Caledonia Times
October 2013 issue The Diocesan Section of the Anglican Journal
Cultivating prayer... When the words fall short On September 30, 2004, a stunning fall day, we welcomed our fifth child, Lydia Faith, into the world. My husband and I and our four older children were completely enchanted by this pudgy little girl. Two weeks later, after a fretful night and a long day of trying to soothe my baby, I put her down in her butterfly seat while I started a fire to take the chill off the October afternoon. When she started fussing again, I turned and picked her up. Something about her cry, rhythmic and weak, alarmed me. I held her out and watched in terror as her face turned gray, then bruise-purple, and her odd little cries faded into silence. I screamed for my sixteen year old lifeguard son who immediately started CPR while I called 911. Tiny puffs of air into the small lungs, little compressions on the still heart.Thus began a years’ long odyssey that started with a month in the hospital. Weeks of the most desperate prayers I’ve ever uttered. The magnitude of what we were dealing with, however, often left me without words. In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit himself intercedes for us through wordless groans. (Romans 8:26) Many of my prayers during this time were desperate, heart-wrenching groans. As my precious daughter faded away in my arms, all I could pray was “No, no, no, no!” As my son worked on his unconscious sister, as the police officer burst through my front door, as my terrified three year old took in the whole scene, the only words I could utter were, “Jesus, bring my baby back!” Over and over and over again. Sometimes my prayers were simply sobbing in His arms. At other times it was simply breathing in His presence. Obviously these were not eloquent prayers. I did not consciously craft my words in meditation. These prayers were raw and messy, cried out to my Father as I flung myself into His lap.
When the first ambulance arrived at our small regional hospital, Lydia was rushed into a small ER room and surrounded by doctors, nurses, and technicians. She was intubated while a nurse continued CPR and another doctor repeatedly injected her with epinephrine to restart her heart. In the midst of this chaos, the doctors encouraged us to squeeze in and touch her. As I whispered in her ear that I loved her and needed her to come back, I felt a strong burden to pray one line from the Lord’s Prayer. Words I didn’t want to say, but knew I must: “THY will be done” (Matthew 6:10) The most painful prayer I’ve ever uttered. Lydia was soon transported to the Children’s Hospital of Pittsburgh where praying scripture over my baby became a vital part of my time with her. There were several verses that were meaningful to me during this time and I personalized them wherever I could. “For I know the plans I have for Lydia,” declares the Lord, “plans to prosper her and not to harm her, plans to give Lydia hope and a future.” (Jeremiah 29:11 - emphasis mine) The whole of Psalm 91 was especially significant,
The Anker Family: mom Sandy (centre) and Lydia (lower right) with dad Fr. Luke, brother and sister. They live in Kitimat and serve in Christ Church congregation.
beginning with verse 1: Lydia dwells in the shelter of the Most High and will rest in the shadow of the Almighty. I distinctly remember one long scary night praying this psalm for her. When I reached verse 16, my pulse quickened, I will satisfy Lydia with long life! I felt like I had received a direct message from my Father in this verse. Others prayed Scripture over Lydia, too. Especially precious was our friend Travis serenading Lydia in the ICU. I will never forget his passionately singing directly to my fragile, unconscious child: “You are fearfully and wonderfully made!” (Psalm 139:14) When we arrived at the Children’s Hospital of Pittsburgh, we were ushered into a private waiting room with one of the deacons from our church, our pastor, and one of our seminary professors. We waited for hours before the chief of the Pediatric ICU came to tell us our daughter might not make it through the night. We were numb and speechless. I am so grateful for those three godly saints who took this news in with us and interceded for Lydia and for us. Like Aaron and Hur held the arms of the exhausted Moses (Exodus 17), so many faithful warriors held us up during this time. As Lydia’s story spread through our seminary and our home church in Texas, and was passed by each seminarian and missionary we knew to their home churches, a prayer net was cast
for our tiny girl all around the globe. We were often surprised by those who joined with us in prayer. One afternoon two of my husband’s seminary buddies came up to pray with us. At that moment Lydia was having electrodes attached to her scalp for an EEG to track her grand mal seizures. The technician said, “I want you to know that I’ll be praying along with you as I continue to work on Lydia.” We are not meant to go it alone. Prayer is a vital part of our relationship with Him and each other. There were several people I knew I could call any time of the day or night to intercede for Lydia when a new crisis arose. Those dear people didn’t end our conversations with a promise of prayer. They immediately carried our burdens. (Galatians 6:2) It has been nearly nine years since that horrifying night that started us on a prayer journey that continues to this day. I was rendered speechless so much of the time, but I was not left helpless. My loving Father sweetly gave me His grace to interpret my groans. His Word to speak over my child, and His body to envelop us in a blanket of prayer. Ed. Note: Sandy is a lover of Jesus, the wife of a pastor, the mom of five children, and the grandmother of two sweet babes. She lives, loves, and prays in Northern British Columbia. Lydia is now a spunky, longlegged nine year old rascal.
Bishop’s Notes Opposing homegrown intolerance On September 10th, the provincial government of Quebec released its plans for a Quebec Values charter. The purpose of the charter is supposedly to enshrine secular values that are “neutral” in the day to day functioning of Quebec society. In the process of doing so, overt religious symbols or dress would be prohibited within certain professions such as day care workers and civil servants, and in the delivery of services to people. Apparently there is considerable support within Quebec for this move, notwithstanding the fact that it addresses a crisis that exists solely in the minds of Quebec politicians. So why should this be a concern to us, here in northern British Columbia? Let me suggest two reasons why we should care about this. The first and obvious reason is that we live in a democracy in which the freedom of religious expression has been a fundamental right since our country’s founding. Certainly, over the past few years, religious expression has been quietly suppressed, often around the Christmas Season as various individuals railed against such dangerous events as nativity scenes, Christmas Carols in schools, and simple greetings such as “Merry Christmas.” Each year there is a newer collection of politically correct alternatives to the holiday season. So it is perhaps not surprising that, in view of the ease with which something as simple as Christmas has been secularized, the next step would be to completely remove any overt expression of religion, (whether Christian, Jewish, Muslim, etc.) from the public eye. The fact that doing so serves no real purpose, and is predicated on narrow bigotry and political opportunism, is irrelevant. This banning of religious symbols in order to supposedly protect the culture is reminiscent of the very kind of religious bigotry that took hold in Nazi Germany in the years before the Second World War. Scapegoating religious minorities and encouraging discrimination against cultural minorities have often been the instruments by which evil enters into and erodes communities. Governments have a duty to serve all their citizens with courtesy, professionalism and efficiency. Part of that duty requires that the government serves the people, not that the people must surrender their religious convictions in order to be served by the government. It is a reality that any government will be challenged dealing with the diversity of human nature and individual needs. Such is the nature of large communities. And the task becomes even more complex when political motives enter into the picture. But singling out the wearing of religious symbols or dress as a problem in a multi-cultural society simply becomes a way distracting people
from the real challenges of delivering services across a wide spectrum of human need. The second reason we should be concerned has to do with the precedent that this initiative sets. While it would be comforting to think that the initial reaction from many Federal politicians opposing this development would be enough to ensure it does not become law, the reality is that politicians often capitulate to public pressure, as opposed to doing the right thing. And in this case, early indicators are
that there are more people in favour of such restrictions than opposed. The myth of the secular state is that it serves all people impartially. Too many people want to believe that secularism is a neutral philosophy that treats all citizens with an equal hand. But by definition it is not neutral, for it discriminates between those who have no religious beliefs, and those who do. Yet there is an equal obligation on government to serve all citizens, whether they are religious or not. In a modern democracy it is not the government’s role to suppress the religious rights of its citizens, but rather to enable it.
The Bishop’s Schedule Fall, 2013 September 1st Christ Church, Kitimat September 8th St. Wilfred’s, Fraser Lake: Sept. 15-17th Provincial House of Bishops September 18th TRC, Vancouver September 22nd St. Matthew’s, Terrace Sept. 23rd to Oct. 20th: Annual Vacation Leave Oct. 27 – Nov. 3 Nat. House of Bishops, Quebec November 13-14 Diocesan Clericus Smithers November 15th Diocesan Executive Committee November 17th Christ the King, Port Edward November 24th Greenville, Nov. 30 – Dec. 1 St. James, Smithers: December 24th -25th St. Andrew’s Cathedral, Prince Rupert: Feast of Christmas (Christmas Eve and Christmas Day Eucharists) Please note: if a parish wishes to have the Bishop come for a visit, please contact him through email, phone, fax or regular mail. He is currently taking dates for December. If you need a particular date, please contact him as soon as you can to ensure that you get a date you are looking for. Please also note the purpose for the visit (ie. Confirmation, Patronal festival, parish events/anniversary, Episcopal visit, etc...)
In pre-war Germany, many Christians stood silent, or even applauded, as their Jewish neighbours were increasingly persecuted, and ultimately removed from their communities. The state used all its power to convince the general population of the need to solve the “Jewish problem”. Those restrictions and persecutions started out on a small scale in the early 1930’s. But as each restrictive measure was accepted by the general population, each year saw more aggressive and repressive measures introduced, all in the name of unifying the country and protecting the culture. The culmination of this was the horrors of the Second World War. In our country, we now have a provincial government using its resources to repress not one religious group, but all religious groups, all in response to a problem (religious accommodation) that isn’t a problem. If it gains popular support in Quebec, there is no reason to believe that a similar attitude could not spread across the country. It is often easy for us to caste a critical eye on political and religious events in countries overseas, and to suggest they be more like us. But as this development in Canada demonstrates, there is an equally compelling need for us to pay attention to what could be happening here at home. As Christians, our business is caring for all God’s creatures, regardless of where they live. We are called to oppose injustice wherever it occurs. +William: Caledonia
Caledonia Times
Publication of the Anglican Diocese of Caledonia Editor: The Dean of Caledonia Published monthly, except July and August by: Diocese of Caledonia, 200 – 4th Avenue West Prince Rupert, BC V8J 1P3 (250) 627-1143 or (250) 600-7143 Address correspondence and copy to the address above. Or to caledoniatimes@gmail.com Submissions must be received by the 1st day of the month for the following month’s issue. Send subscription orders, address changes Diocese of Caledonia c/o Anglican Journal 80 Hayden St. Toronto, Ontario M4Y 3G2 Printed and mailed by: Webnews Inc., North York, Ontario.
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Caledonia Times — April 2012
Wait an Editorial minute...
Imitate me as I imitate Christ “Be imitators of me as I am of Christ.” (1 Corinthians 11.1) St. Paul exhorts the Corinthian Church to live a better Christian life so that others might be saved because of the way that the Church lives. I used to think it a bit odd, that we should imitate the behaviour of another... I have often thought that there was the need for each of us to be an original. But a recent trip to the civic centre with my oldest son, who is a hockey fan- (wait for it) -attic, to meet the Vancouver Canucks has taught me a lot about the importance of imitation. When I was my son’s age I too was a bit of a hockey fanatic. I loved to play and to referee the game. I lived at the rink on weekends. Even in College I would wait around on Fridays to go and ref recreational or so called beer league action. The money was good and a couple of games on a Friday night kept gas in the car. One summer I played summer league hockey in Penticton and got to play against David “Tiger” Williams, who to this day, is still the Penalty Minutes leader of the NHL. I thought he would be slow and easy to play against. But he wasn’t. I found myself wanting to be him, to play like him. I tried in the rest of the season to be like him, but realized I couldn’t do it because I wasn’t him. I wasn’t as fast and as strong as he was. I was definitely not as hardnosed and rugged as he was. Yet it did not stop me from wanting to be like
him... to imitate him and to be like the “Tiger”. With time and practice, my skating and shooting, passing and checking all got better. Maturity also helped me to realize that I was not going to make it to the NHL. I wasn’t gifted that way, even though things got better. The Christian life seems to work the same way. We need examples to follow. We need to see people who are living the Christian life so that we can get excited and be enthused (which is good Greek by the way: it means to be filled with the Spirit) about what we are called to. I have people who are newer to the faith who look at me and wonder how I can do what I do. I have clergy who watch and listen when I preach and are amazed because it appears to come easily that I preach without notes and seemingly not put a foot wrong. They haven’t been there with me at the desk. They haven’t heard the prayers, asking even pleading for guidance and inspiration. They haven’t had to walk to someone else’s door with members of the RCMP or the Forces to inform the family of a death. They aren’t there when hard decisions have to be made about parish finances. There are things that I have learnt from fellow clergy that make me stronger. I need to walk so that others can follow me. I need to be the example for others to intimate, so that others
can come and walk and have life. I need to be the Tiger and so do you. Become that great and wonderful creature that God has created you to be. Imitate me as I imitate Christ. The things you see me doing that reveal Christ to you are the things you need to be doing too. Together, we will show Christ to the world and call them to imitate Christ as well. Jason+ Editor, Caledonia Times
Books on the Way with Ruby McBeth One summer before I was married I travelled to Europe with three other women. On a shopping trip in Sweden Betty, one of our group, was planning to buy a pantsuit. She said to me: “I won’t ask you how you think it looks on me because you will just say it looks nice, and I want an honest opinion.” Touché. My problem with honest dialogue unfortunately involves more than buying clothes. Over the years I have held back from dialoguing with people of other faiths because I was afraid to disagree. Paul Louis Metzger has written a book Connecting Christ: How to Discuss Jesus in a World of Diverse Paths which can help people like me. Dr. Metzger is a professor of Christian theology and theology of culture at Multnomah Biblical Seminary in Oregon. He sees a need for evangelical Christians to improve their attitude towards outsiders to their faith - to become loving without becoming liberal. Connecting Christ originated from courses Metzger taught on world religions and apologetics. In Part 1: “A relational-incarnational approach” the author explains his way of doing evangelism. Relational-incarnational means sharing Christ’s love before sharing your faith in words. Metzger believes that you cannot expect people to listen to you if you don’t first listen to them. In Part 2: “An Engagement of Different Traditions” the author gives us chapters on eight world religions: Judaism, Islam, Hinduism, Buddhism, Unitarian/Universalism, Mormonism, Nietzschean Atheism, and Neo-Paganism. Each chapter begins by pointing out a strength in the religion- an area where Christians can genuinely appreciate the other’s faith. The remainder of each Caledonia Times — April 2012
essay shows how the faith relates to Christianity and differs from it. Section 3: “Hot Topics” deals with issues which some Protestant Christians might be reluctant to discuss. The author analyzes in some detail six areas of our culture: sexuality, science, consumerism, and religious fascism. He shows some choices that can be made to be faithful to Christ while living within our culture. In Section 5: “Responses from Diverse Traditions,” Metzger includes rebuttals from each of the religions from Section 2. The replies, though concise, show the author’s resolve to listen to his neighbours of other faiths. It is worth noting that Connecting Christ is dedicated to Dietrich Bonhoeffer who gave his life in an attempt to be true to Christ in Nazi Germany. Like Bonhoeffer, Metzger has a radical trust in God. He is not limited by wanting to please people. It is recommended for all Christians with the caution that the language is rather scholarly. This book can be a jumping off place for further study of world religions and for further study of religion and culture in North America. Metzger, Paul Louis. Connecting Christ: How to Discuss Jesus in a World of Diverse Paths. Nashville: Thomas Nelson, 2012.
Surfing with the Lord ! If you wish to read and learn more about Paul
Metzger’s ideas, you can to the following link: <new-wineskins.org>. The home page is funky with a black background and five red inkblots showing sections to connect to. Under journal we go to “Cultural Encounters a Journal for the Theology of Culture.” This tells us that New Wineskins is a “Biblically informed Christ-centered Trinitarian engagement of contemporary culture.» Under blog, click on Paul Louis Metzger where, following a biography, we get Metzger›s comments on contemporary culture. It is interesting to read what he thinks about events in the United States such as the shooting death of teen Trayvon Martin or the bombing of the Boston Marathon. The website is well worth checking out. Happy Surfing! - Ruby Page 3
Diocesan Life: In words and pictures The Cathedral Hosts Smorg and Show to raise the New Roof!
Members of the parish and others from as far a way as the Nass Valley gathered during the Sea Fest Weekend in Rupert for a meal and fashion show to aid in raising funds for the new roof that is needed at St. Andrew’s Cathedral in Prince Rupert. Many thanks to Canon Camilia Haines who was the main orgnaizer, to Valerie Morgan the Designer, to the folks who made the food for the meal, those who helped in any way and the myriad of models that showed off the excellent fashions. About $2,000 was raised for the Buidling Fund.
The Diocesan Anglican Church women met in Kincolith in May At their meeting in May in Kincolith, Past President Chris Broad, is pictured left, pins the new president, Susan Kinney with the Diocesan Presdient’s Pin. Susan will serve as Caledonia’s Diocesan ACW President for a 3 year term: 2013 to 2016. During the ACW Conference, the Rev. Roy and the Rev. Gwen Andrews of Vanderhoof lead in some music. Rev, Gwen led a bible study and spoke at the Conference on Proverbs 31.
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The men of the Kincolith blessed the conference participants by serving at the meals and in the kitchen by cooking and lookin after the ladies.
The theme of the 101st Conference was chosen by the ACW in Gingolx: the Epiphany of the Woman and studied Proverbs 31. Below, the Conference is in Session. Saturday night is aleways time for sharing stories, telling tales, singing and having fun and letting the proverbial hair down. Left one of the groups is sharing a story with the rest of the group.
Caledonia Times — April 2012
Diocesan Life: In words and pictures Life and changes in the Synod Office
from the Bishop: “As most of you know, Michelle is leaving us to work at Christian Centennial School beginning in mid-August. Her last day in the office will be August 16th. We are sorry to lose her because she has done an outstanding job over the past year, both in the area of her financial work for the Diocese, as well as with her cheerful attitude. I know that you will all join me in wishing her the very best in her new position. I am also pleased to announce that Audrey Wagner will be joining the staff her as Michelle’s replacement. Audrey will be starting in the office on August 12th. For the week of August 12-16 Michelle will be helping orient Audrey to our systems and, dare I say it, the rather peculiar way that the church does business. Audrey comes to us highly recommended for both her skills and dedication. Again, I hope you will join me in welcoming Audrey to our staff. Of necessity this change will mean we will be in training mode here for the next while, so I hope you will be patient as we adapt to the change. I would ask you to please keep both ladies in your prayers as they begin their new respective positions.”
Church Life in the Rest of Canada Video urges advocacy for poor
Compassion documentary launched
In a new video, Anglicans are being asked to look beyond charity to the larger issues of poverty and homelessness. The 18-minute video Turning the Tide: From Charity to Advocacy in Ontario is available on the diocese of Toronto’s YouTube channel and on DVD. It features homeless people, poverty activists, clergy and politicians. It is an attempt to help parishes move beyond existing charitable efforts, which are much needed, to address changes need to provide better housing, social assistance and job creation. Political advocacy can work, said the video’s producer Murray MacAdam, noting the success of a recent interfaith coalition that helped stop a casino proposed for downtown Toronto.
It began as a project that asked what is a deacon and how do deacons fit within the church, but over the course of its two-year development it became the documentary Pathways to Compassion. At its launch in July, Bishop James Cowan of the diocese of British Columbia recommended it as a rich resource, not only for the church and other faith communities, but also for those who seek to bring goodwill and caring into the lives of others.
The Anglican (Toronto) Christians, Jews and Muslims plan gathering On Nov. 10, Christians, Jews and Muslims will cohost a one-day colloquium at Carleton University in Ottawa. The theme is: How can one be a person of faith in the 21st century in Canada? “We want to fill the hall,” says David Lee, chair of the 50th anniversary committee of the Ottawa School of Theology and Spirituality, which was established by the United Church in the 1960s to provide theological and spiritual education for lay Christians. It is now an ecumenical group sponsored by the Anglican, Presbyterian, Roman Catholic and United Churches of Ottawa. The three speakers will be Mary Jo Leddy, founder of Romero House Community for Refugees; Ingrid Mattson, chair of Islamic studies at Huron University College; and David Novak, chair of Jewish studies as professor of religion and philosophy at the University of Toronto Crosstalk (Ottawa)
The Diocesan Post (BC - Vancouver Island) House of Bishops to gather in Quebec City The Anglican Church of Canada’s bishops will gather in Quebec City from Oct. 24 to Oct. 29.
Foodgrains Bank international programs director Grant Hillier. “We are providing food for people who have not yet registered with the United Nations, for fear of what registering may mean if they try to return home…” The Sower (Calgary) Edmonton church supports housing project Holy Trinity Riverbend in Edmonton took a controversial stand when it supported a proposal for lowincome housing in its neighbourhood. The apartment complex will be run by a non-profit Christian social care agency, and parishioners voted to lease land for the project despite a vocal opposition to the project by many people in the upscale Terwillegar neighbourhood.
The nearly 40 active bishops in the church meet together twice each year for a time of consultation, prayer and fellowship. Those coming will include most of the 29 diocesan bishops, as well as suffragan bishops, the national Anglican indigenous bishop and the bishop ordinary to the Canadian Armed Forces. Archbishop Fred Hiltz, primate of the Anglican Church of Canada, will chair the meeting.
In July, vandals spray-painted a “No Homeless” message on the church. Parishioners wanted to turn it into a mural with a positive message, but bylaws dictated that the graffiti had to be removed.
Canada’s bishops are theologically and culturally diverse, and so Archbishop Hiltz says the meetings are in part about “building a sense of community, addressing our own relationships, our own tensions.”
The Messenger
“I’m still very hopeful and prayerful that our neighbouring community will see the value in this project,” said parishioner Ian Harris.
Gazette (Montreal) More aid for Syrian refugees Canadians Foodgrains Bank has committed another $1.1 million of assistance for refugees fleeing the conflict in Syria. The assistance, which will be used by the Foodgrains Bank member World Renew to assist refugees seeking safety in Lebanon and Jordan, brings the total amount of assistance to just over $4 million. “Our assistance is filling an important niche,” says
Caledonia Times — April 2012
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Life in the wider Church and Soceity Pioneer woman priest dies BY ANGLICAN JOURNAL STAFF AUGUST, 2013
priests in the Anglican Church of Canada, died on Aug. 1. She was 93. Ordained on Nov. 30, 1976, Reed served in the former diocese of Cariboo until her retirement. She later moved to the lower mainland and settled in the parish of Saint Cuthbert, North Delta, “where she continued to live out her priestly ministry until her death,” said the diocese of New Westminster website. Before becoming a priest, Reed was a social worker. While working with children with special needs in Sacramento, Calif., Reed attended a lay readers’ course, “which awakened in her a desire to test a vocation to the ordained ministry,” said a Cariboo Contact article published in 1985.
Bishop John Snowden and clergy of the diocese of Cariboo, following the ordination in 1976 of the Rev. Patricia Heed as the first woman priest in the diocese. Photo: Beryl M. Morris/ Anglican Church of Canada
The Rev. Patricia Reed, who made history by becoming one of the first six women to be ordained
Reed’s history “reads like a pilgrim’s journal,” the article noted. “In 1950, she graduated from UBC [University of British Columbia] with a degree in social work, and worked in that field in Vancouver through 1961.” In 1961, after planning a six-week vacation in England, she ended up staying there to work as a social worker in Nottingham. “Deciding to return
Cussing Christians: Do we have a unique call to avoid profanity? Recently, rushing late to my son’s orthodontic appointment, I missed a critical left turn. Much to my surprise, I exhaled a “bad” word by our family’s standards. (Please understand, dental receptionists don’t suffer tardiness lightly, and my punctuality track record isn’t strong.) “Mom!” exclaimed my children.
development—to call the pointy thing in our arm an elbow, just like we agree to label things we find despicable with words we identify as profane. The words themselves hold only the power we give them. But curse words tend to be powerful indeed, because to linguistically reduce something or someone to the level of biological functions (and their resultant products) is almost always an act of contempt. And contempt is toxic.
“What?” I stammered, feigning innocence, and adding the sin of deception to strong language.
Our words should participate in hallowing, rather than profaning, the world.
Apparently my mother was right all along. One sin leads to another. And we shouldn’t use bad words.
In his book Blink, Malcolm Gladwell describes the work of psychologist John Gottman. In Gottman’s lab, spouses were asked to discuss something mildly contentious while sensors recorded their physiological responses. After years of studying the nuances of these exchanges, Gottman became startlingly successful at predicting which couples would divorce. The most telling indicators, he claims, are expressions of contempt. An eye roll or a mildly disdainful put-down was more worrisome than outright conflict. In fact, the presence of contempt in a marriage affects not only the survival of the relationship, but even the immune systems of the parties involved; spouses who live with chronic contempt get more colds than those who don’t.
By Carolyn Ayrends
Except … it’s cool these days to be a Christian who swears. It gives the curser an “I’m into Jesus, but I’m not legalistic” badge. A recent tweet about a behavioral study that linked swearing and honesty went viral among my church friends (although no one could produce a link to the actual study). Many of these friends point to the arbitrariness of the cuss-word system.”What if table was a swear word?” asked my daughter. “Or elbow?” She has a point. There is something absurd about the designation of particular words as profane. And yet, neither table nor elbow is in the curse category, and the majority of swear words have earned their designation according to a certain logic. Other than words associated with deity, most profanity involves associations with biological function in the areas of sexuality and waste elimination. The God-related curses are right off the table, if one takes the third commandment seriously at all. But what is a Christian to do with the remaining “strong language”? All language is a kind of social contract. We agree—as heirs of centuries of etymological
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Contempt is a mixture of anger and disgust, expressed from a position of superiority. It denigrates, devalues, and dismisses. It’s not hard to understand why even subtle levels of contempt are damaging—not only in marriages but in all human interaction. If profane language has a privileged place in the lexicon of contempt, then Christians have a unique mandate to avoid profanity. It’s not that abstaining from pejorative language outfits us with some holier-than-thou halo. It’s that we are called to live with a servant’s heart, affirming the dignity of every human and the sacredness of existence.
to Canada, she did the unusual—a trip by freighter through the Panama Canal,” added the article. “Stopping off in Sacramento, California, to again visit friends, she ended up staying—this time for five years.” Reed returned to Canada in 1973 to study at the Vancouver School of Theology. When she became assistant deacon at Quesnel in 1976, she did so with no expectation of becoming a priest since the church at that time did not yet ordain women. The day she was ordained a priest by Bishop John Snowden at St. Michael and All Angels, Prince George, was “a moment of great joy for Pat…for the whole church of Canada,” said the article. Reed served as rector at McBride and Valemont from 1978 to 1982; she later moved to St. Hilda’s, Savona, where she also had a regular sacramental ministry at Ponderosa Lodge in Kamloops. She confessed “a great love” for ministry in small communities, for the outdoors, golf, sand and sea, said Cariboo Contact.
Teacher well schooled to bring gospel to rural Canada BY DIANA SWIFT, Anglican Journal
As a young woman, Mildred Richardson, who just turned 100, drove a van that brought religious education to rural England and Canada from 1920 to the 1970s. This Spring another Anglican centenarian came of age and received a congratulatory certificate from the primate. Archbishop Fred Hiltz sent congratulations to Mildred Richardson, who has spent a lifetime serving the Anglican Church of Canada and is still a member of her parish in Woodstock, Ont. A former grade school teacher, Richardson spent two summer vacations in the 1940s plying the back roads of northern British Columbia in a two-ton Anglican Sunday school van. The caravan ministry was demanding. “It wasn’t for everyone. You were far from the amenities of home and you had to keep in shape,” says Richardson. She herself was well prepared for the rigours of this role, having grown up as one of five children on an electricity-free dairy farm in West Zorra township, near London, Ont. And just after graduating from London Normal School, the young Richardson took on all eight grades in a one-room schoolhouse in her native township. As a “vanner,” Richardson drove one of the Misses Frances H.E. Hasell’s and Iris Sayle’s fleet of 24 vehicles that brought religious education to rural England and Canada from 1920 to the 1970s. Mildred was one of the recruits dispatched to minister to remote communities not served by the church. The recruits taught lessons and even led services when no clergy were available. “If your van broke down on an isolated road, you just had to wait until help came along,” recalls Richardson. Luckily, the big Fords were equipped with beds. “We had a little camping stove and we ate mostly out of cans,” she says. “Sometimes we got invited to dinner, and sometimes people held canned goods ‘showers’ for us.”
Caledonia Times — April 2012
Reflections on General Synod 2013 by our members By Margo Hearn, Masset Over 600 people were gathered in one massive room at the Ottawa Convention Centre for the joint Anglican/Lutheran Synod. The theme was “Together for the Love of the World” and the crowd included delegates, volunteers, and staff. I wondered about the theme, would it be about the world being too much with us, about the natural world or about the human world? As it turned out, it was about all three. Creation, protection and the impact of our growing population. It was also about peace-making, not peacekeeping, and the call for justice in an unjust world. The keynote speaker, Christopher Duraisingh, Prof of Applied Theology and member of the Church of South India set the tone for the gathering. “We are here to celebrate the multi-coloured richness of God,” he said. “The reason to be God’s people is to be externally focused, not navel-gazing and looking inward. We must declare that an unmissionary church is not the church…our hearts will turn to stone if we think those in the pews are the heart of the church… we must send the life out into the world for love of the world. It is not an optional extra. The Church is a function of the mission of God in the world but in western Churches mission is inclined to become a function. If we start with the church the mission will be lost…we must start with the mission”. He went on to say that “we must go out from the church and disperse into the world. We must turn ourselves inside out for the life of the world and let the spirit of the dance take over and not try to control it. We must see penetratingly and with compassion…what will the cost be? Part of the loving mission of the world is to de-centre the church, not self-centre it and become frozen bodies sitting in the pews. If just one thing is true it is that we must become unfrozen and flow into one another, if you will, be co-constituted, not just working together, but being an “inter-being” where each life flows together and shapes and colours each other. We follow the spirit and the spirit gives us something to work on. Get up! Get out! And get lost in the world.” After listen to a series of speakers, it was down to work. The Joint Anglican/Lutheran gathering was in full support of a declaration on responsible resource extraction around the world, including Canada. Rev. Iola Metuq from the Diocese of the Arctic noted how mining companies operating in Nunavut get Josh Haggstrom, Prince Rupert
General Synod this past July was a very enjoyable experience for me. The Synod was fun because it gave me the chance to meet and spend time with other Anglican youth from across the country. It has a very different vibe from our diocesan synod for at least one reason: we were in a joint assembly with the Evangelical Lutheran Church in Canada. This meant that we spent time working together as churches on things that we had in common. There were also a lot more in terms of presentations and guest speakers from different places and churches.There were 3 different sessions with the Lutherans over a five day period. In those sessions we talked about issues such as homelessness, the environment and the right to water, and the welcoming of the new Inuit translation of the Bible. The translation took about 37 years to complete. In the General Synod Sessions we discussed how Caledonia Times — April 2012
“billions of dollars from our land” while indigenous people are left with “pollution and contaminated animals”. The Declaration noted that Canadian companies are “major players” in mining across Canada and overseas and while it was recognized that they “generated wealth for our societies, they also give rise to serious and complex environmental, socio-economic and human rights issues.” The declaration committed the churches to support indigenous communities in Canada and overseas in “exercising the right to Free, Prior and Informed Consent” with regard to development projects that affect their traditional territories. The Declaration also commits the churches to “advocate for renewed federal funding” and for an “integrated national collaborative strategy and greater accountability on the part of provinces and municipalities” in addressing homelessness and substandard housing. Everyone in the room stood to read the declaration. It was a moving experience. Following our joint presentations, the Anglican Church membership went into separate session. The debate on issues was thoughtful and positive. It was heartening to hear the support for peace in the Middle East and our wish to become involved in keeping the conversation open between Israel and Palestine. The resolution which read in part “to educate the church about the impact of illegal settlements on the lives of both Palestinians and Israelis” and “strengthen relationships with Canadian Jews and Muslims to resolutely oppose anti-Semitism, antiArab sentiments and Islamophobia” was passed by the Synod. One of the issues discussed this time was whether or not to continue the conversation on the Anglican Covenant. This covenant, or set of principles, was initiated by Rowan Williams, Archbishop of Canterbury to help heal damaged relationships among member provinces of the Anglican Communion by divisions over human sexuality. Many African Churches did not support same-sex unions and formed separate ‘Anglican Churches’. The Covenant is a long, complicated document drafted by bishops, priests, theologians and lawyers. The crux seems to be whether or not churches become independent or remain interdependent. Could, for instance, one Diocese define itself as a “local Church” and break away from the wider “Church” as we presently know it which is bound by national character, history, common liturgical life, we can as a church, assist the Diocese of Jerusalem in their struggle to keep Christian people in the Holy Land. This is important because without the presence of the Christian Church, the likelihood of there being peace diminishes greatly. There were discussions and motions around the governance and structure of the National Church. Efforts to reduce the number of people needed to serve on committees and the number of committees that need to work to make the church’s structures work. All of this is meant to streamline the work of the national structure to make it more effective. There was also a motion concerning making changes to the marriage canon, which in turn would allow for clergy to do same sex marriages. An amendment was made which will require showing how the church can permit same sex marriage and while showing that it is not against what the church teaches or believes according to the 39 Articles and the Solemn Declaration of 1893. A presentation
governance and canon law if it didn’t like a decision approved by the majority at General Synod? Part of the Commentary on the Covenant demonstrated that a section of it must work towards providing an ordered way for the Anglican Communion to approach disagreement as a necessary feature of the Covenant. It’s complicated but the upshot of the debate was to delay a final decision on whether to accept or reject the Covenant until General Synod 2016. The issue of same-sex marriage will be brought to a vote at General Synod 2016. During discussions afterwards with members of the Lutheran Church I learned that they had supported this issue two years ago at their Synod. “We lost people and we gained people,” said one of the folks in the choir I joined. “But we had to move on and make a decision one way or the other. Things are a lot better now and we can deal with issues like poverty, homelessness and social justice.” A big moment occurred when the new indigenous diocese in northern Ontario was formed. The diocese, yet to be named by elders and other church and community members, will mean that the diocese of Keewatin will cease to exist and the diocese of Rupert’s Land will absorb Keewatin’s southern region churches. The new diocese will cover sixteen First Nations communities north of Sioux Lookout. While it might not seem relevant to us here, it meant a big change in the Ontario region and was an exciting time when the Primate, Bishops and laity celebrated in song. “The spirit is moving,” said Bishop David Ashdown, “and the church recognizes the work of the Spirit.” The number of delegates will change for 2016 based on average attendance at four services; Christmas, Easter, Pentecost and the 2nd Sunday in September throughout the Diocese. I joined the choir and sang at the final Eucharist, a rousing session with lots of great new music. I loved every moment and thank you to everyone who voted for me to attend the Synod. The theme this year was “Together for the love of the World”. It was about mission and the need to get out there and do stuff. At the final Eucharist on Sunday, the Primate told us all to ‘get up’ from the pew, ‘get out’ of the church and ‘get lost’ in the community and do things to make the world a better place. So, get up! Get out! get lost! Thank you! and motions will be brought to the General Synod of 2016 in Toronto concerning the changes. If there are changes, they will not take effect until after the General Synod in 2019. Finally, there was a realization that the General Synod needs to find an improved way of selecting members from the dioceses for General Synod. A motion was passed that every diocese, including ours, will send their Bishop, two clergy and two laity as well as a youth member as a bare minimum. There will be a scale used to figure out how many more members can be sent based on attendance on four Sundays each year over a two year period. Looking back, General Synod is something I believe that all Anglicans should have the chance to experience. It is a great way to learn about who and what the church is. It opened my eyes to the differences there are between people, especially bishops and churches. It was good to see how we are being church and living our ministry. Page 7
English Church Study “Men and Women” released The Church of England’s view of the long-established meaning of marriage has been outlined in a new report - “Men and Women in Marriage” - published recently by the Church of England’s Faith and Order Commission.
can only multiply disappointments and frustrations. Public discussion at this juncture needs a clear view of why Christians believe and act in relation to marriage as they do and this document is offered as a resource for that.”
The publication includes a foreword from the Archbishops of Canterbury and York which commends the document for study. The report sets out the continued importance and rationale for the Church’s understanding of marriage as reflected in the 1,000 marriage services conducted by the Church of England every week.
The Bishop of Coventry Dr Christopher Cocksworth, Chair of the Commission said: “The Church has a long track record in conducting and supporting marriage, drawing from the deep wells of wisdom which inform centuries of shared religious and cultural understandings of marriage. There is a danger in the current debate of picking apart the institution of marriage which is part of the social fabric of human society.
The document also seeks to provide “a more positive background on how Christians have understood and valued marriage” arguing that marriage “continues to provide the best context for the raising of children”. The report takes as its starting point the Church’s basic premise that “marriage is a creation ordinance, a gift of God in creation and means of His grace”. The document also seeks to enlarge the understanding of marriage defined as “a faithful, committed, permanent and legally sanctioned relationship between a man and a woman, central to the stability and health of human society.” Recognising the ongoing debate around marriage in society the report acknowledges that marriage “like most important undertakings in life, can be lived more successfully or less successfully. Mistakes are made, by couples, by their friends and relatives, and sometime by pastors and institutions of the church… Lack of clear understanding of marriage
Council of the North helps nurture northern leaders By Jesse Hair, Anglican Church of Canada
For Richard and Nancy Bruyere, it’s a full life. Nancy was recently named suicide prevention coordinator for Western Canada and the Arctic by the national church’s Indigenous Ministries department, and Richard works full time as an engineer for Manitoba’s East Side Road Authority, building all-weather roads on the east side of Lake Winnipeg. Richard and Nancy are also non-stipendiary (unpaid) priests in the Diocese of Keewatin, serving not only their own community of Sagkeeng First Nation in Fort Alexander, Man., northeast of Winnipeg, but also the nearby communities of Little Black River First Nation, Hollow Water First Nation, and Manitgotagan. “It’s very challenging,” says Richard. “Two or three o’clock in the morning, we’ll get a call from relatives of people that are sick in Winnipeg... So we get called to Winnipeg and we go pray for people in the hospital. It is challenging, but it’s also very rewarding.” Support from Council of the North—a group of financially assisted dioceses in sparsely populated areas across Canada’s north—and their local church helps Nancy and Richard. “It helps us a lot. One of the things that really help is that we’re not alone. There are a lot of other people in our position, like clergy, facing the same things, and we tell each other stories and that’s a support for us.” Council of the North has also helped Richard and Nancy with their education. The Bruyeres studied at the William Winter School of Ministry in Kingfisher Lake, Ont., spending two weeks twice a year
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“This report seeks to celebrate all that is good about marriage in its ability to bring together biological difference and the generative power of marriage to bring forth life. It also recognises that there are forms of human relationships which fall short of marriage in the form the God has given us. “This report also underlines the role of the Church in seeking to provide care, prayer and compassion for those who for whatever reason are unable to receive the gift of marriage in the form that the Church has understood it and continues to uphold. Whilst it is right that priests and church communities continue to seek to provide and devise pastoral care accommodation for those in such situations, the document is clear that public forms of blessing belong to marriage alone.” ACNS, April 2013
Words to Pray By MOST gracious God, we humbly beseech thee for thy holy Catholic Church. Fill it with all truth; in all truth with all peace. Where it is corrupt, purify it; where it is in error, direct it; where any thing is amiss, reform it; where it is right, strengthen and confirm it; where it is in want, furnish it; where it is divided and rent asunder, make it whole again; through Jesus Christ our Lord.Amen. O GOD of unchangeable power and eternal light: Look favourably upon thy whole Church, that wonderful and sacred mystery; and by the tranquil operation of thy perpetual providence carry out the work of men’s salvation; that things which were cast down may be raised up, and that all things may return into unity through him by whom all things were made, even thy Son Jesus Christ our Lord. Amen. O GOD, who hast made of one blood all nations of men for to dwell on the face of the earth, and didst send thy blessed Son Jesus Christ to preach peace to them that are afar off and to them that are nigh: Grant that all peoples of the world may feel after thee and find thee;and hasten, O Lord, the fulfilment of thy promiseto pour out thy Spirit upon all flesh; through the same thy Son Jesus Christ our Lord. Amen.
(All prayers from the BCP, 1962)
Comic Corner
for four years completing intensive course work. Council of the North helped fund that education, which in turn enabled essential spiritual support to four different communities through the dedicated work of Nancy and Richard. Council of the North also helps fund Henry Budd College for Ministry in The Pas, Man., in the Diocese of Brandon, where women and men—mostly Anglican and mostly Aboriginal—are prepared for ministry and other kinds of service in their own communities. “The priests and deacons and other ministers in the communities aren’t just parish priests,” says Marion Jenkins, the school’s Coordinator. “They’re called on for all kinds of things, like counselling—many of them work as addiction counsellors in their communities.” Some of Henry Budd’s programs help prepare students for work that might be considered social service, but with a faith background. Students from Henry Budd College have returned to their communities to provide support not only as clergy and addiction counsellors, but also to help with health care needs, and fill chaplaincy roles. Henry Budd is affiliated with the native ministries program at the Vancouver School of Theology, and delivers the extension portion of VST’s native ministries Master of Divinity program. The school also offers a diploma program, and is in the process of negotiating a formal relationship with St. John’s College in Winnipeg. “Up until the college was formed... all of the clergy in the north were non-Aboriginal—they came from somewhere else,” says Jenkins. “Now, all of the clergy serving Aboriginal communities are Aboriginal. I think generally the communities are better off with native clergy... I think it has been a real positive influence.” Caledonia Times — April 2012