Saskatchewan anglican
The newspaper of the Dioceses of Saskatchewan, Saskatoon and Qu’Appelle • A Section of the Anglican Journal • January 2014
The Baptism of Jesus Then Jesus came from Galilee to the Jordan to John, to be baptized by him. John would have prevented him, saying, “I need to be baptized by you, and do you come to me?” But Jesus answered him, “Let it be so now, for thus it is fitting for us to fulfill all righteousness.” Then he consented. And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him; and behold, a voice from heaven said, “This is my beloved Son, with whom I am well pleased” (Matthew 3:13-17), ESV.
Photo
— Zvonimir Shutterstock
Atletic/
PWRDF supports refugee camp in Kenya By Joanne Shurvin-Martin REGINA – Imagine a city with a population about half the size of Regina, where the lucky ones live in mud-brick homes they built themselves. The rest live in tarpaulin shelters. This city is Kakuma Refugee Camp in Kenya, where the Primate’s World Relief and Development Fund (PWRDF) is the longest-standing partner with the National Council of Churches of Kenya’s (NCCK) refugee service project. Raphael Nyabala, who is Camp co-ordinator of Kakuma Refugee Camp, spoke to a small gathering at St. James Anglican Church, Regina, about the work being done in the camp and the support provided to the camp by PWRDF. The camp was created in 1992, in response to the crisis of the Sudanese “Lost Boys.” Nyabala reported that PWRDF has been a supporter for more than the 10 years he has been involved with the camp, and longer than other agencies, including the United Nations and the World Food Program. Kakuma houses an ever-
Raphael Nyabala spoke in Regina as part of his cross-country tour of Canada, talking about the Kakuma Refugee Camp in Kenya, which is a program partner with PWRDF. Photo — Joanne Shurvin-Martin growing population, most recently approximately 126,800, of which about three-quarters are from Somalia and South Sudan. There are also refugees from (North) Sudan, Ethiopia, Uganda, Democratic Republic of Congo, Rwanda, Burundi, Eritrea,
Namibia and Central African Republic. The lengthy list illustrates the many troubled areas in the region. Nyabala explained the factors which force people to become refugees, including governance issues, political conflict, tribal
and religious tensions, natural disasters such as drought, and economic issues. PWRDF and NCCK fund Integrated Reproductive Health Care support to refugees in camp, most of whom are under 30. The programs include HIV
mitigation, safe motherhood advocacy, adolescent reproductive health, encouraging youth to stay in school and work against sexually transmitted infections and harmful traditional practices such as genital mutilation. The refugees’ literacy rate is very low, so the education programs make use of theatre, tailored to their culture, language and religious beliefs. The camp staff are challenged by the constantly changing community, meaning there are always new arrivals. They also train “incentive staff” drawn from the refugee population, who serve as mentors and trainers to their communities. Skills training are also offered, so that refugees can be self-reliant, which gives an alternative to entering the sex trade. Nybala gave examples of making metal storage boxes from empty oil tins, making wooden belts, operating a bakery and raising rabbits and poultry for food. Kakuma was originally designed for 90,000 and Nyabala said overcrowding causes lack of privacy and increased risk of infection and sexual abuse. See ‘PWRDF’ on page 6
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The Saskatchewan Anglican
January 2014
Thinking about resurrection Should we believe Jesus physically rose from the dead? By Rev. Cheryl Toth REGINA – Several years ago I was a writer with Seasons of the Spirit curriculum and tried my hand at crafting creative liturgical resources. One of the pieces I wrote was an Advent affirmation of faith. Here it is: When the cold white ice of winter grips me, when the white shimmering heat of summer melts me, and I doubt that anything can survive the extreme of this world’s harshness, I still believe. Somewhere in the depths of my soul, despite the evidence, I believe. I believe that the green shoots of God’s justice will bear fruit. I believe that the tears I shed will water seeds of joy deeply buried. I believe that the ruins of life can be rebuilt. I believe that the light that enlightens the worldwill pierce the winter’s longest night and
eclipse the sun’s brightest moments. I believe that in all circumstances the Light radiates hope and joy, peace and love, so that even in my darkest moments I can see. Even in the palest light of faith, I can find my way through the shadows. And for that I give thanks. Now I know that we are not in the season of Advent, but there are a few lines in the poem that pertain to resurrection as well. I wrote it at a very productive and happy point in my life. I believed what I wrote, but I was not having to test my belief when I wrote it. Then, within a year of writing it, my marriage fell apart and I found myself moving across the country for a new ministry position in Regina. I re-read the piece sometime after I got here and the lines “I believe that the tears I shed will water seeds of joy deeply buried. I believe that the ruins of life can be rebuilt” jumped out at me. I had written what I needed
to live before I knew I needed it. I was writing about resurrection before I experienced death. Resurrection is the central mystery of our faith – the belief that God raised Jesus from the dead; the first-born of all creation – and promises us resurrection through Him. The funeral service in the BCP makes this connection clear when it quotes 1 Corinthians 15: “Now is Christ risen from the dead, and become the first-fruits of them that slept.” Paul speaks of Christ’s resurrection and our resurrection by making an analogy. As a seed dies to give life to a new plant, so too our dead bodies will rise in a new form: “It is sown a physical body, it is raised a spiritual body. If there is a physical body, there is also a spiritual body. Thus it is written, ‘The first man, Adam, became a living being’; the last Adam became a life-giving spirit” (1 Corinthians 15:4445). For me, belief in Christ’s resurrection is not tied to belief that His physical body rose from the dead.
Resurrection happened and the gospel accounts give us glimpse of that mystery – an empty tomb, Jesus appearing behind locked doors, Jesus telling Mary He is not able to be held, disappearing from the sight of the two disciples on the road to Emmaus and appearing to the ones in a Jerusalem room. Physical body? Spiritual body? The gospel writers try in narrative form to tell us of a mystery before which words fail. What is critical for me is knowing that something truly amazing happened, the power of which transformed frightened disciples into courageous proclaimers of Christ’s resurrection. It is the same power which enabled me to rebuild a ruined life, a resurrection experience this side of the grave. I know, at least in part, the resurrection that Christ gives to those who believe. That is enough for me. What about you? Rev. Cheryl Toth is a priest in the Diocese of Qu’Appelle and chaplain at Luther College, University of Regina.
Without a bodily resurrection, our faith is pointless By Rev. Norbert Haukenfrers PRINCE ALBERT – The idea of a bodily resurrection is preposterous. Dead is dead. There is no way around denying the loss and separation we experience when a loved one dies. They are gone and we go through all the stages of accepting their death and dying. The apostles knew this, our forefathers knew this and we have experienced it. Death brings a loss of relationship and the decomposition of organic matter. Jesus experienced death; the brutal, final, stinky, endof-relationship kind of death. His mother and best friends witnessed His final breathes. Joseph and Nicodemus, friends of Jesus, took His breathless, drained body to the tomb, wrapping His body in linen and 75 pounds of burial perfumes to cover the stench of death. They understood and experienced Jesus death as we have experienced the death of one we love. It is even likely that as they were preparing Jesus’ body for burial, they recalled Jesus’ words on the cross, “It is finished,” thinking it echoed their sentiment of His death.
But then something totally unexpected happened. Mary Magdalene and Mary went to the tomb to perfume the body and pay their last respects, but Jesus’ body was gone. Did they go to the right tomb? Yes, this was the tomb they had laid the body with Joseph and Nicodemus earlier.
To the Corinthians, and the saints in every place, he says that without the bodily resurrection of Jesus, there is no gospel. Our faith becomes pointless; our preaching in vain; and there is no forgiveness of sins. Could it be that the body was stolen? Not very likely. Pilate had posted some of Rome’s finest killing machines to protect against any possible theft, yet, Jesus’ lifeless body was gone. When the Mary and Mary reported what they had observed, Jesus’ disciples thought these women were delusional.
Two of the disciples ran to check it out for themselves. Jesus’ bodily resurrection was not expected. Nor was it easily understood or believed. Jesus knew that it would challenge their understanding of life and death. Jesus tells Thomas and the disciples, “Touch me, and see. For a spirit does not have flesh and bones as you see that I have . . . Have you anything here to eat? They gave him a piece of boiled fish, and he took it and ate before them” (Luke 24:3943, ESV). Jesus understood and demonstrated the physicality of His bodily resurrection. As the 12, and 500 others, witnessed and spent time with the scarred body of the physically resurrected Jesus, they were changed. From cowering wimps, afraid for their own life, to fearless bold preachers of Jesus’ bodily resurrection. In the end, some of them being killed for preaching this good news of Jesus and promises fulfilled, Jesus’ birth and death, Jesus’ resurrection and returning. Paul discusses in 1 Corinthians 15 the centrality of the bodily resurrection of
Jesus. To the Corinthians, and the saints in every place, he says that without the bodily resurrection of Jesus, there is no gospel. Our faith becomes pointless; our preaching in vain; and there is no forgiveness of sins. For Paul, and the 12 apostles, the bodily resurrection is the crowning proof that Jesus is who He said He was. The bodily resurrection of Jesus declares that our physical bodies matter to God. Jesus is in the business of resurrecting our bodies, our minds and our spirit. We need not be held captives of our physical body. We no longer need to be ruled by its desires. Jesus’ resurrection work in our bodies has begun, like it did in the Apostles, and will be completed on Christ’s bodily return. It is in the bodily resurrection of Jesus that our redemption and transformation become possible. But does this make it any easier to believe in the bodily resurrection? Likely not. When it comes to questions like this, I concur with G.K. Chesterton, “Christianity has not been tried and found wanting; it has been found difficult and not tried.”
Saskatchewan The newspaper of the Dioceses of Saskatchewan, Saskatoon and Qu’Appelle • A Section of the Anglican Journal • January 2013
anglican
Published by the Dioceses of Saskatchewan, Saskatoon and Qu’Appelle. Published monthly except for July and August. Whole No. 292, Vol. 42, No. 5 A Section of the Anglican Journal SUBSCRIPTIONS For change of address, undeliverable copies and subscription list updates, contact: • Your parish • e-mail: circulation @national.anglican.ca • Or send to Saskatchewan Anglican, c/o Anglican Journal, 80 Hayden Street, Toronto, Ont. M4Y 3G2
RATES $10 in Canada $17 outside Canada
SUBMISSIONS Submissions for the March issue must be recieved by the diocesan editor no later than Friday, January 31. All pictures must be sent as JPEGS and 1 MB (megabyte) in size.
CONTACT INFORMATION Managing Editor: Jason Antonio SKAnglicanEditor@gmail.com 59 Roberts Place Regina, Sask., S4T 6K5 Phone: (306) 737-4898 Qu’Appelle: Joanne Shurvin-Martin joannesm@myaccess.ca 6927 Farrell Bay Regina, Sask., S4X 3V4 Phone: (306) 775-2629 Saskatoon: Peter Coolen ptrcoolen@sasktel.net 820 Avenue I South, Saskatoon, Sask., S7M 1Z3 Phone: (306) 244-0935, Saskatchewan: Amy Dow amy.elizabeth.dow@gmail.com 1308 Fifth Avenue East Prince Albert, Sask., S6V 2H7 Phone: (306) 763-2455
PUBLISHING DETAILS Published from 59 Roberts Place Regina, Sask., S4T 6K5 Printed and mailed by Webnews Printing Inc. 8 High Meadow Place North York, Ont. M9L 2Z5
The Saskatchewan Anglican
January 2014
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The Feast of Manifestation Bishop David Irving Diocese of Saskatoon SASKATOON – Over the last few weeks, many of you have been away visiting family and friends. I hope you all had a blessed and peace-filled Christmas. Now that our Christmas celebrations are behind us, we have moved into the start of a new year and the season of Epiphany. I know that as we moved into this season, most of us have not been sitting contemplating Epiphany and how it affects our lives. A large number of people have never heard of Epiphany or celebrated Epiphany. The Feast of Manifestation, or Epiphany, is traditionally celebrated the 12th day after Christmas, Jan. 6, the day you’re supposed to get 12 drummers drumming and the day we commonly remember the arrival of the Wise Men in Bethlehem. Epiphany in the early church
was one of the great feast days, second only to Easter in its importance. The third great feast was Pentecost, another day that for many has drifted into a religious backwater. Even Easter is greatly reduced today. Easter used to be celebrated with an all-night vigil the night before, and then the celebration continued on for what was called the “Great 50 Days”, ending with a huge celebration on Pentecost.
Epiphany, Easter and Pentecost were the focus of the early church and Christmas was not really celebrated until the 4th century. Divine manifestation: the Epiphany takes its name from the Greek “epiphania”, which denotes the visit of God to Earth. The feast is the manifestation of Christ as the Son of God. The feast unites three events in the life of Christ when His divinity, as it were, shines through His humanity: the adoration of the Magi represented the revelation of Jesus to the Gentiles; the revelation of Jesus in His first miracle, changing water into wine at Cana; and the revelation of Jesus as the Son of God at His baptism. Those three things – the Wise Men, the miracle at Cana and the baptism – were all lumped together to symbolize the revelation of God in Jesus. That Jesus was born in a manger did not compare with the events that proved to the
world who that baby was. In the early church, the point of Epiphany was not to remember history, but to be reminded that God appears miraculously to us in places and in ways we don’t expect. If we keep remembering that God seems to thrive on unexpected appearances, and if we keep expecting to see God, we are not too likely to miss it when it happens. The wedding at Cana was crowded, but only a few were aware that Jesus had worked a miracle in their midst. Most weren’t paying attention, except to realize there was wine in their mugs again. If we’re looking, the signs of God’s presence are all around us. God is there in the trees and the sea and the sky, in the deer, the moose and the geese. God is there at our birth and at our earthly death. God is in the face of the homeless person sleeping in the park and God is in the teenager helping at the soup kitchen.
God is in the person that you excluded and shunned because they were different from you. God may just come and sit next to you on Sunday at church. We all meet God in different ways and at different times and at different places in our lives. The message of Epiphany is that the revelation of God is about more than a one-shot deal. The message of Epiphany and Easter is that God is not dead. God is not kept hidden away inside your church; God is alive and well and everywhere, hoping you will tune in to the right frequency. No one can force you to encounter God; you have to have a willing spirit and you have to be looking with a loving heart. I pray that as you move from Epiphany through the Lenten season to Easter, you let God reveal Himself in your life and that you make space in your life to have a real encounter with God, however/whoever/ wherever God may appear.
Excelling in the grace of giving By Asiimwe Alex For the Diocese of Saskatchewan UGANDA – When one reflects on Saint Paul’s message about Christian giving, it is hard not to look at the Diocese of Saskatchewan as the epitome of this selflessness and goodwill that the apostle preached about. In his second Epistle to the Corinthians, Paul talks of the generous congregations of the Macedonian churches, which, in spite of the hardships they faced, were extremely generous in their giving (2 Corinthians 8: 1-15). He also talks of their incredible free will in asking to be part of the contingent reaching out to the people of Judea. Looking at Saskatchewan’s boundless love and generosity extended to scores of needy children at Bishop McAllister College, one will most obviously see in the Diocese of Saskatchewan a modernday replica of the Macedonian churches to whom Paul alluded. Over the years, Saskatchewan’s efforts in supporting needy and orphaned children have been remarkable. Their attitude has been the lifeblood of the sponsorship programme at Bishop McAllister College. Even in the current times of austerity, that love has been unfailing.
The group of youth from Uganda who have been helped by the Diocese of Saskatchewan. From left, Tumusiime Justus, Komukama Ellon, Kyobutungi Ritah, Tusiime Ovias, Ashaba Winfred, Kyakuhaire Aidah, Atwiine Mackline and Najuna Gilberts. Today, the diocese has eight children it is helping. Komukama Ellon (S.1), Atwine Mackline (S.1), Kyakuhaire Aidah (S.1), Tusiime Ovia (S.2), Ashaba Winifred (S.2), Kyobutungi Ritah (S.4), Tumusiime Justus(S.2) and Najuna Gilbert (S.2) are the eight lives that have been blessed by the selflessness of the Diocese of Saskatchewan. Sponsoring these children means very much. It means
giving a lifeline to many victims of poverty, neglect, disease, ignorance and suchlike. Most of these children come from very poor, dreamless rural communities. Only a few have been fortunate to see and live with all their parents. There are those whose parents have succumbed to AIDS, and these are quite a number, while others were abandoned in their infancy with one of their parents or both
disappearing to urban centres and choosing to leave them to the care of their grandparents, only to appear infrequently later on. Others come from oversize families, with their fathers unable to manage even the essentials. It is a bleak world for these innocents. The tales from the students reveal the doom and gloom from which they have been lifted. Komukama Ellon says, “My father died when I was
still young and left me with my stepmother. My mother is alive but I don’t see her often. I don’t know why she left me. Getting school fees has been hard. I don’t think I would have joined secondary school if I had not got sponsorship. I am very grateful to my sponsor, Mr. Robertas. I want to read hard and be an engineer.” Atwine Mackline has nine siblings. See ‘Uganda’ on page 6
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The Saskatchewan Anglican
January 2014
The ordination to the priesthood of Lloyd Young By Rev. Chris Dow CUMBERLAND HOUSE (Skwn) – On Nov. 14, Rev. Lloyd Young was ordained to the priesthood by the Bishop of Missinipi, Adam Halkett, at the Church of the Good Shepherd, Cumberland House. The Bishop of Saskatchewan, Michael Hawkins, celebrated Holy Communion. Fittingly, the bishops decided to transfer from the previous day the commemoration of Charles Simeon, the 19th century evangelical Anglican preacher. In a letter addressed to Lloyd and circulated to all the clergy in attendance, Bishop Hawkins noted that Simeon was one of the founders of the Church Missionary Society (CMS), which began the mission in Cumberland House in the 1840s. Quoting Simeon, Bishop Hawkins encouraged Lloyd to continue preaching “the fundamental doctrines of the Gospel” in a way “which expresses kindness and love, and not that which indicates an unfeeling harshness.” The service opened with a moving sermon from Rev. Wilfred Sanderson, who preached in both Cree and English. He exhorted Lloyd to “preach the Word to those who are lost and lonely” in order to bring about “harmony and peace” in his community.
Walk with Jesus on a daily basis By Archdeacon Andrew Hoskin
The laugh of the newly ordained Rev. Lloyd Young. Photo — Mary Brown Emphasizing the transformative power of the Gospel, he reminded the congregation that “when we put our faith and trust in Christ, anything is possible.” After the service, the clergy, congregation and community were treated to a feast at the nearby Veterans Hall that featured no less than five different meats, including local duck and moose. During the meal, Lloyd was presented with moccasins and other various gifts. The next morning, Lloyd celebrated his first service of Holy Communion together with his wife Gwenda and other clergy from his regional deanery. The clergy who stayed
overnight in Cumberland House enjoyed excellent hospitality at the Dayspring Bed & Breakfast, named after the verse from the Benedictus (Luke 1:78): “The day-spring from on high hath visited us.” This was the subject of the first sermon ever heard in the Cree language by the people of Cumberland House, preached by CMS missionary Henry Budd on Christmas Day 1850. Standing on the shoulders of evangelical luminaries such as Simeon and Budd, Lloyd will carry on the Lord’s mission to shine the light of the Gospel in Cumberland House. He does so in a continuing ministry partnership with Canon Park Buck, priest-in-charge.
PRINCE ALBERT – The Following Jesus Conference was a time to draw nearer to Jesus and to be encouraged in our daily walk with Him. It took as its theme the verse, “Jesus said, ‘Take up your cross daily and follow Me’” (Luke 9:23b). Oct. 25-27 saw people gather to hear Rev. Canon Gene Packwood, rector of St. Barnabas’ Church in Medicine Hat, as he spoke about this theme. Beginning Friday evening in Emmanuel Church, St. Louis, those gathered were challenged to appreciate that, unlike the people in Matthew 9:36 who Jesus had compassion for because they were like sheep without a shepherd, Christians have a Shepherd to follow. Following Jesus makes demands on us, such as striving in prayer, seeking to please Him, walking on the path He directs us in, being open to being transformed, conformed to the image of Jesus, spreading the aroma of Christ, to name but a few. On Saturday, the gathering moved to St. Stephen’s Church, MacDowall, for the morning and early afternoon and to St. George’s Church in Prince Albert in the evening. During this time, barriers
to following were examined and the challenge to allow God to act supernaturally was accepted, as participants waited on the Holy Spirit to use them to speak words of encouragement to the others in their group. The weekend concluded with the three sponsoring congregations gathering in worship on Sunday morning at St. George’s and joining in a potluck lunch after. Throughout the weekend, uplifting music was led by a team drawn from the three congregations under the direction of Mary Lou Hoskin. One participant reflected, “When Gene spoke about the epitaph, ‘Catching up with Jesus’, it really spoke to me about getting to know Jesus better.” Another’s comment: “A very moving experience. It deepened my faith. There are areas to explore; it opened new vistas in the faith. We need to be open to the Church and the richness that is there. Realize that God can do anything. I’d go again if it was next weekend.” We thank God the Holy Spirit touched many lives on this weekend through his servant Gene and that there is a desire for something similar in the future. Archdeacon Andrew Hoskin is rector of Emmanuel, St. Stephen’s, St. George’s Church.
Diocese of Saskatoon Announcements for January 2014 Centring Prayer at the Cathedral: If you are longing for a little more quiet, solitude and an opportunity to “be still”, please join Sarah Donnelly on Sunday mornings for 20 minutes of Centring Prayer at the Cathedral of St. John the Evangelist. This is an ancient form of prayer grounded in the Christian Mystical Tradition. The group will meet in the Dean’s office at 9:45 a.m. for a 10-minute teaching reflection on some aspect of Centring Prayer, followed by 20 minutes of meditative silence that will begin at 9:45 a.m. and end at 10:15 a.m. Testament, The Bible and History: A BBC learning adventure, St. George’s Church, Saskatoon, Thursday evenings from 7-9 p.m., Jan. 16 to Feb. 27, 2014. Cost $25 (includes study guide). For information and/or to register, please phone
306 242-7973 or see the notice elsewhere in this issue. Friends and Family Service: St. George’s, Saskatoon, 6:30 p.m. every Friday night. Music and prayer for kids, teens, adults and families. Integrity/Saskatoon: Meetings are the second Wednesday of each month at St. John’s Anglican Cathedral, 816 Spadina Crescent East at 7:30 p.m. This is a group of the GLBTT community and friends. Includes a Eucharist Service open to all, followed by GBLTT reflections and a social/ refreshment hour. Presiding priest will be the newly ordained Rev. Emily Carr supported by Rev. Joe Ponic. All are welcome! For more information call Tom and Rose Rogers at 306491-3315, or visit the Integrity/ Saskatoon web site at www. integritysaskatoon.blogspot.
com or the Facebook page at “IntegritySaskatoon”. “Fam Jam” at the Cathedral: This family friendly time of music and fun takes place at the Cathedral of St. John the Evangelist, after the 10:30 a.m. service, in front of the grand piano. Join an all-ages group of family and friends to have fun, share skills and make some music. All levels of musicians are most welcome and encouraged to attend. If you don’t want to join the “Fam Jam”, but have some instruments laying around the house, such as shakers, ukuleles or tambourines, the Cathedral can put them to good use! For more information, contact Rev. Emily Carr. A Sunday Ecumenical Worship Service: A Sunday Ecumenical Worship Service, open to the whole community, is held each Sunday at 3 p.m. at St. Andrew’s Chapel on the
St. Andrew’s United Church College campus. Seniors’ Lunch in Battleford: The Friendship Committee of St. George’s, Battleford invites all seniors to join them for lunch the first Monday of each month, beginning at noon. Community Coffee, Saskatoon: The Community of King George welcomes all to their Tuesday and Thursday morning Community Coffee from 9 a.m. to noon for muffins, coffee and tea and fellowship. The address is St. George’s Anglican Church Parish Hall, 624 Ave. I South, Saskatoon. For information call 306-2427973. ADVANCE NOTICES: The Diocesan ACW Retreat in 2015: The planning for the next Anglican Church Women’s Bi-Annual Retreat, which is scheduled for September 2015, has begun.
If you have ideas or experience in planning events, please join the Retreat Planning Team! Meetings will be scheduled at mutually convenient times. To volunteer or find out more, contact Elaine Hrycenko at 306955-5522 or email e.p.h@sasktel.net. In order to be included in a timely manner, brief notices should be supplied to the Associate Editor by fax, e-mail or “snail mail” by the last week of the month, two months before the month in which the insertion is desired (for example, December submissions will be in the February issue). Detailed and longer texts of upcoming events will not be included in this section, but should space allow, could be the subject of article and notices elsewhere in the Saskatchewan Anglican.
The Saskatchewan Anglican
January 2014
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Celebrating 100 years at St. Mary’s, Regina By Sharon Pratcher REGINA – This past year St. Mary’s Anglican Church, located in the historic Cathedral area of Regina, celebrated its centennial. St. Mary’s is located on a sun-dappled street with a lych gate out front, which bears two inscriptions. On the street side as you come in you can read the “comfortable words”:Come unto me all ye weary and I will refresh you. On the church side, as you exit, you will find these words: “Go forth in the name of Christ to love and serve him.” These two inscriptions reflect the spirit of this congregation and its church community. The current composition of the congregation is diverse. The varied ways in which the members of St. Mary’s explore theology reflects that diversity. Through the Women’s Time Out program, Pub Theology, Young Adults Small Group, the Bulletin Prayer Cycle, St. Mary’s Telephone Prayer Chain, the Communion Prayer Team and with speakers and prayer groups organized in conjunction with specific events such as the 100th anniversary celebrations, there are many avenues to explore faith and grow in understanding. As part of the 100th anniversary celebrations, St. Mary’s was to have hosted a parish mission from Nov. 1820, 2013, with Bishop Mark MacDonald, the National Indigenous Bishop of the Anglican Church of Canada. However, that event has been
The lych gate outside St. Mary’s, Regina, proclaims an invitation and a mission. Photo — Ken Dowie re-scheduled. Many of the features that exist at St. Mary’s today, 100 years after its creation, have their roots in its early history. One of the prominent features has been the significant role of children and youth at St. Mary’s. The church had its first service on Dec. 14, 1913. Within a few months of opening its doors, there were 100 Sunday School students, with that number increasing to 234 by 1922. Children and youth continue to make up a significant proportion of the church
TESTAMENT THE BIBLE AND HISTORY A BBC-Video Learning Adventure in 7 Sessions ╬ HOST:
Rev. Joe Ponic: art historian and educator.
WHEN:
Thursday evenings, 7:30-9 pm; Jan 16, 2014, through Feb 27, 2014.
WHERE:
St. George Anglican Church, 624 Ave I South, Saskatoon. Park on street and behind church. No. 3 Bus stops at Ave H South and 16 St.
COST:
$25.00. Includes instruction and comprehensive study guide. REGISTRATION Telephone church office 9:30-noon, Mon. to Fri. Leave message if no answer. (306-242-7973)
Follow the fascinating story of the Bible in history, from papyrus to printing to digital media. Filmed on location by the BBC and narrated by world-famous archeologist John Romer, each session encourages discussion at your interest level. Have an enjoyable evening, grow in Faith, and learn in a relaxed, friendly atmosphere. Each session is selfcontained; attend all or as many as you choose. Audio// video are first quality, with subtitles.
congregation, with a vibrant Family Ministry offering a wide range of programming and services, from the Good Shepherd Nursery for children under three, to the Children’s Worship Centre for children from three to six years, to Faith Quest for children aged seven to 13. A second feature which reflects the character of St. Mary’s is the innovation and creativity which mark the developments over the past 100 years. For example, the first Girl Guide group in Regina, Girl Guide Company #1, was formed at St. Mary’s in the fall of 1921. In 1944, it was decided that flowers from church would be taken to the sick in the congregation, a custom that continues to this day. Another yearly tradition that continues is the church picnic, which was held in Pense this year, to support the growing congregation there. In the early days, the annual picnic was held at Regina Beach, with the congregation travelling out by train. That innovation is reflected today in various ways, including through the use of Godly Play and Messy Church for the children’s programs, creation of a church garden with fresh produce on Sunday mornings, the Prayer Shawl Ministry and Pub Theology, among many other innovations. A third theme which characterizes St. Mary’s community of faith are the opportunities for hospitality. In the 1920s, when the church building was being expanded to accommodate a
growing congregation, St. Mary’s operated a dining hall to help finance the cost of the expansion. Many friendships were cemented as members got to know each other in that context, as well as in the fellowship of their Christian worship. That tradition continues today, with a weekly coffee host ministry after church each Sunday. During this time, the children play at one end of the hall while the rest of the congregation visits with each other and gets to meet and welcome any new members. There is an active ACW, which organizes an annual Harvest Tea and Bake Sale and rummage sale, as well as preparing Books of Remembrance and Christmas hampers. As part of this year’s Harvest Tea and Bake Sale, the members of the ACW dressed in period costumes and there were displays relating to the 100th anniversary celebration of the church. A fourth and important theme are the opportunities for outreach in the community. These efforts are visible as soon as you enter the church, as various bins and baskets are set up to collect contributions. Projects range from collecting soup labels to help provide schooling to children, while they are undergoing medical treatment in Regina, to collecting children’s clothing for Women of the Dawn. There is a basket permanently in place to collect contributions for the Food Bank, with yet another bin to collect containers for Carmichael Outreach.
There is a Casserole/Muffin Ministry, Soul’s Harbour Soup Kitchen Outreach, work in the Marian Centre Soup Kitchen, Meals on Wheels, a Community Kitchen, Art at St. Mary’s and an Ecumenical Service at Wascana Rehabilitation Centre, to name only a few of the various outreach programs currently in operation. Music has always been valued at St. Mary’s. St. Mary’s organ is a 15 stop, two-manual instrument, purchased from Casavant Freres of St. Hyacinthe, Quebec at a cost of $6,670. It was installed in the spring of 1946 and the cost was met by members of the congregation buying the individual pipes. These contributions are recorded on a specially prepared chart still on display in the hallway leading to the upper hall. The musical tradition continues at St. Mary’s, with an ensemble of enthusiastic musicians. St. Mary’s has also had an active engagement in the activities of the surrounding community. St. Mary’s sponsors Seedy Saturday, which is now in its fourth year. For the first time this year, St. Mary’s served as a community partner with the Regina International Fringe Theatre Festival by sponsoring John Huston’s performance of David Kosoff’s Book, a Book of Witnesses, as well as serving meals to Fringe participants. As part of the celebration of the church’s 100th anniversary, Beryl Forgay has been collecting information on the history of the church from various sources and preparing poster boards of information for each decade of the church’s existence. This has been a valuable source of information for this article, along with the annual Ministry Reports and anecdotal accounts from members of the congregation. From reviewing the material compiled by Mrs. Forgay, which is on display at the church, and considering the current programs and other sources of information, one can readily see that the final and perhaps key component to St. Mary’s continued existence 100 years on, as a vibrant, relevant and active organization is its ability to build community by drawing together a diverse group of individuals, with widely ranging talents and interests. Each individual brings their unique set of talents, interests and enthusiasms to the church family, in which all are supported, encouraged and nurtured. The result is a very special community of faith.
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The Saskatchewan Anglican
January 2014
A testament of youth By Christopher Sanford Beck Editor’s note: Christopher Sanford Beck lives with his family on an off-the-grid farm near Cochin, Sask., near the Battlefords. Christopher wrote up this article as a faith testimonial. COCHIN (S’toon) – Ever since I was a little boy I had been raised with theology all around me. My dad was an Anglican priest in Saskatoon and my mom was a devout member of his parish. I had in-depth talks with both of my parents, especially dad, and they taught me how to pray.
They taught me about God too. Almost all that I know about God and religion I learned through them. They always encouraged me to ask questions and to find my own way of looking at God and the Bible. My first independent theory was about heaven. Ever since I can remember, I had envisioned heaven as a world of floating purple clouds, with golden thrones and golden doors leading to rooms for everyone. I also thought that heaven looked different to everyone, based on their own theories. Over the years I developed theories for other things as well, such as the Creation
Story, Jesus and Sophia (Lady Wisdom). Quite often dad and I discussed and shared theories. When I was younger, and had a bedtime, I would often talk to dad before going to bed. We would talk about the Trinity, the divine nature of Christ, you know, light stuff! And though I partially liked our conversations because once dad started talking, I often got to stay up past my bedtime, I learned a lot from them. I also learned a lot from my mom. Though we didn’t often have religious talks, just watching the way she lived and worked was enough. She was a caring and loving
mother, even when my siblings and I misbehaved. She loved gardening and cared passionately about the Earth. I have pictures from when I was a baby of her reading me books with titles such as My Spiritual Alphabet Book and Love Your Neighbour. She taught me so much about how to care for people and how to live well. Once, I had a dream that I was sitting on my neighbour’s fence, talking to Jesus. I don’t remember what we were talking about, but since then I wished to be able to have a face-to-face conversation with Him. I wanted to ask Him about all the things in the Bible that
were mysteries to me and to know that God was real. Unfortunately, in the seven years that have passed since I had that dream, I haven’t met Jesus physically but, fortunately, I have experienced Him all around me, especially since my family moved to a farm this summer. Since then, I’ve been seeing little miracles all over the place. I love to bike and when I bike, especially in the evening, I spend time with God. I see Her in the sunset and in the golden fields all around me. I see Him in the deer playing in the meadow and the hawks circling overhead. And I know that God’s watching over me.
Uganda
Confirmation in Biggar
On Nov. 24 (Grey Cup Sunday), a confirmation service was held at St. Paul’s Anglican Church in Biggar. It was a delight to see a full church for the confirmation of Geoffrey Massie. After the service everyone enjoyed a wonderful lunch that the congregation had prepared. Shown after the service are, from left: Pastor Mark Kleiner (ELCIC and Priest-in-Charge), Ryan Massie, Geoffrey Massie, Bishop David Irving of the Diocese of Saskatoon, Jennifer Massie and Neil Brunt. Photo — Joan Irving
Qu’Appelle notes Nancy Brunt of Kamsack in Pelly Deanery has been named a Postulant of the diocese. (A Postulant is a candidate for ordination.)
Nancy’s ordination to the diaconate will take place in Yorkton on Sunday, March 2, 2014. More details will be
announced closer to then. Barb Wright of Estevan, who is continuing her theological education, is also a Postulant.
PWRDF Continued from Page 1 Psychological therapy and counselling is also needed by many refugees. Improving housing is a major concern and one which NCCK hopes PWRDF can support. Nyabala said while refugee families build their own mudbrick homes, these require manufactured corrugated iron roofs, doors and the like, which cost approximately $305 (Canadian) per building.
He suggested that Anglican parishes could “put a roof over the head of a refugee family” by donating to PWRDF, indicating Kakuma Refugee Camp as the recipient. In addition to aiding refugees, staff at the camp offer assistance to the local people in the host community, who, he said, “often live in conditions more deplorable than the refugees.” For example, they hire local people for labourers and
built a school “shed” with a roof but no walls for the local community. PWRDF has recently joined the Canadian Council of Refugees campaign “Proud to Protect Refugees.” “Canada,” said Nyabala, “receives refugee immigrants with dignity. “I am impressed and amazed at the big-heartedness of Canadians. For that, I thank you, and I know that only God can reward you.”
Continued from Page 3 Her father is dead and the mother is a peasant who does some simple farming to support her children. It is clear Mackline would not be schooling if Meadow Lake church had not taken her up. Mackline says she is very grateful to her sponsors for their help. “I thank them very much because they have given me a chance to be in school. I am very happy and I have learnt that God really loves me. I surrendered my life to Christ because of their kindness and I shall always pray and thank God for these parents He has given me.” Tusiime Ovia stays with her grandmother. She lost her mother when she was three months old and was brought up by her grandmother. She says she is sometimes lost on whether to call her Mum or Grandma. “Grandma has been there for me. Dad is alive but he hardly ever sees me nor does he ever think of even giving me a pen. “My grandmother sold all her goats to pay for my primary education. I passed primary leaving exams in Division One, but Grandma said she could not raise secondary school fees, let alone the other requirements. “I feared I was going to stop schooling, but I found a good friend in the Diocese of Saskatchewan who chose me as her child to give me fees. She is called Violet Goodfellow. I feel like she is Mum to me. I love to think about her like that. “She has given me hope at school. I want to study hard and be a doctor. I just love what they do,” she says as a smile plays on her lips. Kyakuhaire Aidah is a very humble child who stays with her mother and eight siblings. Her father passed away when
she was still young. She says the dream of secondary school education would never have come true without the support she gets from St. David’s ACW church. “I thank them for giving me fees. I always dreamed of secondary school life and I am glad to be here. I would like to be called Doctor Aidah when I grow up. I am studying hard. I thank all the church members for making me feel good at school. God is great!” Tumusiime Justus is one of the two boys sponsored by the Saskatchewan diocese. He stays with his father and siblings, but their father is too poor to provide for them. For him, he says, getting school fees was a tug of war and he cannot imagine where he would be if Bishop Michael Hawkins, the bishop of Saskatchewan, had not offered him sponsorship. “I thank Bishop Hawkins for paying my school fees. I want to use the chance he has given me to study hard and be a doctor. I am working very hard on my books. May God bless Bishop Hawkins.” Kyobutungi Ritah, Ashaba Winifred and Najuna Gilbert are no different from all the others. Their narratives are equally poignant. Bishop McAllister College is infinitely grateful for the Christian spirit of giving in the Diocese of Saskatchewan. Their love has blessed children with the gift of education. The children now have a species of hope that would otherwise have been beyond their imagination. They can now dream of wonderful careers and a life full of many opportunities that will help them bury memories of their wretched past. To God be the glory!
The Saskatchewan Anglican
January 2014
7
Letter to the Editor
The Lectionary: Back to the Future To the editior: Rev. Bill Portman’s recent article in the Saskatchewan Anglican about the Lectionary is a timely reminder of the many spiritual treasures that belong to our heritage as Christians in the Anglican tradition. As he observes, one such treasure is the lectionary, which provides for the systematic and ordered reading of Scripture throughout the year, ensuring (in his words) that the “Holy Bible is wholly taught.” As Portman suggests, there are in fact two lectionaries in the Church – one for the daily offices of morning and evening prayer and another for the Eucharist. Portman’s article specifically celebrates the Eucharistic lectionary, especially the Revised Common Lectionary (RCL) authorized for use with the Book of Alternative Services, whose first version was initially employed by the Roman Catholic Church in 1969. Lectionaries are indeed wonderful things and I celebrate their ordered presentation of Scripture with Portman. In this response to Portman’s article, I would like to address a handful of his most bold claims concerning not only the RCL (widely used in many dioceses), but especially concerning the lectionaries of the Book of Common Prayer (which continue to be used across the country in both public and private devotions, including among the young1). Of the older Church lectionaries enshrined in the Book of Common Prayer, Portman’s article reads: “For almost 1,500 years, we had a lectionary that gave an epistle and Gospel reading for each Sunday – the same ones year after year ... . “Of course there were some supplementary sets of readings for Morning and Evening prayer. “But the whole thing was pretty piecemeal and designed, frankly, for an illiterate or semi-literate congregation.” As numerous scholars have shown in recent decades, the accusation that the lectionaries embodied in the Book of Common Prayer were “piecemeal” or defective cannot stand up to historical scrutiny. On the one hand, the reformation English Church 1 See Rev. Canon Gary Thorne’s introduction to the 2013 edition of McCausland’s Order of Divine Service.
was at pains in both its formularies and public liturgies to express the fundamental conviction that (in the words of the first homily in the Book of Homilies published in 1547), “Unto a Christian man, there can be nothing either more necessary or profitable, than the knowledge of Holy Scripture; forasmuch as in it is contained God’s true word.” Thomas Cranmer ensured that such knowledge would be available in the English church. His table of lessons for morning and evening prayer, revised in the early 20th century and present in our Book of Common Prayer, now allows for the reading of the New Testament three times in the year, the Old Testament once, and the Psalter 12 times. Could any lectionary be more exhaustive? As he observes in his preface to the first English prayer book (1549), his intention was to frame a simple and reverent order for prayer and the hearing of Scripture that would increase the people’s “knowledge of God” and inflame their “love of ... true Religion.” There is little that can be reasonably called “piecemeal” in this approach to Scripture. This vision nourished Anglicans for at least 400 years before the advent of the RCL – from Queen Elizabeth I, to Richard Hooker; from George Herbert, to the Wesleys and John Keble; from Austin Farrer, to TS Eliot and C.S. Lewis. It also continues to nourish many. Portman is absolutely
correct that the lectionary for use at the Eucharist before the advent of the RCL consisted of a one-year cycle of readings, primarily composed of an Epistle lesson coupled with a Gospel reading2. These readings were largely codified between the 5th and 9th centuries, embodying the early and undivided Church’s mature practice of reading Scripture in the Eucharistic assembly. The Sunday lessons for Advent in the Book of Common Prayer, for example, date from the 5th century Comes of the great Bible scholar and translator, St. Jerome. This selection of lessons has often been derided. Indeed, apologists for the RCL in the BAS denigrate the ancient lectionary. But in so doing they seem to miss the two most extraordinary features of the traditional Eucharistic lectionary. Firstly, the one-year cycle of readings takes seriously the suggestion that memory is essential to our conversion. And so, for example, one might eagerly await each year the words of the Epistle for the first Sunday in Advent in the traditional 2 In recent years the Eucharistic lectionary of the BCP has been supplied with an Old Testament supplement for parishes wishing to preserve the use of the ancient lectionary with the addition of an Old Testament reading. See www.skdiocese.com/ministryresources/the-traditionalsunday-lectionary-with-oldtestament-supplements.html
Eucharistic lectionary: “Owe no one anything but to love one another.” These words frame the entire year to come and may be anticipated by a faithful soul precisely because of their annual consistency. The ancient lectionary reminds us that holiness is cultivated in large part by habit – not only by habitual actions, but habitual hearing. More than this, the ancient lectionary is striking in its remarkably systematic presentation of saving Christian doctrine in the first half of the Christian year (Advent through Trinity Sunday) and its teachings on holiness (the personal application of doctrine) in the second half (Trinity Sunday until the following Advent). The Canadian theologian Robert Crouse (called by Eugene Fairweather “the conscience of the Canadian Church”) writes: “In the cycle of the Christian Year, in the ancient lectionary – that cycle of Epistle and Gospel lessons which has served the Church for well over a millennium ... the essential message of Holy Scripture, God’s word to us, is set before us in an orderly and supremely logical way. “As we follow the lessons appointed for the Sundays and the great festivals, as we meditate upon them, as we open our minds and hearts to understand the pattern and meaning of them, we are led, step by step, into an ever deeper and clearer perception of Christian truth and the essentials of Christian life.”
Great Anglicans theologians across the centuries from John Cosin, to Anthony Sparrow, to JH Blunt, have insisted on the logic and coherence of this ancient and catholic lectionary. The RCL is largely unaware of this logic and coherence. For example, the stunningly beautiful logic of the Sundays after Epiphany disappears in the RCL; likewise the careful teaching about holiness in the Sundays after Pentecost is lost. Very little in this reply to Portman’s article touches on the concerns that have been raised by scholars about the RCL. Those concerns can be found, for those interested, in papers by David Curry, Gary Thorne and others. What I have hoped to suggest is simply that there is much more to be said for the ancient lectionary and the older patterns of reading Scripture embodied in the Book of Common Prayer than is often allowed. The daily office lectionary of the Book of Common Prayer is unrivalled in its exhaustive presentation of Scripture. The Eucharistic lectionary is surely beyond reproach in its stunning logic, doctrinal content, and sensitivity to the place of memory in the spiritual life. It may be that large portions of the Church are correct in their repudiation of the old ways of reading the old, old story of God’s love in Jesus Christ. I am not competent to judge. But it does seem true that the heady days of ecumenical zeal that led to the adoption in the Anglican Church of the RCL caused some to forget what might be one of the great and beautiful gifts of Providence to our portion of the Lord’s vineyard – the ancient lectionary of the Western Church. Who knows? I only hope that some us may be allowed to continue to “look backwards” in order to “find the future” in our use of those lectionaries that inspired the saints for 1,500 years. I also harbour the hope that others may discover new life in these old riches as well (one need only try!). I am profoundly grateful to Portman’s article for raising these issues and reminding us of the treasure we have in one of the most homely and ordinary aspects of our worship as Anglicans. Rev. Christopher Snook Regina, Sask.
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The Saskatchewan Anglican
January 2014
Raphael’s excellent adventures By Basil Pogue PWRDF Diocesan Representative – Qu’Appelle REGINA – Regina was a stop on Raphael Nyabala’s Excellent Adventure, sponsored by the Primate’s World Relief and Development Fund (PWRDF). Arriving on Oct. 23 in Toronto from Nairobi via Amsterdam, (and never having travelled out of East Africa before,) he was quickly whisked off to Vancouver. It was in Vancouver where he attended the Kairos InterGenerational Gathering in Squamish, learned about challenges faced by First Nations and then spent some time with the PWRDF leaders in New Westminster diocese. From Vancouver he journeyed eastwards, first to Winnipeg to meet the refugee co-ordinators in the Diocese of Rupert’s Land, as well as the folks at the Manitoba Council for International Co-operation (MCIC), who had donated funds in support of his work at the Kakuma Refugee Camp. His wanderings were not yet over. As November dawned, he arrived in Saskatoon where he was hosted by Klaus and Margie Gruber and the Diocese of Saskatoon’s Refugee Support Committee. And he had a new experience – it snowed. Raphael had never seen
During his speaking tour sponsored by PWRDF, Raphael Nyabala (l), camp co-ordinator of Kakuma Refugee Camp in Kenya, met Ralph Paragg, who heads the work for refugees for the Diocese of Qu’Appelle. Photo — Joanne Shurvin-Martin snow before, far less held any or travelled through it. After arriving in Regina by bus from Saskatoon on Nov. 4, he remarked on how the cold strikes one intensely on the forehead. He seemed to adjust quickly. In Regina, Raphael was entertained to supper by the Matching Grants Committee of the Saskatchewan Council for International Co-operation (SCIC), who had also supported the Kakuma Camp with a grant channelled through PWRDF in support of building houses. Later on, at St. James
Anglican Church, Raphael gave 16 interested listeners a firsthand account of life in a refugee camp. He himself is not a refugee, but an employee of the Kenyan National Council of Churches. After 10 years of work there he is now Camp co-ordinator. His principal focus in recent years has been how to reduce the incidence of HIV and AIDS and to introduce programs to fight maternal mortality. Located in Turkana province in northwest Kenya, Kakuma Refugee Camp is now home to roughly 126,800 people.
Intended to house only 90,000, it has far exceeded its limitations, placing a severe strain on resources and the ability of the camp administrators to provide housing. When refugees first arrive in Kakuma, they are provided with the well-known UNHCR tent accommodation. When resources permit, they are able to construct a free-standing house, using sun-baked bricks. Each house measures three metres by four metres and accommodates five people. The supper with SCIC
took place in the dining room of a Regina restaurant with approximately the same dimensions, graphically conveying the privations refugees have to live under. The people make the bricks themselves, and when the walls reach lintel height, the camp administrators provide wood supports and metal roofing. Each roof costs about $300 and it is here that resources are stretched, making it difficult to complete the required numbers of houses. Kakuma is a non-family camp, Raphael said, meaning his family lives at a remote distance. For the past 10 years, Raphael has worked cycles of eight weeks at the Camp and one week at home in Kisumu, about 600 kilometres away. Raphael’s time in Regina included a demonstration that our world is very small. One of the audience at St. James turned out to be a friend with whom Raphael worked over 10 years ago. It seems all roads do lead to Saskatchewan after all! After leaving Regina, Raphael attended the 2013 edition of the PWRDF National Gathering of the Board of Directors, the Diocesan Representatives and the Youth Council in Toronto. This year, the diocesan refugee co-ordinators were also invited to attend.
An easterner reflects on VBS at Cumberland House By Simon Davis TORONTO – I am an easterner from Toronto. Before five of us from our church went on a 10-day trip out to Cumberland House this past August, I had never been on a reserve, worshiped at a service in Cree, or eaten sturgeon. All that changed when we got to Cumberland. It really stood out to all of us from Ontario how different everything was in Saskatchewan compared to back home. The folks we met ate different food than we did, spoke a different language, looked different – there was so much that was different. But from the moment we drove into the parking lot of the Church of The Good Shepherd, we found that despite all our differences, we worship the same God. We found that our faith in Jesus Christ was a more powerful force for unity, friendship and even to find new family, than all of the many
The Vacation Bible School group at Cumberland House. factors that could have made coming west “too different” for us. It is powerful to worship God with people you do not know very well, powerful enough to make us a new
family. Our time in Cumberland was very special. With the help of folks from the community we ran a Bible Camp and one day we had 42 kids come out!
Photo — Simon Davis We learned more about God’s amazing plan right from the beginning with Adam and Eve, right through to Jesus coming to die on the Cross for us and how we wait for His coming again.
We got to experience local culture and food and the people were kind enough to share their mosquitoes with us too! We had a great time learning, praying and singing alongside our new brothers and sisters. Praying the words “OUR Father” has never meant more to me than when I prayed with my brothers and sisters at Cumberland House. Who knew that going halfway across the country, we would find family members that we did not even know we had! I am now back home in Toronto, far away from the forests, rivers and lakes of Northern Saskatchewan. Things are different in the big city. The food, the language, the culture are all very different. But even if you Saskatchewanians don’t know it, you’ve got family down east. I hope you can recognize the family resemblance in us, of our big brother Jesus, which we saw so clearly in you.