The Saskatchewan Anglican, March 2017

Saskatchewan The newspaper of the Dioceses of Saskatchewan, Saskatoon and Qu’Appelle • A Section of the Anglican Journal • March 2017 www.facebook.com/thesaskatchewananglican

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Rev. Nancy Yee begins new ministry in Regina

By Joanne ShurvinMartin REGINA – When Rev. Nancy Yee was commissioned on Jan. 15, it marked the beginning of her position as an interim priest in Regina.

She will be serving two urban parishes – St. James the Apostle and St. Philip – so will be a part-time for both. She is also new to the diocese, having previously served as incumbent of All Saints Anglican Parish and pastor of Our Redeemer Lutheran Church in Watrous, Diocese of Saskatoon.

The position of interim priest is not a new type of position, but the concept of a shared interim ministry between two parishes is new to the Diocese of Qu’Appelle.

More than 100 attended the service, including parishioners from both parishes. The celebrant, Bishop Rob Hardwick, told them, “God has a plan for His church. He has called Nancy and you to embark on a journey of discovery. Have the courage to reveal God’s will here.”

At the beginning of his sermon, Hardwick said that often the church wants God to transform it without

us having to do much. He pointed out this is not the way to success.

“More of the same will not change things,” he said.

Hardwick challenged God’s people to rethink their purpose as a diocese. As a church, are we undertakers, caretakers or risk-takers?

The commissioning service was held at St. James, with members of both parishes taking part; Deacon Rita Brann of St. Philip assisted the bishop.

Guests from the Rosemont Ecumenical Group, and members of the Yee family and friends also attended the event, and enjoyed lunch following the service.

Interim ministry is a way to help parishes as they prayerfully discern their future. The interim priest can also provide continuity and stability during a time of transition.

In the case of St. James and St. Philip, the term is one year, which can be extended to a maximum of two. Yee will divide the full-time position, spending three-fifths of her time at St. James and two-fifths at St. Philip. Both parishes will keep their previous Sunday morning service schedules.

Yee will preside at

St. Philip on the first and second Sundays and at St. James on the third, fourth and fifth Sundays.

In each parish, lay people or supply clergy will lead worship when the interim priest is at the other parish.

The wardens of both parishes, with the support of vestries and the search committees, worked together for several months, establishing how interim ministry would work in their situation.

In communication to their parishes they wrote, “While we will be sharing a full-time position between the two parishes, we want to ensure that the congregations maintain their own individuality.

“We want to be open to the possibility of sharing where that makes sense, but will not force it. That is not our purpose for coming together in sharing a position. ... This interim appointment will give both congregations a chance to be creative in trying something different, and also some time to reflect on what God is calling us to be, to do, and what that might look like in terms of an incumbent for the longer-term.”

Bishop Hardwick wrote,

Bishop Rob Hardwick presented Rev. Nancy Yee (front) to the congregations of St. James and St. Philip, Regina, in a commissioning service to mark the beginning of shared interim ministry. The choir in the background included members from both parishes. Photo by Joanne Shurvin-Martin

“Though our canons only speak to a caretaker-style interim, my hope is the proposed ministry be more intentional (hence the need for interim ministry training for the priest),

and that together, parishes might take the opportunity afforded them through the vacancies that we have in Regina, to truly imagine how the church might grow in Regina.”

St. Alban’s parishioner named Prince Albert’s Citizen of the Year

By Marlene Payton PRINCE ALBERT – Prince Albert’s 2016 Citizen of the Year, Sheryl Kimbley, is no stranger to the Anglican Church of Canada.

Appointed as the Diocese of Saskatchewan’s PWRDF co-ordinator, she is also active in fundraising for various issues in and around her own diocese.

This past December, Sheryl and her extended family, including parents Lawrence and Priscilla Joseph, husband Grant and sons, siblings Trina, Kevin and Richard, organized a Christmas sing-a-long that

Sheryl Kimbley

raised $7,000, in part to help pay for a new boiler required at her home church, St. Alban’s Cathedral.

Funds from that concert also went to assist other community initiatives.

A particular matter close to her heart is providing

support and assistance to northern youth struggling with mental health problems.

Music has always been a driving force in her life, so she sits on the organizing committee of the Prince Albert Winter Festival as producer of the Voices of the North Aboriginal show, and mentor and liaison for Northern Spirits Aboriginal Youth Talent Showcase.

She somehow combines the above with her “day job” as special events coordinator with the Prince Albert Grand Council, while has organized many significant events, including

the Remembrance Day ceremonies, Prince Albert Fine Arts Festival, and Trappers’ Association conferences.

In 2016, Sheryl took an active leadership role in the La Loche Support fundraiser, PAGC Strategy Conference aimed at suicide prevention, the Feed the Hungry Campaign with Easter, Christmas and New Year’s meals for the hungry, National Aboriginal Day Celebrations in Kinsmen Park, Sisters in Spirit Gathering, Fort McMurray Relief Fundraiser, Bernice Sayese Inaugural Memorial Music Jamboree, plus

a welcome ceremony at St. Alban’s for Syrian refugees.

Sheryl has also assisted in 2015 with fire evacuation relief as well as serving as marketing manager of Saskatchewan First Nations’ Winter Games in 2014.

Sheryl and Grant were married in 1994 and have three sons, LJ, Kyle and Kolton, all of whom share their parents’ love of music.

Sheryl has deep roots in northern Saskatchewan, as the granddaughter of Senator Allan Ahenakew, and the great niece of Archdeacon Edward Ahenakew.

Photo by Tristen Durocher

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The Saskatchewan Anglican

March 2017

Kingdom regained, paradise restored What is the difference between Christ's kingdom and His paradise?

By Archdeacon Norbert Haukenfrers, DMin

P

aradise is a word of Persian origin that refers to an enclosed garden.

The revelation of God begins with the creation of a paradise, the enclosed Garden of Eden, a peaceful place where God and humanity live in harmony and tranquility.

This paradise, with the “tree of life” at its centre (Gen. 2:9), is the creative community intended for love, refreshment and relationship.

In a similar way, the Book of Revelation finishes with the return of God’s paradise, a beautiful garden, with the “tree of life” at its heart.

This paradise is a place of refuge for the repentant (Lk. 23:43) and the one who conquers (Rev. 2:7) will eat of the ‘tree of life’ — the

same tree that humanity had been banned from eating (Gen. 3:22).

This garden, which was the home of humanity in the beginning, will again be a shared dwelling place where God and his people live together in mutual relationship.

The request of the thief on the cross, “Remember me when you come into your kingdom,” brings together paradise and the kingdom.

For the thief’s request refers to the long-awaited future kingdom promised to the people of Israel.

A promise that Jesus proclaims to have begun fulfilling (Lk 4:21) but one that will not be fully realized until His return (Matt 24:27-31, Mk 13:24-26).

Jesus replies to the thief with a promise, “Today you will be with me in paradise.”

With Jesus, the hope for a kingdom becomes the present reality of paradise for the dying, repentant thief.

This promise of Jesus to the repentant thief on the cross is for all God’s people.

For when we die, we can rest assured that God’s people will be with Christ, awaiting the fulfillment of the kingdom.

When we die, we don’t cease to exist, we enter our rest with Christ: paradise.

With this insight, Professor Sir Norman Anderson (1908-84) spoke at the General Synod of the Church of England when they were debating the question of prayers for the dead.

As the father of three children who had died as young adults, he speaks of his own experience and realized, “That it was perfectly in order to continue to hold those beloved children before God in prayer, not to get them out of purgatory, nor because he was unsure about their final salvation, but because he wanted to talk to God about them, to share as it were his love for them with the God who

had given them and had inexplicably allowed them to be taken away again” (N.T. Wright, For All the Saints, 74).

With this affirmation, Sir Norman takes his place among the community of the faithful, refusing to be trapped in the fallen world of human tragedy and experience, persisting to live in the already-notyet kingdom of Christ that will come to completion at Christ’s return.

Thereby, he expresses the desire of the church to embody a restored creation where people are reconciled with God, creation, and their neighbour.

At the conclusion of the Revelation we find the insistence that, “The home of God is among mortals,” or as Eugene Peterson puts it in the Message, “God has moved into the neighbourhood making his home among men and women” (Rev. 21:3), and with that, the kingdom finds its fulfillment in paradise.

Talk focuses on faith groups' role in ending homelessness Submitted OTTAWA – Sue Garvey, executive director of Cornerstone Housing for Women, a project of the diocese of Ottawa, recently gave a talk at a national conference on how faith communities can be mobilized to create affordable housing and end homelessness.

At the fourth national conference of the Canadian Alliance to End Homelessness, held in London, Ont., Garvey was joined by the Rev. Linda Kauffmann, an Episcopal priest from Washington, D.C., in speaking about the traditional role faith communities have played in serving the poor.

Garvey posed the question of how churches can move from one-off efforts at poverty relief, such as opening their buildings for use as emergency shelters, to more long-term “movement” with the capacity to “do more, faster, better, and bring with it all the values and quality of life commitments” faith communities can offer.

Garvey used her experience working in the

diocese of Ottawa as an example.

In 2015, the diocese created the homelessness and affordable housing working group, which

adopted a mandate to have every parish engaged in creating affordable housing units.

Garvey noted while the landscape of the

church in Canada is changing, churches have assets, properties and congregations that are seeking to help those beyond their doors.

Published by the Dioceses of Saskatchewan, Saskatoon and Qu’Appelle.

Published monthly except for July and August.

Whole No. 292, Vol. 45, No. 7 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 June issue must be received by the diocesan editor no later than Friday, April 28. All pictures must be sent as JPEGS and 1 MB (megabyte) in size.

CONTACT INFORMATION Managing Editor: Jason Antonio SKAnglicanEditor@gmail.com 1501 College Ave Regina, Sask., S4P 1B8 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,

NEW THIS YEAR! Receive PWRDF’s Lent Resource as a daily email!

Sign up at www.pwrdf.org/seasonal and each day you’ll get an email that includes a reading, prayer or meditation specially chosen by the Reverend Susan Spicer. Dig deeper into the issues of food security and food sovereignty and read more on-the-ground stories from PWRDF. The Primate’s World Relief and Development Fund the anglican church of canada

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The Saskatchewan Anglican

March 2017

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‘Rejoice in the Lord always’

By Bishop Rob Hardwick

H

ow are you feeling? If you feel that circumstances are stacked against you; if you feel the world is on your shoulders; if your think you are hitting your head against a brick wall – try singing out God’s praises.

“About midnight, in the jail house after they had been beaten and flogged, Paul and Silas were praying and singing hymns to God...Suddenly there was such a violent earthquake that the foundations of the prison were shaken. At once all the prison doors flew open and everybody’s chains came loose” (Acts 16:25-26).

Someone once said, “When God taps His foot to the music, things happen!” I have certainly found that to be true.

The same power that opened every cell door for Paul and Silas is available to us. It’s the power of rejoicing!

Recently I asked some of the staff members at the diocesan office to gather one evening.

We were being weighed down by many issues and burdens,

both personal and diocesan, so I called us together to sing out God’s praise.

For two hours that is all we did and then we prayed.

Were we crazy?

Well, that might be debatable, but we felt better and experienced Christ’s light breaking through the gloom.

Remarkably, since then the burdens have shifted or, in some cases, become more manageable.

James writes (1:2), “Whenever you face trials of any kind, consider it nothing but joy.”

That is easier said than done.

It can be hard to feel joy let alone sing out in joyful praise when all kinds of trials and tribulations come our way, for at such times, the last thing we might consider or desire to do, is to praise God. In Hebrews 13:15 it says we are to “offer to God a sacrifice of

praise.” To offer a sacrifice of praise; to praise whether we feel like it or not.

Anybody can praise God in the good times, but when you have to sacrifice to do it, it takes on a new perspective.

Perhaps that is why it is so effective!

The Battle of Jericho teaches that sometimes we have to shout when: (1) it makes no sense; (2) it seems as if we’re just going in

circles; (3) the enemy stands over us mocking; (4) our rational mind says, ‘This is no way to fight a war’; (5) it’s the last thing on earth we feel like doing.

Whether it makes sense or not, we should offer it.

An old Jewish legend says that after God had created the worl,d

He called the angels to Himself and asked them what they thought of it.

One of them said, “The only thing missing is the sound of praise to the creator.”

So God created music and it was heard in the whisper of the wind and in the song of the birds.

Throughout the ages music has also blessed multitudes of people, and never more so than when we are down, because then, music to the Creator evokes a response that begins to recreate in us a new heart and brings hope and renewed joy to the day.

So be encouraged, sing unto the Lord a new song especially if to do so is sacrificial.

If you still find it hard, listen to the whisper of the wind, the ripples of the stream, the call of the loon or the song of the birds.

Or, pray about a song and then play a CD and sing along to it, or better still have your friends come and sing with and for you.

At such times, I have found that God does hear, joy is restored, help does come.

“Rejoice in the Lord always” (Philippians 4:1).

What we can learn from biblical criticism By the Rev. Dr. Iain Luke Principal, College of Emmanuel & St. Chad

L

ast month I laid out the general case for applying our critical skills to the text of the Bible. In this column, I want to look at some specific examples of how that works and why it matters.

One common theme runs through these examples.

They are about giving ourselves the opportunity to be in direct contact with the story the Scriptures are really telling; to let them be as fresh and powerful for us, as they were the day their events first took place.

The thousands of years of interpretation, that lie in between, can open up to us new depths of insight.

Or, they can be unhelpful, locking us into the unreflective assumption that we already know exactly what God is saying to us. The challenge, as always, is to know which is which!

My first example has to do with understanding the language of the Bible and letting it come to life for us. This doesn’t have

Rev. Iain Luke

to mean learning Greek and Hebrew. Helpful as that kind of study is, it isn’t accessible to everyone.

We can, however, recognize that our versions of the Bible each have their own style of expression, and sometimes the meaning lies between the lines, not just on the surface.

Bible study groups often achieve this, by paying attention to the different versions their members read and share with one another.

Looking for an example of a word whose meaning lies between the lines, I suggest the word “save.”

It has a specific resonance in the light of Christian theology and spirituality,

but it has a whole range of uses in the Bible.

When people call out to God (or to Jesus, in the Gospels) to save them, they are asking to be rescued, sometimes from physical danger, or illness, or social exclusion, and only sometimes from eternal condemnation.

As critical readers, taking note of all these layers of meaning, we get a broader and more complete picture of what the God of the Bible means by salvation.

Another kind of example comes from trying to hear the text of the Bible the way its first audience heard it.

The people who listened to Jesus’ parables, for instance, would not have imagined that what they were hearing would be written down and still repeated centuries later.

Nor could they have thought of a parable as a code to decipher, with each of its images standing for something else entirely.

If we step into the shoes of those first audiences, what do we hear? We hear images from daily life, that tap into our hopes and fears, our self-image and our prejudices about others.

Jesus draws us in with those images, and then gives the story a twist that lands us in an unfamiliar place: How can a Samaritan be the hero?

Or, what kind of father celebrates the return of such a disrespectful son?

Unlike many of the teaching tools of His day (or ours), Jesus’ parables leave us asking questions and wondering.

They start with what appears to be folk wisdom, but they open the door to a world view that has no precedent, where the kingdom of God is already among us, fermenting the rich wine of right relationship, and ready to be inherited by the poor and persecuted.

That open door is only visible to us when we leave our 21st century preconceptions behind, and use our critical skills to hear the stories as they were first told.

As a final example, let’s take the passage from the Sermon on the Mount, which teaches us to turn the other cheek and walk the extra mile (Mt 5:38-42).

These verses illustrate the need to remember the social setting in which the Bible was written and in

which its stories are set.

Jesus is speaking to people living under Roman occupation. In that context, his teaching isn’t about creating passive and extrahelpful doormats.

On the contrary, it subverts and up-ends the assumption that those in power give the orders and control your choices.

It offers freedom where people thought there was none, and a picture of God’s kingdom that is about changing the way things are, rather than accepting them.

All of these examples illustrate the point that critical study of the Bible matters and makes a difference in people’s real lives.

The deeper and unexpected meanings it brings to light, are exactly what some people need to hear.

They are not the property of the clergy, or of the class of people with theology degrees.

What we learn and teach about the Bible is intended to put the tool of critical study into the hands of the church, so that we can have a richer conversation together, about what our sacred texts say and do.

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The Saskatchewan Anglican

March 2017

Gene and Judy Packwood to lead prayer conference

By Canon Kim Salo

Judy and Gene Packwood will by the prayer conference leaders.

Photo courtesy Gene Packwood

Diocesan lay readers learn more about liturgy

By Elizabeth Turnbull MOOSE JAW (Qu’A) – On the first weekend of January, 16 candidates for the office of Diocesan Reader gathered at Wood Acres in Moose Jaw to study an Introduction to Liturgy under the tutelage of (retired) Archbishop

David Ashdown.

The candidates represented many various parishes throughout the Diocese of Qu’Appelle.

Bishop Rob Hardwick is hoping to have the first commissioning in the spring.

A diocesan reader is a layperson authorized by

PRINCE ALBERT – The Diocese of Saskatchewan is sponsoring a twoday Prayer Conference on March 31 and April 1 at Waskesiu.

Registration is $25 and includes overnight in a hotel and all meals during the conference. Registration forms are available in all parishes of the diocese, or you can phone the Synod office at 306-763-2455.

Sessions will be led by Gene and Judy Packwood.

Gene and Judy were both born in New Zealand, immigrated to Canada in 1974, have two grown married children and four grandchildren.

Gene was ordained as an Anglican priest in 1991 after seminary studies in Saskatoon.

Since ordination he and Judy served together for eight years at St. Francis of Assisi Church, Airdrie, and 15 years at St. Barnabas Church,

the bishop in the Anglican Communion to lead certain services of worship, and permitted to preach and preside at some services, but not called to full ministry.

In many parishes, these duties can be performed by reasonably competent laypersons who have been instructed, but the key to the Diocesan Reader’s licence is that he or she is permitted to do the duties in the absence of a priest.

Medicine Hat, in the Diocese of Calgary before retiring in May 2014.

Gene and Judy have both been active in Teens Encounter Christ, Cursillo and have long had an interest in revival, charismatic renewal and the work and gifts of the Holy Spirit.

Judy has led, trained and been a part of several parish prayer initiatives: an annual Lenten silent retreat, a Secret Sisters prayer program and Prayer Ministry teams.

Gene is currently chairman of the Anglican Renewal Ministries Canada Board of Directors, has been a part of the presenting teams for several Leadership Training Institutes, Schools of Renewal Ministry and has spoken at both renewal conferences and parish missions.

He blogs at GENEralities (kiwirev.blogspot.ca).

Candidate training usually takes approximately two to three years.

Archbishop Ashdown spoke to the candidates on the topics: the purpose of liturgy, the shape of liturgy, a look at the Book of Alternative Services (BAS) and the Book of Common Prayer (BCP), occasional offices as means of evangelism, creativity in worship, and worship as a mission.

After each lecture, the candidates broke into groups of about four and worked on case studies.

Each session was extremely interesting and salted with Archbishop Ashdown’s personal stories, wisdom and wit.

DIOCESE OF SASKATOON

Announcements for March 2017 Saskatchewan Anglican online! You can read current and past issues of the Saskatchewan Anglican online on the Diocese of Saskatoon website or on Facebook at www.facebook.com/ saskatchewananglican. g No news is not “Good News”!

Is your parish planning an event, fundraiser or has it already held one and has something to report?

Well, don’t keep it to yourself!

Your news and upcoming events are “Good News” to us all and the news of your planned activities and their successes can help put your parish and its activities in “the news” and perhaps give additional people the chance to consider supporting them! g Native Ministry in Saskatoon: St. George’s Anglican Church (624 Ave. I South) provides a monthly Anglican Native Ministry Service.

The service is held in the church hall at 1 p.m. with soup and bannock then at 2 p.m. a Eucharist and sharing circle that is led by Denise McCafferty and others.

“We look forward to feasting and saying prayers with you to our Lord and Creator; please notify your friends and family and plan to g

attend.” g The Parish of St. George’s, Saskatoon, Community Coffee House every Thursday from 9:00 a.m. to 11:00 a.m. Join them for a warm social time with coffee, tea, toast and some type of baked goods at no charge. The coffee time is followed by a weekly Bible study from 11:00 a.m. to noon. Both events are in the Parish Hall, 624 Ave. I South. g 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 until June. Each Seniors’ Lunch begins at noon. g Spring Convocation: The 16th Joint Convocation of the Saskatoon Theological Union will be held Friday, May 5 at 7:00 p.m. at Knox United Church, 838 Spadina Crescent E. Everyone is welcome to attend. g Spring and summer school in Ancient Languages: The College of Emmanuel & St. Chad is offering its spring and summer school in Ancient Languages. Introductory courses in Greek, Hebrew, Latin, Coptic and Intermediate Greek

will be offered. The courses will be held May 8 to 26 and June 5 to 23.

They are three credit courses.

Please contact the registrar, Lisa McInnis, at 306-975-1550 or esc. registrar@usask.ca for more information. g L’Arche Workshops: L’Arche, Saskatoon, an ecumenical organization supporting individuals with intellectual disabilities, has recently started a creative workshop with a vision of “Making art, making friends, making peace.”

If you are interested in volunteering, please contact Wyndham Thiessen, community leader, at 306-262-7243 or wthiessen@larchesaskatoon.org. g Anglican and Lutheran Women’s Spring Conference: The first Anglican and Lutheran Women’s Spring Conference – “Together we are stronger!” – will be held in Saskatoon on April 28 and 29 at St. Stephen’s Anglican Church, Saskatoon.

The theme for this conference will be: “I am the vine, You are the branches.”

For more information or to register please contact Elta Fae

Marlor, president, Saskatoon Anglican Women at 306-955-1972 or Lorraine Harilstad, Saskatoon Evangelical Lutheran, at 306-6522497. Please also see the notice posted elsewhere in this issue.

Appointments and Vacancies Treasurer needed for the Cathedral: Vestry at the Cathedral of St. John the Evangelist is searching for a volunteer treasurer for St. John’s. If you are interested in applying for this position, or have any questions, please contact Lauri Miller, Dean’s Warden, or Neil Doell, People’s Warden, or Dean Scott.

Deadline To be included in a timely manner, brief notices should be sent to the Associate Editor by e-mail or “snail mail” by the last week of the month, two months before the month in which insertion is desired (for example, December submissions will be in the February issue).

Detailed and longer texts of upcoming events will not be included here, but should space allow, could be the subject of article and notices elsewhere in the paper. g

The Saskatchewan Anglican

March 2017

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A Christmas to believe in

By Susan Boxall FORT QU’APPELLE (Qu’A) – It had been a long time since St. John the Evangelist Anglican Church had put on a Christmas pageant.

This one was advertised in the local paper, inviting all to come and watch.

I walked into the church on the evening of Dec. 23 and was pleasantly surprised to see so many pews already full, and not just with Anglicans!

It seems many people felt that an old-fashioned pageant would make a wonderful start to their Christmas.

I looked around for the usual stable scene, but all I could see was a “box” on wheels on the floor at the front of the church.

Soon the cast began to appear…an angel or two; what looked like shepherds… and they sat down on the front pew.

Then in came a girl and a boy and they went up into the pulpit and stared talking.

Rosa began the story, “A long time ago in the town of Bethlehem a Saviour was born which was Christ

The cast of the St. John the Evangelist Church Christmas Pageant pose in their costumes.

Photo courtesy Jim White the Lord.”

Next to her, Alex interrupted, “Wait a minute…wait a minute… what are you doing?”

Rosa starts to question his interruption but he tells her that he’s been thinking about it and doesn’t know if he believes it or not.

He says that he believed

in Santa Claus when he was younger “and you know what happened there.”

After much thought, Rosa says she has had an epitome!

At this point the audience was already chuckling and the laughter continued as we were led through the story by these two youngsters.

When Mary entered, Alex did think she was rather beautiful, so he says “hi” to her!

They have a few conversations throughout the evening.

When an angel comes to talk to Mary, he interrupts to remind us that seeing an angel here on Earth is not real, after all there is no

Severe food shortage hitting east Africa Submitted

TORONTO – After responding to prolonged drought conditions in parts of Africa last year, Canadian Foodgrains

Bank is gearing up to help more people affected by erratic weather conditions in eastern Africa in 2017.

The erratic weather— too much rain in some places, not enough

in others—is hitting countries such as Somalia, Malawi, and parts of Ethiopia and Kenya the hardest.

The weather conditions are part of a particularly

harsh El Nino weather event that began in 2015.

Through its members, the Foodgrains Bank has responded to the El Nino crisis with nine projects, totaling $4.4 million.

CATHEDRAL PAGEANT IN SASKATOON – A group of energetic and enthusiastic young Anglicans donned robes and participated in the Cathedral of St. John the Evangelist’s Christmas Pageant on Dec. 11. The pageant was enjoyed by all.

Photo by Sarah Donnelly

archeological proof of that!

Imagine his horror when an angel comes to tell Mary that, although she is a virgin, she will become pregnant.

His hands shoot up, “Oh…I know this one…I took health class!”

Mary went off to visit her cousin, Elizabeth, and all the other events took place as one would expect but the banter of the two narrators kept the whole audience in stitches.

Thanks to Jodie Simes and Victoria Huestis, the Sunday school teachers, who found this more up-todate version of the pageant on line.

As Victoria said, she wanted to find something that all the children, teens and adults could relate to and yet be entertained at the same time.

Jodie Simes, mother of Alex, asked great-grandma Agnes if she could make the costumes.

I even found the original crib made many years ago.

This was an evening of entertainment, wonder and joy for everyone, and we look forward to more from the St. John’s Players in the future!

“Such erratic weather conditions could be disastrous for vulnerable communities struggling to recover,” says Barbara Macdonald, who directs International Programs for the Foodgrains Bank.

“We are deeply concerned about the situation,” she says. “That so many people are again being affected by erratic weather is very alarming.”

The Foodgrains Bank is responding through its member World Renew in south-eastern Kenya with an emergency food project for 1,500 drought-affected households.

The project, which totals $495,000, is providing rations of maize, beans, oil and salt for four months, as well as a seed distribution packet aimed at helping families regain their livelihoods.

In another project, through its member Presbyterian World Service & Development, with financial support from The United Church of Canada, the Foodgrains Bank is providing emergency food for 3,470 households in southern Malawi for five months.

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The Saskatchewan Anglican

March 2017

Setting the Lord's table

By Linda Coates ARBORFIELD (Skwn) – It is a Sunday morning, with a service of Holy Communion. The altar is set with the colours of the season, the wafers are on the sideboard and there is wine and water in the cruets. Everything is set for the Lord’s Supper.

But, does everyone know how all of these items appear on the altar?

At the Church of the Ascension in Arborfield, three ladies belong to the altar guild, and their job is to assist the priest in ensuring everything is in place for a service of Holy Communion.

About seven years ago, Rev. Steven Page instructed these women in the duties involved in being members of the altar guild.

It is usually a Saturday morning when a member of the altar guild does this work.

The Sacristy is the centre of altar guild work.

In our church it is a tiny room beside the altar.

There is a small locked cupboard where the wine is kept; drawers hold the various cloths; shelves hold the bottled water, altar candles, a funnel (for pouring wine into the cruet), a real bread box (which holds small boxes of wafers and priest hosts); and a large wall hook that holds the larger hangings on individual hangers.

The hangings may have to be changed to the colour of the church season.

The liturgical colours are white (which symbolizes purity and joy), red (fire of the Holy Spirit or blood of martyrdom), green (life), purple (prayer, penitence and sorrow), and

blue (sympathy, truth and eternity).

The hangings are usually made of a silky material and are hung from the pulpit, lectern and small shelves.

At our church, all of these hangings were made by members of the ACW. First, the corporal (a fine white cloth) is placed on the altar.

The chalice is then placed in the centre.

A purificator (a square linen napkin) is draped over the chalice.

It is used to wipe the chalice after each person drinks from it.

The paten with a priest host is then placed over this.

On top of this is placed the pall (a square clothcovered piece of glass, metal or cardboard).

Finally, the veil is placed over this, with the burse (similar to a book, which holds a spare purificator) on top.

Wine and water are poured into two cruets (small glass bottles) and placed on a shelf near the altar.

A lavabo bowl (small bowl for the priest to wash his fingers) and a towel are also placed on this shelf.

The lavabo bowl is a symbol of reverence for the presence of Christ in the bread.

A ciborium (small silver bread box), which holds the wafers, is filled (including gluten-free wafers) and placed on this shelf.

Now everything is ready for the priest to consecrate the bread and wine for the sacrament of Holy Eucharist.

But there is other work to be done.

The altar candles may

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Church of the Ascension Altar Guild members, from left, Betty Burningham, Shirley Reavie and Linda Coates.

Photo courtesy Munden Coates need to be changed and the candle snuffer is checked to see if it needs to be cleaned.

Who knew that Pam cooking spray is an excellent product for cleaning the inside of a candle snuffer!

Banners are hung and changed according to the liturgical season.

We have six banners, which were made by women and teenage girls from our church.

Flowers are an important part of the duties of the altar guild, from

Easter lilies to Christmas poinsettias.

In the summertime, altar guild member Shirley Reavie brings flowers from her garden; her gladiolus are especially beautiful.

After the service, an altar guild member will clear the altar.

The purificator, which may have wine or lipstick stains, needs special attention.

It helps if it is placed in a plastic bag with water.

The chalice and other items are placed in our

church’s special “altar box” that was made by one of our woodworkers.

It has small partitions and a handle, perfect for carrying these items home to be washed (there is no running water in our church). The purificator and possibly other cloths are hand washed and then ironed.

Performing the duties of the altar guild is a quiet, contemplative experience.

We take pride in setting the Lord’s table for our church family.

The Saskatchewan Anglican

March 2017

7

Palm crosses for development

By Simon Chambers

THE PRIMATE’S WORLD RELIEF AND DEVELOPMENT FUND

A

The Church Lads Brigade of St. George's Anglican Parish, Saskatoon, 1915. Do you recognize anyone here? Photo courtesy Peter R. Coolen

Who are we, militarily speaking?

By Peter R. Coolen SASKATOON – The archives of the Diocese of Saskatoon is requesting that all parishes within the diocese provide to the diocesan archives any historic information they may have concerning the names, death records, biographical information, service records and pictures of anyone memorialized or recorded in their church or parish who died in war.

Beginning with the Boar Wars and the North West Rebellion through the First World War and Second World War and the Korean War, up to and including current peacekeeping and Afghanistan.

This material will be added to material generated through research efforts of the diocesan archives.

The purpose of this program is to create a centralized and searchable memorial record of those Anglicans, from within the boundaries of our diocese, who served and died in military service.

As part of this effort, more general military information and historic materials related to parishes and parish

organizations within this diocese would be welcome as well.

Parishes are also requested to provide the diocesan archives with the name of a contact person within their parish for this and other archiverelated matters.

Information, historic materials and contact information may be sent to: the Diocesan Archivist, Peter R. Coolen, c/o the diocesan synod office; 306-244-5651, fax at 306933-4606; phone/fax 306244-0935 or at ptrcoolen@ sasktel.net.

nglican parishes in Canada can be involved in helping Tanzanian craftsmen support maternal, newborn and child health in Tanzania through AfricanPalms.com.

For more than 20 years, African Palms Canada has worked with people in Tanzania who make palm crosses for parishes to use on Palm Sunday or at other times during the year.

All proceeds from sales of palm crosses are donated to PWRDF to support our partnership with the Diocese of Masasi.

PWRDF and the Diocese of Masasi, with support from Global Affairs Canada, support a variety of initiatives to improve the health of mothers and children and their communities in 72 villages.

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Thanks to the work of the diocese, these villages will have access to health clinics, clean water, improved nutrition, vaccinations, treated bed nets and more.

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The Saskatchewan Anglican

March 2017

Confirmation at George Gordon First Nation

By Rev. Victoria Young GEORGE GORDON FIRST NATION (Qu’A) – The rafters of St. Luke, George Gordon First Nation, resounded to the singing of “To God Be the Glory” at the confirmation of five young men, held on Dec. 18.

Tristen Tanner, one of the confirmands, led the procession of Bishop

Rob Hardwick and the confirmands into the service.

Each one had a job to do at the service: as ushers, candle lighters of Advent candles and altar, assisting the Elder members attending, and offertory.

The readings were done by the grandparents of the confirmands: Elinor Pratt, grandmother

of Jazz Pratt; Patricia Pratt, grandmother of Tristen Tanner and Isaiah Severight; Cheryl Favel, grandmother of Airimix Anderson.

Wylie Schmidt is a grandson of Rev. Vicki and John Young. Bishop Rob gave everyone encouraging words on faithfulness.

There were interesting learning sessions leading

up to the confirmation of these young men.

Their instructor, Rev. Vicki Young, stressed throughout that confirmation “is not graduation from church but is just the beginning!”

Bishop Hardwick reiterated this truth at picture time.

He had each of the newly confirmed stand with him, wearing the

bishop’s mitre hat and holding the bishop’s staff, signifying that ministry belongs to us all. Amen!

We thank our Creator Lord and Saviour Jesus Christ, Bishop Hardwick, Malcolm Tait, confirmands, grandparents, parents, families and all who attended, for such a blessed day! “To God be the Glory!” Amen!

Letters to the editor

Dead vs. passed away Dear editor: totally agree with Joanne ShurvinMartin’s well-written article on death (January 2017).

My late sister Betty and I used to have many discussions of the use of other words to describe someone who had died.

When my husband died (just three years ago) I had to tell the funeral home to change the wording to “died,” not passed away, etc.

There seem to be many different views of death because of our multicultural society. We Anglicans celebrate the person’s life but in our community I been to many very mournful, wailing funeral services.

I have lived in Yorkton for more than 70 years, and now that I am in my 80s, many friends and neighbours are dying. I have been to three funerals this week.

Two were officiated by Rev. Luanne Hrywkiw; she does a wonderful service; and one funeral at St. Paul Lutheran, officiated by their interim pastor, who did a good service.

I’m happy you wrote the article, Dead is dead; but death is not the end.

Have a Christ-filled day

I

Sheila Harris Holy Trinity, Yorkton ******** Dear editor: want to thank Joanne Shurvin-Martin for the wonderful editorial in the February Saskatchewan Anglican.

She has written my (unfortunately) unwritten (but often spoken) words.

As a nurse and someone

I

who has had a lifelong Anglican faith, I find the use of euphemisms regarding one of life’s natural stages very sad and very misleading.

We do not pass on, through, under or anywhere else when we die.

We must stop using these words and must make sure the youth of today are not led to think of death as some floating experience!

I am not sure what my children’s spouses really think about me, but I make sure my grandchildren know the word die.

Like many I have talked to, I was horrified to read that Rev. Betty Garret had “fallen asleep.”

Sue Boxall Fort Qu’Appelle ******** Dear editor: applaud whole heartedly the editorial written by Joanne Shurvin-Martin in the last edition of the Saskatchewan Anglican regarding the use of the words “died” or “death.”

What are people afraid of using these words? Joanne sums the whole subject up so well.

My late husband was a priest and he never liked or used the words “passed away,” etc.

Several years ago we were at a funeral and the priest started his address by saying he was going to use the words “died” or “dead” because this is what had happened, and, as was mentioned in the article, “rather it is the beginning of eternal life with our Heavenly Father.”

I

Margaret Nicholls Regina

Newly confirmed members of St. Luke’s church at George Gordon First Nation pose with Bishop Rob Hardwick, and Rev. Victoria Young (far right), who led their confirmation classes. From left, Wylie Schmidt, Tristen Tanner, Airimix Anderson, Isaiah Severight, Jazz Pratt.

Photo courtesy Leilani Schmidt

The Saskatchewan Anglican

Confirming Faith youth retreat

By Julie Moser, Youth and Children’s Missioner CARONPORT (Qu’A) – For the second year, youth from all over our diocese gathered for the Confirming Faith Youth Retreat, and, for the second time, we enjoyed a weekend of getting to know each other and getting to know God better, while also having a lot of fun along the way!

Nine youth from parishes spread all over the diocese attended the Jan. 20 to 22 weekend.

All the youth had to travel between two and three hours to get to the retreat held at Briercrest College, conveniently located right in the middle of our diocese.

In 36 hours we packed in memory verses, testimonies, get-to-knowyou mixers, talks from the Bible, hot chocolate and compline, discussion groups, board games, down time in the coffee shop and college hockey and volleyball, hide and seek, capture the f lag, and campfire.

We even had a visit from the bishop!

Ken Moser, professor of Youth Ministry at Briercrest College, spoke from the Gospel of Luke.

He taught us about the certainty and reliability of what Luke wrote (Luke 1:1-4); the amazing Man, Jesus, who is God in the f lesh and can forgive sins (Luke 5:17-26); the revelation of Jesus as God’s chosen one who calls us to follow Him (Luke 9:18-27); and wrapped up with the encouragement that God is in control so we can hand our worries to Him (Luke 12:22-34.)

Our memory verse was Luke 9:23, “Whoever wants to be my disciple, must deny themselves and take up their cross daily and follow me.”

We were all challenged and encouraged and definitely had our faith confirmed as Professor Moser faithfully and creatively taught God’s word.

We also appreciated the time Moser spent with us over meals and the weekend activities.

We were blessed once again with an incredible team of leaders, including David and Janice Kerr, Danielle Klingelhofer, Jesse Miller, Brody Albers and Rev. Tracey Taylor who brought along her confirmation class!

I am so thankful for all of their hard work to

make the weekend a very special time.

The Diocese of Qu’Appelle is committed to providing opportunities for youth to get know each other and be encouraged in the Christian faith.

There are youth nights called “Youthsurge” that happen in various locations twice a year.

These are two-hour youth gatherings with mixing and Christian activities, Bible teaching, pizza and compline.

We will also have four camps for youth and children this summer in new central locations in our diocese: GrandCamp (for grandparents and

grandchildren) July 3 to 7 at Briercrest College; Intermediate camp (ages 10-13) July 12 to 16 at Glen Harbour Camp; Juniors camp (ages 6-9) July 19 to 23 also at Glen Harbour Camp; and Teens adventure camp (ages 14-17) Aug. 21 to 27 with location(s) to be announced.

All camps are staffed by parishioners from local parishes.

If you want to know more about these or other things available to youth and children in our diocese, please contact me at julie.moser@ sasktel.net and I will make sure you receive all the latest updates.

March 2016

Bowling for a library

T

he parishioners at All Saints Church in Marysville, N.B., have created an innovative way to support Bishop McAllister College, in Kyogyera, Uganda: a charity bowling event.

All Saints rector, Rev. Kevin McAllister, said the parish wants to support the college for a number of reasons. Not only is it run by a New Brunswicker, Canon Paul Jeffries, the college recently received an influx of 200 children, bringing its student population to around 900, and needs to find ways to support these new students.

The school also recently suffered an attack, in which three staff were killed.

The New Brunswick Anglican

NOTICE TO ALL ANGLICAN AND LUTHERAN WOMEN! You are invited to the F I R S T Anglican and Lutheran Women’s SPR I NG CON F ER ENCE Fri. April 28 and Sat., April 29 at St. Stephen’s Anglican Church, 10 Grosvenor Cres., Saskatoon

Youth and leaders at the Confirming Faith retreat work on memorizing Scripture.

Photo courtesy Julie Moser

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Theme: “I am the Vine; you are the Branches” This conference brings together women from the Anglican and Evangelical Lutheran churches for Christian fellowship through worship, sharing and learning. For more information contact Elta Fae Marlor, president, Saskatoon Anglican Women (306-955-1972), or Lorraine Harilstad, Saskatoon Evangelical Lutheran (306-652-2497).

10

The Saskatchewan Anglican

March 2016

Tears and anger duri

By Joanne Shurvin-Martin REGINA – “When you have experienced this, you will know more than most Canadians,” said Mike Cappello as he introduced The Blanket Exercise to about two dozen participants at St. Mary’s church on Jan. 28.

The Blanket Exercise is an interactive learning experience which teaches the history of indigenous rights in Canada over the past 500 years – a history which has been rarely taught.

It was developed by the KAIROS organization about 20 years ago, in response to the Report on the Royal Commission on Aboriginal Peoples.

Cappello is an assistant professor in the Education Faculty, University of Regina.

He said he has been privileged to participate in Blanket Exercises many times in the past 18 months and learns something new each time.

In presenting the exercise at St. Mary’s, he was assisted by two Education students, Jessamy Unger and Reegan

Ortman, who played the roles of the Europeans. The other participants were in the roles of indigenous people of the area which is now Canada.

One of the Europeans began by reading from the Papal Bull from 1493, which proclaimed the Doctrine of Discovery that any land not inhabited by Christians was available to be “discovered.”

This doctrine became the basis for all European claims of territory in the Americas and elsewhere.

In the area which is now Canada, treaties were signed between the Crown and many First Nations, but the signatories understood treaties differently.

The indigenous peoples thought they were agreeing to a covenant to share their land, but the Europeans considered land something which could be bought and owned.

The “Europeans,” identified by their top hats, mingled with the participants, shaking hands and handing out small coloured cards.

Those cards came to represent the effects the Europeans had on the original population. Early in the exercise, roughly half of the participants were told to sit down outside the blanketed area; they represented those who died from introduced diseases and from starvation.

Cappello read the narrative, and participants learned that in some indigenous communities, nine of 10 people died from

At the beginning of the Blanket Exercise, participants, rep which represented all the land of "Turtle Island," the northe

European diseases.

Throughout the exercise, scrolls were passed out to be read aloud. These contained quotations from chiefs, First Nations leaders and artists, politicians, activists and youths.

Participants learned that with the British North America Act of 1867 and the Indian Act of 1876, the government claimed all land which was not being used for “civilized” purposes.

Indigenous people,

who had been dependent upon the land for their lives, became completely dependent on the government.

They were denied rights, including the right to leave their reserve without permission from the Indian Agent, and the right to vote.

If an indigenous person was educated and became a professional such as a doctor, lawyer, or teacher, he or she would become “enfranchised” and lose their “Indian Status” and

This participant wears a blanket around her shoulders, representing the blankets infected with smallpox which Europeans gave to indigenous people.

By the end of the exercise, the few remaining people stood on t the original peoples who occupied 100 per cent of the land no

The Saskatchewan Anglican

March 2016

11

ing Blanket Exercise

presenting the original inhabitants, stood on nine blankets, ern part of North American.

All photos by Joanne Shurvin-Martin therefore all treaty rights.

The government plan was to solve the “Indian Problem” by making them more like Europeans, and the residential school system was a major part of that long-term plan.

In the exercise, coloured cards selected those participants to be sent to schools; they were roughly snatched from the group and forced to stand on a small blanket, separated from the rest.

When they returned, they were no longer

included in the group, showing the effect of their loss of language and culture.

This part of the exercise was particularly difficult for many participants, who clearly imagined the experience of both the children who were taken away, and of their parents and grandparents who suddenly lost their children.

In the Talking Circle which followed the exercise, one participant said tearfully, “I can’t

tiny pieces of blankets, showing how since European contact, ow occupy less than half of one per cent.

believe anyone thought this was a good idea!”

Several participants spoke of growing up on farms which had been family homesteads, and said that they had never considered who lived on the land before it was given to their ancestors.

Some experienced guilt, as they realized that the abuses to the original inhabitants “were done for my benefit.”

Several others spoke of their ancestors leaving oppression in Europe, but becoming the beneficiaries of oppression to indigenous peoples in Canada, and being mostly unaware of that history until now.

The exercise affected the students who were the “Europeans” as well.

Unger said, “This was my first time as a ‘European’ and it was hard for me to look at people as not people.”

Ortman said this was the first time he had been in a Blanket Exercise in a church.

“Church people understand that a covenant is a life-long agreement. In scripture we are called to restore what is broken,” he said.

“That is what Christ did for us and what we are to do. As Christians we are called to love God and love our neighbours. If you don’t think that First Nations are our neighbours, well that’s another question.”

“This makes me so angry!” said another participant, “and it’s still going on!”

The issue of inadequate and discriminatory funding for education, mental health, water, housing and many other needs was raised by many around the circle.

“I’m tired of fighting between provincial and federal governments on funding,” said one person.

“How do you get over a trauma that hasn’t stopped?” asked Cappello at the end of the Talking Circle.

He said that in order to be deeply involved in reconciliation, we must not skim over the truth, and acknowledged that this truth can be hard to hear.

He said that the parish plans to hold four events during Lent, dealing with the Truth and Reconciliation Report.

“God is the god of reconciliation. Where reconciliation is happening, the Spirit of God is present,” he concluded.

A meal of bannock and soup prepared by students at Scott Collegiate in Regina’s North Central Neighbourhood was served after the exercise, and discussions continued over lunch.

More than two dozen people, ranging in age from students to grandparents, gathered in St. Mary's parish hall for a Blanket Exercise to learn about the history of indigenous rights in Canada. Two wore black top hats, representing the Europeans who colonized the land.

12

The Saskatchewan Anglican

March 2016

Looking at liturgy

Liturgical space

By Canon Michael Jackson

A

witty observer of parish politics once remarked that Anglicans are obsessed with church furnishings: woe betide the hapless incumbent who unilaterally moves a chair, a bench, an ornament or shifts the position of the altar!

The 19 th century neogothic architectural heritage weighs heavily on us: a narrow chancel crowded with seats (originally meant for monastic choirs) and an altar at its east end, blocked by a communion rail; massive prayer desks, lectern and pulpit; font located near the entrance (hardly a suitable focus for the baptismal rite); row upon row of rigidly-placed (and uncomfortable) pews for the congregation.

This pattern is replicated even in small rural churches.

The 20 th century liturgical movement and a growing ecumenical consensus on worship, stimulated in part by the Second Vatican Council, have transformed church design.

In contemporary liturgical practice, the members of the Christian assembly are seen as active participants in worship rather than passive recipients.

Steps have been taken to implement this vision in the “liturgical space” in many newer church buildings.

There may be chairs rather than pews; the font is moveable for baptisms; the choir (if there is one) is located in a gallery at the back of the church or in a space to the side, not between the congregation and the altar.

At the same time, the Holy Table is close to the

congregation rather than pressed against the east wall and in some cases is partially or entirely surrounded by the assembly.

Is it possible to “retrofit” liturgical space in older church buildings without damaging their heritage character?

This certainly presents challenges, but with imagination and determination it can be done.

St. Paul’s Cathedral in Regina offers a case study.

Over a 30-year period of evolution, a typical crowded, century-old Anglican chancel was cleared of its prayers desks, choir pews, organ console and fixed eastward altar, leaving flexible furnishings and open space that can be adapted to the needs of each liturgy.

The altar is moveable and normally placed at the west end of the chancel near the nave.

The communion rails can readily be removed from the sanctuary.

The bishop’s chair is usually located at the east end, behind the altar and facing the assembly, rather like the apse in early Christian churches.

Indeed, for major occasions like episcopal installations, we seat a number of people in the “apse.”

However, we can easily move the altar (still free-standing) back to the sanctuary and reinstall the communion rails in the traditional arrangement.

Current practice is to do so in the Lenten season.

We commend the experience to parishes contemplating renovations to enhance their liturgical space.

Canon Michael Jackson is deacon at St. Paul’s Cathedral, Regina.

The chancel at St. Paul's Cathedral, stripped of ornaments for the Good Friday liturgy in 2016.

Photo by Jason G. Antonio

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