October 2007 A Section of Anglican Journal
Moving Beyond One Nation's response to the residential school experience by Barbara-Lynn Dixon GORDON FIRST NATION (QuA) The day in late August was windy with small clusters of dark clouds along the horizon that contrasted with the very blue sky above. An ancient gathering ritual was taking place: the Ride from Four Directions. Drummers held the beat for the songs offered in prayer while the elders prayed for healing and reconciliation, for grandfather buffalo and for the horse spirit. Then slowly as if brought forth by the prayers four horsemen riding appaloosa, roan, bay or pinto began arriving from each direction. First from the west, then south, north and finally east, the sixteen horses stood on the same barren earth that once held the residential school. Beside them the stone cairn, holding the cross and bell from the old school building, stands like a tombstone, as a silent witness to the past. Like the horsemen, the children of the residential school also came from the four directions. One nation's response to the residential school experience is the three-day gathering conference, Moving Beyond. This year's fourth annual conference drew 200 people which included many young people. The conference was initiated by Gordon's Residential School Recovery and Wellness Centre with the Reverend Dale Gillman, Anglican cleric, as director. She said the Wellness Centre has been in operation for seven years and has proved to be a vital element in the journey to healing Moving Beyond is an event that responds to the "impact of the residential school on all of us. . . We need to move forward from where we are today, walking with the broken and wounded, to move beyond. . . Like thunder, there is the clap which moves away but it leaves a mark," she said. Chief Bryan McNabb, Ivan McNabb and Glenn Pratt spoke at the opening session saying that the residential school experience has caused the loss of our culture, language and tradition and how unity is essential to the restoration of the community. The following two days were filled with discussions lead by Barb Dewalt, Kim Tootoosis, Arsene Tootoosis, Don Tatton, Dana Soonias, and Colby Tootoosis on topics involving healing and moving forward. The Reserve was formed when the Cree and Ojibway band under George Gordon signed Treaty 4 in 1874. The Church of England located a mission here in 1886 and a school was opened which the Anglican church operated into the 1970s. The federal government took it over from the Anglicans in 1969. The last residential school building was torn down shortly after it closed in l996.
photo Barbara-Lynn Dixon
The Grey Buffalo Singers also drummers with the cairn, tipis, and children The Federal Government along with the churches that ran the residential schools have established the Common Experience Payment and the Individual Assessment Process programs for former students. The Common Experience provides students compensation of $10,000 for the first year of attendance in residential schools and $3,000 for each additional year. Payments will arrive within the next several months. In addition students who have suffered sexual, physical and psychological abuse may follow the Individual Assessment Process to claim compensation. Despite their troubles the people of Gordon's have not only endured but are moving beyond by keeping their songs and rituals and their prayers alive. As custodians of their ancient culture they are regaining the lost symbols of the tipis, drums, elders and children that will make them whole again.
photo Barbara-Lynn Dixon
Bishop Gregory Kerr-Wilson was an invited member for the three-day conference.
photo Barbara-Lynn Dixon l to r the Reverends Arthur Anderson and Dale Gillman
Autumn Leaves by Ivan Millard Softly falling leaves of autumn Calling out as loud as drums Tell us summer has hit bottom When autumn leaves, winter comes.
photo Barbara-Lynn Dixon Members of the Ride from Four Directions
2 - The Saskatchewan Anglican, October 2007
Bishop’s Message
thought that none of my suburbanparishioners had, in fact, participated in ploughing, seeding or harvesting that year, and for most not in their entire lives (apart, perhaps, from a hobby garden). As I began to reflect on it, I realized that in the vast majority of my experience, the disconnection from actual activities of harvest had led most urban people to convert the emphasis of the occasion into something
more generalized. It had become for most of us a time to remind ourselves that we ought to be grateful for what we have. by Bishop Gregory Kerr-Wilson Litanies with prayers of thanks for family, friends, peace, health and anything else I recall the first time I had to pick we ought to be grateful for became the hymns for my first Thanksgiving as a norm. parish priest. I was going through the Now, I have to say that I most heartily usual list and picking the old favourites, agree that we ought to give thanks for all including “We plough the fields and scatthose things but there is also something ter” when I was suddenly struck by the lost when we shift our focus away from the harvest. I think that unconsciously most of our society, and perhaps most of us, tend to think that we are being thankful in a polite kind of way. We ought to say thanks when people give us nice things. We have plenty so we should be grateful that we have them. Somehow it diminishes our sense of the mystery and wonder of God's Photo Contributed creative work in the growing of food, The 2007 choristers after a performance at Qu'Appelle House which we all absolutefront row l to r: Andrew Johnson, Michael Neufeld, Madeleine Bowen-Diaz ly depend on to live. second row l to r: Liam Pritchard-Harris, Aidan Andrews, Rachel Krug, Erin Pritchard-Harris, Harvest thanksgiving Michaela Cavers, Ixchel Recinos-Lane, Lena Bowen-Diaz, Anna Schroeder, Devon Ackerman, is about our depenLeneigh Johnson dency and need, physthird row l to r: Skye Kingston-Collins, Erin Medforth, Jean-Noël Brodland, Katelyn Galeically speaking, and Neufeld, Stacey Paus, Asha Kerr-Wilson, Eva Rennie, Victoria Martin, Desirae Desnomie, Kyla the one who alone Kerr-Wilson, Hillary Schroeder provides for that need. back row l to r: Gregory Kerr-Wilson, Bev Tillman, Jack Rennie, Courtney Hamill, Jennifer Andreas, Sandra Kerr
Bishop’s School for Choristers a Marvellous Experience
by Morina Rennie REGINA - The 45th Bishop's School for Choristers took place August 20 to 26. Hosted annually by All Saints, Regina, the choir school gives young people the opportunity to learn a repertoire of fine choral works and to be part of a community of youth who like to sing. This year, 23 choristers participated in a memorable week of music, fun and friendship under the supervision of program director Jennifer Andreas and music director Bev Tillman with accompanist Sandra Kerr. Hillary Schroeder led in chaplain's hour and in morning and afternoon prayers, while Courtney Hamill and Jack Rennie supervised the choristers during recreation times. The week culminated in the choristers' participation in church services at St. Paul's Cathedral and St. Mary the Virgin Regina where they did wonderful renditions of the choral works that had been learned during the week. 1 Timothy 4:4 For everything God created is good, and nothing is to be rejected if it is received with thanksgiving,
Notes and Events, Oct 07, Qu'Appelle October 14 The congregation of Holy Trinity Okegma will celebrate 95 years as a congregation with the service of Holy Eucharist and Thanksgiving commencing at 11:00 a.m. in the church with Bishop Gregory Kerr-Wilson as celebrant. Following the service a hot meal will be served in the Deep South Pioneer Museum Hall with a short program and fellowship. The invitation is extended to all members, former members, former clergy and their families. All those planning to attend, please contact the Reverend Isabella Frank before Sunday, October 7 so plans may be made. Phone 1.306.459.2420 or e-mail <victor.frank@sasktel.net >. October 19, 20 St. Paul's Cathedral will host a two-day workshop on communication titled What Sayest Thou? Lead by the Reverend George Martin the event will begin at 7:00 p.m. Friday and continue Saturday from 9.30 a.m to 2.30 p.m. In his seminars Martin demonstrates the tremendous possibilities that every church has for inviting more people into the community of the faithful. He says, “A major part of the challenge is that we need to learn to relate to people who have spiritual hunger and questions about meaning but who don't understand the language and customs we know inside the church. Mission work requires us to learn their language and customs if we are going to enter into meaningful conversations, particularly on a different kind of turf." The cost is $30.00 which includes refreshments and lunch on Saturday. Please contact Marilyn Dean at 306.522.1608 or e-mail <m.dean@sasktel.net> for information. October 27 Designed and presented by the Reverend Trish McCarthy a workshop on empowerment for pastoral care titled Comforting the Bereaved: Theoretical Issues and Concrete Support will take place from 9.30 a.m. to 3.30 p.m. at St. Steven Swift Current. For more information please contact Marilyn Dean at 306.522.1608 or e-mail < m.dean@sasktel.net>. Cost is $20 per person.
For change of address, undeliverable copies and subscription list updates contact: your parish, circulation@national.anglican.ca or send to Saskatchewan Anglican c/o Anglican Journal, 80 Hayden Street Toronto ON M4Y 3G2 Published by the dioceses of Qu’Appelle, Saskatoon and Saskatchewan. All submissions must be sent to the Associate Editors by the beginning of the last week of the month preceeding publication.
Managing Editors: Fred Stephens, 51 - 10th St. NE, Weyburn SK. S4H 1G8 Phone 306-842-7235 Email: skeditor@yahoo.ca Qu’Appelle: Barbara-Lynn Dixon, 41 Angus Crescent Regina SK S4T 6N1 Phone: 306-525-6935 Email:bldixon@accesscomm.ca Saskatoon: Peter Coolen, 820Avenue I South Saskatoon SK S7M 1Z3 Phone: 306-244-0935 Email: ptrcoolen@sasktel.net Saskatchewan: The Reverend Christopher Snook, P.O. Box 198 Paradise Hill SK S0M 2G0 Phone 306-344-5405 Email: snook.chris@gmail.com
Photo Contributed
The Right Reverend Gregory Kerr-Wilson, Bishop of Qu’Appelle The truth is that our very existence is a gift and that gift is being constantly given by God's grace and love. Without God's constant love and grace, we cease to exist. Thanksgiving is a serious business. As Christians we are reminded of this in a profound way. Every time we celebrate the Eucharist we “proclaim the Lord's death until he comes (1Cor11:26).” The heart of salvation is the Lord's death and resurrection, which gift from God we receive and celebrate by “giving thanks” (the meaning of the Greek word “eucharist”). Thanksgiving, gratitude, is not simply a polite response or even a duty: it is fundamental to how our relationship with God is intended to be. Paradoxically, this also leads us to recognize that, while the blessings of food received may remind us of the fundamental call to thanksgiving, our gratitude is not limited or reduced simply because we do not receive what we want or even what we think we need. As Paul reminds us, we are to “give thanks in all circumstances (1Thess. 5:18). “ Or, as the words of a currently popular worship song put it “Blessed be your name when the sun's shining down on me…. Blessed be your name, on the road marked with suffering…” During this season when we pause to give thanks for gifts received, may the Spirit form in us that sense of gratitude that transcends our creature comforts and rests alone in the one who is the fulfillment of all our desires.
Recovering residential schools survivors' lost names by Ali Symons, acc web new s courtesy The Anglican Church of Canada, http://www.anglican.ca/ When she was 26, Bessie Quirt left her Ontario home to teach at a residential school in the Northwest Territories. "At four o'clock we landed at Hay River," she wrote in her diary on Aug. 3, 1929. "I could scarcely believe that I was actually in the flesh at the Hay River Indian
Published monthly except July and August Published from 51 - 10th Street NE, Weyburn SK S4H 1G8 Printed and mailed from Signal Star Publishing A division of Bowes Publishers Ltd. Goderich ON N7A 4B6 Subscription rate: $10.00 in Canada; $17.00 outside Canada Whole No. 292, Vol. 33, No. 5 Publications Mail Agreement No. 40069670 A Section of Anglican Journal
The Saskatchewan Anglican, October 2007 - 3
Christopher Lake Parish Celebrates 75 Years of History Residential Schools (Cont’d from page 2) School." Seventy-eight years later, General Synod archives staff are reading through Miss Quirt's faded notes--and hundreds of other documents--to find names of former residential school students. These names are needed as evidence before former students can receive the Common Experience Payment or join the later Independent Assessment Process, two avenues of compensation available through the Indian Residential Schools Settlement Agreement. Since many of the original enrolment records have been lost, the federal government commissioned other archives, including General Synod's, to find proof of students' attendance in alternate material. On August 31, General Synod archives will send results from their four-month name hunt to the government. Six researchers have worked since May 2007, trolling through more than 60,000 pages and 4,000 photographs. They have reviewed bishops' correspondence and scrapbooks, records from the diocese of the Arctic, material from the Missionary Society of the Church of England in Canada, and diaries like Bessie Quirt's. "We're doing everything that we can tomake whatever names we have available to the government so that the former students can receive what they're entitled to," said Nancy Hurn, General Synod archivist. Few comprehensive school histories exist, many schools were renamed, and sometimes students transferred. Even the number of Anglican schools (officially "over 30") is not certain, since schools' affiliations were sometimes unclear. All information gleaned from this project will be entered into a database, which will be searchable by name and school. "I feel like it puts us in really good stead for the Common Experience Payments, the Independent Assessment, and the Truth and Reconciliation Commission down the road, so that we know what we have for each student," said Ms. Hurn. Details about students' deaths and staff members are also collected, as they may be useful for the upcoming Truth and Reconciliation Commission. Currently commissioners are being selected for this third part of the Indian Residential Schools Settlement Agreement, which will educate the public about residential schools, listen to survivors' stories, and establish a research centre of collected records. Ms. Hurn said that former students should have reasonable expectations about how much information can be found. There are an estimated 16,000 living students who attended Anglican residential schools and around 2,000 to 3,000 names will be tracked. Researchers face many challenges when navigating the 150-year history of Anglican residential schools.
2 Corinthians 9:11 You will be made rich in every way so that you can be generous on every occasion, and through us your generosity will result in thanksgiving to God.
by Mev Benson CHRISTOPHER LAKE (Sask) - St.Christopher's Anglican church has been serving the lakeland resort area around the village of Christopher Lake for more than 75 years, and the achievement was marked in a 3-day celebration July 6,7, and 8, 2007. Present and former residents of the community started registering and visiting on Friday, July 6, at the picturesque log church in Christopher Lake. They were joined by a number of former ministers, including the Rev'd Ken and Marina Lyons, the Rev'd Lewis Kelly, the Most Rev'd Tom Morgan, the Right Rev'd Tony Burton, and the Rev'd Tracey Lloyd-Smith. A number of historical information displays were set up in the church, including a large hand-made quilt embroidered with names of past and current parishioners, and a number of photographic displays which brought back great memories for many of the visitors. The photo displays included weddings over the years, past rectors, and special occasions in the church's 75 year history. Close to 100 turned out for a kick-off pancake breakfast on Saturday morning July 7. One hundred and sixty eight sat down for a celebratory banquet on Saturday evening, and the church was filled to near capacity with 109 worshipers on Sunday morning when Bishop Tony Burton was the celebrant, the current rector the Rev'd Tracey Lloyd-Smith assisting. At the Saturday banquet, members of the congregation performed a historical sketch, written by Rev. Tracey Lloyd-Smith. It took a tongue-in-cheek look at some of the events at the time of the founding of St. Christopher's Anglican Church and brought laughter from the audience. Parishioners in the acting roles included Nancy Carruthers, Ruby Thornton, the Rev'd Tracey Lloyd-Smith, David Johnson, Ricki Myers, Bret Johnson and Bob Robinson. Long-time parishoner Alice Greening reminisced about her early days of attendance at the church and its Sunday School, including the long walks she made to get to church events. Another highlight of the weekend celebration for many was an open house held at the nearby Camp Okema where childhood camping memories were re-lived, and a few of the more adventurous enjoyed a forest nature hike around the camp area. St. Christopher's traces its origin to worship services held in resident homes and the Northside Hall as early as 1930. On January 17, 1932, at a meeting in Old Northside, the decision was made to construct a church at Christopher Lake. The Rev'd Harold Parrot was the priest in charge at the time. A quarter section of land was donated to the new church that year by local farmer Jim Swain, and the land which is the present site of the church was obtained from a Mrs. McHugh. Logs from the north end of nearby Christopher Lake were hauled to the site,and volunteers undertook construction. A student priest, the Rev'd Stanley Jarvis, worked on that first church building, and in a letter to his fiancée in April 1933 declared that “these were a splendid set of logs”. The first service in the new church was conducted by the Rev'd S.C.Jarvis on September 16, 1934. The first pulpit was financed from a $26.58 donation from a Miss Lovett in Wales, and was built for $20.10
Anglican Journal Appeal
Photo Contributed
St. Christopher's Anglican Church in Christopher Lake, Sask., the site of a 75th anniversary celebration in July, 2007 by local farmer Mr.Lennox. In the early years, there was a Mission House constructed on what is now the church parking lot. It was financed with assistance from the Northside Women's Institute, and provided accommodation for student ministers or “Vannners”. In 1939, then Governor General Lord Tweedsmuir visited St. Christophers, and a commemorative plaque carved by a Mr.Temple, who was the custodian and groundskeeper at Okema, is still prominently displayed in the church. In 1996, the congregation established a church improvement fund, and a building committee was formed to study the feasibility of enlarging the existing structure. Almost two years later, the congregation voted unanimously to expand the log church, and planswere developed for a fundraising drive to be carried out in conjunction with the Diocesan “Open Doors Campaign”. A sod turning ceremony was held on June 7, 1998, and construction started with the lifting of the old log structure and excavation of a basement area that would provide Sunday school accommodation, kitchen and bathroom facilities, as well as office and meeting space. The main floor was doubled in size, including provision for bathroom facilities. Logs to match the exterior look of the original Church were supplied from the Herriot forest acreage. Church services during the construction were held in the Legion Hall and the nearby St.Mary's Roman Catholic Church, but a special Christmas Eve service was held in the new building in December 1998. Regular services resumed in the new church on March 7, 1999, and the new worship center was officially opened June 6. The cost of the expansion was $250,000, most of which was paid by 2000. Many of the anniversary visitors were most impressed with the new log church, and the attractive worship setting and meeting space provided for the parishioners and the local community. The 75th anniversary celebration also spawned a number of family gatherings as former long time residents returned to participate in the church events and to get together as families - including the Herriots, Jennetts, Haases and Thorsens.
The Anglican Journal is the national newspaper of the Anglican Church of Canada. It was first pubPhoto Contributed lished as the Dominion St Chris Actors in skit at dinner Churchman in 1875. A monthly newspaper (with the exception of July and August), the Anglican Journal provides news, information and resources to members of the Anglican Church of Canada. It has an independent editorial policy and is published by the Anglican Journal Board of Directors. The Saskatchewan Anglican is a section of the Anglican Journal having its own Board of Directors and editorial policy. Each autumn the Anglican Journal, in conjunction with the Diocesan newspapers, conducts an annual Anglican Journal Appeal. Proceeds of the Appeal from Saskatchewan are split 50:50 between the Saskatchewan Anglican and the Anglican Journal, our publishing partner. Your generosity means that we can continue to send the Anglican Journal and the Saskatchewan Anglican to you each month to keep you connected with the wider church: in your diocese, in Canada and abroad. Please send your contribution soon to the Anglican Journal at 80 Hayden Street, Toronto, ON., M4Y3G2 or donate online now at www.anglicanjournal.com (click the Donate Now button). Thank you.
Photo contributed
Enjoying their pancake breakfast are at left: Morris Anderson, the Rev'd Ken Lyons, Barry and Mary Johnson, Rema Anderson, Esther Hay and Bob Hutchison. At right are: Doug Hopkins, Arnold Neurauter, Murray Smail and Gwen Hutchison.
4 - The Saskatchewan Anglican, October 2007
OBITUARIES Lindstrom,The Thorne, the Reverend Melvin Reverend Charles Emmanuel AnthonyRichard
AROUND THE PROVINCE Okema Society AGM Water Treatment Facility Dedicated at in November by Steve Mitchell Camp Okema by Steven Mitchell
Photo courtesy of Diocese of Saskatoon
The Reverend Charles Thorne 1963 2007 SASKATOON - The Reverend Charles Anthony Richard Thorne passed away on August 16, 2007, at Royal University Hospital, at the age of 44 years, after a long battle with heart disease. Charles was predeceased by his parents, Charles and Joan Thorne. Left to mourn his loss are his loving partner David, sisters Carol (Nick) Fagnani and Jayne (Richard) Leary; brother Jim (Lori) Thorne; nieces and nephews; and his friend and former spouse, Judy Herbert. Prayers were held on Sunday, August 19th, 2007 at the Acadia Drive Funeral Chapel. The Mass of Resurrection, held on Monday, August 20th, 2007 at St. Mary's Roman Catholic Church, was celebrated by Charles' friend The Reverend Fr. Bill Bernard CSsR; cremation followed the service.Born on August 12th, 1963, in Toronto, Ontario, Charles obtained a Bachelor of Arts (History) at York University, Toronto in 1992 and a Master of Divinity at the College of Emmanuel and St. Chad, Saskatoon in 1995. Charles was ordained a deacon by the Very Reverend John Hannon, Bishop of Caledonia, on September 14th, 1995 and was priested on June 2nd, 1996. Originally employed as an accounting clerk, Charles also served for a time as a pipe organ tuner/technician apprentice at the Casavant Freres Ltee, Toronto. From 1981 to 1992 Charles served as Organist and Choirmaster at the Parish of Tottenham, Beeton and Palgrave; the Parish of St. Andrew's, Alliston; the Church of the Holy Spirit, Mississauga; and, the Holy Family Catholic Church, Brampton, all in Ontario. Charles was Lay Assistant, the Cathedral of St. John the Evangelist, Saskatoon from 1994 to 1995. From 1995 to 1996 Charles was Assistant Curate and from 1995 to 1998 Priest Associate, Cathedral Church of St. Andrew's, Prince Rupert, B.C. During this latter period he also served as the Secretary-Treasurer of the Diocese of Caledonia. Charles was appointed Incumbent of the Greater Watrous Parish on August, 21, 1998 and served there until Oct. 26th, 2001 when he was appointed Incumbent of Christ Church Parish, Saskatoon. Unfortunately, prior to his Installation at Christ Church, Charles became seriously ill and was forced to go on long-term leave, this leave lasted until his death. For the last several years Charles volunteered his time at the Avenue Community Centre for Gender and Sexual Diversity and the Outreach Program at St. Mary's Parish.
Photo Parksville Qualicum News
The Reverend Mel Lindstrom 1929 - 2007 SASKATOON - The Reverend Melvin (Mel) Emmanuel Lindstrom passed away at his home, in Parksvlle, B.C., surrounded by his family, on June 17th, 2007. Mel was predeceased by his parents Manny and Josie Lindstrom and his brother Bill. He left behind to morn his wife and friend, Gwen: daughters Deborah (Ron) Katch of Regina; Brenda (Steve)Lane of Burlington, Ontario; Twyla (Harvey) Lindstrom of Edmonton, Alberta; Paula (Ray) Cameron Sudlow of Parksville, B.C.: sons Peter of Ottawa, Ontario and Stephen (Misa) of Atlanta, Georgia: grandchildren Darlene, Kristen, Cameron, Allison, Dorian, Alyssa, Linden, Erica, Jordan, Alex, Patrick and Haley; and great grandchild Adam. Mel was born on April 25th, 1929 in Lintlaw, Saskatchewan. The bulk of his working life was spent, employed as a stationary engineer, with various government departments in Saskatoon, Moose Jaw, Weyburn and Prince Albert and as a boiler inspector in Prince Albert and Saskatoon. A life long love of education drew Mel to attend university classes and culminated in his obtaining a B.A., in 1980, and, in 1987, a Master of Divinity, from the College of Emmanuel and St. Chad, Saskatoon. He was ordained a deacon on September 14th, 1987, priested on June 11th, 1988 and served at Good Shepherd Parish (Christ Church, Delisle and St. Martin in the Field, Pike Lake) from 1987 to 1995. He retired in 1995 and, the following year, moved to Parksville, B.C. The funeral service was held Saturday, June 23rd, 2007 at St. Edmund's Anglican Church, Parksville, B.C.
On July 1, during the Camp Okema Open House, the new water treatment facility was dedicated. Bishop Rodney Andrews presided at the dedication, assisted by Bishop Anthony Burton. Following the short service of dedication, Les Martin, Okema Property Chair, gave a tour of the facility and explained how the system operates. The system both chlorinates the water and removes impurities, providing safe, clean drinking water. The water treatment facility has produced many positive benefits for the campers and staff of Camp Okema. Drinking water no longer needs to be purchased and hauled to the camp. The cooks can access safe water from any tap in the kitchen, making their job easier. With the removal of the high iron content from the water, rust no longer stains the sinks, showers, and laundry of the camp. Upgrading the water system has both met provincial standards and enhanced the quality of the camp. The Okema Society is grateful for the financial assistance provided through Bishop Andrew's Tractor Trek, and through an Anglican Foundation Grant for the water treatment project. Without the generous support of many individuals this project would have remained a dream, rather than the working reality it is today. Appreciation is also directed towards Les Martin who acted as Project Coordinator on a volunteer basis. The many hours dedicated to this project by Les and the volunteers he recruited are indeed appreciated.
Camp Knowles Utilized by Several Organizations by Sue Boxall FT. QUAPPELLE (QuA) - Camp Knowles set in the Qu'Appelle Valley on the shores of Mission Lake Camp is only a two minute drive from Fort Qu'Appelle. This Anglican Camp has been in existence for over 50 years providing fun filled, outdoor Christian camping for generations of children. Although there have been no church run camps for several years this past summer several other groups have
come to Camp Knowles. Partners with the Camp Knowles Society for many years, the United Steel Workers Union held their annual boy's fishing camp, bringing in many children from disadvantaged situations for a week of fishing and fun times. Also, for the second year, they ran a girls camp with great success. For the past few years Camp Knowles has been used as a stop off point for the YMCA wilderness canoe trips. This unique experience is offered for youth to travel the Qu'Appelle waterways stopping at quiet spots each evening to reflect on their travels, enjoy a campfire and camp overnight. Camp Knowles was the location for the annual Into His Harvest Bible School weekend retreat. As well the vestry of St. John Fort Qu'Appelle travelled to the camp for a day for a time of reflection in a place where nature and beauty are all around. While the temperatures vary with the season the peace and serenity of Camp Knowles provide the kind of atmosphere that enables people to listen to God's call to them.
Meeting Information: The Okema Society for Christian Development meets for its Annual General Meeting in November. All Okema Society members are entitled to vote in the meeting, and to let their names stand for election to the Board. Non-members are also welcome to attend in order to learn more about the work of the Society. Lunch will be served. Date: Sat., Nov. 17 Place: St. David's, Prince Albert Time: Service of Thanksgiving - 10:00 a.m. Business Meeting - 11:00 a.m. Why Attend?: All members and other interested individuals are encouraged to attend this meeting in order to hear reports regarding the past year's ministry, and to have input into the future plans for Camp Okema. The Board of Directors wants to hear from the membership as planning begins for the 2008 season and beyond. Board Members Needed: The Okema Society needs new Board Members each year to replace those stepping down from their terms of office. If you have an interest in the work of Camp Okema and are prepared for active involvement in planning for the next two camp seasons, please consider putting your name forward as a candidate for election to the Board. Individuals are needed who can work in the areas of Program, Property, Publicity, Finances, Health, and Food Services. The term of office is two years. For further information, or to indicate your interest in being a Board Member, or to suggest potential candidates to the Nominating Committee, please contact Yvonne Mitchell (756-2541) or Andy Tomyn (382-8447).
Back To Church Sunday in Lichfield by Gavin Drake Lichfield News Service LICHFIELD, ENGLAND - Lapsed churchgoers in Staffordshire, the northern half of Shropshire and most of the Black Country are being invited to come 'back to church' in a major evangelistic campaign. Bishop Jonathan Gledhill says 'Back to Church Sunday' (30 September) will be the biggest evangelism initiative undertaken by the Diocese of Lichfield since the Billy Graham rallies at Villa Park in 1984. Jonathan Gledhill said: â&#x20AC;&#x153;Back to Church Sunday is a wonderfully simple idea whichbegan three years ago in the Diocese of Manchester and has since spread to many more dioceses. This year more than 350 churches in this diocese will be joining with more than 1,500 other churches across the Church of England to invite people back to church. â&#x20AC;&#x153;And all the evidence from the past three years shows that it works with eachparticipating church welcoming back on average 10 former worshippers. And research carried out earlier this year by Tearfund showed that three million UK adults would comeback to church if only somebody invited them.
The Saskatchewan Anglican, October 2007 - 5
photo Eleanor Kitzul
Anthony Glasspool
Anthony Glaspool 57 Years at St Mathew, Regina REGINA - Anthony (Tony) Glasspool started attending St. Matthew Church in 1950 and was confirmed in 1955. Born in Birmingham, England he was accepted for pilot training by Royal Air Force at the beginning of World War II. In 1942 he was posted to Canada for flying training and remained until 1944. During this time he met his future wife Marge in Swift Current where he was stationed. They became engaged shortly before he returned to England but Marge could not obtain passage for England until later. Tony still remembers the day he went to meet the ship that was bringing Marge to him. He was standing on the dock waving to a lady he thought was waving back to him. About an hour later he realized that the lady was not Marge. When he did find Marge they had a good laugh. They soon were married and after the war they returned to Saskatchewan and made their home in Regina. St. Matthew Church was the place of worship that they chose. As an engineer, Tony naturally drifted towards the build
Education for Ministry Active in Qu’Appelle Diocese REGINA - "The Education For Ministry programme in Canada is a university level course in theology for both lay people and clergy. It is a four year part-time study programme designed to teach people to think theologically, develop a personal systematic theology and increase their knowledge of the Holy Scriptures. You will find that EfM teaches you how to think theologically, deepens your faith and your understanding of our Christian heritage, and provides you with a new confidence to be Christ's minister Education for Ministry, affectionately known as EfM, is a program of theological education-at-a-distance of the School of Theology of the University of the
ing committee where he served as chairperson for several years. The first problem he encountered was caused by the bell rope. The bell is connected to a grooved wheel in which the " In the early days," Tony reminisces , "the congregation was mostly people who lived around St. Matthew. With the growth of the city many people moved into the newer areas but they still came back to worship at St. Matthew." He firmly believes that St. Matthew has always been a welcoming church to every one who comes.bell lies. If the rope were pulled hard and suddenly released the rope would snake through the wheel and jump of the grooved wheel. In order to correct the problem one had to climb to the top of the roof and this is not the safest place to be. After some thought Tony arranged with the fire department to come with a man-lift and a few men. This was called a training exercise for the men. In just a few minutes the problem rope was connected in a safe manner. Tony served several terms on the vestry as well as the rector's warden for a few more years. Tony assisted Marge with her work on the altar guild. Marge would look after the candles and Tony would use her hair dryer to remove the wax from the holders. Together they gave freely of their time whether it was in welcoming parishioners or clergy to their home for the many socials or vestry Christmas dinners. They supported the senior luncheons and were sad when it was disconnected. Tony lost his partner in 2000, and shortly after he sold his house and moved into Broadway Terrace. His daughter Joanne and family reside in Lethbridge.
EfM (cont’d) South, Sewanee Tennessee. Students sign up one year at a time for this four-year program. It covers the basics of a theological education in the Old and New Testaments, church history, liturgy, and theology. Students meet regularly, usually once a week, in seminars under the guidance of trained mentors. The program grants a certificate at the completion of the four years and 18 Continuing Education Units for each year's work, " says the EFM Canada web site. There are three groups presently meeting in Qu'Appelle. All are in Regina. One is led by the Reverend Joyce Hilton and meets Tuesday evenings at St. Paul's Cathedral. She may be contacted at 306.949.6764. The Reverend Blair Dixon leads two groups at St. Matthew. They are held Tuesday afternoons and Thursday evenings; he may be contacted at 306.522.9088.
photo contributed
EFM graduates with mentor, the Reverend Joyce Hilton, and Dean James Merrett. l to r:Joyce Hilton, Ron Hilton, Dorothy Jessup, Cindy Tulloch Dean James Merrett
Lichfield (cont’d from page 4) “Of course, we need to do more than simply ask people to come back to church. We need to ensure that we provide a good welcome as well. The length of services, the hymns and songs we sing, the way we use hymn and service books and even the way we give out notices all have an impact on the welcome people feel.” He added: “We have distributed 35,000 prayer and invitation cards within this diocese and congregation members will be praying about who they should invite back on the 30thSeptember. It's vitally important we get this right because it isn't about filling pews, it's about helping people to rediscover their relationship with God.” To support the personal invitations, the Diocese of Lichfield will launch a radio and poster advertising campaign in the week leading up to Back to Church Sunday on the30th September. The Diocese of Lichfield is a Companion Diocese of Qu'Appelle.
Two New Deacons in the Diocese of Saskatchewan ARBORFIELD (Sask) - The Church of the Ascension, Arborfield, was packed on August 24, the Feast of St. Bartholomew the Apostle, for the ordination to the Deaconate of its new pastors, Julie & Steve Page. The roof was nearly raised with the singing of 'Stand Up For Jesus' as the clergy and ordinands processed in. Professor Joseph Mangina, Professor of Systematic Theology at Wycliffe College, Toronto, preached a sermon about the parallels between the evangelistic ministry of the first Christians- illustrated by the married couple Prisca and Aquila-and the task at hand in Hudson Bay and Arborfield for Mr. and Mrs. Page and their two congregations. The Rev. Christopher Harper, Rector of Birch Hills, Muskoday and Kinistino, sang the Litany. The couple was presented to Bishop Charles Arthurson by the Regional Dean, the Rev. Richard Hetke. Following the ordination, the Ven. Michael Averyt, Archdeacon of Prince Albert, and the Rev. Dr. David Smith, Rector of St. George's, Prince Albert, laid the stoles. Bishop Burton instituted the couple into the Incumbency of the Mission and celebrated Holy Communion. Keys to the churches were presented to the new Incumbents by the Churchwardens. Following the service, everyone enjoyed a lunch featuring an enormous
congratulatory cake, provided by the women of the Church of the Ascension. Bishop Burton and the new deacons thanked those who contributed to the service, and recognized the many visitors, who had come from as far away as Alberta and New Brunswick, including both of the new deacons' parents. The Revs. Page both graduated with Masters degrees in Theology from Wycliffe College, Toronto. Both Mr. & Mrs. Page have a previous graduate theological degree - in Christian Studies-from Regent College in Vancouver. Mr. Page also holds Masters and Bachelors degrees in Computer Science, while Mrs. Golding Page is a Bachelor of Business Administration. Both are fluently bilingual in French and have held a number of challenging jobs in the Maritimes. Mrs. Golding Page has worked and taught in the St. John business community and at a community college. Mr. Page has worked as a software developer and as a lecturer at the University of New Brunswick. In addition to an enthusiastic faith in Christ and great people-skills, the Revs. Page bring to the Mission gifts in youth ministry, music, pastoral work, teaching, cross-cultural mission, and group leadership. They are keen film-buffs and dog lovers. Absent from the ordination but vigilant at the Rectory in Hudson Bay was their Welsh Terrier, Gryffin.
Rural Ministry in the Spotlight by Christopher Snook SASKATOON - On August 26 & 27, people involved in rural ministry from across western Canada and Ontario gathered at St Andrew's College to discuss the formation of a new, ecumenical rural ministry institute sponsored by the Saskatoon Theological Union. The two-day consultation provided an opportunity for rural ministry “grassroots” to help determine the goals and priorities of the new institute. Clergy, social justice advocates, parishoners, and lay ministers from many denominations participated in a series of small group discussions aimed at identifying the deepest concerns of rural congregations and the best resources a rural institute might offer. “The purpose of the consultation,” says Dr. Cam Harder of the Lutheran Seminary in Saskatoon, “was to draw people from a variety of denominations across western Canada to give our Saskatoon Theological Union advice on priorities, resources and vision for a Centre for Rural Ministry. Thirty-seven rural leaders (clergy, lay and an Anglican bishop) from 7 denominations: (Anglican, Roman Catholic, Pentecostal, Lutheran, United, Presbyterian, Salvation Army) and from BC to Ontario and the NorthWest Territories werepresent.” While praising rural congregations' tenacity, community spirit and patience, many participants noted that rural communities are suffering as Canada's urban cen (continued on page 7) Photo: Mary Brown
L to R: the Reverend Steve Page, Bishop Charles Arthurson, the Reverend Julie Page.
6 - The Saskatchewan Anglican, October 2007
AN ECUMENICAL PRESENTATION Understanding The Eucharist -- SASKATOON-- Editor's Note: An Ecumenical Presentation on “The Role of Mary in The Church” and “Understanding the Eucharist” was presented earlier this year at St. Philip Neri Roman Catholic Church, Saskatoon. This Presentation, which was organized by St. Philip Neri Roman Catholic Church, St. Timothy's Anglican Church and Redeemer Lutheran Church, included presentations from the Rev. Dr. Canon Colin Clay, Greater Watrous Parish, Catholic author Marie-Louise Tenier-Gommers and Lutheran Bishop Allan Grundahl. Fifty-two people attended the Presentation. The text of the presentation made by the Reverend Canon Dr. Colin Clay on the former subject of the Virgin Mary was covered in the September issue; the text of The Reverend Canon Dr. Colin Clay's presentation on “Understanding The Eucharist” follows. "Do this in remembrance of Me"; and that we do. And remembrance is more than just a historical reminder, for it brings the whole of Christ's redemptive act into our own time and place. The first order of the Holy Communion in the English language was published in the reign of King Edward VI (son of Henry VIII) and first used in Eastertide in 1548. The order was then incorporated in the First English Prayer Book a year later, in 1549, with the title The Supper of the Lord and the Holy Communion, commonly called the Masse. It is not always understood that while King Henry VIII severed ties with Rome in 1532 and conferred the spiritual authority once held by the papacy upon Thomas Cranmer, Archbishop of Canterbury, very few changes were made in those areas affecting parish life. Priests were still required to be celibate, communion was only given in one kind (that is, the bread, not the wine), and the form and language of the Eucharist (or the Mass) was unchanged and in Latin. But after Henry's death in 1547 the new king was only 10 years old and authority was vested in Protectors, first Somerset and then Northumberland, who were influenced by reformers from the European continent - particularly the followers of John Calvin. This meant the removal of many cherished items in the churches, such as most statues and pictures of saints: priests were allowed to be married; the scriptures were now to be read in English; and parishioners were now to receive both the bread and the wine when they came to the altar to receive the Holy Communion. It would not be long, therefore, before the order for the Holy Communion would be translated from Latin into English, and, as I mentioned, this first appeared in parish churches at Eastertide in 1548. But further work was being done, led by Archbishop Thomas Cranmer (admittedly, a superb master of the English language) and the first English Book of Common Prayer came into general use in 1549. Not surprisingly, this was not well received by large numbers of parishioners. New Prayer Books seldom are. One of the Anglican Church of Canada's most controversial actions has been associated with books of common prayer. I came to
Canada in 1959 when General Synod had just approved a revision of the earlier 1918 book and many Anglicans were quite unhappy and were unwilling to give up the much-loved "blue book" for a new "maroon" one. History repeated itself in 1985 when General Synod permitted the use of a more radical revision to be used voluntarily as an alternative to the 1959 Prayer Book. The Eucharist order in the Book of Alternative Services follows much more closely the rites presently used in both the Roman Catholic and Lutheran Churches. Back in 1549, parishioners in the Church of England gradually became accustomed to the Eucharist in English and the giving of both bread and wine at the Holy Communion. But the service, as a whole, remained much the same. The altar was placed at the East End of the chancel with two lighted candles standing upon it, while the Priest, the Celebrant, stood before it vested in the traditional chasuble. While questions might be raised about the Roman Catholic doctrine of transubstantiation, there seems to have been no doubt regarding the Real Presence of Christ in the Sacrament”. When the communicants came forward to receive the bread they would hear the Priest say: “The body of our Lord Jesus Christ which was given for you preserve your body and soul unto everlasting life. ( and similarly when receiving from the chalice of wine). But the Protestant reformers on the European continent were not satisfied with the slow progress they perceived in the Church of England. They pressured the secular authorities, and Archbishop Cranmer, to work on a new Prayer Book which would reflect a more Protestant picture; in 1552 a new Book of Common Prayer was issued. There were some changes which parishioners would notice. The altar was moved from its position at the eastern end of the chancel and placed like a table, eastto-west, in the body of the church. The Priest was no longer required to wear a chasuble (though he was supposed to wear a less liturgical vestment - the cloak or cope), and candles disappeared from the Communion table. But most significant were the words used when administering the bread and wine which took on a more Protestant flavour: “Take and eat this in remembrance that Christ died for thee and feed on him in your heart by faith with thanksgiving”. This was beginning to sound rather like the Calvinist doctrine, which taught that the bread and the wine were simply bread and wine, even when blessed or consecrated by a minister, and that they only became Christ's body and blood when received by a faithful communicant. This was probably not the intention of Archbishop Cranmer, but it certainly gave that impression. The Church of England nevertheless remained faithful, in its teaching, to the doctrine of the Real Presence of Christ in both the bread and the wine of the Holy Communion. Indeed, Bishop Hugh Latimer of the Diocese of Worcester (later martyred in the reign of the Roman Catholic Mary Tudor, Edward's successor) wrote: "this same presence, that is, a presence not feigned, but a true and faithful presence". The Anglican theologians rejected the Roman Catholic doctrine concerning transubstantiation saying, in the published
Articles of Religion, that Transubstantiation (or the change of the substance of Bread and Wine) in the thinking,Supper of the Lord , cannot be proved by Holy Writ; but is repugnant to the plain words of Scripture. But to understand more clearly what they were saying, we need to look for a moment at Greek philosophy (which has played such an important role in the formation of Christian doctrine). In Greek the word "substance" or ousia does not have the same meaning as the Latin "substance". A piece of wood and a handful of nails can be fashioned into the "substance" of either a chair or a table. What the Greek would call the "accidents" remain wood and nails - but the substance is dramatically altered. What troubled the Anglican theologians was the degree of superstition they saw in Roman Catholic teaching since some clergy could argue that pricking the host (or bread) with a pin could make it bleed because it was truly the body of Christ. This kind of change suggests, not a change so much of substance but a change of "accidents". In Anglican teaching, we can say the "substance" is changed as the bread and wine are blessed. Their "accidents" (by which we mean flour and water and the fermented juice of the grape) do not change, but the consecrated bread and the consecrated wine now possess the "substance" of Christ's body and blood. This is what we mean by the Real Presence and this is why, at the end of the Holy Eucharist, all consecrated bread and wine that is left over is either consumed by the presiders at the service or is placed in an aumbry or tabernacle and reserved for the Communion of the Sick. It must not be made available for common use. From 1552 to 1558, when Catherine of Aragon's daughter Mary I reigned over England, the Church of England returned, for that brief period, to the authority of the Roman Catholic Church. The principal author of the new Church of England liturgies, Archbishop Thomas Cranmer, was, among others, burnt at the stake. But in 1558 Mary died, and Elizabeth Tudor, Mary's half-sister, ascended to the throne, and, for the next 45 years, Elizabeth, along with her Bishops, attempted to guide the Church of England along a middle path which, in spite of pressures from the reformers in Geneva, Zurich and Strasbourg, successfully preserved the Catholic traditions within the Church of England. A new Prayer Book was produced which owed much to the later 1552 book but there is a significant change to be noted in the Holy Communion Service of 1558. The altar remained, for the time being, in an east-west table position, and the vestments of the Priest had been reduced by now to a white surplice, but the words of administration from 1549 and 1552 had been brought together: “The body of our Lord Jesus Christ which was given for you, preserve your body and soul unto everlasting life: take and eat this in remembrance that Christ died for you and feed on him in your heart by faith with thanksgiving”. And this form of administration remains in most Anglican prayer books to this day, except where new and more contemporary Anglican orders of service have come into use. In Canada, the Book of Alternative Services uses the more familiar words (in ecumenical circles):”The Body of Christ (given for you); The
Blood of Christ (shed for you)”. As far as the doctrine of the Real Presence is concerned, there is probably no better way to understand it than in the simple words of Elizabeth Tudor in the second half of the 16th century: “His was the Word that spake it, His were the hands that brake it: What his Word doth make it, That I believe and take it”. Changes came slowly in the interior architecture of parish churches in England and the position of the altar, frequently called the Holy Table, remained in the east-west position. The Priest was instructed to stand at the north end of the Holy Table when celebrating the Holy Communion, and, given the table's position, this was sensible since it would be at one of the "long ends". When, during the reign of King Charles I and his Archbishop of Canterbury, William Laud, the Holy Table was moved back to its original position at the east end of the chancel, and a rail was placed in front of it. The instructions still mentioned the Priest "standing at the north end" and this led many clergy to assume this position even up until fairly recent times. Now, with few exceptions, the Priest stands behind the altar, with his or her back to the east wall, and faces the congregation when celebrating the Eucharist. A serious concern, following the introduction of the Prayer Book in English, was to encourage parishioners to receive the Sacrament when attending the Holy Eucharist. In medieval England, most parishioners attended Mass every Sunday and Holy Day but only received Holy Communion at Easter, Pentecost and Christmas. In the new rite it was expected that most, if not all, would receive the sacrament every Sunday. But this was not to be and although this was never Archbishop Cranmer's intention, the Service of Matins (or Morning Prayer) gradually displaced the Holy Eucharist as the principal act of worship on a Sunday morning - with Holy Communion often celebrated only once a month. The Oxford Movement, or Catholic Revival, in the Church of England brought about many changes and it certainly remedied the neglect of the sacrament. But while so many parishes, both in the Church of England and in the Anglican Communion overseas, included a brief, said, Holy Communion early on Sunday morning, the better attended service around 11 o'clock had a Sung Eucharist, with hymns and a sermon, at best on alternate Sundays. Morning Prayer was customary on the other Sundays. So while we are unquestionably a Eucharistically based Church, and while Baptisms, Confirmations and Ordinations, and sometimes Weddings and Funerals, are centered on the Holy Eucharist, there are still matters which concern those who seek to guide the worshipping practices of the Anglican Communion. Finally, may I say that it is the practice of the Anglican Communion to give the sacrament to all who are baptized - and this includes children (whether or not they have been confirmed) and all communicant members of other Christian denominations, and it is our hope and prayer that the day will not be far enough when we can share with every other Christian around our Lord's Table. Thank you. Colin Clay (The Reverend Canon Dr. Colin Clay)
The Saskatchewan Anglican, - October 2007 7
Rural Ministry
(cont’d
from page 5) tres grow and rural businesses and government institutions are lost or re-located. Rural churches are in a unique position because they are often the most stable institutions in many communities. Their support and encouragement is key to the well-being and vitality of these communities. “One of the things that surprised me,” reflects Dr. Harder, “that came through very strongly in the consultation, was the need for help in shifting our rural congregations' self-image. The truth is that they are congregations overflowing with resources--personal experience and skills, connections to people and institutions with all kinds of resources, money and things they'd be willing to give or lend, natural resources, etc. But they often think of themselves as impoverished and often spend their time as congregations longing for their lost "youth" ... instead of living fully and vibrantly with the folks that they have, engaging their communities with healing, hopeful words and actions. So providing processes for 'perspective-change' sounds like it will be one of the things the Centre will want to try to provide.” Participants were interested in seeing the new institute help with the long-term support and training of young clergy (many of whom are called to serve rural parishes in their first charge), with lay education for rural ministry, with liturgical resources, with fundraising strategies, and with help re-imagining the role and purpose of rural church life. More than ten years ago, the Saskatoon Theological Union noted the need for an institute addressing the concerns of rural parishes in Western Canada. As noted at the consultation,the seed for the institute began in Dr. Harder's doctoral dissertation and grew during a sabbatical year largely spent investigating rural ministry throughout the world. The institute promises to be an invaluable resource for rural communties throughout Western Canada as it assists rural churches renew and reinvigorate their mission to love God and neighbour.
Photo: contributed
Dr. Cam Harder (centre) pariticipates in a small group discussion at the rural ministry consultation.
What Anglicans Believe - The Thirty nine Articles(continued from the September issue) Articles 19-39 (The Household of faith) Articles 19-22 (The Church) 19. The church The visible church of Christ is a congregation of believers in which the pure Word of God is preached and in which the sacraments arerightly administered according to Christ's command in all those matters
that are necessary for proper administration. As the churches of Jerusalem, Antioch and Alexandria have erred, so also the church of Rome has erred, not only in their practice and forms of worship but also in matters of faith. 20. The authority of the church The church has authority to decree forms of worship and ceremonies and to decide in controversies concerning the faith. However, it is not lawful for the church to order anything contrary to God's written Word. Nor may it expound one passage of Scripture so that it contradicts another passage. So, although the church is a witness and guardian to holy Scripture, it must not decree anything contrary to Scripture, nor is it to enforce belief in anything additional to Scripture as essential to salvation. 21. The authority of general councils General councils may not be gathered together without the command and will of rulers. And when they are gathered together (since they are an assembly of men, among whom not all are ruled by the Holy Spirit and the Word of God), they may err. Indeed they sometimes have erred, even in things elating to God. Therefore anything commanded by them as necessary to salvation has no power or authority unless it can be shown to be taught by Scripture. 22. Purgatory The Roman doctrine concerning purgatory, pardons, worshipping and adoration (both of images and of relics) and the invocation of saints is a futile thing foolishly conceived and grounded on no evidence of Scripture. On the contrary this teaching is repugnant to the Word of God. Articles 23 & 24 (The Ministry) 23. Ministering in the congregation It is not right for an man to take upon himself the office of public preaching or of administering the sacraments in the congregation before he has been lawfully called and sent to perform these tasks. The lawfully called and sent are those who have been chosen and called to this work by men who have had public authority given to them in the congregation to call and send such ministers into the Lord's vineyard. 24. Speaking in the congregation in a language that people understand It is plainly repugnant to the Word of God and to the custom of the early church for public prayer or the administration of the sacraments to be conducted in a language not understood by the people. Articles 25-31 (The Sacraments) 25 The sacraments The sacraments instituted by Christ are not only badges or tokens of the profession of Christians but are also sure witnesses and effectual signs of God's grace and good will towards us. Through them he works invisibly within us, both bringing to life and also strengthening and confirming our faith in him. There are two sacraments instituted by Christ our Lord in the Gospel - baptism and the Lord's Supper. The five that are commonly called sacraments (confirmation, penance, ordination, marriage and extreme unction) are not to be regarded as gospel sacraments. This is because they are either a corruption of apostolic practice or states of life as allowed in the Scriptures. They are not of the same nature as the sacraments of Baptism and the Lord's Supper since they do not have any visible sign or ceremony
instituted by God.The sacraments were not instituted by Christ to be gazed at or carried about but to be used properly. It is only in those who receive them worthily that they have a beneficial effect or operation. As Paul the apostle says, those who receive them in an unworthy manner bring condemnation upon themselves. 26 The sacraments are not rendered ineffectual by the unworthiness of the minister Although in the visible church the evil are always mingled with the good and sometimes evil people possess the highest rank in the ministry of the Word and sacraments, nevertheless since they do not do these things in their own name but in Christ's and minister by his commission and authority, we may use their ministry both in hearing God's Word and in receiving the sacraments. The effect of Christ's institution is not taken away by the wickedness of these people, nor is the grace of God's gifts diminished, so long as the sacraments are received by faith and rightly. The sacraments are effectual because of Christ's institution and promise, even though they may be administered by evil men. Nevertheless, it belongs to the discipline of the church that investigation be made into evil ministers. Those who are accused by witnesses having knowledge of their offences and who in the end are justly found guilty, should be deposed. 27 Baptism Baptism is not only a sign of profession and a mark of difference by which Christians are distinguished from those who are not baptized. It is also a sign of regeneration or new birth, through which, as through an instrument those who receive baptism in the right manner are grafted into the church, the promises of the forgiveness of sin and of our adoption as sons of God by the Holy Spirit are visibly signed and sealed, faith is confirmed and grace is increased by virtue of prayer to God. The baptism of young children is undoubtedly to be retained in the church as that which agrees best with Christ's institution. 28 The Lord's Supper The Supper of the Lord is not only a sign of the mutual love that Christians ought to have among themselves. Rather, it is a sacrament of our redemption through Christ's death. To those who rightly, worthily and with faith receive it, the bread which we break is a partaking of the body of Christ, and similarly the cup of blessing is a partaking of the blood of Christ. Transubstantiation (the change of the substance of the bread and wine) in the Supper of the Lord cannot be proved from holy Scripture, but is repugnant to the plain teaching of Scripture. It overthrows the nature of a sacrament and has given rise to many superstitions. The body of Christ is given, taken and eaten in the Supper only in a heavenly and spiritual manner. The means by which the body of Christ is received and eaten in the Supper is faith. The sacrament of the Lord's Supper was not instituted by Christ to be reserved, carried about, lifted up or worshipped. 29 The wicked who partake of the Lord's supper do not eat the body of Christ The wicked and those who lack a living faith, although they physically and visibly 'press with their teeth' (as St Augustine says) the sacrament of the body and blood of Christ, nevertheless are in no way par
takers of Christ. Rather, by eating and drinking the sign or sacrament of so great a thing, they bring condemnation upon themselves. 30 Reception in both kinds The cup of the Lord is not to be denied to the laity. For by Christ's institution andcommandment both parts of the Lord's sacrament ought to be administered to all Christian people alike. 31 The one oblation of Christ finished upon the cross The offering of Christ made once is the perfect redemption, propitiation and satisfaction for all the sins of the whole world, both original and actual. There is no other satisfaction for sin but this alone. Consequently, the sacrifices of masses, in which it was commonly said that the priest offered Christ for the living and dead so as to gain remission of pain or guilt, were blasphemous fables and dangerous deceits. Articles 32-36 (Church Discipline) 32 The marriage of priests It is not commanded by any decree of God that bishops, presbyters or deacons take a vow of celibacy or abstain from marriage. So it is lawful for them, as for all other Christians, to marry at their own discretion when they judge that this will promote godliness. 33 The excommunicated: how they are to be avoided Any person who has openly been denounced by the church and justly cut off from its fellowship and excommunicated is to be regarded by the whole body of the faithful as a "pagan and tax-collector" until he is openly reconciled by repentance and received back into the church by a judge who has the necessary authority in such matters. 34 The customs of the church It is not necessary that customs and forms of worship be exactly the same everywhere. Throughout history they have differed. They may be altered according to the differing nations, times and habits of people provided that nothing is commanded contrary to God's Word. Whoever by his own private judgment openly, willingly and deliberately breaks those customs and forms of worship of the church which do not contradict the Word of God and are approved by common authority, is to be openly rebuked. This is so that others will be afraid to act similarly, and in so doing offend against the common order of the church, to undermine the authority of the state's representative and to wound the consciences of weak Christians. Every particular or national church has authority to command, change or abolish the ceremonies or forms of worship of the church which are appointed only by man's authority provided that everything is done for the building up of Christian people. 35 The Homilies The second book of homilies contains godly and wholesome teaching which is necessary for these times, as does the first book of homilies published during the reign of Edward VI. We therefore judge that they ought be read diligently and distinctly in the churches by the ministers so that they may be understood by the people. (there is a list of 21 homilies which, because of space limitations are not reprinted here). (continued on page 8)
8 - The Saskatchewan Anglican, October 2007
BEAUTY SO OLD AND SO NEW by the Rev'd Professor Walter Hannam In early August I was privileged to attend the Fifteenth International Conference on Patristic Studies in Oxford. The Conference, which has been held in Oxford every four years since its inception in 1951, gathers together hundreds of scholars from around the world who study early Christian writers (often referred to as the 'Church Fathers', hence 'patristic studies', from pater, the Latin word for 'father'). Being in Oxford, of course, is a joy in itself. One is surrounded by history, and especially Anglican history. The ghosts of Anglican luminaries such as Cranmer, John and Charles Wesley, Keble, and Newman - to name but a few - seem to walk with you as you dash from one conference session to another. You may also find walking alongside you a small child dressed as a Hogwarts student, most likely on her way to view the Hall of Christ Church, on which the dining hall set in the Harry Potter movies is based. Perhaps she is accompanied by parents or grandparents, children of another generation, who will themselves have the chance to see in the Christ Church Deanery garden the 'Cheshire Cat's Tree' and 'Alice's green door', through which young Alice Liddell, of Alice in Wonderland fame, passed every Sunday on her way to the Cathedral. It was another group of young people, however, who most impressed me this summer in Oxford, and that was the young scholars at the Conference itself. I attended one session on Augustine's Confessions, for instance, in which all the contributors were under thirty, but their treatments of the text were often more insightful than those of scholars more than twice their age. A hopeful sign indeed for those of us who value Augustine's thought! Many people who teach undergraduate courses in Religion or Classics will tell you that Augustine's Confessions is always one of the more popular books among their students. I knew one student in Halifax who was said to have carried a battered copy of the book in his backpack for three or four years so that he could reread it until Augustine's logic was perfectly clear in his mind. This, of course, is a rarity. Nonetheless, the Confessions do seem to have a certain appeal to students which attracts their attention more strongly than do many other set texts. Partly, I think, this is due to the fact that in the first eight books of the work, the socalled autobiographical section in which Augustine narrates in retrospect the moments of grace which led to his own conversion to catholic Christianity, Augustine deals with many of the concerns with which students are themselves trying to grapple - matters of parental and professorial authority, questions of group dynamics and self-identity within 'the gang', sexual habits, and so forth - and many students find that Augustine's logic helps them to make some sense of these aspects of their own lives. More important than the biographical details of Augustine's life, however, is the fact that the reading of the Confessions, as Augustine makes clear at several points in the work, constitutes a spiritual exercise.
Photo Contributed
The Reverend Walter Hannam The Confessions are much more than a biography in the modern sense, for Augustine is not interested in the details of his life for their own sake, in the 'tell all' sense in which we tend to use the word 'confession'. Augustine's purpose is nothing less than to grapple with the restless desires of the human heart - an experience to which every one of his readers will in some sense relate. We all desire, we all love. But what Augustine shows his reader is that in his own past life (and still to some extent in his life at the very moment he is writing) his desires were and are disordered. Augustine's desire, and ours, is infinite. It can find its rest only in its own Creator who is Infinite Love. In the early decades of his life, however, Augustine had sentenced himself to endless disappointment as time and again he sought the satisfaction of his deepest desire for Infinite Love in the finite things of this world. 'Late have I loved you, beauty so old and new,' says Augustine to God. 'You were within and I was in the external world and sought you thereâ&#x20AC;Ś. You were with me, and I was not with you' (Conf. 10.27.38). The point of Augustine's biography is that his reader should come to see how Augustine came to know and to love the One who, though at first unknown, was more present to him than he was to himself. In loving creation more than its Creator, in loving his own will above the truly Good, Augustine had lost sight of that which alone could be loved with all his heart, soul, mind, and strength - precise because it alone was his heart's desire, the life of his soul, the truth upon which his knowledge depended, and the source of his strength. The Confessions is, at least in part, the story of Augustine's encounter with God, who for his sake became man in order to show Augustine the way to Himself. It is the story of how Wisdom adapted itself to a human mind that had forgotten Wisdom, so that in remembering its true end that mind might itself become wise. It is a compelling and transformative story, for it is the story of how a human being shares in the life of God. 'You have made us for yourself, and our heart is restless until it rests in you' (Conf. 1.1.1). Thus Augustine addresses God at the beginning of his Confessions. The human mind, as Augustine knew all too well, is created for nothing less than to know and love the infinite God who created it. Nothing less will ever satisfy us, and to seek our end in anything less than God is to find ourselves running frenetically from one thing to another in a hopeless attempt to satisfy the restless heart
which longs to rest in the divine love which is God. We spend a lot of time as a Church wondering how to attract people in innovative ways. To preach the Gospel to each generation in a form which that generation can understand and to which it can respond is, of course, important beyond measure. Perhaps, however, we can learn something from the continuing popularity of a work like Augustine's Confessions. What continues to draw people to the story of Augustine's conversion is the evidence in Augustine's life of what the great twentieth-century Anglican mystic Evelyn Underhill called 'the transforming power of the spiritual life'. It is the same transforming power of God in our lives that will draw people to God's Church. This, of course, was Augustine's hope: to tell the story of God's love in his life and so to reveal the work of that same love in the lives of his readers. This is perhaps why so many, from generation to generation, have found Augustine's astonishing work at once 'so old and so new'.
Big Turnout for Bike-a-thon by Frank Flegel LUMSDEN (QuA) - The fifth annual St. Michael's Retreat House fund raising bike, walk, run-a-thon was the largest held so far. More than 70 participants including 29 bikers from Saskatoon, 39 from Regina and 23 walkers/runners brought in more than $25,000.00 to be used for programs and operations. The walkers/runners took part in a 5/10 kilometre route that took them down the hill from St. Michael's Centre in to the nearby town of Lumsden, through the Qu'Appelle Valley and back to the Centre. Bikers from Regina started out from the Sobeys parking lot in North Regina and took about 90 minutes to complete the trip. The group from Saskatoon actually started out August 10, camped overnight in Davidson, about half way from Saskatoon to Lumsden, and rode in the following day. Some returned to Saskatoon while others remained for the program that took place on Sunday, August 12. Bishop Gregory Kerr Wilson, his wife Vicki and children, Jeremy, Asha and Kyle rode their bikes from Regina to St. Michael Centre as did the Reverend Trish McCarthy, pastor of Regina's All Saints. Winna Martin of the Diocesan Office participated in one of the walking programs. All said they enjoyed the experience. Participants enjoyed a breakfast of juice, bagels and fresh fruit and socialized prior to an inter-church service presided over by the Reverend Darlene Harrison, Dean of the Regina Conference Saskatchewan Synod of the Evangelical Lutheran Church of Canada. St. Michael's Retreat Centre is owned by the Franciscan Friars and operated by an ecumenical board with representatives from the Roman Catholic, Anglican and Evangelical Lutheran Church in Canada.
What Anglicans Believe (Contâ&#x20AC;&#x2122;d from page 7) 36 The consecration of bishops and ministers The book for the consecration of archbishops and bishops and for ordaining presbyters and deacons, published in the time of Edward VI and confirmed at the same time by authority of Parliament, contains all things necessary to such consecration and ordination. Nor does it contain anything which of itself is superstitious and ungodly. Therefore whoever is consecrated or ordained according to the services of that book, since the second year of Edward VI to the present time, and whoever will be consecrated and ordained according to those services in the future, we declare to be rightly, duly and lawfully consecrated and ordained. Articles 37-39 (Church and State) 37 The state and its civil representatives The sovereign has the chief power in the realm of England and his other possessions. The supreme government of all in this realm, whatever their station, whether ecclesiastical and civil, and in all matters, belongs to him and is not, nor ought to be, subject to any foreign jurisdiction. When we attribute to the sovereign the chief government (a title which seems to have offended some slanderous persons) we do not grant our rulers the ministry of either God's Word or of the sacraments. This is also made clear in the Injunctions published by Queen Elizabeth I. By this title we acknowledge only the prerogative which we see in holy Scripture God has given to all godly rulers. They should rule all people committed to their charge by God, whatever their station or rank, whether ecclesiastical or secular, and restrain with the civil power those who are stubborn or practise evil. The bishop of Rome has no jurisdiction in this realm of England. The laws of the realm may punish Christian people with death for heinous and grave offences. It is lawful for Christian men at the command of the state to carry weapons and serve in wars. 38 The possessions of Christians are not common to all Contrary to what some Anabaptists claim, the wealth and possessions of Christians are not common, as far as the right, title and possession of them is concerned. Nevertheless, everyone ought to give freely to the poor from what he possesses, according to his means. 39 A Christian's oath We believe that the vain and rash swearing of oaths is forbidden to Christians by our Lord Jesus Christ and St James. However, we judge that the Christian faith does not prohibit the swearing of an oath when the state requires it, if in a cause where faithfulness and love justify it, and according to the prophet Jeremiah's teaching, in justice, judgment and truth. (Reprinted from the Church Society web site at www.churchsociety.org) photoFrank Flagel left
to right: Jeremy Kerr-Wilson, Susan Page, Asha Kerr-Wilson, Kyla Kerr-Wilson, Vicki Kerr-Wilson and Winna Martin.