The Saskatchewan Anglican, May/June 2017

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Soul and silence: Encountering God in profound places

By Canon Kim Salo PRINCE ALBERT – In a public lecture at St. David’s Church, Prince Albert, Canon Richard LeSueur (pictured below) told us about the many contrasts to be found in Israel, above all in the wilderness.

He spent that day with the clergy of the diocese, and added much more that evening, as he spoke of hearing God’s voice in the wilderness.

Did you know you can drive across Israel at its widest point in about the same time it takes to drive from Saskatoon to Prince Albert?

Israel is no bigger than Vancouver Island.

From the greenery of the Mediterranean coast and the lowlands, to the central highlands of Judea, to the steep slopes down to the Dead Sea, and to the south in the Negev desert, Israel is a land of contrasts.

Wilderness there is rugged, isolated, and dangerous.

Canon LeSueur asked us to consider how to hear God’s voice in the wilderness near to where we live.

In the isolation and harshness of the desert, or the profound silence of the north, we may encounter God in profound ways.

God’s voice has spoken so often in vast and empty places to His people.

During the Exodus in the Sinai, in the wilderness where Jesus was tested by the devil, to places of pilgrimage today, the voice of God is heard better in places of daunting isolation than in the cacophony of the city.

Modern secular Israel is mostly crowded into its coastal cities, but Jerusalem stands in contrast to them.

One can see the difference on the Sabbath there: the big cities never

stop, but Jerusalem is quiet through the Sabbath.

It stands today, as it has for 3,000 years, as the meeting place of pilgrims.

Jews, Christians and Muslims all see Jerusalem as a holy city, a place of origins as well as a place of dispute.

Keep your eye out for the very well made National Geographic special titled “Jerusalem.”

It is recommended

by Canon LeSueur, who lived in Jerusalem for many years at St. George’s College.

He has taken dozens of tours through the biblical lands. He now lives in Canmore, Alta.

What about the Anglican presence in the Diocese of Jerusalem?

While it has about 30 clergy, it has 1,500 employees in its schools, churches, and clinics.

All Saints’, Langmeade on its new foundation ready for its next hundred years.

‘The little church’ at Landmeade moved to a new foundation Would you like to know more about and to support the Anglican Church in Jerusalem?

Here is the link: www. anglican.ca/resources/ canadian-companionsof-theepiscopaldiocese-ofjerusalem/.

The lecture was on March 8.

Photo by Mary Brown

By Shannon Kovalsky Editor’s note: This article appeared on the website of the Battlefords News Optimist.

LANDMEADE (S’toon) – Sherri Hamilton-Beech has fond memories from her childhood of days spent with her sister pretending to officiate marriages and services

Moving All Saints’, Langmeade from its old foundation and onto the new foundation.

Photos courtesy Sherri Hamilton-Beech in the old church across the field from the farm where she grew up.

The Langmeade Church, originally built in 1908, had fallen into disrepair long before Hamilton-Beech and her sister were children.

In the years since, members of the surrounding community grew concerned about the building’s foundation.

“We were told there was a chance it would collapse,”

Continued page 6

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The Saskatchewan Anglican

June 2017

The end of the world In the Apostles’ Creed we confess, ‘He will come again to judge the living and the dead.’ What does this mean?

By the Rev. Shawn Sanford Beck

W

hen I was a young Christian, newly born-again in my mid-teen years, I was simultaneously fascinated and horrified by the idea of the Second Coming of Christ.

Among the charismatic and fundamentalist believers I hung out with, the return of Jesus was a topic of constant discussion. Millenialist or non-millenialist, pre-trib or post-trib, and whence cometh the rapture; these were the questions that dominated our theological imaginations.

I remember one afternoon, at work on the potato farm, I was alone in the field for quite some time. It was quiet; too quiet. Where was the highway noise? Why couldn’t I hear anyone?

My anxiety rose; perhaps the rapture had occurred and I had been left behind? Good Lord, help me!

Now, looking back, I can have a bit of a chuckle about that irrational afternoon.

But only because, after decades of Christian life, I have been able to purge that type of toxic cryptotheology from my system.

For many believers, young and old alike, fundamentalist apocalypticism

is still the reigning ideology. I’m convinced this theological rubbish is actually a form of spiritual terrorism, causing havoc in our hearts, in our churches, and in the wider culture.

Popular versions of end-times theology, such as Jack Van Impe, John Hagee, or the Left Behind series, do serious damage to the foundational Christian conviction that God is Love.

In these forms of “prophetic” literalism, Jesus comes back as a vindictive divine warrior and proceeds to do everything He rejected the first time around!

Violence, domination, the slaughter of the infidel, the heretic, and whomever doesn’t fit the ideology of that particular author. Jesus is made into their Terminator writ large.

Frankly, this is nothing but a pile of horse-manure (except that at least horse-manure is useful for the garden!).

Mainline Christianity, of which Anglicanism is a part, rightly rebukes this end times nonsense. However, the Parousia (The Coming or the Second Coming) remains an integral part of our theological heritage.

We still need to ask what it means.

If it is not the return of a vindictive and hate-filled Jesus, then what is it?

In some ways, it is easier to say what this article of the creed does not mean, than what it does. It speaks of a transcendent reality; the Parousia is gifted to us as a mystery.

We know that our lives, and our world, are marked by a sense of incompleteness, a loss of hope and dreams and a distinct lack of justice. God has promised us that this will not always be the case.

The cross will not have the final word in our world. Instead, the power of the resurrection will eventually spread through the warp and weft of the whole universe.

Jesus’ ministry of reconciliation and healing is not yet over, but will one day find its fullness in the cosmic consummation of Love Divine.

Personally, I find that our United Church sisters and brothers have given us, in their Song of Faith, a beautiful and truthful interpretation of the creedal “coming again”: “We place our hope in God. We sing of a life beyond life and a future good beyond imagining: a new heaven and a new Earth, the end of sorrow, pain, and tears, Christ’s return and life with God, the making new of all things.

“We yearn for the coming of that future, even while participating in eternal life now. Divine creation does not cease until all things have found wholeness, union, and integration with the common ground of all being.

“As children of the Timeless One, our time-bound lives will find completion in the all-embracing Creator. In the meantime, we embrace the present, embodying hope, loving our enemies, caring for the Earth, choosing life.”

No condemnation for our failings In the Apostles’ Creed, we confess, “and he will come again to judge the living and the dead.” What does this mean?

By Rev. Dustin Resch

T

he thought of divine judgment is problematic in the modern world. We tend to dislike the idea for at least a couple of reasons.

First, people in the modern West typically have a very individualistic mindset.

This is due to the prevailing political theories of our day, as well as the numerous economic, technological, and social shifts over the years that have eroded our sense about community.

Second, our aversion to judgement may also be due to the way threats of divine judgement have been used by religious leaders to enforce compliance with their authority. In a context that has been shaped by these factors, the idea of Christ the judge is particularly distasteful.

Nevertheless, the creedal affirmation of Christ judging the living

and dead has a long history in the Scriptures themselves.

For example, as the Messiah (“anointed one”), Jesus connects with the tradition in the Hebrew Scriptures about Israel’s kings, especially king David. An aspect of Israel’s hope was that someday a king who acted righteously would deliver Israel from her troubles.

“Judgment” in this context means the king would one day set right those things that were wrong, punish the nations, and get rid of the corruption that had infiltrated Israel.

In the New Testament Gospels, we see Jesus indicate that He is this promised king and that He really would set things right by his judgement.

One famous passage is where Jesus describes the separation of the sheep and the goats based on the various deeds that people had done (Matthew 25).

It is also with respect to the judgement of Christ that we might understand that line in the Lord’s Prayer: “thy kingdom come, thy will be done, on earth as it is in heaven.”

That is, Jesus' followers pray the world would be made consistent with the judgment of Jesus’ Father.

Finally, the early church expected Jesus to fulfill the judging work of the righteous messianic king.

In 1 Corinthians 3, the Apostle Paul talks about a judgment of the works of Christians—a fire that would test the quality of each person’s work.

In the book of Revelation, there is vivid imagery to describe how King Jesus will conquer those who stand against Him, judge Satan, and punish all unrighteousness in the last days (Revelation 20).

This all presents quite a tension for us, doesn’t it?

On the one hand, Scripture teaches that Christians can expect that their lives will be judged according to the standard of righteousness.

Yet, we also read in Scripture that “there is no condemnation for those who are in Christ Jesus our Lord” (Romans 8:1).

There is the promise of both judgment and grace.

How can this tension be resolved?

The 20th century Swiss theologian, Karl Barth,

once put it like this: the judge is judged in our place.

Jesus is both the one who judges righteously and the one who takes the sentence we deserve.

Is judgement something to fear? Yes, I’d say that it is; it is a terrifying thing to have our unrighteousness made clear to us.

On the other hand, we know that the one who does the judging has already suffered the punishment merited by our works.

The work of Jesus is such that things will all be set right, that unrighteousness will be condemned, but our failings do not result in our condemnation — they result in the judge’s own.

It is before that sort of judge that we will stand.

Dustin Resch is a priest at St. Aidan Church, Moose Jaw.

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

Published monthly except for July and August.

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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, Saskatchewan: Munden and Linda Coates linda.munden@sasktel.net Box 208 Arborfield, Sask., S0E 0A0 Photo: 306-769-8339 Advertising agent: Angela Rush saskatchewan.anglican.ads@ gmail.com 905-630-0390 PUBLISHING DETAILS Published from 59 Roberts Place Regina, Sask., S4T 6K5

The Saskatchewan Anglican

June 2017

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God’s measurements for His church

By Bishop Rob Hardwick

T

hroughout the Hebrew Scriptures, God gives construction projects to the people of Israel.

First, the ark; then the Ark of the Covenant (Exodus 36-37); then the Temple (1 Kings 6). All are described down to the last cubit.

This divine detailing of the blueprints allowed for God’s space to take on three dimensions, length, depth, and breadth, first in the minds of the people and then on the landscape of Israel.

Through Jesus, the cubit measurement that was used to construct God’s building projects is now replaced with a new, personal, three-dimensional measurement for God’s church.

Jesus promises that the church will be the church when disciples gather together in His name, for He will be there among them.

The church, the ekklesia, is a cubed community, a community where all relationships, all interactions, all prayers, and all decisions are carried out with the power of three.

Jesus didn’t tie His promised presence only to the experience of worship in a particular holy place.

He declared that simply to “gather in my name” would guarantee His attendance.

This frees Christ’s presence from the sanctuary and brings Him into our homes, our schools, our work places, our boardrooms and our

bedrooms.

W h e r e v e r two or more are gathered, whatever the reason for our g at h e r i n g , whenever we gather in His name, Jesus promises to be present. But first, we must gather in Jesus’ name.

To gather in Jesus’ name means to come together and stand inside; the Word Jesus preached; the life that Jesus lived; the sacrifice that Jesus offered. Inhabiting the life, death, and resurrection of Jesus is what it means to “gather in His name.”

In the presidential address to the English General Synod in February 2010, Archbishop Rowan Williams said the measure of true ekklesia, true presence, is when there is a three-dimensional vision and a three-dimensional approach.

Seeing something in three dimensions is to recognize that you cannot see everything at once: what’s in front of you is just the surface you see in that particular moment (like an iceberg there is much hidden below the surface, to the sides and behind).

Rowan Williams adds that,

“Seeing in three dimensions requires us to take time with what we see.” This is especially true in the debates of our time: the marriage canon, assisted suicide, the next steps of TRC. Taking time with what we see, Williams suggests, may help us look more critically at solutions that seek to do much all at once.

It remind us that the other we meet is the person he or she is, not the person we have labelled or created in our fantasies or our preconceived prejudices.

It will oblige us to ask not how we can win this or that conflict or argument but what we have to give to our neighbour for sanctification in Christ’s name and power.

It will oblige us to think hard about freedom and mutuality and being true to the John 17 prayer “that we be one.” It will deepen our desire to be fed and instructed by each other, so that we are all the more alarmed at the prospect of being separated.

The community in Nazareth could not see beyond the twodimensional snap shot of Jesus – for surely, this person in their midst quoting the fulfillment of the Isaiah prophecy was just the carpenter’s son, Mary’s boy!

So they drove Jesus out of town and almost killed Him. When Philip said to Nathaniel, “We have found Him about whom Moses in the law and also the prophets wrote, Jesus son of Joseph from Nazareth,” Nathanael dismissively replied, “Can anything good come from Nazareth?”

To which, he is encouraged to “come and see” three dimensionally.

In our many engagements and debates can we also “come and see”?

If we can, we may just show the world a face rather different from that anxious, self-protective and divisive image that is so much in danger of entrenching itself in the popular mind as the typical Christian position.

The Talmud says that all the biblical commandments are contained within the three requirements of Micah 6:8: “To act justly and to love mercy and to walk humbly with your God.” Jesus says the commandments can be summed up in this way, “To love the Lord your God with all your heart, mind, soul and strength (your whole being) and to love your neighbour (whole self) as yourself.”

Both summations result in communities cubed by the presence of Christ in Trinity.

This column is edited from Bishop Hardwick’s sermon at the blessing of oils and renewal of vows service, for the Diocese of Qu’Appelle 2017.

I'm going fishing!

By Bishop Michael Hawkins

F

ishing season in Saskatchewan opens up in three stages, beginning in the south.

I look forward to it, not because of my passion for fishing, but for the fish.

I am blessed to have so many generous and competent friends who fish often and well.

Over the summer many of us will go fishing, or to the lake, or berry picking, or the cabin, or camping.

Our brief summer gives us an opportunity to re-create and re-connect with the land when the weather is more hospitable.

Many congregations will shrink for three months, but I am not writing to guilt our campers and fishermen.

Rather, I encourage you to ensure your offering continues while you are away, and if there is no church within driving distance of your vacation,

to gather for scripture and prayer wherever you are.

Sometime after Easter Day, having met the risen Lord at least twice but perhaps still confused about what it all meant, Peter blurted out, “I’m going fishing.”

It could have been that Peter was returning to what was most familiar.

Unsure of what the resurrection meant, he went back to what he knew best.

But the scene painted by John (John 21:1-22) should sound familiar in so many

elements: a failed fishing trip, sunrise on the water, a morning swim, a campfire on the beach, a shore lunch, and questions about fishing limits.

Peter and four others go fishing and despite their expertise and working all night, they catch nothing.

Peter, it seems, must learn again that without Jesus we can do nothing. Jesus is on the shore but they don’t recognize Him. Our Lord calls out to them and when they obey Him and try one more time on the other side of the

boat, they catch more than they could imagine.

In that moment, Jesus is recognized and Peter jumps in the water to wade to shore. When he gets there, Jesus already has fish cooking and invites them to bring forward some of their catch and to eat.

They share in a common meal of bread and fish, but one that must also hearken back to the miraculous meal with the 5,000.

With the smell of the charcoal fire still in the air, Jesus speaks to Peter about when he denied Him in front of another fire.

They say that our memory of smells can be the strongest.

So Jesus seems to meet Peter there and wants to heal and forgive him. Jesus invites Peter to be renewed in and to refocus on his love for Him. Peter is recommissioned in his love for Jesus and His followers.

That mission involves

Peter, it seems, must learn again that without Jesus we can do nothing. Jesus is on the shore but they don’t recognize Him. Our Lord calls out to them and when they obey Him and try one more time on the other side of the boat, they catch more than they could imagine.

Peter coming out of his comfort zone; the fisherman needs to learn to be a shepherd.

My prayer is if we are so fortunate to have time off to go fishing, or for other recreation this summer, that we too will be open to encountering the Lord Jesus on the water, or beach, or campsite and that we will be recharged for mission.

Peter went fishing and he was renewed in his vocation and ministry. So may it be for all of us.

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The Saskatchewan Anglican

June 2017

Anglicans, Roman Catholics study the role of Mary

By Rev. Michael Jackson REGINA – Is the place of the Blessed Virgin Mary in our Church traditions a matter of disagreement or convergence between Anglicans and Roman Catholics?

A Lenten study evening on March 24 at the Anglican Church of St. Mary the Virgin delved into this historic question and surprised many of the participants by its outcome.

Organized by Canon Claude Schroeder, incumbent of St. Mary’s, and Carol Marz, ecumenical representative for the parish, the evening was intended for Anglicans from the Diocese of Qu’Appelle and Roman Catholics from the Archdiocese of Regina, in the context of the 2011 covenant between the two dioceses.

The Anglican-Roman Catholic Covenant Implementation Committee (ARCCIC) endorsed and publicized the event, which was

attended by some 40 people.

The program began with Evensong from the Book of Common Prayer, led by Canon Schroeder, with a crash course in music given by Valerie Hall, organist at St. Mary’s.

One of the Scripture lessons was read by Jan Toogood, ecumenical representative at St. Mary’s partner RC Holy Family parish.

The service was followed by a supper.

Dr. Brett Salkeld, Catholic archdiocesan

theologian, then gave a keynote address on “Mary, Grace and Hope in Christ” – title of the 2005 Agreed Statement of the Anglican-Roman Catholic International Commission (ARCIC).

The publication was co-edited by Donald Bolen, then on staff of the Pontifical Council for Promoting Christian Unity and now Archbishop of Regina.

Dr. Salkeld explained the place of Mary in the Church since New Testament times in five areas: according to Scripture, in the Christian tradition, within the Pattern of Hope and Grace, in papal definitions of Immaculate Conception and the Assumption, and in the life of the contemporary Church.

The ARCIC statement concluded that there is substantial agreement between Anglicans and Roman Catholics on the role of Mary as Mother of God incarnate, as a model of holiness and obedience for all Christians, and as

a prophetic figure for the Church.

Salkeld noted even the doctrines of the Immaculate Conception and Assumption were not as divisive as might be expected.

It is their form and method as papal dogmas rather than their content that are questioned by Anglicans. He commended the dialogue with Anglicans for obliging Roman Catholics to clarify their own understanding of the place of Mary in Christianity.

In the discussion groups after, both Anglicans and Roman Catholics said how gratified they were at the convergence between their two Churches on the place of Mary.

Canon Schroeder concluded by urging Anglicans to pay more attention to Mary in their theology and worship.

Canon Michael Jackson is deacon at St. Paul’s Cathedral, Regina, and co-chair of the AnglicanRoman Catholic Covenant Implementation Committee.

DIOCESE OF SASKATOON

Announcements for June 2017 g 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 attend this gathering.” g Garage Sale: Holy Trinity Anglican Parish, Saskatoon will hold its annual outdoor garage sale and barbecue on Saturday, June 10

from 9 a.m. to 3 p.m. at 3572 33rd St. W., Saskatoon. g Community Coffee House The Parish of St. George’s, Saskatoon, 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 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 Cathedral 100th anniversary service: Plans are underway to celebrate the 100th anniversary of the first service of worship in our

cathedral. This will take place on Saturday, Oct. 7 (the actual date) in the form of Evensong with Morning Worship to follow the next day. Stay tuned for further details. g Mentoring volunteers needed: Imagine how it would feel to arrive in a new country where you don't speak the language, don't understand the culture and don't know anyone.

Saskatoon Open Door Society is recruiting volunteers for its Mentoring Program.

Mentoring volunteers meet once a week with a newcomer to Canada to provide an introduction to the community and culture, friendship and sometimes language assistance.

If you are interested in helping someone feel comfortable in their new home, and at the same time broaden your horizons by learning about another culture, contact Iryna at 306-653-4464 or izamchevska@sods.sk.ca.

Orientation and training is provided.

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 g

for this position, or have any questions, please contact Lauri Miller, Dean’s Warden, or Neil Doell, People’s Warden, or Dean Scott. g The Rev. Shawn Sanford Beck and the Rev. Alex Parsons will be installed as Canons of the diocese at the Pentecost Sunday service at the Cathedral of St. John the Evangelist, Saskatoon on Sunday, June 4. g The Rev. Gyllian Davies, previously a deacon at The Cathedral of St. John the Evangelist, Saskatoon has been assigned to the parish of St. John's, Lloydminster, where she took up her duties on May 1.

Gyllian's ordination to the priesthood will be held at the Pentecost Sunday service at the cathedral on Sunday, June 4.

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.

The Saskatchewan Anglican

June 2017

5

A bishop and his dogs

By Munden Coates

On a visit to Church of the Ascension, Bishop Michael Hawkins brought along his two Labrador Retrievers.

Photo by Linda Coates

PRINCE ALBERT – Did you know that Bishop Michael Hawkins is a great dog lover?

He grew up around Setters, Retrievers and Samoyeds.

He found them to be true friends and great therapy.

Dogs exhibit many Christian qualities.

They are loyal, trustworthy and are great listeners.

They accept diversity.

They have the abiding belief that there is a higher power, someone who will care for them, keep them and love them.

But why, then, do dogs get such a bad rap in the Bible?

I challenge you to find a positive reference.

Well, Jews did not keep dogs to shepherd their flocks.

Therefore, dogs were considered to be

predators like wolves or jackals.

But as St. Paul told us, creation will be saved.

Yes, all dogs will go to Heaven.

The only living form that is in question is the human race.

We alone are “undogly.”

We have to depend on grace and grace alone.

Labrador Retriever history The Labrador Retriever was bred to be a friendly companion and a useful working dog breed.

Historically, he earned his keep as a fisherman’s helper: hauling nets, fetching ropes, and retrieving fish from the chilly North Atlantic.

Today’s Labrador Retriever is as goodnatured and hard working as his ancestors, while he’s America’s most popular breed.

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Celebrating the Risen Lord

At Church of the Ascension’s Easter daycamp, one of the games played was a word scramble. The children quickly figured it out since organizers began most of the activities with “Christ is Risen! He is risen indeed, Alleluia!

Photo by Betty Edwards

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The Saskatchewan Anglican

June 2017

'Together in Christ' during a Lenten journey in Watrous

By Marie-Louise Ternier-Gommers Pastoral minister for the Anglican and Lutheran parishes at Watrous Editor’s mote: If you are interested in investigating “Together in Christ” for use in your parishes, you may find information and resources at www. elcic.ca/ecumenical/ TogetherInChrist.cfm.

WATROUS (S’toon) – What happened in the 16th century that fragmented the western Christian Church, and what has taken place in the past 50 years that is now mending these 500-year old fractures?

This was the central question addressed in a series of five sessions bringing together Lutherans, Anglicans and Roman Catholics in Watrous this past Lent.

The series entitled “Together in Christ” (available online) was produced for parish study by a Canadian LutheranCatholic working group.

Through 12-minute video presentations,

participant guides containing prayers, discussion questions and biblical texts, the group of between 15 to 21 participants from the three churches learned and prayed together, dispelled misunderstandings and false judgments, and grew in mutual understanding and appreciation of one another’s traditions.

“Yes, we all know one another in this small community, but we don’t necessarily discuss our respective faith traditions and practises. This is so enriching,” said one participant. “(These sessions) helped me to gain new knowledge about the history of dialogue that has gone on in the past 50 years,” said Lutheran Adeline Reihl.

“I also acknowledge that communication has not always filtered down (to the people) as it should have to explain what these dialogues contain.

This then prevents the average parishioner to move forward in their impressions of the other churches,” Reihl added.

Moving Landmeade Anglican Church Continued from page 1 says Hamilton-Beech.

Then, more than a year ago, the church’s secretary Jack Higgins put the wheels in motion on the Langmeade Church project.

“He’s the one who initiated a meeting about the church,” says Hamilton-Beech.

Higgins explained he was too old to continue on as secretary and a decision had to be made whether to move the church to a new foundation or tear it down.

The majority of the people at the meeting raised their hand to save the church, says Hamilton-Beech, but that wasn’t enough to get the church project off the ground.

“It was put off. Last year it didn’t get moved because of weather,” she said.

In October 2016, Higgins became suddenly ill. The project was all but stalled and he became concerned the foundation wouldn’t hold through another prairie winter.

“He ended up in the hospital, he was really sick

and I went to visit him,” recalls Hamilton-Beech.

“When everyone talked to him before the end, he felt like the church wasn’t going to get moved. Too much time had passed and he thought it was going to fall, so that’s what initiated [the move].”

After Higgins died, Steven Garelle, who bolstered the supports in order to get married in the Langmeade Church in the summer of 2014, began the preparation and planning to move the church to its new foundation.

“He would have been so proud. He never stopped asking about it. The last while when you talked to Jack the biggest thing for him was, ‘I sure hope that church gets moved.’”

Higgins is buried in the churchyard and one of his sons was there when the church was finally moved to its new foundation Nov. 29.

Hamilton-Beech says there are now plans to continue to restore the church for future generations.

The Anglicans, Roman Catholics and Lutherans of Watrous had a wonderful ecumenical study experience during the Lenten season, culminating in a beautiful joint Good Friday service.

Photo by Marie-Louise Ternier-Gommers “For me it was exciting to see us come together for a common goal, to acknowledge, understand, appreciate and respect each other,” said Lynn Tarasoff, a Roman Catholic.

“It is exciting to learn so much more about Lutheran and Catholic practises and traditions, moving from past misinterpretations to a more united future,” said Anglican parishioner Linda Leslie.

“This 500th anniversary of the Reformation is truly a time for finding and rediscovering our common faith instead of only focusing on differences,” she

added.

Julie Davies, a Catholic married to her Anglican husband, found the sessions fostered a very open and accepting environment. “There was no blaming each other for the divisions, but instead I learned so much about our various traditions.”

Joan Hanson, a Lutheran, concurs: “I have come away with an appreciation for how much has been achieved over the past 50 years through the various councils and conferences/dialogues to reconcile our differences and to move us closer together.

“It was so informative and I have enjoyed the dialogue at our local level, the sharing of opinions and the realization how very similar we are.”

The greatest discovery, or rather re-discovery, is we are already truly united in our common faith in God through the person of Jesus Christ our Saviour, that baptism has joined us together in a divine covenant with both God and with one another, and that we are justified by that faith alone.

The differences that keep us apart are caused by humans, not by God. By way of marking this Lenten journey together, the Lutherans, Roman Catholics and Anglicans of Watrous celebrated Good Friday together in St. Ann Catholic Church.

The group is committed to continued learning together and is considering an AnglicanCatholic document as the basis for future study.

The Saskatchewan Anglican

The ministry of Watrous' Anglican and Lutheran parishes celebrate with a shared, "together in prayer" cake.

June 2017

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Photo by Joyce Potts

Celebrating shared parish ministry in Watrous DIOCESE OF SASKATCHEWAN

Event to help heal spiritual wounds The Indigenous Council, with help from the Our Faith, Our Hope, Regional Gathering Working Group, which is part of the Council of the North, is planning a “Gathering, to Heal Together,” on July 18 to 21 at the Plaza 88 Event Centre in Prince Albert.

The purpose of the event is to provide a positive and healthy atmosphere for priests

and lay readers, vestry members, ACW members, and youth.

They could attend healing services using conventional biblical therapy through traditional healing.

There will be a gospel jamboree held each night. More information will be mailed to the indigenous communities.

By Cindy Vanthuyne and Marie-Louise Ternier-Gommers WATROUS (S’toon) – It was a day of celebration in Watrous on Feb. 19, when Our Redeemer’s Lutheran and All Saints Anglican parishes sealed our shared ministry arrangement with a formal agreement.

Our journey started in July 2015 when we saw an opportunity to worship and

work together.

This is not an uncommon practice in rural parishes where faced with declining membership and attendance. As a result, both of our parishes are experiencing a renewed enthusiasm that has allowed us to plan multiple events that bear witness to a promising future.

The parishes, together with Bishops Sid Haugen and David Irving,

drafted and approved an agreement that allows us to continue to work and grow together. Great things are already being accomplished and we look forward to a bright future together in prayer.

Cindy Vanthuyne is the chair of the Lutheran Church Council and MarieLouise Ternier-Gommers is the pastoral minister for the Anglican and Lutheran Parishes in Watrous.

Saskatoon’s Locally Raised Clergy Program Do you love God? Do you love the church? Have you been involved in lay ministry in your parish for quite some time and wonder about going even deeper?

Perhaps God is calling you to diaconal or priestly ministry!

“Who, me?” you might say. Yes, YOU! Stranger things have happened you know.

God needs workers in the vineyard, including priests and deacons.

Perhaps now is the time for you to consider it.

The Diocese of Saskatoon has a program for training clergy…for training Locally Raised Clergy.

The program

takes three to five years to complete, depending on how much time you can devote to it.

There is no cost to you, as the training leads to a non-stipendiary (voluntary) ordained ministry. The program includes reading courses, in-house training sessions, spiritual formation and a supervised apprenticeship.

The path to Holy Orders is an awesome spiritual adventure.

Take the plunge now!

For more information, please contact the Diocesan Training Officer, the Reverend Shawn Sanford Beck, at greenpriest@hotmail.ca.

St. Paul’s Cathedral receives heritage award

The City of Regina has given St. Paul’s Cathedral an award for the design of the addition to the building, the community centre, which is named Bagnall Hall. In describing the award, the city wrote: St. Paul’s Anglican Cathedral, Alton Tangendal, Architect Ltd. and CCR Construction Ltd. designed new structural additions that blend aesthetically with St. Paul’s Anglican Cathedral, the oldest place of worship in Regina. To meet modern needs, a new accessible community centre was constructed adjacent to the northern corner of the cathedral. The design of the addition compliments the cathedral roofline and matches the colour and materials of the existing historic building. Accessibility to the lower level of the cathedral was also created and steel columns and reinforced concrete pads replaced timber used to support the cathedral floor beams. As well, the structure underneath the cathedral was strengthened.

Photo by Margaret Ball

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The Saskatchewan Anglican

June 2017

St. Jude's Cathedral in Iqaluit pays off its debt

By André Forget IQALUIT, Nunavut ­— Twelve years after St. Jude’s Cathedral — the iconic house of worship in Iqaluit, Nunavut — was destroyed by arson, the Diocese of the Arctic announced it has finally paid off the debt accrued in re-building it.

“We’re pretty excited about that,” said Suffragan Bishop Darren McCartney, who oversees the eastern regions of the Diocese of the Arctic. “(It is) a big weight off our shoulders.”

The announcement comes after more than a decade of fundraising during which the fate of the new cathedral, completed in 2012 at just over $10 million, was sometimes in question.

The new St. Jude’s Cathedral was built by Dowland Contracting Ltd., with whom the diocese entered into an informal arrangement to pay back the money as funds were raised.

However, a year after the cathedral’s consecration in 2012, Dowland was put into receivership and it later filed for bankruptcy protection.

The receiver, Alvaraz and Marsal Canada, Inc., asked for immediate repayment of the outstanding debt (around $3 million) in addition to $30,000 per month in interest.

“We were facing the pressure of having to pay that right away, or lose the cathedral,” McCartney recalled.

Fortunately, the Northern Construction Corporation (part of the Inuit-owned Qikiqtaaluk Corporation), which had been involved in an earlier stage of construction, offered to cover the costs through a loan the diocese could repay on a more sustainable schedule.

In the years that followed, the diocese continued its fundraising activities, receiving support from parishes and individuals across Canada and overseas.

“We paid it off pretty aggressively,” said McCartney. “We channelled … a lot of the resources we had into getting this paid off.”

McCartney noted the cathedral is more than just a house of worship; it also serves as a community

St. Jude's Cathedral was destroyed by arson in 2005 and rebuilt in 2012. Photo courtesy Wikimedia Commons hub those living in Iqaluit and across the region.

Now that the debt is paid, McCartney said

the diocese will focus on hiring more priests to serve communities, where nearly 40 (out of 51) are

without ordained clergy.

“The church is the people and we want to be able to further the work

in the other parts of the Arctic and support what people are already doing (in their communities).”

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The Saskatchewan Anglican

June 2017

9

Our history shapes our present and future By the Rev. Dr. Iain Luke Principal, College of Emmanuel & St. Chad

A

fter last month’s side trip into new models of ministry training, this month I want to go back to working through the general program of theological study, with a view to understanding how it builds up the church, and not just the professional clergy.

That line of thought is even more important when we remember that future church leaders will serve new kinds of congregations and will demand training in new ways.

Those new realities raise questions about how and what we study. Nowhere is that more acutely felt than in the area of Christian history.

The dramatic changes in the church and the world, in our century, may lead people to wonder whether there is any purpose in spending much time on history. What can we learn from an earlier world, which knew nothing of our challenges?

A different perspective, though, might say that now is exactly the time to look at how the church has changed in the past. Armed with that knowledge, we can do a better job of understanding how the church can and should change (or

not), in the present and future.

One of the clearest illustrations of this strategy comes when we think about changes in technology, which affect the way we do ministry.

While Christians have never before had to deal with instant mass communication and the social media that come with it, we have certainly lived through revolutions of similar scope and depth.

The invention of the printed word, in 15th century Europe, transformed communication, up-ended authority structures, and opened vast new worlds of learning. The shape of Christianity did not escape its effects.

The Reformation was largely fueled by the forces unleashed by the printing press, which put information into the hands of individuals, rather than restricting it to the privileged few.

Not all social changes have been as positive.

In another era, the monastic

movement had to work to concentrate and preserve information, which would otherwise have been destroyed.

More recently, radio, TV and the movies have proven a more difficult field for faith to find its way in.

But if we look at each of these crises in history, we can get a sense of how each of them is similar to, and different from, the crisis of our own

times.

The way Christians survived the past, and met or failed its challenges, something from which we can learn.

I think, though, that there are even deeper reasons for Christians to engage with their history, in order to shape our present-day ministry.

One is our living link with Christians of other times, who are as much part of the body of Christ as we are.

To know, love, and respect our neighbours requires us to look backward and forward in time, as well as across the street, or around the world.

This is the perspective that enables us to become at least

aware of the blind spots in our own generation and culture, plus the weaknesses in how we express our faith here and now.

Perhaps most important of all, though, is the way we learn how our faith is what it is, now, because of the way the past unfolded.

We cannot understand our identity and calling as Canadian Anglicans in 2017, for example, if we do not hear the whole story of how our church interacted with aboriginal peoples, with the poor, and with immigrants over the last few hundred years.

The same thing is true on a global scale as well.

Christianity began as a small sect in an overlooked and remote arm of the Roman Empire.

It grew to become a world power through its command of colonizing empires, but it is now something else altogether, at once global and local in the way it relates to the vast range of human context.

None of those descriptions captures the essence of what the Christian religion is about, but at the same time, none of them is merely an accident of history.

By examining them carefully, we learn how our identity is continuous with the people who lived through, and shaped, all those previous eras of history.

We learn our story and we learn who we are becoming.

Participants at the indigenous catechist training workshop.

Photo by Mary Brown

Workshop trains participants to be indigenous catechists

By Mary Brown PRINCE ALBERT – Bishop Mark MacDonald, national indigenous bishop, and Canon Norman Casey, suicide prevention minister, led an indigenous catechist workshop in Prince Albert from March 9 to 12.

About 30 lay readers and clergy were in attendance.

The workshop featured

stories from the land on the traditional teaching with seven modules to be completed.

Module One: Love, to know love is to know peace. Teaching on prayer and worship.

Module Two: Wisdom, to cherish knowledge is to know wisdom: Who are we, who is the true God, what do the Creeds mean?

Module Three: Truth, to

know of these things is to know the truth: Teaching on the Holy Scriptures.

Module Four: Respect, to honour all of creation is to have respect.

Teaching on the Ten Commandments.

Module Five: Humility, to accept yourself as a sacred part of creation is to know humility.

Teaching on sin and redemption.

Module Six: Honesty, to walk through life with integrity is to know honesty. Teaching on the sacraments.

Module Seven: Bravery, to face life with courage is to know bravery. Teaching on the Church, the ministry and Christian hope.

The students, many of them from the James Settee College, attended

a closing service at St. Alban’s Cathedral, where they were presented with their certificates of completion.

A coffee hour with a congratulatory cake was presented by the congregation of St. Alban’s Cathedral. But for most of us, the best part was listening to the signing led by Bishop Mark on his guitar.

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The Saskatchewan Anglican

June 2017

Rev. Michael Bruce described how canticles — ­ poetic sections of Scripture — have been used in worship for millennia, at the Qu’Appelle diocesan lay retreat. Canticles connect us to 2,000 years of worship. Reciting them is a sacred tradition, he said.

Participants at the diocesan retreat for lay people at Wood Acres, Moose Jaw, were invited to select a canticle and become immersed in it for the weekend.

'God gives us words that we give back to him' Learning about canticles at the lay retreat

By Joanne Shurvin-Martin MOOSE JAW (Qu’A) – Canticles are poetic pieces of Scripture that have been used in worship for generations. Rev. Michael Bruce presented five talks on canticles at the diocesan lay retreat on the last weekend of April. He said canticles are found throughout the Old and New Testaments and are distinct from the Psalms.

About one-third of the Old Testament was written as poetry. “Poetry carries a truth with it that can’t be captured in pages of prose,” said Bruce on the first evening.

The prose portions of the Bible are generally printed in block form, while poetry is printed with uneven right margins.

The canticles, from the Latin for “little song,” are some of the oldest pieces of Scripture. They use various poetic devices to convey a great deal of emotion and energy.

Canticles have been used in Jewish and Christian worship for

millennia. The Anglican services of Morning and Evening Prayer are based around canticles including the Magnificat, Te Deum and Nunc Dimittis.

The First Song of Moses (Exodus 15:1-19), which the Hebrews sang after the parting of the Red Sea, is part of Jewish daily morning services. The words are an attempt to capture the majesty of God’s amazing act and to tell their children and their children’s children, said Bruce.

Poetry can express deep emotion better than many words, he explained. When you are at a loss for words, the historic phrases of the canticles can help you express yourself.

In Scripture, God has given us words that we then give back to Him in worship and praise.

“Scriptures are alive; they speak to us in our current situation,” said Bruce, “and God speaks through them. These ancient words are speaking new truths to us.”

At the beginning of the lay retreat, Bruce invited the 13 retreatants

to choose a canticle – he provided a list of suggestions – and work with it throughout the weekend.

“See how it speaks to you,” he said. During the retreat, participants paraphrased their selection, tried to capture its meaning through art or music, used prayer beads, and other methods to engage their senses and internalize the piece of Scripture.

Some canticles rely on the poetic device of repetition, for example Song of the Three, which is divided into four canticles in the BAS (starting on page 82), repeats the phrases “glorify the Lord” and “praise him and highly exalt him for ever” at least once or twice in each short stanza.

“Yes, if you just said that once it would save a lot of time,” said Bruce, “but that is not the point.

In reciting the canticle, we bind ourselves to those words.”

In addition to canticles that express praise and thanksgiving, there are canticles that give us

words to express our deepest loss. A canticle in Lamentations describes a lonely, deserted city.

“The doubt, fear, pain and suffering it describes are part of what it means to be human,” said Bruce. “We have the understanding of loss and separation from God.” One of the five addresses during the retreat focused on The Magnificat, Mary’s song found in Luke 1:46-55, and in three versions in the BAS beginning on page 86.

Bruce said he believes it has been set to music more than any other piece of Scripture.

He pointed out that Mary seems to have based her song on the Song of Hannah in 1 Samuel 2:1-12. There are many similarities, leading Bruce and others to believe that Mary was familiar with that Scripture and when given the angel’s incredible news, based her response on those ancient words of exultation.

Bruce invited the retreatants to paraphrase the canticle they had selected, putting the

thoughts and emotions into their own words.

“This is using the word of God as it was intended – to help up find our own voice.”

Bruce said the canticles found in the New Testament are based on Greek language, which is easier to fit into our English language sense of poetry.

The language of the Old Testament (Hebrew) Scriptures often does not translate as easily into English poetry.

Most of the New Testament canticles are found in Luke, but canticles occur elsewhere, especially in Revelation.

In Philippians 2:6-11, St. Paul is believed to be quoting an ancient hymn, while several modern hymns are based on this Scripture. A careful reading of our hymn books will show that many hymns are based on the canticles.

Bruce gave many examples of forms of art that have been inspired by the canticles, especially music and poetry, but also Continued next page

The Saskatchewan Anglican

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Understanding how humankind fits into God's world

By Sue Boxall MOOSE JAW (Qu’A) – Worship, Community and the Triune God of Grace was the pre-reading to be done before the Qu’Appelle School for Mission and Ministry course at Wood Acres.

I bought the book and

Lay retreat Continued from last page

the visual arts. He brought to the retreat all seven volumes of The Saint John’s Bible, published in the early 2000s by the Benedictine Abbey of St. John in Collegeville, Minnesota.

Many of the illuminations were produced in a scriptorium in Monmouth, Wales. It is the first illuminated, hand-written Bible produced in 500 years, ever since the development of the printing press.

The retreatants made good use of these beautiful Bibles during the weekend.

The writing of canticles did not stop after the Bible was compiled. These newer works lead back to, and are inspired by, the Scriptures. Bruce provided a copy of Canticle of the Sun written by St. Francis of Assisi in the early 13th century.

He says there are echoes of Song of the Three in the repetition of “Praised be you” phrases, and the list of so many of God’s creations.

The canticle ends: Praised be You, my Lord, through Sister Death, from whom no-one living can escape. Woe to those who die in mortal sin! Blessed are they She finds doing Your Will. No second death can do them harm. Praise and bless my Lord and give Him thanks, And serve Him with great humility. “All parts of life and even death give praise to God,” said Bruce.

The annual diocesan retreat for lay people was held for the second year at Wood Acres Conference Centre, on the edge of the Wakamow Valley in Moose Jaw. Rev. Cheryl Toth was chaplain for the event, which centred on worship and the five addresses, with plenty of free time for reading, prayer and meditation.

took it on holiday with me.

My husband and I were driving across Alberta to B.C., which gave me plenty of time to read before the weekend course in February.

Well, I have to admit it wasn’t a simple book to read and, at times, I would read out sections to my husband while he was driving so he would realise this was not pleasure for me!

I was fascinated by the book’s

theology however, and, when I got to Wood Acres and we all had a chance to voice our opinions about the pre-course read, it became obvious that many of us thought it was not an easy read but it made one think.

In contrast, our time with Dr. Resch was fantastic! We used the Apostles’ Creed as a guide when we explored the idea of God and Creation.

We looked at the history of the Creed, whose roots are from the Old

Testament. We looked at the liturgical context of the Creed and the various forms of the ancient Creed.

Then we were led through the development of the doctrine of the Trinity in Christian history and why this is important to us today.

Now this is where things became really interesting for me. ‘The doctrine of Creation as well as Humanity’…

This is where we get the understanding of how humankind fits into God’s

world. I came away feeling affirmed as a human being, feeling I have a place in God’s world and I have a responsibility to play my part, however small, in ensuring that God’s creation is not irreversibly damaged.

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June 2017

Gathering explores alternatives to seminary education

By Andre Forget Editor’s note: This article has also appeared in the April edition of the Anglican Journal NIAGARA FALLS, Ont. – As dioceses struggle to provide adequate ministry to communities that cannot afford full-time priests, church leaders and theological colleges in the Anglican Church of Canada are exploring new ways to train priests and ministers locally, from mentorship programs to weekend classes to peer-topeer learning.

Anglicans already engaged in alternative forms of theological education across Canada shared their experiences of creating ministry education programs that do not rely on candidates pursuing a tradition MDiv at a conference.

The conference was called Equipping the Saints: A national gathering on local initiatives in theological education for priestly ministry, which met Feb. 13 to 17.

Though the presenters represented disparate and culturally unique areas such as Central Newfoundland, rural Saskatchewan and interior British Columbia, several themes emerged.

One was the importance of using the talents and skills already present among clergy and laypeople of the diocese.

For example, the Rev. Shawn Sanford Beck, Education and Training co-ordinator for the Diocese of Saskatoon, explained his diocese is using seminary-trained priests to help teach locally-trained ministers.

“If you are at an MDiv level, you should be qualified to be helping others who are not working at an MDiv level,” he said. “I see our whole diocese as a faculty.”

Rev. Joanne Mercer, a professor at Queen’s College in St. John’s, Nfld., is also turning to local talent to spearhead theological education in the Diocese of Central Newfoundland, where she serves as rector of the parish of Twillingate.

Queen’s has entered into a partnership with the diocese and Twillingate to help provide theological

education to local Anglicans.

This arrangement is made possible, in part, because her parish already includes several members with graduate degrees in theology, who have taken on some of the teaching.

In her presentation, Mercer cautioned against putting too much emphasis on training explicitly for the priesthood.

Mercer said many people interested in theological education do not necessarily see themselves becoming priests— but this sometimes changes once they’ve had the opportunity to pursue studies.

“People come for one kind of education and often stay for another,” she said.

If the church sees local theological education only as being a tool for training priests, instead of an option for any layperson interested in deepening their understanding of Christianity, it may unwittingly turn away potential ministers, she said.

Archbishop John Privett, diocesan bishop of Kootenay and Metropolitan of the Ecclesiastical Province of British Columbia, who is heavily involved in running the Kootenay School of Ministry, agreed.

He said that in his experience, there are many people who might feel a vocation to the priesthood who simply have not had a chance to pursue an MDiv. Since the Kootenay School of Ministry is a seminary “without bricks and mortar”— one that brings teaching to local communities rather than requiring students to be resident at a college or university — these potential ministers can receive the training they need to serve the church.

Privett noted, however, that diocesan leaders need to work to ensure tensions don’t arise between locally-trained clergy and their seminarytrained counterparts, who sometimes see locallytrained priests as a threat to their own livelihoods.

He added that diocesan leaders also need to ensure locally-trained clergy are seen as having an equally valid ordination and not

Rev. Shawn Sanford Beck, education and training co-ordinator for the Diocese of Saskatoon, says seminary trained priests have a role to play in teaching locally trained clergy.

Photo by Andre Forget viewed as second-class ministers.

Privett was not the only presenter to acknowledge the general concern that exists about the credentials of locallytrained clergy.

Others noted some Anglicans question whether candidates trained in a local context have the same qualifications as seminary-trained clergy.

However, as many of the presenters made clear, locally-raised clergy are hardly a novelty in the Canadian church.

Archdeacon Catherine Harper, co-ordinator of the Qu’Appelle School of

Mission and Ministry in the Diocese of Qu’Appelle, noted in the early days of the diocese, the difficulty of providing traditional forms of theological education meant requirements for ordination were more flexible.

She said her diocese always struggled, historically, to find priests who were able and willing to serve. She added this history informs how the diocese is approaching contemporary challenges.

“If we look at our past, it definitely has informed what we’re doing at present,” she said, noting the Qu’Appelle School of

Mission and Ministry, by offering weekend and intensive courses, is being consistent with the kind of ministry training offered at various points in the diocese’s past.

Rev. Iain Luke, principal of the College of Emmanuel and St. Chad in Saskatoon, agreed, noting in Western Canada, communities often went without full-time priests for years.

“People know how to be church, and look for how clergy might enhance and equip them to do that,” he said, adding this is how he sees the mission of Emmanuel and St. Chad in the 21st century.

Celebrating like it's 1917

By Betty Sinclair

PRINCE ALBERT – Diocese of Saskatchewan resident Henrietta (Jane) Bannerman recently celebrated her 100th birthday.

Bannerman was born in Macdowall, Sask., on May 10, 1917. The first 80 years of her life were spent at Macdowall, before moving to Carment Court in Prince Albert in 1997. She had a family of seven children.

The Anglican Church was always important to her and her family. She started Junior Auxiliary at age seven, while still now regularly attends services at St. Stephen’s Church in Macdowall.

She received a certificate of recognition from the Diocesan ACW for 68 years of service in 1992. But that was not the end. She still attends ACW meetings and supports their work. That is a total of 93 years!

Henrietta (Jane) Bannerman recently Bishop Michael Hawkins presented her turned 100 years young. with the Order of Saskatchewan Medal in

Photo by Betty Sinclair 2009. She wears this medal very proudly.

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June 2017

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At left, Companions offer the peace at their commissioning in September, with Bishop Linda Nicholls and Sr. Constance Joanna. At right, Companions dine with the Primate, the Most Rev. Fred Hiltz. Below, Hanne and Sarah wash dishes.

Photos courtesy Constance Joanna

Companions travel an ancient path Submitted

T

he Sisters of St. John the Divine (SSJD, an Anglican monastic community in Toronto) have opened applications for the 2017-18 cohort of their program called Companions on an Ancient Path.

This is a great opportunity for young women in their 20s and 30s who have a passion for the gospel, who want to serve others, who seek ways to deepen their lives as followers of Jesus, and who would like an experience of intentional community The SSJD are now about four months into the first

year of the program and are excited and privileged to have five young women from across Canada and from various denominational backgrounds living with them this year.

In fact, one of the participants, Christine is from St. Catherine’s, Port Coquitlam, B.C., and was inspired to apply after reading the article about the first year of the program in the Jan. 16 issue of Topic, the monthly publication of the Diocese of New Westminster circulated as part of the Anglican Journal.

You can read more about the program at the following links: The Companions’ web-

site and blog at https://ssjdcompanions. org.

The Sisterhood’s website at www.ssjd. ca.

Here are a few highlights of Companions on an Ancient Path.

It is a free opportunity for women to spend a year building community among themselves, learning from a healthy traditional community, and developing spiritual disciplines they can take out into their future lives.

The program is supported by SSJD and by a generous grant from the Diocese of Toronto.

It would appeal especially to those who would like a gap year in their studies, a year off between studies and work, or a leave of

absence from work.

The program is also offered in partnership with Wycliffe College, where Companions will have the chance to take courses in spiritual formation that may transfer back to their home institutions.

At left, Hanne at the organ playing a few Anglican hymns. At right, Christine gardens in the late fall and keeps things tidy.

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Vimy Ridge anniversary recognized

At left, veterans, current serving military members, RCMP and cadets participated in a church parade at St. Paul’s Cathedral, Regina, on April 9, as part of events celebrating the 100th anniversary of the Battle of Vimy Ridge. At right, managing editor Jason Antonio gathers in front of the Vimy Ridge monument in France during the 100th anniversary commemoration.

Photo by Margaret Ball/Jason Antonio

Nearly 100 people attended a prayer conference in Waskiseu led by Canon Gene Packwood.

Praying in Waskiseu

By Mary Brown WASKISEU (Skwn) – The adage says if you build it, they will come.

We didn’t have to build the Hawood Inn in Waskiseu, but they came from all over: Meadow Lake, Leask, Shellbrook, Shoal Lake, Cumberland House, Prince Albert, Nipawin, Tisdale, Birch Hills, Arborfield, Canwood, Christopher Lake, St. Louis, Regina and Winnepagosis, Man. Nearly 100 people registered for the conference, “Up one side and Down the Other: Praying Without Ceasing,” led by Canon Gene Packwood and his wife, Judy.

The purpose of the programs Read, Mark, Lent and the conference on prayer was to renew us in our commitment as disciples and to know each other as those who are trying to follow Jesus as we pray together.

Comments from the participants confirm these thoughts: “Benefitted from being with others, encouraged in our faith together,” “Peacefulness/ hope in the future/how Jesus healed – to feel the power of the Spirit,” “I was amazed at the impact this workshop had on me.”

Mary Lou Hoskin, Ralph Duncan and Christine Rye provided the music throughout the conference with Rev. Sam

Photo courtesy Mary Brown

Five signs of church revival

By Canon Kim Salo PRINCE ALBERT – What are the signs that God is working in your church?

What is the evidence that God’s hand is on your church?

Here are five signs of revival to look for: 1. Revival is going on in Halkett leading everyone in singing Amazing Grace in Cree. Comments on what next steps people would like to see: “More of the same,” “Annual event with one day workshops,” and “More Lenten journeys like this!”

church work and worship that raises the honour and esteem of Jesus Christ as the Son of God. 2. We see revival in church when people are led to turn from the corrupt ways of the world to the righteousness of God. 3.

We see revival wherever there is an increased regard for Holy Scripture.

church evokes genuine love for God and others.

If you see any of these signs of revival in your church, ask God to bless, increase and protect them.

What should we do if we do not see these signs of revival? Live them out in our own life, and pray for them in your church. Ask God to revive His church.

4. We see revival when our minds are more firmly established in the objective truths that God has revealed to us.

5. Finally, revival in the

Photo courtesy Pinterest

The Saskatchewan Anglican

June 2017

15

DIOCESE OF SASKATCHEWAN

A feast for the senses during Shrove Tuesday celebrations

Residents of the Diocese of Saskatchewan celebrated Shrove Tuesday with much socializing and enjoying of the bountiful plates of pancakes and sausages.

Photos by Gethin Edward

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The Saskatchewan Anglican

June 2017

Saskatoon’s locally raised clergy meet

From April 20 to 23, students of the Diocese of Saskatchewan’s Locally Raised Clergy Program attended a study session on liturgy and preaching at St. Peter’s Abbey, Muenster. Marie-Louise Ternier-Gommers and the Rev. Shawn Sanford Beck were the instructors for the weekend. The session also allowed time for each student to meet individually with the Right Rev. David Irving, Bishop of Saskatoon. Also during the weekend, one of the students, Gregory Sheldon Carr, was received into the Anglican Communion. Present for the weekend were, in back from left, Murial Foster, the Rev. Gordon Yarde, Peter Coolen, Denise MacCafferty and, in front from left, the Right Rev. David Irving, Bishop of Saskatoon, Sheldon Carr and the Rev. Shawn Sanford Beck.

Missing is Marie-Louise Ternier-Gommers.

Photo by Joan Irving

Double belonging

By Marie-Louise Ternier-Gommers Editor’s note: Marie-Louise TernierGommers is a published author, retreat leader and popular speaker.

She is the pastoral minister for the Anglican and Lutheran parishes in Watrous, while preparing for priestly ordination in the Anglican Church of Canada. This column is being co-published with the Saskatchewan Anglican and the Prairie Messenger. Marie-Louise blogs at http://graceatsixty. wordpress.com “True ecumenism goes beyond theological dialogue; it touches our spiritual lives and our common witness. As our dialogue has developed, many Catholics and Anglicans have found in each other a love for Christ which invites us into practical co-operation and service” (Joint declaration by Archbishop Rowan Williams and Pope Benedict XVI, 2006).

I

t is with gratitude and joy that I begin this new column. The title “Double belonging” will likely evoke a smile in some and puzzled looks in others. I hope the layers of meaning in this title will

become clear over time.

The first layer of meaning refers to the fact that, after being a life-long Roman Catholic and in active ministry for several decades in this beloved tradition, I felt called to move into the Anglican tradition.

I use the term “called” quite deliberately. A call arises from a deeper place than just a superficial desire or a, “Well, I just felt like it one day.” A genuine call pulsates with the promise of fullness of life and is therefore harder to resist or ignore.

Feeling “called” usually brings more positive than negative connotations, and is characterized over time by a movement towards rather than a turning away from something.

Jesus Himself said, “In my Father’s House there are many rooms” (John 14:2). My denominational transition was a move from one room in the Father’s house to another.

By no means did it entail leaving the Father’s house! If this remains hard to grasp, then I wonder if our ecumenical dialogues and agreements of the past 50 years have been for naught.

My transition was not caused

by a weakening of faith, but rather experience of faith and church, the its opposite: it was driven by a harder it can be for others to get it. deepening and an expanding of We ought not be surprised faith. at all that some will look on in Having said this, I do not intend bewilderment, even shaking their in any way to make light of this heads. decision; it is in many respects Certainly, it stings when a monumental and comes at a cost. dear friend says disapprovingly, While many responses were “You’re jumping the mother ship; surprisingly supportive, I foster how can I possibly support that?” special gratitude for the ones that Apart from the limited honestly expressed a struggle,

Continued on page 20 disapproval even, in accepting the path I have now chosen.

Do you know someone I knew not everyone who is being ordained or would get someone celebrating an this and not ordination anniversary? everyone needs to.

Give them a Clergy Bear In fact, it’s with surplice and stole in those who a colour of your choice. disagreed who taught me the most.

The more life decisions are grounded in a deep personal

www.anglicanfoundation.org

The Saskatchewan Anglican

June 2017

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DIOCESE OF QU’APPELLE

News, notes and events g St. James, Regina

but we know we can pray and that our Lord teaches us, “If we have faith the size of a mustard seed,” great things will be achieved.

to celebrate 60 years St. James the Apostle, Regina, will celebrate the 60th anniversary of its building in July.

Former parishioners and clergy are invited to attend a banquet on Saturday, July 22, and a special service on Sunday, July 23. For tickets and more information please contact Shirley Oltean at 306-543-3397 or soltean@ msn.com.

g Bishop’s 2017 bike

tour Bishop Rob Hardwick is getting back in the saddle to again peddle his way across the diocese this summer, this time across the northern areas of the diocese from July 20 to Aug. 5.

Hardwick plans to visit churches alone a 1,235-kilometre ride, to places such as Kindersley, Kenaston, Kyle, Kennell and Kamsack, to name a few. A southern route is being planned for 2018 or 2019.

The bishop hopes to have cycled across the entire diocese and visited every church and parish.

The money the bishop raises will go to his discretionary fund.

Money raised by other participants will be divided 50/50 with their own church and the Bishop’s Discretionary Fund, or given in total to that fund.

g Donations to combat

famine in Diocese of Muyinga Donations were collected across the diocese during Lent to provide seeds and food to people starving in the Diocese of Muyinga, Burundi.

On April 17, the diocese sent $4,500, and at the end of the month donations were still coming in.

The bishop of Muyinga reported that with the first donation, $5,000 approved

by Diocesan Council in early March, Muyinga has been able to assist 100 households, with each receiving 20 kg of beans and 10 kg of maize.

The seeds were given on the condition that they be planted, not eaten immediately. The Diocese of Muyinga is a companion diocese with Qu’Appelle. g Two letter of thanks

from South Sudan The diocese has received two letters of thanks from South Sudan. Archdeacon Abraham Malith Deng in the Kakuma refugee camp thanked the diocese for the bursary grant that provided assistance in paying his school fees.

“I also remember you people in my prayers and I will never forget you, as a child cannot forget her mother and father. The money that I received was in Kenya shillings equivalent to one thousand US dollars. This money will be enough for the whole term.”

Rev. Nathaniel Deng, of Regina, wrote: Greetings in the Name of our Saviour Jesus Christ.

I arrived safely in Kenya.

It has been a blessing to meet with friends, clergy colleagues and family members in Nakuru and Nairobi.

With your directive and

blessing, and the advice from Ven. David Chol Deng, I have delivered the clergy clothing to Ven. John Ayuel, Duk, the diocesan co-ordinator and senior clergy in Kenya.

I have given (him) the instructions that the clothing be sent to Kakuma Refugee Camp for the clergy members and that the rest of the clothing be sent to the clergy in the Diocese of Duk, South Sudan.

I have given the choir robes donated by friends and congregation in St. Mary’s Regina to Rev. Isaiah Kuir Ajang for use by the cathedral choir at Panyagoor in the Diocese of Kongor, South Sudan.

From Kaneza Marguerite: I am a widow of 32 years and four children under my care.

This last season I sowed 30 kg of beans and the rain ceased to rain before my garden matured.

I didn’t harvest any kg. I thank so much the Diocese of Qu’Appelle for this great support. I expect to have good production during this season when rains are expected to be enough.

May God bless the Diocese of Qu’Appelle for their concern to us. g Bishop of Lichfield to

visit Qu’Appelle Bishop Michael Ipgrave and his wife, Julia, will visit the Diocese of Qu’Appelle for one week, beginning Aug. 28. Ipgrave is bishop of Lichfield, England, which

g Diocesan Council

is a companion diocese of Qu’Appelle. g Global wave of prayer

All Anglicans are encouraged to participate in a global wave of prayer from May 25 to June 4.

Prayer is vital to who we are as a people of God. Sadly, there are many situations and peoples in this world in desperate need of prayer.

The Archbishop of

Canterbury is calling on everyone to prayer as part of #pledge2pray. More information can be found at www.youtube.com by typing in pledge2pray.

On this site you will find resources to help families, individuals and churches engage in praying for people to come to faith and journey in faith.

We may sometimes wonder what difference our little efforts can have,

updates The percentage of Fair Share requests received by the diocese in 2016 was 96 per cent.

In 2017, so far 91.4 per cent of parishes have agreed to the Fair Share acceptances.

A task force is being established to look at what to do with Camp Knowles at Mission Lake. With few offers for the camp, the diocese is thinking of re-opening it and using it for a variety of spiritual purposes.

Membership numbers have levelled off during over the past six years.

In 2003 diocesan membership was around 7,500 people. That declined to about 5,100 people in 2010, followed by less severe decreases to 4,100 people by 2015.

Photos courtesy Diocese of Qu'Appelle

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The Saskatchewan Anglican

June 2017

‘I am the vine, you are the branches’ Diocese of Qu'Appelle ACW annual meeting

By Sharon Gibler REGINA – “I am the vine you are the branches” was the theme for the 52nd annual gathering of the Anglican Church Women of the Diocese of Qu’Appelle.

Organizers were pleased to have 32 in attendance at St. Matthews, Regina, on April 22.

President Edith Maddaford welcomed all who attended, including Bishop Rob Hardwick, and the special guest from Newfoundland, Terri Parrill, representing the National ACW. The incoming president, Sally Bishop, opened the meeting with prayer. The gathering then proceeded with song, prayer and readings led by Rev. Anne Marie MacNeil.

Bishop Hardwick spoke of enthusiasm, which has its root in the Greek in theos meaning “in God.” He asked the ACW, How can we be different? What is God’s call for us now?

Do we have the courage to follow? The bishop said it is time we look again at “Why, who, and where we are. Ask God to lead the way and develop spiritual supports.”

He said the keys to growth of the church are prayer, Bible Study, pastoral care, and sharing faith, so mission and ministry may continue.

Julie Moser, diocesan Youth and Children’s missioner, was introduced.

She talked about camping ministry and Ministry for Grandparents.

She encouraged the ACW members to attend Grandparents Camp with their grandchildren, to volunteer at camps, sponsor young people so they can attend camps, and to pray for campers, workers and those running the camps this summer.

Moser also spoke of the importance of grandparents passing on their Christian faith to the younger generations.

President Edith Maddaford told the diocesan gathering that the National ACW gathering had the same theme. They heard that there are some strong branches bearing fruit while some are not.

Sessions raised the issues of time and

From left, Mary Gyles (Book of Remembrance), Sandra Kerr (Corresponding Secretary), Elva Akister (Financial Contact and Juniors), Rosemary Barley (Vice President), Bishop Rob Hardwick, Rev. Rita Brann (Diocesan ACW Chaplain), Sally Bishop (President and Little Helpers), Edith Maddaford (Past President), Rev. Anne Marie MacNeil (St. Matthews), Sharon Gibler (Recording Secretary), Terri Parrill (National ACW representative).

Photo by Trina Sich commitment: women were willing to help when they could but did not want to join the ACW. Questions were asked about how to change to include younger women.

Maddaford said she came home with mixed feelings. The National ACW was contacted about those concerns, and as a result, Terri Parrill came to the Qu’Appelle diocesan gathering. She reported that in Newfoundland they have a camp for seniors, with music, art and quilting, but not a grandparents camp.

She will be taking that idea back home.

Newfoundland, like Saskatchewan, is one province with three dioceses. They hold a tridiocesan ACW gathering every three years to share ideas. Saskatchewan could do the same, to bring the three dioceses together and get new ideas.

Parrill also explained that in Newfoundland, the ACW is required to give 10 per cent of what they raise to the diocese.

They give $15,000 to the diocese, and $1,000 each semester for a theological bursary.

The ACW also financially supports the Council of the North, PWRDF, two regional

hospitals and a school lunch program.

Parrill had the gathering break into small groups to answer the following questions: 1. What makes you excited, happy and feeling that you are responding to God’s call?

2. What are you presently doing that you don’t want to lose?

3. What can you give up?

4. What would you change if you could and how would you go about making those changes?

5. Who and what will be impacted by those changes?

6. Where do you want ACW to be in the future?

7. Who do you think we are as present-day ACW? Parrill thanked everyone for doing the workshop. She said, “You are not ready to give up.

I see (that) as a positive sign.”

Maddaford thanked her for coming and presented a gift of glass wheat stems created by Berting Glass of Cupar.

Ev Southwood presented a report on Camp Harding’s activities in 2016, prepared by Janet Brownlee.

Junior Camp had 14

campers, Intermediate had 15 campers, and Teen Adventure Camp had three campers.

The camp is going through some transitions and looking at its future.

Southwood thanked the Diocesan ACW for its financial support over the years.

Elva Akister presented the financial statement for the Diocesan ACW. She pointed out that because not all branches have honoured their pledges to the diocesan organization, there are no funds available for the ministry works of the diocesan ACW. Rev. Ella Frank has made the decision to resign as chaplain and the ACW thanked her for her faithfulness and support.

The proceeds from the silent auction and offering from the Eucharist service (totalling $496) was given to Julie Moser for Qu’Appelle Camp Ministry.

Sandra Kerr gave a “Thank You” to all who attended.

Incoming President Sally Bishop thanked Edith Maddaford for her service as president.

Thanks were also extended to Susan McQuarrie, who has retired from doing the calligraphy for the Book of

Remembrance.

A new calligraphist will be needed.

Everyone then gathered in the church to receive Holy Eucharist conducted

by Bishop Rob Hardwick, Rev. Anne Marie MacNeil and Rev. Rita Brann.

Memoriam for deceased members and installation of officers were held during the service.

The following officers are in place for the coming year: President: Sally Bishop Vice President: Rosemary Barley Second Vice President: Edith Maddaford Financial Contact: Elva Akister Corresponding Secretary: Sandra Kerr Recording Secretary: Sharon Gibler Juniors: Elva Akister Social Action: Vacant Book of Remembrance: Mary Gyles (by appointment) Calendars: Vacant Little Helpers: Sally Bishop Life Member: Vacant Chaplain: Rev Rita Brann Ev Southwood invited everyone to attend the 2018 Diocesan ACW gathering to be held at St. Mary’s, Maple Creek.

The Saskatchewan Anglican

June 2017

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‘Fundraising equals friendraising’ Terri Parill speaks about the ACW

By Terri Parill Terri Parrill from Newfoundland was guest speaker at the Qu’Appelle Diocesan ACW annual gathering in April. She spoke about the history of women in the Anglican church, and particularly, the ACW in these changing times. The following is excerpted from her presentation.

REGINA – We are the ACW – Anglican Church Women!

ACW consists of women’s groups that exist within the Anglican Church of Canada at several different levels: national, diocesan, district and parish, or as some say, primary.

All parishes have women who do not, and probably never will, attend an ACW meeting.

However, our membership is inclusive and that means we don’t have to attend meetings to be considered a member.

If we hold an executive position on the diocesan board, we should attend meetings at our local branch. In recognition of those women who don’t attend regular meetings, we need to encourage, support and most especially include them in everything we do, especially during times when we share fun, food and fellowship.

Our primary purpose is very simple: to provide opportunity for women to come together in a fellowship of worship, learning, service and offering.

This fellowship helps us deepen and strengthen our devotional lives in our parishes, our communities, our dioceses, our country and also the world.

The Anglican Church of Canada consists of 30 dioceses, with 27 active ACW Diocesan Boards.

The work of our organization is done by our primary branches, usually under the direction of the diocesan boards and the bishops.

We all aim to work in co-operation with the National ACW Board.

For many years, we

were viewed primarily as a fundraising group and sometimes it still appears that way.

However, I strongly believe our ACW is not a fundraising committee. In an ideal world, we would not do any fundraising for the purposes of the upkeep of our churches.

Fundraising for other reasons shouldn’t be dismissed. We don’t want to diminish the good works we do. It’s a disservice to us and I think to God as well.

For one thing, we would miss out on a lot of fun; the shared blessings and feelings of a job well done; the joy of hearing children’s laughter and seeing their happy faces as they open up the small gifts we purchased for their Christmas party in the church hall; visits to seniors and shut-ins; catering to bereaved families after funerals; catering to our own parish celebrations and so on.

Former national President Marion Saunders wrote, “... the essence of Anglican Church Women is more than being the fundraisers for the congregation.

“The ACW encompasses a much broader sense of ministry and witness in the roles women assume in service and witness in their faith communities and extended geographic community; from priest, lay reader to Sunday school teacher, from choir member to coffee host, etc. …the list is endless.

“Fundraising activities often provide an opportunity to be witnesses to the presence of God’s people in the community; it is also an opportunity to be an evangelist. Fundraising equals friendraising.”

Parrill said it is true that the ACW is “an aging group of women.” She continued: We should probably be more realistic about aging; it has resulted in many of our women being unable to carry on the work of the ACW because of physical and/or mental limitations.

I keep saying it doesn’t matter how old we become or what our physical or mental abilities are.

I keep saying it doesn’t matter how old we become or what our physical or mental abilities are. We can still do ministry in the form of prayer; we can pray unceasingly for people and their particular issues.

We may be getting older, however, we still have much to do and say.

We can still do ministry in the form of prayer; we can pray unceasingly for people and their particular issues or situations.

What better ministry is there, than a ministry of prayer?

We may be getting older, however, we still have much to do and say and our ministry is certainly not over yet.

On the topic of declining membership, Parrill spoke of a lack of welcome to new, younger members.

She said if members roll their eyes or make snide comments about things new women bring to the group, those new women are not likely to come back to the ACW. Instead, said Parrill, be accepting and let her bring and share with us her own gifts and talents in whatever way she is able.

Let’s try to encourage women to come along to a meeting, give them a warm welcome and

let them see what we are all about. In the process, we can learn what they are all about! She also acknowledged that some older members lack the energy they once had and are experiencing burnout.

Parrill said members have an overall feeling of having been there, done that, worn the T-shirt too many times!

I think women often have too many demands placed on them because primarily we are still the chief cooks and bottle washers in our busy little worlds and volunteering is just one job too many!

It is important to perceive ourselves as a very essential part of God’s church and God’s work even in this changing world of ours.

Sometimes the ACW is the door through which women come back to the church.

We don’t know when God will use us for His purpose, His instruments in reaching out and touching someone’s heart or piquing their interest in what we do and why we do it.

We just need to follow through and He will do the rest.

Give the Gift of

IMAGINATION This year, make a gift to provide a faith community the unique opportunity to encourage their creative potential and build a strong future for Canadian Anglicans.

foundation@anglicanfoundation.org

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The Saskatchewan Anglican

June 2017

Double belonging Continued from page 16 definition of the “mother ship” (according to Vatican II’s Decree on Ecumenism, significant elements of the “mother ship” exist beyond the Roman Catholic Church). I am called to honour this person, deeply honour her.

Recognizing the spiritual challenge is crucial and, if engaged with honesty and humility, it can be a grace-filled exercise.

This spiritual challenge already moves me to respond

from within an Anglican ethos of mutual affection, while standing in different places and seeing different things, yet making loving space for one another.

I made my transition public in the hope it could serve the greater good of the church catholic.

My commitment to ecumenism and Christian unity has gone with me and is already finding new creative expressions.

While preparing to make the ecclesial move I asked a wise spiritual mentor if this type of

denominational move could in fact serve Christian unity.

He replied yes, but added the reason it often doesn’t is because the move is not done well or for the right reasons.

So I vowed to God, my church and my bishops (Anglican and Roman Catholic) to live my new church belonging in the service of Christian unity.

It is, as I see it, part of our call as Christians to heal and restore our churches into one Body.

I hope and pray that we will

continue to grow together to see first our unity in God in Jesus Christ before stumbling over our divisions: “We must never forget that we are pilgrims journeying alongside one another. This means that we must have sincere trust in our fellow pilgrims, putting aside all suspicion or mistrust, and turn our gaze to what we are all seeking: the radiant peace of God’s face” (par.

244, The Joy of the Gospel, Pope Francis).

Tatchell educated others about the Anglican Communion Rev. David Donald George Tatchell, July 1, 1929 to March 15, 2017

By Bishop Melissa Skelton Diocese of New Westminster VANCOUVER ISLAND – The Rev. David Tatchell, died on March 15 peacefully at home and with grace and dignity, such enduring characteristics of David.

Tatchell was born in North Battleford on what

Pentecost and the coming of the Holy Spirit “When the day of Pentecost arrived, they were all together in one place. And suddenly there came from heaven a sound like a mighty rushing wind, and it filled the entire house where they were sitting.

And divided tongues as of fire appeared to them and rested on each one of them. And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance” (Acts 2: 1-4, NASB).

Photo courtesy distantshores.org/ BibleFunForKids

would have been called Dominion Day in 1929.

He remained there until leaving for the College of Emmanuel and St Chad (LTh 1956) and the University of Saskatchewan (BA 1957).

Tatchell was ordained in Saskatoon and appointed as rector of St. Timothy’s Church, Saskatoon in 1956 where he remained for 10 years.

This was followed in 1966 with his appointment as rector of Christ Church, Calgary before being appointed a director of a unit at the World Council of Churches in Geneva in 1980.

In 1984, he began work with Legal Services Society of B.C. in prisoner advocacy before accepting an appointment in Toronto in 1986.

Tatchell returned to the West Coast to take up his ministry in the Diocese of New Westminster on All Saints’ Day, 1989 as rector of St. Francis-in-the -Wood, West Vancouver.

David’s ministry was well appreciated by St. Francis-in-the-Wood and extensions past retirement were sought and granted by the parish leadership with the bishop’s agreement.

From 1997 to 2001,

Tatchell served as chair of the diocesan unit on Partners in Mission (PiM). During his tenure, a diocesan partnership festival was held in 1998 that was met with much acclaim.

Bishop Michael Ingham noted in his acceptance of Tatchell’s resignation as chair of PiM that Tatchell’s “four years of service enabled us to move ahead with a wider knowledge of the Anglican Communion and a greater ability to communicate with that world church.”

His priestly gifts continued to be in demand and he was appointed as

priest-in-charge of St. Edward, Bridgeport until Aug. 31, 1999.

His ministry continued as priest-in-charge to merge parishes of St. Nicolas and Christ the King, Burnaby until 2002.

Tatchell leaves to mourn, his wife, Mary Cottrell, and his children Mark, Peter (Regine) and Stephanie; and grandchildren Sophie, Teg, Georgia and Kaiza.

David was predeceased by his daughter Kathryn.

Tatchell's funeral was in Vancouver on April 8.

Photo from Diocese of New Westminster