Archive for the ‘General’ Category

Diocese of Kootenay funds education on Aboriginal health-care barriers

Posted on: October 15th, 2016 by CEP Administrator No Comments
General, Reviews

The University of British Columbia is partnering with the Anglican Diocese of Kootenay to offer a course on issues facing Indigenous people in relation to health care. The course is available to students at the university's Okanagan campus, pictured above. Submitted photo

The University of British Columbia is partnering with the Anglican Diocese of Kootenay to offer a course on issues facing Indigenous people in relation to health care. The course is available to students at the university’s Okanagan campus, pictured above. Submitted photo

Diocese of Kootenay funds education on Aboriginal health-care barriers

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Unique challenges face many Indigenous people seeking access to health-care services in Canada. Systemic racism and other forms of discrimination form a poisonous cocktail that creates barriers to treatment including a disregard of Indigenous voices and lived experiences. This can impact the quality of care and discourage many Aboriginal people from pursuing care at all.

In the interior of British Columbia, barriers facing Indigenous people’s access to health care became a focus of the people in the Anglican Diocese of Kootenay as they considered how to allocate its $29,772 return from the Anglican Church of Canada Resolution Corporation (ACCRC).

The diocesan leadership and the finance committee had received a number of proposals with merit. In the spirit of building just relationships between the church, its Indigenous members, and local Indigenous communities, it was an education project—part of a proposal from the University of British Columbia Okanagan (UBCO)—that the committee finally chose to recommend.

At its diocesan council on Sept. 10, the Diocese of Kootenay approved the recommendation to use the money from its ACCRC return to support continuation of a course for UBCO students in Kelowna entitled Cultural Safety in Health: Indigenous Perspectives. The $30,000 investment will support the hiring of two knowledge keepers and one elder, fund the training of four additional knowledge keepers to teach the curriculum, and allow the UBC Okanagan campus to continue to run the course biannually for four years.

“We approached the University of British Columbia because we were looking for a creative community contact,” said Dr. Randall Fairey, a diocesan council member and alumni contact at UBCO who was familiar with the university’s reputation for advanced education in Indigenous studies.

“There are lots of First Nations folks in the Okanagan in our diocese, so we wanted the money to have an impact locally,” Executive Archdeacon Trevor Freeman said. “But in order to maximize that impact, it’s going to have to go to one place.”

While the UBCO course will help Indigenous people, Freeman noted, “it will also help non-Indigenous folks understand some of the issues around First Nations health care and access to health, and a major issue that faces First Nations communities, and how we all might contribute to making it a little better.”

The course curriculum was developed and approved by a collaboration of local First Nations Elders, Okanagan Knowledge Keepers, Band Council members, Aboriginal health providers, urban Aboriginal agencies, Indigenous staff members from the Interior Health Authority, and UBC Okanagan faculty members. It has already been successfully piloted in UBCO nursing, social work, and human kinetics programs.

The partnership between the Diocese of Kootenay and UBCO also serves as a response to the 94 Calls to Action of the Truth and Reconciliation Commission—specifically, Call to Action No. 24, which calls upon Canadian medical and nursing schools to require all students to take a course dealing with Aboriginal health issues; No. 61, which relates to church apologies and reconciliation; and No. 62, on education for reconciliation.

Though answering the Calls to Action was not the primary motivation for the freewill gift of the diocese, Fairey said, “it’s an example of one underlying motivation for the gift, and I think it was an example of both institutions paying attention to those Calls to Action.”

The university is expected to release more details about the course in late fall 2016. For its part, the diocese recently transferred its funds to support the program, which UBCO will be offering again in 2017.

“What we’re hoping to do is use this also as an opportunity to build relationships with some of these elders and knowledge keepers, as well as the university, to be part of the conversation about how to move forward around those things,” Freeman said.

He added, “I think we’re excited to see what doors this opens up.”


Anglican Church of Canada, News from General Synod, October 14, 2016

The road to closer pilgrimage

Posted on: October 14th, 2016 by CEP Administrator No Comments
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The road to closer pilgrimage

Posted By Paula Gooder

13 October 2016

Last week’s historic and symbolic events in Canterbury and Rome underlined the deepening relationship between the Anglican Communion and Catholic Church. The events included a symposium at the Gregorian University in Rome. Among the speakers were Professor Paul Murray from Durham University (PDM) and Dr Paula Gooder, a theologian with the Bible Society (PG). Here is the text of what they said:

Receptive Ecumenism and ARCIC III

Introduction: the context for ARCIC III

(PDM) Your Grace, Eminences, my Lords and, I feel I should add, ladies – sisters and brothers all in the one Lord – it is an honour and a joy to share today in this celebration of the 50th anniversary of the establishment of the Anglican Centre in Rome. Dr Paula Gooder and I have the privilege of having been asked to share with you something of the work of ARCIC III and the ways in which the thinking and practice of Receptive Ecumenism has been shaping the distinctive approach of this phase of the Commission’s work. We particularly thank Archbishop David Moxon, as Director of the Anglican Centre and Anglican co-Chair of ARCIC III, Archbishop Bernard Longley as Catholic co-Chair, and Bishop Don Bolen and Bishop David Hamid, as co-chairs of IARCCUM, for collectively extending this invitation.

As with natural seasons, talk of our being in an ecumenical winter seems to come around with periodic regularity. It was during one such period in 1987, when addressing the great Swanwick gathering under the auspices of Churches Together in Britain and Ireland, that His Eminence Cardinal Basil Hume memorably reframed perceptions and gave new orientation and realism to the ecumenical journey in our isles by stating that “we are no longer strangers but pilgrims together on the way to the Kingdom”. This was taken up as the strap-line and guiding theme for the ecumenical project in Britain and Ireland for quite some years afterwards. At once it both helpfully articulated the distance already travelled and realistically recognised there is a further journey yet to be walked. Most importantly, it recognised that we are all on this journey together, each travelling to a new place; that this is a pilgrim way on which we are each being led from grace unto grace; a pilgrim way on which we each receive from and are sustained by the other; a pilgrim way on which the path of continuing growth and conversion for each of our traditions, no matter how challenging at times, is always into a greater flourishing and living in the communion of the Trinity.

No longer strangers but pilgrims together on the way is a fitting strap-line also both for all that today’s happy celebration connotes and for the work of ARCIC III. Taken together, the establishment of the Anglican Centre, the numerous formal visits of Archbishops of Canterbury to Rome and of Popes and Cardinals to Canterbury, the painstaking and imaginative work of ARCIC I and II, and the establishment of IARCCUM, have each played decisive roles in effectively moving us from being near-strangers to being pilgrims together on a shared if differentiated journey; all underpinned and actualised, of course, by the crucial work of forging fresh relations and mutual appreciation on the ground in parishes and dioceses. It is in my lifetime and memory that Catholics were discouraged even from praying with Anglicans, let alone from understanding themselves as fellow-travellers.

Looking back over 50 years it is clear that there are different moments in the ecumenical journey and different moods therein. But we must not be fooled into thinking that these moments and moods are always discrete and neatly sequential. Like the English weather and seasons, they tend to overlap and blur into each other within a given space and time. A better image at 50 years is of Anglican – Catholic ecumenism as like a rope, a cord, composed of many interwoven strands pulling together with a strength that no one of the strands can alone provide. Or to alter the image again, it is like a piece of music composed of multiple notes and musical chords and performed in a range of keys in varying circumstances, moments, and moods. As we turn to reflect on the work of ARCIC III specifically and the role that receptive ecumenical ways of proceeding have been playing here, it is helpful to name some of these strands, some of these notes and chords, which have been so important and which continue to play their part in ARCIC III.

Most fundamental has been the ecumenism of prayer and friendship as the work of the Spirit; the sine qua non of all ecumenism, whether IARCCUM’s ecumenism of life and witness, or ARCIC’s ecumenism of theological dialogue. Powered by this, ARCIC has variously reflected an understanding of the ecumenical task as one of:

  • problem-solving, seeking to unpick the knots of past disagreement;
  • openness to fresh understanding, both of the other and of the common tradition;
  • recognition of legitimate and necessary difference in communion;
  • sharing one’s gifts;
  • hope-filled imaginings;
  • loving desire for that which appears good and attractive in the other;
  • recognition of our own need for help;
  • patient faith and realism, as servants rather than architects.

So how are these various strands, these various chords, being played upon and put to work in ARCIC III? What is the particular moment through which we are now living in Anglican – Catholic relations? What is the nature of our times? And which strands, which chords, within the ARCIC oeuvre now need to be brought to the fore?

We will recall there was a gap between ARCIC II and ARCIC III, and that IARCCUM also went through a period of suspension whilst new areas of difference relating to human sexuality and tensions around women’s ordination served to recalibrate formal Anglican-Catholic engagement. It had become clear that it was no longer realistic to hope that the abiding goal of sacramental and structural communion would be achieved within a generation. This raised the question as to what this means for theological ecumenism. Has the entire ARCIC endeavour now simply reached a dead-end, a cul-de-sac? Are the limits of the possible now defined by the ecumenism of tea and crumpets, of prayer and politeness, and, possibly, some shared social action?
In this context, it was with the boldness of faith that following the September 2010 Lambeth Palace meeting, Archbishop Rowan and Pope Benedict identified the two key issues which would be taken up in a further ARCIC dialogue as: a) the relationship between the Church local and universal, and b) the discernment of right ethical teaching. Far from ducking the hard issues, this is to take us right into the issues which both between and within our traditions bring current tensions into clearest focus.

The challenge, then, for the members of ARCIC III, sharply aware of standing on the shoulders of ARCIC forebears, of being like grasshoppers amongst giants, was to ask which strands of the ARCIC cord, which chords of the ARCIC oeuvre were now to be drawn out and put to work. How were we to pursue a genuine theological dialogue that took current realities seriously and which could nevertheless help each of our traditions to journey further together along the pilgrim way of growth and conversion towards greater mutual recognition and deeper communion. At the first meeting in Bosé in 2011, the ARCIC III members were introduced to some of the thinking of Receptive Ecumenism, which has been long-incubated in the ecumenical movement and within ARCIC in a particular way. It was felt that this represented an approach which might prove to be well-suited to current challenges; that the time had come to draw this aspect of ARCIC’s resource kit out more explicitly and to explore its potential fruitfulness in a more focussed and extended manner than had previously been done in the context of a bilateral dialogue.

Receptive Ecumenism and ARCIC III

(PG) Receptive Ecumenism is, in some respects, what William James would have referred to as ‘a new name for some old ways of thinking’. It draws out certain strands that already exist in the ecumenical cord and gives them fresh prominence, viewing them as particularly well-suited to the ecumenical context in which we now find ourselves: specifically the dispositions of self-critical hospitality, humble learning, and on-going conversion that have always been quietly essential to all good ecumenical work. At the heart of Receptive Ecumenism is the conviction that considerable further progress is possible on the way towards structural and sacramental communion and full mutual recognition but only if a fundamental, counter-instinctual move is made. The belief is that we each need to move away from wishing that other traditions could be more like our own and to ask instead what our own tradition is able to learn, with integrity, from the others in ways that can help to address specific challenges and felt difficulties in our own tradition. As John F. Kennedy might have put it: ‘Ask not what your own tradition can teach the others. Ask rather what your tradition can learn from these others.’

For Receptive Ecumenism it is as traditions and communities and not just as individuals that we are called to grow further into communion with Christ in the Spirit. It takes inspiration both from Saint Pope John Paul II’s invitation to theologians and church leaders of other traditions in Ut Unum Sint to help with the task of re-imagining the performance of papacy and from Pope Francis’s words in Evangelii Gaudium §246, where we find: ‘If we really believe in the abundantly free working of the Holy Spirit, we can learn so much from one another! It is not just about being better informed about others, but rather about reaping what the Spirit has sown in them, which is also meant to be a gift for us.’

Much ecumenical engagement is a matter of getting the best china tea-service out: of showing ourselves somewhat formally in the best possible light to our distant relatives who are coming to visit rather than allowing the more “warts-and-all” self-understanding we keep locked behind the closed doors of the intimate family space to come into view. In contrast, rather than the ecumenism of the best china tea service, Receptive Ecumenism represents an ecumenism of the wounded hands: of being prepared to show our wounds to each other knowing that we cannot heal or save ourselves; and asking the other to minister to us from the particular gifts and grace given to them.

The conviction is that if each of our traditions were to give priority to this question then considerable further movement on the ecumenical journey would indeed be possible and in various ways. First, each of our traditions would be enriched in its own right by being able to avail itself of fresh resource to help address felt difficulties and challenges. Second, collectively our traditions would thereby also come to a deeper mutual recognition and sense of communion by being able to see something of the other in ourselves, something of ourselves in the other, and each of us as growing more deeply together into differentiated communion in Christ and the Spirit. As such, Receptive Ecumenism can be seen to represent a way of ecumenical ecclesial conversion and growth which although it is remarkably simple in vision, is also remarkably far-reaching in potential. We have been exploring it as the way that the Spirit might today be calling our communions to walk, first for the sake of our own respective greater flourishing and, second, as the means of our giving a clearer, more convincing witness to our communion in the Trinitarian life of God.

It is, of course, the case that a great deal of receptive learning has already taken place between our traditions in the ecumenical movement and it has taken place at many different levels: from hymnody to devotional practices, from missiological strategy to even, in some instances, theological understanding. Receptive Ecumenism seeks to build upon and to extend this receptive ecclesial learning, in whatever form it comes, by focussing on it in an intentional way.

Its particular aim is to pursue the potential for fruitful learning in relation to our respective ways of being and living as church, as ecclesial communities and communions; or, in other words, in relation to the respective structural and organisational realities of Anglican and Catholic life.  Receptive Ecumenism seems doubly well-suited to the first half of ARCIC III’s mandate concerning the relationship between the church local and universal: not only does it seek to take seriously the changed ecumenical climate and context in which we are now working; it also has a particular concern to explore what our differing traditions can learn from each other in relation to our respective ways of organising, structuring, and living our ecclesial lives.

ARCIC III has been influenced by Receptive ecumenism not just in the way we have sought to listen to each other but also in the emerging shape and character of what is intended to be this Commission’s first agreed statement. Following an Introduction, an extended scriptural orientation, and a chapter seeking, as far as is possible, to articulate our commonly-held communion ecclesiology, the following three chapters detail in turn our respective ecclesial structures and their interrelationship at the local, regional, and universal levels of Anglican and Catholic life. Within each of these three chapters there are three key concerns at work: 1) to describe our respective structures and related processes as they currently exist; 2) to acknowledge related areas of felt tension and difficulty within each of our traditions; and 3) to identify specific ways in which these respective tensions and difficulties might be addressed through learning from aspects of related understanding and practice in the other tradition.
As we wish to reflect the fact that our two traditions are walking along the pilgrim way together, parts of each of these three chapters are set out in parallel columns. The Anglican and Catholic examens on the path of conversion and growth are conducted in the company of the other and are explicitly open to learning from the other. The experience has been and continues to be challenging but, we hope, it is equally enriching and life-giving. We turn now to a brief consideration of some of the areas of ecclesial learning that we have begun to identify in the company of the other.

Possible Catholic learning from Anglican practice of the Church, local, regional, and universal

(PDM) The exploration of Catholic structures alongside and in conversation with our Anglican brothers and sisters highlights, amongst other things, two specific areas of Catholic practice which are comparatively undeveloped: concerning the role of lay people in ecclesial governance and decision-making; and concerning the role of regional bodies in helping to shape the thinking of the universal church.

It is Catholic teaching that all the faithful, lay and ordained, participate in different ways in the tria munera of Christ, to which belong the tasks of sanctifying, teaching, and governing. Behind teaching lies the process of discerning; behind governing lies the wider area of decision-making; and Catholic laity also play an increasingly large part in ministry to the faithful within the church, as well as to the world. Despite this, lay people are restricted to non-deliberative consultative roles in ecclesial decision-making and discernment processes. This has a potentially negative impact on the quality of the thinking and practice of the church given that it limits the extent to which lay experience and understanding can effectively contribute to its shaping. In addition, it also means that clerical exercise of governance is largely devoid of checks and balances by those governed in a manner that can give rise to problems.

By contrast, Anglican lay people routinely share in the munera of ecclesial governance in a more determinative way.

  • The question is consequently raised as to whether the Catholic Church might look to the roles accorded to the lay faithful in Anglican parochial, diocesan, and regional conciliar structures as models that could be transposed into the Catholic context in such a way as would still preserve the respective executive roles of parish priests and bishops.
  • Similarly the Catholic Church might have something to learn from some of the routine Anglican processes of deliberative consultation around the selection and appointment of clergy, particularly bishops.

It is Catholic teaching that the primary locus of authority in the church is the College of Bishops in communion with the Bishop of Rome as the Chair of the College. So the teaching emanating from Rome is meant to be articulated with the perceptions and concerns of the diverse particular and local churches throughout the world. In reality, however, the strongly centred nature of Catholic polity in the organs of the universal church limits the extent to which Catholic teaching and practice is effectively articulated with the diversities of cultural context. Compounding this situation is the fact that the Catholic Church struggles to articulate a theological basis for the nature and extent of the teaching authority of national and regional episcopal conferences as part of the ordinary teaching magisterium of the church.

  • Whilst recognising the significant asymmetry that exists between the traditions in relation to the respective status of the regional church and the consequent inability simply to transfer across in any direct way, it is nevertheless the case that Catholics could profit from looking closely at what there is to be learned from the characteristic theology and associated principles of the provincial church in Anglican tradition.
  • With this, and recognising the need to preserve the executive function of the Bishop of Rome as Head of the College of Bishops, Anglican models could be drawn upon in order to develop the Synod of Bishops from being a purely consultative body, to being a deliberative body which could function as an effective organ of collegiality.

Possible Anglican learning from Catholic practice of the Church, local, regional, and universal

(PG) If there is a key theme that runs through all the many detailed ways in which Anglicans have much to learn from our Catholic brothers and sisters, it is simply this – mechanisms for unity. Anglicans are good at diversity – you could even say that it is our speciality. Across the world wherever Anglicanism has become embedded, it is easy to see the ways in which Anglican worship and practice has adapted to the local context.

I reveal nothing new when I say that Anglicans are far better at articulating what makes us different from each other than we are at identifying what brings us together. One of the repeating strands that runs through the question of what Anglicans can learn from Catholic practice at local, regional and worldwide levels is a commitment to the unity and communion of the wider church.
It is impossible in so short a time to do justice to the many and varied ways in which Anglican life together could be enriched through our learning from Catholic practice, I offer here just a few particular examples which are themed to a greater or lesser extent around the strand of the unity and communion of the wider church:

  • One of these is the way of learning represented by the synodical system. Anglican synods, particularly but not exclusively those in the Church of England, were often founded on a combative parliamentary model and where debate on an issue proceeds using a ‘for’ and ‘against’ debating style. There is much to be learnt here from the Catholic synodical method with its greater emphasis on gathering for formation, learning, consultation, and discernment.
  • In a similar way, the emerging patterns of Catholic episcopal conferences offer possible models of corporate episcopal leadership at a national level which could allow greater flexibility to immediate needs and aspirations in some contexts.
  • One of the constantly challenging issues for Anglicans is how to maintain appropriate Provincial autonomy while, at the same time, hearing the voice of the wider Anglican communion. The Catholic practice of an Apostolic Nuncio may have much to offer in this context, representing the outside voice of the wider church into the particular context of a Province.
  • Connected to the previous point, is the wider issue of finding appropriate mechanisms to provide mutual accountability across the communion. One possible suggestion might be to learn from the recent Synods of Catholic Bishops which allow for times of intensive consultation and commitment.

There are, of course, many more points for potential learning and enrichment but these give just a taste of the work we are currently undertaking to identify what we can best learn from each other.

Key questions to ponder in relation to our respective contexts and spheres of influence

  • Does the description provided here of the context for ARCIC III and the challenges associated with it resonate with your own experience?
  • What do you think about the possible contribution of Receptive Ecumenism in this context? It emphasises a dual need for: a) honesty about the difficulties in one’s own tradition’s ecclesial practice and structures, and b) associated receptive learning, where relevant, from the other tradition. Does this sound like a useful and realistic resource?
  • What specific difficulties in your own tradition’s ecclesial practice, ethos, and structures arise within your own context and spheres of influence?
  • In such regards, what specific aspects of the other tradition’s ecclesial practice, ethos, and structures might it be worth exploring as potential opportunities for fruitful receptive learning?

Closing/opening scriptural reflection

(PG) As we give thanks for all those over the past 50 years who walked the way of ecumenism before us, it is, perhaps, reassuring to remind ourselves that our struggle to live, work and pray together is no more challenging for us than it was for the earliest Christians. In attempting to identify a passage that might inspire reflections on our theme, it is worth noting that I was spoilt for choice. There are many, many verses that speak of the need, the calling and the complexity of walking together on the way of Christ.

Today no less than 50 years ago; today no less than 2000 years ago we follow in the footsteps of those who have gone before us, struggling, yet persevering, to obey Christ’s call to live together in the bonds of peace.

In the end I chose an old favourite, the passage from Ephesians 4.1-3, which encapsulates Paul’s entreaty to the Ephesian community to live together in the newly reconciled reality that Christ accomplished through his death and resurrection. I chose it for two reasons:

  • The first reason is simply the characteristics laid out in these verses – humility, gentleness, patience and bearing with one another in love. These virtues, these ways of living, capture the spirit of our ecumenical journey thus far and hold before us a vision of how to continue. Wherever we go together and whatever we achieve may our prayer be that we do it with humility, gentleness, patience and loving mutual endurance.
  • My second reason for choosing it is the verb Paul uses to describe the Ephesians life together. What the NRSV, rightly, translates as ‘lead a life’ comes from the Greek verb peripateo – to walk around and hence to behave or live. It seems right to end as we began with the remembrance of Cardinal Hume’s words ‘that ‘we are no longer strangers but pilgrims together on the way to the Kingdom’. May our pilgrimage onwards from here continue to be as Paul envisioned it ‘a walking around together’ in the bonds of peace.

I hope, then, that you will grant me just a little translational latitude as I read out Ephesians 4.1-3 to end our reflections:
I beg you therefore to walk onwards together in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, making every effort to maintain the unity of the Spirit in the bond of peace.


Anglican Communion News Service, Daily update from the Anglican Communion News Service on Thursday 13 October 2016

ACC chair sets out his vision for the Communion

Posted on: October 14th, 2016 by CEP Administrator No Comments
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By ACNS/Adrian Butcher on October, 13 2016

Archbishop Paul Kwong, shortly after his election as chair of the Anglican Consultative Council at the ACC-16 meeting in Lusaka in April. Photo: ACNS

Being proactive, building links and bringing peace to a world in turmoil – those are the main tasks ahead for the Anglican Communion and its leaders, according to the chair of the Anglican Consultative Council, Archbishop Paul Kwong.

Archbishop Paul – the Primate of Hong Kong – is celebrating his first six months in the post. He is the first serving Primate to be elected to the role. Speaking to ACNS, he said it was vital for the Communion to be relevant.

“We are not simply a body of churches,” he said. “We have a mission to do – to serve the world, especially in areas where there is lots of conflict, human trafficking and terrorism.

“It seems to me there is no safe place in the world today. We have to help people find peace in their lives and in their hearts. This is the gospel we have to bring to the world.”

He urged the Communion to continue to pray for peace.

“There is no peace in the hearts of most people,” he said. “Wherever you go, you see so much conflict, confrontation, polarisation. It is very sad. We need to pray.”

Archbishop Paul acknowledged there were divisions within the Communion, especially on issues such as same-sex marriage. But he said he hoped people would remain committed to working out their differences.

“I want the Standing Committee to be proactive and not defensive. I want us to take the initiative and reach out to the people who like us – and those who ‘loathe’ us! After all, we are brothers and sisters – we are not enemies.

“There are no enemies in our family. Yes, we have people who have different views, who think differently but that doesn’t mean we cannot talk to each other.”

Archbishop Paul said he hoped people would remain together in spite of any disagreement.

“In reality, people are free to choose whether to stay and walk together or not,” he said. “But, as chair of the ACC, I don’t want to see anyone walk away.”

The archbishop has spent his time in office so far working behind the scenes – meeting people and trying to bring people together. One meeting will see the Presiding Bishop of the US-based Episcopal Church, Bishop Michael Curry, meet primates from south east Asia.

“Connecting people is a really important part of the job,” he explained. “We have committed to walk together – so it is one of the main things I must do.”


Anglican Journal News, October 13, 2016

New steps on an ancient pilgrimage: Together from Canterbury to Rome

Posted on: October 8th, 2016 by CEP Administrator No Comments
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Posted on: October 7, 2016

Commnuniqué from Iarccum Summit
“New steps on an ancient pilgrimage: Together from Canterbury to Rome”

30 September – 7 October 2016

IARCCUM 2016 has been an extraordinary, historic summit, rich in symbolism and significance for the Anglican Communion and Catholic Church.

It brought together 36 bishops from around the world for a week in Canterbury and Rome to celebrate the deepening relationship between the two traditions over the past 50 years – and to find practical ways to work together to demonstrate that unity to the world and address its social and pastoral issues.

The highlight was the mandating of the bishops by Pope Francis and the Archbishop of Canterbury, Justin Welby, at a service they jointly led at the chapel of San Gregorio al Celio. The service also saw the Pope and Archbishop exchange gifts as a sign of friendship – echoing the moment in 1966 when Pope Paul VI presented his papal ring to the Archbishop of Canterbury, Michael Ramsey – a moment that ushered in a new era of dialogue.

The days in Rome also saw the formal presentation of a document detailing 20 years of work on reconciling the two traditions by the Anglican-Roman Catholic International Commission. And the bishops attended a symposium on current relations between the churches and the possibilities of future co-operation and dialogue.

The time in Canterbury was also rich in symbolism. The Suffragan Bishop in Europe, David Hamid, gave the homily at a Catholic Vigil Mass in the undercroft of the Cathedral. The following day, the Archbishop-elect of Regina, Donald Bolen, preached the sermon at the Sung Eucharist.

Bishop David – who co-chairs IARCCUM with Archbishop Don – said the summit had been an historic time in the history of our official dialogue, and deeply valuable.

“This has been an immensely rich occasion, full of significance for our two traditions. It has been a source of deep joy to all the bishops gathered from all over the world, who have shared their experiences, their challenges and their wisdom. It was a profound time of collegiality and communion, and they are inspired now to go out into the world and work together for unity and common mission.”

Archbishop Don said it had been an incredible time and he was excited about the future.

“The bishops engaged in everything in a way that was beautiful to see. Strong friendships have formed. In our discussions, we did not shy away from the difficulties we sometimes face. But the possibilities for our two traditions working together in a needy world are abundant and promising.”

One of the bishops, Archbishop Paul Nabil El Sayah from Beirut said the summit had been a joyful occasion that would yield practical results.

“The atmosphere has been very positive,” he said. “You can feel there is deep, sincere fellowship and a willingness to bring new things forward. I am completely sold on practical ecumenism. I see lots of potential. This is not about looking inwards but about coming to the outside world together. The more we come together, the more our message has credibility.”

Bishop Alwin Samuel, from Sialkot in Pakistan, has been working alongside Archbishop Sebastian Shaw from Lahore during the summit. Bishop Alwin said he was looking forward to collaborating more with the Catholics at home.

“We have been looking at how we can take concrete steps towards unity. One example is where we have existing projects of our own. We looked at how we could begin to work together on them. For example, in areas such as health, especially women’s health, where one church might provide the resources and the other would deliver them.”


Anglican Communion News Service, Daily update from the  ACNS  on Friday 7 October 2016

Anglican and Roman Catholic bishops ‘sent out’ for united mission

Posted on: October 8th, 2016 by CEP Administrator No Comments
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By Gavin Drake/ACNS on October, 05 2016

Archbishop Justin Welby and Pope Francis commission and send out 19 pairs of bishops for joint mission. Photo: Vatican Television

The Archbishop of Canterbury Justin Welby and Pope Francis have commissioned 19 pairs of Anglican and Roman Catholic bishops from across the world to take part in united mission in their local areas. The bishops, selected by the International Anglican Roman Catholic Commission for Unity and Mission (IARCCUM) were “sent out” for mission together by the Pope and Archbishop from the same church were Pope Gregory sent Saint Augustine to evangelize the English in the sixth Century.

“Fourteen centuries ago Pope Gregory sent the servant of God, Augustine, first Archbishop of Canterbury, and his companions, from this holy place, to preach the joyful message of the Word of God,” Pope Francis told the bishops. “Today we send you, dear brothers, servants of God, with this same joyful message of his everlasting kingdom.”

Archbishop Justin Welby told them: “Our Saviour commissioned his disciples saying, ‘Peace be with you’. We too, send you out with his peace, a peace only he can give.

“May his peace bring freedom to those who are captive and oppressed, and may his peace bind into greater unity the people he has chosen as his own.”

The commissioning and sending out came in the setting of a Vespers service, led jointly by Pope Francis and Archbishop Welby, at the Church of Saint Gregory on the Caelian Hill in Rome.

The service was one of the highlights of an ecumenical summit organized by IARCCUM to mark the 50th anniversary of the meeting between Pope Paul VI and Archbishop Michael Ramsey in 1966 – the first such public meeting between a Pope and an Archbishop of Canterbury since the Reformation. The summit, which began at the weekend in Canterbury and is continuing in the Vatican, will also mark the 50th anniversary of the Anglican Centre in Rome.

The Commissioned pairs of bishops are


Anglican: Bishop of Wangaratta, John Parkes
Catholic: Archbishop of Canberra-Goulburn, Christopher Prowse

Anglican: Bishop in Europe, Robert Innes
Catholic: Bishop of Antwerp, Johan Bonny

Anglican: Bishop of São Paulo, Flavio Irala
Catholic: Bishop of Barra do–Pirai–Volta, Francisco Biasin

Anglican: Bishop of Quebec, Dennis Drainville
Catholic: Bishop of Victoria, Gary Gordon

Central Africa
Anglican: Bishop of Northern Malawi, Fanuel Magangani
Catholic: Bishop of Dedza, Malawi, Emmanuel Kanyama

Anglican: Bishop of Truro, Tim Thornton
Catholic: Bishop of Plymouth, Mark O’Toole

Anglican: Suffragan Bishop in Europe, David Hamid
Catholic: Bishop of Toulouse, Robert Le Gall

Ghana / West Africa
Anglican: Bishop of Cape Coast, Victor Atta-Baffoe
Catholic: Bishop of Damongo, Peter Paul Angkyier

Hong Kong / China
Anglican: Bishop of Western Kowloon, Andrew Chan
Catholic: Auxiliary Bishop of Hong Kong, Michael Yeung

Anglican: Bishop of Malabar, Royce Victor
Catholic: Archbishop of Vasai, Felix Machado

Anglican: Bishop of Limerick, Kenneth Kearon
Catholic: Bishop of Limerick, Brendan Leahy

Middle East / Horn of Africa
Anglican: Bishop of the Horn of Africa in the Diocese of Egypt, Grant Le Marquand
Catholic: Archbishop of Beirut, Paul el-Sayah

Anglican: Bishop of Guadalcanal, Nathan Tome
Catholic: Bishop of Port-Vila, Jean Baremes

New Zealand
Anglican: Bishop of Auckland, Ross Bay
Catholic: Archbishop of Wellington, John Dew

Anglican: Bishop of Sialkot, Samuel Alwin
Catholic: Archbishop of Lahore, Sebastian Shaw

Papua New Guinea
Anglican: Bishop of Port Moresby, Denny Guka
Catholic: Bishop of Kimbe, William Fey

South Africa
Anglican: Bishop of Natal, Nkosinathi Ndwandwe
Catholic: Bishop of Dundee, Graham Rose

Sri Lanka
Anglican: Bishop of Colombo, Dhiloraj Canagasabey
Catholic: Auxiliary Bishop of Colombo, Emmanuel Fernando

Anglican: Bishop of Tennessee, John Bauerschmidt
Catholic: Auxiliary Bishop of Baltimore, Dennis Madden


Anglican Journal News, October 07, 2016

Bishops begin historic Canterbury-Rome ‘pilgrimage’

Posted on: October 6th, 2016 by CEP Administrator No Comments
General, Reviews

By ACNS on October, 03 2016

Events will include a service in Rome on October 5, jointly led by the Archbishop of Canterbury and Pope Francis. Photo: Anglican Communion News Service

Thirty-six Anglican and Roman Catholic bishops from 19 countries are in Canterbury at the start of an historic week-long summit marking closer ties between the two traditions. Events will include a service in Rome on Wednesday (October 5) jointly led by the Archbishop of Canterbury and Pope Francis at which the bishops will be formally commissioned to work together in pairs.Services at Canterbury Cathedral over the weekend have illustrated the deepening relationship between the Anglican Communion and the Roman Catholic Church. On Saturday the Suffragan Bishop in Europe, David Hamid, delivered the homily at a Catholic Vigil Mass in the cathedral’s Undercroft. The Roman Catholic Archbishop-elect of Regina in Canada, Don Bolen, preached the sermon at the Sung Eucharist on Sunday morning.

Bishop David spoke of the growing sense of unity, common faith and common calling, while acknowledging that issues remained to be resolved. But he said only a little faith was enough for something new to be possible.

Archbishop-elect Don said it was a great privilege to be in Canterbury. He said the bishops had realised they had so much in common – including a common faith in God, a common baptism and the sharing of scriptures and creeds.

“We have come to realise we are bound by dear, dear affection,” he told the congregation.

The bishops have been chosen by their home churches to represent them on the ecumenical body, IARCCUM – the International Anglican Roman Catholic Commission on Unity and Mission. They include representatives from Pakistan, Brazil, Papua New Guinea, Canada, Ireland and Malawi. They have spent the weekend sharing their experiences of faith and mission. In the days ahead they will look at how they can work together to address the challenges they face.

The summit also marks the 50th anniversary of the Anglican Centre in Rome. There will be a gala dinner hosted by the Archbishop of Canterbury to celebrate its work. The Centre’s Director, Archbishop David Moxon, told BBC Radio 4 that strong, clear strides towards greater unity had been taken over the past 50 years. Speaking on the Sunday programme he said he believed full unity between the two traditions was possible. He said there was now as much as 85% agreement across core doctrine but it would be a demanding process and take time to address the remaining 15%.


Anglican Journal News, October 04, 2016

Orthodox – Anglican dialogue explores “complex ethical concerns”

Posted on: September 30th, 2016 by CEP Administrator No Comments
General, Reviews

Posted on: September 30, 2016

An extract from the cover of In the Image and Likeness of God: A Hope-Filled Anthropology – last year’s agreed statement from the International Commission for Anglican–Orthodox Theological Dialogue. The statement formed the basis for a new exploration of bioethical and moral issues.

[ACNS, by Gavin Drake] Members of the official Anglican-Orthodox dialogue have met this week to discuss a range of bioethical and moral issues. The discussion was “a practical follow-up” to their agreed statement In the Image and Likeness of God: A Hope-Filled Anthropology, which was published last year after their talks in Buffalo, New York. At this week’s talks in Armagh, Northern Ireland, the International Commission for Anglican–Orthodox Theological Dialogue (ICAOTD) began to explore issues including contraception, abortion, reproductive technology, stem cell research, organ transplants, artificial life support, assisted dying and euthanasia.

The Commission studied four papers unpacking the themes: Christian Ethics and the Beginning and End of Life: Themes in Anglican Reflection, by the former Archbishop of Canterbury Rowan Williams; Bioethical Themes: Transplants and Euthanasia, by Metropolitan Chrysostomos of Kition; Survey of Anglican Church Documents on Beginning and End of Life Issues, by the Revd Canon Philip Hobson; and Medical Bioethics: An Orthodox Christian Perspective for Orthodox Christians, by Protodeacon Basil Andruchow.

“What is new for Anglican-Orthodox dialogue is the discussion of morals, and the practical outworking of the common vision of the human person finalised last year in the agreed statement,” the Anglican Communion’s director for unity, faith and order, the Revd Canon John Gibaut, said. “This year’s meeting signals a new direction, which is both theological and deeply pastoral.

“It was a remarkable event of serious study, combined with ecclesiastical diplomacy, engaging the life of the Church of Ireland, and just praying together, attending one another’s celebrations of the Eucharist in the hope and faithful anticipation that one day we shall be able to celebrate together.”

In their communiqué, members of the Commission spoke of the “blessing and illuminating presence of St Patrick, the apostle to the Irish.” They said that the Commission continued its work “in the spirit of St Patrick, venerated in both the eastern and western churches, as it sought the deeper unity of Christians in witness to the Gospel of Christ in the world.”

Mr Gibaut added: “Patrick lived and ministered at a time when eastern and western parts of the church were one; he belongs to our common heritage.”

The ICAOTD will continue to reflect on these issues when they meet again in September next year.

IC-Anglican -Orthodox -Dialogue -September -2016-Armagh


Anglican Communion News Service, Daily update from the ACNS on Friday 30 September 2016

Finding consensus no easy task, church council tells Catholic bishops

Posted on: September 29th, 2016 by CEP Administrator No Comments
General, Reviews


By Art Babych on September, 28 2016

 Anglican Canon Alyson Barnett-Cowan, president of the Canadian Council of  Churches, brings ecumenical greetings to the Catholic bishops of Canada at their annual plenary assembly in Cornwall, Ont. Sept. 27. Photo: Art Babych

The Canadian Council of Churches (CCC) has assured the Catholic bishops of  Canada that the council is not an interest group, but an ecclesial entity that  aims to find consensus rather than taking a position by majority vote.

The CCC is “a common table for us to meet as Christians to pray and to  listen to one another and to the Holy Spirit before we speak to the nation  and to the world,” said Canon Alyson Barnett-Cowan, the council’s  president and former director for Unity, Faith and Order for the Anglican  Communion.

Speaking to the bishops at the annual plenary assembly of the Canadian  Conference of Catholic Bishops (CCCB) in Cornwall, Ont., September 27,  Barnett-Cowan noted concerns had been expressed by the CCCB last fall about  the decision-making process of the organization.

The CCC pioneered the use of a “forum” method of decision-making, in part  so that bodies such as the CCCB could join the council, she said. But  finding consensus “does not lend itself to quick responses,” said  Barnett-Cowan, who served for several years as ecumenical officer for the  Anglican Church of Canada.

A prime example is the way that the churches responded to the issue of  physician-assisted death. “The CCCB and several other churches were clear  that there could be no justification for such an intervention in human  life,” she noted. But other member churches had more “nuanced positions, considering  the pastoral situations of individuals,” she added. The result was that the CCC was  unable to speak with one voice “except on one particular critical aspect,” of palliative care,  said Barnett-Cowan. “The council was able to say unequivocally that all  Canadians must have access to excellent and affordable palliative care,” she  said. In arriving at its decision, “the governing board took care to listen  to an excellent presentation from the CCCB on the issues involved,” she  said.


Quebec Cardinal Gérald Cyprien Lacroix and Quebec Coadjutor Bishop Bruce Myers, during a break at the plenary assembly of the Canadian Conference of Catholic Bishops in Cornwall, Ont. Sept. 27.  Photo: Art Babych

In her presentation, Barnett-Cowan thanked the CCCB for its “strong  support” of the CCC for more than 30 years, and said it was one of the first  Episcopal conferences in the world to join a council of churches. “You have  been unwavering in your commitment in terms of finances, personnel,  communication, agenda setting, and indeed, in constructive criticism,” she  said.

Together, the 25 member-churches of the CCCB represent 85% of Christians in Canada.  The CCC president also said the council is looking forward to two  anniversaries next year—the 150th anniversary of the Confederation of Canada, and the 500th anniversary of what many consider the start of the Reformation. “May this anniversary year be a greater spur to our ecumenical commitment to one another,” said Barnett-Cowan.

Ecumenical partners from several churches accepted the invitation to attend part of the September 26-30 plenary assembly as observers. The coadjutor bishop of the diocese of Quebec, Bruce Myers, formerly the ecumenical officer for the Anglican Church of Canada, attended the gathering as an observer.

Others took part in a panel discussion on preparations for the commemoration of the 5th Centenary of the Protestant Reformation. They included Evangelical Lutheran Church in Canada National Bishop Susan Johnson, the Rev. Robert Bugbee, president of Lutheran Church-Canada, and Rev. Stephen Kendall, principal clerk of the General Assembly of the Presbyterian Church in Canada.

About the Author

Art Babych

Art is the former editor of Crosstalk, the newspaper of the Anglican diocese of Ottawa.
Anglican Journal News, September 29, 2016

Bishop raises $22,000 cycling across Saskatchewan

Posted on: September 27th, 2016 by CEP Administrator No Comments
General, Reviews

By Tali Folkins on September, 27 2016

Bishop Rob Hardwick (left) and his son, Robert (right), with members of St. Mary’s parish in Whitewood, Sask., one of 18 churches he visited during his “pedalling pilgrimage of prayer.” Photo: Lorraine Hardwick

Sometime before he was about to embark on his cross-province bicycle ride this June, Bishop Rob Hardwick, of the diocese of Qu’Appelle, was approached by someone wanting to know what the point of it was.Hardwick responded that the nine-day, 723-km ride was to be a pilgrimage for prayer and worship with parishioners, with the goal of raising $10,000 to support mission and the Bishop’s Discretionary Fund. The man, Hardwick says, then handed over a cheque for $10,500 on behalf of his family.

“We don’t want you to worry about, or concentrate your efforts on, fundraising,” the man said. “Go enjoy the ride and dedicate your time instead [to] what is more important, your Lord and your people.”

The event represented the answering of just one of Hardwick’s prayers for the ride, the bishop says in a reflection, which appeared in the Saskatchewan Anglican. Soon after the ride, more than $22,000 had already been raised, without even any overt fundraising on the bishop’s part, he said.

Moreover, the nine days, the bishop says, were also “a time of intense prayer and fellowship,” as he stopped to lead worship in 19 places along the route. All told, 377 people gathered in 19 churches along the way, for morning prayer services, Eucharists, mid-day prayer, evening prayer and gospel jamborees—not to mention, he says, potluck feasts. Fifteen other cyclists joined him along various sections of his pilgrimage.

The pilgrimage, Hardwick says, had him cycling at an average speed of 25 km/h, over 146 hills, while coping with summer heat and shifting wind. It was a physical challenge he’d spent two years training for, by riding a total of 4,300 km—and losing 92 pounds (42 kg) in the process.

The experience, he says, followed two other similarly gruelling—yet spiritually rewarding—events of the summer: an intensive study week for new bishops in Richmond, Va., and July’s General Synod in Richmond Hill, Ont.

In fact, Hardwick says all three experiences taught him similar lessons: the importance of good preparation and discipline, perseverance and healthy leadership, for example.

“Leadership demands much of us and, if I have learned anything over the last few weeks, it is the importance of good preparation; staying prayerfully attentive; to be willing to make the uncomfortable decision; to not let emotion lead, but rather God’s still small voice, even when his voice suggests a different way.

“Without a doubt, all three events were challenging, uncomfortable, demanding, enlightening, and yet all were bathed in the presence of Christ,” he continues. “In all the discomfort…I can certainly testify to the presence of the Comforter and to the prayers, hospitality and encouragement of the faithful, which have sustained me.”

The Bishop’s Discretionary Fund is used to pay for a variety of expenses in the diocese, such as hotel rooms for people needing a place to stay because of family medical problems, or sending spiritual leaders for education training.

About the Author

Tali Folkins

Tali Folkins

Tali Folkins has worked as a staff reporter for the Law Times and the New Brunswick Telegraph-Journal.  His writing has appeared in The Globe and Mail and The United Church Observer.


Anglican Journal News, September 27, 2016

Stop putting new wine into old wineskins, says missioner

Posted on: September 12th, 2016 by CEP Administrator No Comments
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By André Forget on September, 12 2016

Stewardship gathering participants discuss the impact of new expressions of Christianity on the church’s fundraising efforts. Photo: André Forget

Mississauga, Ont.
For decades, many parishes and dioceses of the Anglican Church of Canada have watched the money raised through tithes and offerings drop. At the same time, they have seen the growth of new kinds of spiritual practice based around tight-knit, less denominationally rigid communities of worship.What if the first development has in part been caused by the second?

In a presentation at the recent annual Resources for Mission (RfM) stewardship gathering, Mark Dunwoody, diocesan missioner for the Anglican diocese of Montreal, argued that the way the church raises money has not kept up with the seismic changes that have taken place in the church in recent years.

Dunwoody said that many newer expressions of Christianity, which he calls “new contextual churches,” do not have as strong a sense of denominational affiliation as more traditional elements might. This means they are less willing to give for the purposes of supporting institutional Anglicanism.

“[New contextual church] folks want to see life change,” he said. “They want the brokenness that they perceive addressed. They don’t want to hear you talk about it—they want to see it.”

Ever since the Enlightenment, Dunwoody argued, Protestant churches have been structured on corporate, programmatic models that emphasize the efficient pursuit of what they believe to be the will of God on Earth. This model assumes that the church exists in a largely Christian society into which it can speak with an authoritative voice—it assumes that the context is “Christendom.”

But, in the past three decades, there has been a shift toward a model based not on “politics or power, but on participation and presence,” he said.

Churches in the new mould, such as the emerging church movement, Fresh Expressions, church plants and neo-monastic movements, are skeptical of hierarchical authority and value a less rigid, more experiential sense of faith.

While Dunwoody believes there is much to celebrate about these new expressions of Christianity, he thinks the institutional church has been too slow in adapting to the different ways new contextual churches operate.

For example, he said, Gen Xers and Millennials have less money than their parents and grandparents. They will support something they care about, but they want to know it isn’t simply “to keep a sinking ship floating.”

They are also less likely to be in church every Sunday morning, which Dunwoody says has a direct impact on church fundraising.

“There are going to be fewer Sundays where a household is going to be in attendance,” he said. “What that means is there are going to be less times in a year when people’s bums are in the seat so they can get the money in the plate.”

In fact, among new contextual churches, even the definition of “church” is changing.

For some, “going to church” doesn’t necessarily means showing up for a proscribed period of time once a week. Dunwoody explained that in his own diocese, activities like Messy Church sometimes draw larger numbers than weekend services.

While alternative methods of tithing, such as monthly automated electronic giving, can offset some of these changes, churches also need to be willing to ask some existential questions, Dunwoody said.

For parishes to understand what their purpose is, they not only need to have a strong sense of the general mission they share with all Christians, but also to know the roots of their particular churches.

“In every locality where we have a church, there was an original purpose,” he said, noting that buildings that often seem timeless expressions of piety were created to meet the needs of a very specific historical moment.

These needs were not, he added, always purely or even mostly spiritual: in his native Ireland, Dunwoody said, many Protestant churches were set up not to spread the gospel, but to demographically edge out the colonized Catholic population.

Every church must evaluate whether it is still meeting the need for which it was created, or if there are other needs it is positioned to serve, said Dunwoody.


About the Author

André Forget

André Forget

André Forget joined the Anglican Journal in 2014 as staff writer and social media lead. He also serves as managing editor of Whether Magazine, and his writing has appeared in The Dalhousie Review, The Winnipeg Review, and the Town Crier.


Anglican Journal News, September 12, 2016