Anglican National News

Church leaders call for attention to Middle East crises

2013-05-21T08:00:00-05:00

Archbishop Fred Hiltz, Primate of the Anglican Church of Canada, has joined other leaders of the Canadian Council of Churches in calling the Canadian government to respond to crises in the Middle East.

In a May 17 letter to Prime Minister Stephen Harper, the 24 leaders of CCC member churches outlined their concerns and recommendations:

"We are concerned about the continuing humanitarian tragedy unfolding in Syria; the uncertainty and turmoil with democratic transitions in Egypt; the unresolved decades-long Israeli-Palestinian conflict; and the rising tensions and stresses within and between various countries in the region."

They encourage the government to take action, including robust response to the needs of displaced peoples, leadership in the area of human rights, and assistance for churches as they "work with local peacemakers and providers of humanitarian assistance in the region."

New communications strategy for Council of the North

2013-05-17T08:00:00-05:00

Prince Albert (SK)
Bishop Michael Hawkins, Chair of the Council of the North, is pleased to announce that Hauser Communications, based in Napanee, ON, has been chosen to fill a one-year contract to provide communications services for the council.

The new communications strategy will focus on sharing stories of the council that reflect the church's five Marks of Mission. According to Bishop Hawkins, "We have stories to tell to the entire church: stories of heroic and sacrificial service, and stories of individual and community transformation through the Anglican Church's ministry of presence and gospel proclamation."

Bishop Barbara Andrews (Anglican Parishes of the Central Interior) describes stories of northern ministry as stories about "facing challenges with creativity." Many have also described the council as the proving ground of the church-a place where new strategies and new ways of doing ministry are tested. In this way, the council plays a special and integral role in the ongoing life of the wider church-squarely facing the difficulties of the Canadian church's work in the 21st century with openness and courage.

Hauser Communications, with experience in developing print, video and online resources for the church, will focus on the collection and sharing of these stories.

In the initial stages, the work will centre on preparing for the Joint Assembly in Ottawa, including assisting the chair and co-chair to prepare a video presentation, and on refreshing the Council of the North Month resources to be distributed to parishes in mid-July.

In terms of a long-term and broader approach, Hauser Communications will develop an improved, more financially sustainable communications infrastructure that can succeed over the long-term. This will be an infrastructure that requires minimal ongoing mentorship and guidance, and a communications plan that can be continually updated and evaluated.

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Media Enquiries:
For more information on the Council of the North or Hauser Communications, please contact:

Michael Hawkins: Tel.: (306) 763-2455; Email: bishopmichael@sasktel.net or Mark Hauser (Principal) or Sharon Dewey Hetke (Associate): Tel.: 613-354-6387; Email:cnc@national.anglican.ca

A servant ministry: the Primate’s work across Canada

2013-05-16T08:00:00-05:00

This article originally appeared in the Ministry Report, an Anglican Journal supplement produced by the Resources for Mission department. To learn how your gifts support mission, read the full report online now.

It's children's story time at St. John's West Toronto and the Primate of the Anglican Church of Canada sits with the kids.

Soft morning light mottles the little crowd and a preschooler, Jake, begins to wax eloquent. Nodding a head of brown curls, he ventures that the wedding at Cana was attended by "mommies and daddies and grandmas."

Jake goes on. And on. And on. Archbishop Fred Hiltz listens intently, smiling and keeping his eyes on the boy.

For the Primate, these moments are just one, happy part of his job—one of the most misunderstood in the Anglican Church of Canada. Though people often recognize his face, he's often asked, "So what exactly do you do?"

It's not a quick answer. A seven-page canon, or section of church law, explains the Primate's work. He's called a presiding bishop, senior metropolitan and a primus inter pares (first among equals).

In truth, he's an episcopal oddity. Unlike other bishops, or many primates elsewhere in the Communion, Archbishop Hiltz is not based at a cathedral. He must be invited by a diocesan bishop before he presides at a parish eucharist.

In 2010, a primatial task force reviewed this unusual role. Some parts were clarified, but in short, the group found that Canadian Anglicans wanted a spiritual leader—a Primate who is both prophetic and caring.

One indigenous community in Manitoba called Archbishop Hiltz "Canada's great praying boss."

"The relationship piece for me is very important," says Archbishop Hiltz. "People always say to me, ‘You're our connection to the national church,' so I try to be it."

He's both a spokesman and a servant. Elected in 2007, Archbishop Hiltz, former bishop of Nova Scotia and Prince Edward Island, has stepped up to lead a wide range of meetings.

Now he chairs meetings of separately incorporated entities—the Anglican Foundation, the Primate's World Relief and Development Fund—in addition to the usual, required meetings such as Leadership Circle and the House of Bishops.

The latter, a twice-yearly gathering of Canadian Anglican bishops is one of the livelier meetings the Primate chairs. The house has seen hot conflict over theological issues, especially same-sex blessings and scriptural interpretation.

Hiltz has worked to cool the mood. As chair and liturgical leader, he's given the bishops more time for quiet and theological reflection. He's said his goal is to ensure that bishops do not leave these meetings more tired than when they came.

Yet some view this new civility as a kind of "silencing," says Hiltz. Heading into a new triennium, he wonders how the bishops should balance personal reflection with the need to discuss hard topics and make clear, public statements to the church.

In the meantime, spiritual care is central. Hiltz is pastor to all bishops, regardless of theological differences. At meetings of the house, he frequently seeks "one-on-ones" when he perceives a need for personal, human contact.

He also visits. When Bishop Barry Clarke's wife was dying at home in Montreal, the Primate went to be with her. He has driven hundreds of kilometres with Archbishop John Privett of Kootenay, bonding during a parish tour road trip.

In fact, more than half the Primate's time is spent travelling. He is often invited to diocesan synods, provincial synods and church anniversaries (usually the biggies that end in five or zero).

In most cases, the Primate's office pays travel expenses and the parishes host—though the Primate makes sure that cost is never a barrier to his visits.

Each visit is different. Archbishop Hiltz could stay in a home or hotel. He'll be sent to square dances or to test-drive a new handbell set. He'll also eat whatever is put in front of him—from Arctic char to boiled beaver.

In return, the Primate offers his heart and mind. He writes a fresh sermon for every visit, researching every church and linking its story with weekly readings. He believes people can smell a sermon re-heat from miles away.

Staff in Toronto help him prepare. Jo Mutch, administrative associate, puts together an engagement folder and calms down nervous hosts. Her stock phrases include "Don't worry; he loves family pets."

Out on his travels, Archbishop Hiltz keeps in close contact with his wife Lynne back home in Scarborough, an eastern suburb of Toronto. The man who values face-to-face connection is slowly learning how to use his BlackBerry.

The principal secretary sometimes joins him as travel companion. Born 50 weeks before Archbishop Hiltz, Archdeacon Paul Feheley is officially the Primate's chaplain and unofficially friend, advisor, and troubleshooter.

Part of the principal secretary's job is to juggle the many requests lobbed daily to the Primate. Archbishop Hiltz is often asked to speak on behalf of the church, but must check first to see what's on record as a national statement.

Then comes the writing. The Primate writes sermons and statements in longhand, sometimes using scissors and tape in the editing process.

At St. John's, West Toronto, the longhand sermon is about one of his favourite topics: the Marks of Mission. The Primate speaks slowly and sincerely, then deftly navigates the rest of the service with a Lutheran prayer book.

Afterwards, people crowd in to chat with "Fred," as he insists on being called. It seems everyone has an East Coast connection: a cousin in Halifax, a sister in Saint John—so Fred's accent loosens up a bit. He fetches his rolling suitcase and lingers in the sanctuary before walking back to the subway.

Rarely does the Primate visit a parish twice. The next week he's off to Vancouver, where he will visit churches—including St. John's Shaughnessy—returned to the diocese after an epic legal battle.

Archbishop Hiltz has an exhausting job. He pays the price in grey hair and health—including nasty colds from frequent air travel.

Though primates can stay until the age of 70, Hiltz, now 59, says he likely won't. He can imagine a return to his beloved local ministry for a couple of years.

Until then, parish visits are the best fuel to drive his important work.

"It's a gift given to me, and without it I would be absolutely lost," says Archbishop Hiltz.

Global survey aims to equip Anglicans to engage in Truth and Reconciliation Commissions

2013-05-15T08:00:00-05:00

Archbishop Emeritus Desmond Tutu commends the "exciting and promising initiative".

The Anglican Communion's Anglican Peace and Justice Network (APJN) has launched a worldwide survey to gather the experience of Anglicans and Episcopalians who have taken part in national or local truth and reconciliation commissions.

The aim is to learn from Anglican contributions to past and present truth and reconciliation processes. The information received will be used to create resources and mechanisms to support Communion churches who may become involved in such reconciliation work locally. It will also identify Anglicans and Episcopalians who can offer insight and advice.

APJN convenor South African Ms Delene Mark anticipates a wealth of information from the APJN survey which has been addressed initially to the Primates* and Provincial Secretaries of the 38 Provinces of the Anglican Communion, as well as the Bishops of extra-provincial dioceses.

"We have already received details of Anglican engagement with truth and reconciliation processes associated with ethnic conflict, slavery and racism, the exclusion of people experiencing the sharp end of poverty from decisions made about them, and two national initiatives concerned with the legacies of the separation of Aboriginal children from their parents", she said.

"APJN member Bishop Terry Brown, who has himself been deeply involved with the Truth and Reconciliation Commission in Solomon Islands, has pointed out that since 1970 there have been nearly 90 Truth Commission-related activities around the world following historic or recent periods of armed conflict and major human rights abuses. Now is a good time to look at what we have learned and discern mechanisms and resources to build up and support the participation of our churches in their own contexts."

The move has been welcomed by Archbishop Emeritus of Cape Town, Dr Desmond Tutu, who himself chaired South Africa's Truth and Reconciliation Commission at the end of apartheid in his country.

"This is an exciting and promising initiative", he said. "Truth and Reconciliation processes are complex but they are a vital means of bringing wholeness, healing and peace to a world where many of the deep wounds of the past prevent our whole human family from enjoying abundant life.

"We have a huge amount to learn from one another. Drawing together what we have already discovered will encourage us and equip us to do more of this liberative and life-bringing work."

The Primate of the Anglican Church of Canada, the Most Revd Fred Hiltz, also endorsed APJN's initiative. "As people of God who vow at their baptism to respect the dignity of every human being and strive for justice and peace among all people, we have a solemn obligation to support the mandate of the Truth and Reconciliation Commissions.

"Their work of addressing historic injustices and their horrific legacies requires a deep commitment over time, sometimes a very long time. It requires courage to hear the truth and its teller with reverence. It summons us to the hard work of apology with integrity. It calls us to be patient in the time it takes for acceptance of apology. Beyond these moments is the task of restoring right and just relations and in some cases forgiving them for the first time ever.

"The Anglican Church of Canada is committed to supporting the work of Canada's Truth and Reconciliation Commission addressing the legacy of colonialism and a historic federal government policy of assimilation of Indigenous Peoples through the Indian Residential Schools."

Archbishop Hiltz referred to the prayer that accompanied ‘Remembering the Children',† an Aboriginal and Church Leaders' Tour of Canadian cities undertaken in 2008 to prepare for Truth and Reconciliation. "There is much to learn", he reflected, "as we dare to dream of a path of reconciliation where apology from the heart leads to healing of the Heart.

"For people of faith a Truth and Reconciliation Commission is about the work of the gospel. It's about an honest coming to terms with the ways in which one people or in some cases a number of peoples have been wronged through the political systems of others. It gets at the evil of racism and the way in which it rears its ugly head and hand as one people looks down upon another people and intentionally seeks to dismiss their history, suppress their language culture and traditions, and crush their very spirit and dignity. The work of a Truth and Reconciliation Commission is about truth-telling, repentance and renewal. It is hard work borne of a strong hope and sustained by an enduring commitment to walk together in new and different ways grounded in respect and justice for all."

Archbishop Hiltz called APJN's survey "a powerful sign" of the Anglican Communion's commitment to its Marks of Mission, particularly the fourth Mark: To transform unjust structures of society, to challenge violence of every kind, and to pursue peace and reconciliation.

ENDS

Notes to editors

· The Anglican Peace and Justice Network is a formal, international Network of the Anglican Communion which seeks to provide mechanisms for sharing justice and peace issues from local contexts and giving access to the wider Communion for prayer, partnership and joint witness. Visit the APJN website.

· *Primates are the most senior bishops in each Province or Member Church of the Anglican Communion.

· Visit the Remembering the Children website.

Global survey aims to equip Anglicans to engage in Truth and Reconciliation Commissions

Anglican Communion News Service — 2013-05-15T08:00:00-05:00

Archbishop Emeritus Desmond Tutu commends the "exciting and promising initiative".

The Anglican Communion's Anglican Peace and Justice Network (APJN) has launched a worldwide survey to gather the experience of Anglicans and Episcopalians who have taken part in national or local truth and reconciliation commissions.

The aim is to learn from Anglican contributions to past and present truth and reconciliation processes. The information received will be used to create resources and mechanisms to support Communion churches who may become involved in such reconciliation work locally. It will also identify Anglicans and Episcopalians who can offer insight and advice.

APJN convenor South African Ms Delene Mark anticipates a wealth of information from the APJN survey which has been addressed initially to the Primates* and Provincial Secretaries of the 38 Provinces of the Anglican Communion, as well as the Bishops of extra-provincial dioceses.

"We have already received details of Anglican engagement with truth and reconciliation processes associated with ethnic conflict, slavery and racism, the exclusion of people experiencing the sharp end of poverty from decisions made about them, and two national initiatives concerned with the legacies of the separation of Aboriginal children from their parents", she said.

"APJN member Bishop Terry Brown, who has himself been deeply involved with the Truth and Reconciliation Commission in Solomon Islands, has pointed out that since 1970 there have been nearly 90 Truth Commission-related activities around the world following historic or recent periods of armed conflict and major human rights abuses. Now is a good time to look at what we have learned and discern mechanisms and resources to build up and support the participation of our churches in their own contexts."

The move has been welcomed by Archbishop Emeritus of Cape Town, Dr Desmond Tutu, who himself chaired South Africa's Truth and Reconciliation Commission at the end of apartheid in his country.

"This is an exciting and promising initiative", he said. "Truth and Reconciliation processes are complex but they are a vital means of bringing wholeness, healing and peace to a world where many of the deep wounds of the past prevent our whole human family from enjoying abundant life.

"We have a huge amount to learn from one another. Drawing together what we have already discovered will encourage us and equip us to do more of this liberative and life-bringing work."

The Primate of the Anglican Church of Canada, the Most Revd Fred Hiltz, also endorsed APJN's initiative. "As people of God who vow at their baptism to respect the dignity of every human being and strive for justice and peace among all people, we have a solemn obligation to support the mandate of the Truth and Reconciliation Commissions.

"Their work of addressing historic injustices and their horrific legacies requires a deep commitment over time, sometimes a very long time. It requires courage to hear the truth and its teller with reverence. It summons us to the hard work of apology with integrity. It calls us to be patient in the time it takes for acceptance of apology. Beyond these moments is the task of restoring right and just relations and in some cases forgiving them for the first time ever.

"The Anglican Church of Canada is committed to supporting the work of Canada's Truth and Reconciliation Commission addressing the legacy of colonialism and a historic federal government policy of assimilation of Indigenous Peoples through the Indian Residential Schools."

Archbishop Hiltz referred to the prayer that accompanied ‘Remembering the Children',† an Aboriginal and Church Leaders' Tour of Canadian cities undertaken in 2008 to prepare for Truth and Reconciliation. "There is much to learn", he reflected, "as we dare to dream of a path of reconciliation where apology from the heart leads to healing of the Heart.

"For people of faith a Truth and Reconciliation Commission is about the work of the gospel. It's about an honest coming to terms with the ways in which one people or in some cases a number of peoples have been wronged through the political systems of others. It gets at the evil of racism and the way in which it rears its ugly head and hand as one people looks down upon another people and intentionally seeks to dismiss their history, suppress their language culture and traditions, and crush their very spirit and dignity. The work of a Truth and Reconciliation Commission is about truth-telling, repentance and renewal. It is hard work borne of a strong hope and sustained by an enduring commitment to walk together in new and different ways grounded in respect and justice for all."

Archbishop Hiltz called APJN's survey "a powerful sign" of the Anglican Communion's commitment to its Marks of Mission, particularly the fourth Mark: To transform unjust structures of society, to challenge violence of every kind, and to pursue peace and reconciliation.

ENDS

Notes to editors

· The Anglican Peace and Justice Network is a formal, international Network of the Anglican Communion which seeks to provide mechanisms for sharing justice and peace issues from local contexts and giving access to the wider Communion for prayer, partnership and joint witness. Visit the APJN website.

· *Primates are the most senior bishops in each Province or Member Church of the Anglican Communion.

· Visit the Remembering the Children website.

Joint Pentecost letter from Anglican, Lutheran leaders

2013-05-13T08:00:00-05:00

Archbishop Fred Hiltz, Primate of the Anglican Church of Canada, has issued this joint pastoral letter for Pentecost with Bishop Susan C. Johnson, National Bishop of the Evangelical Lutheran Church in Canada. The two churches share a full communion agreement that includes joint mission work and a joint national meeting in July 2013. This letter is designed to be read in parishes on Pentecost Sunday, May 19.

Download this letter as a PDF

Beloved in Christ,

Almost two-thousand years ago an anxious group of disciples gathered in a room in Jerusalem. Although they had had a series of extraordinary encounters with their risen Lord, they were hesitant to share those experiences with others.

Then came a moment of liberation. On the day of Pentecost the Spirit that Jesus promised swept through the house where they were staying and the power of the Most High came upon them. Their fears were banished and their hopes renewed. Despite the ridicule and the opposition of others, the disciples began to share the good news of God in Christ.

Moving outwards from Jerusalem, the early Christian disciples quickly incorporated many others into this new movement. The Spirit began to speak through them in the many languages of the ancient world and, through the witness of Christians throughout the centuries, continues to speak in the many languages and diverse cultures of our world.

You call from tomorrow, you break ancient schemes,
from the bondage of sorrow the captives dream dreams;
our women see visions, our men clear their eyes,
with bold new decisions, your people arise.
("Spirit, Spirit of Gentleness" by James Manley)

As we prepare for the fi rst Joint Assembly of the Anglican Church of Canada and the Evangelical Lutheran Church in Canada, we know that there are some who, like our ancestors in the faith, may be just a little dispirited as we face the challenges of our times. But just as surely as God's Spirit inspired the fi rst generation of believers, that same Spirit

is working in us to give us the words to speak to one another and to those who are seeking something-dare we say, "Someone"-to believe in.

Our coming "Together for the Love of the World" will be a visible sign of the Spirit working in and among us. It will be time to take counsel together for the common good of both our churches and for the common good of our world. It will be a time to set our fears aside and arise with "bold new decisions."

As we wish you blessings for Pentecost we ask your prayers for the Joint Assembly. May the Spirit preside in our midst and lead us in a yet deeper and broader common witness to the gospel of Christ.

The Most Rev. Fred J. Hiltz
Primate
Anglican Church of Canada

Bishop Susan C. Johnson
National Bishop
Evangelical Lutheran Church in Canada

Statement from the fourth Consultation of Anglican Bishops in Dialogue

2013-05-08T08:00:00-05:00

The following statement was released by the Consultation of Anglican Bishops in Dialogue after their fourth meeting May 2 to 5 in Cape Town, South Africa. More information, and other statatements from the Consultation, are also available online.

A Testimony of Hope
The fourth Consultation of Anglican Bishops in Dialogue

The fourth consultation among Canadian, American and African bishops took place in Cape Town South Africa from Thursday May 2^nd to Sunday May 5^th 2013. We met in the context of worship, prayer, Scripture reading and the breaking of bread. Through the presentation of papers, continuing conversation, and growing relationships we engaged in dialogue both in sessions and over meals. We came from South Sudan, Malawi, Burundi, Ghana, Kenya, South Africa, Canada, Zambia and the United States. We continued the same process as in the past of inviting people from different dioceses to reflect on God's mission in their contexts, this time using the lens of reconciliation, in accordance with Paul's exhortation:

Therefore, if anyone is in Christ, the new creation has come:^[a] The old has gone, the new is here! ¹⁸All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: ¹⁹that God was reconciling the world to himself in Christ, not counting people's sins against them. And he has committed to us the message of reconciliation. ²⁰We are therefore Christ's ambassadors, as though God were making his appeal through us. We implore you on Christ's behalf: Be reconciled to God. (2 Corinthians 5:17-20)

We engaged in theological reflection on reconciliation, and we heard presentations about the reconciliation process in Burundi, the Truth and Reconciliation Commission in Canada, reconciliation in The Episcopal Church, and the Truth and Reconciliation Commission in South Africa. We heard examples of people throughout Africa and North America intentionally seeking to meet with those from whom they differed.

We heard stories of such pain and of new life that was made possible by God's grace mediated through compassionate ministry, that many times we were left in silence and tears. We witnessed profound hope in God's transforming presence in even the most conflicted of situations which the world might call hopeless.

Our time in Cape Town was greatly enriched by the opportunity to visit local ministry initiatives: Fikelela Children's Centre — part of the diocese's HIV/AIDS ministry; the Fusion project in Manenberg — a ministry that seeks to inspire, partner with, and equip the church to see high-risk youth restored to Christ and community; Sweet Home Farm — a broad based intervention of the church in an informal settlement of some 17,000 people where ministry includes HIV/AIDS support, forming a church community, a Seniors club, health and welfare initiatives and a restaurant; and The Warehouse — a ministry initiative that provides a place for support, both spiritual and physical, for poorer communities and which equips people from many churches to serve in new ways. We had heard in our theological reflection that the Christological foundation of the Church's ministry pushes us to pragmatic actions and commitments in the real situations of conflict and division where we live. On our local visits in Cape Town we were humbled by what we saw and our hearts were full as we heard story upon story of sacrificial ministry and steadfast commitment to the work of reconciliation. Our daily eucharists were held in St. George's Cathedral. We had the opportunity to share in Sunday worship in churches around the city and to meet local congregations. The grounding in the local situation enlivened and inspired our conversations.

We recognized that we have inherited the ministry of reconciliation from our Lord Jesus Christ; that God's mission is not a human achievement. It is something we are called to live into and to share. We observed that the engagement in the ministry of reconciliation is a costly process because it involves facing positive and negative truths about others and about ourselves with courage, honesty and humility.

We observed that a key part of the ministry of reconciliation is about reclaiming the humanity and dignity of those who have been dehumanized in various ways. It involves the preservation of the identities of those being reconciled to one another in Christ. It gives the powerless a voice to take up the challenge of speaking truth to power.

We observed that one of the dynamics of our group involved the history of colonization; that our present reflects the stories of both the colonized and colonizers. We talked about the dehumanizing parts of our history that fly in the face of our commitment to respect the dignity of every human being. We named many challenges in our contexts as evidence of systemic and spiritual evil in addition to identifying situations where the presence of God's transforming grace was evident.

We recognized that the church is called to be a place of safety and refuge with an authentic ministry of reconciliation but, regrettably, the church can also be a source of victimization of others. We agreed that we need to acknowledge our part in conflicts that cause pain to people in order to become credible leaders and partners. We reflected on the statement that "To repent is to know that there is a lie in our hearts" of St. John of Kronstadt. We noted the importance of the church's public apologies and of its participation in healing processes. We shared examples from the South African and Canadian Truth and Reconciliation Commissions (TRC), the reconciliation processes in Burundi, South Sudan and the situation in Kenya following the post-election violence in 2007.

We realized that it is only in speaking the truth in love to each other that we can understand each other's contexts. We believe that this helps to reduce prejudice and misunderstandings. There can be no reconciliation without truth.

We heard of situations of such conflict that people were afraid to ‘pray with their eyes closed'. We were challenged to transform that phrase so that we could ‘pray with our eyes open' — not out of fear, but because of a courageous willingness to face the truth. We discussed the role of the Church (as an ecumenical body) in reconciliation and the unique role of the Anglican Communion as a linking factor in many places. We acknowledged that this work of embracing reconciliation continues to be a work in progress within our communion.

We see our dialogue as having grown out of the recommendations of Lambeth 2008 and we believe that our work is important in building towards Lambeth 2018. We committed ourselves to share our learnings from these dialogues with the bishops and dioceses in our provinces and with others we meet. We would encourage similar dialogues across the Communion, dialogues that grow organically with emerging agendas as a way to develop understanding, build trust and foster reconciliation. These may be small regional gatherings. We suggest that such dialogues include opportunities to visit and learn from the ministries of the local church.

We observed that sin infects systems as well as individuals. We reflected on the church's responsibility to help people to see when the truth has become distorted and to speak out against systemic evil that leads to disrespecting the dignity of human beings which inhibits the proclamation of the gospel in every culture. We noted that the witness of the church is to stand beside people as they tell their stories as well as to listen to their stories with compassionate hearts.

We discovered in each of our contexts that the Church has a unique role in proclaiming and embodying a positive vision of the future. We have found that God has planted the seeds of our positive future in our past.

We started a discussion on how we can be part of the reconciliation of the refugees and outcasts in our midst. We were challenged to consider the role of the Church to engage with the Diaspora of one another's community, so that the ministry of reconciliation can continue and that these people may be resources to their own homelands for peace rather than the perpetuation of conflict.

We acknowledged that none of us has exclusive ownership of the truth. We understand that when all our stories are told we come to a fuller understanding of the truth. This meeting has confirmed the relational nature of the church and the understanding that all of us bring only a piece of the truth. We affirm once again that dialogue is essential to exploring the nature of theological truth that looks at what God is constantly revealing.

Our meeting in Cape Town had an added depth to it because we were all aware of the enormous work of reconciliation in South Africa following the time of Apartheid. We were blessed by the presence of Mary Burton, former Truth and Reconciliation Commission (TRC) commissioner in South Africa. Hearing the stories of that time and watching footage of the TRC hearing, reminded us as a group that it is in the sharing of the stories of reconciliation by our global brothers and sisters that we are encouraged to pursue all that works for good (Romans 8:28).

We resonated with Mary Burton's advice to us to ‘be mindful of the degree of hurt that so many people have, and to make provision for those hurts to be heard'. When stories remain untold disintegration follows. This is both an ongoing challenge and opportunity for the Church. In all our relationships we should try to be peace seekers.

We were also blessed and encouraged by the presence of Canon David Porter, the Archbishop of Canterbury's Director of Reconciliation. Canon Porter observed that Anglicans sometimes have "bad" fights, but need to learn how to have "good" ones, because there will always be points of conflict in our relationships. This gathering has had all the hallmarks of what good conversation should look like. Because we are all in Christ, we belong together.

We agreed that reconciliation is a gift of the Holy Spirit and only by the Grace of God are we reconciled.

We leave Cape Town with great hope. We have heard testimony of new life arising out of the most difficult circumstances and of Christ's power of reconciliation healing the most tragic situations. We feel encouraged and empowered in our ministry and in our mission.

We extend our thanks to Bishop Garth Counsell and his local organising committee for their hard work and Marion Counsell for hosting us on Sunday evening. We thank Archbishop Thabo Makgoba for his hospitality in welcoming us to Bishopscourt and we extend our thanks to the members of the diocese of Cape Town for the warmth of their welcome. We thank the Rev'd Eileen Scully, although unable to join us, for preparing the handbook we used for worship. To the Rev'd Canon Isaac Kawuki-Mukasa who coordinated our meeting and provided wonderful support, we offer our sincere gratitude.

Cape Town, South Africa, May 5, 2013

The Rt. Rev'd Jane Alexander — Diocese of Edmonton, Canada
The Rt. Rev'd Johannes Angela — Diocese of Bondo, Kenya
The Rt. Rev'd Michael Bird — Diocese of Niagara, Canada
The Rt. Rev'd John Chapman — Diocese of Ottawa Canada
The Rt. Rev'd Garth Counsell — Diocese of Cape Town, South Africa
The Rt. Rev'd Michael Ingham — Diocese of New Westminster, Canada
The Most Rev'd Colin Johnson — Diocese of Toronto & Metropolitan of Ontario
The Rt. Rev'd Julius Kalu — Diocese of Mombasa, Kenya
The Rt. Rev'd Mark MacDonald — National Indigenous Anglican Bishop, Canada
The Rt. Rev'd Sixbert Macumi — Diocese of Buye, Burundi
The Rt. Rev'd David Njovu — Diocese of Lusaka, Zambia
The Rt. Rev'd Robert O'Neill — Diocese of Colorado, USA
The Rt. Rev'd Michael Oulton — Diocese of Ontario, Canada
The Rt. Rev'd Anthony Poggo — Diocese of Kajo Keji, South Sudan
The Most Rev'd Daniel Sarfo — Diocese of Kumasi, Ghana
The Rt. Rev'd Stacy Sauls — Chief Operating Officer, The Episcopal Church
The Rt. Rev'd James Tengatenga — Diocese of Southern Malawi, Malawi
The Rt. Rev'd. Joseph Wasonga — Diocese of Maseno West, Kenya

Observer:

Canon David Porter — The Archbishop of Canterbury's Director on Reconciliation

Staff:

The Rev'd Canon Isaac Kawuki-Mukasa — Anglican Church of Canada

Telling the Anglican story to the world

2013-05-08T08:00:00-05:00

This article originally appeared in the Ministry Report, an Anglican Journal supplement produced by the Resources for Mission department. To learn how your gifts support mission, read the full report online now.

Back in the corporate Canada of the 1980s, video emerged as a bold new way to talk to the troops. The Anglican Church of Canada was in the forefront of Canadian Christian denominations when it established its video arm in 1988, under Lisa Barry.

A vibrant component of the church’s Communications and Information Resources Department, Anglican Video has always been committed to capturing the stories out in the field rather than recording them in the studio.

Its first big project was documenting the inaugural Native Convocation (now called Sacred Circle), a national gathering of indigenous and other Anglicans held over two weeks in Fort Qu’Appelle, Sask., in 1988. Video is an optimal fit for working with indigenous people, says Barry, “because First Nations culture is rooted in oral tradition.”

The church’s video arm has also reached out to encourage the participation of Anglicans at large. In 2008’s award-winning Amazing Grace project, for example, it used social media to collect footage of groups across Canada performing the world’s best-known hymn. The project raised more than $100,000 for suicide prevention in northern Canada.

“People were even using their cellphones to send in their versions,” says Barry.

In a similar spirit, 2010’s Silent Night project collected videos of church communities singing renditions of the beloved carol and at the same time raised funds for the military ordinariate.

Another priority is its documentation of the physical and emotional abuse in the Indian residential schools, a testimony that Anglican Video initiated in 1990.

“That has probably been our most groundbreaking work,” says Barry. Her award-winning documentary Topahdewin: The Gladys Cook Story continues to be an important resource work for anti-racism and social work.

Anglican Video’s story has been one of rapid technological change. In the early years, Barry could scarcely lift the bulky cameras of the day and had to hire help.

Now she travels light with digital camcorders and sometimes does the shooting herself. She can edit footage on a laptop anywhere and upload it immediately, instead of sending tapes to Toronto.

Nowhere was this more useful than at the summer 2012 gathering of Sacred Circle. “We were able to immediately edit key moments we wanted to share and get them up on the site the same evening,” says production manager, Becky Boucher.

Barry and Boucher also produce resources for Anglican parishes and individuals, as well as material for broader faith audiences on spiritual topics ranging from baptism and prayer to pilgrimage, prophecy and Bible study.

But their main focus is communicating the Anglican perspective.

“We remain committed to telling the Anglican story to the world,” says Barry. “It’s the most important thing we can do.”

How would you pray for the media?

Ali Symons — 2013-05-03T08:00:00-05:00

A Church of England call for prayers for the media has prompted reflections on the Canadian context.

Christians and churches in the United Kingdom have been encouraged to pray for the media on May 12, responding to a call issued by Christian charity the Church and Media Network.

Canadian Anglicans have responded to this call by reflecting on the media landscape in this country. Following are three insights from Anglicans involved with communications and journalism in Canada.

Archdeacon Paul Feheley, interim editor of the Anglican Journal:

"The 'call to prayer' will be handled very differently by faith groups around the world because of a variety of relationships with the media. For Canada, my prayer would be centred on building a better relationship between the church and the secular media. A renewed relationship would create opportunities for the media to tell the church's stories of justice that, at the present time, are too often neglected, but for which society has an abiding interest."

Robert Snow, recent graduate of Carleton University's Master of Journalism program, and director of A Leap of Faith documentary:

"I would suggest that people pray that the media can continue to restructure itself, to better value young additions to the industry. I might also pray that the media try harder to overcome the temptation to indulge in opinion-only coverage. Finally, I would pray that the wider community try harder to recognize the work of the media, and be willing to pay for the invaluable service they provide, in the interest of preserving democracy and righting wrongs in society."

The Rev. Canon Milton Barry, chair of General Synod's Communications and Information Resources Committee:

"I will pray first and primarily for those who are on the front lines of the media, that is for investigative reporters who seek to provide the general public with 'the whole story.' May God grant them grace,courage,wisdom and compassion.

"I will then pray for the owners of the media outlets that they would be graced to be encouragers and defenders of their front line reporters.

"And finally I will pray that both might be instruments for good in contributing to the knowledge that allows society to grow in civility."

How would you pray for the media? Join the conversation on Facebook. (Membership required.)
To learn more about Christian perspectives on contemporary media issues, explore resources provided by the World Association for Christian Communication, an international organization that promotes communication as a basic human right.

This summer, act for Indigenous justice

Ali Symons — 2013-05-03T08:00:00-05:00

Summer 2013 will be a season of landmarks for Canadians committed to truth, reconciliation, and equity between Indigenous and non-Indigenous Peoples. June 11 is the fifth anniversary of the prime minister's apology for residential schools, and Aug. 6 is the twentieth anniversary of the Anglican Church of Canada's apology for residential schools.

Canadian Anglicans are reflecting on what progress has been made since then—within our culture and within our church.

"It seems to me as if several streams are beginning to converge," said Henriette Thompson, General Synod's public witness coordinator for social justice.

"The Truth and Reconciliation Commission provides a growing space for deepening commitments among churches, Indigenous leaders, and government. Indigenous youth are actively participating in movements for change and culture and language recovery. Indigenous Anglican aspirations for self-determination are moving forward. Faith communities are supporting greater equity for Indigenous Peoples through KAIROS and its partners—for example, the I am a witness campaign.

"We are working hard to raise awareness and promote participation."

Several campaigns are available in upcoming months for people and parishes who want to show their commitment to these diverse, but interrelated, issues of Indigenous justice.

1. Organize a June 11 walk and letter-writing event for First Nations children

Our Dreams Matter Too is a June 11 walk and letter-writing event calling for equity for First Nations children—that they be raised safely at home, receive a solid education, and be proud of their cultures. This event is a collaboration between KAIROS (Canadian Ecumenical Justice Initiatives) and the First Nations Child and Family Caring Society. For a sample letter, a list of walks, and to register your participation, visit the Our Dreams Matter Too site.

2. Make and share a Ribbon of Reconciliation

Launched in 2012 by the Truth and Reconciliation Commission (TRC), this flexible project encourages non-Indigenous and Indigenous Peoples to give or exchange ribbons to symbolize their commitment to reconciliation. Actions could include an exchange of ribbons between children on and off reserve, or a gift from a church to a local band. Already Canadian Anglicans have found this project offers a helpful way to participate in local TRC events.

An online Ribbons of Reconciliation parish action kit is available. The kit includes an introduction to Ribbons of Reconciliation and a how-to, both provided by the TRC.

3. Use suggested prayers and readings for National Aboriginal Day
Churches may wish to mark National Aboriginal Day (June 21) by using the prayers and readings approved at 2010 General Synod. These propers follow the theme "Journeying together in partnership." In 2011, the Primate wrote a letter of commendation for these propers, noting that, "Some of our prayers express contrition, some thanksgiving, and some express our strong need for the continuing guidance of the Creator."