The suspended motion [see page 17] was returned, as revised.
Moved by: Archdeacon D. Ashdown
Seconded by: Dean J. Merrett
That this Council of General Synod endorse the general principles included in the Proportional Giving Proposal for Diocesan Funding of National and International Mission and Ministries of the Anglican Church of Canada and ask the Financial Management and Development Committee to take into consideration alternate models and the discussion at this Council, in presenting to General Synod the following resolution:
That this General Synod adopt the Proportional Giving Proposal for Diocesan Funding of National and International Mission and Ministries of the Anglican Church of Canada.
That the word "present" replace "take into consideration" and the words "as discussed" replace "and the discussion" (before `at this Council'). CARRIED
The paragraph now reads:
That this Council of General Synod endorse the general principles included in the Proportional Giving Proposal for Diocesan Funding of National and International Mission and Ministries of the Anglican Church of Canada and ask the Financial Management and Development Committee to present alternate models as discussed at this Council, in presenting to General the following resolution:
The mover and seconder agreed to remove the word "as" after "models" and replace it with the words "including those".
The amended motion now reads:
That this Council of General Synod endorse the general principles included in the Proportional Giving Proposal for Diocesan Funding of National and International Mission and Ministries of the Anglican Church of Canada and ask the Financial Management and Development Committee to present alternate models, as discussed at this Council, in presenting to General the following resolution:
That this General Synod adopt the Proportional Giving Proposal for Diocesan Funding of National and International Mission and Ministries of the Anglican Church of Canada.
Resolved, That the report of the Committee on Records (23) as follows be received.
(Journal 1921, Page 85.)
Your Sub-Committee on Records desires to report as follows:
1. After consultation with the Registrar of the General Synod on the Subject of the preservation of the Records of the General Synod, your Committee finds that copies of the Journal and Convening Circulars of the Synod have been placed in the Dominion Archives for safe keeping, where they are properly cared for and indexed, and where those interested naturally go for information.
2. Your Committee finds that the Provincial and Diocesan Synods preserve their own Records, and would recommend to the proper authorities of the Synods that they also be placed in the Dominion Archives for safe keeping.
3. To preserve Church Historical matter other than the items mentioned in Clauses 1 and 2, would involve expense and labour neither of which does your Committee know at the present time to be available for the purpose. Some one capable of such work would have to travel about our large country under heavy expense for travelling and hotels, to collect information and documents, and then there would be the further expense of storing and printing the list of the same, to say nothing of stationery, cost of copying, etc.
Moreover, whoever would be given this work to do would have to be a man of experience; to place it in the hands of an inexperienced person would be a waste of money. Under all the circumstances, therefore, your Sub-Committee cannot recommend that further action be taken.
Note - The Registrar of the General Synod keeps his Records in the vault of the Royal Trust Company, Ottawa.
All of which is respectfully submitted. James Toronto, John Fredericton, Charles L. Ingles.
"Proceedings of a conference sponsored by the Association of Canadian Studies and the Graduate Centre for Religious Studies, University of Toronto, held at the Ontario Institute for Education, Toronto, on May 23-26, 1984".
"[E]dited by William Westfall, Louis Rousseau, Fernand Harvey [and] John Simpson".
Text in English and French.
"Association for Canadian Studies, Volume 7, 1985".
Includes bibliographical references.
Contents: Introduction / William Westfall -- Mutations de la culture religieuse au Quebec = Transformations within the Religious Culture of Francophone Quebec / Fernand Dumont -- Providence to Progress : The Migration of an Idea in English Canadian Thought = De la providence au progres : le cheminement d'une idee dans la pensee anglo-canadienne / Richard Allen -- Dimensions messianiques du catholicisms quebecois au dix-neuvieme siecle / Gabriel Dussault -- The End of the World : An Aspect of Time and Culture in Nineteenth Century Protestant Culture / William Westfall -- L'Eglise catholique au Quebec : de la fin d'un monopole au redeploiement danse une societe plurielle / Raymond Courcy -- Society, the Sacred and the Secular : Sociological Observations on the Changing Role of Religion in Canadian Culture / Roger O'Toole -- Les nouvelles religions dans la dynamique socio-culturelle recente au Quebec / Roland Chagnon -- Federal Regulation and Religious Broadcasting in Canada and the United States : A Comparative Sociological Analysis / John Simpson -- Religion catholique et valeurs morales des femmes au Quebec au XXe siecle / Monique Dumais -- Amerindian Responses to French Missionary Intrusion, 1611-1760 : A Categorization / Cornelius J. Jaenen -- Religion and rapports interculturels au Canada / Robert Choquette -- Religion, Ethnicity and Identity : Placing the Immigrant within the Church / Roberto Perin -- Mythes et symboles fondamentaux dans la litterature quebecoise / Yvon Desrosiers -- Religious Symbolism in Recent English Canadian Fiction / Dennis Duffy -- Le role de l'Eglise dans l'histoire de la vie musicale au Quebec / Marie-Therese Lefebvre -- Sacred Harmonies : The Congregational Voice in Canadian Protestant Worship, 1750-1850 / Margaret A. Filshie -- Religion et la peinture : bilan de la question au Canada francais / Laurier Lacroix -- Signs of Reform : Aspects of a Protestant Iconography / Alish Farrell -- Art moderne et catholicisme au Quebec, 1930-1945 : de quelques debats contradictoires / Esther Trepanier -- Dominant Patterns of Christian Life in Canada and the United States : Similarities and Differences / Robert T. Handy -- A Vision Shared ? : `The Catholic Register' and Canadian Identity before World War I / John S. Moir -- God's `Flower of Hope' : The Religious Matrix of Quebec's Independantisme / Tom Sinclair-Faulkner -- The Dene and Project North : Partners in Mission / Roger Hutchison.
Canadian issues / Association for Canadian Studies ; v. 7
Revised and expanded edition of the author's 1988 publication, "Jamestown Commitment".
"With her wonderful story-telling style, [the author] traces the complex history of the American Indian/Native Alaskan communities as they encountered the Anglican Communion over many generations across the North American continent". -- Foreword, p. [vii].
Includes bibliography: p. -380 and index.
Contents: Foreword / Steven Charleston -- Preface dated Epiphany 1997 / Owanah Anderson -- Colonial Efforts to Introduce Anglican "Christian Civility" -- The Anglican/Episcopal Church and the Great Iroquois Confederacy -- Minnesota: Well-Spring of Work in the West -- Niobrara: The Great Sioux Nation -- The North Dakota Mission -- Oklahoma: Too Late with Too Little ! -- The Episcopal Church in Navajoland -- Episcopal Work in the Mountains and Desert -- The Episcopal Church's First 100 Years in Alaska -- Indians in the Cities -- Twentieth Century Southern Revival -- From Survival to Self-Determination: The Last Half of the 20th Century -- Appendix A: Chronology of Anglican/Episcopal Mission to Native Americans in the United States -- Appendix B: A Survey of Native American Episcopal Ministry: 1997 -- Appendix C: Episcopal Council of Indian Ministries [San Jose Declaration] -- Appendix D: Statement of Self-Determination [Winter Talk 1995] -- Selected Bibliography -- About the Author -- Index.
Author is the staff officer for Native American Ministries at the national office of the Episcopal Church and a member of the Choctaw nation.
"Prepared for National Network for Aboriginal Mental Health Research in partnership with the Aboriginal Healing Foundation."
"Edited by James B. Waldram".
"In 1992, a national team of researchers was funded by the Canadian Institute of Health Research (CIHR) to form the National Network for Aboriginal Mental Health Research. One of the funded projects within this network was 'Models and Metaphors of Mental Health and Healing in Aboriginal Communities'. Working in conjunction with the Aboriginal Healing Foundation (AHF), several goals for this project were developed. .... In this publication, we wish to provide a substantial body of data and a pragmatic analysis built around passages offered by the clients and therapists/healers themselves. We want this report to offer guidance to other Aboriginal groups considering their own development of healing programs and to existing health care programs that are interested in developing more culturally appropriate services for an Aboriginal clientele. ..... An important theme that emerges from all of the chapters is the cultural, age, and gender heterogeneity of the client or patient base that is served by these programs. Of particular note, the researchers found that relatively few research participants had personal experiences as residential school students. Rather, what we found is that the legacy of the residential school system has left a deep impact on the social, cultural, and psychological make-up of these individuals. People continue to suffer because of the far-reaching impact of the schools, be it within their own families and communities or intergenerationally because of dysfunctional behaviours passed down from parents or grandparents who did attend. Combating this complex legacy is exactly what these programs are designed to do". pp. 1, 3.
Contents: Contributors -- The Models and Metaphors of Healing / James B. Waldram -- The Community Youth Initiative Project / Naomi Adelson and Amanda Lipinski -- Making the Intangible Manifest: Healing Practices of the Qul-Aun Trauma Program / Jo-Anne Fiske -- Moving Towards Healing: A Nunavut Case Study / Christopher Fletcher and Aaron Denham -- The Pisimweyapiy Counselling Centre: Paving the Red Road to Wellness in Northern Manitoba / Joseph P. Gone -- Building a Nation: Healing in an Urban Context / James B. Waldram, Rob Innes, Marusia Kaweski, and Calvin Redman.
"The post-schools reconciliation era offers us a unique opportunity to establish personal one-on-one relationships with Indigenous people. .... We don't know much about Indigenous communities. .... We have an opportunity of meeting one another simply as people. Write me a letter. I will write one in return. I will tell your what I did yesterday and you tell me the same. How are we alike ? How do we differ ? What is the weather like where you are ? We had snow today. .... Governments will do what governments do and provide those things they should provide, or not. But a sense of belonging, of having value comes from talking to and being with others. Let me know what you think. Let's start the conversation".
"The fifth volume of 'The Dancing Sun' will be available this Fall  from the Anglican Book Centre. 'The Dancing Sun' is a joint publication of the First Nations Ecumenical Liturgical Resources, History and Publications Board with the United and Anglican Churches. It aims to provide culturally relevant Christian education materials for the Aboriginal community and promote cross-cultural understanding. This volume focuses on the stories of native Elders". [Text of entire article.]
In an ecumenical news conference in Ottawa on 30 March 2016, "The Anglican Church of Canada and six other Canadian churches and religious organizations have declared their commitment to Call to Action #48 issued by the Truth and Reconciliation Commission (TRC)". "Call to Action #48 is aimed at implementing the principles, norms and standards of the United Nations Declaration on the Rights of Indigenous Peoples as the framework for reconciliation. It was the only one of the 94 Calls to Action that challenged the churches and faith groups to respond by March 31 ". "Bishop Mark MacDonald, National Indigenous Anglican Bishop, delivered the ecumenical statement on behalf of the group. 'The commitment to Call to Action #48 represents a vital step forward for the church.', he said. 'If it lives into, embodies and follows the Call, it will bring a transformation in the relationship with Indigenous peoples and within the church'". "TRC Commissioner Marie Wilson responded to the statement on behalf of the three-member commission headed by Justice Murray Sinclair". "Wilson said the Calls to Action were made in response to the 7,000 people who spoke to the commission during its hearings. "We did not issue them to make people feel comfortable or invite them into a process of reconciliation that would amount to a kinder, gentler form of assimilation', she said. Calls to Action are imperatives, added Sinclair".
After consulting with the Maori of the Anglican Church of Aotearoa, New Zealand and Polynesia, the Episcopal delegates to the Anglican Indigenous Network called for the establishment of an Indigenous Theological Training Institute (ITIT) in 1995, based in Minnesota. One of the major goals of the Institute will be training candidates for leadership roles in the church, including ordained clergy. There is a need for more native clergy.
The Primate, Michael Peers, reflects on the effects of the apology he offered to native people for what had happened to them in residential schools. The apology, which was made at the 1993 Native Convocation had important healing consequences then and later. "The first consequence was seen at the convocation: the apology was followed by a healing service .... Saying `I am sorry' has helped [those present] not just to feel free, but to consider taking their own steps towards healing. The words offered freedom and power for people who needed both". The primate also describes how the hearing of the apology had had a healing effect on a man whose family were Metis and who had felt himself excluded from the community. "He identified instantly with the pain of the people in the video, with their moves, to paraphrase the prophet Hosea, to change from `not a people' to `a real people'."
"On April 18 , bishops, clergy and staff from the Anglican Church of Canada and the United Church of Canada gathered at St. Mark's Anglican Church in London, Ont., to celebrate [Laverne] Jacobs' 35-year ministry as a priest, a member of General Synod staff, and as an elder." "Canon Jacobs, 68, served at the Anglican church's national office for nine years (1987 to 1996), and staff person for the Council on Native Ministries (precursor to the Anglican Council of Indigenous Peoples) and later, as native ministries co-ordinator. He left to go back as priest in his home community at Walpole Island, an Indian reserve situated between the province of Ontario and the U.S. state of Michigan. Six years later, he joined the United Church's national office, becoming its first native ministries co-ordinator". Jacobs was baptized and raised in the United Church of Canada but later became an Anglican priest. "Canon Jacobs has written a lot about his struggles as a native youth who grew up in the 1950s and 60s ashamed of his culture, and as a native priest whose spiritual formation was shaped by Western theology. Fresh out of Huron Theological College, he embraced the Christian traditions and dismissed native traditions and spirituality as 'inherently evil and pagan'. But after 'a long and painful journey' and with the help of other priests and elders, Canon Jacobs realized that the native spirituality that he feared, in fact, helped to sustain him". "He recalls as one of the highlights of his time with the Anglican church, the first Sacred Circle gathering in 1989." "He acknowledges that while much has changed in terms of native and non-native relations, 'there's still work to be done in right relation'. For native people, 'there's still the issue of trust', he says. 'The dominant society probably doesn't feel that it needs to [do more], that everything's fine'."
"Earlier this year , the Kenyan Church released a shame list of politicians that it alleged were corrupt. The initiative gained the backing of other churches in the country, and put much needed pressure on Kenya's government to start corruption policing."
Six photographs with caption: "A liturgy to remember. St. Boniface Anglican Church in Voslooros, the Diocese of the Highveld, with their Bishop the Rt. Rev. David Beetge, welcomed a delegation that had been to Swaziland [8-10 July 2004] with the Archbishop of Canterbury on their return journey. Smells, bells, chant, dance, choirs, colourful array and warm hearts and friendly faces greeted the guests. Canon John Peterson preached and the Bishops of Edinburgh [the Rt. Rev. Brian A. Smith] and Washington [the Rt. Rev. John B. Chane] assisted. The overflowing church is soon to build a building to be home to the fast growing congregation. (See article on Swaziland visit [pp. 4-5].)
"The Most Rev. Benjamin Nzimbi, the Primate of the Anglican Church of Kenya (ACK) recently met the new Nigerian High Commissioner to Kenya Mr. S.O.E. Omene who paid him a courtesy call in his office at the ACK [Anglican Church of Kenya] Garden House Office. The two leaders discussed issues of mutual interest to Kenya and Nigeria." "With a strong membership of four million people, the Archbishop said the Church was currently involved in trying to reconcile NARC and LDP parties in order to bring a consensus to the Constitution review process. The Archbishop explained what had brought disagreement between the two partner parties, the role played by the religious organisations (especially the ACK) in bringing reconciliation and the possible consequences of the impasse".
"The process of theological leadership training, whether lay or ordained, has been unconnected and often painful for Native students. What kind of training and curriculum might be more appropriate for Native theological students ? How could we as Native people raise and train our leaders without tearing them asunder [from their tribal affiliation and unique world view] ? This paper is a preliminary attempt to answer these concerns. This is an initial vision for one possible process of Theological Education for the Native community within the Episcopal Church.
I am making the claim that effective education for the Native community must not only be aware of ritual, but must also have ritual as the basis for curriculum. Paula Gunn Allen, Hopi, points out that ritual is the foundation of tribal culture, that is, it is the defining way on [sic i.e. in] which Native people are understood and understand one another" (pp. 127-128).
The author stresses the need for a reformed theological education process to "reflect the communal dialogical and ritualistic nature of our communities and be fashioned for both transforming and liberating education" (p. 130). "As I have stated at the outset of this paper, ritual is primarily identity and meaning-making for the individual and the community. The Native Christian experiences of Church have often been a painful struggle to reorient oneself to a cultural world view that is essentially foreign. When the worship or ritual does not make the connection to local ritual than its effect is questionable. In order to restore the negative impact of centuries of Western cultural imperialism, we must teach in a paradigm that encourages full inclusion of the tribe's values, cultures and traditions" (p. 134).
"We, as Native Episcopalians must create a paradigm that is intentionally collaborative, community centred, and which encourages all voices in the dialogue. The dialogue cannot be limited to those targeted as learners but must also encourage critique, and critical reflection throughout the process of design and implementation. As Allen has said, ritual is always pointing outward, and the Native understanding of ritual, dynamically traditional and changing, is the best ground for the education experience, as it encourages intersection with past, self and group reflection and points always to visions for the future" (p. 136).
Includes a sample curriculum course entitled "The Great Vigil of Easter" intended to take place over 15 weeks from Epiphany to Lent.
Author is a member of the Cherokee nation and an Episcopal priest who was elected Suffragan Bishop of Southern Virginia on 13 October 2001 and consecrated 6 April 2002.
The Rev. Dale Bowers was ordained a deacon at St. John the Evangelist Church, Iffley Road, Oxford by the Rt. Rev. John Salt, the current Bishop of St. Helena and two of the former Bishops. Mr. Bowers, who will graduate from St. Stephen's House, Oxford, "next month" will serve in St. Paul's Cathedral Parish. Article also includes inset description and history of the "Anglican Diocese of St. Helena". Includes three pictures, one of them with caption: "HRH The Princess Anne speaks at the Diocesan Association's annual meeting at Faith House, recalling her visit to St. Helena".
"What is the `Rural Church Movement' ? Among the basic principles which constitute the essential message of this movement are the following: 1. Man's relation to the soil and to the natural resources of the earth is one of stewardship. 2. The Church has a mission to the Community as well as to the individual Christian. 3. The Rural Ministry can be and often should be a life-long vocation. 4. New ways of ministering to widespread rural areas must be tried in view of changed conditions; and the rural priest needs more adequate support in his work. 5. The Rural Church must play an increasingly important part in the life of the WHOLE Church". "Three Rural Schools or Seminars were held this past Summer . This Bulletin contains an account of each one, in order that the experience of those who took part in the Schools might be shared more widely and also that others might be encouraged to attempt something similar. These are in no sense of the word, formal reports, rather they breathe the atmosphere of the respective schools, one held along the sea-girt shore of Nova Scotia, the other two in agricultural settings in Quebec and Ontario. To these reports, there has been added one of the many papers written by the Rev. Allan Read. It describes the setting of the first Rural Training School but it is especially appropriate because it paints vivid pictures of what can happen to a rural church and its community either for ill or for good". -- Intro., pp. , 2.
Contents: Foreword / W.W. Judd -- Introduction / Leonard F. Hatfield -- Rural Training School Diocese of Nova Scotia / C. Russell Elliott -- Rural Seminar Diocese of Montreal / John Peacock -- Rural Training School Diocese of Toronto / Warren Turner -- A Rural Parish and a Rural Church Program / Allan A. Read -- Rural Films.
"The latter years may be a time of loneliness, withdrawal and fears or alternatively a serene flowering of much that has been growing throughout a long life. A skilled and loving ministry to the aging can be an important factor in dispelling the former and supporting the latter and is increasing a challenge and incentive to clergy and people. In meeting this challenge a parish can be greatly enriched through the faith, wisdom and experience of its older members." -- Intro.
Contents: Introduction / Maurice P. Wilkinson -- The Problems of Aging and Old Age / J.R.D. Bayne -- Ministering to the Older Person in the Urban Parish / Paul E.F. Brillinger -- Gaiety and Action / Muriel Hooper -- Bibliography -- A Meditation onAge for use in groups or by individuals -- Addendum -- For Thought and Action.
"It is obvious within our Canadian economy that with a steadily growing core of unemployed in this country every parish is likely to have a number of people in greater or less degrees of debt. The diligent parish priest will undoubtedly be involved with problems of many of his parishioners and may find help in the material in this Bulletin. .... The Council for Social Service is greatly indebted to the Reverend C.R. Elliott, rector of Christ Church, Lantz, Nova Scotia, for the co-ordinating and assembling of findings of a special committee of the Council for Social Service which has been at work during the past year on this topic." -- Intro.
Contents: Introduction / Maurice P. Wilkinson -- Questions for Thought and Study -- Consumer Credit.