That NEC consider forwarding a resolution to General Synod recommending that a "No Debate List" procedure be adopted for use by General Synod, 1995, as follows:
a) The Resolutions Committee shall identify resolutions likely to be approved without debate. Those resolutions shall be listed, by number and title, on a "No Debate List" on the Orders of the Day.
b) The "No Debate List" shall be read at the beginning of the first session of the day.
c) When the "No Debate List" is read, upon the request of any member of Synod who wishes to speak against a resolution on this list, the resolution shall be removed from the list and be scheduled for debate at a time arranged by the Agenda Committee.
d) Resolutions remaining on this list shall be decided without debate.
That the above resolution be referred back to the Organization Committee for further work and return to NEC in November 1993. CARRIED #19-05-93
That the Synod of the Diocese of Caledonia petition the NEC of the General Synod of the Anglican Church of Canada to establish as soon as possible an Aboriginal Rights Working Committee, with an appropriate budget, to meet and respond to concerns relating to the effective implementation of General Synod resolutions in the areas of Aboriginal justice and land rights, beginning with the 1969 Hendry Report recommendations.
Funding for Master of Divinity Degree #035-08
Seconded by Mrs. V. Samaha
That the Synod of the Diocese of Calendonia commends the initiative taken by the Native Ministries Consortium and the Vancouver School of Theology in providing a Master of Divinity degree by extension for persons engaged in Native ministry, which is culturally sensitive and which employs learning methods that involves the local community; and we petition the NEC of the Anglican Church of Canada to provide the Anglican share of the funding for this ecumenical venture in order to ensure its permanent financial viability.
Funding for Telecommunication/Inter-Anglican Information Network #035-09
Seconded by Bishop C. Williams
Whereas the Diocese of Caledonia has pioneered the use of electronic mail as an effective and cost-saving way of fulfilling our mission and ministry; and whereas the joint meeting of the Standing Committee of Anglican Primates and the Anglican Consultative Council has called for the continuation of the Inter-Anglican Information Network as a co-ordinated and interrelated "Network of Networks", drawing together as partners the emerging computer networks serving the Anglican Communion, be it resolved that the Synod of Caledonia petition the NEC of the Anglican Church of Canada to urge the Program Committee to make funds available during the next two years for the further development of telecommunication within the Anglican Church of Canada and to make funds available to support the work of the Inter-Anglican Information Network.
Training of Native Ministers #035-10
Whereas the Anglican Church of Canada recognizes its participation in the destruction of the First Nations' cultures and societies, through residential schools and in other ways, and whereas many Native people are suggesting a variety of ways in which the Church might make restitution for these past acts, and whereas Anglican Native congregations from coast to coast continue to press for properly trained, fully supported, Native clergy, but are inhibited in this regard because of the lack of funds, be it resolved that the Synod of the Diocese of Caledonia petition the NEC to re-allocate its funding priorities for the next 30 years in order to support the training of Native ministers, through culturally appropriate educational programs and to make certain that all such parish ministries are supported financially.
That motions #035-07, 08 and 10 be referred to the Program Committee for consideration, in consultation with the Council for Native Ministries; that #035-08 and 10 also be referred to the Committee on Ministry; and that motion #035-09 be referred to the Program Committee. CARRIED #28-05-93
That the following four persons receive the Anglican Award of Merit in 1992: Phyllis Creighton, Toronto; Diane Maybee, Ontario; Beryl Reid, Central Newfoundland; Lawrence Whytehead, Rupert's Land. CARRIED #07-03-92
That this National Executive Council approves and adopts the document on Native Spirituality as appended to the report of the Doctrine and Worship Committee. CARRIED #41-03-92
#008 09 92 03
Appendix A of the Report of the Doctrine and Worship Committee [to the National Executive Council] March 1992 [as appended to NEC Minutes]
At the request of the Council for Native Ministries, the National Executive Council directed the Doctrine and Worship Committee to develop a statement which could give support to and encourage elements of native spirituality.
The entry in the Minutes of the National Executive Council, October 1989, reads as follows.
Report of Council for Native Ministries
Nina Burnham, Chairperson, the Reverend James Isbister, the Reverend Arthur Anderson and the Reverend Laverne Jacobs addressed the National Executive Council.
Moved by: Dr. D.N. Maybee
Seconded by: Rt. Rev. C. Lawrence
That this National Executive Council:
1. Receive the following resolution proposed by the Council for Native Ministries;
2. Request the Doctrine and Worship Committee, in consultation with the Council for Native Ministries, to develop a statement which would respond to the concerns addressed in the report; and
3. Report its progress to the next meeting of the National Executive Council.
The Council for Native Ministries' motion reads:
To endorse and pass the following resolution from the Council for Native Ministries:
Whereas the Native people cannot be considered as being a homogenous people or just another disadvantaged ethnic group within Canadian society,
Whereas the Native people represent a total development of an aboriginal race within their home land,
Whereas the Native people were self-sufficient (politically, economically, socially and spiritually) prior to European contact,
Whereas the Native people had a special relationship with the land and the Creator God and had their own forms of expressions of worship, praise, and thanksgiving, and
Whereas the native people have accepted Christianity and its teachings,
Therefore, be it resolved that the official church acknowledge and recognize the legitimate presence of the subsistence-oriented reality of Native peoples.
and be it further resolved that the official church produce a statement on the question of Indian Spirituality and its application within the church and services.
In response to this directive, a small group of members of CNM and D&W spent a day together to try to begin to develop a statement.
The day began with the eucharist in which the presiding celebrant (a member of CNM) introduced those present to some of the symbols of native spirituality.
As discussions progressed throughout the day, several things became apparent. First, it was clear that `native spirituality' and its manifestations are not uniform from coast to coast. Second, not all members of CNM, and therefore we may assume not all native people, have the same attitude to, nor experience of, native spirituality. At the same time, it seems that it would be quite incorrect to speak of spiritualities in the plural because there are clearly some elements which form a common thread. The inter-relatedness of the created order is one obvious example. The respect for, and consequent expectations of, elders is another.
Our experience leads us to the prologue to the gospel according to John, where we find guidance as we consider the aspirations of native Christians to bring out of their treasure things both old and new (Mt. 13.52).
The prologue affirms that, `In the beginning was the Word, and the Word was with God, and the Word was God ... all things came into being through him, and without him not one thing came into being .... and the Word became flesh and lived among us' (Jn 1.1., 3a, 14a). We believe that the incarnation of the Word of God in a particular time, culture, and person is for all people and for all times. The stamp of the Word of God in creation and re-creation is not tied to western European culture, or the society of the North Atlantic, just as it was not tied irrevocably to the Jewish culture of the first century of the common era.
We reaffirm the York Statement of the International Anglican Liturgical Consultation (`Down to Earth Worship: Liturgical Inculturation and the Anglican Communion', Findings of the Third International Anglican Liturgical Consultation, York, England 21-24 August 1989), which includes the following declaration of principles.
"The incarnation is God's self-inculturation in this world, and in a particular cultural context. Jesus' ministry on earth includes both the acceptance of a particular culture, and also a confrontation of elements in that culture. When Jesus in turn commissions his disciples with `As the Father has sent me, so I send you' they too are to pursue the mission which the Holy Spirit gives them by relating to their society incarnationally. They are to adapt themselves to different cultures (`as a Jew to the Jews, as a Greek to the Greeks') but also to confront the culture where it is contrary to the good news or to God's righteousness. Thus, just as language forms change from one place to another, so the whole cultural appropriateness of styles and expressions of worship should be ready to vary similarly."
We recognize that the church has not always done this well. Rather than seek the incarnation of the Word in a particular culture, or discover the presence of the creating Word within a culture, missionary endeavour has often been confused with the imposition of a new and foreign culture, although every society and culture where the gospel is proclaimed is called to express it in terms which are meaningful to its own people.
It is a basic principle of Anglican theology that the celebration of the good news of the Word active in creation and incarnate in Jesus should find expression in the rites and ceremonies of different cultures. The Doctrine and Worship Committee therefore calls all people of the Anglican Church of Canada to encourage the native expressions of faith in ways which are meaningful to them. Members of the Committee equally ask their native brothers and sisters to share with and teach the whole church, as appropriate, those elements of native spirituality which will strengthen us all in our common journey.
a) That General Synod 1992 be asked to approve the merging of the Apportionment and Assessment Budgets into one budget, beginning in 1994, and that the dioceses be given adequate notice of the implications of this proposal.
b) That National Executive Council recommend for consideration by General Synod a new budgeting process, beginning with the 1994 budget year, which would permit the A & F Committee to use the prior year's diocesan support of the national budgets as the base. To that base would be applied the percentage change in the combined budget spending ceiling in relation to the prior years, plus 3%, to arrive at the diocesan support for the combined budget; and that the "fair share" formula calculations continue to be made, for purposes of comparison.
c) That these two resolutions be sent to all dioceses, after approval by NEC, to enable diocesan finance and executive committees to discuss their implications for the dioceses, with a request that a report be sent to the Administration and Finance Committee prior to the March 1992 meetings, so that further refinement may be considered by NEC.
That resolution (a) above be affirmed and that resolution (b) be rescinded.
The mover and seconder agreed to change the date from 1994 to 1997, and to add the words "after appropriate amendments to the Constitution and Canon VI are approved at the 1995 General Synod"; and to add at the end of motion (a) the following words "and that, where requested, consultation be entered into with national committees and dioceses for discussion of the procedures proposed."
The motion, as revised, now reads:
That General Synod 1992 be asked to approve the merging of the Apportionment and Assessment Budgets into one budget, beginning in 1997, after appropriate amendments to the Constitution and Canon VI are approved at the 1995 General Synod;
that the dioceses be given adequate notice of the implications of this proposal;
that, where requested, consultation be entered into with national committees and dioceses for discussion of the procedures proposed; and
that resolution (b) regarding a new budgeting process (see page 40) be rescinded. CARRIED #45-03-92