"The money you contribute to the ministry of your local parish is shared far beyond its boundaries". "Some of that money is used to fund the ministries of General Synod, and the rest is shared". "Just about one-fifth of the money we get from dioceses (from you !) supports ministries in the dioceses of the Council of the North". "Smaller amounts strengthen partner churches in the Anglican Communion". "Your generosity conveys your spirit and your faithfulness to Sacred Circle, a gathering of indigenous Anglicans that takes place every three years to strengthen and sustain spiritual renewal both among those who attend and in the communities they serve". "At General Synod we are taking serious steps to reduce what it costs to administer the national work of our church. Good administration really matters, but we can be better stewards of God's bounty and leave more for other things. More resources to support an emerging national project in adult Christian formation, more to address the high suicide rates that plague some indigenous communities, more to care for creation. In God's transforming mission, there will always be new work for God's church to take up".
Eight page insert (1-8) with May 2013 issue of Anglican Journal. Anglican Church of Canada Ministry Report. Insert produced by Resources for Mission Dept.
A reflection on Christ's life and especially his forty days in the wilderness when his ministry and choices for the future were made. "The work of beginning done, he limps out of the desert and into a life whose power will be suffering, his status -- a servant; his mission -- to become bread". "Jesus leaves the stones be. They are stones for God's holy reason. Hungry Jesus takes up himself the work of becoming bread. ... Hungry fed. The bread has no need to impress the hungry. People stuffed with cake may not notice the bread, people selling caramel corn may not admire the bread, but hungry people will find it. Pierced Hands will break the bread. It is not that the bread becomes the Body of Christ, but that the Body of Christ becomes the bread."
The author points outs that in its beginnings the Tractarian (Anglo-Catholic) tradition had a great missionary energy that "established a profound connection between God and the hunger of the world. The Eucharist was understood as a sacrament by which God addresses human hunger out of God's own Trinitarian life. That witness was shaped by perceptions that the urban poor were a spiritual as well as a political and economic challenge, and that prevailing expressions of Christianity failed to take seriously God's care for the material reality and circumstances by which lives proceed". "Catholic Anglicanism brings particular gifts to this [post-modern] period in history. Its liturgical tradition is move evocative than regulatory, more polyphonic than singular, and therefore more likely to be helpful in coaxing shared evangelical witness out of diverse responses to the kerygma. At the same time, it offers itself as what Brueggemann calls the 'testimony to otherwise' to a world ruled increasingly by the inevitability of current arrangements".
The author compares the reading and contemplation of scripture to a conversation among widely different people gathered together for a meal and time of sharing. "When people of faith crack open the scriptures of the Hebrew and Greek traditions, we enter a landscape like that -- a sprawling, diverse, and passionate discourse among our ancestors". "Woven in and through the conversation is God -- the Holy One -- whose path has intersected in one way or another with these ancestors. The power of the conversation, the source of its passion and conviction, is found in those intersections -- cracks in the shell of inevitability, seams in the fabric of business-as-usual through which something happens" (p. 8). "The truth these texts deliver is not the truth of pristine conceptualizations, but of hard-won fractions of a truth we cannot hope to encompass At some point, we either allow that truth to be our teacher rather than our possession, or we descend into a smug lostness that masquerades as certainty" (p. 9). "IN the New Jerusalem, there is no `Tree of the knowledge of good and evil'. There is only one tree, the tree we abandon with sister Eve and brother Adam each time we assert our own capacity to make distinctions that are not ours to make, each time we assert with certainty some version of truth that clothes our own nakedness, each time we affirm a narrow reading of our own texts in service of our narrow agenda. .... The one tree whose fruit was freely offered in the gardens -- Eden and Gethsemane, into whose life we are grafted in our baptism, who comes to us in bread and wine and the community that shares them, and is planted at the heart of the heavenly city -- the Tree of Life" (p. 9).
Author is rector of St. Jude's Anglican Church in Oakville, Ontario, and previously, was principal secretary to the Primate.
Report of the Vision 2019 Task Force, chaired by the Very Rev. Peter Elliott "For consuderation at General Synod 2010".
"As the General Synod gathers once again, we will consider a new strategic plan -- Vision 2019 -- that invites the Holy Spirit to shape the life of our church more and more deeply in in paths of discipleship and mission. Vision 2019 takes three years of listening, prayer, consultation, writing, and waiting on God's Spirit and gives them back to the church as a trajectory for our national ministries under the auspices of the General Synod. Vision 2019 is more, though, than simply a vision for the work of General Synod. It challenges the whole church to receive the Anglican Communion's Marks of Mission as the Spirit's invitation to uinderstand ourselves as called into God's mission through our commitment to Jesus and the life of his church". -- Intro., p. 4.
Contents divided into three main parts: Part One: An Invitation to the Whole Church -- Part Two: A Plan for General Synod -- Appendices.
Contents: [Prefatory letter] dated March 2010 / Fred [Hiltz], Archbishop and Primate, The Anglican Church of Canada -- Part One -- Introduction -- The Five Marks of Mission -- Pray for the Land, Live in the Place: A Theological Framework for the Marks of Mission / [Michael Thompson] -- Part Two -- Vision 2019: The Process So Far -- Priorities for the Church: Living into God's Mission -- Summary: Priorities for the Church Living into God's Mission -- Practices for the Church : Ready for God's Mission -- Summary: Practices for the Church Ready for God's Mission -- Mission: Goes Out From God -- List of Appendices.
Contents of Appendices: A: Preliminary Timeline for Vision 2019 Priorities and Practices -- B: Vision 2019 and the History of General Synod Planning -- C: Quantitative Analysis Report -- D: Vision 2019 Analysis of Submissions by Marleen Morris and Associates, Nov. 2009 -- E: Stakeholders List -- F: Excerpts from the d'Youville Report (National Gathering on Theological Education), Jan. 2010 -- G: Summary of the Governance Working Group Report to the Council of General Synod, Nov. 2009 -- H: Tending the Flames, report of the Youth Initiatives Working Group, Sept. 2009.
Electronic document downloaded from General Synod 2010 section of the Anglican Church of Canada General Synod web site: http://www.anglican.ca/gs2010/wp-content/uploads/019-GS2010-Vision-2019-Report-and-Appendices.pdf
"When, on [Good] Friday at the cross, the centurion gasps, 'Truly this man was God's Son,' he is not only telling us what his heart says about Jesus. He is also telling us what his heart says about spiritual authority in Jerusalem, a city in crisis, contested by two divine figures". "Two claims to divine spiritual authority were made that [Palm] Sunday. One, the claim of Caesar, is represented by the Roman governor, Pilate, and the Roman army. The other, the claim of Yahweh, is embodied by a Galilean rabbi and his followers." "As we look at the world through Easter eyes, we begin to notice that the choices before us are not simply a matter of comfort, preference of personal well-being. They are choices in the midst of a spiritual crisis. Gods who do not call themselves gods lay claim to spiritual authority, demand our obedient fear. 'Just the way things are' is one of their names, along with 'let's get real here' and 'you have to look out for number one'. They talk tough and move fast and look strong and seem to prevail, as Caesar seemed to prevail in the execution of Jesus. But there is always a centurion, who comes into the story with invincible Lord Caesar but leaves with broken Lord Jesus".
"'Ministry Matters', a publication of the 'Anglican Journal', appears three times a year (Winter, Spring, and Fall)". -- p. 5.
A special issue of Ministry Matters profiling the staff and work of the General Synod of the Anglican Church Toronto, popularly known as "Church House". This is the second such profile issue, the first was done in April 1998. Like that issue, this one is prepared partially as a resource for the upcoming General Synod and also marks the move from 600 Jarvis Street to a new building at 80 Hayden Street in June 2004.
Contents: Editor's Page: Dancing where we are / Vianney Carriere -- Feedback -- Welcome to Church House ! / Michael Thompson -- Office of the Primate: About relationships -- General Secretary's Office: A kind of hub -- Communications and Information Resources: The church's storytellers -- Faith, Worship and Ministry: People, relationships, resources -- Financial Management and Development: More than bean-counting -- Partnerships: Links and bridges, home and abroad -- Primate's World Relief and Development Fund: A spirit-filled community of hope -- Pensions: Of benefit to all -- Anglican Foundation: Looking to the future.
"Architecture and decorating. The first is essential. Architecture makes it possible (or not) for a house to serve its purpose, and shapes -- sometimes quite dramatically -- the habits and patterns of those who inhabit the house. The second is discretionary, and depends upon tastes and preferences. So much of the life and ministry of our churches, it seems to me, deals with the decorating -- with efforts to respond to the range of preference and taste in our congregations. And relatively little of our time and focus goes to architecture -- to the structure of our life together". "'Follow me,' says the crucified and risen One, though the processional hymn isn't familiar, though the early service is too early and the later service too late. Follow me, though 'that thing they do' doesn't sit well with you, either too stodgy or too clappy. Follow me in a mission that seeks to mend life's torn fabric with worship that transforms, service that heals, news that is truly good, and hope that sustains in the face of all life's harm. `Follow me and you won't even notice the wallpaper'."
Advertisement from the Anglican Church of Canada Resources for Mission Dept. "Welcome to the fresh face of Anglican generosity in support of God's mission through the ministries of the Anglican Church of Canada, 'Giving with Grace'. And thank you for all the ways in which you supported its predecessor, 'Anglican Appeal'. Why the change ? For one thing, the way we think about giving has changed over the years. We believe that people are giving with a deeper sense of purpose and see the church as a way to serve that purpose with their money. You aren't giving to the church so much as through the church. So it's not that we're appealing to you on behalf of something 'Anglican'. Instead we're inviting you to 'give with grace'". "For more information on Giving with Grace or to make a donation, please contact: Jacqueline Beckford, Manager, Annual Giving ... Giving with Grace, The Anglican Church of Canada".