- A. Delete the following words in entirety from section 1 Term of Office for the NIAB [National Indigenous Anglican Bishop]: The term of office for the NIAB is nine years from the date of installation. The NIAB whose term has been completed is eligible to stand for election for a further term.
- B. Reword the following paragraph in section 2 by adding the words shown in bold:
[In electronic database, "bolded" text is indicated by > brackets.]
-- Except for the NIAB, the terms of ACIP members will end at the conclusion of the Sacred Circle after their election, . Where a vacancy occurs ACIP may appoint a replacement for a person who was elected by the Sacred Circle, and the NIAB may appoint a replacement for a person whom the NIAB had appointed. A person who has served on ACIP is eligible for re-election.
2. Request ACIP to determine which of its current members will have terms ending at the conclusion of the next Sacred Circle (2018) and which will have terms ending at the conclusion of the second next Sacred Circle (2021).
That this General Synod amend Canon XXII to read as follows:
THE NATIONAL INDIGENOUS MINISTRY
The origin of this Canon is the Covenant made by the participants at the 1994 Journey of Spiritual Renewal sponsored by the Anglican Council of Indigenous Peoples:
“...We acknowledge that God is calling us to a prayerful dialogue towards self-determination for us, the Indigenous Peoples, within the Anglican Communion in Canada. Through this new relationship we can better respond to the challenges facing us in a relevant and meaningful way....
“We, representatives of the Indigenous people of the Anglican Church of Canada, meeting in Winnipeg from the 23 to 26 April 1994, pledge ourselves to this covenant for the sake of our people and in trust of our Lord and Saviour, Jesus Christ:
“Under the guidance of God’s spirit we agree to do all that we can to call our people into unity in a new, self determining community within the Anglican Church of Canada.
“To this end we extend the hand of partnership to all those who will help us build a truly Anglican Indigenous Church in Canada.
“May God bless this vision and give us grace to accomplish it.”
The purpose of this Canon is to provide canonical recognition of structures through which the National Indigenous Ministry may be a self determining community within the Anglican Church of Canada.
1. The National Indigenous Anglican Bishop
The National Indigenous Anglican Bishop (NIAB) has a pastoral episcopal relationship with all indigenous ministries in the Anglican Church of Canada. This role is exercised in partnership with diocesan bishops.
The NIAB is a member of the Sacred Circle, the Anglican Council of Indigenous Peoples, the House of Bishops, General Synod and the Council of the North.
Selection Process for the NIAB
A person is eligible for selection as the NIAB if that person
(a) is of the full age of thirty years;
(b) is a priest or bishop in Holy Orders of The Anglican Church of Canada, or of a church in full communion therewith;
(c) is faithful in the doctrines and discipline of The Anglican Church of Canada as determined and defined by the official formularies of that church;
(d) is known and recognized as being a person of integrity and moral stature; and
(e) has those qualities and abilities of leadership, experience and learning that will enable that person to fulfil the duties of a chief pastor in the Church of God.
When a vacancy occurs (or is about to occur) in the office of NIAB, ACIP will create a search committee (which must include an elder) to determine the specific qualities and additional qualifications that might be required or desirable with respect to the person to fill the vacancy; identify potential candidates; assemble information from the persons who are prepared to become candidates; and prepare a short list of candidates for ACIP.
ACIP will elect a person from the short list submitted by the selection committee, and will send the name of the NIAB-elect to the Primate for concurrence by the Primate and the four Provincial Metropolitans.
Following concurrence, the Primate will consecrate the NIAB-elect (if not already a bishop) and install the NIAB in office.
At the first opportunity following the NIAB’s installation in office, the Sacred Circle will receive the NIAB as its presiding elder.
Term of Office for the NIAB
The term of office for the NIAB is nine years from the date of installation. The NIAB whose term has been completed is eligible to stand for election for a further term.
The NIAB must retire on reaching the age of 70.
Vacancy in the Office of the NIAB
If the NIAB dies, resigns, retires, or for any other reason the office of the NIAB is vacant, or the NIAB is unable to act by reason of absence or illness, the Primate in consultation with the chair or co-chairs of ACIP will designate the senior indigenous bishop in The Anglican Church of Canada willing to undertake the task as the Acting NIAB.
2. The Anglican Council of Indigenous Peoples
The Anglican Council of Indigenous Peoples (ACIP) consists of representatives from dioceses where significant Indigenous ministry is taking place, the National Indigenous Anglican Bishop (who is the ACIP liaison with the Council of the North and the House of Bishops), and additional members as determined by ACIP.
The members of ACIP must be aboriginal, members of The Anglican Church of Canada, and active in their parish or diocese.
ACIP will consist of the following persons:
(a) The NIAB.
(b) Two persons elected by each Provincial Caucus at the Sacred Circle.
(c) One youth, one elder and one member-at-large appointed by the NIAB.
Except for the NIAB, the terms of ACIP members will end at the conclusion of the next Sacred Circle. Where a vacancy occurs on the Council between Sacred Circles, ACIP may appoint a replacement for a person who was elected by the Sacred Circle, and the NIAB may appoint a replacement for a person whom the NIAB had appointed. A person who has served on ACIP is eligible for re-election.
ACIP will select its chair or co-chairs.
ACIP maintains relationships with the House of Bishops, General Synod, the Council of General Synod, the Council of the North, and the International Anglican Indigenous Network.
ACIP organizes the Sacred Circles.
3. The Sacred Circle
The Sacred Circles have met approximately every three years since 1988.
The Sacred Circles are organized by ACIP.
The Sacred Circle will consist of the following voting members:
(a) Ten indigenous members from each of those dioceses
identified by ACIP as having significant indigenous ministries. (More persons from these dioceses may attend
the Sacred Circle, and may be granted voice but shall not
(b) Up to ten indigenous members identified by ACIP to represent urban indigenous ministries.
(c) Up to three indigenous members from the Anglican Military Ordinariate
(d) The indigenous bishops of The Anglican Church of Canada, as identified by ACIP.
(e) The NIAB, who is the presiding elder at its meetings.
The Primate is always an invited guest at the Sacred Circle, and has voice but not vote.
Invitations are also generally sent to the bishops from the Council of the North dioceses and the diocese in which the Sacred Circle is being held (if not otherwise included). In addition, ACIP may invite up to twelve partners to attend the Sacred Circle. These invited persons may be granted voice but shall not vote.
The date and location of the meeting of the Sacred Circle are determined by ACIP.
The Sacred Circle performs many of the functions of a “Synod” for the indigenous ministries: it provides an opportunity for representatives of the indigenous communities to come together to worship, to discuss, and to communicate with the broader Church.
4. Organization of Indigenous Ministries
Developments in the organization of the indigenous ministries will take place over time, and can be accommodated by changes to the existing constitutional and canonical structures.
Moved by: Ms. Marion Jenkins
Seconded by: Ms. Alicia Dumas
That the term of office be set at not more than two consecutive terms. DEFEATED
The motion was put and was: CARRIED Act 16
The presentation began with a procession of the Elders, Bishops, diocesan members and Chiefs from the Diocese of Keewatin. Archbishop David Ashdown and Bishop Lydia Mamakwa led the presentation. Rev. Joel Bighead and Rev. Eli Morris lead the Synod in prayer. The Rev. Amos Winter traced the history of the Diocese’s ministry and movements towards self-determination for Indigenous Anglicans. Kenneth Kitchikeesik spoke of how the dream of self determination had been passed down through generations, bringing the diocese to the point of having a self-determining, self-sustaining diocese in northern Ontario and Bishop Lydia Mamakwa. The Very Rev. James Dugan traced the details of the growing ministries in the three distinct regions of the diocese. Bishop Don Phillips expressed the pride and excitement of the people of Rupert’s Land in being involved in the process of moving the southern area of Keewatin into the Diocese of Rupert’s Land. Bishop Michael Hawkins emphasized that self-determination is a theological movement not a political movement.
That this General Synod in response to the unanimous request of the Synod of the Ecclesiastical Province of Rupert’s Land and the Synod of the Diocese of Keewatin and in accordance with Section 107 of the Constitution of the Province of Rupert’s Land and Section 7 b) iii) of The Declaration of Principles of the General Synod gives its concurrence to the division of the Diocese of Keewatin so that the area defined as Northern Ontario Region by the Constitution of the Diocese of Keewatin may become a separate diocese.
The mover and seconder accepted the following friendly amendment moved by The Most Rev. David Ashdown and seconded by The Rt. Rev. Lydia Mamakwa to include “and authorizes COGS to give concurrence to the boundary changes.”
On behalf of the Governance Working Group (GWG), Chancellor Canon David Jones presented two resolutions to Council.
Motion to amend Canon XXII (National Indigenous Ministry) and related provisions
Be it resolved:
That the Council of General Synod commend for consideration to the General Synod that they:
1. Amend section 8 of the Constitution to add paragraph h.1) as follows:
h.1) In addition to the persons elected or appointed under subsections c) and d), the Anglican Council of Indigenous Peoples shall be entitled to elect or appoint two licensed members of the clergy, two communicant lay persons, and one youth who will be at least sixteen years of age upon the opening of General Synod and under the age of twenty-six years upon the prorogation of General Synod who shall be a communicant member of The Anglican Church of Canada.
2. Upon the adoption of this resolution, the persons who have been elected or appointed by the Anglican Council of Indigenous Peoples meeting the above requirements shall become members of General Synod 2019.
ADOPTED #CoGS 008-03-19
Be it resolved that:
This General Synod direct the Council of General Synod to develop and initiate a process to re-examine the mission of General Synod in relation to the dioceses, provinces, including the self determining Indigenous Church, with a goal to allow the structures of General Synod to best enable and serve God’s mission.
ADOPTED #CoGS 041-03-19
The Mission Statement, Goals and Objectives and the unique features of a Confederacy of Indigenous Spiritual Ministry within the Anglican Church of Canada
Indigenous Ministries Coordinator the Rev. Canon Virginia (Ginny) Doctor offered a presentation describing the vision for a fifth ecclesiastical province, to be known as the Confederacy of Indigenous Spiritual Ministry within the Anglican Church of Canada.
The Anglican Church of Canada has been in a relationship with Indigenous peoples since 1753. For the century following Confederation the Anglican church ran 26 of the 80 church-run residential schools and between 50,000 and 100,000 Aboriginal children attended those schools.
Across this country there are approximately 225 congregations that have all or nearly all Indigenous membership. There are some 130 Indigenous Anglican priests in Canada; many who work on a non-stipendiary or volunteer basis.
Canon Doctor presented a dream of a church in both remote and urban areas, a church that ministered to the homeless, people from all corners of the earth, and a church that welcomed people regardless of sexual orientation. In summary she spoke of the dream, of a church inside prison walls and rehabilitation centres, a church on the riverbank and in the wilderness, that was as concerned with societal healing as individual healing, and that aimed to confront social, economic and political ills, especially those impacting Indigenous people.
Canon Doctor invited past Indigenous Ministries’ coordinators Laverne Jacobs and Donna Bomberry to expand on the vision. They spoke of the unique culture of Indigenous Anglicans and the desire to create a better future for generations to come.
Bishop Mark MacDonald read the five goals from the draft mission for a fifth ecclesiastical province. The five goals represent an ‘indigenized’ form of the Marks of Mission.
Canon Doctor subsequently addressed a second document, Unique Features of a Confederacy of Indigenous Spiritual Ministry. The document is the result of consultations on how Indigenous people could become spiritually fulfilled, and how Indigenous Anglicans could heal broken hearts and tell people about their faith.
The 13 features of a Confederacy of Indigenous Spiritual Ministry included:
- 1. Appropriate resources for leadership formation including respect for the Indigenous community’s call to spiritual leadership;
- 2. Indigenous ordination canons and appropriate training for ministry;
- 3. Incorporation of traditional ceremonies and teachings into liturgy, e.g. naming ceremony with baptism;
- 4. High value on Elders and Youth;
- 5. Cultural structure, structures that fit the community;
- 6. Better relationships between Indigenous communities and settler communities;
- 7. More authority for National Indigenous Anglican Bishop;
- 8. Circular leadership, shared leadership that is one of equity, and the gifts and talents of all are honoured and utilized;
- 9. Meaningful prayer books and hymnals. Hymns in ‘Common Praise’ are difficult to sing, words in the Book of Common Prayer may be foreign to the Indigenous community;
- 10. Ministry plans grounded in the baptismal covenant, the five Marks of Mission and the Seven Traditional Teachings are the basis for responding to crises in our communities and in making justice;
- 11. Stronger focus on stewardship of the land, using the Creator’s gifts to sustain mission and ministry;
- 12. Church to Nation relationship, respecting and honouring Indigenous secular leadership; and
- 13. High value on healing from historical trauma and other trauma prevalent in our Indigenous communities.
At the conclusion of the presentation the Primate described the many lessons of the afternoon, the reminders of the sad history of residential schools and the Doctrine of Discovery, but also moments of apology, hope, healing, journeying together in the spirit of the1994 covenant, and finally the presentations on the mission statement and principles around the Confederacy of Indigenous Spiritual Ministry within the church.
That this General Synod affirms that, as our journey with Indigenous peoples continues, we remember the Covenant of 1994 and we receive with joy the Mission Statement for an Indigenous Anglican Spiritual Ministry within the Anglican Church of Canada of 2016. We give thanks to God for the journey we have made so far and call on the Anglican Council of Indigenous Peoples and the Council of General Synod to lead the whole Church, as the Covenant prayer says, “to speak the truth in love and to walk in God’s way towards justice and wholeness.”
That this General Synod support and encourage the Anglican Council of Indigenous Peoples as it works at redefining the role of Indigenous Anglicans in the Church, and specifically encourages the exploration of:
1. the establishment of the office of a national indigenous Bishop who will work in partnership with the national church and dioceses;
2. the development of indigenous forms of church government and decision-making;
3. ways for the indigenous congregations to move toward self-sufficiency. CARRIED Act 100