Skip header and navigation

Refine By

   MORE

18 records – page 1 of 2.

Aboriginal Anglicans get approval to form self-determining community within the church

http://archives.anglican.ca/en/permalink/official22
Date
1995 June 9
Source
Anglican News Service
Record Type
Press release
Date
1995 June 9
Source
Anglican News Service
Record Type
Press release
Text
OTTAWA (June 9) -- The 300-member General Synod of the Anglican Church of Canada has accepted and confirmed a covenant which encourages indigenous peoples to create a self-determining community within the church.
The covenant was drafted and signed by Aboriginal Anglicans at a gathering in Winnipeg last April.
Bishop Gordon Beardy of the Diocese of Keewatin, told Synod it is time for native people from across the country to begin a dialogue on what they mean by self determination and partnership within the Anglican Church. (Bishop Beardy is the second Aboriginal person elected bishop in the Canadian Anglican Church.)
Bishops James Cruickshank of the Diocese of Cariboo, said he was "deeply moved" by the desire of Aboriginal Anglicans to shape their future. "I believe one of the great promises of the Gospel is that we can be responsible for our own lives," he said. "What I hear our native brothers and sisters saying is that it is time for them to accept responsibility for their future and to move from a feeling of dependency on the church to a sense of independence."
Although one speaker expressed concern that native and non-native Anglicans would lose their connection if a self-determining Aboriginal church were created, most Synod members expressed overwhelming support for the covenant.
"We are letting go of something precious, but it may be necessary to let go so that we an receive each other back again in fullness," said Bishop Cruickshank. "I believe we will be a richer church for it."
- 30 -
Contact: Sam Carriere or Lorie Chortyk, Media Relations, General Synod. News Room: (623) 788-2600 ext. 2040 Cellular (613) 720-1468
Subjects
Anglican Church of Canada. General Synod (34th : 1995 : Ottawa, Ont.)
Indigenous peoples - Canada
Indigenous peoples - Canada - Anglican Church of Canada
Indigenous Anglican Church - History
Native Covenant (1994)
Covenants - Religious aspects - Anglican Church of Canada
Less detail

ANGLICAN COUNCIL OF INDIGENOUS PEOPLES #012-03/04/05/06-11-11 : The Mississauga Declaration #012-06-11-11

http://archives.anglican.ca/en/permalink/official9873
Date
2011 November 18-20
Source
Council of General Synod Minutes
Record Type
Resolution 09-11-11
Date
2011 November 18-20
Source
Council of General Synod Minutes
Record Type
Resolution 09-11-11
Mover
Archdeacon Harry Huskins
Seconder
Archdeacon Lynn McNaughton
Prologue
The Rev. Norman Casey, ACIP Co-Chair, welcomed members to a session in which they experienced meeting in a Sacred Circle. The session began a prayer and scripture reading by Mr. Peter Kitchekesik.
Bishop Mark McDonald presented the ACIP report. He spoke of the deepening crises and urgent needs in Indigenous communities both on and off reserve; the pressing issues of governance, sovereign identity and pastoral care. These crises and growing frustration led ACIP to write "The Mississauga Declaration", an urgent cry for self-determination and a call to the church. Bishop McDonald emphasized that a practical accommodation to the culture and boundaries of Indigenous life within the structures of the church is sought. He outlined an aggressive timeline that would see a comprehensive plan presented to COGS and the House of Bishops in the Spring and to the Sacred Circle in August 2012. Members then offered their reflections on what they had heard. The session closed with prayer.
Following the lunch break, the Prolocutor Canon Robert Falby assumed the chair.
The Primate acknowledged ACIP's moving presentation and suggested that COGS respond with a formal resolution. It was
Text
That the Council of General Synod in a spirit of great respect and hope receives The Mississauga Declaration as a gracious invitation and urgent call to the whole church to renewed commitment in walking and working with Indigenous Peoples in addressing the many crises in their communities, in strengthening pastoral ministries, in supporting their desires for self determination, and in re-affirming their sovereignty as People of the Land.
ADOPTED #09-11-11
Notes
The text of the Mississauga Declaration is attached as Appendix D.
APPENDIX D
THE MISSISSAUGA DECLARATION
Gathered in a sacred circle of love, prayer, and hope, we placed the Gospel in the centre and listened to hear God’s voice. Seventeen years after The Covenant, our communities are still in crisis and we are convinced that we must act in defense of the people and the Land. Though gathered as a consultation on governance, we have realized that our task is more urgent and more extensive. We affirm that God has a plan for us in the Gospel and that we must claim the freedom to become what God has called us to be. We believe that we must act now to reaffirm our sovereign identity as the people of the Land and to revive, renew and reclaim the ministries in our communities. Empowered in faith, we will live and work to overcome the crisis that brings overwhelming death to the peoples of this land.
We need to explore the possibilities and potential as spelled out in the Indigenous Covenant Implementation Commission’s work that would develop structures of authority, ministries and jurisdiction up to and including the development of a fifth province.
Our collective experience over decades of struggle of reconciling the historical wrongs and now the impact of assimilation upon our Elders, our children and grandchildren tells us that realistic answers come from our ways of living upon the Land and from our relationship we have always had with God, through Jesus Christ in the Holy Spirit. We are called by our Elders to take responsibility to practice and express our way of life so our children and their children can live as the people of the Land, your neighbors, friends and partners of our Church.
We know God is calling our peoples through our Elders’ Vision to renewal and restoration. With respect for our various traditional ways of living we hear God’s call to our peoples to unite as the renewed and restored peoples upon the Land. We will begin, today, to live towards a vision of ministry to Indigenous peoples throughout our native lands, many of us know as Turtle Island. We commit to plan and pray towards a full expression of God’s truth and love among the People of the Land. We call upon our partners in the Anglican Church and beyond to join us in the fulfillment of this calling.
September 17, 2011
The Four Points, Toronto (“Meeting Place”)
Subjects
Anglican Church of Canada. Anglican Council of Indigenous Peoples
Indigenous peoples - Canada
Indigenous peoples - Canada - Anglican Church of Canada
Native Covenant (1994)
Mississauga Declaration
Casey, Norm (Norman R.), 1948-2020
MacDonald, Mark L. (Mark Lawrence), 1954-
Less detail

ANGLICAN COUNCIL OF INDIGENOUS PEOPLES #012-08 -13-03 : Amendment to Canon XXII – The National Indigenous Ministry #27-05-13-03

http://archives.anglican.ca/en/permalink/official10400
Date
2013 March 14-17
Source
Council of General Synod Minutes
Record Type
Resolution 06-03-13
Date
2013 March 14-17
Source
Council of General Synod Minutes
Record Type
Resolution 06-03-13
Mover
Chancellor David Jones
Seconder
The Ven. Sidney Black
Prologue
The Chancellor, David Jones, advised that at the 2009 meeting of the Sacred Circle, the Governance Working Group asked ACIP the following questions:
- 1. How will future members of ACIP be selected?
- 2. How will future members in the Sacred Circle be selected?
- 3. How will the next NIAB be selected?
In accordance with the principle of self-determination, it was recognized that the answers to these questions must come from the Indigenous members of our Church and, after extensive consultations during the present triennium, the 2012 meeting of the Sacred Circle unanimously confirmed how these selections will be made in the future. Accordingly, the GWG [Governance Working Group] is proposing to COGS that Canon XXII be amended.
Text
That the Council of General Synod forward amended Canon XXII to General Synod.
ADOPTED #06-03-13
Notes
The text of amended Canon XXII reads:
Be it resolved that this General Synod amend Canon XXII to read as follows:
CANON XXII
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 vote.)
(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.
Dr. Randall Fairey was applauded for his work on Canon XXII.
Subjects
Anglican Church of Canada. General Synod. Constitution. Canon XXII
Indigenous peoples - Canada - Anglican Church of Canada - 21st century
Native Covenant (1994)
Anglican Church of Canada. National Indigenous Anglican Bishop
Anglican Church of Canada. Anglican Council of Indigenous Peoples
Sacred Circle
Indigenous bishops - Anglican Church of Canada
Fairey, Randall N.
Less detail

ANGLICAN COUNCIL OF INDIGENOUS PEOPLES #12-08-19-03 to 09-19-03 - Resolution to Memorialize the Apology of 1993 and the Covenant of 1994

http://archives.anglican.ca/en/permalink/official10681
Date
2019 March 14-17
Source
Council of General Synod. Minutes
Record Type
Resolution 004-03-19
Date
2019 March 14-17
Source
Council of General Synod. Minutes
Record Type
Resolution 004-03-19
Mover
The Rev. Norman Wesley
Seconder
The Rt. Rev. Mark MacDonald
Prologue
The Rev. Canon Dr. Murray Still, ACIP Co-Chair, spoke to the resolution to memorialize the Apology 1993 and Covenant 1994. He shared that it was 25 years ago that ACIP responded to then Primate the Most Rev. Michael Peers Apology by writing the Covenant. The forthcoming resolution is to ensure that the work of the Elders and the acceptance of the apology is remembered. This is the work of the whole of the church. Dr. Still noted that of those writing the Covenant in 1994, only two are still alive.
Text
THAT COUNCIL OF GENERAL SYNOD COMMEND THE FOLLOWING MOTION TO GENERAL SYNOD 2019: Be it resolved: That the General Synod of the Anglican Church of Canada approve and institute the following memorializations of the Apology of August 6, 1993 and the Covenant of April 5, 1994, to be observed on separate days. ADOPTED #CoGS 004-03-19
Subjects
Anglican Church of Canada. Anglican Council of Indigenous Peoples
Peers, Michael G. (Michael Geoffrey), 1934-
Anglican Church of Canada - Residential schools
Indigenous peoples - Canada - Anglican Church of Canada
Apologies - Religious aspects - Anglican Church of Canada
Native Covenant (1994)
Less detail

Commission meets, charts path

http://archives.anglican.ca/en/permalink/article31688
Record Type
Journal Article
Journal
Anglican Journal
Date
2004 February
Record Type
Journal Article
Journal
Anglican Journal
Date
2004 February
Volume
130
Issue
2
Page
3
Notes
The Indigenous Covenant Implementation Commission was formed following a meeting in Winnipeg. It is charged with bringing native concerns before General Synod.
Subjects
Native peoples - Canada - Anglican Church of Canada
Bomberry, Donna
Native Covenant (1994)
Anglican Church of Canada. Indigenous Covenant Implementation Commission
Anglican Church of Canada. General Synod (37th : 2004 : St. Catharines, Ont.)
Less detail
Record Type
Journal Article
Journal
Ministry Matters
Date
2000 Winter
Record Type
Journal Article
Journal
Ministry Matters
Date
2000 Winter
Volume
7
Issue
1
Page
25
Notes
Text of the Aboriginal Covenant formulated by the Anglican Council of Native Ministries in Winnipeg, April 1994, and endorsed by the National Executive Council at their meeting 30 April-5 May 1994.
Subjects
Anglican Church of Canada - Residential schools
Indians of North America - Canada - Anglican Church of Canada
Native peoples - Canada - Anglican Church of Canada
Native Covenant (1994)
Less detail

Covenant - Anglican Indigenous People

http://archives.anglican.ca/en/permalink/official106
Date
1995 June 1-9
Source
General Synod. Minutes
Record Type
Act 68
Date
1995 June 1-9
Source
General Synod. Minutes
Record Type
Act 68
Mover
Bishop G. Beardy
Seconder
Bishop J. Cruickshank
Text
That this General Synod, responding to the invitation of the representatives of the indigenous people of the Anglican Church of Canada, receive, accept and affirm the Covenant, trusting in the Spirit's leading, anticipating "that as we covenant and speak and worship ... and journey together new structures and forms will emerge" which will enable and express our commonality in Christ. We see in the Covenant not only a promise and hope for liberation and self-determination for indigenous people, but the possibility for transformation for the whole Anglican Church. CARRIED Act 68
Notes
The Covenant, which was signed by 21 people, reads as follows:
We, representatives of the indigenous people of the Anglican Church of Canada, meeting in Winnipeg from the 23 to 26 of 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 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 new vision and give us grace to accomplish it. Amen.
The Primate led members of Synod in prayer.
Subjects
Anglican Church of Canada
Indigenous peoples - Canada
Indigenous peoples - Canada - Anglican Church of Canada
Indigenous spirituality - Anglican Church of Canada
Native Covenant (1994)
Covenants - Religious aspects - Anglican Church of Canada
Less detail

Covenant is back on the table for indigenous Anglicans

http://archives.anglican.ca/en/permalink/article32124
Author
De Santis, Solange
Record Type
Journal Article
Journal
Anglican Journal
Date
2004 May

From Colony to Covenant

http://archives.anglican.ca/en/permalink/article37528
Author
Peers, Michael G. (Michael Geoffrey), 1934-
Record Type
Journal Article
Journal
Journal of the Canadian Church Historical Society
Date
2001 Spring
Author
Peers, Michael G. (Michael Geoffrey), 1934-
Record Type
Journal Article
Journal
Journal of the Canadian Church Historical Society
Date
2001 Spring
Volume
43
Issue
1
Page
[57]-71
Notes
Text of "a speech given by the Most Reverend Michael Peers, Primate of the Anglican Church of Canada, at St. John's College, Winnipeg, on 2 February 2001." -- Note from the Editor, p. [3].
"The incarnation, death and resurrection of Jesus makes a difference for all. That we have a mission, that we are sent to make known, live out and share the good news of Jesus Christ with other has never been the question. The questions of mission have always had to do with our assumptions, our strategies, our methods, our attitudes. We have pretty much had clarity about the why and when -- even the where of mission. It is the how of mission that presses us. Mission 'happens' in particular cultures, in societies that have languages, stories, symbols, music, drama, art, social structures. As well, those who engage in mission, come robed in all the clothes of the culture in which they have been raised. The good news is never unadorned, it is never free of cultural baggage. I have been asked to reflect on the record of mission of the Anglican Church in this country -- especially among indigenous peoples. .... What I have decided to do is to suggest some of the themes that have emerged in our history, and to hint at some of the directions for our travel forward as a church. .... This talk will tend to be anecdotal, as I believe there are significant learnings to be made from the experience of our predecessors. I want to relate a little of the stories of two persons who ministered in different regions of the western Canada. The first is John West, who mission work 180 years ago is intimately bound up in the history of the Diocese of Rupert's Land and this College and University. The other is probably less well-known: John Booth Good, a missionary among the Thompson people in Lytton, British Columbia, some 40 or 50 years after West" (p. [57]-58).
"Education was for [John West] primarily, but not only, the teaching of the Christian faith, and humanitarian service were the twin purposes of his work. West engaged in them with conviction and fervour. John West was very much a man of his time, unquestioning of the supremacy of British culture. .... Where he differs, and this was true of most missionaries, is that he did not consider aboriginal persons to be inferior. Nor did he accept any kind of stance that would make indigenous peoples subservient. Racism was a feature of the colonial mentality, but most church leaders, and certainly most missionaries, laboured hard against it" (p. 61). "Both John West and John Good were dedicated to the task of evangelism and teaching. .... Good, perhaps more than West, was open to learn from aboriginal culture and was more willing to see Christian faith incarnated in that culture. But he received little support from his church, save in the area of translation" (p. 65-66).
"In 'Many Gifts, One Spirit' the report of ACC 7, the following comment is made: 'The interaction of the Church in one cultural form with another culture should bring about a change in outlook and style for both cultures"" (p. 67). "The present moment affords an opportunity for non-native Anglicans and aboriginal Anglicans, to find a new way into mission together. Like the Christians of Antioch and Jerusalem [as described in Acts], we are in a place that calls for us to be humble, discerning, listening and willing to risk something new for the sake of the gospel" (p. 69). In April 1994 Anglican indigenous peoples drew up a reflection entitled "Our Journey of Spiritual Renewal" which ended with a decision to "'claim our place and responsibility as equal partners in a new and shared journey of healing moving towards wholeness and justice'. The pledge to do this is called 'A Covenant', And e who are non-indigenous Anglicans are invited 'to covenant' in this 'vision of a new and enriched journey'. The invitation is put this way: 'To this end, we extend the hand of partnership to all those who will help us build a truly Indigenous Church in Canada'. I think that this is different from 'Come over and help us' [the motto of the New England Company]. This is 'come and be with us', or better, 'Come and stand with us'" (p. 69-70). "Partnership is at the heart of this vision. We are being asked to be part of the circle, but not to dominate. We are not being asked to say nothing, but I think we are being invited into a partnership in which our silence and discernment are at least as important as our speaking. Our culture does not sit easy with that, but perhaps this is one of the ways we are being changed" (p. 70).
Speech/article divided into sections: Introduction -- Mission and Colonialism -- John West -- John Booth Good -- Some Learnings -- Antioch and Jerusalem -- Covenant -- Conclusion.
Subjects
Missions - Anglican Church of Canada - History
Indians of North America - Canada - Missions - History
Christianity - Missions - Canada - History
Missions - Canada - History
Indians of North America - Canada - Anglican Church of Canada
Native peoples - Canada - Missions - History
Christianity and culture - Anglican Church of Canada - History
Christianity and culture - Anglican Communion - History
West, John, 1778-1845
Good, John Booth, 1833-1916
Native Covenant (1994)
Native peoples - Canada - Anglican Church of Canada
Less detail

A journey of spiritual renewal : Anglican Indigenous Circle : July 1997

http://archives.anglican.ca/en/permalink/article33695
Author
Bomberry, Donna
Morrison, Catherine
Journal
Ministry Matters
Date
1997 Spring

18 records – page 1 of 2.