That this National Executive Council request the Primate to establish a task force as soon as possible to determine ways of opening our national church structure to be receptive to any decision made by Anglican Native people in Canada meeting in Convocation. In particular this task force will make recommendations to the National Executive Council concerning the possibility of a separate jurisdiction for Native people within the Anglican Church of Canada and the possibility of establishing an episcopate for a Native person in any such jurisdiction.
That the second portion of the motion be deleted. CARRIED
Amendment - That the second portion of the motion be deleted. CARRIED
The motion now reads: That this National Executive Council request the Primate to establish a task force as soon as possible to determine ways of opening our national church structure to be receptive to any decision made by Anglican Native people in Canada meeting in Convocation.
"The Anglican Church of Canada was in the forefront of Canadian Christian denominations when it established it video arm in 1988 under Lisa Barry. A vibrant component of the church's Communications and Information Resources Department, Anglican Video has always been committed to capturing the stories out in the field rather than recording them in the studio. Its first big project was documenting the inaugural Native Convocation (now called Sacred Circle), a national gathering of indigenous and other Anglicans held over two weeks in Fort Qu'Appelle, Sask., in 1988. Video is an optimal fit for working with indigenous people, says Barry, 'because First nations culture is rooted in oral tradition'. The church's video arm has also reached out to encourage the participation of Anglicans at large. In 2008's award-winning Amazing Grace project, for example, it used social media to collect footage of groups across Canada performing the world's best-known hymn. The project raised more than $100,000 for suicide prevention in northern Canada. 'People were even using their cellphones to send in their versions', says Barry". "Anglican Video's story has been one of rapid technological change. In the early years, Barry could scarcely lift the bulky cameras of the day and had to hire help. Now she travels light with digital camcorders and sometimes she does the shooting herself. She can edit footage on a laptop anywhere and upload it immediately, instead of sending tapes to Toronto". "We remain committed to telling the Anglican story to the world', says Barry. 'It's the most important thing we can do'."
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.
Minaki, ON Sunday, August 8, 1993 -- The primate of the Anglican Church of Canada has apologized to aboriginal Anglicans for the "pain and hurt" they experienced in church-run residential schools.
"I have felt shame and humiliation as I have heard of suffering inflicted by my people, and as I think of the part our church played in that suffering," Archbishop Michael Peers told nearly 150 native people gathered here for the Anglican Church's second National Native Convocation.
"I accept and I confess before God and you, our failures in the residential schools. We failed you. We failed God. I am sorry, more than I can say, that we were part of a system which took you and your children from home and family ... that we tried to remake you in our image ... that in our schools so many were abused, physically, sexually, culturally and emotionally."
The apology came on the sixth day of a week-long gathering of Aboriginal Anglicans from across the country. Earlier in the week, the gathering had spent two days listening to participants tell of loneliness and abuse at Anglican-run residential schools, and of family destruction, loss of language and identity, alcoholism and suicides, continuing to this day in the aftermath of the residential school experience.
On the seventh day of the convocation, the elders acknowledged and accepted the primate's apology. "It was offered from his heart with sincerity, sensitivity, compassion and humility," said elder Vi Smith, speaking during a closing worship service. "We receive it in the same manner."
Between 1820 and 1970, the Anglican Church administered as many as 26 different residential schools for aboriginal people. Although they were run by the church, the schools were funded by the federal government under the Indian Act.
The church's National Executive Council (NEC) had requested the primate to make an apology at an appropriate time and place. After listening to former students share their stories earlier in the week, he felt this was the time to apologize. He also pledged to work with native people to continue the healing. "I know how often you have heard words which have been empty because they have not been accompanied by actions", he said. He also asked diocesan bishops to continue the healing locally.
The primate acknowledged that without healing for the whole church and its non-aboriginal members, including himself, "we will continue the same attitudes that have done such damage in the past".
In 1991, NEC established a Residential Schools Working Group to focus on "reconciliation and healing". The church has provided financial support for healing initiatives arising in aboriginal communities and has done educational work among both native and non-native communities about the reality and effects of the residential schools.
Full text of apology and response enclosed. For further information, contact: Doug Tindal, Anglican Church of Canada (416) 924-9199 ext. 286
A Message from the Primate to the National Native Convocation Minaki, Ontario, Friday, August 6, 1993
My Brothers and Sisters:
Together here with you I have listened as you have told your stories of the residential schools.
I have heard the voices that have spoken of pain and hurt experienced in the schools, and of the scars which endure to this day.
I have felt shame and humiliation as I have heard of suffering inflicted by my people, and as I think of the part our church played in that suffering.
I am deeply conscious of the sacredness of the stories that you have told and I hold in the highest honour those who have told them.
I have heard with admiration the stories of people and communities who have worked at healing, and I am aware of how much healing is needed.
I also know that I am in need of healing, and my own people are in need of healing, and our church is in need of healing. Without that healing, we will continue the same attitudes that have done such damage in the past.
I also know that healing takes a long time, both for people and for communities.
I also know that it is God who heals, and that God can begin to heal when we open ourselves, our wounds, our failures and our shame to God. I want to take one step along that path here and now.
I accept and I confess before God and you, our failures in the residential schools. We failed you. We failed ourselves. We failed God.
I am sorry, more than I can say, that we were part of a system which took you and your children from home and family.
I am sorry, more than I can say, that we tried to remake you in our image, taking from you your language and the signs of your identity.
I am sorry, more than I can say, that in our schools so many were abused physically, sexually, culturally and emotionally.
On behalf of the Anglican Church of Canada, I present our apology.
I do this at the desire of those in the Church like the National Executive Council, who know some of your stories and have asked me to apologize.
I do this in the name of many who do not know these stories.
And I do this even though there are those in the church who cannot accept the fact that these things were done in our name.
As soon as I am home, I shall tell all the bishops what I have said, and ask them to co-operate with me and with the National Executive Council in helping this healing at the local level. Some bishops have already begun this work.
I know how often you have heard words which have been empty because they have not been accompanied by actions. I pledge to you my best efforts, and the efforts of our church at the national level, to walk with you along the path of God's healing.
The work of the Residential Schools Working Group, the video, the commitment and the effort of the Special Assistants to the Primate for this work, the grants available for healing conferences, are some signs of that pledge, and we shall work for others.
This is Friday, the day of Jesus' suffering and death. It is the anniversary of the first atomic bomb at Hiroshima, one of the most terrible injuries ever inflicted by one people on another.
But even atomic bombs and Good Friday are not the last word. God raised Jesus from the dead as a sign that life and wholeness are the everlasting and unquenchable purpose of God.
Thank you for listening to me.
+ Michael, Archbishop and Primate
Response to the Primate at the National Native Convocation Delivered by Vi Smith on behalf of the elders and participants Minaki, Ontario, Saturday, August 7, 1993
On behalf of this gathering, we acknowledge and accept the apology that the Primate has offered on behalf of the Anglican Church of Canada.
It was offered from his heart with sincerity, sensitivity, compassion and humility. We receive it in the same manner. We offer praise and thanks to our Creator for his courage.
We know it wasn't easy. Let us keep him in our hearts and prayers, that God will continue to give him the strength and courage to continue with his tasks.
TORONTO - May 27, 2003 -- In a gala evening event in Toronto on Saturday, May 24th , Anglican Video was honoured with an award from the Canadian Corporate Television Association for the video program "Gathering at the River" (2002).
The national video competition received hundreds of entries from across Canada: "Gathering at the River" won a Bronze Award in the "under $30,000 category".
The video was produced by Lisa Barry for the diocese of Rupert's Land Indigenous Council. It documents an historic gathering of Aboriginal and non-Aboriginal Anglicans engaged in a process of healing and reconciliation.
In her acceptance speech, Ms. Barry acknowledged all who participated in the "Sacred Circle" depicted in the video for their "honesty and courage in sharing their stories".
"Gathering at the River", a 30-minute video, is available from the Anglican Book Centre, 600 Jarvis St., Toronto, ON M4Y 2J6 (416) 924-1332 or toll free (in Canada) 1-800-268-1168.
Anglican Video has received its second Silver Birch Award for excellence in video production, for "Dancing the Dream", a documentary about the Native Convocation held last year. Lisa Barry (Writer/Director/Producer), Gideon Musa (Director of Photography) and Janet Thomas (Production Manager) were able to accept the award in person at the ITVA Canada Awards Gala in Vancouver last weekend, since they were on location taping other works-in-progress for Anglican Video.
ITVA Canada is a professional association for video and television communicators. "Dancing the Dream" was one of 159 entries in the "Information" category, one of 57 to go on to the second level of judging, and one of two ultimately selected for the Silver Birch Award in that category. ITVA also awards gold and bronze counterparts to the Silver Birch. "The winners were all of excellent calibre, so we felt great !" Lisa said of the event.
Last year Anglican Video received the Silver Birch for "Search for Healing," a documentary about the impact of residential schools on the aboriginal community.
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For further information, contact: Doug Tindal, Director of Communication 416-924-9199 ext. 286
Text of the apology offered by the Primate, Archbishop Michael Peers, to the National Native Convocation, Minaki, Ont., Friday, August 6, 1993. Also includes text of the Response to the Primate at the National Native Convocation delivered by Vi Smith, on behalf of the elders and participants, Minaki, Ont., Saturday, August 7, 1993.
This material was also reprinted as "A message from the Primate, Archbishop Michael Peers, to the National Native Convocation" in `Open' vol. 47 no. 2, Summer 2001, p. 11.
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 decision by indigenous Anglicans to seek the appointment of a national bishop to provide pastoral support to indigenous communities is hailed as "a historic moment" by Archbishop Andrew Hutchison, the Canadian Primate, in a new webcast, which will be posted to the church's national website next week.
In the webcast, entitled "+Andrew: Conversations with the Primate", Archbishop Hutchison, who attended last summer's 5th Sacred Circle in Pinawa, Man., contrasts the gathering to previous Sacred Circles which have dealt mostly with the pain and anger caused by the legacy of native residential schools.
While the pain and anger still exist, the Canadian Primate said that there was also evident at last summer's gathering a desire and determination to move forward. The unanimous request for a national bishop to be appointed within a year is symptomatic of this desire, Archbishop Hutchison says.
"+Andrew: Conversations with the Primate" is a communications tool Archbishop Hutchison is using to speak to church members in an informal way and to solicit comments and feedback from viewers. The webcasts are taped and produced by Anglican Video and financially assisted by the Anglican Foundation.
The webcasts can be accessed from the home page of the General Synod website (www.anglican.ca) where they can be viewed or downloaded for viewing later or for sharing.
Viewers are invited to respond to Archbishop Hutchison by writing him at Andrew@national.anglican.ca
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For more information, please contact: Vianney (Sam) Carriere, Director of Communications, 416-924-9199 ext. 306; email@example.com
That this National Executive Council request the Primate, in consultation with the Chairman of the Council on Native Affairs to name a small planning group to explore implications and possibilities for the Native people to meet in 'convocation'. CARRIED
A notice of motion for General Synod 1986 was developed at the Native Ministries Conference.
WHEREAS Native people recognize and acknowledge the common aboriginal ancestry of Inuit, Metis, Status and Non-Status people; Treaty and non-Treaty people; and
WHEREAS this National Native Ministries Conference recognizes the need of a vehicle to bring Native concerns to the attention of national church leaders;
This Native Ministries Conference recommends that the Primate urgently call a National Native Convocation of elected lay representatives on a per capita basis from every Native congregation, all Native clergy and Native bishops within two years; and
That this National Native Ministries Conference meet on an annual basis until said National Native Convocation occurs.
In the interim period more information will be gathered.
It was noted that this motion does not take into consideration those Native people living in Urban communities, and also those non-Native clergy serving Native communities.
That this National Executive Council, in keeping with the position of General Synod that new development should not proceed where land claims of Indian people have not been settled or where such development has not been agreed to by them;
express its support to the Council of Haida Nations with regard to their opposition to logging on Lyell Island; and
its deep concern to the Governments of British Columbia and of Canada
that logging should not take place without the consent of the Council of Haida Nations. CARRIED