From June 3 to 11, 2010, more than 300 delegates will gather in Halifax, N.S. for the Anglican Church of Canada’s national meeting, General Synod, held once every three years. This web forum is a place to discuss the major topics that will arise at General Synod—from governance to sexuality. You are invited to join the conversation.

During the past two years the Primatial Role Task Force has reviewed the role, duties, and function of the Primate—our national archbishop. The task force’s responsibility is to recommend changes to Canon III (on the primacy) if deemed appropriate, at General Synod 2010. It has been a rewarding journey for its members—two bishops, two clergy, and two laypersons representing the four ecclesiastical provinces of Canada.

We looked in-depth into the history of the primacy and also interviewed the current Primate, Archbishop Fred Hiltz, as well as Archbishops Hutchison and Peers. We also looked at current leadership trends in academic, business, and civil society. Valuable input also came from the workshops we conducted at the four provincial synods that met in 2009. Our focus was always one of mission: How do we understand primacy in a church that is engaged in Christ’s mission to the world?

Our primacy differs from those in other provinces within the Anglican Communion. What stood out most dramatically was the lack of defined sacramental and pastoral roles for the Primate. These are clearly important. The recommended changes focus on clarifying these two areas, specifically the way they work across the dioceses.

Ideas about leadership in the wider world are clearly changing. These new ideas are starting to permeate organizations and now leaders are being seen as relating to and collaborating with the institutions instead of functioning at their head. As keepers and interpreters of the vision and identity, leaders play a different but vital role in modern organizations. As well as bringing personal gifts, we realized that a Primate can bring us a wealth of experience from broader experience and context. We shared some of these insights at the provincial synod workshops and benefited greatly from the support and reflections of the participants.

What we learned
There was a strong consensus that Anglicans want their Primate to be prophetic and inspiring, able to listen and care, as well as to be visible both within the church and beyond it. Our favourite phrase (from the Province of Rupert’s Land) summed it up as “Gitchi ayame ha we kimi” which is translated as “Canada’s Great Praying Boss.”

We will make several recommendations for changes in Canon III. There is a desire for the Primate to be a leader of the church in mission—not maintenance. With a new understanding of the aspirations of Canada’s Indigenous Peoples, the Primate will have the responsibility of appointing, and if necessary ordaining, a person chosen by Indigenous Canadian Anglicans as their national bishop.

We note the need to articulate the sacramental role of the Primate more explicitly. While there is also a clear desire by some that the Primate be more prophetic, there is also some concern about overlapping jurisdiction in areas that are traditionally assigned to diocesan bishops. We unite the two concerns by encouraging prophetic ministry in a context of consultation and collaboration.

There have been numerous discussions throughout history about the desirability of a primatial see. Though several options were considered in the past, no decision was ever reached in decades of discussion and we believe the matter should be put to rest. While a national cathedral has also been suggested, we see it as redundant in a time when the role of the Primate is focused on pastoral care and mission rather than jurisdiction.

The recommended changes basically describe elements of the role that are already in place. We thank all those who have played a part in helping us understand and articulate the Primate’s important role in strengthening and supporting God’s mission.

From June 3 to 11, 2010, more than 300 delegates will gather in Halifax, N.S. for the Anglican Church of Canada’s national meeting, General Synod, held once every three years. This web forum is a place to discuss the major topics that will arise at General Synod—from governance to sexuality. You are invited to join the conversation.

Once again members at next month’s General Synod (GS) will be asked to consider issues of human sexuality.  This will mark our next step in the now 34-year journey of debate, study, and discernment that began with the commissioning of the first task force by the House of Bishops in 1976.

Since GS 2007
Much work has been done over the last triennium in response to GS 2007’s resolutions and to prepare for this next debate. The Primate’s Theological Commission (PTC) produced the Galilee Report along with accompanying papers. This study addresses the theological question of whether the blessing of same-sex unions is a faithful, Spirit-led development of Christian doctrine, and Scripture’s witness to the integrity of every human person and the question of the sanctity of human relationships.

Also in this triennium, Faith, Worship and Ministry (FWM) took on the task of considering a theological rationale for a change to the marriage canon to allow for the marriage of same-sex couples. The result is the Rothesay Report.

Inspired by the experience of Lambeth and an openness and desire to deepen relationships and understanding, a number of dioceses have formed partnerships—nationally and internationally—for dialogue on matters of human sexuality and of mission. And yes, yet another study process was produced to engage parishes and other diocesan groups in a study of the Christian perspective of human sexuality through the lens of scripture, reason, tradition, and current scientific understanding. However, if truth were told, the response to this program has been lukewarm.  It seems like after years of study and discussion, and given the wide diversity of cultures and contexts present within our church, we find ourselves today either saturated with these processes, or still unengaged. These initiatives join the countless other studies, publications and processes available to resource our discernment.

We don’t agree
In planning for how to frame this synod’s debate on sexuality, the Council of General Synod considered what have we have learned from our work and journey thus far. The simple fact is that we don’t agree.

In light of the work of our theologians and church leaders, synods, pastors, interest groups, and the parish and diocesan groups that have studied and prayed together, we don’t agree. In light of our heartfelt commitments to the Gospel, to living God’s mission in the world, and to the Anglican Church nationally and internationally, we don’t agree on how to resolve our issues regarding sexuality. And we are well practiced in our disagreements. Our suspicions of each other are high as we once again take our sides and prepare for the next debate. Within this context no motion can come to the floor of General Synod without the suspicion of bias or manipulation.

Plans for GS 2010
We don’t agree—and what is at stake is sustaining a community within the context of a complex and conflicted argument about its moral life. This has shaped the Council of General Synod’s decision of how to bring the sexuality discussions to GS 2010.  The result is a process that will allow for conversation and listening first, before putting forward a motion. Members of synod will participate in a set of discussions. The content of these discussions will be used to shape the resolutions that will then come to the floor.

The starting point for discussion will be the House of Bishops’ statement of October 2008. This is a public statement issued after the experience of Lambeth by our church’s leadership, who in themselves embody the diversity of theological, scriptural, ecclesiological, and pastoral commitments present within the church. It shares something of their discussion and struggle and outlines that which, within the challenge of disagreement and diversity, the bishops were able to affirm. It serves to guide the church, naming both requests and hopes for the church as we continue to discern the movement of the Spirit in our midst.

Each discussion group will be facilitated by a synod member. A recorder, recruited locally from outside the synod membership, will be provided for each group. A collation of the discussions will be prepared by the reporters with Bishop Linda Nicholls, chair of the Primate’s Theological Commission, and myself as chair of the Faith, Worship and Ministry committee. The prolocutor, Canon Robert Falby, will share the results in plenary. Printed copies of both the complete collation and the summary documents will be made available to GS members between discussion sessions.

What do you think about this different method of discernment for controversial issues at General Synod?

From June 3 to 11, 2010, more than 300 delegates will gather in Halifax, N.S. for the Anglican Church of Canada’s national meeting, General Synod, held once every three years. This web forum is a place to discuss the major topics that will arise at General Synod—from governance to sexuality. You are invited to join the conversation.

The Anglican Communion Covenant is a series of affirmations and commitments offered to the provinces of the Anglican Communion with the intention of strengthening the bonds of affection and relationships amongst the provinces for their common witness and mission. It was compiled by an international Covenant Design Group with ongoing input from Anglican Communion provinces.

Like other relational covenants into which the Anglican Church of Canada has entered—such as the Waterloo Declaration of full communion with the Evangelical Lutheran Church in Canada—it is not legislative, but sets a common vision and set of commitments. The affirmations made regarding our common heritage and life together ground a description of Anglican identity in those experiences already shared and commitments already made, such as the Chicago-Lambeth Quadrilateral and the Marks of Mission. It serves as a means to assist mutual recognition and deeper understanding both of who we are as Anglican Christians and who we are called to be in service of God’s mission.

In Section Four, affirmations and commitments are offered relating to processes and principles that should be followed in situations of conflict between provinces. The particular issues of potential or present conflict are not named, and the processes laid out work within the present structures of the Anglican Consultative Council, with the standing committee of that council serving as the mediating agent. The standing committee’s power is only to recommend courses of relational consequences to the council’s own constitutionally formed processes.

Member churches of the Anglican Consultative Council are invited to enter into this covenanted relationship, which makes tangible affirmations and commitments about our common heritage, participation in God’s mission, and mutual responsibility in the bonds of affection. When a situation of conflict arises, churches are enjoined to seek the mind of Christ, and the affirmations and commitments in Sections One, Two and Three provide tools for discerning dialogue. The possible outcomes cannot be predicted. Common mind may include, for example, the agreement to disagree on a particular issue, but to keep walking together. What is clear is that Section Four does not supplant the existing authorities, the canons and constitutions of provinces, or the constitution of the Anglican Consultative Council.

At General Synod 2010
The Faith, Worship and Ministry Committee is bringing this motion to General Synod 2010:

That this General Synod:

1. receive the final text of the Covenant for the Anglican Communion;

2. request that materials be prepared under the auspices of the Anglican Communion Working Group, for parishes and dioceses in order that study and consultation be undertaken on the Covenant for the Anglican Communion;

3. direct the Council of General Synod, after this period of consultation and study, to bring a recommendation regarding adoption of the Covenant for the Anglican Communion to the General Synod of 2013.

Why “study and consultation”?
The General Synod of 2007 committed itself to the Covenant process. Our church has consulted widely and deeply. Canadian input has helped significantly to shape the course of the various drafts and the final version. However, the final version of Section Four, released December 2009, has not yet been submitted to this sort of study. We need the time to reflect and ask: What would the adoption of this Covenant mean for our life as Anglican Church of Canada internally, and in Communion and ecumenical relationships? Before facing the question of adoption, we need to engage in informed discernment.

Begin study now
General Synod delegates are encouraged to begin their study of the Covenant now. The text is available as part of the Convening Circular [PDF]. In addition, materials provided on the Anglican Communion website offer detailed commentaries on each clause of the text, and deal with frequently asked questions and points of contention.

Read and offer your input: How might the Covenant nurture better relationships in the Anglican Communion?

From June 3 to 11, 2010, more than 300 delegates will gather in Halifax, N.S. for the Anglican Church of Canada’s national meeting, General Synod, held once every three years. This web forum is a place to discuss the major topics that will arise at General Synod—from governance to sexuality. You are invited to join the conversation.

There is a familiar church joke that goes like this: “How many Anglicans does it take to change a light bulb?”

“What do you mean, ‘change a light bulb?’ My grandmother donated that light bulb. You’re not changing that light bulb!”

We in the church have been accused from time to time of being resistant to change. Perish the thought!

It’s understandable. We go forth every morning to do battle in a constantly shifting world where the rules change almost as fast as they are made, and we are desperately trying to maintain a foothold while reaching to grab the latest ball tossed in our direction. So, when we head for the sanctuary of the sanctuary all we desire is some peace, quiet, and stability. And please, please don’t change anything.

As Anglicans, we hold our tradition dearly because it is a good tradition: authority of scripture, use of reason and skill, deeply spiritual prayer, profoundly moving liturgy, governance. But ours is a tradition born out of reformation.

Three kinds of history
A theologian (I think it was Edward Schillebeekx) wrote that there are three sorts of history: structural history, conjunctural history, and ephemeral history.

In the Anglican tradition, things like the sacraments, bread and wine, and the Bible fall into structural or “core” history. With structural history, change hardly happens, and when it does, it is measured in centuries. Conjectural history could include the changing elements in the baptismal rites (the questions asked), the revival of the Easter vigil, or old hymns that fell out of favour and are becoming more popular. The tempo of these changes is slow, but viewed within generations. Ephemeral history can be seen in newly formed rituals or songs that land briefly, but aren’t fully adopted.

What is important to note is that elements of structural history all started as ephemeral—new things. All core traditions are, at some point, born out of a peripheral idea or understanding that after much time, consideration, prayer, and use, become so instinctive and foundational that they become core. Other traditions come and go, adding richness and diversity while remaining connected to those that are core. This has been our Anglican history as the church.

Naturally, we resist change because change requires effort and work. It requires us to face our fears and uncertainties. But we are called as a church to use our tradition of memory, reason and skill to constantly evaluate how we govern ourselves, how we worship, and how we interpret scripture in light of our core traditions. Then we are called to implement the change to which the Holy Spirit calls us, in order that we might faithfully fulfill our mission as disciples of the risen Lord.

Teachings and practices that cause harm, deny God’s love and faithfulness, or impede God’s work in the world need to be examined. If change is called for, it needs to be carefully and prayerfully discerned.

At this General Synod, there will be change—change in how we gather as a governing body, change in how we dialogue, and change in our vision. Those who gather in June will consider both how God is acting in our midst and what God is calling us to do differently. It may mean changing a light bulb or two. But imagine how much more brightly the light may shine if that happens.

What’s your attitude towards change in the church?

From June 3 to 11, 2010, more than 300 delegates will gather in Halifax, N.S. for the Anglican Church of Canada’s national meeting, General Synod, held once every three years. This web forum is a place to discuss the major topics that will arise at General Synod—from governance to sexuality. You are invited to join the conversation.

"From the perspective of the gospel, fundraising is not a response to a crisis. Fundraising is, first and foremost, a form of ministry. It is a way of announcing our vision and inviting other people into our mission.”

—Henri Nouwen, The Spirituality of Fundraising

Since its establishment in 2008 the Department of Philanthropy has been working to redefine the meaning and methods of giving in the Anglican Church of Canada. Specifically, we have worked to instill a theology of philanthropy and develop innovative approaches to the church’s philanthropic work.

The old way: theology of scarcity
For too many years the church has relied on a theology of scarcity to drive its fundraising efforts. We have done this at all levels: parish, diocesan and national. Sadly, it has resulted in a crisis mentality for many in the church, and has contributed to a disheartening culture of money that has sometimes undermined the church’s call to mission and discipleship. Whether it is the parish treasurer’s September admonishment of the congregation for poor attendance and insufficient summer offerings; or a parish council that resents the diocesan sharing formula; or the diocesan council’s questioning the “measureables” and “deliverables” of the youth ministry coordinator; the church has for decades been spinning around on the scarcity wheel at a dizzying pace.

The new way: a theology of philanthropy
While we admit that putting a stop to this is not an easy task, and certainly not something we can do alone, the Department of Philanthropy is working diligently with dioceses, parishes and our partners within the national church to help the church unearth a theology of philanthropy—a theology that is mission-driven and that inspires Canadian Anglicans to give gladly as a faithful expression of their Christian vocation.

We want people to see the beauty and promise that comes with this cultural shift, and to grow in their understanding that even in the midst of financial challenges we can find hope by choosing to embrace our difficulties as opportunities. We can choose to abandon the tired, worn-out messages that oblige people to give out of fear and guilt and replace them with joyful, hope-filled invitations to be part of God’s mission.

One practical way we can strengthen our invitations to Canadian Anglicans is by improving the way we tell our story. The Department of Philanthropy’s new gift guide, Acts of Faith: A Guide to Supporting the Ministries of the Anglican Church of Canada is one such example. It is a joyful and hopeful invitation to Canadian Anglicans to support, in a variety of ways, the full spectrum of ministries in the ACC. This guide also represents an unprecedented collaboration amongst all of the partners and charitable entities within the national church, bringing them together in one vehicle for the first time.

In addition to the gift guide, Philanthropy has made strides in professionalizing the way it works with dioceses. The department works to encourage diocesan leaders across the country as they sow seeds of a theology of philanthropy in their own regions. Whether it is assisting in the establishment of an annual fund or helping to shape a case for support for a major campaign, the department is redefining the relationship between the national church and our dioceses. In this we are committed to a level of coordination and cooperation that is entirely new to the church—one that entails a sharing of resources, a commitment to best practices, and a willingness to move beyond silos and work towards common goals.

These are just glimpses of what will be brought to General Synod in June. We hope that through these and other initiatives, General Synod members will see the department’s work as having a direct and positive bearing on the health and well-being of the whole church.

What do you think? What would a theology of philanthropy look like in your church?

From June 3 to 11, 2010, over 300 delegates will gather in Halifax, N.S. for the Anglican Church of Canada’s national meeting, General Synod, held once every three years. This web forum is a place to discuss the major topics that will arise at General Synod—from governance to sexuality. You are invited to join the conversation.

Governance is like weeding a garden. It needs to be done, done regularly, and done well.

The task of the Governance Working Group (GWG) has been to review the governance of General Synod with a view to enhancing its work and mission. The GWG members have come from all four ecclesiastical provinces, and we have consulted widely (including attending all four provincial synods).

This triennium, we have concentrated our efforts on four files that were assigned to us at General Synod 2007. For the first file we are proposing changes to avoid duplication between two governance documents: the Declaration of Principles and the Constitution. For our second file, we started a national discussion about how the overall church structure could be improved, specifically which jobs were done best by dioceses, provinces, and the national church. This work is ongoing.

We have also worked on two other important files.

The structure of the National Indigenous Ministry
For more than 40 years, our Indigenous communities have articulated a strong desire for self-determination within our Canadian church—not apart from it—and General Synod has committed to making this happen. A number of instruments have developed, including the Anglican Council of Indigenous Peoples (ACIP); the Sacred Circle, which meets approximately every three years; and the National Anglican Indigenous Bishop, the Rt. Rev. Mark MacDonald, who was appointed in January 2007. With the active support of diocesan bishops, Bishop MacDonald has built a remarkable pastoral relationship with Indigenous communities across the country.

We are proposing a new canon that will describe, recognize, and give constitutional place to these developing structures.

The size and composition of General Synod and the Council of General Synod (COGS)
We have also been looking at the size and composition of General Synod itself. Currently, as a minimum, each diocese is entitled to send its bishop(s), one clergy, one lay, and one youth delegate to General Synod—a total of 120 members.

In addition, larger dioceses are entitled to send additional clergy and lay members. Currently, the “unit” that generates the (equal) number of clergy and lay delegates that a diocese can send to General Synod is determined by the number of licensed clergy in the diocese. However, licensing practices vary considerably across the country, and there is no longer a recognizable relationship between the number of licensed clergy and the number of active parishioners in a diocese.

The GWG is proposing to change the “unit” to the average weekly attendance (excluding weddings, funerals, and services held in medical or long-term care facilities). Each diocese’s entitlement to clergy and lay members in General Synod would be determined by that diocese’s percentage of the national average weekly attendance (with a guarantee of at least one clerical and one lay member, as well as their bishop and youth member).

Although we are not proposing to reduce the size of General Synod (302 in 2007), the proposed formula could be amended at General Synod to accomplish this.

We have also considered the size and composition of COGS, the executive body while General Synod is not in session. Currently, COGS consists of 42 members—five officers and 32 members elected by the provincial caucuses at General Synod (so that there is one person from each diocese), one youth member elected by each of the four provincial caucuses, and one member from the Military Ordinariate.

We are proposing to reduce the size of COGS from 42 to 28 members.

The reduction would be achieved by changing the existing formula that determines how many members are elected from each province. One result of this change is that there will not be a person from every diocese on COGS. This would be similar to the situation at the diocesan level, where diocesan executive councils do not generally include members from every parish.

This is a preview of the material that GWG will present to General Synod. (Read the full GWG report online [PDF].) Governance is, of course, an ongoing process (just like weeding) so we will recommend that the GWG continue this work next triennium.

What do you think? How might these proposed changes help our church?

From June 3 to 11, 2010, over 300 delegates will gather in Halifax, N.S. for the Anglican Church of Canada’s national meeting, General Synod, held once every three years. This web forum is a place to discuss the major topics that will arise at General Synod—from governance to sexuality. You are invited to join the conversation.

"The church of Christ in every age, beset by change but Spirit led, must claim and test its heritage and keep on rising from the dead.”  (“The Church of Christ in Every Age,” #584, Common Praise)

“Beset by change but Spirit led”—this description of the church could apply to any century and certainly applies today. Media reports confirm what our best demographics tell us, that the Anglican Church of Canada is in serious decline in terms of numbers and influence. It is time to claim our heritage and be open to the leading of the Spirit.

The Marks of Mission
Vision 2019 challenges Canadian Anglicans to go beyond institutional maintenance and embrace the call to mission that is at the heart of Christian discipleship. This call to mission has been articulated in the Anglican Communion through the Five Marks of Mission—a short statement of core values that express the mission of God in the world.

• To proclaim the Good News of the Kingdom
• To teach, baptize, and nurture new believers
• To respond to human need by loving service
• To seek to transform unjust structures of society
• To strive to safeguard the integrity of creation and sustain and renew the life of the earth

If we reclaim our vocations—as evangelists, storytellers, caregivers, advocates for peace and justice, and stewards of creation—the church can and will find new ways to express service to God and neighbour.

Priorities for the future
Vision 2019 was developed through consultation with Anglicans at the grassroots and in conversation with church leaders. It sets out seven priorities and five practices that seek to energize the national church in its common mission.

The seven priorities are:

• Develop leadership education for mission, evangelism and ministry
• Support ministry through the Council of the North
• Walk with Indigenous Peoples on a journey of healing and wholeness
• Work toward peace and justice
• Engage young people in mutual growth for mission
• Enliven our worship
• Be leaders in the Anglican Communion and in ecumenical actions

These priorities will be expressed through practices that will renew our church structures, improve communication and statistical information, promote Christian stewardship principles and gather financial resources, and seek to build bridges of understanding across the diversity of our church.

The national Council of General Synod (COGS) has already adopted this plan in principle and is forwarding it with their support to General Synod 2010. There is one caveat: members of COGS passionately insisted that this plan could only succeed if each member, parish, and diocese of the Anglican Church of Canada takes up the vision of a church in mission.

Here are three ways you can participate:

1. Consider the Five Marks of Mission as part of your personal rule of life. How do you proclaim God’s kingdom, nurture faith, serve others, and work to transform unjust structures and safeguard creation’s integrity?

2. Raise issues of God’s mission at meetings in your parish and diocese. Insist that each activity of the church be measured against the  Five Marks of Mission and help your church community focus on God’s mission rather than institutional survival.

3. Pray daily for the church and its leaders, that God’s Spirit may lead them to be agents of God’s mission in the world.

With God’s blessing, Vision 2019 will chart a new course for the Anglican Church of Canada, and we will live into the words of Hymn #584: “Then let the servant church arise, a caring church that longs to be a partner in Christ’s sacrifice and clothed in Christ’s humanity.”

What do you think this plan will mean for your home church? Do these Marks of Mission and priorities resonate with you?

From June 3 to 11, 2010, over 300 delegates will gather in Halifax, N.S. for the Anglican Church of Canada’s national meeting, General Synod, held once every three years. This web forum is a place to discuss the major topics that will arise at General Synod—from governance to sexuality. You are invited to join the conversation.

Get ready. The Marks of Mission are going to become a major force in shaping the future of the Anglican Church of Canada. At General Synod, members will learn how the church’s plan for the next ten years, Vision 2019, is shaped by a Marks of Mission framework.

So what are the Marks of Mission all about? In 1984 the Anglican Consultative Council identified four distinctive actions which it named Marks of Mission, with a fifth mark being added in 1990. The marks are straightforward and easy to comprehend. They are

• To proclaim the Good News of the Kingdom of God
• To teach, baptise and nurture new believers
• To respond to human need by loving service
• To seek to transform the unjust structures of society
• To strive to safeguard the integrity of creation, and sustain and renew the life of the earth

The first mark is often identified with evangelism, i.e. intentionally telling people about the God of love, God’s son Jesus, and the promises of redemption, salvation and eternal life. The second mark is the ongoing initiation of new members into the church, thus ensuring its continuation. The third mark is the work of compassionate service to those in distress and need. The fourth mark is the often-confrontational work of transforming social systems that perpetuate oppression, exclusion, and systemic racism. The fifth mark is the work of caring for the earth that God has created and upon which we depend for our continued survival.

The Marks of Mission have been promoted throughout the Anglican Communion since 1984. They are seen as a useful resource to help local missioners define their particular calling and focus their tasks.

In 2007, the Anglican Church of Canada proposed a sixth Mark of Mission, one relating to peace, conflict transformation, and reconciliation. This proposal was based on the realization that given the extent and severity of conflict in many parts of the world, Christians need to turn their attention to the work of peace and reconciliation. The recommendation for the sixth Mark of Mission was accepted by the Anglican Consultative Council at its meeting in 2009, though the exact wording has yet to be proposed.

It is worth noting that all but the second mark are actions undertaken mainly in the world beyond the confines of the church community. God’s mission is to the whole of creation. As agents of God’s mission, we too need to focus outward and be active in the world. This does not deny the importance of the church, because as active missioners, we need the nurture and support of a strong community of believers. But mission is first and foremost about being sent out into the world to act as God’s agents, to be “leaven and salt.”

Canadian Anglicans, faced with declining membership in most dioceses, may feel they lack the energy for the work of mission. However, it is important to remember that without mission, the church will decline further. As the Swiss theologian Emil Brunner said, “A church exists by mission as a fire exists by burning.” And, as Bishop Simon Chiwanga added, “When the burning ceases, there is no fire, if mission ceases, there is no church.”

What’s the burning fire of mission in your church, locally or nationally?

From June 3 to 11, 2010, over 300 delegates will gather in Halifax, N.S. for the Anglican Church of Canada’s national meeting, General Synod, held once every three years. This web forum is a place to discuss the major topics that will arise at General Synod—from governance to sexuality. You are invited to join the conversation.

It would be hard to overstate the significance of General Synod 2010 for the relationship between the Anglican Church of Canada and Indigenous Peoples. Indigenous Anglicans from across Canada will be present and participating in deliberations at many levels. Beyond this, a number of initiatives will be introduced that, if accepted, will frame Indigenous ministries for many years to come.

The Governance Working Group will propose that General Synod takes action to constitutionally recognize the Sacred Circle gathering of Indigenous Anglicans (roughly every three years), the Anglican Council of Indigenous Peoples (ACIP), and the National Indigenous Anglican Bishop (NIAB). This recognition is unprecedented. In it the broader church identifies, solidifies, and celebrates the development of these structures. This is a necessary foundation to fulfill the 2001 New Agape Covenant. It also continues the creation of a self-determining Indigenous community within the Anglican Church of Canada.

Over the past two decades, the Church has asked Indigenous Peoples what it might do to partner with Indigenous Peoples. The answer has been loud and clear: “Walk with us, on our healing journey.”  General Synod will give the Church the opportunity to renew itself in this healing journey of Indigenous justice in Canada. General Synod will look at Canada’s ongoing Truth and Reconciliation process, the repudiation of the Doctrine of Discovery, and the issue of Canada’s continuing refusal to endorse the United Nations Declaration on the Rights of Indigenous Peoples.

General Synod will also witness the fruit of local and regional consultations that have been happening among Indigenous communities across Canada. By that time, two Area Missions will have taken major steps towards becoming self-determining structures with their diocese and selecting Indigenous bishops. This work will be presented against a larger backdrop of the growth of Indigenous churches, the expansion of ministry to Indigenous Peoples across the country, and major breakthroughs in the training and formation of Indigenous leadership for ministry.

Even with much to celebrate, we will not forget the ongoing challenges to Indigenous Peoples in Canada. Many communities across Canada that struggle with marginal conditions are faced with great difficulties in supporting their pastoral leaders. This is particularly true in Indigenous communities, including those in urban areas. The Church is morally obligated to provide for the development and support of ministry in these marginal areas. Among the challenges that these ministries and ministers must face are the youth explosion in Indigenous communities, the scandal of continuing poverty among the First Peoples of the land, and the continuing results of dislocation and dispossession—ill-health, violence and abuse (especially among women and children), and the high rate of suicide.

The 2007 General Synod affirmed the work of Sacred Circle and ACIP to create the NIAB. General Synod also strengthened its financial commitment to the Council of the North, as a way of enhancing its ministries among Indigenous Peoples. These have proven to be moments in an ongoing, larger development, something that more and more people are calling a “spiritual movement in the Gospel.”  It is felt that this movement is where the real hope for the future lies. This movement is a river of compassion, values, and vision that affirms the traditional character of Indigenous life but also give individuals and communities the power to rise and enter the God’s future for them. Many feel that this spiritual movement, consistent with traditional Indigenous values and teachings, is the necessary foundation for a hopeful future. This General Synod is called to become a part of this movement in the Gospel, and assist in creating the vehicles for a dawning new day, for both the Anglican Church of Canada and the Indigenous communities with it.

What do you think? Is the church doing enough in its walk with Indigenous Peoples?

From June 3 to 11, 2010, over 300 delegates will gather in Halifax, N.S. for the Anglican Church of Canada’s national meeting, General Synod, held once every three years. This web forum is a place to discuss the major topics that will arise at General Synod—from governance to sexuality. You are invited to join the conversation.

Welcome to the web forum for General Synod 2010. I am the chair of the Planning Committee, and I would like to introduce you to our forum. Over the next few months, this space will feature short columns that will introduce you to some of the topics that we will discuss at General Synod. We encourage you to participate in our online discussion of these topics by posting comments below.

We are looking forward to General Synod being held in Halifax NS from June 3 to 11. We will join the Diocese of Nova Scotia and Prince Edward Island as it celebrates 300 years of continuous worship in their diocese.

Many changes

We are aware of the constant change happening in our world, and in our church. In acknowledgement of this, and in keeping with the maritime location, we chose our theme, “Feeling the Winds of God—Charting a New Course.” Mission is the focus for the synod, and we have invited partners from around the world to join us. Each day will remind us of our commitment to one of the Marks of Mission, which draw us together as Anglicans.

In keeping also with the theme of change, and to respond to a number of requests over the years to make synods different, we are attempting a number of new things. You may have already noticed a few new things in our preparations. We have heard many requests for greener synods, so we have an online registration system for delegates, and we anticipate that documents in the convening circular (reports and agendas for our meeting) will be available online. We encourage delegates to download them, rather than printing everything. Diocesan offices have agreed to print documents and help with registration for those who do not have access to the internet. At General Synod, documents, resolutions and worship materials will be displayed on the large screens in the plenary room.

We will have many opportunities for worship and prayer while we meet. We will have an opening service at the Cathedral of All Saints, a large celebration service with the diocese, a simple worship at St. Paul’s to give thanks for the Primate’s World Relief and Development Fund (PWRDF), and a number of other opportunities for worship in the mornings, at noon and in the evenings. There will be receptions, dinner with the Diocese of NS/PEI, and numerous other social occasions to meet and greet your friends, new and old.

Here are some of the topics we will discuss at General Synod:

• Vision 2019—to set priorities for the next three triennia
• Governance—to consider the role, jurisdiction, size and membership of General Synod, and to honour the desire of our Indigenous members for self-determination
• Primacy—to examine the roles and responsibilities of the Primate
• Philanthropy—to learn about our new Philanthropy department which is working on achieving financial equilibrium and encouraging a culture of generous giving.
• Human sexuality—in continuing discernment over the matter of human sexuality
• The Anglican Communion and the proposed Anglican Covenant

I invite you to post your comments on this major upcoming event: What are your hopes for General Synod 2010? How are you preparing?

I look forward to your participation, and to General Synod 2010 in Halifax. See you all there!

Canon Barbara Burrows
Chair, General Synod Planning Committee