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March 21, 2008 — Archbishop Fred Hiltz, Primate of the Anglican Church of Canada, has added his support for Northern Ontario aboriginal leaders jailed for their defence of traditional lands.  In a letter to Ontario Premier Dalton McGuinty, Archbishop Hiltz said that the jailing of the six leaders for contempt of court “has caused a serious impasse between the Indigenous peoples of Canada and the Government of Ontario, arising out of the continual imposition of the powers and values of colonizers.”

 

The full text of the Primate’s letter follows:

 

March 20, 2008

 

Premier Dalton McGuinty

Ontario Provincial Legislature

Queen’s Park

Toronto, Ontario M7A 1A1

 

Dear Premier Dalton McGuinty,

 

On behalf of the Anglican Church of Canada I write to express my deep concern over the recent incarceration on March 17, 2008 of Chief Donny Morris, Deputy Chief Jack Mackay and four other leaders from the Kitchenuhmaykoosib Inninuwug First Nation, who acted in defence of their traditional lands and against the threat posed by the Platinex Inc. exploration company.

 

I stand behind the Rt. Rev. David Ashdown, bishop of the diocese of Keewatin, which embraces the traditional native lands of the KI Nation around Trout Lake. In a letter dated March 17, 2008 Bishop Ashdown commended the Chief and Council of the KI First Nation for their commitment to the land, which is “a sacred trust which must be respected and guarded not only for those living today but for future generations as well.”

 

I stand behind Grand Chief Stan Beardy of the Nishnawbe Aski Nation, himself a faithful Christian and Anglican, who noted in a recent statement on the Ontario Superior Court ruling that “the Government of Ontario is indeed above the law as the Province continues to neglect supreme court rulings to consult and accommodate First Nations prior to resource development.”

 

I stand behind the Anglican Council of Indigenous Peoples and the National Indigenous Anglican Bishop, who stated today in a letter to you that the jail sentence of the six KI leaders is “deeply troubling,” and that the sentence “is not only a dangerous violation of Aboriginal Rights, it also contradicts a growing consensus towards the stewardship of the land on the part of all Ontario citizens.”

 

I believe that the jail sentence of these leaders has caused a serious  

impasse between the Indigenous peoples of Canada and the Government of Ontario, arising out of the continual imposition of the powers and values of colonizers. It appears that Chief Morris and his council accepted Justice Smith’s ruling because of an inability to continue paying the escalating legal fees for defending their suit. Now in jail, they are paying the costs with their lives.

 

Earlier this month, I participated with other church leaders in a tour of Aboriginal and Church Leaders, Remembering the Children, to raise the awareness of the churches and Canadian public of the work of the Truth and Reconciliation Commission to be appointed by the federal government of Canada. For the healing and reconciliation that is needed to heal the harmful legacy of the Residential School system, there must be a huge commitment on the part of the churches and the federal and provincial governments of Canada to justice and self-determination for Indigenous peoples.

 

I appeal to your government to work diligently with the KI First Nation in the interest of a fair and just solution to the impasse, and the freeing of those who are jailed.

 

Please know of my thoughts and prayers as you give immediate attention to the urgent matter.

 

Sincerely,

 

[signed]

 

The Most Rev. Fred Hiltz

Primate

 

cc. The Chief and Council, Kitchenuhmaykoosib Inninuwug First Nation

Grand Chief Stan Beardy, Nishnwbe Aski Nation

The Rt. Rev. David Ashdown, Bishop of Keewatin

The Rt. Rev. Mark MacDonald, National Anglican Indigenous Bishop

The Ven. Dr. Sidney Black, the Rev. Gloria Moses, co-chairs, The  

Anglican Council of Indigenous Peoples

 

Links:

 

* This letter in PDF format

http://www2.anglican.ca/primate/communications/documents/2008-03-20.pdf

 

* ACIP expresses solidarity with Nishnawbe Aski Nation

http://www.anglican.ca/news/news.php?newsItem=2008-03-20_lacip.news

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The Anglican Church of Canada

http://www.anglican.ca/

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ACIP expresses solidarity with Nishnawbe Aski Nation

 

March 20, 2008 — The co-chairs of the Anglican Council of Indigenous Peoples and the Anglican National Indigenous Bishop have written Ontario Premier Dalton McGuinty in protest against the jailing for contempt of court of six members of the Kitchenuhmaykoosib Inninuwg First Nation.

 

The Northern Ontario aboriginal people were jailed for contempt “for their peaceful opposition to drilling for platinum on their traditional lands,” the letter says. It is signed by ACIP co-chairs Archdeacon Sidney Black and the Rev. Gloria Moses, and by Bishop Mark MacDonald.

 

The text of the letter follows.

 

 

 

March 20, 2008

 

Premier Dalton McGuinty

Ontario Provincial Legislature

Queen’s Park

Toronto, Ontario M7A 1A1

 

 

 

Dear Premier Dalton McGuinty,

 

ACIP supports Aboriginal Rights and Treaties: we walk in solidarity 

with the Nishnawbe Aski Nation and First Nations Leaders across Canada.

 

Amnesty International recently summarized events that are deeply troubling to us:

 

    That on March 17th, six members of the Kitchenuhmaykoosib Inninuwg (KI) First Nation, Chief Donny Morris, Deputy Chief Jack MacKay and four other members were sentenced to six months in jail on contempt charges for their peaceful opposition to drilling for platinum on their traditional lands. They consider it to be their responsibility to protect their lands from drilling in the Boreal Forest in northern Ontario.

 

    Prior to this, the Ardoch Algonquins were sentenced in court for opposing uranium exploration in a part of eastern Ontario that they have never surrendered and which is currently part of the Algonquin land claim negotiations. Ardoch spokesperson Bob Lovelace was sentenced to six month detention and find $25,000. In addition, the community was fined $10,000 and Chief Paula Sherman $15,000. Leaders of the neighbouring Shabot Obaadjiwan First Nation and non-Aboriginal supporters of the Ardoch Algonquin First Nation have also been in court.

 

We agree with the analysis of Amnesty International, and others who have, as groups or individuals, criticized these actions. Further, we would add that the leaders have acted courageously defending the living and primal relationship of their people to the land. This relationship is regarded as a fundamental, moral and legal right by the United Nations and every major religious and ethical system known to human kind. The court’s inability to recognize this primary relationship and obligation calls into question the moral credibility of our present legal system.

 

This action is not only a dangerous violation of Aboriginal Rights it also contradicts a growing concensus towards the stewardship of the land on the part of all Ontario citizens.

 

We ask that the province act before any further injustices are committed.

 

[signed]

 

The Venerable Dr. Sidney Black

ACIP Co-Chair

 

[signed]

 

The Rev. Gloria Moses

ACIP Co-Chair

 

[signed]

 

The Rt. Rev. Mark MacDonald

National Indigenous Anglican Bishop

 

Links:

 

* This letter in PDF format

http://www2.anglican.ca/about/committees/acip/documents/2008-03-20_lacip.pdf

 

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March 17, 2008

 

Dear Friends in Christ,

 

With gratitude for all that God has done for us in Christ, we join you in the journey of Holy Week. It takes us “from the glory of the palms to the glory of the resurrection, by way of the dark road of suffering and death.” (p 297, The Book of Alternative Services) As the days pass the drama heightens.

 

Through the liturgy we recall the last supper, the agony in the garden and the trial. On Good Friday we are following Jesus hour by hour, and moment by moment. As he hangs on the cross we cling to his words, forgiving all who look to him in faith, caring for his dear mother, thirsting for refreshment, longing for love’s redeeming work to be finished, commending his spirit into the hands of his Father. As he breathes his last there is silence - in our hearts and throughout the whole Church. Our Lord, as the Apostles’ Creed puts it, is “dead and buried.”

 

And then comes the night when the Church gathers in vigil awaiting the joyous message that, “He is risen! Alleluia.”

 

So begins the great 50-day festival of Easter. With joy we hear the stories of the Risen Lord greeting Mary Magdalene, inviting Thomas to believe, calling Peter to shepherd his flock, opening the scriptures and breaking bread at an inn in Emmaus, breathing upon the apostles and sending them into the world in the power of the Holy Spirit. As people of faith, we find ourselves in these stories.

 

For Holy Week our prayer is that as Christ gave himself for us, we may give ourselves to him through lives of faith and abiding commitment to his gospel of love.

 

For Easter our prayer is that we may know joy, peace, and hope in the Risen Lord, and that “by his grace, we will be enabled to show the power of his resurrection in all we say and do.” (Proper for Second Sunday of Easter p 32,Evangelical Lutheran Worship)

 

In Him,

 

We are sincerely yours,

 

 

The Rev. Susan C. Johnson

National Bishop

The Evangelical Lutheran Church in Canada

 

 

The Most Rev. Fred Hiltz

Archbishop and Primate

The Anglican Church of Canada

Dear fellow workers:

 

In recent weeks, in an attempt to regularize episcopal ministry to St. Philip’s Parish in Chisasibi, the Primate has appointed the National Indigenous Anglican Bishop, Mark MacDonald, to be a mediator in seeking to resolve the difficulties in that parish. Bishop Mark visited the parish earlier this month, and following his report to the Primate and to me, I am appointing Mark to be the episcopal presence offering appropriate ministry as he deems fit to the Chisasibi parish.

 

I have learned earlier today (Saturday) while at a Meeting of the Diocesan Council of Indigenous Ministries that Bishop Mark is arranging to ordain four of the deacons in Chisasibi to the priesthood on Monday, February 18^th (the day after tomorrow) in St. Philip’s Church.

 

I hope that you will receive this message before Service time tomorrow, and that you will hold in your prayers:

Samuel Bearskin

Clifford Bearskin

Stephen Pepabano

Abraham Cox

 

to be ordained priests, and the members of St. Philip’s Parish and community of Chisasibi, that the ordination of these persons will strengthen the ministry of the Anglican Church as the Body of Christ in that community, and will result in a fresh outpouring of God’s Spirit among all the people there.

 

Sincerely yours, in Christ,

 

Caleb Lawrence

Archbishop of Moosonee

The St. Andrew’s Draft — with attached documents — may be downloaded  here:

 

ST. ANDREW’S DRAFT

 

 

The announcement from the Anglican Communion News Service follows:

 

Subject: ACNS4367 Covenant Design Group issues communique and draft

 

Covenant Design Group issues communique and draft

 

Posted On : February 6, 2008 12:38 PM | Posted By : Admin ACO

Related Categories: ACO

 

ACNS: 4367

 

The Covenant Design Group (CDG) held its second meeting at the Anglican Communion Offices, St. Andrew’s House, London, UK, between Monday, 28^th January, and Saturday, 2nd February, 2008, under the chairmanship of the Most Revd Drexel Gomez, Archbishop of the West Indies.

 

The main task of the group was to develop a second draft for the Anglican Covenant, as originally proposed in the Windsor Report 2004; an idea adopted by the Primates’ Meeting and the Joint Standing Committee of the Anglican Consultative Council and the Primates in their following meetings. At their meeting in January 2007, the CDG produced a first draft - the Nassau Draft - for such a covenant, which was received at the meeting of the Primates and the Joint Standing Committee in Dar es Salaam, Tanzania, in February of that year. This draft was subsequently sent to the Provinces, Churches and Commissions of the Anglican Communion for consultation, reflection and response.

 

At this meeting, the CDG reviewed the comments and submissions received and developed the new draft, which is now published. In addition to thirteen provincial responses, a large number of responses were received from commissions, organisations, dioceses and individuals from across the Communion. It is intended that these responses will be published in the near future on the Anglican Communion website. The CDG is grateful to all those who contributed their reflections for this meeting, and trust that they will find their contributions honoured in the revised text prepared.

 

The current draft - known as the St Andrew’s Draft:

http://www.aco.org/commission/covenant/st_andrews/draft_text.cfm - will now be offered for reflection in the Communion at large, and in particular by the Lambeth Conference, which has been convened by the Archbishop of Canterbury to meet in his see City of Canterbury, England, between 16th July and 3rd August of this year. The CDG hopes that bishops will study the present draft in their preparations for the Conference, consulting in their dioceses and sharing their reflections at the Conference.

 

The draft is accompanied by a number of supporting documents, including a brief commentary which outlines the thinking of the CDG on some of the issues considered, and which also gives responses to some of the specific suggestions and criticisms made to them. It also includes a tentative draft of a procedural appendix, the status of which is set out in the commentary.

 

Following the Lambeth Conference, the CDG will meet to review the progress on the development of the Covenant project within the Communion, and will submit a Covenant draft to the Provinces and ecumenical partners of the Communion for formal comment and response. It is the intention to produce definitive proposals for adoption in the Communion following that further round of consultation. Proposals for the process of consultation, and reception of, the Covenant and its ultimate consideration by synodical process will be presented to the Joint Standing Committee of the Anglican Consultative Council and the Primates at their meeting in March 2008.

 

The CDG is grateful to the Archbishop of Canterbury, who received the CDG at Lambeth Palace on Tuesday, 29th January, and to the Dean and Chapter of Westminster Abbey, who welcomed the group to Evensong later that day. The Secretary General of the Anglican Communion hosted a dinner for the group on the Thursday.

 

Because they have been unable to attend the meetings of the CDG, Ms Nomfundo Walaza of the Anglican Church of Southern Africa and Ms Sriyangani Fernando of the Church of Ceylon have graciously resigned their membership of the CDG. The Archbishop of Canterbury has nominated Mrs Rubie Nottage (Church in the Province of the West Indies) to membership of the group. He further nominated Dr Eileen Scully (Anglican Church of Canada) to be a member of the group for the London meeting, and Professor Norman Doe (Church in Wales) as a consultant for that meeting.

 

The members present in the meeting in London were:

 

The Most Revd Drexel Gomez, Primate of the West Indies, Chair

The Revd Dr Victor Atta-Baffoe, Anglican Church of West Africa

The Most Revd Dr John Chew, Primate of South East Asia

The Revd Dr A Katherine Grieb, The Episcopal Church (USA)

The Rt Revd Santosh Marray, Bishop of the Seychelles

The Most Revd Dr John Neill, Archbishop of Dublin

Chancellor Rubie Nottage, Church in the Province of the West Indies

Dr J Eileen Scully, Anglican Church of Canada

The Revd Dr Ephraim Radner, The Episcopal Church (USA)

The Revd Canon Gregory Cameron, Anglican Communion Office, Secretary

Professor Norman Doe, Cardiff University, Consultant

The Revd Canon Andrew Norman, Archbishop of Canterbury’s Representative

The Covenant Design Group will meet again later this year after the

Lambeth Conference.

 

The complete text of the draft and other resources are found at:

 

http://www.aco.org/commission/covenant/index.cfm 

I wish to begin by thanking Nellie’s family for the honor of addressing these few words today in celebration of a mother, sister, grandmother and great-grandmother who has not only found rest but continues to flourish and watch over them in ways that defy the limitations of our physical senses. With an adventurous spirit, she travelled the road before us, and she travelled it well. Her life and her faith - by the Grace of God - have won her victory over death, and that victory stands as a reminder that while we are merely travelers, journeying through life, we can find joy even in the midst of sorrows, and occasions for laughter even in the midst of difficulties.

Ellen Margaret Faries was born in Moose Factory on October 19, 1923 to Thomas and Rubina McLeod. In the often hard times of that era, her father supplemented his meagre Hudson Bay Company salary with produce from his own garden and wild game. Sometimes they had to make do with soup bones and potatoes. Yet “Nellie”, as she was known, relished her lard and sugar sandwiches, seldom emphasizing the hardships, but rather the love that bound her family together. Stories of setting up a tent in the bedroom to shelter the bed from a leaky roof were always told with a laugh. Always ready to travel, take on a new task or adventure, or find the humorous side of an otherwise trying moment, Nellie’s hard-earned cheerful resilience - nourished and fortified by her deep faith in God - characterized her whole life, which was lived with a spirit of generosity. I am but one of many who have benefited from Nellie’s generosity.

Last summer, when I came to visit her with my newborn daughter - whom she claimed as her youngest great grandchild - she shared with me many stories. I was interested in her life history, but - not inclined to think or speak too much of herself - the stories Nellie told were focused on others. But that focus on others is her life history.

Nellie attended Bishop Horden Memorial School as a day student during the 1930s. After finishing school she worked as a house keeper in Moosonee, and as a cook for the Hudson Bay Company staff house in Moose Factory.

Meanwhile, her father had taken on a new apprentice carpenter. After one community dance, this young apprentice - who had given her much attention during the evening - walked her home. Before long, on October 9, 1939, at the age of 16, she married her newfound sweetheart: Gilbert George Faries. They soon had two young children: Daisy and Charlie. Meanwhile, a war had begun raging across the ocean and Gilbert, like many young men from here, volunteered to serve his country and was deployed to Europe after only a month of army training. During his 4-year absence Nellie cared for their young children with limited support - beyond the loving letters from Gilbert - gathering her own wood, setting snares, hunting and fishing. The cheerful resourcefulness she learned during these hard times she later put at the service not just of her family but also our community.

After Gilbert returned wounded from the war to rejoin his beloved wife, they soon had three more children: Donald, Mickey and Kathy. When her sister Alice lost her husband in a drowning accident, Nellie and Gilbert shared whatever they had with Alice and her children. Before long, Alice’s second oldest son George was spending a lot of time with his aunt and uncle, and soon moved in with them. He became another son to them and a brother to their children.

As her children got older, Nellie began to work outside the home again. She was instrumental in setting up a library in Moose Factory with the assistance of Angus Mowat, and she was the first librarian. She then became a clerk for the HBC, where she received glowing recommendations for her next job at the school as its first teacher of the Cree language and culture. Since there was no curriculum, she had to develop her own, but this was a challenge that she took on with determination and hard work.

In the early 1970s, she used her work experience to help her son Donald when he was establishing his business. In fact it was she who had first gotten him started when - as a young boy - he and his brothers were sent to sell her home-made donuts to raise money to help pay for their education.

Nellie also applied her work and life experience in many volunteer activities in the service of her Church and community. She was a member and leader of the Anglican Church Women Canada for over 60 years, and helped run its Junior Auxiliary. She was also part of the Altar Guild, the Vestry, the Choir; she taught Sunday School, and represented the diocese at the World Council of Churches. She and Gilbert were long-time members of the Moose Factory Island Lion’s Club. Since there was no bank on the island, many women entrusted her with their cash savings, such was the trust she had earned.

Nellie was the first woman Chief of Moose Cree First Nation; as a Councillor and Elder Councillor she sat on many committees. She was active in the local Parent Teacher Association, Ontario’s Status of Women council, the Ontario Geographic Names Board, and the James Bay Education Center Board. Nellie was also a hockey coach and loved watching and playing other sports such as curling and baseball.

Over the years, Nellie made her home a happy gathering place for her children, their spouses and grandchildren, and the door was always open to their many friends and extended family within the community. Always there when people needed a hand, ready to give her time, energy, advice and resources, Nellie often wished she could have done more. Caring, kind, loving, honest, hard working, trustworthy, dependable, proud, loyal, patient, perceptive, humble, strong and determined, Nellie was a very rich woman, but her riches were of a special nature. The more she gave them away, the more they grew.

Nellie also loved living on the land, and passed this love onto her children and grandchildren. Above all she loved to travel, journeying in later years across the country, the continent and even venturing overseas.

Nellie has now completed her longest journey and is reunited with Gilbert, her parents, her siblings - Alex, Don, Freddie and Alice - her daughter-in-law Judy and grandchildren Craig, Marlene and Kelsey. She is lovingly remembered and missed by her sister Annie; her children - Daisy, Charlie, Donald, Mickey, Kathy and George, and their spouses Doug, Barb, Bertha, Roy and Karen; her grandchildren - Ian, Chris, Chad, Lisa, Robert, Jasmine, Anthony, Carly, Megan, Sara, Jonathan, Paul, and Debbie; and her great grandchildren - Cody, Tyler, Aidan, Madison, Matthew, Marissa, Brianna, Kara, Kayla, Shae-lyn, Marc, Jennifer, and George.

In closing, I will borrow the words of a poet who shared Nellie’s faith and adventurous spirit:

We die with the dying:
See, they depart, and we go with them.
We are born with the dead:
See, they return, and bring us with them.
…
With the drawing of this Love and the voice of this Calling
We shall not cease from exploration
And the end of all our exploring
Will be to arrive where we started
And know the place for the first time.
….
And all shall be well and
All manner of thing shall be well
When the tongues of flame are in-folded
Into the crowned knot of fire
And the fire and the rose are one.

Nellie, we miss you, we thank God for your life, and we look forward to seeing you again.

Listen to a conversation between Nellie and Cecil recorded in the summer of 2007.

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The Anglican Church of Canada
http://www.anglican.ca/
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Archbishop Hiltz writes to Primates of the Communion

—–
January 9, 2008
To the Primates of the Anglican Communion
and the Moderators of the United Churches

My Sister and Brothers in Christ:

In this season of Epiphany, as we celebrate the manifestation of God in Christ, I greet you in the name of Jesus our Lord.

Let me begin by saying that we in the Anglican Church of Canada rejoice in the fellowship we share throughout the Communion. We embrace
wholeheartedly the Five Marks of Mission for the Anglican Communion. We value international relationships developed over many years and we cherish the opportunity to participate in the work of global commissions and networks. We treasure our friendship in Christ.

In the six months that I have been Primate of our beloved church in Canada, I have repeatedly made reference to those things that draw us together as Anglicans in this country and throughout the world. There are, of course, the commonly held Instruments of Communion – the Archbishop of Canterbury, the Lambeth Conference, the Primates’ Meeting and the Anglican Consultative Council. To these four, Canadian priest and liturgist Paul Gibson has suggested adding a fifth – not legislated but real – the Eucharist. I would also add the Cycles of Prayer used within dioceses, provinces and the Communion; Companion Diocese relationships that span the globe; and churches acting together in relief, development, and justice work throughout the world.

I have also, as I have traveled and spoken to many groups among the faithful, made frequent reference to the Mission Statement of the Anglican Church of Canada, which begins with these two sentences:

“As a partner in the worldwide Anglican Communion and in the universal Church, we proclaim and celebrate the gospel of Jesus Christ in worship and action.

We value our heritage of biblical faith, reason, liturgy, tradition, bishops and synods, and the rich variety of our life in community.”

In the spirit of that statement and in the interest of clarity I feel it is important to write to you regarding conversations dealing with the blessing of same-sex unions in Canada. I hope to dispel rumour or misunderstanding by sharing with you what is actually happening.

Since the late 1970s there has been a long and significant history of statements from our House of Bishops and from our General Synod that have affirmed the place and contributions of gays and lesbians in the life of our church. Since the early 1990s our General Synod, a gathering of more than 300 bishops clergy and lay people that meets every three years, has devoted major blocks of time to consider the blessing of committed same-sex unions. We understand such unions as adult, monogamous, intended lifelong, same-sex relationships that include sexual intimacy. These conversations have evolved over a significant period of time. It is important to note that the Anglican Church of Canada has not altered its doctrine of marriage as outlined in our prayer books and canons. We do, however, live in a country where the federal Government in 2005 approved legislation that allows the marriage of same-gender couples.

I believe that the manner in which the blessing of same-sex unions has been and continues to be discussed throughout our church is comprehensive and respectful of diversity of perspective. As a church, we welcome and respect freedom of individual conscience and the theological convictions of our diverse membership. Our General Synods have consistently sought to honour every voice as we work patiently through this contentious and difficult issue.

In June, 2007, the General Synod received and concurred with the opinion of the St. Michael Report, prepared by the Primate’s Theological Commission, (a group of 12 theologians from diverse perspectives) that the blessing of same-sex unions is a matter of doctrine, but not creedal. In other words, while this matter relates to important questions of doctrine, it is not ranked alongside doctrines such as the Trinity, the Incarnation, the Passion and Death of Christ, the Resurrection and the Holy Spirit. The 2007 General Synod asked the Primate to request the Primate’s Theological Commission to consult with dioceses and parishes and to report in advance of our next General Synod in 2010 on:

• The theological question of whether the blessing of same-sex unions is a faithful, Spirit-led development of Christian doctrine;
• Scripture’s witness to the integrity of every human person and the question of the sanctity of human relationships.

I have responded to this request and the Primate’s Theological Commission has begun working on these matters.

General Synod also endorsed an April 2007 statement from the Canadian House of Bishops making provision for what was described as “pastoral generosity,” whereby gay and lesbian couples who have been civilly married might ask the church for prayers for their relationship. These petitions, not to be confused with a nuptial blessing, would be offered in the context of the prayers of the people within a Eucharist. Requests for this provision have been granted in a number of places.

Notwithstanding the fact that the 2007 General Synod defeated a resolution, “affirming the authority and jurisdiction of a diocesan synod with the concurrence of its bishop and in a manner respecting the conscience of the incumbent and the will of the parish to authorize the blessing of same sex unions,” three dioceses — Ottawa, Montreal and Niagara — have since voted by strong majorities to request their bishop to consider authorizing public rites for the blessing of same-sex couples who are civilly married.

I believe these resolutions present an opportunity to test the mind of the local church and the results speak of a pastoral need that cannot be ignored. In each case the bishop has indicated that he will consult widely before making a decision.

General Synod 2007 also concurred by resolution with the opinion ofGeneral Synod 2007 also concurred by resolution with the opinion of the St. Michael Report that the blessing of same-sex unions should not be a communion-breaking issue. Nonetheless some people feel compelled to leave our church over this issue. Their decision is regrettable given the fact that the bishops have made adequate and appropriate provision for the pastoral care and episcopal support of all members of our church including those who find themselves in conscientious disagreement with the view of their bishop and synod. These provisions are contained in a document known as Shared Episcopal Ministry approved by the House of Bishops in November 2004 and commended in September 2006 by an international Panel of Reference appointed by the Archbishop of Canterbury.

In light of these provisions, as well as of ancient canons of the church, statements of successive Lambeth Conferences, the Lambeth Commission on Communion  (the Windsor Report), and the 2005 and 2007 communiqués from the Primates, we believe that recent interventions by another province in the internal life of our church are unnecessary and inappropriate. Our concern was voiced publicly in recent statements by the Council of General Synod (Nov. 16, 2007) and in a joint Pastoral Statement from myself and the Canadian Metropolitans (Nov. 29, 2007). I have appealed to the Archbishop of Canterbury in his capacity as one of the Instruments of Communion and as chair of the Primates’ Meeting to address the very serious issues raised by this intervention and to make clear that such actions are not a valid expression of Anglicanism.

It is important to note that while some choose to leave our church over this issue a great many more, even in the midst of great personal struggle, choose to remain within our fellowship. We recognize and honour their intentions to do so.

As these conversations continue in Canada, there will be a focus on questions centered on scripture. The St. Michael Report acknowledges, “the interpretation of Scripture is a central and complex matter and that, at times in the Church’s history, ‘faithful’ readings have led to mutually contradictory understandings, requiring ongoing dialogue and prayer towards discernment of the one voice of the gospel.” We remain committed to this dialogue.

Two other significant questions that also come directly from the St. Michael Report will also be considered:

1. “Is it theologically and doctrinally responsible for one member church of the Communion to approve a course of action which it has reason to believe may be destructive of the unity of the Communion?”

2. “Is it theologically and doctrinally responsible to accept unity as the value which transcends all others, and therefore for a member church of the Communion to refrain from making a decision when it believes it has an urgent gospel mandate to proceed?”

I believe that Canadian Anglicans are strongly committed to the highest degree of Communion possible in our life in Christ at home and  throughout the world. This was clearly demonstrated in our General Synod response to the Windsor Report, which stated:

The Anglican Church of Canada:
1. reaffirms its commitment to full membership and participation in the life, witness and structures of the Anglican Communion;
2. reaffirms its commitment to the Lambeth Quadrilateral, as received by our church in 1893;
3. expresses its desire and readiness to continue our participation in the ongoing life of the Communion through partnerships and visits, theological and biblical study, in order to foster Communion relationships, including the listening process and the development and possible adoption of an Anglican covenant;
4. reaffirms its mutual responsibility and interdependence with our Anglican sisters and brothers in furthering the mission of the church;
5. notes that, in response to the Windsor Report, the Diocese of New Westminster expressed regret, and the House of Bishops effected a moratorium on the blessing of same-sex unions, and
6. calls upon those archbishops and other bishops who believe that it is their conscientious duty to intervene in provinces, dioceses and parishes other than their own to implement paragraph 155 of the Windsor Report and to seek an accommodation with the bishops of the dioceses whose parishes they have taken into their own care; and
7. commits itself to participation in the Listening Process and to share with member churches of the Communion the study of human sexuality which continues to take place, in the light of Scripture, tradition and reason.

This letter is intended to give you a factual, accurate and up-to-date picture of the state of the conversation regarding the blessing of same-sex unions in the Anglican Church of Canada.

I look forward to meeting you at Lambeth and to the opportunity to share face to face in conversation, fellowship and the proclamation of the Gospel. I pray that through grace we will maintain a capacity for respectful dialogue, a tolerance for diversity of opinion and a vision for the church that is as inclusive as the loving embrace of Our Lord Jesus Christ in the crèche and on the cross, in the River Jordan and in highest heaven.

In Him I am

Sincerely yours

The Most Reverend Fred Hiltz
Primate

The Anglican Church of Canada
80 Hayden Street
Toronto Ontario M4Y 3G2

New Year’s Day sermon by Archbishop Fred Hiltz, Primate of the Anglican Church of Canada

January 1, 2008 — What follows is the text of a sermon preached on New Year’s Day by Canadian Primate Archbishop Fred Hiltz at Christ Church Cathedral, Ottawa. This follows a tradition that the Primate of the Anglican Church of Canada preaches in the cathedral in the nation’s capital on the first day of the year.

By Fred Hiltz

Archbishop and Primate

It is a great joy to be here in the nation’s capital on New Year’s Day - the day when the Church throughout the world celebrates the naming of Jesus. I thank the Bishop of Ottawa, John Chapman, and the Dean, Shane Parker, for the invitation to preach at this Eucharist in this beautiful cathedral church. We gather to give thanks for graces - human and divine - by which we were blessed in the past year, and to pray for God’s guidance as we step into this New Year.

The Readings for the Day include:

An act of blessing,

An act of naming,

And an act of honouring.

The Blessing is the subject of the Old Testament Reading from The Book of Numbers. The Lord gives instruction to Moses as to how Aaron and his sons are to bless the people.

“You shall say to them

The Lord bless you and keep you;

The Lord make his face to shine upon you,

And be gracious to you;

The Lord lift up his countenance upon you, and give you peace.”

This blessing which has come to be known as the Aaronic Blessing would be given time and again in the Temple, in the Synagogue and in the home. Through this blessing the people would know the loving care of God in both times of prosperity and adversity. God would put his name upon the people and bless them with his peace.

So lovely is this ancient blessing that it has in fact become a part of the fabric not only of Jewish liturgy but Christian as well. “It has been used,” writes Canadian priest and author Herbert O’Driscoll, “in every conceivable circumstance of human life.” This blessing continues to give comfort, offer hope, seal self-offerings for sacred purposes, bless ministries of many kinds and to renew commitments in the service of God’s will for the world. In life and in death, we know the tender mercy of the Lord through this blessing.

I give thanks for all through whom this blessing is given - all bishops, clergy, and laity engaged in the pastoral care and sacramental ministry of the Church. I think particularly of those who serve in the most remote and isolated areas of Canada, where pastoral demands are very high and resources so very limited. In making known the Lord’s healing love and peace they are, “modest, humble and constant in their labours,” often to the point of exhaustion. Many of them exercise this ministry without stipend; they are indeed among the most exemplary of the servants of the Lord in this land.

In care and support of them and those whom they serve, our General Synod last June passed several supportive resolutions including a renewed financial commitment on the part of the whole Church to ministry in the North.

Another exciting moment in the General Synod was the installation of the National Indigenous Anglican Bishop, the Right Rev. Mark MacDonald. A high priority in his ministry is meeting with First Nations’ communities, listening to their needs and hopes and working with their bishops to address them. Mark is an incredibly gifted person and we rejoice in the blessing of his ministry among us.

A third moment of note from General Synod was the renewal of A Covenant Toward The Constitutional Recognition and Protection of Aboriginal Self Government in Canada. The occasion was National Aboriginal Day, June 21st. It was an incredibly moving moment when my predecessor, Archbishop Andrew Hutchison and the former National Bishop of the Evangelical Lutheran Church in Canada, Ray Schultz, led a delegation representing nine Canadian churches and religious organizations in renewing commitments made at the initial signing of the Covenant 20 years ago - truly a significant moment in the long road to self-determination.

As our Church comes to terms with the legacy of our participation in the Government of Canada’s policy of assimilation through the Residential Schools program, there are a number of significant moments and actions to note:

The first and perhaps most significant is The Apology offered by former Primate Michael Peers to the National Native Convocation in August, 1993. In it, he acknowledged our Church’s failure in the Residential Schools. He said:

“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.”He went on to say, “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 second significant action is embodied in the Anglican Indigenous Healing Fund, established in 1992. Annually the General Synod allocates $300,000 to this fund. In the past 15 years the fund has supported, in excess of $3 million, some 300 projects in communities in almost every diocese across Canada.

The third action was the commitment of every diocese to accept its fair share of the Settlement Fund negotiated between the Anglican Church of Canada and the Federal Government in the fall of 2002. In keeping with the terms of the settlement, Church and Government leaders continued negotiations resulting in an Amended Agreement that was ratified by the courts in the fall of 2007. We acknowledge, with grateful thanks, the tremendous effort made by many people to achieve this agreement.

We rejoice that common experience payments are now being issued to former Residential Schools students.

We affirm the Prime Minister’s intention to make an apology on behalf of the Federal Government to all First Nations Peoples in Canada. We welcome news of the establishment of a Truth and Reconciliation Commission and a Research Centre to preserve the story of the Residential Schools. In the interest of raising public awareness, Church leaders will participate in a Sacred Walk in March of this year, beginning in Ottawa and travelling to a number of other cities across the country. Anglicans are hosting the event in Vancouver in conjunction with a meeting of the Anglican Council of Indigenous Peoples. Bishop Mark MacDonald and Archbishop Terence Finlay, my Special Envoy for Residential Schools, will join me on this Sacred Walk with other leaders.

2008 is a Sacred Circle year. This gathering of Aboriginal Peoples, with their elders and other Church leaders, will take place in August in Vancouver. I pray that through this Sacred Circle many will experience the blessing of the Lord’s love and peace.

Much farther away - in a variety of places throughout the world I think of men and women of the Canadian Armed Forces serving on peacekeeping missions. I think particularly of those deployed in Afghanistan. However one feels about our continuing presence there, three things must be acknowledged:

First - the courage and commitment of those who serve;

Second - the struggle and worry of their families;

Third - the recognition by all Canadians of the loss of life.

To date 73 Canadian soldiers have died. We remember them with great respect and their families with compassion for the grief they bear. We also recognize that many will suffer for life the trauma of their experience in Afghanistan.

I wish to pay public tribute to the Bishop Ordinary to the Canadian Forces, Peter Coffin, and to the many chaplains, both regular and reserve force, who tend to the spiritual needs of our soldiers and their families. I join you in thanking God for their commitment to their vocation. Through their labours, that ancient Aaronic Blessing is uttered time and again in life and in death.

The Naming in today’s commemoration is the subject of the Gospel reading. St. Luke records that “after eight days had passed, it was time to circumcise the child; and he was called Jesus, the name given by the angel before he was conceived in the womb.” “Mary named him Jesus,” writes Herbert O’Driscoll. “Each of us in our own way, with the shepherds and magi, with apostles and martyrs, with saints and scholars, with holy men and women in every age must decide whether or not to add the title Christ.” We come to that decision time and again as we follow the steps of his most holy life and ministry, reading and reflecting on the Gospel he proclaims to the world and in renewing the promises made in baptism. New Year’s Day is a wonderful day for re-affirming our baptismal vows - to continue in the apostles’ teaching and fellowship, the breaking of the bread and the prayers; to proclaim by word and example the good news of God in Christ; to seek and serve Christ in all persons, to respect the dignity of every human being and to strive for justice and peace among all peoples.

In the six months I have been Primate of our beloved Church, I have had the great privilege of visiting a number of dioceses, for a variety of occasions including very significant anniversaries. Everywhere I have been I see evidence of the very things that Canadian priest and evangelist Harold Percy names as marks of vitality in the Church:

Visionary leadership

Inspirational worship

Training for discipleship

Authentic community

Loving outreach.

Of particular note last year was the Sesquicentennial Celebration in the Diocese of Huron marking the 150th Anniversary of the election and consecration of Huron’s first bishop, Benjamin Cronyn. Nine thousand Anglicans gathered with their bishops, Bruce Howe and Bob Bennett, for a grand service of thanksgiving in the John Labatt Centre in London. The theme was “Light and Life” in Jesus the Christ. All of the Canadian Anglican and Lutheran Bishops and their spouses were present as were a number of other guests. The next morning the headline in The London Free Press read, “Anglicans celebrate the gift of fellowship!”

In remarks I make across the country I name the things that draw us together as Anglicans in Canada and throughout the world. There are of course the commonly held Instruments of Communion - the Archbishop of Canterbury, The Lambeth Conference, The Primates’ Meeting and The Anglican Consultative Council. To these four, Canadian priest and Liturgist Paul Gibson has suggested a fifth - not legislated but real - The Eucharist. I would also add the Cycles of Prayer used within dioceses, provinces and the Communion; Companion Diocese relationships that span the globe; and Churches Acting Together in Relief, Development, and Justice work throughout the world.

In a time of great tension in our Church over issues of sexuality I believe we need to be reminded that there is far more that draws us together than can ever tear us apart. This passion for communion in Christ Jesus was clearly enunciated in the March 2007 Statement from the International Anglican Women’s Network.“Given the global tensions so evident in our Church today we do not accept that there is any one issue of difference or contention that can, or indeed would, ever cause us to break the unity as represented by our common baptism. Neither would we ever consider severing the deep and abiding bonds of affection that characterize our relationships.”

I wholeheartedly agree.

I am convinced that in Canada we are discussing the matter of the blessing of same-sex unions in a manner that is comprehensive and respectful of diversity of perspective. In June the General Synod received and concurred with the opinion of the St. Michael Report, prepared by the Primate’s Theological Commission, that the blessing of same-sex unions is a matter of doctrine, but not creedal. In other words, it is not ranked alongside doctrines like the Trinity, the Incarnation, the Passion and Death of Christ, the Resurrection and the Holy Spirit. The Synod requested the Commission to do further work on whether the blessing of same sex unions is a “Spirit-led” development of doctrine. In anticipation of continuing conversation across the country, that work is underway.

Notwithstanding the fact that a resolution, “affirming the authority and jurisdiction of a diocesan synod with the concurrence of its bishop and in a manner respecting the conscience of the incumbent and the will of the parish to authorize the blessing of same sex unions” did not pass, three dioceses — Ottawa, Montreal and Niagara — have since voted by a strong majority to request their Bishop to consider the authorizing of public rites for the blessing of same-sex couples who are civilly married. I believe these resolutions present an opportunity to test the mind of the local Church and the results speak of a pastoral need that cannot be ignored. In each case the Bishop has indicated that in considering the request he would consult widely.

General Synod also endorsed an April 2007 statement from the House of Bishops making provision for what was described as “pastoral generosity” whereby gay and lesbian couples who have been civilly married might ask the Church for prayers for their relationship. Not to be confused with a nuptial blessing, these petitions would be offered in the context of the prayers of the people within a Eucharist. Requests for this provision have been granted in a number of places.

General Synod also concurred by resolution with the opinion of the St. Michael Report that the blessing of same-sex unions should not be a communion breaking issue. It is now, however, evident that for some it is. Some members of our Church feel compelled to leave over this issue. Their decision is regrettable given the fact that the Bishops have made adequate and appropriate provision for the pastoral care and episcopal support of all members of our Church including those who find themselves in conscientious disagreement with the view of their Bishop and Synod. These provisions are contained in a document known as Shared Episcopal Ministry approved by the House of Bishops in November 2004 and recently commended by an international Panel of Reference appointed by the Archbishop of Canterbury. In light of these provisions, as well as ancient canons of the Church, statements of successive Lambeth Conferences, the Lambeth Commission on Communion known as the Windsor Report, and the 2005 and 2007 Communiqués from the Primates; we believe that recent actions by way of intervention on the part of another province in the internal life of our church are neither necessary nor appropriate. This opinion was made public in recent statements by the Council of General Synod (Nov. 16, 2007) and a joint Pastoral Statement from myself and the Canadian Metropolitans (Nov. 29, 2007). It has been made known to the Archbishop of Canterbury.

While some choose to leave our Church over this issue a great many more, even in the midst of great personal struggle, choose to remain within our fellowship. It is important that we recognize and honour their intentions.

As the conversations continue I am grateful for the guidance of our Faith, Worship and Ministry Committee. I pray that through grace we will maintain a capacity for respectful dialogue, a tolerance for diversity of opinion and a vision for the Church that is as inclusive as the loving embrace of Our Lord Jesus Christ.

2008 is a Lambeth Conference year. Bishops from all over the world will gather at the invitation of the Archbishop of Canterbury. This year’s conference will be shaped around the Five Marks of Mission for the Anglican Communion:

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 unjust structures of society,

To strive to safeguard the integrity of creation and sustain and renew the life of the earth.

Bishops will take time to study, learn and pray about their role as leaders in mission. My hope and payer is that in the midst of tensions over sexuality and unity, we will remain focused on the missional role of those called to apostolic ministry. For this call to be Christ-centered and mission-minded, I ask the prayers of the whole Church.

In our life in Christ, Anglicans in Canada are richly blessed by our relationship with the Evangelical Lutheran Church in Canada. Celebrating six years of Full Communion, General Synod and National Convention both met in Winnipeg in June 2007. The ELCIC elected the Reverend Susan Johnson as its new National Bishop. She and all the Lutheran bishops attended my installation and I and several other Anglican bishops attended her’s in September. As partners in ministry she and I intend to encourage the Joint Anglican Lutheran Commission that oversees the implementation of Full Communion in its commitment to pursue an ambitious agenda over the next six years.

I want to reiterate as well our commitment to dialogue with other churches. I note in particular conversation with the Roman Catholic Church and with the United Church of Canada. We are a member of the Canadian Council of Churches, and remain firmly committed to the justice and peace initiatives sponsored by the Canadian Ecumenical Justice Coalition known as KAIROS. We rejoice in the appointment of a Canadian, the Rev. Canon Dr. John Gibaut, of this diocese, as the new Director of the Faith and Order Commission of the World Council of Churches, a position he assumes this month in Geneva, Switzerland.

This year, 2008, the Week of Prayer for Christian Unity celebrates its 100th Anniversary. The theme is taken from Paul’s counsel to the Thessalonians to “pray without ceasing”. With brothers and sisters across many traditions we will come together in downtown churches and rural country settings to bear witness to the unity Christ wills for the Church.

The Honouring of the Name of Jesus is the subject of the New Testament Reading. Paul speaks of Christ’s humility in the manger, his passion through the cross, and his exaltation in highest heaven. There He is given the name which is above every name.

“We must learn” wrote the great St. John Chrysostom, “how to be discerning Christians honouring Christ in the way he would have us honour him.” An honouring of Jesus, as English Bishop Michael Marshall puts it, “hidden in the bread and wine of the Eucharist and hidden in the faces of every person in need, poverty, or sickness.” We are called to honour Jesus as much by our witness to others as by our worship of Him, as much by our service as by our songs.

I truly believe that Christ is honoured in the way He would wish by the work of the Primate’s World Relief and Development Fund (PWRDF) which continues to enjoy strong support. In 2007, PWRDF became a member of the Canadian Foodgrains Bank - an agency dedicated to issues of food aid, security and justice. The year also saw a review of our association with the Canadian International Development Agency (CIDA) and a thoughtful consideration of the recommendations from that review. In 2009, PWRDF will celebrate its 50th Anniversary and plans are well underway for a number of events whereby we will renew our commitment to “offer compassion for those who suffer, advocate for those whose voices are not heard, and call for just resolution to tension and conflicts.” As President, I thank you for your support of the PWRDF and ask you to continue to “pray, act, and give” generously.

Through PWRDF and Partnerships throughout the world, the Anglican Church of Canada remains firmly committed to the UN Millennium Development Goals. They are:

Eradicate extreme poverty and hunger

Achieve universal primary education

Promote gender equality and empower women

Reduce child mortalityImprove maternal health

Combat HIV/AIDS, malaria and other diseases

Ensure environmental sustainability

Develop a global partnership for development

These goals will be front and centre throughout the entire Anglican Communion in the next several years. It is also anticipated that through the Canadian Council of Churches and the World Council of Churches there will be major public initiatives to challenge political leaders, especially of the G-8 nations, to remain firm in their resolve to achieve these Millennium Development Goals by 2015.

In the interests of peace in the world I draw to your attention the continuing support of the Anglican Church of Canada for the International Campaign to abolish nuclear weapons.

As we think at this time of year of the birth of the Prince of Peace, we rejoice and give thanks for the November 2007 commitment on the part of Israeli Prime Minister Ehud Olmer and Palestinian Leader Mahmoud Abbas to forge an Accord on an independent Palestinian State by the end of this year. With all people of goodwill we pray for the success of this initiative.

With many throughout the world we are horrified by the assassination of Benazir Bhutto on December 27, just 12 days before national elections were to take place in Pakistan. A champion of democracy, she was a woman of great courage whose, “duty became her passion.” Headlines the world over speak of crisis in Pakistan and concern for the stability of the entire region. We join, especially with Canadians of Pakistani origin in offering prayers for Bhutto, her family and the people she desired to serve.

So dear friends, let us begin this year by blessing one another with the peace of that ancient Aaronic blessing, by naming Jesus as the Christ, and by honouring him “not only with our lips but in our lives” by giving ourselves to his service in this world.

As we have prayed in years’ past, so now we pray again,

“God bless to us this new year.

In your mercy grant us time for the task,

Peace for the path,

Wisdom for the work,

And love to the last.” Amen

Anglican Communion News Service

Posted On : December 14, 2007 11:53 AM

 

One of the strangest yet most moving expressions in the New Testament is a verse in the Letter to the Hebrews (11.16): God ‘is not ashamed to be called their God’. The writer is talking about the history of God’s people. When they have been faithful to God, faithful in keeping on moving onwards in faith rather than settling down in self-satisfaction, when they are true pilgrims, then God is content to be known as their God. He declares himself to be the God of pilgrims, of people who know that their lives are incomplete and that they are still journeying towards the fullness of God’s promises. Visiting refugee camps in the Middle East, as I did this October, brings home so powerfully what it is to be literally and absolutely homeless, not able to be confident in any resources, inner or outer. People in these terrible circumstances will never be complacent, they will always be looking for a future. They are in the most obvious way those whom God is not ashamed to be with, people whose God he is happy to be. He is at home with the homeless. But it is also an image of God’s relationship with all those who are homeless or wandering in other ways.

 

What an odd expression, to say that God is not ‘ashamed’! It’s as though we are being reassured that God, in spite of everything, doesn’t mind being seen in our company. Most of us know the experience of being embarrassed by someone we are with – children are embarrassed by parents, parents by children; I have sometimes found myself walking down the road with someone who is talking loudly or behaving oddly, and wishing I weren’t there. But God is not embarrassed by human company when that company is turning away from self-satisfaction and ready to move on. We might think that God would be ‘ashamed’ of human company that was imperfect, confused, even sinful. But God is happy to be the God of confused and sinful people when they recognise their own confusion and face the truth of their need. That’s what the great parables of Jesus in St Luke’s Gospel are so often about, especially the Pharisee and the Tax Collector.

So at Christmas, God shows that he is not ashamed to be with us. He has heard our cries of weakness and self-doubt and unhappy longing, he has seen our wanderings and anxieties, and he is not ashamed to be alongside us in this world, walking with us in our pilgrimage. And because he is content to walk with us, we are challenged about whose company we might be ashamed to share. So easily we decide that we would be ashamed to share the company of the sinful, the doubting or the outcast. But God, it seems, is not ashamed to be seen with such people. If he is ashamed to be called the God of any human group, the text from Hebrews strongly suggests that he is most ‘embarrassed’ by those who think they have arrived at the end of their journey, who think they have already attained perfection (compare St Paul’s angry and scornful words in I Corinthians 4.8 – ‘Already you have become rich!’). And it is clear why God would be ashamed to be the God of such people: they behave and speak as if they didn’t really need God, as if they didn’t really need grace and hope and forgiveness.

God loves the company of those who know their need, and that is why he comes at Christmas to stand with them, to live with them and to die and rise for them. He is the God who blesses the poor – not only those who are materially poor, but those who are without the ‘riches’ of self-satisfaction and complacency, those who know all too well how far they fall short of real and full humanity. And so we are to pass on that blessing to the poor of every sort, those who are without material resources and those who are ‘poor in spirit’ because they know their hunger and need. Let us ask ourselves honestly whose company we are ashamed to be seen in – and then ask where God would be. If he has embraced the failing and fragile world of human beings who know their needs, then we must be there with him.

May God give us every blessing and joy in the Christmas Season.

+Rowan Cantuar

 

A Joint Christmas Greeting from Anglican Primate Archbishop Fred Hiltz and ELCIC National Bishop Susan Johnson

 

December 14, 2007 — Grace to you and peace in the name of our Lord and Saviour Jesus Christ.

 

It gives us great pleasure to write to you together as the Primate of the Anglican Church of Canada and the National Bishop of the Evangelical Lutheran Church in Canada in order to send you our best wishes for a blessed Advent and a joyous celebration of Christmas.

 

In a world where there is much conflict, we give thanks for the birth of the Prince of Peace.

 

In a world where there is much division, we celebrate the unity we have in Christ.

 

In a world where many are in need, we ask to be given generous hearts and willing hands.

 

In a world where many are alone, we rejoice in the richness of our relationship of Full Communion.

 

Our hope and prayer for each one of you is that you will be able to join us in proclaiming with the hymnist:

 

“Oh, join with me, in gladness sing, to keep our Christmas with our king, until our song, from loving souls, like rushing mighty water rolls.”

 

The Most Rev. Fred Hiltz

Archbishop and Primate

Anglican Church of Canada

The Rev. Susan C. Johnson

National Bishop

Evangelical Lutheran Church in Canada