The appointment of Sheilagh McGlynn as youth animator for the Anglican Church of Canada marks a new chapter in the church’s future in youth ministry—the earliest effects of which may be felt in the national Youth Secretariat. Established at the 2010 General Synod in Halifax, the Youth Secretariat brings together a group of representatives from … Continued
General theological formation
The Anglican Church of Canada is served by a number of theological colleges across the country.
Vancouver School of Theology
The Vancouver School of Theology was formed in 1971out of a long-standing cooperation between the Anglican Theological College and the United Church’s Union College of British Columbia. The 1970s and early ’80s were exciting years of growth, with students coming from many denominations. With the affiliation of St. Andrew’s Hall, the Presbyterian Church in Canada officially became associated with VST. The School established its partnership with First Nations more than 25 years ago, and offers the innovative Native Ministries Degree Program by extension, reaching out to distant parts of Canada and the western USA. Today, the School is developing new courses and programs that explore a re-imagined Christianity that actively engages the world. As well, VST has established Iona Pacific Inter-religious Centre. Iona Pacific creates a platform from which VST can engage multiple voices and faiths, and sits alongside the core work of the school.
Continuing Education Certificate in Theological Studies
Diploma in Theological Studies
Diploma in Denominational Studies (Anglican)
Master of Divinity (M.Div.)
Master of Divinity Honours
Native Ministries Master of Divinity Degree by Extension
Master of Arts in Public and Pastoral Leadership
Master of Arts in Indigenous and Inter-Religious Studies
Master of Theology (Th.M) in Indigenous and Inter-Religious Studies
Emmanuel and St. Chad
The College of Emmanuel and St. Chad was formed in 1964 from a merger of Emmanuel College (originally in Prince Albert, later Saskatoon) and St. Chad’s College (Regina). It operates within the Saskatoon Theological Union with its ecumenical partners, St. Andrew’s College (United Church) and the Lutheran Theological Seminary, sharing teaching, resources, and facilities on the campus of the University of Saskatchewan. The College is the official accredited Theological College for the Ecclesiastical Province of Rupert’s Land.
Licentiate in Theology (L.Th)
Master of Divinity (M.Div.)
Bachelor of Theology (B.Th.)
Master of Theological Studies (MTS)
Master of Sacred Theology (STM)
Doctor of Ministry in Rural Ministry and Community Development
Diploma in Anglican Studies
Centre for Christian Studies
The Centre for Christian Studies is a Canadian theological school that has been training women and men for ministry since 1892. Its roots are in the deaconess training schools of the Anglican and United Churches of Canada. Students on a path toward diaconal ministry appreciate CCS’s values of community, diversity, creativity, and right relationships. CCS provides programs to students from across Canada who are training to be diaconal ministers. We also provide theological programs for those seeking new skills for their life in faith, and for ministers seeking continuing education. Most of our students come from the United Church of Canada or the Anglican Church of Canada, but we welcome students of all denominations.
Leadership Development Module
Certificate in Leadership Development and Educational & Liturgical Ministry
Certificate in Leadership Development and Pastoral Care
Certificate in Leadership Development and Social Ministry
Diploma in Diaconal Ministries
St John’s College
Winnipeg, Man. St. John’s College was started in 1866, and became one of the founding colleges of the University of Manitoba in 1877, and offered instruction in both general arts and theology. The programs of the Faculty of Theology are currently under review. In partnership with Wycliffe College and Saint Margaret’s Anglican Church, it offers a few Masters-level theology courses, under the banner of the Ecclesial University project.
Founded in 1961, Thorneloe University is an interdisciplinary centre of teaching, learning and research, affiliated with the Anglican Church of Canada. In addition to Thorneloe’s work as an undergraduate university federated with Laurentian University, the university offers a program of theological study designed to serve the educational mission of the Church.
Bachelor of Theology (B.Th.)
Diploma of Theology (Dip.Th.)
Certificate for Anglican Lay Leaders (C.A.L.L.)
Non-Degree Studies (N.D.)
Huron University College
London, Ont. Huron College was founded as a theological college in 1863. In 1877, the College founded Western University, and it has retained an affiliation with Western to this day. In the 1950s it moved to its present location, and saw major growth with the establishment of a Faculty of Arts alongside the Faculty of Theology.
Bachelor of Theology
Master of Theological Studies
Master of Divinity
Master of Arts (Theology)
Centre for Public Theology
Ask and Imagine
Toronto, Ont. Trinity College was founded in 1851, incorporating the earlier Theological Institution which was moved from Cobourg. In 1904 it federated with the University of Toronto, and continued to teach Arts and Divinity as a federated college within the university. From 1969 Trinity’s Faculty of Theology has participated in the Toronto School of Theology, an ecumenical federation of seven colleges that have pooled their resources to offer a common curriculum. In cooperation with the TST Trinity offers a number of basic and advanced degree programs, as well as certificate programs.
Master of Divinity (M.Div.)
Master of Divinity (Honours)
Master of Divinity (Collaborative Learning Model)
Master of Divinity/Master of Arts Combined
Licentiate in Theology
Master of Theological Studies (MTS)
Master of Theology (ThM)
Master of Arts in Theology (MA)
Doctor of Philosophy (PhD)
Doctor of Ministry (Dmin)
Diploma in Theology
Diploma in Ministry
Diploma in Diaconal Ministries
Diploma (and Certificate) in Ministry for Church Musicians
Certificate in Diaconal Studies
Toronto, Ont. Wycliffe College was founded in 1877 by the Church Association of the Diocese of Toronto, a local organization dedicated to the principles of evangelical Anglicanism. The school moved to the University of Toronto campus, and eventually became a federated college of the university. As a member of the Toronto School of Theology, Wycliffe shares resources, curriculum, and degree standards with six other colleges of various denominations.
Master of Divinity (M.Div.)
Master of Divinity (Honours)
Master of Divinity for Pioneer Ministries (M.Div.)
Master of Theological Studies (M.T.S.)
Master of Theological Studies in Development (M.T.S. Dev)
Combined M.Div/MTS (Development)
Diploma in Christian Studies (Dip.C.S.)
Certificate in Anglican Studies (Cert.A.S.)
Certificate in Missional Leadership and Formation (M.L.F.)
Master of Arts in Theology (M.A.)
Doctor of Ministry (D.Min.)
Master of Theology (Th.M.)
Doctor of Theology (ThD)
Saint Paul University
The origins of Saint Paul University go back to 1848, with the founding of a Roman Catholic college that would eventually become the University of Ottawa. In 1965 it was renamed Saint Paul University, and entered into a federation with the new provincially founded University of Ottawa. The Anglican Studies Program began in 1981, providing Anglican students with the opportunity to study in an ecumenical context alongside Roman Catholic and Eastern Orthodox students.
Certificate in Theology
Honours Bachelor of Arts with Major in Theology
Master of Divinity (M.Div.) – Anglican Studies
Master of Theological Studies (M.T.S.)
Graduate Diploma in Contemplative Theology and Spiritual Mentorship
Master of Arts in Theology
Master in Religious Education
Doctor of Ministry
Doctorate in Theology
Montreal Diocesan Theological College
Montreal, Que. Montreal Diocesan Theological College (commonly known as “Dio”) was founded in 1873. It is a founding member of the Montreal School of Theology (MST), which has engaged in ecumenical theological education for over a century, making it one of the oldest ecumenical consortia in the world. Currently, MST consists of Diocesan College, Presbyterian College, United Theological College, and the McGill Faculty of Religious Studies. Dio students study academic theology in the ecumenical and multifaith context of McGill’s Religious Studies faculty; practical theology is taught cooperatively by the three colleges of MST through the In-Ministry Year program; while the worship and community life is centred on the College, which also teaches Anglican courses and oversees field education.
Master of Divinity (M.Div.)
Diploma in Ministry
Licentiate in Theology
Master of Sacred Theology
Reading & Tutorial Program – for laity, for ordinands
Certificate Courses in Christian Theology (Montreal School of Theology)
Montreal Mission Internship
Saint John, N.B. Taylor College originally opened its doors in 1998 to house the residential training program for the Church Army (now Threshold Ministries). In 2011, Threshold Ministries refocused and adjusted its training and formation into an apprenticeship-styled format. The College has continued to provide training and equipping for local individuals taking courses on an individual basis.
Atlantic School of Theology
The Atlantic School of Theology was founded in 1971 by institutions of the three founding parties: the Divinity Faculty of the University of King’s College (Anglican Church of Canada), Holy Heart Theological Seminary (The Roman Catholic Episcopal Corporation of Halifax) and Pine Hill Divinity Hall (United Church of Canada). It remains an ecumenical, tri-denominational theological school with an ecumenical Board of Governors, Senate, Faculty, student body and curriculum. The School is accredited by the Association of Theological Schools in the United States and Canada and offers Master of Divinity and Master of Arts (Theology and Religious Studies) degrees. Since 2002 it has been affiliated with Saint Mary’s University, in conjunction with which it offers a Master of Arts degree in Theology and Religious Studies.
Master of Divinity
Master of Divinity Summer Distance
Master of Arts (Theology and Religious Studies)
Adult Education Certificate Program in Theological Studies
Graduate Certificate in Theological Studies
Diploma in Youth Ministry
St. John’s, N.L. Queen’s College was founded in 1841. Its prime purpose was then, and is now, to offer training leading to ordination. Since that time the College has expanded its programs to include persons who wish to pursue the study of theology without of seeking ordination. The Faculty consists of full-time and adjunct members. A network of trained supervisors, both in Clinical Pastoral Education and Parish Internship programs, also form an integral part of the College’s life. Queen’s is an affiliated College of Memorial University of Newfoundland, and an associate member of The Association of Theological Schools in the United States and Canada (A.T.S.).
Master of Divinity
Master of Theological Studies
Bachelor of Theology
Bachelor of Theology by Distance
Associate in Theology (A.Th.)
Diploma in Theology and Ministry
Certificate in Youth Ministry
An estimated 400,000 people in Canada do not have a healthy place to live. Many in our society, notably the working poor, are unable to find affordable housing while others who are amongst the most vulnerable in our society lack a place called “home”. At the Joint Assembly in Ottawa in July 2013, Anglicans and Lutherans unanimously endorsed a shared commitment to:
learn more about the issues contributing to poverty, homelessness, and substandard housing
to act to support existing initiatives
to advocate renewed federal funding and a national housing strategy
With the Silent Night Project in full swing many are asking some excellent questions. What follows areexcerpts from responses given by Archdeacon Fletcher to some questions posed to him and to Bishop Coffin by a reporter from the Halifax, “Chronicle Herald”, as well as the Bishop Ordinary’s video introduction to the project which can also be found on the Silent Night Project webpage. The Silent Night project is a demonstration of support by the people of the Anglican Church of Canada. These kinds of initiatives remind Sailors, Soldiers and Air Personnel that whether they are at home or abroad, the communities of Canada take an active interest in their well being. While this is an Anglican Church of Canada project, Chaplains serve in support of all Canadian Forces members and each other. Any initiative that assists one group of Chaplains in particular, helps everybody.
1. Why doesn’t the military fund the Anglican Bishop Ordinary?
Each of the major faith groups in Canada that provides chaplains for the CF, has a representative who serves on the Interfaith Committee on Canadian Military Chaplaincy, (ICCMC). This Committee, which represents the various different faith groups of Canada , not only provides faith group oversight of the ministry of CF chaplains, but also serves as an advisory body to the Minister of National Defence concerning all matters relating to military chaplaincy.
The ICCMC is not only responsible, as sort of a credentialing body, for endorsing perspective applicants for military chaplaincy, but even more importantly, it is responsible for helping ensure, and maintain, the vital link between individual chaplains and the civilian faith groups to which they belong.
Although the CF does understandably compensate ICCMC members for travel and other expenses associated with the committee’s work, in direct support of Chaplaincy, the ICCMC members (as representatives of their respective civilian faith groups) do not receive any salary or stipend from the Canadian Forces. If they remunerated at all for their roles on behalf of their respective faith group, that remuneration would come for the faith group to which they belong. For some faith traditions, membership on the ICCMC is a voluntary and part-time endeavour. The Anglican Church of Canada would like to see the Bishop ordinary’s position as a paid (by the church) position. The Silent Night Project is an effort to raise funds in the church to help make this possible.
2. Does “ordinary” mean “ordained” or something else?
In order for any our military chaplains to be truly effective within the ecumenical and multi-faith ministry context of the CF Chaplaincy, it is absolutely essential, to both their personal and professional well-being, that they remain thoroughly grounded in, and well connected to, their own religious traditions and faith communities. Key to this for those who are Anglican Chaplains is, of course, the ministry of the Anglican Bishop Ordinary.
The term “Ordinary” is an ecclesiastical term, denoting a person exercising ordinary jurisdiction connected with the office they hold office.
3. What does a Bishop Ordinary do, and why is this Silent Night project important/helpful?
The Anglican Bishop Ordinary is the civilian church leader who serves as the Anglican Church of Canada’s representative on the ICCMC. As Bishop Ordinary, he/she also has governance responsibilities within the Anglican Military Ordinariate of Canada, which is the non-territorial ecclesiastical jurisdiction that includes all of the Anglican Chaplains serving in the CF, as well as all of the Anglican military members and their families.
On behalf of the Anglican Church of Canada, the Bishop Ordinary functions as a chief pastor to all of the Anglican service men and women in the CF, and their families, and is also kind of like a ‘chaplain to our chaplains’. The Bishop prays for us, and visits us, and cares for us pastorally and spiritually, and keeps us well grounded within, and sustained by, our Anglican tradition. He or she represents the wider church to us, but of equal importance, also represents us and our stories, within the life and the witness of the wider church.
In addition to this, the Bishop Ordinary also represents the Anglican Church of Canada in the important ecumenical role it has to play on ICCMC, a committee, which endorses and oversees the ministry of all CF chaplains, and advises the Government of Canada on all matters pertaining to CF Chaplaincy. As military chaplaincy continues to become more diverse and more demanding, it’s clear that the role of the Bishop Ordinary will, similarly, become more demanding.
4. Is it as much about awareness as about raising the funds to support the Bishop Ordinariate?
Absolutely. The funds contributed to the Silent Night Project are not as important as is participating in the project, or as is learning more about this important ministry of our military chaplains and our Anglican Bishop Ordinary. Just as the Silent Night Project is a project of the whole Anglican church, so is the ministry of the Anglican Bishop Ordinary and the Anglican military chaplains he cares for.
It was the Primate of the Anglican Church of Canada, Archbishop Fred Hiltz, who requested that the Silent Night Project donations be channelled to the Bishop Ordinary Trust, which is a trust that was established by the former Primate, Archbishop Andrew Hutchison (who was himself a former Bishop Ordinary). It is our hope that with time, and with the support of Anglicans right across the Church, that we will eventually be able to build an endowment sufficient enough to provide the Bishop Ordinary with a stipend commensurate with the important and demanding ministry that he/she exercises on behalf of the whole church as well as provide some funding for lay staff support and for required travel not immediately related to support for the whole CF Chaplaincy, and so not funded publicly.
5. The web info touched on how the role affects all military personnel, not just Anglicans, but perhaps you could explain a bit.
Except in very specific ecclesiastical matters, members of the ICCMC speak with one voice. The advice and participation of every member, therefore, affects the ministry of all Chaplains. Likewise, the manner in which the various Faith Groups of Canada work together on the ICCMC, serves as a model for ministry in a multicultural environment such as the CF. While an individual chaplain will be a member of a particular faith group and will bear particular relevance to members sharing that faith, Chaplain Services must be relevant to all. Canadian Forces Chaplains, Anglicans and all others, “minister to their own, facilitate the worship of others and care for all.”
6. Can you compare the role of the clergy in the military to civilian work?
Military service, both for those in uniform, and for their families, all too often forces the individual to explore the deep cost of sacrifice. Fear and loneliness, death of a loved one, and life-changing injury, are just a few of the experiences that can threaten a person’s ability to function effectively, unless he or she is willing to explore the deeper spiritual questions that lie at the root of the understanding of self. For this reason, the military community recognizes that chaplains — who are experienced in addressing spiritual issues — are a critical component in the care and support of our sailors, soldiers, airmen and women and their families.
Although not all our service men and women and their families attend churches, temples, mosques or synagogues, they all do know that they can turn to their ‘Padre’ as someone who cares, and can help. Through their ministry of presence within our units, and on our bases and wings,.. both at home and overseas,.. our chaplains are a powerful sign of meaning and encouragement, and an ever-present source of comfort and hope.
For our Anglican Chaplains: the role and support of the Anglican Bishop Ordinary is important to their effectiveness, and health. Accordingly, as the Silent Night Project website states, it is hoped that they and their ministry, will be greatly enhanced because, “funds from the Silent Night Project will bolster chaplains’ ministry by supporting the work of their pastoral head, the Bishop Ordinary.”
Archdeacon Jim Boyles, General Secretary
Meetings with the Assembly of First Nations
On September 25, the Primate along with other church leaders met with Grand Chief Matthew Coon Come in Ottawa. This was an opportunity to express mutual concerns and to explore in a very general way the issue of abuse at residential schools. Further meetings have been held with representatives of the churches and Mr. Wally McKay, a consultant for AFN on residential schools. The AFN is exploring the question of whether it can adapt a process like South Africa’s “Truth and Reconciliation Commission” for use in Canada. We continue to keep in touch to see how we might support such an initiative if requested.
Meetings with the Federal Government
Representatives of the four churches which were involved in residential schools met with the Deputy Prime Minister on September 28 and again on October 11. The Anglican Church was represented by myself and Michael Butler, our government consultant in Ottawa. The meetings were cordial, focused and indicated a willingness on the part of both parties to find a way through the residential schools litigation that would expedite justice for those whose lives have been damaged by the school experience and at the same time allow the churches to continue and increase their healing and reconciliation work. Nonetheless, there are some complex issues to work through.
The meetings will continue, and although the process will be slowed now that an election has been called, Mr. Gray has indicated that the work is ongoing.
Healing and Reconciliation Fund
The Anglican Healing and Reconciliation Fund continues to receive applications and make grants to local groups undertaking healing projects. The Fund is financed by a grant of $100,000 from the General Synod budget, and from donations from individuals and groups. $17,000 has been donated this year (to mid-September). The Church of the Holy Trinity in Toronto has contributed $10,000. The Episcopal Church took up a collection at its January Executive Council meeting, and that amount was matched by the Presiding Bishop, making a total gift of about $2,200. The Sisters of St. John the Divine in Toronto sent a gift of $4,500. Recently the collections from the Synod services in Ottawa and Ontario have been designated for the Fund.
Diocese of Cariboo
At its Synod October 13-15, the Diocese authorized its Executive Council to take steps to wind up its operations during the next twelve months. This is a result of the litigation costs faced by the diocese in two trials. Earlier in the month, the Diocese informed the court that it could no longer afford to be present to defend itself in the ongoing trial involving eight plaintiffs who had been abused at the Lytton school. As you know, seven of the eight actions have been brought by the Department of Justice as “third party” suits.
The only remaining assets in the diocese are parish buildings. The diocese has proposed to the Department of Justice that the two enter a process of binding arbitration to determine whether the buildings are owned by the diocese, or held in trust for the parishes. It has also asked the department to specify which parish buildings it wishes to seize.
The spirit of the diocesan synod which discussed these issues was surprisingly upbeat. In messages prepared for the synod, members of parish after parish reaffirmed their faith despite an uncertain future. This message, from the people of the North Thompson Valley, is typical: “Faith is the most precious asset we have, and something we cannot lose unless we ourselves allow it to be lost. We, the people, are the church. Our buildings are not. We will continue to be the church, no matter what.”
Anglican News Service issued three news releases during the course of the synod. They’re available at anglican.ca/news/.
A mailing to all clergy was distributed on September 8th requesting that Anglicans contact their Members of Parliament to express concern about the residential schools litigation. Letters were to emphasize that the church’s main goal remains healing and reconciliation and concern for the aboriginal people of Canada. The financial difficulties faced by some of our dioceses and by the General Synod were also important points to put forward at this time. (The Diocese of Huron decided not to have the letter circulated to their clergy, but the Archbishop sent a letter in its place).
Indications are that many letters have been written, and Anglicans have held conversations with many MPs. Greater awareness of the urgency of the issue is evident. We hope that the campaign will continue as a way of educating our leaders and making them aware of the situation. We believe that the government must take its proportionate share of responsibility for the validated claims. The government owned most of the schools, provided the funding, formulated detailed regulations for the operation of the schools, named the principal (sometimes nominated by the churches) and inspected the schools regularly.
Material related to this campaign can be found on the website.
Edmonton Workshop on Negotiating with the Government
A workshop was convened by the Diocese of Calgary in September in Edmonton following the meeting of the Council of the North which focused on interest-based negotiations with the government. The workshop brought together representatives of General Synod and several of the dioceses involved in litigation. The Chancellor of the Diocese of Toronto also attended. The workshop was very helpful in clarifying the common interests of the dioceses and General Synod. A small steering committee was established to continue to monitor the work.
Provincial Synods have been held in the ecclesiastical provinces of Rupert’s Land, Canada and Ontario. The Synod in BC and the Yukon takes place in November. In each case a resolution has been passed to the effect that if General Synod were to cease to exist, the General Synod Canons would remain in effect in each Province, and the Primate, in consultation with the Metropolitans would have authority to work on a new national expression of the church.
General Synod and the dioceses of Saskatchewan, Calgary, Toronto, Cariboo, Eastern, Western and Central Newfoundland, Brandon and the Arctic have taken place, and others are scheduled over the coming months. The intent is to consult about the major issues facing the church as we approach General Synod next year. A major concern is of course, the implications of the residential schools litigation. The Council of General Synod in May indicated that an increasing priority for the national church is healing and reconciliation. The consultations are looking at ways in which the church might respond at all levels to this call. Results of the consultations will be shared with the Council of General Synod and with the General Synod itself.
General Synod, 2001
The General Synod will meet in Waterloo, Ontario in July, 2001. Planning is moving ahead. A major part of the synod will be considering the call to full communion with the Evangelical Lutheran Church in Canada. The Synod will also have to look at its future direction in the light of the litigation and the financial implications.
On August 14, ten staff positions were eliminated because of the need to balance the 2000 and 2001 budgets. This arose because income has not met expectations. In normal times the General Synod could have handled the shortfall from the diocese of Niagara, but with funds being drained from our assets because of litigation, it was necessary to balance the budgets with these cuts. Along with staff reductions, grants to the Council of the North are reduced by 5% this year, and other national programs are reduced as well.
Provincial Secretaries Meeting
Provincial Secretaries from 33 of the 38 Anglican Provinces around the world gathered in Mississauga in late August. This group meets every five years for consultation. This year the group took a day and a half of its week-long meeting to learn about and reflect on the situation of the Canadian church regarding abuse in residential schools. A group of aboriginal and non aboriginal Canadian Anglicans joined the meeting. Links were evident with other parts of the world as we discussed racism, colonialism and the plight of aboriginal peoples in different places. The meeting offered some advice which will be passed on to the Council of General Synod.
Staff Healing and Reconciliation Team
Ellie Johnson, Director of Partnerships has called together a staff group to work on our approach to healing and reconciliation. The proposed 2001 budget calls for an increase in this area of work, with the grant to the Healing and Reconciliation Fund doubling to $200,000. Additional new funds will be earmarked for diocesan initiatives in healing work ($100,000), indigenous justice work ($53,000), covenant interpretation ($22,000) and resource production ($35,000). The budget will be presented to the Council of General Synod in November for approval.
Currently we are involved in a trial in Vancouver involving eight former students of the St. George’s Residential School in Lytton. In only one of these cases are we involved directly. In the other seven, we are present because the federal government has named us as a third party. The trial is focused on assessment of damages. The students were sexually abused by Derek Clark, a child care worker who is now in prison.
Although the government claims that most of the twelve planned pilot ADR projects are up and running and successful, the churches feel that progress is painfully slow, with many problems arising. The General Synod is involved with the Diocese of Qu’Appelle in one possible ADR project with a small group of former students who attended the Gordons School. There is yet no agreement with the government about the sharing of costs.
General Synod Finances
The General Synod continues to assure donors that their current gifts are not supporting litigation costs, but are used for the ongoing mission of the national church in all its aspects. Indications from dioceses are that their proportional gifts will continue at about the same level next year as in 2000, with some dioceses reducing their gift because of their situations, and some increasing theirs as they attempt to reach the agreed goal of a General Synod contribution of 26% of diocesan income.
The Primate’s World Relief and Development Fund is now incorporated and has its own charitable receipt number! The new Board met for the first time Oct. 19-22 in Toronto. The Chair is Marion Saunders. All new donations will be receipted by the new corporation. The work of the Fund continues as in the past.
Launch of Jubilee III
The Primate joined other church leaders on September 24th in Ottawa to launch the third year of Jubilee and its special emphasis on aboriginal land rights. The petition campaign coordinated by the Aboriginal Rights Coalition and the Canadian Ecumenical Jubilee Initiative calls on the federal government to act immediately to establish a truly independent commission with a mandate to implement Aboriginal land, treaty and inherent rights.
The Officers met on October 11 to continue their study of all the options regarding the financial well-being of the General Synod. They reviewed reports on the discussions with government, met with our solicitors about the option of creditor protection (CCAA) and heard reports on the progress of litigation. They decided not to expand the letter-writing effort into a full election effort, but wanted to continue to encourage Anglicans to contact their MPs on this issue.
Telling Our Story — Ways to help
Often when I meet with groups or individuals the question is asked, “How can I help?”
First, pray for the indigenous people who have been hurt by the residential school experience. Pray for all those involved in litigation and other aspects of the issue.
Second, join in giving thanks for the service of those who worked faithfully in the schools, often forfeiting higher pay and better living conditions because of their Christian commitment to service in the schools.
Third, write or contact your MP to share your concerns and to urge the government to live up to its responsibility.
Fourth, seek out opportunities in your community to contact aboriginal people, to learn more, to take the first steps to bridge the gulf between our cultures. Person to person contact, friendship are important ways in which our healing and reconciliation work can begin.
Fifth, keep informed on the issue. Watch our website, read the Anglican Journal, monitor the secular media and seek out other resources.
Finally, sixth, continue your support for your church, your parish, the Primate’s Fund, the Anglican Appeal. Your donations are secure, and they help us maintain vital programs both in Canada and overseas.
Please share any comments or pass on any questions to:
Archdeacon Jim Boyles,
General Secretary, Anglican Church of Canada
80 Hayden Street, Toronto, M4Y 3G2
October 19, 2000
Archdeacon Jim Boyles, General Secretary
Our Primary Goal is Justice, Healing and Reconciliation
In 1991, the National Executive Council met in Winnipeg and heard presentations from former residential schools students who spoke movingly of their unhappy and difficult experiences in the schools. Since then, General Synod has been on a course toward seeking justice and healing of those whose lives were damaged. That same meeting authorized the establishment of the national Healing Fund. In 1993, Archbishop Peers delivered a heartfelt apology to those attending the National Native Convocation in Minaki, Ontario.
Last year, General Synod adopted as a priority an extensive plan committing the Church to a new and active partnership with Indigenous Peoples. Known as A New Agape, this Plan of Anglican Work in Support of a New Partnership Between Indigenous and Non-Indigenous Anglicans is based on a relationship that stresses the cultural, spiritual, social and economic independence of indigenous communities. It focuses on five goals: self-determination, justice, healing, historical reparation, and walking in partnership. This fall, information kits will be distributed to parishes with resources to help them implement A New Agape locally.
Our primary goal continues to be healing and reconciliation:
Survival and Beyond: Hope, Help and Healing
In early July, approximately two hundred residential school ‘survivors’ attended this conference on the campus of the University of British Columbia. Sponsored by the Indian Residential School Survivors Society, this 4-day event featured over 100 workshops and sessions. One of the sessions featured a panel that included Phil Fontaine, former Grand Chief of the Assembly of First Nations, Jack Stagg, Deputy Minister of the Office of Indian Residential Schools Resolution and Donna Bomberry, Coordinator for Indigenous Ministries at the Anglican National Office. Expressing regret for the slow pace in resolving claims, Stagg said, “Elders we know who were abused as children deserve to have their stories heard and to share their experiences before it’s too late for them to do so.” Fontaine observed, “There is not as much anger now. People have come to grips with the situation and realize they must now move beyond anger and rage.” He also criticized the churches: “As for the churches, as soon as they get off this play that this thing is going to bankrupt them, the better off we will be. They have to get on with the job of working with government and the survivors.”
Bomberry, speaking only as a member of the Anglican Church, stated that an agreement with government is necessary for our work in communities in Canada to continue as partners in the healing that we all seek, and continue to be advocates of justice for Indigenous Peoples as outlined in our strategic plan called A New Agape.
The Anglican Healing Fund provided a grant for this event.
First Sacred Circle, Diocese of Rupert’s Land
The Indigenous Council of the Diocese of Rupert’s Land sponsored a diocesan Sacred Circle in late June. Approximately 200 people of all ages, both indigenous and non-indigenous, gathered in Dynevor, MB. There were presentations of the history of the Peguis people. Bishop Don Phillips offered a sincere apology. Then followed a feast, small sharing circles and a concluding Eucharist. The Reverend Murray Still, an indigenous priest in the diocese and one of the organizers of the Sacred Circle, commented, “Indigenous Anglicans in Rupert’s Land look forward to taking a leadership role. We are grateful for the voice we are discovering, and pray that true healing and reconciliation will come”.
The Sacred Circle is a gathering of people into the circle of community that is a sacred space. Some basic values of the circle are: sharing, gift, respect, equality and sacredness. It is a place of affirmation, nurture, acceptance, safety and wholeness.
Traveling National Archives Exhibition: Where are the children? Healing the legacy of the residential schools
The National Archives, in cooperation with the Aboriginal Healing Foundation, the General Synod Archives and the archives of other churches, has mounted a photographic exhibit on the history of the residential schools. Her Excellency the Right Honourable Adrienne Clarkson, Governor General of Canada, officially opened the exhibit in Ottawa in June. Speakers included: the Primate, Archbishop Peers, Matthew Coon Come, Grand Chief of the Assembly of First Nations, and Jack Stagg, Deputy Minister of the Office of Indian Residential Schools Resolution. Archbishop Peers stated, “Learning from our involvement in the schools has been costly. Given that cost, for Aboriginal Canadians and for churches, it is crucial to learn this lesson only once, to learn it well and to move forward in a way that brings us to healing and trust.”
The exhibit is at the National Archives Building in Ottawa until February 2003. A parallel exhibit will be traveling to several Canadian cities in the coming months.
A Just and Effective Alternative Dispute Resolution Process
The federal government is now facing more than 11,000 claims from former residential schools students, and to date only about 530 cases have been settled, mostly through pre-trial settlements or alternative dispute resolution (ADR) processes. Given this large number of claims and the typically slow pace at which litigation unfolds, the government and the churches who are listed as co-defendants in many of these claims have said they are committed to working with Indigenous Peoples and leaders in designing a just, safe, compassionate, effective and efficient ADR process that could be made available to claimants. The process would enable claims to be resolved justly and expeditiously while maintaining high standards for validation of the claims. Representatives of the churches and government have been meeting with an aboriginal working caucus over the last several months to work on such design. In related developments, legal representatives of church and government are also involved in discussions with counsel for the claimants in Saskatchewan, Manitoba and Ontario with the aim of developing a workable ADR process that would be made available to claimants should they chose this route.
Insistence on a serious validation process
All participants in the working caucus are committed to a serious review of each claim to ensure that it is valid, and that allegations of abuse by former staff are explored in a just and honest manner.
General Synod believes that an ADR approach can provide opportunities for addressing claims in a way that is less traumatic for claimants and provides some hope for restorative justice. While ADR settlements are not likely to be less expensive than litigation, the ADR process typically provides for speedier resolution of claims and avoids the harsh, adversarial setting of the courtroom. General Synod is committed to pursuing alternatives to litigation where possible, acting justly in litigation, and continuing to work for reconciliation among First Nations and non-aboriginal Canadians.
While General Synod is supportive of an ADR process as a substitute for litigation, it continues to have some concerns related to this approach. In particular, it is concerned that its resources be used to benefit survivors rather than have these used up in paying for ADR process costs, which can be considerable. The government has insisted that the churches contribute 30% of the costs of ADR processes. The church is concerned that it cannot meet these costs within its existing financial resources.
Negotiations with Government
Significant progress has been made since January, when government and Anglican representatives began bi-lateral negotiations over residential schools liability. In the 11 sessions that have taken place, there has been resolution on many aspects of an eventual draft agreement. (Any draft agreement reached by the negotiators would be forwarded for approval to the Officers of General Synod and the 11 dioceses named in the litigation; also, all dioceses would be approached for their support.) However, there are still a limited number of difficult issues that remain unresolved. At this stage, legal counsel for both sides are working on possible solutions. It is clear from the progress that has been made that both parties want an agreement, as it would facilitate resolution of claims.
From an Anglican perspective, an agreement would mean that funds would be directed to survivors of abuse rather than being used up for legal costs. In addition, it would facilitate the work of healing and reconciliation which continues to be our primary goal. As well, it would move us closer to more positive relations between the church and First Nations.
Without an agreement, General Synod may face extinction and there will be a need for a new national expression for Canadians of the Anglican faith. For dioceses across the country, both for those named as defendants and those that aren’t, the impact would likely be several years of chaos until such a new national expression was stabilized. Failure to reach an agreement also means that the church will have lost an important opportunity to address past harms and injustices.
While there is definitely a sense of urgency for the church and government to reach agreement, the Anglican negotiating team remains steadfast in its resolve that any draft agreement reached must be just and humane for residential school survivors and allow for the long-term viability of General Synod and the dioceses in fulfilling their mission.
Implications of Possible Agreement with the Government
If we are able to reach agreement, here are some of the implications for us:
Settlement funds will reach victims of abuse, and will not be used for our legal costs
One of the major concerns is that the present litigation process means that the legal process consumes most of our resources, with little if any actually available for those who suffered abuse. One survey a year ago indicated that less than 2% of amounts expended by dioceses and General Synod on the residential schools issue had reached victims.
A draft agreement reached by the negotiators will be subject to the approval of the General Synod Officers, the Officers of the Missionary Society and those dioceses facing litigation. Other dioceses will need to indicate their support.
Some consultations have been held with dioceses and members of the negotiating team in the past month or so, and others are planned. Once an agreement is reached, there will be intensive consultation with all dioceses in an attempt to secure their support. Members of the negotiating team include: Archbishop David Crawley, Archdeacon Jim Boyles, Archdeacon Larry Beardy, Jim Cullen, General Synod Treasurer, and lawyers Bob Falby, Jerome Slavik, John Page and Peter Whitmore.
All dioceses involved, those facing litigation and those not, will be asked to participate with financial contributions
General Synod, the Missionary Society and dioceses will be requested, and expected, to contribute and assist in resolving the issue and stemming the drain on finances caused by litigation costs in eleven dioceses as well as in General Synod. As yet, the amount has not been determined.
Administration of a Settlement Fund will be in the hands of an Anglican body
Anglicans will make payments directly to Indigenous Peoples whose claims have been validated. This is not ‘paying the government’.
There will be an acknowledgement of our participation in, and responsibility for, operation of the residential schools
Although there are many complexities, Anglican bodies were involved in the operation of approximately 26 schools up until 1969. The courts have reached different decisions as to the church’s proportion of responsibility, and the government has unilaterally decided that the church’s proportion is 30%. There may be further debate on this decision, but it is unlikely that our responsibility will be found to be zero.
Claims of sexual and physical abuse will be processed first
The government hopes to resolve the vast majority of these claims by alternative dispute mechanisms or in pre-trial settlements. Only a few may actually reach court. Sexual and physical abuse are provable ’causes of action’ and can be determined on the facts.
Claims solely for loss of culture and language will be subject to court decision
These claims are not at present recognized ’causes of action’ and both church and government do not think they should be for a variety of legal reasons. The church’s position is that the loss of culture and language is to be deplored, and needs to be remedied through a programmatic response.
Government and church are committed to programmatic responses to claims relating to loss of culture and language
The government, through several existing programs, provides funds for recovery of language and culture. The Anglican Healing Fund has also made grants for these purposes. The government has indicated that it is reviewing its programs in these areas and is considering expanding them.
If No Agreement is reached with the Government
If we are not able to reach an agreement, General Synod and several dioceses may not be able to survive. Here are some of the implications for us:
Eleven dioceses and General Synod will remain in litigation with ongoing legal and research costs, spreading over many years. There are several trials now scheduled for 2003, and at least one for the fall of 2002.
Minimal or no participation in ADRs
It will continue to be difficult for General Synod and the dioceses to participate in these processes since the government expects us to contribute 30% of quite large process costs, as well as 30% of any awards. Our policy at the moment is to make no commitment to such contributions and therefore we do not participate. We are, however, willing to have an observer present if requested by the claimants, and we have offered to meet with those whose claims have been validated to consider whether a contribution is possible.
Increasing tension between church, government and Aboriginal Peoples
No agreement means that resolution will be much more difficult and slow. Some claimants may settle for 70% paid by government and not pursue the churches further. Others may refuse to settle unless the church’s 30% is available. There will be continued hard feelings and the church will be perceived as shirking its responsibility.
Current Number of Claims
There has been some confusion as to the numbers of claims facing the Anglican bodies. In Update #10 of June, 2001 we reported 1195 claims, of which one-third resulted from government action in naming General Synod as a third party. As of March 2002, the number of claimants has risen to 1350. Approximately one-third are the result of government third party action. The government has also indicated that it has on hand another few hundred claims received since last July. In most of these cases it has deferred naming the Anglican bodies as third parties, pending the outcome of the negotiations.
In only one case has a diocese been named in claims but not General Synod, and those claims involve the Mohawk Institute in Brantford, Ontario, in the Diocese of Huron. The New England Company, a missionary society in England, originally owned this school, but the Company entered into an agreement with the government in about 1927 under which the government operated the school and agreed that it would continue to have an Anglican identity. The Missionary Society of General Synod had no involvement, and it seems that the Diocese also had no involvement, although it continues to be named as a defendant.
Financial Update on General Synod
For the first six months of 2002, General Synod’s legal and research costs related to residential schools were $596,000. We continue to draw these funds from our assets while ongoing contributions from dioceses are used for ongoing programs. By the end of the year, the available assets will have diminished significantly, and the Council of General Synod in November will have to assess the situation as they face a decision about the 2003 budget.
The dioceses facing litigation are in the same position, spending on litigation while attempting to maintain ongoing work. For some of them, it will be a challenge to maintain their General Synod contribution at previous levels. To date, however, the dioceses are meeting their commitments for 2002, and indeed remittances are running ahead of previous years.
The residential schools claims are very slowly making their way through the legal system. There is one trial scheduled for Saskatchewan in November, and a few scheduled for 2003. Of particular interest are two actions in which we are involved:
In May, the Dioceses of Calgary and Athabasca and General Synod asked the court to remove them from litigation in Alberta, claiming that the only legal corporation involved in residential school work was the Missionary Society (MSCC). A decision has not been issued yet.
The BC Court of Appeal has set January 20, 2003 to hear five appeals all related to residential schools, including the Mowatt case involving St. Georges school, Lytton BC.
While the expectation is that General Synod and the dioceses will be able to reach an equitable and workable agreement with the government, General Synod has also been developing contingency plans in case one is not achieved. These plans focus on how important programs and services may be provided to the whole church, should General Synod itself cease to exist.
Though the ecumenical group that had represented the four churches in residential school negotiations with the government disbanded in January, representatives from the churches have stayed in touch and consulted from time to time. The Roman Catholic coordinating committee that had been negotiating on behalf of 33 Roman Catholic organizations named in litigation, has since disbanded and advised the government to be in touch directly with each of their organizations.
National Day of Healing and Reconciliation, August 5, 2002
An initiative of some aboriginal people, this day has been selected to highlight the needs and opportunities for healing and reconciliation both in aboriginal communities and beyond. Their website, http://ndhrcanada.visions.ab.ca/index.htm concludes with this call: “Join us to heal the past and create a stronger future for all of Canada.”
First Nations Governance Act
On June 14, 2002, Indian Affairs Minister Robert Nault tabled Bill C-61, commonly referred to as The First Nations Governance Act. It has met with strong opposition from Indigenous Peoples who see the legislation as threatening their struggle for self-governance, autonomy and self-determination. The Anglican Council of Indigenous Peoples, with the support of General Synod, plans to continue its advocacy efforts in opposition to this legislation.
For further information, kindly contact Archdeacon Jim Boyles at [email protected] or 416-924-9199 ext 280.
Many thanks to the Faith, Worship and Ministry Department (FWM) of the General Synod of the Anglican Church of Canada for instigating and encouraging this resource. The Military Ordinariate is also grateful to LCol The Rev. Canon Dr Gary Thorne, MMM, CD for authoring this work and seeing it to completion. Dr. Thorne is the Chaplain at the University of King’s College, Halifax and a member of the Primate’s Theological Commission, the Faith Worship and Ministry Committee, and the Chapter of the Anglican Ordinariate.
The Feast of Saint Martin of Tours, 2008
Message from the Anglican Bishop Ordinary
As Anglican Bishop Ordinary to the Canadian Forces, I have had many wonderful occasions to visit our Air, Navy and Army personnel on Wings, Formations and Bases throughout Canada. I have also been blessed with the opportunities to visit our deployed military personnel in such far away places as the Golan Heights and Afghanistan. On each of these occasions I have been moved with pride by the professionalism and dedication of our Canadian Forces personnel, and humbled by the ministry of our chaplains who seek to support them and their families. I know first-hand that the Church’s care for our military personnel is very much needed, and that such care is genuinely received with gratitude both by our service men and women and by the members of their families.
This resource provides valuable insights and practical guidelines to assist Anglican parishes in extending appropriate care to deployed military personnel and their families. ‘See how they love one another’ is the observation of the Roman world about the Christians in the third century (as noted by Tertullian, Apology 39.6). It is that same character of love and care for one another that we seek to embody in parishes today. This resource will help parishes become an extended caring family to Canadian Forces personnel and their families.
Please know that the members of the Chapter of the Anglican Ordinariate, and the seventy-five priests of our Clericus, are committed to assist parishes in providing spiritual and pastoral care to deployed military personnel and their loved ones at home. We want to help you to support them. If you have suggestions about how this resource can be improved, or if you have any questions, or desire to know more, please contact us. And may God richly bless your parish in this ministry.
The Rt Rev’d Peter CoffinAnglican Bishop Ordinary101 Colonel By Dr
Ottawa ON K1A 0K2
Col, The Venerable Karl McLeanAnglican Archdeacon to the CF101 Colonel By Dr
On a cold and windy fall day a group of young infantry recruits in Wainwright, Alta. shouted “Silent Night” as they rappelled one-by-one down a 60-foot wall. At the top of the tower was their chaplain, Captain the Rev. Eric Davis, holding a video camera and cheering them on.
The executive body of General Synod is called the Council of General Synod.
Its membership is made up of the Primate, the Prolocutor, the Deputy Prolocutor, the Chancellor, bishops, clerical and lay members of General Synod elected by the General Synod on the nomination of the Provincial Caucuses, one youth member of the General Synod from each ecclesiastical province elected by General Synod on the nomination of the Provincial Caucuses, one member nominated by the Evangelical Lutheran Church in Canada and two members nominated by the Anglican Council of Indigenous Peoples. The General Secretary of the General Synod is an ex officio member of the Council of General Synod without voting privileges.
The Council of the General Synod shall consider and report upon any matters referred to it by the Primate or the General Synod.
Council of General Synod Working Groups
Governance Working Group To review the governance of General Synod with a view to enhancing the work and mission of General Synod.
Anti-Racism Working Group Information on the work of the Anti-Racism Working Group of CoGS, including reports and A Charter for Racial Justice.
Twenty-five years ago, a shiny new green book popped up in the pew racks of Canadian Anglican churches. Some people welcomed it, some were puzzled, and others were upset. The Book of Alternative Services (BAS) was a compilation of new liturgies developed for use alongside theBook of Common Prayer (BCP), and gradually it has become the primary prayer book used within the Anglican Church of Canada.
For further information or if you have questions, contact Eileen Scully, Director, Faith, Ministry, and Worship.
The Faith Worship and Ministry committee will be bringing, through the Council of General Synod, the following motion to General Synod:
(Be it resolved) “that this General Synod direct the Faith Worship and Ministry Committee to prepare principles and an agenda for common worship texts revision.”
The following rationale has been prepared to explain the purpose and principles involved in Faith Worship and Ministry’s decision to bring this motion at this time.
A rationale for the resolution regarding principles and agenda for the revision of common worship texts
The revisers of the first Canadian prayer book (1918) noted two complementary forces in the liturgical life of the church: fidelity to a tradition of liturgical prayer extending over many centuries and responsiveness to the expressed needs and concerns of the present generation of Christians who gather to offer their praise and prayers to God. Forty years later, the revisers of the second Canadian prayer book (1962) echoed the words of their predecessors. Three years later, the General Synod of 1965 authorized diocesan bishops to engage in liturgical experimentation even as the church became accustomed to its then new prayer book. In 1971 General Synod directed the National Executive Council to initiate a process of liturgical revision to prepare alternatives to the services of the prayer book of 1962. Between 1974 and 1982 the Doctrine and Worship Committee produced a series of texts for trial use and evaluation by the Church.
In 1980 the General Synod committed the Anglican Church of Canada for the foreseeable future to a pattern of worship found in the Church of England and the Anglican Church of Australia. In this pattern the traditional rites of the Church as printed in The Book of Common Prayer (1962) co-exist with contemporary and alternative rites as authorized in The Book of Alternative Services (1985). During the past twenty years the Anglican Church of Canada has continued to review the rites contained in The Book of Alternative Services as well as provide a new Occasional Celebrations (first published in 1992), For All the Saints: Prayers and Readings for Saints’ Days (first published in 1994) and Eucharistic Prayers, Services of the Word and Night Prayer: Supplementary to The Book of Alternative Services (2001). Various General Synods have also added services to Occasional Celebrations and commemorations to For All the Saints as well as French-language texts based upon The Book of Alternative Services.
In the years since the publication of The Book of Alternative Services there have been developments outside of Canada that warrant the attention of the Canadian church. The International Anglican Liturgical Consultation, a body that reports to the Anglican Communion Office, has produced a series of agreed statements on baptism, eucharist, ordination and Anglican identity and worship. Our full communion partners, the Evangelical Lutheran Church in Canada, participated in a multi-year project that has resulted in their new worship book, Evangelical Lutheran Worship (2006). This project produced a number of informative preparatory documents that have much of value for Anglican reflection. The Church of England has completed its Common Worship project to replace The Alternative Service Book 1980.
In addition to the developments mentioned above, the Anglican Church of Canada has the documents associated with the BAS Evaluation Commission and of a study during 2000 of liturgical leaders in the church. These critiques, evaluations and proposals as well as the actions of General Synod suggest that it is appropriate for the Faith, Worship and Ministry Committee to consider principles and an agenda to guide the revision of common worship texts.
Furthermore, the current practice of worship in our Church falls into several patterns: (a) use of The Book of Common Prayer, sometimes with a degree of flexibility not envisioned by its rubrics; (b) use of The Book of Alternative Services, sometimes with a degree of flexibility not envisioned by its rubrics; (c) authorized diocesan aboriginal liturgical rites; (d) authorized diocesan rites in languages other than English or French; and (e) use of rites not authorized for use in the Anglican Church of Canada. All four patterns suggest that the development of principles for the revision of common worship texts is a desirable action for our Church to take.
Some members of our church may wonder whether the present climate of our church is amenable to the pursuit of this task. Faith, Worship and Ministry believes that the development of such principles may in fact contribute to greater clarity about the character of Anglicanism in Canada in the twenty-first century. Given the role of liturgical texts in the formation of Anglican identity, times such as ours may be precisely the right time to engage in this enterprise.
The development of principles and an agenda does not commit the church to the revision of its present worship texts at this time. It is an opportunity for the Faith, Worship and Ministry Committee, in broad consultation with many interested and affected groups within our church, to develop a statement of principles and an agenda that will guide the church should the revision of our common worship texts be deemed desirable by the next General Synod. Furthermore, prior to any commitment to the process of revision itself, the General Synod will determine whether the principles and agenda presented by Faith, Worship and Ministry are ones by which the church should be guided.
Resources toward Thinking about Principles and Process for Revision of Common Worship Texts of the Anglican Church of Canada
The following is a preliminary record of the sorts of materials, including texts, reports, and records of conversations, to consider when thinking about principles and process for liturgical revision. It is not an exhaustive, but rather a catalogue reflecting the ongoing work of Faith, Worship and Ministry’s conversations on the topic, and is intended to grow and develop.
1. The Catalogue of Liturgical Texts Authorized for use in the Anglican Church of Canada
All liturgical texts authorized by the General Synod, including the Introductory essays included in these publications, inclusive of Book of Common Prayer, Book of Alternative Services, Occasional Celebrations, Supplemental Eucharistic Prayers, Night Prayer-an Order for Compline, and Services of the Word S1 and S2 as Main Act of Sunday Worship; Blessing and Celebration After a Civil Marriage; Public Distribution of the Reserved Sacrament by Deacons and Laypeople; French and other translations.
All changes already made to BAS, or in process (includes resolution of General Synod 1998 to create three-year cycle of collects for use with the RCL, changes to the BAS Calendar of Holy Persons, changes to the pronouns for episcopal services, inclusion of the Revised Common Lectionary).
List of locally-authorised (diocesan) liturgical rites, including Aboriginal resources Includes eucharistic rites and occasional services. Some of the latter include such items as Celebrations of New Ministries, (including for a Deacon), Reception of Roman Catholic Priests.
Locally authorised translations
Lists of texts from other Provinces of the Anglican Communion and ecumenical or full communion partners authorised by the local ordinary. Includes text such as Evangelical Lutheran Worship and With One Voice as well as prayer books and occasional services from other Provinces of the Anglican Communion.
2. Documents Relating to Liturgical Renewal and Revision within the Anglican Church of Canada
Worship Resources Liturgical texts, calendar additions, lectionaries, seasonal and special occasion resources and indigenous liturgical resources.
Hymn Book Supplement Task Force
The Hymn Book Supplement Task Force was formed in 2013 through the Faith, Worship and Ministry Committee of General Synod to explore the creation of a hymn collection that would supplement Common Praise and reflect developments in congregational music.