The conversation about medical assistance in dying (MAID) in Canada began out of a desire to ease the transition to death for terminally ill people experiencing intractable pain and suffering. After discussion and debate, Canada in 2016 legally permitted access to MAID for adults facing imminent death due to terminal illness, if they were deemed to be suffering intolerably.

In this debate some Anglicans have held an uncomfortable position, recognizing both the sanctity of life as a gift from God to be treasured and protected and the possibility that profound suffering and pain might be considered valid reasons to end one’s life. The church’s 1998 report and study guide Care in Dying stated that support for physician-assisted death constituted a “failure of human community.”
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Church and civil leaders across Saskatchewan and Canada paid tribute to Canon Michael Jackson, the Anglican Church of Canada’s longest-serving deacon, after his death on Nov. 22 at the age of 82.
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Bishop Chris Harper of the diocese of Saskatoon has been named the Anglican Church of Canada’s new national Indigenous Anglican archbishop and presiding elder of the Sacred Circle. 

Harper’s appointment was announced by the national office the morning of Dec. 5. Harper succeeds Mark MacDonald, who resigned last spring after acknowledged sexual misconduct allegations. 
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Bishop Michael Hawkins, of the diocese of Saskatchewan, says he expects to resign from his position effective April 30, 2023 due to health problems he has been experiencing since a severe bout of COVID-19 in late 2020.
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The Anglican churches in Nigeria, Uganda and Rwanda have effectively separated from the Anglican Communion by refusing to participate in the Lambeth Conference, says Archbishop Linda Nicholls, primate of the Anglican Church of Canada.

Like many other Canadian bishops, however, Nicholls also says she left this summer’s meeting in Lambeth, U.K. with a prevailing sense of hope for the future of the Communion.

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Advancing reconciliation with Indigenous people will be a major test for King Charles III, prominent Canadian Anglicans say—with one bishop saying it could shape the influence of the monarchy for decades to come.

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When we hear the word “apology,” we understand that it means one is sorry for a wrong that was committed. However, the Biblical Greek word that we get the word apology from, apologia, means something quite different. It conveyed to the early Christians a defence or reasoned argument for their hope. Peter used the term in a passage (1 Peter 3:15) advising his fellow Christians to be ready to answer anyone who asks what made them different from others who worshipped a god or gods. The answer, of course, was Jesus and His redemptive work.
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The top concern of this year’s World Council of Churches (WCC) Assembly was unquestionably climate change, says Canon Scott Sharman, the Anglican Church of Canada’s animator for ecumenical and interfaith relations.
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In his opening keynote address at the Lambeth Conference July 29, Archbishop of Canterbury Justin Welby encouraged bishops from around the world to look beyond the internal conflicts that divide the church to the challenges facing the world as a whole.
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A highly anticipated statement from the Lambeth Conference on same-sex marriage acknowledged that the Anglican Communion remains divided on the issue, and did not come out in support of one side or another.
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Anglicans have an indispensable role to play as Roman Catholics start a two-year conversation on how to become a more “synodal” church, Pope Francis said at his first meeting with Archbishop Linda Nicholls, primate of the Anglican Church of Canada.

Nicholls met the pope at the latest meeting of the Anglican-Roman Catholic International Commission (ARCIC), which took place in May at the Vatican’s Apostolic Palace in Rome. Due to the absence of Philip Freier, archbishop of Melbourne and Anglican co-chair of ARCIC who was attending the General Synod of the Anglican Church of Australia, the primate spoke on behalf of the Anglican side of the dialogue. Nicholls presented a formal statement on ARCIC from the Anglican perspective. ARCIC’s other co-chair, Bernard Longley, Archbishop of Birmingham, England, spoke on behalf of Roman Catholics.

“It was really very lovely,” the primate said of her meeting with Francis. “The pope is a very warm and gracious man who really pays attention to the people he’s with and gives you his full attention while you’re there.”
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I can still remember my shock and dismay upon hearing that Jean Vanier, someone whose talks and writings influenced my thinking on Christian community, had been sexuality inappropriate and L’Arche, the organization he founded in 1964 for people with intellectual disabilities, was being transparent in acknowledging the damage this had caused and would continue to cause.
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The visit to Canada by the Archbishop of Canterbury and meetings with Indigenous groups in Saskatchewan (See “‘Apologies are cheap … unless accompanied by action’”) were significant and vital steps on our path to healing. We thank him for his apology and for accompanying us briefly on our journey. But we do hope that he also recognized that Indigenous Anglicans have embarked on our own journey of self-healing. We are exercising our right to self-determination within the Anglican Church of Canada through the building of the Indigenous Anglican church, Sacred Circle. Building a new church in our own image is fueled by the tragic mistakes of the past. This self-governing assembly of Indigenous Anglicans is focused on healing, reconciliation and spiritual and cultural recovery and practice.

Regretfully, Canadian media failed to report on this aspect of our story; it is not even mentioned, for example, in an April 22 Globe and Mail column by Tanya Talaga, a journalist who frequently covers Indigenous affairs.

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When Geronimo Henry stood up to speak at a May 3 meeting between Indigenous community leaders, residential school survivors and Archbishop of Canterbury Justin Welby in Toronto, he told the story of his 11 years in the Mohawk Institute residential school near Brantford, Ont.

He told those gathered how he and other children had been locked in an empty “playroom” for hours at a time, gazing out the single window and wishing to see his mother drive up the laneway to bring him home.

He told them about when the city of Brantford built a dump out behind the school and he and the other boys would sneak out to rifle through it for food to supplement the school’s paltry fare.

And he told them that when Stephen Harper’s government issued an official apology for the residential school system in 2008, he used to take a printed copy with him to speaking engagements at universities so that when someone asked what he thought of the apology, he could take it out and rip it up.

“Why did it take the churches and the government so long to bring out this apology? Don’t they know the schools closed in 1970?” asked Henry. “That’s when they should have come and gathered us all up and said they were sorry. But they never.”

Canada’s Indian residential schools began to close in earnest after 1969 when the partnership between the federal government and the churches that had run them dissolved. The Mohawk Institute closed in 1970.
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News of former National Indigenous Anglican Archbishop Mark MacDonald’s resignation due to sexual misconduct allegations has shocked many in the church, with Indigenous and non-Indigenous leaders describing both emotional and practical challenges in coming to terms with it.

MacDonald resigned as national Indigenous archbishop and formally relinquished his exercise of ordained ministry April 20 following allegations of sexual misconduct.

In a pastoral letter to the church, Archbishop Linda Nicholls, primate of the Anglican Church of Canada, said MacDonald had acknowledged the sexual misconduct. His resignation took effect in accordance with Canon XIX on Relinquishment or Abandonment of the Ministry. The primate confirmed to the Anglican Journal that there are no allegations of criminal offences.

“This is devastating news,” Nicholls said in her pastoral letter. “The sense of betrayal is deep and profound when leaders fail to live up to the standards we expect and the boundaries we set. Our hearts hold compassion for human frailty and space for repentance while we also ache with the pain that such betrayal causes first to the complainant; then to so many others and to the life of our Church.”
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The Council of General Synod (CoGS) has committed itself to improving the church’s practices in a range of areas including sexual abuse and journalistic governance in the wake of public allegations that senior church management failed to protect the identities of victims of alleged sexual assault by sharing last year an early draft of an article for an Anglican Journal sister publication.
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The founding documents for Sacred Circle, the self-determining Indigenous church within the Anglican Church of Canada, have been revealed to the world.

On Feb. 27, Transfiguration Sunday, The Covenant and Our Way of Life were publicly released. Both documents had been distributed earlier to participants of the last two Sacred Circle gatherings, as well as to Anglican Indigenous networks and the Anglican Church of Canada’s House of Bishops.
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A statement calling on the government of Canada and the Royal Canadian Mounted Police to “immediately cease their occupation, arrests, and trespassing on Wet’suwet’en sovereign territory” has drawn signatures from 71 church leaders in in the Anglican Church of Canada and beyond.

The statement of solidarity with Wet’suwet’en Nation pipeline opposition was released by Toronto Urban Native Ministry in the diocese of Toronto. Posted Feb. 6, it was signed by several Anglican bishops, including National Indigenous Anglican Archbishop Mark MacDonald and National Bishop of the Evangelical Lutheran Church in Canada Susan Johnson. Many more signatures have since been added via the web.

The statement notes the unanimous opposition of the Wet’suwet’en Clan Chiefs to the construction of the pipeline. It says that the “militarized forced removal of the Wet’suwet’an from their own territory” is in violation of the United Nations Declaration on the Rights of Indigenous People (UNDRIP) and is “consistent with the colonial practices of genocide,” and that the RCMP “does not hold the jurisdiction or right to arrest sovereign Wet’suwet’en peoples on their own unceded Nation and territory.”
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The Anglican-Roman Catholic Bishops’ Dialogue of Canada (ARC-B) held its most recent meeting in the Toronto area from November 27-29, 2019. The annual meeting facilitates opportunities for the Anglican and Roman Catholic Bishops to share, learn, and discuss about their respective pastoral activities, update one another on the news from our churches, and further the aims of Christian unity in Canada. The Bishops specifically discussed issues relating to ecumenism, freedom of religion and conscience in Canadian society, interfaith partnerships, and various challenges and opportunities in chaplaincy ministry in military, corrections, and medical contexts. The ARC-B members were also joined for part of the meeting by the Roman Catholic and Anglican co-chairs of the Anglican-Roman Catholic theological dialogue of Canada (ARC) to discuss ARC’s current focus on the operations of synodical consultation and decision making in the two traditions. For several years now, both ARC-B and ARC have worked closely with one another, mutually enriching one another’s work and reflections.
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Le Dialogue des évêques anglicans et catholiques romains du Canada (ARC-E) a tenu sa dernière rencontre dans la région de Toronto du 27 au 29 novembre 2019. Cette réunion annuelle est l’occasion pour les évêques de s’informer, de partager et de discuter sur leurs activités pastorales respectives, de faire le point sur l’actualité dans les deux Églises, et de promouvoir les objectifs de l’unité chrétienne au Canada. Les évêques ont notamment abordé des questions relatives à l’œcuménisme, à la liberté de religion et de conscience dans la société canadienne, aux partenariats interreligieux, ainsi que les défis et possibilités concernant l’aumônerie dans les forces armées, les services correctionnels et les milieux hospitaliers. Pendant une partie de leur réunion, les membres de l’ARC-E ont reçu les coprésidents anglican et catholique romain du Dialogue théologique anglican-catholique romain au Canada (ARC) pour discuter de la priorité actuelle de l’ARC sur le fonctionnement des consultations synodales et de la prise de décision dans les deux confessions. Il y a maintenant plusieurs années que l’ARC-E et l’ARC collaborent étroitement à enrichir mutuellement leurs travaux et leurs réflexions.
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General Synod passed a resolution July 15 to recognize full communion among the Anglican Church of Canada (ACC), the U.S.-based Episcopal Church (TEC), the Evangelical Lutheran Church in Canada (ELCIC) and the Evangelical Lutheran Church in America (ELCA).

Dean Peter Wall, co-chair of the Joint Anglican Lutheran Commission, introduced the resolution by reading excerpts from the Memorandum of Mutual Recognition of Relations of Full Communion, which was drafted at a meeting of the Joint Anglican Lutheran Commission and the Lutheran Episcopal Coordinating Committee in September 2018.
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National Lutheran Bishop Susan Johnson and Anglican Primate Fred Hiltz will complete their ministry together as leaders in partnership of their respective churches this year. Hiltz announced last year that he would be stepping down at the end of General Synod this July and that a new primate would be elected to succeed him.

Hiltz and Johnson shared a common outlook during the 12 years they have worked together. In the same week in 2007, they were both elected head of their church at parallel assemblies held in Winnipeg. Since this coincidental beginning, they have both passionately modelled what each espouses: strong and growing Anglican-Lutheran relations.
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Dipping his bicycle tires into the Pacific Ocean on the morning of Saturday, May 19, Bishop Rob Hardwick of the Diocese of Qu’Appelle officially began a cross-country pilgrimage to the Atlantic coast to promote unity, healing, and reconciliation within the Anglican Church of Canada.

Over the course of a planned 62 days, the 7,877-kilometre cycling journey will take Bishop Hardwick from Victoria, B.C. to St. John’s, Newfoundland, during which he will meet and pray with thousands of people in hundreds of congregations.

“I’m hoping to gather people’s comments, what they understand those three words [unity, healing, and reconciliation] to mean in their own lives,” the bishop said.

“Obviously in our church, we are fairly conflicted in some issues. So what does it mean to be a church of unity? What does it mean to be a church of healing and reconciliation as well?”
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Much of the work of the Canadian Council of Churches (CCC) today is reflected in its two commissions: the Commission on Faith and Witness, and the Commission on Justice and Peace. Where the former promotes theological reflection to improve mutual understanding between denominations, the latter focuses on efforts to foster peace and social justice in Canada and around the world.

Certain issues, such as the ordination of women or same-sex marriage, may be of both theological and social importance, and can find very different views reflected within the council.

In such cases, CCC President Alyson Barnett-Cowan said, “We try two things. One is we will have exploratory sessions where we try to get the sense of where different people are coming on different issues, and that would be one of them … But then on other matters, where we think there might be a consensus, we work hard to articulate what that consensus might be. So for example, protection of refugees, that’s kind of a no-brainer for the members of the council.”
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As one of the founding members of the Canadian Council of Churches (CCC), the Anglican Church of Canada has long played a major role in the country’s leading ecumenical council.

Ecumenism “is in the Anglican DNA”, according to Bishop Michael Oulton—one of the two current appointed Anglican representatives on the CCC governing board, along with Canon Mary Conliffe.

“I think that’s the heart of who we are as a church … I’m a huge believer in the importance of partnerships and building expanded partnerships wherever possible, and the Canadian Council of Churches is, I think, a critical part of that for us,” Oulton said.

“It’s always been part of who we are as Anglicans to try to find a common table around which to sit.”
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Changes now being considered to the structure of the United Church of Canada could conceivably ease clergy-sharing and other forms of cooperation between that church and the Anglican Church of Canada, say some leaders from the two churches.

One challenge now facing merged Anglican and United congregations, as noted in a report issued following the conclusion of the most recently completed round of dialogue between the two denominations, is that they lack an agreement allowing the interchangeability of ministries. Clergy of one church have been allowed to serve as clergy for the other generally only in circumstances regarded as exceptional, such as in ecumenical shared ministries, for which special permission needs to be granted by the authorities of each denomination.
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New and returning members of the Anglican Church of Canada-United Church of Canada Dialogue came together last month for the first meeting since the renewal of their mandate at General Synod 2016.

Gathering from Nov. 27-30 at the Queen of Apostles Renewal Centre in Mississauga, representatives from the two churches reviewed the achievements of past iterations of the dialogue—as documented in The St. Brigid Report and Called to Unity in Mission—and explored ways to move forward in the mutual recognition of ministers and ministry.

The Rev. Dr. Scott Sharman, animator for ecumenical and interfaith relations and Anglican staff support to the dialogue, said that much of the dialogue focused on how mutual recognition currently manifests itself at the grassroots level.

“Oftentimes, the way that question was being considered was as though that mutual recognition would have to happen at the level of the national churches at the same time,” Sharman said.
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Archbishop Fred Hiltz, primate of the Anglican Church of Canada, says sanctions will likely be placed on the church by the primates of the Anglican Communion if it proceeds to amend the marriage canon (church law) to allow same-sex marriages.

He also questions whether the primates, by taking these punitive measures, are moving beyond the original purpose of their yearly meetings.

“Oh yes,” Hiltz replied Thursday, October 12 when asked by the Anglican Journal if he expected the primates would impose sanctions on the Canadian church if a motion to amend the marriage canon passes its required second reading at General Synod in 2019.

Hiltz had recently returned from the 2017 meeting of primates from across the Anglican Communion held in Canterbury, England., October 2-6. On the second day of the meeting, the Scottish Episcopal Church, which voted in June to allow same-sex marriages, agreed to accept the same “consequences” that the primates had imposed on The Episcopal Church (TEC) in 2016 after its decision to allow same-sex marriages.
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According to a story often repeated in the diocese of Quebec, when the first Anglican bishop, Jacob Mountain, arrived in Quebec City in 1793, he was greeted on the dock by his Roman Catholic counterpart, Bishop Jean-François Hubert.

“Your people are waiting for you,” said Hubert, welcoming Mountain to his new home.

While relations between French Catholics and English Protestants in Quebec have not always been so cordial, the leadership of the two churches have long understood the practical need to work together in a province where religion historically has played an outsized role in public life.
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For the first time in its history, the Anglican Church of Canada will enter into a bilateral ecumenical dialogue with Mennonite Church Canada (MC-Canada) following a motion passed at General Synod, July 12.

The motion’s mover, Bruce Myers, coadjutor bishop of the diocese of Quebec and former coordinator of ecumenical relations for the national church, explained that as the Anglican church’s relationship to mainstream society changes, it could benefit from talking to a church that has always had a fraught relationship with the mainstream.

“Mennonites have often existed as a church on the margins, both historically and in the contemporary Canadian context,” he noted. “As the Anglican Church of Canada enters a new stage of its life, some of us have been asking if there is something we can learn from our Mennonite sisters and brothers, about living faithfully as disciples of Jesus on the margins of society.”

Myers said the bilateral dialogue would be based on a new approach to ecumenism based not on an attempt to minimize differences, but to receive it as a “gift.”

This “receptive ecumenism” is a way for churches to learn from the differences in each other’s theology and lived experience, without feeling the need to push toward reunion or a full communion relationship.
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Indigenous Anglicans took another step on the road toward self-determination July 10 when General Synod received two documents presenting the goals, objectives and features of a fully Indigenous province within the Anglican Church of Canada.

In a PowerPoint presentation titled Unique Features of an Indigenous Province: The Confederacy of the Indigenous Spiritual Ministry, Indigenous ministries co-ordinator Canon Virginia “Ginny” Doctor outlined 13 qualities a self-determining Indigenous Spiritual Ministry should have.

While some of the features were fairly aspirational long-term goals, such as “better relationships between Indigenous communities and with settler communities,” and “high value on elders and youth,” others were more immediate.
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Is doubt just the opposite of faith? Or is it more complicated?

Bishop Donald Bolen, of the Roman Catholic diocese of Saskatoon, says this is one of the central issues facing people today, and a question that’s been on his mind throughout his life as a priest.

For him, it’s definitely more complicated.

“In a sense, apathy is the opposite of faith, whereas a lively doubt is a part of our faith,” Bolen says. “Doubt wants faith to have its reasons… I think when people pay serious attention to their doubts and don’t give up on them, but work with them, the doubting becomes a motivation to think more, to search more, to pray more, to look harder, to find reasons, and I think that’s a motivation which leads to a deeper faith,” he says.

“The doubter is on a quest.”
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About 23 years ago, says Archbishop David Moxon of the Anglican Church in Aotearoa, New Zealand and Polynesia, he and the local Roman Catholic bishop made an agreement that still makes him feel hopeful.

The two church heads decided to share the rite of imposition of ashes on Ash Wednesday-a tradition that continues in New Zealand today.

Outstanding doctrinal differences prevent the Anglican and Roman Catholic churches from being able to actually take communion together. But Moxon, who is also the Anglican co-chair of the Anglican-Roman Catholic International Commission (ARCIC)-the two faith groups’ international ecumenical body-is encouraged about the prospect of ongoing dialogue. The relationships made between New Zealand Anglicans and Roman Catholics through sharing the Ash Wednesday rite, he says, led the two churches to spearhead a joint mission that involves nine Christian charities and serves about 7,000 people in the city of Hamilton, New Zealand.
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Having met this week in Canterbury, England, the Primates of the Anglican Communion committed–even in the face of deep differences of theological conviction concerning same-sex marriage–to walk together and not apart. Our conversations reflected the truth that, while the Anglican Communion is a family of autonomous Churches in communion with the See of Canterbury, we live by the long-held principle of ‘mutual responsibility and interdependence in the Body of Christ’. While our relationships are most often characterized by mutual support and encouragement, there are times when we experience stress and strain and we know our need for the grace of God to be patient with each other. Such was the experience of the primates this week. We struggled with the fragility of our relations in response to the actions taken by the General Convention of The Episcopal Church in changing its canon on marriage, making provision for the blessing of same-sex marriages. We talked, prayed and wrestled with the consequences considered by the meeting. Some of us wept.
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The relationship between the Anglican Church of Canada and the United Church of Canada (UCC) is back on track, the United Church’s moderator says—and she’s delighted about it.

Fresh out of a meeting in Toronto this week with Archbishop Fred Hiltz, primate of the Anglican Church of Canada —their first official meeting since her election last summer—the Rt. Rev. Jordan Cantwell was brimming with enthusiasm.

“We could’ve talked for three times as long,” she said in an interview. “We had about an hour and a half to talk, and we were just getting going, and Bruce says, ‘Well, we have five more minutes,’ ” Cantwell said, referring to Archdeacon Bruce Myers, the Anglican church’s co-ordinator for ecumenical and interfaith relations.

The first thought that went through her head on hearing that was, “What? We’ve only talked about one thing—we’ve got so much more!” Cantwell said. “So yeah, it was wonderful.”
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When the leaders of the 38 provinces of the Anglican Communion gather in Canterbury next week, they will have among them a visible sign of the long history of the English church.

The ivory head of a crozier associated with St. Gregory the Great, the pope who sent the first missionaries to England in the sixth century, has been loaned to Canterbury Cathedral by the Roman Catholic Church to coincide with the Primates’ Meeting, according to a report from the Primates’ Meeting website.

Canterbury Cathedral’s Dean, Robert Willis, said the cathedral was “very pleased to receive the crozier as a symbol of ecumenical encouragement at this time of the meeting of Anglican Primates.” He noted that it was “a link with St. Gregory, whose vision of the conversion of England caused Augustine to found the community at Canterbury.”

While the roots of Christianity in Britain go back to the time of the Roman Empire, subsequent invasions by Germanic tribes in the fifth century all but destroyed the church. In 597, Gregory sent Augustine, a Benedictine monk, to the court of the Anglo-Saxon King Æthelberht. Augustine became the first Archbishop of Canterbury, and the Church of England dates its formal foundation from the date of his arrival.
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At their autumn meeting in Niagara Falls, Ont., members of the Anglican Church of Canada’s House of Bishops agreed to convene a special meeting from February 23-26 to discuss the report of the Commission on the Marriage Canon.

In a communiqué released October 26, the bishops said this meeting would “pay particular attention to the theology of marriage, the nature of episcopacy, and the synod’s legislative process” and “wrestle with how to honour our roles as guardians of the Church’s faith and discipline and signs of unity both locally and universally.”

The question of legislative process — how General Synod 2016 will approach the divisive vote on whether or not to allow same-sex marriage — has raised some anxiety among bishops, and was brought up in the communiqué.

“We are concerned that parliamentary procedure may not be the most helpful way to discern the mind of the Church, or of the Spirit, in this matter,” it stated. “We would ask those in charge of designing the process whereby the draft resolution comes to the floor…to consider ways in which trust and understanding can be deepened and promoted.”
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When the Anglican House of Bishops met in Niagara Falls, Ont., in mid-October, one of the first items on the agenda was the policy of authorized lay ministry adopted by the Evangelical Lutheran Church in Canada (ELCIC) during its National Convention this summer.

Sometimes called “lay presidency,” authorized lay ministry is a dispensation by which—in extraordinary circumstances—lay people can preside over services of the eucharist. While it can hardly be considered part of standard Lutheran practice, the convention voted in July to allow it in heavily circumscribed circumstances.

In an interview with the Anglican Journal, ELCIC National Bishop Susan Johnson said that the measures were brought in to meet a serious need.

“We find ourselves with occasional situations where it’s difficult and/or impossible to provide regular word and sacrament ministry,” she said, explaining that after considering a number of possibilities, including greater use of reserve sacraments and local ordination, authorized lay ministry was seen to be the “best compromise.”
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As bishops of The Anglican Church of Canada we are very grateful for the work of Canada’s Truth and Reconciliation Commission. Many of us have participated in the local, regional, and national gatherings hosted by Chief Justice Murray Sinclair, Dr. Marie Wilson, and Chief Wilton Littlechild. At the heart of every gathering was the opportunity for survivors of the Indian Residential Schools to tell their stories. We recognize the tremendous courage of all who shared their experiences of loneliness, humiliation and abuse. We commend the Commissioners for their steadfastness in listening to these stories and ensuring that they are never lost but preserved for all time in the National Center for Truth and Reconciliation in Winnipeg. Having heard the testimony of thousands of former students and the inter-generational impact of their experiences on their families, the Commissioners issued at the Closing Ceremonies for the TRC in Ottawa in June, 94 Calls to Action.
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Hailing this past weekend the enactment of a full communion agreement between the United Church of Canada and the United Church of Christ in the U.S., Anglican Church of Canada primate, Archbishop Fred Hiltz, said he is eagerly looking forward to more ecumenical co-operation in the future.

The two churches, which had been exploring the idea of full communion since 2013, approved an agreement at their general synod and general council meetings this summer, but it was not officially enacted until a ceremony in Niagara Falls, Ont., October 17. Congregations of both churches marked the agreement with a special common prayer the following day.

According to the agreement, the full communion is marked by five key features: the common confession that “God is in Christ”; the mutual recognition of each other’s members and baptisms; the common celebration of the Lord’s supper/holy communion; the mutual recognition of each other’s ordained ministries; and a common commitment to the mission of each church.
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The church may want to look at same-sex marriages as partaking “in the same covenant” as heterosexual unions, but “on somewhat different terms,” and possibly involving alternate liturgies, recommends the report of the Commission on the Marriage Canon, released today.

Just as the New Testament describes the Gentiles in the early church as drawn into the people of Israel’s covenant with God, but not required to observe Jewish tradition, so might the Anglican Church of Canada understand same-sex couples as drawn into the same covenant as heterosexual couples, but in a new way, commission member Stephen Martin told members of the Council of General Synod (CoGS), who gathered for a special session in Toronto to receive the report.

“We’re suggesting this might be the more accurate, faithful and biblical way of thinking about what might be happening in the church today,” added commission member Canon Paul Jennings, who explained the report’s section dealing with models for same-sex marriage. “That is, it’s not a question of us redefining marriage in the abstract to be more inclusive and thereby imply, I don’t know what – that the previous understanding of marriage was wrong. But, it may be simply that God is calling same-sex couples into marriage and thereby broadening and enriching the institution without denying its previous meanings.”
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The Evangelical Lutheran Church in Canada (ELCIC) has voted to authorize temporary lay ministers, under very restricted circumstances, to “proclaim the Word and preside at Holy Communion” in underserved areas.

The ELCIC National Convention, held in Edmonton July 9–12, gave 95% approval to a motion that allows lay persons with “an aptitude for preaching and presiding” to be appointed, after synod-based consultation and due theological formation, in very specific ministry contexts for one-year renewable terms.

ELCIC national bishop Susan Johnson allayed concerns about whether this new departure would have implications for the full-communion relationship between the ELCIC and the Anglican Church of Canada, in effect since 2001.

“A lot of checks and balances have been written into the policy, and I want to assure our sister church that we will live into this responsibly and continue in communication,” said Johnson, who was elected for a third term at the July convention.
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Last month, Rome was the venue of the 50-year anniversary of the Joint Working Group (JWG) of the World Council of Churches (WCC) and the Roman Catholic Church (RCC). Established in 1965, as a consequence of the pro-ecumenical Second Vatican Council, the JWG met in the Italian capital June 22–24 to begin its 10th round of ecumenical conversations.

Expressing gratitude for the “new momentum in collective efforts to manifest our common faith in God, the creator, and our commitment to common service,” WCC general secretary Olav Fykse Tveit addressed RCC leaders at a June 23 ceremony in the ecumenical Centro Pro Unione.

His remarks were summarized in a WCC media release. “The unity agenda remains at the heart of all our efforts for common witness and contributions to ensure more justice and peace for people and creation,” said Tveit. “We are grateful and even proud of 50 years as a working group between these great major ecumenical instruments in the world, the Pontifical Council for Promoting Christian Unity and the World Council of Churches.”
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In a nine-page contribution submitted to the Anglican Church of Canada’s commission on the marriage canon earlier today, the Anglican-Roman Catholic Dialogue of Canada (ARC) warns that changing Canon 21 to allow for same-sex marriages would “weaken the very basis of our existing communion, and weaken the foundations upon which we have sought to build towards fuller ecclesial communion.”

The contribution, produced at the request of the Anglican church, acknowledges that while great changes have taken place in the broader cultural understanding of marriage in North America in recent years, “Roman Catholics are left to wonder what has changed, such that our previous common understanding of marriage is left in doubt.”

The commission on the marriage canon, established by Council of General Synod in the fall of 2013, was created in response to a resolution approved at General Synod earlier that year to bring a motion concerning same-sex marriage to its next meeting in 2016. The commission’s mandate is to carry out a “broad consultation” within the church in preparation for the motion, and part of this consultation has involved seeking opinions from ecumenical partners such as the Roman Catholic Church.
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Canadian sculptor Timothy Schmalz’s life-sized bronze statue, Jesus the Homeless, did not have the most auspicious of beginnings. The oft-controversial piece, which depicts Jesus as an all-but-anonymous homeless person curled beneath a blanket on a park bench, spent close to a year stranded in Schmalz’s studio after it was first cast. Two Catholic cathedrals, St. Michael’s in Toronto and St. Patrick’s in New York City, passed on the sculpture after initial displays of interest, and Jesus the Homeless was left, in what Schmalz has described as a somewhat telling irony, without a home.

But much has transpired in the years since. In early 2013, the original sculpture was accepted and installed by Regis College, a Jesuit theological college located in Toronto’s downtown core. An audience with Pope Francis, in which the pontiff prayed over and blessed a model of Schmalz’s work, followed later that same year, and 2014 saw Jesus the Homeless placed in cities across the United States such as Davidson, N.C., Phoenix, Ariz., and Chicago, Ill.

The latest installation, and the first outside of North America, took place in May this year, in the grounds of Christ Church Cathedral in Dublin, Ireland. The ceremony surrounding the unveiling served as a particular source of pride for Schmalz, who travelled to Ireland to watch it take place, and for a very specific reason. “The sculpture’s doing what I never expected it to do,” he said in an interview. “It’s bringing together people from different denominations. At Christ Church Cathedral… we had the Catholic archbishop [Diarmuid Martin] of Dublin, as well as [Church of Ireland] archbishop [of Dublin, Michael Jackson] do a dual blessing on the sculpture, using the same holy water bowl.”
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A new community will be taking root at Lambeth Palace in September, and it has just started accepting applications.

The Community of St. Anselm, named for the medieval intellectual and former Archbishop of Canterbury, is accepting applications from across the Communion from young people who want to spend “a year in God’s time” living at Lambeth Palace in prayer, study and spiritual discovery.

Justin Welby, Archbishop of Canterbury, says that he expects the community “to have radical impact” on both the individuals involved and the worldwide Communion. “I urge young people to step up: here is an open invitation to be transformed and to transform,” he said in a blog posting on the community’s website.
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The Inter-Anglican Standing Commission on Unity, Faith and Order (IASCUFO) has urged the Anglican Church of Canada not to amend its marriage canon (church law) to allow the marriage of same-sex couples, saying such a move would “cause great distress for the Communion as a whole, and for its ecumenical relationships.” The IASCUFO’s statement came in response to a request from the Canadian church’s Commission on the Marriage Canon for an opinion about proposed changes to Canon 21 that would allow for same-sex marriages. Canon Kenneth Kearon, secretary general of the Anglican Communion, decided IASCUFO would be the “most appropriate” body within the Communion to deal with such a question. The Anglican Church of Canada has the prerogative “to address issues appropriate to its context,” the IASCUFO said, but it noted the ramifications of “a change of this magnitude” for the Communion and its ecumenical partners. In a letter addressed to Canon Robert Falby, chair of the marriage canon commission, IASCUFO members said they were unanimous “in urging you not to move beyond your present policy of ‘local option.’ ” They noted that the absence of a General Synod decision about the blessing of same-sex unions or same-sex marriages “has given space for the rebuilding of fragile relationships across the Communion.”
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Archbishop of Canterbury Justin Welby recently articulated his understanding of the status of the Anglican Church in North America (ACNA), formed in 2009 by a coalition of a dozen groups that chose to break communion with the Anglican Church of Canada and, in the United States, with The Episcopal Church. ACNA, said the archbishop in an October interview with the Church of Ireland Gazette, “is a separate church. It is not part of the Anglican Communion.” Instead, he described ACNA as “an ecumenical partner.” The Anglican Church of Canada has a number of ecumenical partners. One, the Evangelical Lutheran Church in Canada, has become a full communion partner with which we enjoy a full and mutual recognition of ministry and sacraments. With others, like the Roman Catholic Church and the United Church of Canada, we’re still on that journey—an admittedly longer one. To be an ecumenical partner means to repent of our divisions and to understand them as a scandalous contradiction of the will of Christ. It means to fervently desire reconciliation with the churches from which we are separated, and to manifest this desire in prayer, dialogue and action. To be an ecumenical partner also means recognizing that the other with whom you are seeking to reconcile demonstrates signs of the Holy Spirit at work, even if you are in disagreement about some significant issues.
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In an interview with the Church of Ireland Gazette on Oct. 3, Archbishop of Canterbury Justin Welby addressed speculation that the next Lambeth Conference, which is usually held every 10 years and was expected to be in 2018, might be postponed. When asked by Gazette editor Canon Ian Ellis if he had made up his mind or was rethinking Lambeth 2018, Welby said, “I am not rethinking. I’m following through with what I said to the primates when I was installed as archbishop, which was that I would, by the end of 2014, seek to visit them all in their home country, in their own home, discuss with them the future of what it looked like and then we would collectively make up our minds where we went.”
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We are united as Christian leaders in our concern for the well-being of our neighbours and of God’s good creation that provides life and livelihood for all God’s creatures. Daily we see and hear the evidence of a rapidly changing climate. Glaciers are disappearing, the polar ice cap is melting, and sea levels are rising. Incidents of pollution- created dead zones in seas and the ocean and toxic algae growth in water supplies are occurring with greater frequency. Most disturbingly, the concentration of carbon dioxide in the atmosphere is rising at an unprecedented rate. At the same time we also witness in too many instances how the earth’s natural beauty, a sign of God’s wonderful creativity, has been defiled by pollutants and waste.

Many have reacted to these changes with grief and anger. In their outrage some have understandably focused on the neglect and carelessness, both in private industry and in government regulation, that have contributed to these changes. However, an honest accounting requires a recognition that we all participate both as consumers and investors in economies that make intensive and insistent demands for energy. In addition, as citizens we have chosen to support or acquiesce in policies that shift the burdens of climate change to communities that are most vulnerable to its effects. People who are already challenged by poverty and by dislocation resulting from civil war or famine have limited resources for adapting to climate change’s effects.
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