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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The Evangelical Lutheran Church in Canada‘s (ELCIC) National Bishop Susan C. Johnson and the Anglican Church of Canada‘s Primate and Archbishop Linda Nicholls have written a joint statement encouraging members of both churches to learn more about the realities of housing needs in our communities, to pray for shelter for all, and to call on all levels of government to work together to identify solutions to our national housing crisis.
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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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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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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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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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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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The Anglican-Roman Catholic Dialogue of Canada (ARC Canada) has been meeting regularly for 50 years, with a mandate to serve the cause of visible Christianity unity and common witness between the Anglican Church of Canada (ACC) and the Roman Catholic Church in Canada. Having continued the Dialogue online from 2020-2021, members rejoiced to be able to convene in person on May 2-5 at the Manoir D’Youville in Châteauguay, QC.

These days were the source of a renewed beginning in several ways: ARC Canada welcomed a few new members into its ranks, continuing a long tradition of gifted and dedicated ecumenical leaders who have contributed to its work over the decades. A new proposed terms of reference was reviewed that would, among other things, expand the participation of representatives from the Evangelical Lutheran Church in Canada (ELCIC) from a role as observers to full membership, as full communion partners within the ACC delegation. There was also a chance to engage with recent discussions of synodality in the Roman Catholic Church, and to review aspects of some of the latest ecumenical study on the subject of Anglican ordinations.
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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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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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Catholics and Anglicans in Canada have been working on their relationship ever since Gen. James Wolfe surprised Gen. Louis-Joseph, Marquis de Montcalm on the Plains of Abraham in the fall of 1759.

By 1763 King Louis XV had no choice but to cede France’s North American possessions entirely to England’s King George III. The practicalities of a Protestant king and his Protestant army trying to impose their religion on a majority Catholic population were such that the English made allowances for the Catholic Church while they granted land and paid clergy salaries for the Anglicans.

More than 250 years later, the dialogue between Catholics and Anglicans in Canada carries on, unhindered by royalty and without much reference to the Seven Years’ War. The latest round ended Nov. 18 in Toronto after three days with a presentation to theology students at Trinity College of the Toronto School of Theology at the University of Toronto.
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The General Synod of the Anglican Church of Canada has voted overwhelmingly to approve steps to enable a self-determining indigenous church within the Church. Following the approval of changes in canon law, the National Indigenous Anglican Bishop, Mark MacDonald, was given the title and status of Archbishop. He will always be an invited guest at Sacred Circle — the national gatherings of indigenous Anglicans for prayer, worship, discernment, and decision-making — with a voice but no vote.

The resolution will allow the National Indigenous Ministry to make various changes on the composition of the Anglican Council of Indigenous Peoples (ACIP) and Sacred Circle without needing the approval of General Synod.

Archbishop Mark said: “people often misinterpret what we’re doing as an attempt at independence, away from the church. We really wish to become an indigenous expression of the church, and we are only asking for the freedom and dignity that other Anglicans already enjoy.”
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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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The Anglican Church of Canada (ACoC) has elected Linda Nicholls, the Bishop of the Diocese of Huron, as its next primate. She will become the first woman to hold this position in the ACoC and only the second female primate in the Anglican Communion.

The election, held during the Church’s General Synod at Christ Church Cathedral in Vancouver on 13 July, began with five nominees. Bishop Linda was elected on the fourth ballot, with 64 per cent of lay votes and 71 per cent of votes among the clergy.

Speaking shortly after the election, Bishop Linda said: “you have bestowed on me an honour that I can hardly imagine, and it is terrifying. But it is also a gift, to be able to walk with the whole of the Anglican Church of Canada from coast to coast to coast.”
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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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There are hundreds of denominations within Christianity, and it can be easy to focus on the differences between them all. But a group of Mennonites and Anglicans is breaking through those walls. A group of 12 people from both denominations gathered from May 24 to 26 at the University of Manitoba’s St. John’s College in Winnipeg. They spent the weekend sharing the struggles each church experiences and the resources they offer, a practice they have labelled the “exchanging of gifts.”

“It seems that denominational affiliation is becoming less important, and Christianity is shrinking in many sectors in Canada,” says Melissa Miller, interim pastor at Home Street Mennonite Church in Winnipeg. “So it seems more important that Christians from different denominations engage with each other and learn from each other and lay down some of those divisions.” Miller is the Mennonite co-chair of the dialogue, and Christopher Trott, warden of St. John’s College, is the Anglican co-chair.
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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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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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Question: What’s the fastest-growing Mennonite church in Winnipeg? Answer: Saint Margaret’s Anglican Church on Ethelbert Street. That old joke came back to me last week when I learned the General Synod of the Anglican Church of Canada and Mennonite Church Canada will be voting this summer to enter into a five-year bilateral dialogue. If passed, it would be the first time the Anglican Church of Canada has engaged in a bilateral dialogue with a denomination from the Anabaptist tradition.

In an interview with the Anglican Journal, Archdeacon Bruce Myers, formerly the Anglican Church of Canada’s co-ordinator for ecumenical and interfaith relations, specifically references Winnipeg as an inspiration for the dialogue. “There are all sorts of people who happily migrate” between Saint Margaret’s and Saint Benedict’s Table, another Anglican congregation in the city, he says, adding this “creates all sorts of interesting questions for ecumenism.”
Through the dialogue, the two church groups could learn a lot of from each other, Myers says.
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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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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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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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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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The Anglican Church of Canada, The Presbyterian Church in Canada, the Roman Catholic Entities Parties to the Settlement Agreement, The United Church of Canada and the Jesuits of English Canada make the following statement in response to the findings and Calls to Action issued by the Truth and Reconciliation Commission of Canada.

It is with gratitude and humility that we are here today to speak together as representatives of churches that participated in the operation of Indian Residential Schools. We are grateful to the Commissioners and staff of the Truth and Reconciliation Commission of Canada for the commitment with which they have carried out their mandate, and we are humbled in the knowledge that we continue to share a responsibility to ensure that the task of reconciliation does not end today.
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A new chapter of the Revd Canon Dr Alyson Barnett-Cowan’s lifelong ecumenical engagement has begun with her installation as the new president of the Canadian Council of Churches (CCC) on 14 May. The current Interim Secretary General of the Anglican Communion and its former Director for Unity, Faith and Order, she was unanimously elected to a three-year term as CCC president by the council’s Governing Board. She succeeds Lt. Col. Jim Champ of the Salvation Army. A priest of the Anglican Church of Canada, for which she served several years as ecumenical officer, Canon Dr Barnett-Cowan had previously served a term as one of CCC’s vice-presidents. She brings with her a wealth of ecumenical experience, having been engaged with various inter-church dialogues and councils of churches at the local, regional, and international level. “I am delighted and honoured to have been chosen for this important voluntary position. It is wonderful to be able to put the experience I’ve gained working for the ecumenical life of the Anglican Communion to use in the service of the Canadian churches,” Canon Dr Barnett-Cowan said of her appointment.
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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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The Anglican and United Church of Canada dialogue has issued an interim report that proposes “to explore what steps can be taken to make a mutual exchange of ministries between our two churches normative”. As a first step, the dialogue members propose to explore the interchangeability between the order of priests in the Anglican Church and ordained ministers in the United Church. The interim report, prepared in January, has been received by the respective churches and was published May 20. Approving the proposal, the two churches have asked the dialogue to report on its progress in time for the Anglican General Synod in 2016.

The latest “iteration” of the dialogue between the Anglican and United churches began in January 2012. The dialogue was established in 2003 and issued a report in 2009 entitled “Drawing from the Same Well: The St. Brigid Report”. A Plan of Union between the two churches was unsuccessful forty years ago. Central to the concerns in the old Plan of Union was a proposal to reconcile ministries between the two churches with the union church having episcopal orders.
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Archbishop of Canterbury Justin Welby has underscored the value of continuing ecumenical dialogue at a “passionate theological level” while at the same time having “a closer relationship of action” that addresses the needs of the world in such areas as poverty and social justice. Ecumenism must be “something that is our burning desire,” Welby told a gathering of ecumenical guests at a reception at Toronto’s St. James’ Cathedral Centre, during his “personal, pastoral visit” to the Anglican Church of Canada April 8 to 9. “In the last seven verses of John: 17, Jesus prays with extraordinary passion and extraordinary directness about the absolute necessity of the visible unity of the church… Love one another…” In a divided and diverse world, Welby said the church could demonstrate “how humanity can overcome its cultural divisions and truly be… a holy nation of God’s people.” In different parts of the world, there has been “a new movement of the spirit,” said Welby. He cited a decision by Chemin Neuf, a Jesuit-founded French Catholic community with an ecumenical vocation, to accept his invitation to take up residence in Lambeth Palace. Last January, four members set up “a fraternity” in Lambeth Palace. “We hope that is something that will grow and develop,” said Welby, adding that he and his wife, Caroline, got to know the community over the last seven years. (The archbishop’s spiritual director is a Swiss Roman Catholic priest, Fr. Nicholas Buttet.) The Guardian newspaper has noted that the move breaks five centuries of Anglican tradition and ushers “a further rapprochement between the churches of England and Rome.”
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“Both friendly and intense”—that’s how the Rev. William Harrison describes the latest phase of the dialogue between representatives of the Anglican Church of Canada and the United Church of Canada after the last of three annual meetings wrapped up at the Vancouver School of Theology on Jan. 16.

Harrison, the group’s Anglican co-chair, said the participants from both churches have prepared an interim report, which has to be submitted the Anglican Church of Canada’s Council of General Synod (CoGS) for its next meeting in May before it can be discussed in detail. In the meanwhile, he answered a few questions from the Journal by email about the latest meetings and their progress.

In keeping with a resolution from the 2010 General Synod of the Anglican Church of Canada, and with the agreement of the United Church’s Theology and Inter-Church Inter-Faith Committee, these most recent talks have focused on “the doctrinal identities of the two churches and the implications of this for the lives of the churches—including understandings of sacraments and orders of ministry.”

“Both sides have been willing to engage and ask tough questions,” Harrison wrote. “Where the previous phase focused on what we have in common, this phase has been more inclined to recognize differences. The result is that we have challenged one another and ourselves.” The previous dialogue took place over six years and ended in 2009. Those conversations were described in Drawing from the Same Well: The St. Brigid Report.

In spite of those differences, Harrison wrote, “We found that on core theological commitments (as expressed in the Nicene and Apostles’ Creeds, for example) we are really in much the same place, facing common challenges. Our differences on these matters tend to be more in the realm of how we do theology than in the things that we affirm.”
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The heads of the Anglican Church of Canada, the Evangelical Lutheran Church in Canada (ELCIC), the Episcopal Church and the Evangelical Lutheran Church in America (ELCA) have agreed to co-ordinate their responses to “events that transcend” their borders, such as natural disasters.

They could, for instance, issue a joint pastoral letter in response to a natural calamity and invite their members to contribute to relief and recovery efforts through one of their four relief agencies, said Archdeacon Bruce Myers, General Synod’s co-ordinator for ecumenical and interfaith relations. Myers served as staff support at the meeting.

Leaders of the four churches reached this agreement when they met for a day and a half of informal talks last December in Winnipeg. Since 2010, the heads of these four churches have met for informal talks, “becoming colloquially known as the ‘Four-Way,’ ” said Myers.

The Anglican Church of Canada’s primate, Archbishop Fred Hiltz, ELCIC Bishop Susan Johnson and Episcopal Church Presiding Bishop Katharine Jefferts Schori were joined in the meeting by the new presiding bishop of the ELCA, Elizabeth Eaton.
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The Lutheran World Federation has lauded the full communion of Canada’s Lutheran and Anglican churches, marked in an unprecedented Joint Assembly as a key development that can help global church unity.

The Evangelical Lutheran Church in Canada (ELCIC) and the Anglican Church of Canada (ACC) held their first fully integrated national gathering in Ottawa, from July 3 to 7 Lutheran World Information has reported.

The churches entered into a relationship of full communion, called the Waterloo Declaration in 2001, which means they work closely together in all respects, exchanging clergy and establishing joint congregations, while remaining separate church bodies.

At the meeting the World Council of Churches (WCC) general secretary Rev. Olav Fykse Tveit expressed deep admiration for the Anglican Church of Canada and the Evangelical Lutheran Church in Canada for holding their first-ever joint assembly in Ottawa, Canada.

“You have refused to say ‘I have no need of you’ [1 Corinthians 12:21] but rather have said that with the other you can better live out your calling as churches here in Canada and the world,” said Tveit, a Norwegian theologian.

“You do this in the context of belonging to a much bigger Christian family, therefore the efforts you make have the potential to transform beyond yourselves.”
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June 29, 2013 – Feast of Saint Peter and Saint Paul

On this day when we commemorate the two “pillars of the church”—the apostles Peter and Paul—the heads of the Anglican Church of Canada, the Episcopal Church, the Evangelical Lutheran Church in America, and the Evangelical Lutheran Church in Canada are issuing “A Word to the Churches.”

This joint declaration comes just a few days before the four North American church leaders will gather with hundreds of other Anglicans and Lutherans at the first Joint Assembly of the Anglican Church of Canada and the Evangelical Lutheran Church in Canada, an example of how our churches are drawing closer together in full communion.
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Close to 1,000 Anglicans and Lutherans from across Canada will be gathering in Ottawa in July for what the Anglican Primate, Archbishop Fred Hiltz, says is an “historic and exciting moment” in church history.

For the first time since 2001, when they signed a declaration of full communion, the Anglican Church of Canada (ACC) and the Evangelical Lutheran Church in Canada (ELCIC) will be holding a joint assembly from July 3-7 at the Ottawa Convention Centre.

With the theme of “Together for the love of the world,” it will be a meeting quite unlike any other meeting,” say Archbishop Hiltz and Lutheran National Bishop Susan Johnson.

Each church will still hold separate sessions to deal with elections and specific church matters but will join together for worship and issues of common interest.
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A fully integrated meeting with the Evangelical Lutheran Church in Canada (ELCIC) is planned to take place at the Anglican Church of Canada’s General Synod 2013 in Ottawa.
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The Anglican Church of Canada’s governing body has approved a landmark resolution today repudiating and renouncing the Doctrine of Discovery. It also pledged a review of the church’s policies and programs to expose the doctrine’s historical impact and to end its continuing effects on indigenous peoples.
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Two ecumenical partners greeted the Anglican Church of Canada’s General Synod members on Wednesday. The Archbishop of Halifax Anthony Mancini represented the Roman Catholic Bishops of Canada, and Moderator Mardi Tindal represented the United Church of Canada.
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