The pre-march service:
Assembling:
Some disagreement:
The neutral zone:
On the podium:
The very latest in camera technology:
More disagreement:
And off we go:
Serenaded by bagpipes:
The police had some big peashooters:
I am sitting in my living room streaming a Vivaldi recorder concerto from my computer through a miniBlink Bluetooth receiver, equipped with a Burr Brown PCM5102 24bit DAC, to a tube pre-amplifier and two Class A monoblock tube power amplifiers, ending up in a pair of bipolar tower loudspeakers that cheerfully reproduce a 16Hz low C pedal organ note: a thoroughly delicious amalgam of technology and the baroque.
If none of that made any sense, never fear: it is just the preamble to a joke I heard in Italy when visiting the house where Vivaldi lived. It’s this:
Vivaldi was the only composer who wrote the same concerto 400 times. An Italian told me that.
It’s been a few years since I wrote about St. Hilda’s ministry at a local youth detention centre.
Along with other churches, we hold a monthly chapel service for the inmates. Doing this kind of thing over a long period of time can be discouraging since there seems to be so much insurmountable darkness, darkness that would like to give the impression that it is utterly impervious to any spark of the Gospel. And it’s always hot there; I can’t help dwelling on the thought that it’s because the fires of hell are licking at the foundations.
Despite setbacks such as a cadre of would-be witches sitting in the front row and chanting curses while we attempt to worship – my part is the music – chairs being hurled, riots being suppressed and other less violent distractions, there is the occasional ray of light.
One of the children recently asked to be baptised. Before being baptised, he asked us to stay behind after the service because he wanted to confess and to be forgiven before his baptism.
To complicate matters somewhat, he a transgender youth.
Many of us were baptised as babies; it cost us nothing. To be baptised in prison by choice is much more costly.
After leaving the detention centre – with some relief, I must admit – I often muse about the fact that the inmates can usually acknowledge that they are burdened by the problem of innate sin in their lives – although they wouldn’t use those words – and how wrenchingly difficult it is for those of us living an easy life in supposed freedom to do the same.
There are two kinds of prison: the kind I visit once a month and the kind in which we, in the absence of God’s saving grace, willingly incarcerate ourselves to maintain a polite distance from the awful truth: “Behold, I was shaped in iniquity, and in sin did my mother conceive me.”
I’m not sure which is worse.
May 7th is Sanctity of Life Sunday:
Vicky Hedelius National Director of Anglicans for Life Canada:
Bishop Charlie was with us. We are blessed to have a bishop who supports Anglicans for Life:
Gifts collected for the Hamilton Pregnancy Centre:
Of course there was cake:
We have many artists in the congregation; one of them makes icons:
I will be in Ottawa in the coming week for the National March for Life; I hope to have photos!
There are presently three Canadian dioceses that have performed same-sex marriages and at least another three which plan to – assuming, after scouring the land, they can find some willing couples. Others will undoubtedly follow.
This is all happening before the vote in 2019 to finalise approval of same-sex marriage in the Anglican Church of Canada. If it seems chaotic, it is because it is: Fred Hiltz says he has no authority to prevent it, Michael Bird and other bishops have cheerfully declared they can proceed because no one can find anything in the canons that says they can’t and, even though synod has pronounced same-sex marriage a matter of theology, Bird et al. have effectively said, no it isn’t it’s pastoral.
Considering the energy, time and passion invested in this, and the ensuing mayhem, it would be reasonable for an outsider to assume that there are thousands or, at the very least, hundreds of same-sex couples clamouring to be joined in unholy matrimony in an Anglican church. But no: there have been eight so far.
Eight! That’s 0.000044% of the population; on the positive side, it a beautiful illustration of how effective the ACoC’s efforts to be relevant are to average Canadians.
Read it all here:
Since the first reading at General Synod 2016 of a resolution to allow for the solemnization of same-sex marriages, eight couples have been married in three Anglican Church of Canada dioceses—with more planning on walking down the aisle in the coming year.
Four weddings of same-sex couples have taken place in the diocese of Niagara, three in the diocese of Toronto and one in the diocese of Ottawa, according to the offices of the respective diocesan bishops. Toronto and Ottawa also noted that several other same-sex couples in their dioceses are in the process of preparation for marriage.
Bishop Mary Irwin-Gibson, of the diocese of Montreal, said she is currently going through a discernment process with four same-sex couples considering marriage.
Bishop Logan McMenamie, of the diocese of British Columbia, announced at a diocesan synod in autumn 2016 that he will “move forward with the marriage of same-sex couples in the diocese” on a case-by-case basis. When the Anglican Journal contacted his office in March 2017, no same-sex couples had yet approached the diocese about the possibility of marriage.
Following the first reading of the motion to change the marriage canon (church law) of the Anglican Church of Canada to allow for the marriage of same-sex couples—which was initially, but incorrectly, declared as being defeated in a vote—several bishops publicly announced they would nonetheless marry same-sex couples.
Niagara Bishop Michael Bird, Ottawa Bishop John Chapman, Toronto Archbishop Colin Johnson, then Huron Bishop Bob Bennett and then Coadjutor (now diocesan) Bishop Linda Nicholls all stated that they would marry same-sex couples as a pastoral measure, citing an opinion by General Synod Chancellor David Jones, that the marriage canon as it stands does not actually bar same-sex marriage.
Following discovery of a voting error, which showed that the motion had actually passed its first reading, Bird, Chapman and Johnson said they would still go ahead with same-sex marriage. However, Bennett and Nicholls issued another statement, clarifying that their diocese was “committed to ongoing consultations” as required by the same-sex motion. At press time, no changes to diocesan policy regarding the marriage of same-sex couples had been made.
What is a bishop to do when his diocese no longer has the money to pay for clergy salaries or building maintenance, when members of his parishes are either fleeing or dying? Other than donning a rainbow mitre and, with an increasingly embarrassing air of desperation, be so inclusive the main requirement for membership is to believe in anything, the only thing left is to spin the truth so brazenly that there is, as Joseph Goebbels noted, “a certain force of credibility” to the underpinning lie.
Thus, when the Diocese of BC has to sell buildings just to stay afloat and maintain pension funds, the church’s mission, according to Matthew 28:19 using the Standard New Amplified Revised Liberal (SNARL) translation, becomes:
“Go ye therefore, and teach all nations, and build socially, affordable housing in the name of the Father, and of the Son, and of the Holy Ghost”
From here:
The Anglican church building in Ladysmith, formerly St. John the Evangelist, will become a seniors’ housing complex.
Right Rev. Logan McMenamie, Bishop of the Diocese of British Columbia, said Monday the move to sell the church to the Ladysmith Resources Centre Association for social housing, was made in the spirit of fulfilling the Christian mission of the church.
“The ministry of the Anglican church will not end,” said McMenamie. “Socially, affordable housing is a big priority for the diocese as we move ahead.”
The Ladysmith Resources Centre Association plans on redeveloping the site to create 30-40 units of affordable housing dedicated to seniors, people with developmental disabilities and others who have trouble with the rental market.
Unlike ACNA, the Anglican Church of Canada has not taken a position on euthanasia, preferring instead to waffle extensively on the subject.
To that end, St. John’s Shaughnessy sponsored a meeting with two doctors who euthanise their patients – only upon request, we are assured – to further their indecision about whether it is better to kill the aged or take care of them.
The choice of venue holds some irony, since St. John’s is the parish that, having kicked out an active ANiC congregation, was likened by the imported congregation to a mausoleum and is itself crying out to be euthanised – if only someone would listen.
It still amazes me that euthanasia doctors constantly assure us that the process is dignified, painless, and relatively inexpensive, yet, when it comes to executing convicted murderers, we have nothing but problems and disturbing signs of distress. Hasn’t it occurred to prison authorities that the medical profession is awash with doctors with all the experience needed to kill people with dignity?
From here:
Death With Dignity – British Columbia & Oregon
Two medical doctors shared with about 80 people gathered at the Synod Office conference room adjacent to St. John’s, Shaughnessy (SJS) February 27 their experiences of how they help people die in British Columbia and Oregon. The forum on Medical Assistance in Dying (MAiD) was sponsored by SJS, along with St. Philip’s, Dunbar and Christ Church Cathedral. A Death with Dignity program has been operating in Oregon for 19 years following a 1994 referendum. Court injunctions delayed implementation till 1997, at which point Oregon became the first state to let patients determine the time of their own death.
In British Columbia, the Medical Assistance in Dying program followed a 2015 decision of the Supreme Court of Canada, and has been in effect for the past eight months after federal legislation (Bill C-14) received Royal Assent on June 17 last year.Dr. Charles Blanke, a professor of medicine at the Knight Cancer Institute in Portland, talked about the similarities and differences between the Oregon and the British Columbia programs.[….]
Dr. Blanke said people sometimes bring up the Hippocratic Oath because it specifically prohibited the administration of fatal poisons. He noted the ancient Greek oath also forbids abortions which are legal and accepted by many in both the US and Canada.
But Bishop Linda Nicolls is attempting is to resuscitate it, mainly by doing what she is telling parishes they should not do:
Some churches might look to draw on the principle of reserves and trusts to pay for everyday expenses, even though such a strategy can’t last.
At the same time, she is closing and selling churches on scale that makes Century 21 look like amateurs; all to stave off the financial collapse of the diocese a little longer. Or, at least, until retirement.
Read it all here:
At Synod in May, she will call on each parish church to develop a five-year plan – with measurable benchmarks – for financial stability and building upkeep.
“At the same time,” she says, “we have to be working at discipleship, working on why we are the church, working within churches and on the spiritual needs of the community around us.”
“It’s very daunting” to have to address both tracks simultaneously, she admits, but adds, “We don’t have time to wait; we don’t have time for people to wake up to this.”
These two sides – finances and discipleship – are not disconnected in Bishop Linda’s view.
“When people are passionate about what the church is called to be, they will support it… It’s not just about the money; it’s about being realistic and hopeful. And that’s where the discipleship piece comes in. What is God calling you to do and be in this community?”
Sustainability
Financially, Bishop Linda says, there are four “non-negotiables” for parish churches: having a balanced budget, not using reserves for operating expenses, paying full apportionment, and paying the stipend and housing of clergy.
One thing that no-one in the diocese seems to want to try is a return to Biblical orthodoxy. Instead, we have a familiar attempt to appease the zeitgeist by parading on a gay pride rainbow crosswalk waving crosses and an umbrella. As you can see by the crowds, it generated a lot of interest:
Wayne Holst, a Lutheran pastor, tells us in the Anglican Journal that mainline Canadian churches have, since the 1960s, been becoming more diverse. He seems to think that is a good thing. What he fails to mention is that in the same period, mainline churches have also lost most of their people. Those that remain, though, are more diverse, apparently. Diversity is more important than countless run of the mill Yahweh worshippers because diversity is – god.
One definition of diversity is “the inclusion of individuals representing more than one national origin, colour, religion, socioeconomic stratum, sexual orientation, etc.” A half-century ago, little was made of diverse communities of faith. At best, we tended to deny or soft-pedal this characteristic in favour of a certain “uniformity.” Sameness, even combativeness, was honoured. But Canadian social values have evolved. Today, we are much more committed to embracing diversity.
As Canadian society has changed from mono- and bi-cultural to multi- and intercultural, our Christian communities have continued, albeit hesitantly, to reflect societal composition and tendencies.
When and how did we change from being churches that valued uniformity to becoming communities valuing diversity? I believe it was during the 1960s when (at the Canadian centennial) we became more intentionally focused on our distinct identity as a nation.
Meanwhile, another group established by Justin Welby last year has been picking over what diversity really means. To forestall any inadvertent stumbling into discovering anything useful, they avoided theological discussions completely. The reason is obvious: it’s much easier to maintain unity in a church devoid of theology; a side benefit is that a diverse church, unshackled from the constraints of having to believe in anything coherent, attracts no-one – other than clergy. No people, no arguments. This is called “walking together”
From here:
“We have been developing a greater understanding between us of the diversity within the Communion,” he said. “But, significantly, we have been seeing the many, many areas of commonality.
“It has not been a theological discussion. Instead, we have been examining what differences mean at a practical level. In particular, we looked at marriage practices and relationships in different parts of the Communion. But we also looked at the spiritual dimensions of the idea of walking together.”
The secretary general of the Anglican Communion, Archbishop Josiah Idowu-Fearon – who serves the group as secretary – added that it had been considering how the authority of primates and bishops was practiced in different parts of the Communion.
The group was established in January 2016 by the Archbishop of Canterbury at the request of the primates. It was given the task of restoring relationships, rebuilding mutual trust and responsibility, healing the legacy of hurt and exploring deeper relationships. The group met for the first time last September. Seven of the nine-member group met this week. Canon Elizabeth Paver – the former vice chair of the ACC — and Bishop Paul Sarker from Bangladesh were unable to attend on this occasion.
Earth Day is almost upon us, so Fred Hiltz, Mark MacDonald and Susan Johnson have pooled the considerable resources of their little green brain cells to pray for it.
Jesus’ Resurrection has become a handy illustration of what really matters: spring is just around the corner!
As we celebrate this great mystery we recall how he helped us understand death and resurrection using the image of a seed planted and coming out of the earth as a new growth—budding, bursting, blooming, bearing beautiful fruit.
And:
Our churches are committed to responsible stewardship of the earth.
That’s why the ACoC is demolishing so many of them.
The Carbon Pariah receives an honourable mention, even though the ACoC is 
using diesel fume spewing bulldozers to demolish its churches:
We recommend that you or your congregation get involved with the Faith Commuter Challenge, a creative way to reduce your carbon footprint and raise awareness of the impact of our actions
Naturally, we have muddled – twisted, really – wording to prompt right Gaia thinking: world – as in “for God so love the world” here seems to mean “earth” rather than “people”:
Through our Lenten Journey to Easter we have been reminded once again that Jesus offered his whole life and death for the love of the world
Speaking of God, Hiltz doesn’t, he refers to Creator instead, an Indigenous metaphysical replacement that Hiltz seems more comfortable with these days. Or perhaps he is referring to the process of Darwinian evolution.
Likewise, as far as I know, Father and Son have not made guest appearances in a Hilztian prayer for decades and, by the end of the prayer, the Holy Spirit has metamorphosed into “Spirit One”; who was Spirit Zero, I wonder?
