ANNUAL PLAN
for
2010
Members of Synod:
After half a century of attending Synods in an Anglican setting, there is not much that
puzzles me about the overall process. However, this time I admit that I have met my match
and I am composing a document primarily because I was requested to do so by those who
were planning the “Governance” procedures for our newly launched church.
I am not complaining about the request to do this, but rather I am admitting up front that
even after a number of discussions and explanations, I still am far from certain as to what I
should be bringing before you this afternoon. Normally, policies and concerns are spelled
out in the Bishop’s Charge to Synod, which, as I said last year, was similar to the Speech
from the Throne in the parliamentary world.
One thing this accomplishes is that it has cut down by several pages the length of the
Charge, which already is too long, since the issues I will raise here will not be regurgitated
again tomorrow. However, even with this preamble, I do not want to trivialize or minimize
the importance of any of these items I now put before you. Each one is of paramount
importance and is to be kept in mind throughout this afternoon’s workshops (which follow)
and indeed through the decision making process of Synod.
1. Prayer.
It goes without saying that congregations pray. Or at least it should go without saying. Most
of you who have been on this pilgrimage are aware that we have reached our present
plateau through concentrated prayer across the land.
Those in leadership in a parish must make provision for this gift to be exercised on a regular
basis throughout the week and especially when we are called upon to uphold special
situations and when it is obvious we are under attack. Deacon Garth Hunt has been
invaluable in the prayer guide issued each month. Our prayer life, personally and
corporately must be strengthened rather then reduced as our numbers grow and we
mature.
2. Sacrament
I am especially referring to the Holy Eucharist here, but this is not meant to minimize the
other major Sacrament ‐ Holy Baptism, nor the five others that often bear that name.I would like to feel that any member of ANiC would have the opportunity to receive Holy
Communion at some time every week (and particularly on Sunday when possible) in the
year. This is not to suggest that there is not a space for Morning Prayer or Prayer and
Praise, or Evensong, as there most certainly is. But, as I was taught as a boy, we are to
attend “the Lord’s own service on the Lord’s own day”, I would like to think that somehow a
Sunday is not complete without it. I would like the Holy Eucharist offered at some time
every Sunday in order that those of our people who desire it may be fed with both Word
and Sacrament at least weekly.
I am aware that not having control over our property often precludes this happening on
weekdays and the Major Holy Days of our Calendar.
3. Youth
I am dismayed that there are so few people in the Youth Category registered for this Synod.
I apologize to those who are here that they do not have a more of their peer group to share
their concerns and their hopes and aspirations. Yet, I am sure that all here will strongly
agree with me when I pledge that we will listen to what you have to say intently, and we
encourage you to boldly come to a microphone when you feel so moved.
4. Money
From the outset, we stated that as one of our foundational principles we would encourage
and promote the biblical principle of tithing. I do not think this is an optional matter to
which we pay lip service. Parishes need to have this subject regularly on their agenda and
to promote the concept through good solid teaching.
So far, and we are in our infancy, sufficient parishes have adopted this concept successfully,
with the result that we can plan our agenda without worrying about financing it. Still, I pick
up, as I move across the country, hints about fund raising schemes to carry out our work.
It is my strong prayer and desire that we do not slip back into that old way of doing things.
In my blunter moments I often say, that a parish that cannot survive and prosper on the
free will offerings of its members does not deserve to.
My friends who belong to churches that include tithing as one of the conditions of
membership, tell me that even in areas where the income is modest or depressed, when
members tithe, having sufficient funds to operate is never a problem.
5. Theological Education.
This is my fifth and last point. It is an extremely critical one.
Although we have pledged ourselves to a fresh new start based on refreshingly new
approaches, we all are aware of how easily we slip back into the old ways. They are
ingrained in us. They come as second nature to us – almost as automatic as reflex actions.
I have stated before that Theological Colleges not living up to their mandate have been a
major factor in plunging us into our current crisis. We need to be able to approach
seminaries that prepare people for ordination and tell them our needs rather than have
them dictate what is best for us – and consequently the Church at large. We need to restore the time when glancing at the masthead of a theological diploma will be a
guarantee that the person received a sound, biblically based education, that was not unduly
influenced by the political correctness and desire to accommodate the “cultural trends” of a
society that sadly has lost its way.
We need to keep the following factors in mind:
1. That ordination is not the only way faithful persons can use their gifts and talents in
ministry.
2. That we need to spend more time examining a perceived vocation in more depth and
over a longer period than heretofore.
3. Recognize that at this stage we have more trained people ordained, or ready and waiting
to be ordained, than we have congregations that can sustain them. Yet they often have
much to offer and their gifts are sorely needed. So, should we not be exploring other forms
of ordained ministry that in the past have had titles such a “worker priest” and “tentmaker”
just to name a few.
4. That an insistence be placed on Continuing Education on an annual basis and at all levels.
This list is by no means exclusive – and again I say, we must think outside the box.
So, in summary, here are the five points in the Bishop’s Annual Plan for 2010.
1. That Parishes all become storehouses of prayer.
2. That our people be given the opportunity to receive Holy Communion each week.
3. That Youth involvement in Parishes and Synod be emphasized.
4. That tithing be stressed as a part of our membership in the Body of Christ.
5. That in depth study and action be taken in the field of theological education.
Respectfully submitted:
+Donald
#48 It can’t be, but there are many parishes who would affirm all those things and yet do not use the BCP in Sunday worship.
Re: youth and synod
The recently published book by Ron Corcoron, The Bishop or The King, includes a chapter written by a youth delegate to the 2008 Diocese of British Columbia synod. It is, I think, a good analysis of the process, the undercurrents present, and the results of that meeting.
It is unfortunate that the church believes that its approach to “youth” must mimic the secular public school philosophy: segregate into age groups, assume that young people want to interact only with their peer group, try to be technologically hip at the expense of actual substantial content. Given meaningful challenges, and integrated into the real work of a parish or synod, young people are certainly capable of full participation and leadership.
Emily (#52) wrote:
Good point. This problem extends far beyond Anglicanism.
Frankly, I can’t imagine my kids wanting to go to synod.
“54 Kate,
Frankly, I can’t imagine my kids wanting to go to synod.”
Perhaps if they were part of the activities, as in crucifer etc they might be? BTW how old are they? We at the Society are always trying to bring on young people into the fray by having them man booths at synods etc. Does sharpen them up. We sent our local branch president at the age of 18 off to the biggest synod in Anglicanism at Lambeth 2008 as an official delegate. (The youngest official delegate there) He was far from bored.
And back to your question re which church I would attend.
Use of the BCP, even in its original form and not the bastardized green one would be fine but having the rector cast aspersions on the Resurrection in a sermon etc. would have me up and out the door with all the noise and disruption I could garner. And hopefully take some others with me. I’m too old to be nice to the devil. Not very “Anglican behaviour”. But that is just me. A square peg.
But then my dear I would be searching hi and low for a church that fits my standards. In fact I am presently searching for that very thing. I believe I have found it but I am very wary. Once bitten etc.
BTW it is not ACoC nor ANiC nor TAC. Mind you there is something happening in a pool hall up north that sounds the ticket. Three hours drive though. I do have friends that drive two hours to an ANiC church. You might be surprised at that. Me having friends that is. LOL. Enough.
Obituary, love what you are doing with the kids in your neck of the woods. And although your language is sometimes a little outrageous, you heart’s in the right place, both of which no doubt helps keep the kids interested. Would love to have you in my church…
I have found this rather interesting. After Bishop Harvey made the comment about youth delegates, I had a discussion with a couple of folks I was at synod with. I ask the three of them (each a parent of teens) if they thought that their kids would be interested in something like this. Each had to admit that this was not likely. I have worked in the capacity as a youth minister at three different Anglican churches in Ontario, and I think that maybe one teen that I’ve worked with may have become interested when they were nearing the end of high school.
That being said, I think the strength of ANiC lies in the many young ministers who are in their thirties. Yes I say this is young for two reasons. 1st an ANiC Archdeacon reminds me, or assures me that I am young (and I am in my 30′s) and 2nd after finishing high school and 7-8 years of university you are getting pretty close to 30 anyway. Moreover there are many of these folks right now that are committed to ANiC even without any potential immediate employment. Anyway, just a couple thoughts.
your fellow unworthy servant in Christ,
Rev. Brian DeVisser
Obituary, I understand that you may be long gone from this thread, but, if you happen to check back, I’m interested in your response to the question I posed in #49.
Stuck, you never got back to me on my question in #30. That’s not like you.
The Society has supported quite a few translations over the past while if I remember correctly. Mostly into First Nation language. Right now translating into French is on the radar but I don’t think it is going to happen for a long time. I believe there is a good French version of the BCP but the Homilies etc are none existent . Money is always the issue here. It’s a slow process for a volunteer organization one that should be done by the denominations themselves but new strange liturgies seem to have precedence rather than reaching out to non English speaking people.
I’m surprised that no one reacted to the 1549 comment (#41 David above) – 1549 has the rubric “without any elevation or shewing the sacrament to the people.” see http://justus.anglican.org/resources/bcp/1549/BCP_1549.htm and the text at http://www.archive.org/details/thetwobooksofpra00carduoft
It also has a distinctive order: the consecration, then the peace, then the confession.
And recommends communion on the tongue: “it is thought conve
nient the people commonly receive the sacrament of Christ s body in their mouths, at the Priest s hand. ”
Has anyone ever even seen a 1549 service conducted strictly by the book? I’ve hardly ever seen an unmodified 1962 much less 1662.
And, there it is in 1549: “And if any of the bread or wine remain,
the Curate shall have it to his own use. ”
No reservation of the Eucharist, no special handling, it’s just a protestant memorial.
Henry (#61), there seems to be innuendo implied by your tone, but I honestly don’t understand what your point is (other that I suspect it is somehow connected to Roman Catholic doctrine). Care to clarify?
Um Henry? He was joking.
Wasn’t the original Book of Common Prayer simply a collection of suggested prayers for public an private use? People were free to adapt them or use different prayers as suited their needs.
Warren at #61 – the 1552 successor book had the “Black Rubric” or “Declaration on Kneeling” Arguably, the martydom of Ridley, Latimer, and Cranmer himself had a lot to do with establishing exactly how Catholic or Protestant the Church of England was going to be. Hence, the subtle details matter a lot.
Kate at #63 – I wasn’t sure if he was joking or trailing his coat, as I have very real doubts that anyone wants to go back to 1549 forms. Although there are the KJV 1611 edition zealots!
Cathy at #64 – Well, 1549 was the first legally mandated Book of Common Prayer, and it was (briefly) the very official book of the very officially established Church of England. You could be jailed for refusing to use it. Under Mary Tudor, over 300 people were burned at the stake over the form of their worship – http://jmm.aaa.net.au/articles/4630.htm
Adapting prayers was at least a hot topic, and frequently illegal. Arguably, in England, it still is. Freedom in religion is a very modern notion. The period of “wars of religion” extends from the Reformation in 1517 to at least the end of Thirty Years War in 1648. Personally, I’d add the English Civil War and Covenanters in Scotland, and push it to 1660. Hence, the 1662 BCP is a milestone; books before are stained with the blood of martyrs.
I’d expect that people deeply concerned in matters of faith and worship would be well-versed in the fact that often there has been blood spilled over the form of worship. A lot of it.
There’s an overlap with Establishment, of course. I still maintain that many Canadian Anglicans persist in acting as if they had an established church, while, d.g., we do not.