A Section of the Anglican Journal January 2013 Serving the Diocese of Kootenay

ORGANIZING CHURCHParishes, Congregations and Worshipping Communities:

How we organize ourselves

HighWay w w w . k o o t e n a y a n g l i c a n . c a

By RANDALL FAIREY

Canon Dr. Randall FaireyExecutive Officer, Diocese of Kootenay

tHOUGHt It WOUld be HelPfUl tO RevIeW how we organize and constitute the diocese in the 21st Century. the

diocesan Synod of May 2012 passed important amendments to our Canons that are helping in the governance of our diocese. Canon 1 was actually amended in 2009 but some minor changes occurred this past May, and certainly Canon 16 was significantly amended.

Recently the West Kootenay Region has been looking to reorga-nize itself to more effectively min-ister to Anglicans within its bound-aries and to use the Canons to properly define itself. this is excit-ing, and a new vision for how we are organized as Church in this Region, and in anticipating the governance of other Regions going forward. Part of this has been to recognize a change in long familiar terminology as we describe the places where we gather to worship and do mission.

the diocese of Kootenay is geographically divided into five Regions, each with a Regional dean appointed by Archbishop John. [An older name not current-

ly used was a (Regional) deanery]. the Regions are east Kootenay (Regional dean the Rev. Canon Yme Woensdregt), West Kootenay (Regional dean the Rev. Canon dr. Neil elliot), North Okanagan (Regional dean the Rev. Canon Chris Harwood-Jones), Central Okanagan (Regional dean the Rev. Canon dr. Catherine Hall), and South Okanagan (Regional dean the Rev. Canon Michael Stuchbery). the dean of the diocese is the very Rev. Nissa basbaum.

each Region has developed a Constitution approved by diocesan Council and meets peri-odically with elected or appointed lay and Clergy members. the Regional deans, Archbishop and dean of the diocese meet together in a group known as bARdS (bishop and Regional deans). Older members of Kootenay will remember that in the past the Regions were administered in part by Archdeacons; however, that term has gone into abeyance. When the executive Officer of the diocese is an ordained person, he or she is known as an executive Archdeacon.

Most of us growing up in the Anglican Church are very used to being members of a Parish, a term that in older days was particularly descriptive of the area served by an episcopally appointed Clergy per-son. Nowadays, and particularly following our diocesan Synod, it is useful to understand what we mean by other terms we employ.

the basic unit of administra-tion in the diocese of Kootenay is best described under the definition of a Congregation. As Canon 16 outlines in detail a Congregation is established (or disestablished) by the bishop and diocesan Council. A Congregation elects Wardens (a People’s Warden and an Incumbent’s Warden), holds General Meetings, establishes a Church Committee or Council, appoints a treasurer, elects lay delegates to Synod, and so forth. A Congregation is subject to the pastoral jurisdiction of a Parish Incumbent under the authority of the (Arch)bishop. However the Incumbent may delegate the lead-ership of a Congregation or Worshipping Community to other clergy or licensed lay Ministers as circumstances demand.

In contrast, a Parish is a spe-cific geographic area, whose boundaries may be (and should be) defined. A Parish is also under the authority of the (Arch)bishop who delegates that authority to a duly appointed Incumbent.

What becomes confusing is that many Congregations, particu-larly those that are large and geo-graphically readily defined, are also Parishes. We often use the terms interchangeably, and in many cases quite correctly. An example is my own Parish of St. Andrew’s, Okanagan Mission, which is also the Congregation of St. Andrew’s, Okanagan Mission. the proposed re-organization of the West Kootenay Region, however, gives us a good example of how Parishes may contain more than one administrative unit; for example, Congregations, and in one case, a Worshipping Community. the diocesan Council is being asked next month to consider the forma-tion of four Parishes in the West Kootenay Region; the Parish of boundary, the Parish of Kootenay Summits, the Parish of valhalla, and the Parish of Kokanee. Under Regional dean Neil elliot, the Parishes respectively contain the

following: boundary — the Congregation of Holy trinity, Grand forks, the Congregation of St. Jude, Greenwood, and the Congregation of St. Mary, Kettle valley; Kootenay Summits — the Congregation of St. John the evangelist/St. Paul’s, fruitvale/Salmo and the Congregation of St. Andrew/St. George’s, trail/Rossland; valhalla – the Congregation of St. david’s, Castlegar, the Congregation of St. Mark’s, Nakusp, and the Worshipping Community of St. Stephen’s, New denver; Kokanee — the Congregation of St. Mark’s, Kaslo, the Congregation of St. Michael and All Angels, balfour, the Congregation of St. Saviour’s, Nelson and the Congregation of St. Matthew’s, South Slocan. each Parish appoints an Incumbent; boundary — the Rev. Simon Shenstone; Kootenay Summits – the Rev. Canon dr. Neil elliot; valhalla — the Rev. elizabeth Ruder-Celiz; and Kokanee — presently vacant.

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continued on p. 4 Organizing the Church

The

The

We are the

By ARCHBISHOPJOHN E. PRIVETT

dear friends,

In My View

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Page 2 The HighWay January 2013Archbishop’s Page

NEW YEARAGAIN

The HighWay is published under the authority of the bishop of Kootenay and the Synod of the diocese of Kootenay. Opinions expressed in The HighWay are not necessarily those of the editor or the Publisher.

editor

Jonn Lavinnder St. Saviour’s Pro-Cathedral 701 Ward Street, Nelson, b.C. v1l 1t3 Phone: (250) 352-5711 anghighway@gmail.com

Submissions & Deadlines: All articles, advertising and correspondence submitted to the HighWay is subject to editing for length, clarity, timeliness, appropriateness and style in accordance with the Canadian Press. letters should be limited to 250 words, columns and articles no more than 600 words. Please include with all submissions your name, e-mail address and parish, as well as the name of the photographer, if applicable. deadline for submissions is the first of the month prior to publi-cation unless otherwise indicated.

Advertising Policy: the acceptance of advertisement does not imply endorsement by the diocese or any of its principals. Advertisers and advertising agencies assume liability for all content, including text, representations and illustrations, and also assume responsibility for any claims and costs arising there from. display advertising for commercial parties is available in accordance with our ethics and advertising policy.

Advertising material and inquiries should be addressed to the editor. Payment is to be made in advance to the diocese of Kootenay.

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HighWayThe

January 2013 The HighWay Page 3

Commentary

CoGS Randall Fairey is a Delegate to the Council of General Synod and Executive Officer of the Diocese of Kootenay

Columns

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By RANDALL FAIREY

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edItORIAl

By JONN LAVINNDER

WHeelS

fINd tHAt eACH edItION Of tHe HIGHWAY has its own emphasis and develops naturally from what

each congregation sends me. I’m a little disappointed, how-ever, that some churches do not send anything. In some cases it’s because they don’t think in terms of communication, but then some churches have their own well put together newslet-ters. Creating this type of church newsletter is a very satis-fying ministry.

When editing The HighWay I have to be careful not to favor my own church by including all the events that happen there. Along the same vein, I have to balance what comes from the Synod office and what comes from the parishes in the diocese. The HighWay’s publisher is still

Archbishop John Privett, and the Synod office communicates very well through the Kootenay Contact, which Kathryn lockhart puts together twice a month. As editor of The HighWay, I’m rarely asked that it be a vehicle for the Synod office, but this month Randall fairey has written a fairly long article on the organization of the churches in the diocese of Kootenay. Archbishop John gave me permission to edit it if it was too long, but I decided to publish it in its entirety. I think you will find it very informa-tive, and there is pertinent information about many of our congregations and worshipping communities. We also have part two on Planned Giving by Marina fumerton from the Synod office.

In addition to the cover story, Randall fairey continues to write about the workings of CoGS. It may not be immedi-ately apparent in his article, but in these times of fiscal restraint, he has dropped a bombshell that affects The HighWay; that is, the threat of more budget cuts for the Anglican Journal.

the Journal has significantly dropped in size over the last few years, and the “writing on the wall” was emphasized this month when Kristin Jenkins, the Anglican Journal’s editor, resigned. It appears she wasn’t going to wait for the axe to fall. that being said, Sam Carriere, who is director of Communications and Information Resources, said that, at this time, no one’s job was in jeopardy due to the bud-get cuts.

finally, I want to mention the contributions made by Wendy and frank Warburton who faithfully send in photo-graphs and brief reports on the activities of St. Margaret, Peachland. I can’t always use what they send, but I appreciate their effort, and encourage oth-ers to do the same for their church. If you send material to The HighWay, please include information about the photos, such as who took the picture and the names of all the people featured, and the What, Where, Who and When of the event.

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By NISSA BASBAUM

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WHeN CHRIStMAS &

N NOveMbeR the Council of General Synod assembled to consider the business of General Synod including an examination

of the financial stressors I alluded to last month. Much of the meet-ing was spent discussing the signif-icant deficit anticipated for the 2013 General Synod budget and developing an action plan to deal with it. My readers are aware that General Synod is largely supported by the donations of Anglicans that are passed as a portion of their per-sonal congregational gifts to their dioceses (in Kootenay’s case they are included in the diocesan family budget) and on to the

national office. the percentage of total income received from any one diocese is not necessarily a fixed amount; in past years the expecta-tion from General Synod has been a nominal 26% of diocesan income as the target. In the face of the dif-ficult financial times of the past decade and more, that target has been difficult for many Canadian dioceses to reach (Kootenay achieves 20-21%). the process for determining national diocesan apportionments is under active review.

this month there is an important meeting in toronto of senior Church leaders called in response to the request to the Primate by vision 2019 “to con-vene a consultation to identify desirable changes in structure and roles by which the Anglican Church of Canada carries out its ministry in service to God’s mis-sion.” this National Consultation is being facilitated by Ms. Janet Marshall of the diocese of Montreal and is especially timely

given the report to CoGS concern-ing the serious financial deficits projected for 2013 and going for-ward. In the lead-up to General Synod 2010 the treasurer and financial Management department had warned CoGS that the National Church would be in an ongoing deficit position in 2014 and going forward. Consequently, deep and difficult staff and program cuts occurred at Church House in 2010. Notwithstanding these reductions in costs, in mid-2012 it became clear that for a variety of reasons the fiscal picture remained unsta-ble, and that a significant deficit was expected in 2013, a year earlier than predicted. In November, CoGS approved a transitional bud-get that covers the current deficit by spending undesignated reserves, but recognizing that something more trenchant and enduring is needed.

the National Consultation, therefore, has come at a highly opportune moment because not

only is the last meeting of CoGS occurring in March but also General Synod must approve the future commitment of financial resources at its meeting in Ottawa this July. the fundamental ques-tions being asked are along the lines of what are the structures and programs that only General Synod must do constitutionally; the corol-lary of course is what structures and programs can be reduced or eliminated or functions transferred to other structures in the Church, such as ecclesiastical Provinces, Working Groups, or dioceses. Although the Consultation really can only address the activities of the General Synod and its adminis-trative expression in toronto, “Church House,” there are impli-cations that impact the work of governance and restructuring that has been prominent in all the ecclesiastical Provinces over the past one to two years. Consideration of the financial real-ities undergirds decision-making so thoughtful prioritization of the essential national mission and min-istry activities of our Church becomes the truly difficult task.

Recently the airwaves of Canadian Anglican “churchland” have been abuzz with rumours as to what is potentially at issue. the General Synod Pension Plan has a clear mandate and operates an essential service for clergy and laity in providing retirement security. It is operated by the Pension Office

Corporation separate from the General Synod itself and is not part of this process. Similarly, the Primate’s World Relief and development fund operates under a separate board and its governance and financing is not at issue. What will be subject to examina-tion, however, is the role of the Anglican Journal in the life of the Canadian Church and how it is prepared and delivered (see edito-rial p.2). All departments of General Synod will be open to scrutiny including staffing and pro-grams of Resources for Mission; Communications and Information Resources [which includes Anglican video and Web-based programs]; the Standing Committees of faith, Worship & Ministry, and Partners in Mission/ecojustice; Council of the North, [whose grants make up nearly 20% of the General Synod budget]; and the operations of financial Management, the General Secretary, and the Primate’s Office.

Please pray earnestly during the National Consultation January 8-11; that the adjudication of pro-grams and departments will be fair and balanced, and that the recom-mendations to CoGS and the General Synod meeting in Ottawa will be inspired and guided by the Holy Spirit. this is a critical moment in the life of our beloved Anglican Church of Canada.

OMe YeARS AGO, when I was religious about my attendance at a fitness class, I had a short and rather bizarre conversation

with the person who was exercising beside me. As we both moved our bodies to the dulcet tones of Christmas carols, this woman said to me, “Well, give it a few years and we won’t be able to do this anymore.”

As a fitness class regular, I was a bit of a sombre sort of “parishio-ner.” I didn’t come to class to socialize, I came to exercise. each day, I would go to my regular spot on the floor – unless some new-comer had got there before me and had had the audacity to take my place – and wait for the music to start up. While I wasn’t unfriendly, I also wasn’t overly friendly. I was there for the workout, not for the conversation. So, when this person – who was not a newcomer – start-ed to talk to me, I was more than a little taken aback.

“Soon, we won’t be able to exercise to Christmas carols,” she continued. “I heard something on

WHO WINS?the radio the other day suggesting that the government is going to ban the playing of all Christmas music in public places.” then came the kicker: “How are my children going to learn the words to these songs if they’re banned from public arenas?”

“Uh, how about taking them to church?” I thought, but of course I only fantasized saying this to her. Instead, I just nodded and shook my head in the best rendi-tion of Anglo-Saxon politeness I could muster, and hoped against hope that she would realize I was there to exercise, not to talk… especially about this particular sub-ject.

thankfully, she did get the message. We both returned to our original gesticulations, although mine now included shaking my head at the mess in which Christians currently find them-selves because someone somewhere once thought it a would be a good thing to make Christianity the reli-gion of the state. Here, I thought, in living colour, was the fall-out from that decision – a watered-

down spirituality that had little, if anything, to do with the Incarnation.

Growing up Jewish in Montreal, Christmas was both a wonderful and a difficult time for me, mostly because I loved the magic of the holiday. What the cel-ebrations really meant for people was frankly irrelevant to me. More than anything else, it was the out-door Christmas lights that cap-tured my fancy. I was undeniably envious that my family didn’t have any. As a young Jewish kid in Montreal, did I want to celebrate Christmas? Well, sort of, if the hol-iday was about the lights, the pres-ents and the carols. did I know anything about the message of John the baptist regarding the coming of Jesus into the world? Pretty much nil, nor was I particu-larly interested in this. I had my own faith stories to keep me occu-pied.

No, I was definitely not attracted to the meat of the turkey, just to the fixings. And herein lays the rub. Now, in my position as a priest in the church, I am com-

pletely committed to the meat of the bird and could merrily trash all the fixings. Yet, years ago, in the one and only sermon I ever preached about this, someone met me at the door following the ser-vice with these words, “Well, that was certainly a downer, wasn’t it?”

Christmas is a struggle for me, in a way that easter is not. trying to proclaim the essential message of the Incarnation – that God comes into our world less to make us feel good than to expect us to question the way we live and how we function in relation to one another – in the face of the history of a “Christian” country that has reduced this message to pretty lights, presents and songs depicting a victorian worldview, is not just difficult but damn near impossible. Nor do the fairytale-like scriptural passages from two of the gospels provide much solace. While Mark’s gospel and, somewhat to a lesser extent, that of John takes us imme-diately to the meat of the turkey, the images of shepherds, angels, magi and a manger variously found in Matthew and luke – not to

mention King Herod, the required villain of the story – do little to discourage us from our pursuit of just the fixings.

Wow! do I ever sound like a scrooge?! Yet in all of this, the only thing I am trying to get a hold of is some smidgen of reality, some bit of truth that moves the story beyond the longings of my Jewish childhood for what I thought was the essence of Christmas, to my Christian adulthood in which I know that the message the church needs to proclaim is not that of a “less than real” baby born in a manger (“no crying he makes”) but of a God who lives and loves among us for only one reason – that we might witness to the way in which we are to live and love among others.

“Uh, how about taking them to church?” I wanted to ask that person in my fitness class so many years ago. All I can hope is that if and when she might have done this, she and her children will have heard not just the things they wanted to hear – that is, the fixings – but also those things that would lead them, like the magi, on a jour-ney towards a truth that would change their lives forever.

RtICleS fOR The HighWay need to be submitted nearly one month before publi-

cation date, so as I sit down to write this column it is only two days into the season of Advent. As you know, the first Sunday of Advent is the New Year’s day of the Church. the liturgical Year begins with Advent Sunday and once again we follow the story of salvation through the readings and Holy days of the church calendar.

by the time you read this it will be only a few days into the New Year on the Gregorian or civil calendar used by most western countries. Most New Year’s celebrations will still be

fresh in people’s minds, and many will be thinking about the resolutions made, or con-templated at this time of year. Most New Year’s resolutions fall into one of three categories: lifestyle (I need to lose weight, or begin exercising, or make healthier choices); Projects (I plan to knit that sweater, build that cabinet, or learn a lan-guage) or financial (I will reduce my spending, save for a holiday or special purchase, or reduce my debt load). What I find interesting is that the cus-tom of making New Year’s reso-lutions is ancient and has reli-gious roots. the ancient babylonians would make prom-ises to their gods to return bor-rowed goods and/or pay their debts. the Romans would make promises to the God Janus (which gives us the name January) at the beginning of the year and in the Middle Ages

knights would renew their vows to uphold the traditions of chivalry at the end of the Christmas season. In parts of europe today, Christians pray about and then make resolu-tions at watch night services on New Year’s eve. A postcard from 1915 contains a quotation for a Resolve for every morning of the New Year from the American Methodist bishop John H. vincent: “I will try this day to live a simple, sin-cere, and serene life repelling promptly every thought of dis-content, anxiety, discourage-ment, impurity and self-seeking cultivating cheerfulness, magna-nimity, charity, and the habit of holy silence exercising economy in expenditure, carefulness in conversation, diligence in appointed service, fidelity to every trust and a child like trust in God.”

Resolutions are good things, but a 2007 study revealed that 88% of New Year’s resolutions fail. they do so in part because they are too large or vague (I’ll lose weight or be kinder). I am reminded of the guides for those desiring to learn a sport or a musical instrument who say that we must take on small, achievable steps that lead to larger goals. If you want to run a marathon, you need to start by walking briskly for 10 minutes a day! the study also suggested that those who share their resolu-tions with others stand a greater chance of success. the challenge is the same for those who wish to grow in faith and faithful-ness. the great wisdom of our spiritual tradition suggests that we develop a “Rule of life” (See the book of Common Prayer, p. 555). that phrase can sound archaic so we might want to call

it a “spiritual practise,” but by whatever name, consider what a realistic personal routine is for you. for example: I will pray for 10 minutes each day, or read 8 verses of scripture each day, volunteer in my community, give $10.00 per week to the food bank or attend one eucharist per week. If we share those hopes with a family mem-ber, friend, priest, or spiritual director, it can help keep us on track. A good Rule of life or outline of spiritual practise can be revised regularly according to the changing circumstances of your life.

In my view, the tradition of New Year’s resolutions can be a model for growth in living our Christian faith. It’s not too late to consider your own spiritual practise for 2013.Happy New Year, again!

+John

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Page 4 The HighWay January 2013Around the diocese January 2013 The HighWay Page 5Around the diocese

WItH MARGARet SIlf

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Photograph by Heather Karabelas

NeW bOARd for

OWAISSI

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RetReAt at SORReNtO

beef dINNeRfUNdRAISeR

Photographs by Frank Warburton

the newer concept of a Parish contains more than one adminis-trative unit and is essential to meeting the stresses associated in supplying clerical ministry, particu-larly to smaller and often rural Congregations. the idea of a Worshipping Community has become useful particularly where the resources are quite limited and the Community cannot afford to remunerate clergy. Rather than close the doors of struggling Congregations, the option of becoming a Worshipping Community holds Anglicans together for pastoral ministry and support and worship, but under the sponsorship of an established Congregation willing to take the

community under its wing, with the delegated pastoral jurisdiction and support of an Incumbent. Worshipping Communities entrust all their administration, including finances, to the sponsoring Congregation, and do not appoint Wardens, have a Council, Synod delegates, and so forth.

finally, I want to highlight our use in the diocese of the term Incumbent, particularly juxtaposi-tioned against Rector, or vicar. from latin roots, “rector” means to set straight, guide or direct. It is related to a number of latin verbs that all derive from words having to do with guidance, leadership, ruling and governorship, and set-ting straight. It depends a little on which Canon law (Roman

Catholic or Anglican) one consults; however, in the Church of england, a Rector is one type of parish priest. As a simplification, in agrarian times, a Rector was supported by what were known as greater tithes ie; a tenth of not only personal giving, but also the value of any agricultural output of a Parish. A vicar, however, received only lesser tithes for support of his ministry. the term Rector is still preferred in the Church of england, although it has tended to be erroneously used interchange-ably with vicar. the two forms of tithes are now only footnotes in history. Where there is a team ministry, the term Rector is some-times preferred. Rector includes both genders, and the term Rect(o)

ORGANIZING tHe continued from Front Page

ress, while an actual word, seems unduly stilted and is not normally used.

In the Anglican Church of Canada, as well as the Scottish episcopal Church and the Church of Ireland, the term Rector may still be used. However, increasing-ly in Canada, including the diocese of Kootenay, the term “Incumbent” is applied. Canon 1 defines “Incumbent” as a person appointed by the bishop of Kootenay to exercise pastoral juris-diction over a Parish. the term is intended to emphasize the licens-ing by the bishop of a clergy per-son in diocesan employment. Consequently the term “Incumbent’s Warden” is used in

the Canons rather than the perhaps more familiar “Rector’s Warden”, to describe those Wardens appoint-ed in Congregations, directly or delegated, by the Parish Incumbent. Contrariwise, “People’s Wardens” are elected by the voting Members of a Congregation.

We must always remember that our terms of governance and our Canons are set in place to serve the mission of God (function) and not to serve some blind need for correctness (form). Having clear understandings of our governance and ecclesiastical polity is a helpful tool in our service to God, and to avoid the misunderstandings that periodically distract us from doing God’s will.

ORReNtO CeNtRe – beautiful fall sun-shine – 20 fabulous people lay and ordained from three

traditions, Roman Catholic, United Church and Anglican and the delight of our retreat leader Margaret Silf; author of many wonderful books, respect-ed and loved in many parts of the world. Margaret hangs her hat when she is home (which is not often) in Scotland, but after you meet her you want her to be your special kindred spirit/guide, and not let her go. She is a delight, full of teachings and stories. fact stories not likely, but certainly teaching stories. Stories to make us laugh and go, “Hum — that is pow-erful!”

We walked into an open space with chairs in a circle and a low table spread with cloths of bright orange and turquoise, the table set as if for eucharist. Some of us shy – “what would this woman with the brilliant blue eyes and calm face gift us with, if anything?” We soon found out and by the end we had what we all yearn for: Community with a big C. laughter, silence, stories wove us together and the circle helped. As one participant said, “in our churches we look at each others backs. In a circle we look at each other.”

It is very hard for me to take the treasure of our week-end and gather it up in a few sentences; not possible, but I will give it a try.

the first evening —Obstacles to faith: faith implies certainty and security. but the Christian vision, as lived by Jesus of Nazareth, is never about certainty, but mystery, not about security but about risk. there are two kinds of knowing. We can’t know, with intellectual certainty, who or what God is. How God’s spirit acts upon our world and in our hearts, or who Jesus really is. but there is another kind of knowledge – heart knowledge. Perhaps authentic faith grows

from this heart knowledge, not from any demands to “believe six impossible things before breakfast.” It is going to come from our experience, and not from externally imposed creeds and doctrines.

the Jesus question: —the message of Jesus is clear — “I am going to transcend the worst that wants to destroy me and transcend it in ways you cannot imagine. And what I do will become the pattern for you too.” It is clear that to live like this, to walk to this different drumbeat, is a great deal more challenging than merely assent-ing to a set of theological prop-ositions about God, and about Jesus. It only becomes possible

through the power of the spirit that flows forth from Jesus tran-scendent life in the mystery we call “resurrection.”

Relationship with the Mystery: —“Is it possible to be in a personal relationship with God, and if so how?” Relationship is a two-way street, and it requires honest self-dis-closure. God reveals Godself to our human consciousness in many ways: through the created world, through sacred scripture, through the story of the uni-verse, through the lives of peo-ple who have lived close to the heart of God, through inspired writing, art music and all cre-ative endeavour, through the

events of our everyday lives and human relationships

Can we truly say: — “this Mystery is personal, this Mystery is intentional, and the intention is that of love?” Hopefully, you who might read this will run to Google or Amazon or the Sorrento centre website and read about Margaret Silf, and order her books. too bad that will not easily bring you into Margaret’s spirit or energy, but you will get the essence for sure.

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By PATRICIA PURDY

Sylvia Rufli (left), Rose Lloyd, Trish Purdy and Margaret Silf at Sorrento Retreat

OMINAtION ANd eleCtION of Camp Owaissi 2012/2013 board of directors took

place on November 18 at St Michael and All Angels Cathedral, Kelowna.

Keith thom (Papa thom) gave the address at the morning service and played his guitar singing to the congregation, who stood and sang along with him. At 2 pm the Owaissi Anglican Camp Society held their AGM in the tinker Room, for the nomination and election of the 2012/13 executive.

OWAISSI BOARD 2012/13

Keith thom (Papa thom), executive director The Executive: Archbishop John Privett, Honorary Chair; Cheryl Gagne, vice Chair; tom Macdonald, treasurer; and donna Zukowski, Secretary.

Tom MacDonald, Treasurer (left); Donna Zukowski, Secretary; Rita Harrison, Clergy Rep; Cheryl Gagne, Vice Chair; Brian Sunderland, Director; Alida Privett, Director; Pam Wilson, Past Chair; Catherine Nickerson, Chair; Bonnie Bailey, Director; Don Munro, Director; Heather Comba, Director. MISSING: from the photograph was Archbishop John Privett, Dave Ford, Director; and Leona Baxter, Director.

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St. JOHN’S, fRUItvAle

t. JOHN’S, fRUItvAle, held their annual beef dinner on November 17. the format for the

dinner was changed a little this year, as we had no auction. the 72 people attending were treat-ed to a traditional dinner of roast beef, Yorkshire pudding, mixed vegetables, red cabbage and scrumptious gravy, cole slaw, buns, butter and of course red or white wine. there were an assortment of pies and squares for dessert. the event was emceed by Paul McCarron who also did a very amusing

By FRANK WARBURTON

S skit on public “loos.” Kathleen Russell’s rendition of the cat came back had everyone laugh-ing. Joyce dodds did a funny prayer about getting old and being old, and the trio of Paul, Kathleen and Joyce sang a few “oldies but goodies.” there were 18 door prizes, a couple of loonie and toonie draws for donated items, and the 50/50 draw of $112 was won by Kathy Patt. All in all, the eve-ning was a success and everyone had a great time.

By JOYCE DODDS

Trio entertains at the the 10th Annual Beef Dinner at St. John’s, Fruitvale: Kathleen Russell (guitar), Paul McCarron and Joyce Dodds.

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January 2013 The HighWay Page 7Columns

Page 6 The HighWay January 2013Prayer

By NEIL ELLIOT

RAdICAl COMPASSIONIn My Good Books

By YMe WOeNSdReGt

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by Hugh McCullum $33 Amazon.ca

By MARCELLA MUGFORD

Diocesan Spiritual Development Committee

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This column has been written with the intention that it may be reprinted in local newspa-pers for the religion page. Yme will be writing a short article each month expressly with this purpose in mind. You are free to reproduce the article without prior approval. Drop us a line anyway... The Editor

By JIM HeARNe

The Vicar Remembers

“beRt CAve”

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HIlSt vISIt-ING with the par-ents of a parishio-ner in victoria last summer, I stum-

bled upon this biography of Archbishop ted Scott. I opened it with a vague curiosity and was quickly hooked. this was a book I had to both read and own. And it was way too long to read in the short time we were in victoria. So I found a copy second-hand (thanks to Abebooks.com) and got reading. 500 pages later I was enlightened it many different ways.

“Radical compassion” is subti-tled “the life and times of Archbishop ted Scott,” and it is the addendum of and times which makes this book essential reading. this is not just a biography of a hugely significant primate of the Anglican Church of Canada, who was also briefly bishop of Kootenay. this is a

description of the state of the Anglican Church of Canada (ACC) through the era in which Abp. ted Scott lived, from the 1930s through to the early 2000s. In other words this is not just his story, this is our story. the issues that faced Abp. ted are still with us.

the structure of the main sections of the book make the issues clear because the chapters are thematic rather than historical. One of the chapters deals with the abortive union with the United Church, which was a very painful episode for Abp. ted. Another chapter deals with rela-tionships with first nations; anoth-

er with issues of gender and sexual-ity in the ACC. these issues still play a poignant role. We are about to have our first joint General Synod with the evangelical lutheran Church of Canada. We are still involved in the process of truth and reconciliation over the Residential schools issue, and sexu-ality has not faded from the fore-front of national debate in the ACC.

the book also deals with sig-nificant underlying issues within the structure of the ACC. Questions remain today about how we relate together. We are a feder-ation (or is that confederation) of dioceses, with sometimes divergent theological and cultural perspec-tives. Our central organisation is currently facing a major re-struc-turing as a result of the decrease in budget. the politics of our rela-tionships are fraught with prob-lems, and they are the reality which our Archbishop John addresses every day. this biography gives sig-nificant insight into the political makeup of the ACC, and of the role of the primate.

the other large area of interest in Abp.ted’s ministry, as primate,

was the international field, and particularly the end of apartheid in South Africa, with Abp. ted’s role, as Moderator of the World Council of Churches. these are both rele-vant insights. the former is a proud moment for the global church, which was so instrumental in being involved in the momen-tum that led to the end of apart-heid. the second describes an organisation which many of us have heard of, and which is a sym-bol of hope for the worldwide church, of which we know little about. the reality, it seems, is somewhat less than we might have hoped.

the book “Radical Compassion” includes enlightment knowledge clarifying understanding on many different areas of contem-porary church life, as well as a sympathetic description of the life of a true servant of the church. that enlightenment is not always comfortable or encouraging, but it challenges us to take up our part in continuing the work of the Anglican Church in which Archbishop ted Scott was so engaged.

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IKe tHe COASt-eR bRAKe on my Schwinn cycle truck we arrive at a New Departure. Until now

I have been concentrating on the members of the clergy. It is only fitting that the laity be given a voice.

I speak of bert Cave. My association with him is founded on the occasions when I com-mitted carpentry, largely in the fabrication of bookshelves. I would go out to bert’s place, lumber in hand, and prepare to make some calculated cuts.

bert’s working life was spent in the Physics department of the University of Saskachewan. He was not a physicist, but he would set up the apparatuses for the physi-cists.

One other vivid memory of him was his daily visits to his dear wife “Win” who was in care at the Creston hospital. but I digress.

His expertise in cabinet-making was evident in the exquisite array of handmade furniture in his home, but his craftsmanship was not limited to woodworking. the lathe and the drill press were also fabricat-ed by bert.

As a boy my father had always encouraged me to put tools back in their place after using them. One vivid memory remains from my carpentry with bert, after I used a tool from bert’s workshop and asked him where to put it. He said, “...in the next clear space.”

bert’s acreage hugged the border with the United States. When he decided to move into

town, he sold the land and the new owner denuded the wood lot by clear cutting it. I can only imagine bert’s disappoint-ment.

One final vignette... during WWII bert served in france. On one occasion Winston Churchill came over to visit the troops, replete with his Rolls Royce. It got stuck in the mud, and bert’s platoon turned out to put their shoul-ders to the vehicle and push it out of the ooze. When it was freed, the Prime Minister gave them all cigars. the entire inci-dent was witnessed by field Marshall Montgomery who sat in the back seat of the Rolls stony-faced with his arms crossed over his chest. He did not wish to mix with the com-mon soldiers, but Churchill reveled in the opportunity.

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ReCeNtlY WAS SIt-tING around a dining room table with a family. We were talking about church services, and how

the liturgy flows. As the conver-sation continued, I asked a young person who was sitting near me how he prayed. the boy looked a little tense and uncomfortable as he tried to find an answer that would please me. the faces of his par-ents told me that I should not ask them the same questions.

I asked him to close his eyes and remember a time when he felt a deep peace. He closed his eyes, thought for a full two minutes before responding. As he thought about the moment, his whole body began to relax,

and then he said, “it was in the mall.” One of his parents immediately said, I don’t think this is the kind of place she wants you to think of.” So I asked the boy to close his eyes again, and in his imagination to go back into that moment and notice what he was doing, what

he was feeling. then I asked him to try and describe what was happening. “I was alone sit-ting on one of the chairs in the mall. I felt very peaceful. As he continued to tell me how he felt, he used words like restful, safe, at peace, held, warm. His whole body had become relaxed

as he revisited the experience. I suggested to him that he

was praying – allowing the God of love to be with him, and in his noticing. His parents, who had been looking uncomfort-able, began to relax. they too, could remember moments when God felt near, and they could feel God’s peace. these moments were not restricted to a specific time of day, or place. they too could remember moments of prayer, holy moments.

We know that when we are in a close relationship with other people, we communicate with them in many ways, and at many levels. We communicate with words, giving gifts, doing things for each other, tears and laughter, touch, and so forth. Some of the deepest communi-cation occurs in the silent times

–people sitting together, saying nothing because nothing needs to be said.

At different times in rela-tionships, different methods of communication are needed. Sometimes it is difficult to rec-ognize it is time to move into a different way of communicat-ing. It is important to do so if relationships are to grow and be healthy.

Prayer is being in relation-ship with an-other, the One who is the source of all love; this One who desires to be in relationship with us. there is no right way, or best way to pray. there are many ways to communicate with the source of love, with God. It is important that we take time to pray. Prayer can happen anywhere.

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OW MANY of you make New Year’s resolutions? I nor-mally don’t. I know myself well enough

to know that I won’t keep most of them, at least not after the first few days … or minutes. I still have some of the relics of past resolutions — the treadmill that sits in the corner covered with dust, the Anglican rosary that rests in its lovely burgun-dy–coloured velvet bag, the supplies for a project I’d hoped to work on. Oh well!

even though I don’t make resolutions, I do take time at the beginning of a new year – for me that means at the begin-ning of Advent – to reflect on my life in the past year and pray for the future.

this year, the focus of my

A for

NEW YEAR

reflection was a wonderful prayer by thomas Merton. Merton, a trappist monk in Kentucky, a writer and a mystic, wrote these lines in 1956 in his book, Thoughts in Solitude.

“My lord God, I have no idea where I am going. I do not see the road ahead of me. I can-not know for certain where it will end.

“Nor do I really know myself, and the fact that I think I am following your will does

not mean that I am actually doing so.

“but I believe that the desire to please You does in fact please You. And I hope I have that desire in all that I am doing. I hope that I will never do anything apart from that desire. And I know that, if I do this, You will lead me by the right road, though I may know nothing about it.

“therefore I will trust You always though I may seem to be lost and in the shadow of death. I will not fear, for You are ever with me, and You will never leave me to face my perils alone.”

Merton’s prayer strikes a wonderful balance between human frailty and a deep trust in God’s presence in our world. these words are profoundly

hopeful, and they inspire in me the courage to make a fresh commitment to walking in the way of Jesus.

vaclav Havel, one of the guiding lights of the non–vio-lent revolution that saw the col-lapse of the Communist gov-ernment in Czechoslovakia, wrote , “Hope is the certainty that something makes sense, regardless of how it turns out. In short, I think that the deep-est and most important form of hope … is something we get, as it were, from elsewhere. It is also this hope, above all, which gives us the strength to live and con-tinually to try new things, even in conditions that seem as hopeless as ours do, here and now.”

Havel knew the power of that hope in his life. So did

Merton. this prayer points me in the same direction that I may find the courage to walk faith-fully in this world with that profound sense of hope, not knowing the outcome, but trusting the one in whose hands the outcome rests.

Thomas Merton

Meet and worship together with Christian Leaders from a range of traditions and learn from pioneers in ministry how God is at work leading and building up His Church.

Make the Conference a Retreat by staying at the Matrix Hotel, our host for the conference has made their premium rooms available at a special rate for conference guests.

the conference will be hosted entirely at the Matrix in downtown edmonton. being altogether in one place for our workshops, worship and meals will help us build connec-tions and community for support in ministry.

breakfast, wine and cheese, parking, wifi and other hotel amenities are all included for $140+taxes per night. to make the most of the vital Church Conference we highly recommend taking full advantage of these room rates, make the conference a retreat!

Registration is Now Open!

Participants can register for the conference and book their accommodations now through at vitalchurch.eventbrite.com

Schwinn Cycle Truck with coaster brake and passenger

Page 8 The HighWay January 2013Camps & Giving

Job Opportunities at Owaissi

Marina Fumerton is the Planned Giving Officer for the Diocese of Kootenay

By MARINA FUMERTON

SHARING PlANNed GIvING

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hristianity is the dominant religious faith in our Western Society. We see this and the rest of the

world sees this. We comprise a very small part of the world population, and yet we are the richest and use over 80% of the world’s resources. When money is mentioned in Church, most of us feel an uneasy conscience. We intuitively know how well founded the gospel message is and we actually have the benefit of worrying about how to fulfill our Christian duty in this area.

the following are some planned giving methods by which you can help benefit your local parish, or diocese:

of

RESOURCESOUTRIGHT GIFTS

Gifts of cash are the sim-plest form of contribution. this form of gift may be used imme-diately by the church for its ministries and programs. A charitable receipt is also given for the amount of the gift. Generally, the amount you can claim in charitable donations in any one year is limited to 75 per cent of your net income for that year. Any amount over that can be carried forward for up to five years.

GIFTS OF LISTED SECURITIES

listed securities include shares, bonds, debentures, and mutual fund units. Qualifying

gifts of securities may receive a tax benefit whereby you will receive a donation receipt for the fair market value of the contributed securities, and you will not be taxed on the capital gain.

FUTURE GIFTS

Charitable BequestsCharitable bequests is a

deferred form of planned giv-ing, and may be included as part of your will. A sentence or two may be included in your will, in which you may specify a specific sum of money. for example, “I give to the Anglican Church of Canada the sum of $_______ to be used for its general purpose.”, or a codecil may be appended to your will.

In consultation with the Church, you may designate how your bequest is to be used and you may state if it be used immediately or held as an endowment.

Gift of Life InsuranceA gift of life insurance can

provide a significant future gift to the Anglican Church of Canada at a modest present cost to you. this can be done with an existing policy or a new one.

You may give the benefit of an existing policy just by nam-ing your parish, diocese, General Synod, the Anglican foundation of Canada, the Primate’s World Relief and development fund, or another related entity as a beneficiary. In order to receive a current tax

benefit, you must also transfer the ownership of the policy to the Church. this entitles you to a donation receipt for its cash value. When you make the Church the owner and ben-eficiary of a new policy, you receive a donation receipt for each of your premiums. “Remember that when you leave this earth, you can take with you nothing that you have received - only what you have given: a full heart enriched by honest service, love, sacrifice and courage.” St. francis of Assisi

for additional information, please contact:Marina Fumerton Planned Giving Officer Email: admin@kootenay.infoPhone: (778) 478-8310

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Program Coordinator – 8 or 14 weeks depending on grant for a University student Sports/Admin Leader – 7 or 14 weeks depending on grant for a University student Waterfront Leader – 7 weeks Lifeguard – 7 weeks Male and Female Cabin Leaders – 7 weeks Head Cook – 7 weeks Assistant Cook – 7 weeks

Camp Owaissi provides a summer program for children and youth aged 7-17years. Program includes sports, crafts, music, waterfront, canoeing, faith based curriculum and special evening programs.

Paid positions include wage plus room and board while camp is in session Check the website www.campoac.com for job descriptions, dates and application process. Applications accepted from Jan 2-Mar 1/13

Owaissi needs volunteer camp assistants (adult) and nurses or medics (weekly). Email jobs@campaoc.com for more information on paid and volunteer job descriptions or to submit an application

Check the website for Spirit Day (May 4/13) and volunteer youth leader positions

By dONNA ZUKOWSKI Summer paid positions: