There are moments in history which are significant turning points. Often, their arrival appears sudden and unforeseen, although in hindsight we might wonder why we hadn’t anticipated them. Such times usually bring bewilderment and distress, but always hold the possibility of renewal and hope. The litigation over residential schools in which we are now engaged as a church has brought us to such a moment in the Anglican Church of Canada. But what appears an unsettling time, is a remarkable opportunity in which we can deepen our faith and know the sure presence of God in our life together. In an address to the national conference on Jubilee last summer, Bishop Mark McDonald of Alaska noted two distinct ways in which we can live as human beings. Each is based on a pattern of a meal, and each is found in scripture. The first is found in Genesis, and relates to the story of the fruit taken by the man and woman. The pattern in this story is of taking, using, abusing and hiding. The two take what is not theirs to take, and so use and abuse creation and Creator. Then they try to hide their action and themselves. It is interesting how blame and the disintegration of community quickly follow. The other model is given us in the gospels: receiving (taking what is given), blessing, breaking and sharing. It is taught us by Jesus, and it not only forms the basis of our worship, it is meant as a pattern for our life. And it is interesting that what follows is a putting together, the growth of respect and regard in community with one another.
The litigation we find ourselves facing today results from the first pattern. There was a taking of what was not ours to take– children taken from their homes, language and culture taken from peoples. There was abuse and there was hiding. We are in a time when what was hidden is coming to light, and we are confronted with its reality. What does this mean for us as a church, as followers of Jesus?
In the early fall, after the Lytton decision gave us a clearer picture of what confronts us, the Management Team in Church House met for two days to consider our future as church. That meeting produced three convictions which I want to share with you.
The first is our determination to be part of the healing and reconciliation needed within Aboriginal communities, in the church and in Canadian society. This is absolutely our first priority, and little else matters if we do not keep this at the center of our hearts. We believe we have a part to play in healing, and that in fact, this is what God is calling us to be about at this point in our history. This can happen as we continue to accept our responsibility, and seek to live life in the pattern given us by our Lord.
The second conviction is that our survival as church is an appropriate goal. This does not mean simply holding on to what we have. Rather, it means that if we are to follow our Lord in a way that proclaims the gospel with potency and vitality, then we believe God wants us to be present, visible and strong as a community of faith. We understand that, in the future, we may come to look quite different as a church than we do today. We are not afraid of that and we trust God to lead us.
The third conviction is that we need to continue our discussion with the federal government. In every instance, the government is our co-defendant, and dialogue is crucial if we are to find alternatives to endless litigation. Our discussions need to include a realistic assessment of our capacity to provide restitution. We must not seek to avoid restitution; it is a significant part of the healing process. At the same time it is clear that there is an inequality of resources between government and church. The government has already gone on record as being in support of the viability of the churches. Considering our limited assets, we need to come to a clearer understanding of what this means.
These are our convictions. Underlying them is a deep faith that, in and through this, God is making all things new. That may not always be clear. In John’s gospel, Jesus said to Peter, “...when you grow old, you will stretch out your hands, and someone else will fasten a belt around you and take you where you do not wish to go” (John 21:18). In the process of moving towards a resolution, we find ourselves in a place not of our choosing. We do not wish to be in the courts, but this is where we are.
One of the dangers of this is that we can start blaming, denying rather than accepting responsibility. That so easily moves us into the old pattern of taking, using, abusing and hiding. The risen Lord is telling us that in whatever place we find ourselves, God is present and God provides. God provides, and if we are conscious that our role is to receive the gifts, the word, the ministry God gives, and that our mission is to bless and let our lives be broken for the world, and to share the gospel of new life, then we will be found faithful in living a life patterned in Christ. That pattern leads us into healing and respect.
When you read this, I will be on a sabbatical leave. My commitment is to use this time to take the experience I have of the life of the church in Canada and the connections I have in the church beyond Canada, to reflect on how we might combine the best of our history with the circumstances of our present to help discern God’s will for us in the future. I encourage you to talk with one another, to find opportunities to think about what ways there might be for you as a leader in the church, for your own parish or faith community and for your diocese to become engaged in this journey of reconciliation. This is a significant moment in our life.