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Photographs included in the original manuscript have been reproduoed xerographically in this copy. Higher quality 6' x 9' black and white photographic prints are available for any photographs or illustratims appearing in this copy for an additional charge Contact UMI directly to order. Bell 8 Howell Information and Learning 300 North Zeeb Road, Ann Arbor, MI 48106-1346 USA 800-521 -0600 Dialogue at the Boundaries: An Explorntiott of the Native Apology (1986) And its Relatianship to an Understanding of Mission Within The United Church of Canada BY The Rev. Bruce Gregersen B.SC., M.Div. Submitted in partial fulfillment of requirements for the Doctor of Ministry Degree Emmanuel College Toronto School of Theology April 1999 National Library BiMiotMque nationale 1+1 of Canada du Canada Acquisitions and Acquisitions et Bibliographic Services services bibliographiques 395 Wellington Street 395, rue Wellingim ortawaON KIA ON4 OnawaON KlAON4 Canada Canada The author has granted a non- L'auteur a accorde une licence non exclusive licence allowing the exclusive pennettant a la National Library of Canada to Bibliotheque nationale du Canada de reproduce, loan, distribute or sell reproduire, preter, distribuer ou copies of this thesis in microform, vendre des copies de cette these sous paper or electronic formats. la fome de microfiche/film, de reproduction sur papier ou sur format electronique. The author retains ownership of the L'auteur conserve la propriete du copyright in this thesis. Neither the droit d'auteur qui protege cette these. thesis nor substantial extracts f?om it Ni la these ni des extraits substantiels may be printed or othewise de celleti ne doivent etre imprimes reproduced without the author's ou autrement reproduits sans son permission. autorisation. Autobiographical Statement The privilege and opportunity to serve in historic ministries and the engagement with cutting edge issues in society have been touchstones of my work and life within The United Church of Camda Upon ordination in 1976 Heather and I accepted transfer to the East Labrador Pastoral Charge and settled in North West River, the home of the northern medical and socid services of the Intemationai Greafell Mission. Parish responsibilities involved frequent travel to the coast of Labrador to communities, at that time, with few of the services taken for granted in the rest of Canada. While my parish work did not directly serve First Nation peoples, native issues including land claims and development became a central part of my work. These concerns led to my chairing a series of Labrador-wide meetings involving native communities, government, university and business representatives on development issues and land claims. In 1980 we moved to St. John's, Newfoundland, where i became first an associate and later senior minister of Gower Street United Church. Through ten years of ministry at Gower, I was drawn more deeply into the linkages between pastoral and prophetic leadership and became involved in numerous aspects of social ministry within the larger Newfoundland and United Church community. From 1988 through 1992 I served as Chair of the national Division of Mission in Canada, and in 1989 as President of the Newfoundland and Labrador Conference. The move to Hamilton in 1990 was initiated primarily because of a sense of completion of time and work within Newfoundland. The next four years involved ministry at Melrose United Church in Hamilton, continued chairing of the Division of Mission in Canada and the beginning of this Doctor of Ministry program. In 1994, the position of Interfaith Secretary within the Division of World Outreach became vacant. My decision to apply came out of a strong belief that The United Church of Canada's unique understanding of mission was interconnected with its willingness to risk moving beyond itself, into what I called even at that time, boundary relationships. This thesis documents something of my understanding of that dynamic. In 1996 the Interfaith portfolio was merged with another pordblio, Area Secretary for South Asia and the Pacific Islands. The learning curve in that position, as well as the implications of merging two MI time portfolios with significant historical responsibility into one job, meant that the find work on this thesis was delayed until this moment. I offer my sincere appreciation to those who have patiently awaited its completion. Abstract "Dialogue at the Boundaries" explores the meaning and implications of the Native Apology offered in 1986 by the General Council of The United Church of Canada. The Apology addressed the troubling history of Native missions in Canada in particular, this study suggests, the focus of the Apology was directed towards the failure of the Church to acknowledge the validity of traditional Native Spirituality. The ApoIogy therefore opened the Church to the welcoming of Traditional Spirituality, the other, into its life and work. Acknowledging the validity of Traditional Spirituality, this study argues, raises significant challenges to the usual understanding and practice of mission within the Church. It also has important implications for the practice of dialogue and what has been called the intedaith question. Through in-depth interviews, and an examination of a traditional Native form of dialogue called the Talking Circle, the contributions and teachings of Native people to an understanding of mission as mutual transformation is named. The Native experience of "two path" spirituality is furthermore pointed to as offering a new approach to understanding the nature of pluralism. Finally the concept of Whole World Ecwnenism, lifted up within a recent document on mission for the United Church entitled "Mending the World," is offered as a new paradigm of mission. The experience and learnings from the Apology and the Talking Circle are used to deepen reflection on this paradigm. CONTENTS Autobiographical Statement Abstract Contents Chapter 1 Introduction The Research Project Methodology The Apology Chapter 2 The Historical Context of the Apology and General Council Preparatory Documents Towards the Apology Chapter 3 The Interviews Chapter 4 The Circle of Respect The Sacredness of the Circle The Taking Circle The Central Value of Respect The Values of the Circle Conclusion Chapter 5 Explorations kom the Interviews and the Talking Circle The Relationship between Gospel, Culture and Power The Nature of Differences and the Communal Soul Multiversality and the "Other" Within Conclusion Chapter 6 Boundary Discourse The Dialogical Imperative: Towards Interpretation and Action The Space In-Between .. 111 Chapter 7 From Dialogue to Relationship: Mission as Mutual Transformation World Missionary Conferences: The Transformationist Option The Commission on World Mission and the Origins of Whole World Ecumenism Whole World Ecumenism as a New Paradigm of Mission "That the People May Live" Space for Transformation The "De-Westernization" of the Church "AH My Relations" Chapter 8 Conclusion 205 The Thesis Proposal APPENDIX A The Paths of Respect Consultation APPENDIX B The New Creed APPENDIX C The El Escorial Agreement APPENDIX D Mending the World APPENDIX E Selected Bibliography 1. INTRODUCTION The 20th General Council of The United Church of Canada established the Commission on World Mission in 1962. It was a time when significant social, political and economic changes were pressing the Church to examine more closely its theology and practice of mission. The "paper tiger"' of Western military and economic dominance, increasing resistance to colonialism and the resulting three-self movements,' the rise of Communism, the resurgence of Eastern religious traditions and increasing Western plwalism all pointed to the need to re-evaluate prevailing concepts of mission. In its early history Canada had been on the receiving end of missionary activity. Through the last century, however, Canada had sent missionaries overseas repeating the same patterns of its own early experiences in which power and direction were vested in foreign mission sending centres. But it was clear that another stage of missionary history had now been entered, a stage defined by partnership with indigenous churches in former mission fields, and a new understanding of mission that focused on common participation in God's mission. It was, most importantly, a time when the Christian church was becoming sensitive to the criticism applied to the collusion of Christian mission and Western I The phrase, "paper ti er" was used in China as a depiction of Western power as no more to %e feared than