Anglican Journal Since 1875 anglicanjournal.com @anglicanjournal vol. 147 no. 2 february 2021 ‘We can name the evil that is racism’ A conversation with Archbishop Thabo Makgoba

Matt Gardner staff writer The struggle against anti-Black racism is a common thread in the history of North America and South Africa. During the apartheid era, the Anglican Church of Southern Africa played a major role in supporting the movement to end the official system of racial discrimination. While apartheid officially ended three decades ago, racism continues to plague South Africa today alongside persistent economic and social inequality. In 2007, Thabo Makgoba became photo: michael erdelyi archbishop of Cape Town, occupying Adele Halliday, anti-racism and equity officer for the United Church of , the position once held by Archbishop says language that equates “black” or “dark” with evil is detrimental to many. . As a student in the 1970s and ’80s, Makgoba actively participated in the movement against apartheid. In his subsequent ministry as an Anglican priest, rector, archdeacon, and archbishop, Rethinking darkness he continued to challenge inequality, injustice and corruption. In the last years of ’s life, he provided and light pastoral care and presence to the former South African president and icon of the anti-apartheid movement. Leaders in the Lutheran and United churches The Anglican Journal spoke to Archbishop Makgoba to learn more about on language and anti-Blackness his memories of apartheid, the church’s ongoing role confronting injustices in Joelle Kidd leaving [church] completely.” South Africa, and his thoughts on the staff writer Halliday is the anti-racism and equity Black Lives Matter movement in North photo: contributed officer for the United Church of Canada, Adele Halliday still remembers America. The interview which follows has Thabo Makgoba, archbishop of Cape and has been working at the United conversations from a church she attended been edited for length and clarity. Town and primate of the Anglican Church’s national office since 2004 in years ago. The congregation constantly See MAKGOBA, p. 8 Church of Southern Africa associated whiteness with purity and various capacities, though always related to goodness, and darkness with evil. They anti-racism or inter-cultural work. talked about people being “washed white” The United Church’s work on these from the blackness of sin. language issues is based in its anti-racism UCC general secretary would like to Language is an important part of policy, developed in 2000, Halliday says. Christian worship traditions, whether in One major focus is discouraging the use of see African-Canadian theology grants Scripture, song, liturgy or prayer. But when “dark” or “black” as synonyms for evil, and this language is unexamined, the result words like “light” or “white” as equivalent Tali Folkins to create scholarships for theological can be alienating—or worse, perpetuate to goodness. staff writer education for people of African descent in Often “there’s a particularly detrimental longstanding prejudices, Halliday says. The United Church of Canada’s recently this country,” the Rev. Michael Blair said effect on people who are Black, like At the time, Halliday says, “I didn’t feel named general secretary says he hopes in an Oct. 21 online roundtable hosted myself, or racialized in other ways, when I had enough personal power to speak up to see the creation of an educational by Black Anglicans of Canada (BlAC). “I you constantly hear ‘black is bad, black is and say, ‘Can you please stop saying this, it institution for African-Canadian theology, want to challenge us, and this is something bad,’” says Halliday. That false equivalency is hurting me, it is damaging to my soul.’” funded at least partly by payments of I’m personally invested in, and would like impacts people’s self-image as well as how to see: we need to develop an African- Eventually she “voted with [her] feet” by reparation for the colonization of African they treat one another, she says. descendant institute for theological leaving and joining another worshipping peoples. community. “But for some people it means See SINGLE-CULTURE LENS, p. 10 “We need reparation that will begin See BLACK STORY, p. 6

Editorial note: Black lives matter, and not just for a month. We pray this is a start. PM# 40069670 2 anglican journal • february 2021

NEWS4 New Anglican Church of Canada resource offers theological reflection for pandemic era Joelle Kidd staff writer A new web page on the Anglican Church of Canada website offers a collection of theological essays that address the Eucharist and other spiritual practices in the context of the COVID-19 pandemic. “Eucharistic Practice and Sacramental Theology in Pandemic Times: Reflections by Canadian Anglicans” includes theological writing from 44 pastors, educators, lay leaders and from across the country and the Anglican Communion. Since the beginning of the pandemic, with in-person gathering suspended in most areas of the country, Anglicans have faced decisions about how to conduct worship— whether to suspend celebration of the Eucharist, or adapt the Eucharist for online services. 5 Published late The essays are organized into six for the specific and unique time that is The Faith, Worship and Ministry last year on the categories: this pandemic time, we felt it important committee of General Synod began inviting Anglican Church • Spiritual roots for stressful times to invite reflections into the foundational submissions for theological reflection of Canada’s • Learning in context: Congregational life matters of what our Eucharistic and on eucharistic practice and sacramental website, the and mission sacramental theology is in the life of the theology in the spring of 2020, says the Rev. essay collection • Discipleship and mission church,” she wrote in her preface. Eileen Scully, director of Faith, Worship offers views • Theological foundations and journeys Scully told the Journal that she is and Ministry, who holds a PhD from from 44 pastors, • Reflections from ecumenical and “extremely grateful to all the writers who St. Michael’s College, Toronto School of educators, lay communion partners worked under pressures of time and Theology. leaders and • Epilogue: A theology of lament and pandemic conditions” to put the project The collected essays “include teachings together. about the spiritual foundations we need to bishops on hope, psalms for lament cultivate during these times, reflections on Eucharistic Scully is also working on a study guide congregational experience, and elucidations practice during The aim of the project was not to offer with questions for discussion, as well as a of core matters of doctrine,” Scully wrote in the COVID-19 “positions on particular eucharistic downloadable PDF for those who wish to the preface to the collection. pandemic. practices and [weigh] in on their validity,” read the content of the website in e-book While the scope and subject matter of photo: anglican.ca according to Scully. “Rather, it was our form. At press time both were expected to the pieces vary, “all exhibit in some way screen capture intention to invite a ‘going deeper’ set of be available in January. the Anglican ethos that seeks to integrate considerations. In other words, instead of To read the full collection of essays, pastoral, liturgical and theological concerns an approach that would directly address visit https://anglican.ca/faith/ministry/ together,” she wrote. issues of pastoral and sacramental practice pandemic-times. g Sam Rose elected bishop of Eastern Newfoundland and The inspiring memoir of Labrador Archdeacon Sam Rose has been elected beloved preacher and author, the sixth bishop of the diocese of Eastern Newfoundland and Labrador, after being voted in on the fourth ballot at the Nov. 28 Herbert O’Driscoll. electoral synod. The Dec. 15 consecration and installation of the bishop-elect took place at the Cathedral of St. John the Baptist, with the liturgy livestreamed. Bishop of “What charm, what a resolute the diocese of Central Newfoundland and Bishop John Organ of the diocese of Western life of love and language fi lls Newfoundland served as ordaining bishop and co-consecrator, respectively. these pages! Read it, and be In an online video message, Bishop Rose said the diocese had been making plans for beguiled and heartened.” restructuring since its 2018 synod, but that COVID-19 has accelerated these plans. —Luci Shaw, author, “There are critical decisions that will need The Generosity to be made in the coming months instead of the coming years,” Rose said. “My commitment to you as your next 9781640653351 | $19.95 bishop is to walk with you through these changes in faithfulness and love. We will see each other through this together so that we who are wearied by the changes and chances of this fleeting world may rest upon God’s eternal changelessness.” The election of a new bishop followed the www.parasource.com | 800.263.2664 death on Oct. 8 of Geoffrey Peddle, who had served in the role since 2014. g —Staff anglican journal • february 2021 3

GUEST COLUMN4 Seeing God through the seeking of others By Scott Sharman friendship play in the peace of nations as opposed to the path of rivalry and It was a spring afternoon on a Sunday violence. in Edmonton. A group of spiritual and In 2021 there are WIHW events taking religious leaders from a variety of different place in various parts of the world, some traditions—Christian, Muslim, Buddhist, close to where many Anglican Journal Baha’i—stood outside the front doors of readers live. Most of these will be online Corbett Hall on the University of Alberta due to COVID-19 restrictions—the campus. We had been invited there to take pandemic itself serving to highlight the part in an annual interreligious memorial importance of good relations between service for students at the university spiritual and religious communities as a who had died during that academic year. source of social cohesion, mutual concern A service of prayer and remembrance, for the common good and joint initiatives reflecting a wide diversity of traditions, had of care for those who are especially been carefully prepared, and was to take vulnerable. But of course, interfaith place on that day late in the month of May, interchange is happening all over the place with local leaders representing different in Canada, in multifaith associations, in communities of belief. We had arrived in community service projects, in schools, the nearby parking lot roughly at the same in neighbourhoods, among families and time, and walked to the door together. The friends and so on. only problem was, we found it locked. This year, the Anglican Church of And then someone’s phone rang. “Where Canada has been making an increased are you?” the person on the other end of effort to lift up WIHW and other the line asked. “It is 15 minutes before the interreligious learning opportunities service is set to begin at Convocation Hall, to greater attention and engagement and half of the religious leaders taking part by our churches and people. This is are yet to arrive,” they added, with some done in witness to the growing need for urgency. It was then that we realized the interreligious awareness and cooperation error. In one of the emails arranging the by Christians in an increasingly plural details, someone had mistakenly given society across this land. Such dialogue and the location on the U of A campus as partnership with our neighbours of other Corbett Hall rather than the correct place, beliefs is not something we invite people Convocation Hall. We were a couple of into in spite of their to Christ, but blocks away from where we needed to be, rather precisely because of that faith—as an and there were now just over 10 minutes expression of the promises of the baptismal until the prayers were to begin. What else covenant to “seek and serve Christ in was there to do but start running together? all persons, loving your neighbour as I have often wondered what onlookers yourself” and to “strive for justice and 5 “I have often course, believe that this shared human must have thought as they observed this peace among all people, and respect the wondered what seeking and striving is responded to scene: four quite visibly religious people dignity of every human being.” onlookers must uniquely and in fullness in the person running together down a busy city street. The first step in moving from suspicion of Jesus of Nazareth, who was and is the Fortunately, we made it to the hall on have thought as and hostility towards those who are not like Wisdom of God made flesh in human time, and the memorial service went they observed us is always to meet someone face to face, to history. But embracing this truth by no beautifully. In fact, something about the this scene: four listen and to learn. Usually, this leads us to means implies that we cannot also affirm ordinary humanity of this strange, shared quite visibly being able to recognize some of ourselves in the goodness and honourability of the experience helped these faith leaders to religious people the other, which opens doors. In the case of see their connection to one another in a running together journey of seeking and finding wisdom by our interreligious and inter-spiritual others, very tangible way, which paid dividends in down a busy city others who are walking on other religious perhaps we can also come to recognize common work we were able to do together street.” and spiritual paths. Indeed, it is these two something of the movement of one and the in collaboration for some years following. photo: mr. music important convictions held side by side same Spirit of God in the seeking of the I tell this story in part because it is a which call the disciples of the Way of Jesus other—the Holy Spirit whose desire is to good story, but also because it illustrates into dialogue with their interreligious lead each of us, in God’s time, and in God’s something particularly important. neighbours. way, to the reconciliation of all things in the Although religions and spiritual traditions Since 2010, the week of Feb. 1-7 has fullness of time. are diverse, and do make truth claims been observed by many across the globe as Who, what, and where is your first about the Divine which are distinctive and United Nations World Interfaith Harmony step? g not the same, they do share in the common Week (WIHW). Initially proposed by human experiences of a search for truth, Muslim leaders to Christian colleagues, Canon Scott Sharman is the Anglican a desire for meaning and a longing for WIHW has grown year over year to Church of Canada’s animator for ecumenical relationship with the transcendent. include people across the spectrum of and interfaith relations. He holds a PhD They do this in different ways, and with spiritual pursuit. It is now an important in historical theology from the University reference to different texts and stories and annual occasion to recognize the critical of St. Michael’s College at the University of teachers and ceremonies. Christians, of role which religious understanding and Toronto. Five Regina churches merge to form new parish NEWS4 Matt Gardner of St. Cuthbert that administers was prompted by declining lifting of lockdown, one of the staff writer Anglican churches in Regina, congregational membership, newly merged parish’s five locations A group of five Anglican parishes said in an interview with the financial difficulties and clergy will become the new permanent in Regina are merging in a bid to CBC that the merger’s aim is for vacancies. home of Immanuel Parish while ensure the long-term sustainability congregations “to bring together Five parishes opted to merge other buildings will be sold or of their congregations. resources of all kinds, people and in early 2020. That process will repurposed. The combined parishes of St. otherwise, and be able to work culminate in the first months of Toth told the CBC that while Luke’s, St. James, St. Matthew, St. together to engage in the ministry 2021 as the combined parish starts the pandemic has slowed down the Phillip and All Saints Anglican they want to have.” to worship together at a new central merger, with parish representatives Church—representing five of the Bishop Rob Hardwick of the location. having to meet online, “in some seven Anglican parishes in the diocese of Qu’Appelle initially Remaining church buildings ways it’s also focused people on city—will henceforth be known as brought together leaders from will be used as temporary worship why they’re doing this and enabled Immanuel Anglican Parish. seven Regina parishes in spaces to accommodate physical them to build relationships together Archdeacon Cheryl Toth, 2018 to consider some form distancing during COVID-19 in these online working groups.” g representing the archdeaconry of restructuring. The move lockdown measures. Upon the —With files from the CBC 4 anglican journal • february 2021

ANGLICAN VOICES4

White Jesus and me

By Catherine Pate

When I first published a version of this column in September, another Black man in the United States had been shot (seven times in the back) by a white police officer. As I prepare it to be published again in February, it seems hard to imagine that this kind of violence, directed at Black people in the United States (and yes, in Canada), has come to an abrupt halt. I fear that as you read this now, a new name may be known to us all—and a new death, new videos, new bystanders, new suspensions Ask with pay, new protests, new questions, 5 “My first yourself: Who new orphans. What won’t be different is thought on the “ the hate. It is the same old hate. subject of how is not here to know God with us in this I grew up white. But I’ve been Black my whole life. Born of an interracial in 2021 is GET community of couple in 1971—an African-American OUTSIDE.” faith, and what father (the great-grandson of slaves) photo: aeriea/ is it that might and a white Dutch-German Mennonite shutterstock be preventing mother—I was adopted by Lynn and David Pate, both of whom are white. them from My father is an Anglican priest and so I joining us? grew up in this church, in a suburban, Who holds middle-class white neighbourhood in the power, Winnipeg. Most of the time I was the only Black child in my school, my church and what and in my community (my brother was perspectives one of two Indigenous kids, so he had it are missing much rougher than me). But my church at the tables community was home to me. I sang in the choir, was a server, attended weekly where youth group and was known (and loved) decisions are by just about everybody. made? I don’t have the privilege of living as 5“It is hard to world was the same as my white sister’s. person.” Ask yourself: Who is not here a white person because I have enough be ‘inclusive’ What has taken longer for me to with us in this community of faith, and melanin in my skin to appear “Black.” when our wrestle with is how the church I grew up what is it that might be preventing them Because I am not “too Black” I do language, our in, the church I loved, makes so many from joining us? Who holds the power, have privileges afforded “light-skinned iconography, assumptions about its story, about what and what perspectives are missing at the Blacks” that are not afforded to darker- our music, our Christianity looks like and about the tables where decisions are made? What skinned ones. For example, I’ve always architecture, our worldview by which it expresses itself—so are we prepared to lose to make space for had compliments on my hair because programs, our many assumptions that are born from a those perspectives to be heard and for of its tight corkscrew curls, not the leaders are all British colonial mindset and perspective. them to reshape or even transform our less desirable African “afro” that gets white.” We never, for example, questioned why community? Where is the voice of God’s described derogatorily as woolly or photo: nancy bauer/ all the flannelgraph Bible characters had justice missing in our neighbourhoods coarse. I believe my skin colour has been shutterstock peach skin or why Jesus in the stained- and communities? How can our church helpful (by which I mean it’s not too glass windows has blond hair. I remember magnify that voice? dark) in job interviews and auditions, walking up for communion at a General I will soon be the last “visible but that’s not to say I didn’t (and don’t) Synod worship service in 1998 while the minority” in paid leadership in this experience overt racism. rest of the folks sang “Lord Jesus, I long to diocese. I have travelled around the It really wasn’t until I went to junior be perfectly whole, I want Thee forever to diocese (and the Anglican Church of high school and met other Black kids live in my soul; Break down every idol, cast Canada) enough to know that there that I began to see the world I had out every foe; Now wash me, and I shall are small pockets of people of colour, been living in with a new perspective. be whiter than snow.” I leaned over to my including Indigenous brothers and Through my interactions with my Black then-husband (who is also white) and said, sisters who worship and work with us peers (there were three) and their Black “I don’t want to be washed whiter than in ministry. What is keeping so many of families, I began to see the world through s n ow.” them away, and why are they not finding Black eyes for the first time. Suddenly, It is hard to be “inclusive” when our their way into positions of leadership? it all began to come into focus for me: language, our iconography, our music, our Every parish is proud to say, “We are names I was called as a child, exclusion architecture, our programs and our leaders a welcoming church.” And, in my from birthday parties, sideways glances are all white, unless by “inclusive” we mean, experience, most people are very friendly at me and my parents, and the time my you’re welcome to join us, but you’ll have to to me when I arrive at the door. dad and I were refused entry at the front ignore all the whiteness or “assimilate” into I guess the question is, is that enough? door of a country club and told to enter it. So, what is a white church to do? at the rear, while the other kids from our We don’t have to go far to find the Catherine Pate is the director of choir performing there waltzed through places where the white church can take communications for the diocese of Islands the front doors with their parents. I had definitive action on our baptismal call and Inlets (British Columbia). This article a name to put to it all: racism. I could no to “strive for justice and peace among all first appeared in the September issue of the longer pretend that my experience in the people and respect the dignity of every Diocesan Post, her diocese’s newspaper. g anglican journal • february 2021 5

in other ways. I recall a friend from Europe commenting some years ago that the only SINGING Seeing God people who seemed to be allowed to read WITH JOY4 Scripture in public worship were those with English accents! beyond our February is Black History Month, when we honour and seek to learn more about the life and contributions of Black Canadians. mirror images Black Anglicans of Canada invites us to see By the face of God in the lives and contributions of Anglicans who have found a home here LTHOUGH SOME people find from the diaspora of Black peoples. We are February a dismal month as we hearing more about their experiences of long for the end of winter, it is, being ignored or dismissed within the life of forA me, a month of good memories and the Church despite generations of Anglican celebrations. Both my parents were born in heritage. Will we see God in those who look February on the same day, in the same year, and speak differently than the image of our in the same city—and delivered by the same heritage? doctor! A beloved niece was born in this During an ecumenical meeting at the month, and I celebrate my consecration as a and prayer. Steeped in their relationship with Monastery of Bose, Italy, we were invited bishop on Feb. 2 every year. 5 “Will we see God, they remained open to the possibilities to visit its private collection of icons. This That date, Feb. 2, is the Feast of the God in those who of God at work in the world around community writes icons in a variety of styles Presentation, when Jesus was brought to look and speak differently than them. They set aside other expectations to from around the world. I vividly recall the the temple as the first-born male child to breadth and depth of the images and the gift the image of our welcome, without judgment, the possibility be consecrated to God. While there, Mary of seeing God through different eyes and heritage?” that God was present through this infant, and Joseph encounter Simeon and Anna. perspectives. That breadth is needed not only photo: linda born of parents with no status or influence in Both rejoice in this meeting as they see in art but in our human interactions, where nicholls, taken at the the world. They simply rejoiced. in this child the salvation that they have monastery of bose God is revealed in unexpected people—a longed for in Israel. For centuries, we have This Epiphany, revealing God at work child, a beggar, a person deemed disabled, recited Simeon’s Prayer of thanksgiving in the world, invites us to ask whether we or someone different than ourselves. It is in Evening Prayer—“Now lettest thou thy are open and willing to see God in places only unexpected because we choose not to servant depart in peace for mine eyes have and people we do not expect. Our sight see and be ready to embrace and rejoice. As seen the salvation of God.” What a curious can be clouded by expectations or habits or 2021 challenges us to see God in new ways, story! What did they see that led them to attitudes shaped by our culture and history. let us pray for eyes to see as Simeon and their acclamations? Would we have seen the We let our expectations of God be limited. Anna did—open and ready to recognize the same? Since began in England, we still presence of God in all around us. g Both were people of faith—Simeon live with many expectations rooted in that open to the guidance of the Holy Spirit and history. Some continue to give us life while Archbishop Linda Nicholls is the primate of Anna, a prophetess dedicated to worship others cloud our ability to see God at work the Anglican Church of Canada.

WALKING Identity and idolatry 4 TOGETHER By Mark MacDonald God, misery, pain and evil are born. The various aspects of a shared culture, it creates ancient sages taught that this is the source the systems that exclude, control, and HE APOSTLE PAUL says that of idolatry, granting honour and service to subjugate others. This is at the heart of what “enemies of blood and flesh” things that are created instead of offering is called racism and is one of the greatest (Ephesians 6:12) are not our them to the Creator. factors in the motivation of colonialism. Tgreatest challenge in life. In other words, To help clarify these forces for modern The life, death and resurrection of Jesus any struggles with Creation or humanity, readers, theologian William Stringfellow shape identity towards its initial purpose as they simply exist in themselves, are not described them as ideologies, institutions in Creation and its ultimate goal in the the critical factor of life. Paul identifies our and images. With some caution, I would World to Come. Further, the Holy Spirit encounters with “rulers,” “authorities,” and like to add another “I”: identity. Like the infuses identity with the sacrificial love “cosmic powers” (sometimes translated as others, identity is a spirit that clearly serves which is the creative force that gives birth “principalities and powers”) as our most an essential service. Identity gives a sense to life. In Christ, identity, as it comes forth crucial and consequential opponents. In of belonging and purpose in a community in the various diversities of our life—family, a biblical and traditional view, they are of others. It can build esteem and ignite community, nation, for example—becomes spirits, messengers, or angels of God compassion. It is so important, so much a a source of unity for humanity and creation. that give communities life, relate the part of who we are, that it often operates Our identity is neither despised nor principles that organize them and give a unnoticed. At its best, it can motivate obliterated in the life of Jesus. Instead, it is sense of unity to the various and diverse the sacrificial love that Scripture and our raised with him to a state of communion aspects that make up the elements of experience affirm is the heart of both and healing. At a time when it has become our existence. They were designed for Creator and creation. At its worst—when so clear that one identity has been idolized good. Today, some of these forces are good, it becomes an idol—it is the source of to the devastation of others, may God some are neutral, and some are evil. endless division, mayhem, and, so very grant the Church the grace to become the often, death. The problem is that, in a world that example of institutional authority it was When identity is an idol it despises and strays from its purpose, the things which meant to be. g make life possible can begin to compete demeans the other. Communal identity, with the power and authority of their if not held in its proper balance with our Archbishop Mark MacDonald is national source, God. When they do this, when duty to God, enables the oppression of Indigenous archbishop of the Anglican they seek to become more important than image: rysa vector others. As identity spreads through the Church of Canada.

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CHANGING COLONIAL Black story essential to our future: MacDonald WAYS4 Continued from p. 1 reflection and praxis, and we need to be writing a Canadian Black theology experience.” Blair began as general secretary of the United Church—supervising its day- to-day operations—Nov. 1, succeeding Nora Sanders, who retired after almost 14 years in the role. According to a news release from the United Church, Blair came to Canada from his native Jamaica I think we as a young adult and began his spiritual need to formation in the Anglican church. He “ was ordained in the Convention Baptist understand Church before becoming a minister that we as with the United Church of Canada in Black folks, 2010. He had been serving as executive people of minister for the Church in Mission Unit colour, and of the United Church’s national office when he was named general secretary. white folks, Blair’s roundtable, entitled “Our and Indigenous Lives Matter,” was one of a series of communities, talks on racism presented by BlAC have a task since July. It was moderated by National photo: screen capture by tali folkins to do, and Indigenous Anglican Archbishop Mark MacDonald—who voiced enthusiastic Blair: “We need to commit ourselves to rebuilding a strong Black church tradition [that is Canadian].” the task is to support for Blair’s idea. decolonize “I have felt that there’s no healthy own sense of who they are. But it will ourselves. future for our planet unless Indigenous also require work on the part of the rights are respected—but I also think descendants of colonizing people. —The Rev. Michael there’s no healthy future for Canada “You need to be in a space of lament Blair, general secretary, United unless the Black Canadian story is and a conversation about repentance Church of Canada told and understood and embraced. I because of how you have controlled our don’t think people have any sense of lives,” he said. how important that is to the health of To reclaim their identity, people Canada,” MacDonald said. of African descent in Canada need to “The story that you’re telling is, to me, build communities of storytellers and essential—essential to the future, and the elders who can serve as mentors, he institute you were talking about, I think, said. They also need a much stronger is an urgent matter,” he added. “So I Black church. would say, where do we go from here?” “The Black church tradition in the In response, Blair seemed to suggest Canadian context is very weak—it’s the institution could be funded jointly very disconnected and discordant,” he through private contributions and said. “We need to commit ourselves reparations payments from the church. to rebuilding a strong Black church “I think a bunch of us just need to get tradition…. In fact, often what we do together and say, ‘You know, if not now, is we borrow from the U.S. stories, and when?’” he said. “An institute like that one of the things I find myself asking is going to cost money, and resources is, ‘Where are the Black preachers like will be needed. I think some of us have Martin Luther King Jr. in the Canadian resources we can contribute, and part context?’” Black Christianity in Canada, of the reparation process for the wider he said, needs to reclaim a tradition of church is, how does it invest in this?” preachers like King, who “understood Blair began his talk by saying the the prophetic call to liberation and process of decolonization would involve spoke boldly to their community and peoples who have been colonized as well others.” as those who have colonized. 5 Blair cited As an example of how this Blair also said he thought Black “If we’re going to see a long-term this colonial-era definition from outside worked on Canadian communities could partner change … then I think we need to depiction of a a theological level, Blair showed a with Indigenous communities to create understand that we as Black folks, white medical colonial-era illustration, from a London “truth-telling spaces,” because the people of colour, and white folks, and missionary Missionary Society publication, of a truth about the Black experience has Indigenous communities, have a task attending to a white missionary, clad in pith helmet, not yet been fully told. “Within the to do, and the task is to decolonize sick African, administering medicine to an ailing Canadian context, there’s still a denial ourselves,” he said. “Often in the aided by a white Black child in a tropical forest. Behind of the reality of the slave trade, and that conversation we’ve talked about the Jesus. the missionary, as though directing doesn’t help any of us,” he said. need for white folks to decolonize him, stands a shimmering and white They could also learn from the photo: welcomme themselves…. And that’s important. But library Jesus. way Indigenous peoples are holding I also want to say that it’s become very, “In many ways, this notion that Jesus members of the dominant culture in very clear to me that colonization is like mediates God’s care and love through Canada to not just apologize but take Kool-Aid which we all drink…. And white folks to Black folks is part of what concrete action, he said. each community has their particular I think has captured our imagination,” “The Indigenous communities work to do in decolonizing themselves.” he said. “In many ways, and for many have a patience that we in the Black Part of the damage colonialism years, many of us didn’t even blink community don’t have, in a sense,” he wrought on colonized Black people, twice when we saw a picture of a white said. “I think sometimes those of us in Blair said, was that it defined them from Jesus, because we came to understand the Black community want quick fixes, outside—and has continued to do so. the whiteness of Jesus and we just lived and we sell ourselves easily and we “We had no say in who we with it. And those of us who were let the dominant culture off the hook understand ourselves to be—we were challenging the notion of a white Jesus from doing the hard work. I think the defined by others,” he said. “And part of were not warmly received on either gift of the Indigenous experience at the challenge is that we continue to hold side.” the moment is to say … ‘White system, those definitions that others have defined One of the things decolonization you don’t get a bye, you’ve got to do the us with, as opposed to reclaiming and will require, Blair said, is for people work. We’re here to support you, but renaming who we are.” of African descent to reclaim their you’ve got to do the work.’” g anglican journal • february 2021 7

FREELY RECEIVED, FREELY GIVEN4

Helping subscribers and donors understand how Anglican fundraising organizations distribute donations

AFC-funded program helps with homework Joelle Kidd 5 The St. that when they are given opportunities, staff writer Jamestown they not only survive, but thrive,” says The Anglican Foundation of Canada Homework Club Rois. (AFC) has awarded $6,000 to a homework provides the “No one wants children to navigate club for kids in downtown Toronto as part use of laptop how to survive, and yet we know it of its fall 2020 grant cycle. computers happens every day. Some children do not St. Jamestown Homework Club is a and internet have families to rely upon after school, collaboration between three Toronto access to kids and so the homework club is there to help churches: Rosedale Presbyterian Church, in the downtown them with their school work in a safe, St. Peter and St. Simon-the-Apostle Toronto supportive environment.” Anglican Church and St. Andrew’s United neighbourhood. Due to the COVID-19 pandemic, the Church. It has been running out of St. homework club has not been operating for Peter and St. Simon on Bloor St. East for 4Then-primate most of 2020. Because the club serves kids the past 11 years. Archbishop Fred from different schools and grades, school The club is staffed by volunteers who Hiltz visits the administrators did not want to risk mixing pick up the students from nearby Rose homework club. cohorts. The club also provides a safe, However, Denyer says, the club’s Avenue Public School and Our Lady of photos: contributed supervised place for children whose dedicated volunteers were determined to Lourdes, a Catholic school. The students parents work and can’t arrange for keep connecting with the kids. For now, play games—outside, if the weather is pickup at 3:30 when school lets out. The volunteers are meeting one-on-one with nice—then spend time doing homework club runs until 5:30 p.m. weekdays. students over Zoom, reading together and with the help of the volunteers. Along with organizing and helping out with schoolwork. “We have four laptop computers and a administering the program, Denyer “We can’t do this with 25 kids, the printer, connected to the internet, so the emcees the Christmas and end-of-year same way as before, but at least we can do kids can do any research…. We have some parties each year and works to raise something,” says Denyer. educational software programs which funds to keep the program running. “The volunteers we have are quite the kids can use on the computers … The homework club costs $25,000 dedicated to this whole process and are and sometimes for the younger ones who annually, and the three churches determined that we get back to doing this, are maybe six years old or so, one of the involved are able to fund $6,000 each. so I’m quite confident that we will indeed volunteers will just read a book to them,” The remainder of the cost is raised get back to having the homework club says the Rev. Wesley Denyer, minister of from donors and funding sources like again … serving this community.” Rosedale Presbyterian and chair of the the Anglican Foundation, which has Since the club has been running for homework club’s steering committee. provided $19,000 of funding since 2014. eleven years, Denyer says, there are The club is a valuable service rooted Rois has volunteered at the club kids who were in the homework club in the needs of its particular community, and visits at Christmas “with a little at its beginning that are now returning Denyer says. “A lot of these children are Christmas bag for each child,” she says. as volunteers. “It’s neat that they’ve the children of immigrant and refugee Former primate of the Anglican Church graduated but come back to assist with families,” he says, noting that many of of Canada Archbishop also the work…. And I think, too, [of] the the parents do not speak English as visited the homework club during his dedication of the churches to continue on a first language. The neighbourhood time as primate. Even though the kids with this—a lot of churches are struggling is also fairly low-income and many “didn’t really know what the ‘primate of financially, more so over the past few residents live with large extended families the Anglican church’ was,” Denyer says, years, and yet they continue to see this as in small apartments. “[There’s] not a they “thought that was pretty neat. That a priority.” lot of dedicated space for kids doing was pretty special.” The AFC provides grants to homework…. Helping the kids with The grant for the club comes from individuals, parishes and church things like reading, or even reading to AFC’s Kids Helping Kids Fund, which organizations to fund ministry in the them in English, is not something that was created to fund projects that improve Anglican Church of Canada, with two would normally be happening in these the lives of children across Canada. grant cycles per year. Its fall 2020 grants, families … [and] they’re often busy and “Almost a decade ago, with the released in November, totaled $210,000 their homes are kind of noisy and filled establishment of the Kids Helping Kids for more than 45 applicants and funded with people. So this is an opportunity for Fund, AFC brought children and young building projects, ministries, and them to get that kind of support.” people into the spotlight, recognizing education bursaries across the country. g 8 anglican journal • february 2021

THE INTERVIEW4 Makgoba: ‘Racial capitalism is a sin’ Continued from p. 1 I read your memoir Faith and Courage: Praying with Mandela in preparation for this interview and was wondering if you could expand on your own experience of apartheid and its aftermath.

In my memoir, I tried to spell out briefly my family history and my history growing We have up as a Black child in South Africa. I think what remains unresolved even by the the best- “ democratic government is the whole issue known of land, where land was taken by force. advocate Even in the township where we lived, we Archbishop were removed forcibly to another township Desmond by the Afrikaans government then, by the “Peri-Urban” [police on the outskirts of Tutu, who was South African cities]. elected dean of Land tenure and disputes around land Johannesburg. still remain an issue, and dare I say, a racial The challenge issue, because those that were forcibly removed are mainly Blacks or Africans, then was, if Indians, the Coloureds [a multiracial you let a Black ethnic group]…. Those are the sad terms dean to be in that we use in South Africa. Johannesburg, Besides [my family’s] forced removals, where was he when I tried to apply to one of the best universities in the country, Wits University, going to stay? I was denied, initially, entry because it 5 Makgoba— We’ve got [some] of the best schools in capitalism, which the church has to be Because the was mainly a white university. In those second from the country, started by monks and nuns. literate and sensitive about. The church has rectory was days, we as Black people had to prove to left in the top Inevitably in South Africa, they became to highlight the fact that if we are to regard schools for those that can afford [them], everyone as created in the image of God; in a white the minister that we were academically row in this capable, but [also] to say the course we photo of a Black and those that can afford in South Africa if we are to take the psalm which says “the suburb. want to do is not available at a [Black] Lives Matter became mainly white parents. We started Earth is the Lord’s and all that dwell in it,” African university. Most of them are far demonstration challenging some of those schools to say, and if we are to take John 10:10 seriously— away from Johannesburg…. I was denied a outside of “Please, do accept Black children, so that that Jesus came so that we may all have life ministerial approval at the personal level. St. George’s there is some degree of integration.” We’re and have it abundantly—we need to know That was really based on racial terms. And Cathedral in still far from that. We get accused of all some of the policies that can enable all of I was detained a couple of times for the Cape Town— sorts of racism in our schools. But those us to obtain that parity and equality and pass laws [requiring Black South Africans says the are some of the efforts that we made. We inclusion in economic activities of South to carry an internal passport]. movement has also started placing priests in the so-called Africa. found resonance white parishes in order to intentionally The role of the church in fighting in South Africa. erase the divide of Black and white. A lot of the struggle against anti- Black racism in North America relates apartheid was a major influence in photo: contributed your deciding to pursue the priesthood. Based on the last two chapters of your to police brutality. In your memoir How did the Anglican Church in South book, which discuss the more recent you describe your own experience Africa respond to anti-Black racism history of South Africa, it seems that of police brutality in South Africa during and after apartheid? the question of fighting racism today during apartheid, but also the police is inseparable from fighting economic massacre of 34 miners at Marikana injustice and economic inequality. in 2012. It seems as if despite the During apartheid, the Anglican Church of democratic changes in the 1990s, Southern Africa had powerful archbishops from this office that challenged the Bantu Yes, you put your finger on it. Racial there’s a certain continuity between education that sought to put Black people capitalism is a sin. Racial colonialism also the role of the police during apartheid into Black schools and not allow them to impacted South Africa. In South Africa, and the role of the police now in meet. There was vociferous challenging of unlike [with] the so-called Indians in enforcing economic inequality. apartheid. North America who [faced extermination We have the best-known advocate efforts], here the Dutch East Indian You’re right. There are continuities and Archbishop Desmond Tutu, who was Company said, “No, we want the land, discontinuities. We tried here in South elected dean of Johannesburg. The challenge we want the resources, but we want the Africa to change even the name “police then was, if you let a Black dean to be in people as cheap labour.” Then a segregated force” to “police service.” We’re trying to Johannesburg, where was he going to stay? economy started, which was racialized and say to the police, “Mentally see yourself Because the rectory was in a white suburb. weaponized. We’re still suffering that today. as serving humanity and serving the Desmond Tutu was given really a heartache It was the economy in the hands of the community, rather than the police force in terms of that. [Later] we have the Dutch East Indian Company, which was are forcing the citizens into your way Anglican Church again electing Desmond European and white. Blacks became cheap of thinking.” The bulk of all our police Tutu as the first Black archbishop. Now he labour and were enslaved, and then women services are now trained in that model has to come and stay here in [the wealthy became at the bottom rung. of enforcing the government rules, of Cape Town suburb] Bishopscourt, when we Now, even in democratic South Africa, enforcing particular ways of thinking. I see were segregated racially and Blacks had to we have won political emancipation. But there the continuity between the apartheid stay in certain places and whites had to stay we still have to look at what I call spatial police, and I see there the continuity with in certain places. segregation, where Blacks, in the main, live the police in North America. In terms of residential formation, the in squalor and poorer areas and far from I remember during Black Lives Matter Anglican Church had Black and white their place of employment, and are less [protests], we were under a COVID-19 theological colleges. We started sending educated than their white counterparts. lockdown, and the president dispatched Black students to St. Paul’s, which was a They’re excluded from the economic the army to go and ensure that people white elite theological college, to say we activities of the country. Women suffer a listened to the restrictions. If you go into will not be ruled by apartheid. Archbishop double quandary: they are Black, they are a leafy suburb, yes, social distancing and Desmond Tutu challenged the international women, they are unemployed, and they are curfews are possible. But if you go into community to impose sanctions against not seen. a slum and squalor, it’s actually unsafe [South] Africa as a passive means, a non- Those are the consequences of indoors, where they are overcrowded there violent stance, to bring about a change. apartheid and racial colonialism and racial if they live in slums. g anglican journal • february 2021 9 Fighting apartheid not ‘anti-white’: archbishop Continued from p. 8 The role of the church in fighting against racism and [for] social justice is cut out Have the Black Lives Latter movement for us. We have a number of biblical and the fight against racism and police texts, and the church must always start brutality in North America found an from Scripture. Anglicans always pride echo in South Africa? ourselves that our touchstones are Scripture, tradition, experience and Yes. People are following it, and it has reason. We must go back to Scripture. really found a lot of resonance. It also [There are] some biblical passages that sparked [discussion of] other issues, like are outrightly racist, tribal, and look gender-based violence. But there are other at the consequences of that when God I think political priorities. intervenes. And we look at some of the our true For example, there’s a school here in biblical injunctions that say in Christ “ Cape Town where the parents and teachers there’s no Jew or Gentile. We are God’s vocation is to agreed that some could go on a matric people. Then maybe once we have read say the rule ball. It’s called Brackenfell [High] School. our Scripture, we should look at how can of God is at The matric ball costs 500 rands, which we advocate for such a just society. hand, and is something like 50 Canadian dollars. I know some people say, “Oh, the what is God’s For you it may not be much. It’s a lot of church can’t be involved in politics.” money for people that do not have [a lot]. The church can’t be partisan; I can’t go kingdom … Inadvertently, only white parents and white and stand for political office and say I’ll in contextual people were able to go to that matric ball. advance the biblical texts in politics. issues? We There was a picket and the police came in; Some can do that. But I think our true can do that in there were stun grenades shot and tear gas vocation is to say the rule of God is at all over. hand, and what is God’s kingdom … advocacy, and in contextual issues? We can do that in Another example is the farm killings. 5 “If you keep of human rights, I think, are those biblical then we can advocacy, and then we can give agency to Sometimes, when we look at racial conflict, your knee on injunctions that humanity matters, that the particular groups that are affected by give agency to we can tend to emphasize only Black Lives respect for every individual matters. [someone’s] that racism and exclusion. We can name the particular Matter. That’s why it was very important to Fighting apartheid was not anti-white. throat and they the evil that is racism, because we know say, Black Lives Matter is a movement to Fighting apartheid was to say, “Hey, groups that die, you have that racism reduces the God in you and highlight the killing and the discrimination South African whites, if you demean me, are affected to live with that the God in me into some smaller God, and the racism towards Blacks because you demean yourself. If you exclude us, conscience. and makes one race’s God bigger than by that racism they are Blacks. But in South Africa, we are you’re excluding yourself,” because you Whether [the who God created us to be. and exclusion. a non-racial country [with apartheid gone] can never be happy when somebody can’t legal system] Once we name it, we can maybe create where sometimes, people are killed because breathe, because you have to keep that they are farmers, and most of the farmers finds you on our own racial sensitization programs knee on their throat. If you keep your knee are white. That’s why it is important to also a technicality … and then look at some of the things on their throat and they die, you have to look at violence towards whites in South guilty or not that can show that we are really serious live with that conscience. Whether [the Africa, and violence towards Blacks in guilty, you have about inclusion. How many Indigenous legal system] finds you on a technicality South Africa, and violence towards women to live with Canadians are in leadership positions guilty or not guilty, you have to live with in South Africa. yourselves.” in the Anglican Church of Canada, in yourselves. photo: wikipedia/ government, and in other places? Is there In North America, Black Lives Matter Do you see parallels between Black south african a policy that we could advance as the consulate in the is a call for justice. Funding of a police Lives Matter in North America and united kingdom church that unashamedly gives preference , that kills people because of their racial your own days as a student fighting “the murder at to those that have been maimed, those sharpeville by complexion ought to stop or [be] reviewed. apartheid, or struggles in South Africa ” that have been excluded through godfrey rubens Training of those police forces so they can today? racialized mechanisms, even if we are actually protect everyone and see people unpopular? Are we able to stand up and as people, not as Blacks, is going to be very speak out? Yes, I see some parallels, because at the important. So there are many things that we can heart of Black Lives Matter and at the heart do as a church—go back to our texts, of when we fought apartheid is the really Based on all the experiences in the advocate for change, give agency to those biblical injunction that all of us are created movement against apartheid, with the that are marginalized, include them in in the image of God. All of us deserve student movement, the church and our structures, and then have what I respect, and all of us must be accorded figures like Nelson Mandela, what do call strong policy organizations that can dignity with which we are created. On the you think the role of the church is in change the Canadian policies and the 10th of December we will be celebrating the fight against racism and for social church policies in order to reflect the yet again Human Rights Day. At the heart justice? beauty of diversity. g

New issue of Epiphanies focuses on assumptions “We are invited to consider new ways that may yet be life-giving.”

—Archbishop Linda Nicholls, primate of the Anglican Church of Canada

2020 turned out to be a year of shattered assumptions. The latest issue of Epiphanies considers a few of the assumptions that might have underpinned our expectations of this year—as well as those that may become important for the church in the months and years to come.

Read it here: https://www.anglicanjournal.com/new-issue-of- epiphanies-focuses-on-assumptions/

Epiphanies, digital magazine of the Anglican Journal https://bit.ly/2L4ToSl 10 anglican journal • february 2021

DIVERSITY4 Single-culture lens limits theology, pastor says Continued from p. 1 reasons, Wells says. “A problem that the Halliday says that how we read, church has been complicit in for hundreds understand and interpret Scripture, and of years is racial inequality,” from slavery how words like “light” and “darkness” in the United States to segregation and are used, is very important. “This can inequality. “It is important … for us to make a significant difference for how move forward, because we can’t continue people engage in the worship experience to go in a narrative that everything is okay, and even whether people actually see because things seem to be more progressive themselves reflected in the image of God than they were in … the ’50s or ’60s.” and in our liturgies,” she says. Wells points to a 2015 report from Halliday says she encourages people the Pew Research Foundation that found The Bible not just to avoid these metaphors but to that the ELCA was “the whitest church in is the inspired consider a diversity of language around America.” “ the topic—using “darkness” in positive “We are the least diverse church in word of God, connotations, for instance. America—and why is that? Because there the people who “How do we think about engaging this are practices, there are behaviors, there wrote it were in a more expansive way, so that it’s not are … feelings and moods that prevent people who the only way in which it is described?” full inclusion, racial equality, within Of course, some of this troubling our ranks,” he says. The apology was “a were fallible language appears in our translations of and were beginning,” he adds. the Bible itself, Halliday says. The goal is “It shouldn’t just be words … but if this shaped by not to shy away from the language that’s is the beginning of practice, of action, then the context of there, but to talk more deeply about it, she this is something that we can engage.” their time, who adds. One way to do this is by engaging Halliday too sees diversity within the intentionally with passages through an had their own church as an important part of expanding anti-racist or racial justice lens. language. biases. So can “One thing that we don’t always The United Church’s “Vision for we talk about talk about is [that] the Biblical writers Becoming an Intercultural Church” that? themselves had their own biases…. The stresses the importance of diversity Bible is the inspired word of God; the to understanding. “Our experiences —Adele Halliday, people who wrote it were people who anti-racism and and understandings are shaped by our were fallible and were shaped by the cultures,” the document says. “Since equity officer for the context of their time, who had their own United Church of we cannot capture the perspective biases. So can we talk about that?” Canada 5 Pastor Bonhoeffer?.... Dietrich Bonhoeffer got of God through our limited cultural Translators, too, bring their own biases Lamont Anthony his impetus when he studied at a Black understandings, our understanding of God to bear when shaping the Scripture. Wells: “For congregation in New York … so the value is limited when we see this God through Halliday points to a verse from the Song us, liberation of what we’re receiving from some of our only one dominant cultural perspective.” of Solomon describing the Shulamite headliner theologians is still rooted in a Halliday says she experienced this woman, which has been translated theology includes the eradication of diversity that the church doesn’t want to firsthand at a Bible study she attended variously to say the woman is “Black but accept,” says Wells. as part of a World Council of Churches beautiful” or “Black and beautiful.” anti-Blackness in the church’s The ADLA brought a resolution to the meeting. “That’s a totally different ELCA’s Churchwide Assembly—its highest “In this small Bible study there were connotation…. One [says] you can be liturgy, the church’s legislative body—in 2016 which asked the people from various parts of the world, and both and there’s no contradiction, and the church to evaluate its Christian education we were all reading the same Scripture text. one is, ‘Well, even though this person is teachings and the church’s and seminary education department That was by far one of the best Bible studies Black, they’re still beautiful—but that’s an and to include liberation theology in its I’ve ever engaged in, because people talked exception,’” Halliday says. hermeneutic and interpretation of curriculums. (Liberation theology ties about, ‘This is what this means in my Christian teaching with social justice and context’ … Everybody brought their own Scripture.” Diverse language for a political liberation of oppressed groups.) understanding from their own cultural diverse church photo: contributed “For us, liberation theology includes context. And sometimes they were quite “Diversifying what we read or engage the eradication of anti-Blackness in the different. There were things I had never [with] or study is important,” says Pastor church’s liturgy, the church’s teachings thought about in my context.” Lamont Anthony Wells, president of the and the church’s hermeneutic and How we read and understand Scripture African Descent Lutheran Association interpretation of Scripture,” says Wells. “is almost always better when there are (ADLA), a ministry of the Evangelical The 2016 recommendation was passed, more people present,” she says. Lutheran Church in America (ELCA). but has not been implemented—church As anti-racism and equity officer, While Wells says using inclusive governance can tend to move “at a glacial Halliday is developing a national anti- language is important, he identifies pace,” Wells says—but ADLA continues its racism action plan which will include theological education as a way to go back advocacy and he is hopeful that it will bear ideas for engaging with and measuring to the source. The works of white writers fruit soon. anti-racism work throughout the United like Reinhold Niebuhr and Dietrich At the 2019 Churchwide Assembly, Church of Canada. Bonhoeffer are taught in seminaries the ELCA presented an official apology to Wells says he is hoping to see the as foundational texts, but the work of people of African descent—“an apology for ELCA address economic inequality and Black theologians like James Cone—or the years that the church has been complicit income gaps within its leadership. “We’re of Indigenous writers and writers of in language and in engagement and practice supposed to be counter-cultural, right? colour—are considered subjects for and behaviors that have been … rooted in So if there’s any area in this world where elective courses, he says. anti-Blackness,” says Wells, who received the there should be clear levels of engagement “Why is what James Cone has said not apology on behalf of ADLA. and intentionality to equality, it should be given the same prominence, equality, as The apology was important for several amongst religious institutions.” g anglican journal • february 2021 11

LIVES OF THE SAINTS4 ‘I look in the mirror, I see Absalom Jones’ Pioneering priest embodied Black faith tradition and struggle for freedom

Matt Gardner and local physician Dr. Benjamin Rush, staff writer Jones and Allen enlisted the help of Black Each February, the Episcopal diocese of residents to help the sick and bury the dead. Pennsylvania celebrates the life and legacy of “In that work, there is clearly a Absalom Jones. The first African-American selflessness, an understanding that God has to be ordained as a priest in the Episcopal called them to help their brothers and sisters Church, Jones also founded the first Black even at the risk and peril of their own lives,” Sudler says. Episcopal congregation, the African Casson compares the role of Black Episcopal Church of St. Thomas, and is in Philadelphians during the yellow fever the Episcopal Church’s calendar of saints. epidemic to that of many racialized people In the view of Fr. Jordan Casson, during the COVID-19 pandemic, “where rector at St. Michael’s Episcopal Church in frontline workers tend to be African- Yeadon, Penn. and organizer of the annual American or Black and brown people celebration, Jones made his own ordination who—whether they want to or not—because and sacramental life possible. they have to work and because [of] the way “Every Black cleric … every Black bishop What he these kind of divisions still exist in America, that’s been ordained, is all part of the legacy did, his they’re out there…. This is where we were in that the Rev. Absalom Jones has left for us,” “ the late 1700s, and we’re still there in 2020.” theology, his Casson says. But Casson highlights the importance of fervency, his “My interest in Rev. Jones, in celebrating lifting up these frontline workers prepared his life, his ministry, his parish—which is faithfulness, to sacrifice their own health due to a feeling extremely vibrant and extremely healthy—is his strength, of responsibility to others. He points to that I see myself. I look in the mirror, I see the example of a hospice nurse in his his ‘I’m not Absalom Jones. I see him in me. And I see congregation who caught COVID-19 in going to quit’ him in every Black boy and Black girl, Black March and recovered, but has since gone man, Black woman who is either a priest, [attitude], the back to work. will be called to be a priest, or has been things he had “She still feels that this is part of her to do in order ordained in this tradition.” 5 Jones, who Christian responsibility to be there for Born enslaved in 1746, Jones worked to proclaim the was born into those in hospice, especially those who are in in the fields of wealthy Anglican planter slavery, became hospice from COVID,” Casson says. Good News— Abraham Wynkoop until the latter the first African “The selflessness and this kind of to me he’s a recognized his intelligence and ordered that American empowerment of the Holy Spirit to help beast. he be trained to work in the house. Jones ordained in even in unprecedented times is just really avidly learned how to read and saved up I think the backbone of Black theology, —The Rev. Steve the Episcopal money he was given to buy books. Church. regardless of denomination. But it is a Greene, rector in After the elder Wynkoop died, his son Cambridge, Ont. photo: public domain Christian ethic that you see alive and well Benjamin sold the plantation along with and not only [in] Rev. Jones, but Rev. Allen, Jones’s mother, sister and five brothers. He 4Historical his colleague.” brought Jones to Philadelphia and opened a marker in Jones died in 1818, but his influence store there. Jones attended a night school for Philadelphia at continues to be felt. His work inspired later Black people run by Quakers and worked at 6th and Lombard figures such as Octavius Catto, a St. Thomas the store. for the Free vestry member and civil rights activist At age 20, Jones married Mary Thomas, African Society assassinated on election day in 1871 while who was enslaved to a fellow member of found himself after ordination: “having photo: nick-philly/ trying to help Black men vote. Benjamin Wynkoop’s congregation at St. wikimedia commons charge of the congregation and having Sudler sees a “continual line” from Peter’s Church. Together with father-in- to work with white clergy with whom he Absalom Jones to activism at St. Thomas law John Thomas, Jones used savings and could not sit in diocesan convention, and today, where current rector Canon Martini sought donations and loans to buy his wife’s to have to deal with people in the general Shaw “takes a position that we will affirm freedom. community who had never seen a Black marriage equality through the sacrament of Though Jones repeatedly tried to buy Episcopal priest before—had never seen holy matrimony” and parishioners can be his freedom, Wynkoop refused until finally any Black man ordained in any of the seen “marching in the streets of Philadelphia granting him a manumission in 1784, denominations.” advocating that Black lives matter.” freeing him from slavery. While Jones But Jones was a pathbreaker, Sudler says, The annual celebration of Absalom Jones continued to work at Wynkoop’s store, he and though circumstances like these must in the diocese of Pennsylvania has become left St. Peter’s and began worshipping at have weighed on him considerably, they did what Casson describes as an occasion to St. George’s Methodist Episcopal Church, not lessen his desire to see freedom for his “speak about our continued advancements where he met preacher Richard Allen. The people. towards freedom and erasing systemic and two became lifelong friends and founded Jones’s ministry extended beyond church institutional racism in the church and in the the Free African Society, a mutual aid walls to include support for the abolitionist world.” Further strengthening the legacy of organization that helped support freed cause. In 1797, he helped present a petition St. Thomas’s founder, Sudler and Casson enslaved people in Philadelphia. to Congress in response to the Fugitive are currently working on a project to erect a The Free African Society held religious Slave Act, which guaranteed the rights of statue of Jones. services and began to build the African slaveowners to recover escaped slaves. The Though Absalom Jones is most celebrated Church of Philadelphia, which attracted petitioners asked Congress to consider the in the United States, he has also found Black parishioners who had left St. George’s plight of formerly enslaved people and to admirers in the Anglican Church of Canada. due to racial discrimination. After Allen adopt “some remedy for an evil of such The Rev. Steve Greene, rector at St. Luke’s, decided to stay with the Methodist Church, magnitude.” Cambridge, and St. Thomas the Apostle, Jones accepted the call to provide pastoral Jones began a tradition of giving anti- Cambridge, in the , wrote leadership to the new congregation, which slavery sermons on New Year’s Day, gaining a paper on Jones in seminary. He finds applied for membership to the Episcopal fame for his powerful oratory. On Jan. 1, inspiration in the “profound spiritual diocese of Pennsylvania. In October 1794, 1808, he gave what became known as “A strength” of a person born into slavery the diocese admitted the congregation as the Thanksgiving Sermon,” which celebrated the taking up the cross and persevering despite African Episcopal Church of St. Thomas. end of the transatlantic trade in people and displacement and marginalization. Bishop William White ordained Jones as a was published widely in pamphlet form. “He’s one of my boys, I can honestly deacon in 1795 and as a priest in 1802. Within Philadelphia, Jones’s role in lifting say,” Greene says of Jones. “I like him a lot. For Arthur Sudler, director of the up the community crossed racial lines in What he did, his theology, his fervency, his historical society at St. Thomas, two major 1793 when the city was struck by a yellow faithfulness, his strength, his “I’m not going themes define the life of Absalom Jones: fever epidemic. At the time, it was rumoured to quit” [attitude], the things he had to do in faith and freedom. that Black people were immune to the order to proclaim the Good News—to me He describes the situation in which Jones disease. In response to a plea from friend he’s a beast.” g 12 anglican journal • february 2021

A CHURCH IN PANDEMIC Moosonee priests bring baptisms home TIMES4 Joelle Kidd regularly on the details of the liturgy, though staff writer Hiltz is its primary author. The Rev. Ann Westgate, deacon of St. John Westgate says that she was honoured to the Evangelist Mistissini in the diocese of perform the baptisms. “When I told [parents] Moosonee, spent Nov. 15 to Dec. 1 travelling to train their children in the ways of the Lord in the Cree Nation of Waskaganish, where and to bring them to church I could not help she baptized 47 children, infants and teens. but feel that the odds were stacked up against Westgate was assisted and accompanied them” with churches closed and lockdown by Rita MacLeod, she shared in an email. measures in place, Westgate wrote. However, They travelled to several families’ homes and she says she has seen records of and heard camps in the bush in order to conduct the from elders about baptisms done at home and baptisms, using a home liturgy prepared by in the bush before the church were built in her Archbishop Fred Hiltz, assisting bishop of community. “This was also the practice of the Moosonee, and Archbishop Anne Germond early Church to worship in the homes.” for use during the COVID-19 pandemic. Westgate wrote that she baptized six babies Germond, who, as metropolitan of the all from the same family at the family’s camp, with the gathered community in the context of , also 5 The Rev. with grandmothers and great-grandmothers of Sunday worship,” Germond says. The serves as bishop of Moosonee, says they Jacob Sealhunter present to see the baptism. She also baptized liturgy is meant to be used at home with a developed the liturgy after learning from officiating at a eight young adults between 13 and 19, from the chief of the James Bay community of baptism at home small group of people present, to prevent two other families. Chisasibi that more than 80 babies and in Chisasibi First large gatherings. In addition to the baptisms in infants were waiting to be baptized in Nation. “We included very strict procedures Waskaganish, 21 youth have been baptized that community alone after months of photo: contributed and protocols for everyone to follow and at home in Chisasabi First Nation. Westgate’s lockdown. “No baptisms had taken place gave permission for it to be used with the husband, the Rev. George Westgate, has also since March.… [Hiltz] and I discovered that understanding that there will be a public celebrated two home baptisms in Mistissini. other communities in the James Bay deanery welcome in the church proper when Germond noted that clergy in the diocese were experiencing the same thing and there the community is able to gather again,” are in close contact with band councils and were numbers of new babies born. He and I says Germond. They suggested using follow their guidelines on whether or not to spoke at length about how we could offer the family members in the readings and the allow baptisms at home. Churches resumed sacrament of baptism in a safe way ‘for this Celebration of Baptism, and she adds that in baptisms on site when they were reopened time’ of COVID-19 pandemic.” some communities on the James Bay coast, in September, but at press time in January Baptism at home “is an exception to the bear grease was used instead of oil of chrism. the area was in lockdown, and baptisms were rule and our Anglican custom of baptism Germond says she and Hiltz consulted being done at home again. g

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BLACK HISTORY4

‘The God of the Exodus was able to find them’ Black faith has held North American church and society to account for worldly injustice, theologians say

Tali Folkins Episcopal Church—which has historically food,’ so any influence that Blacks had staff writer been the church of colonial authorities in our church as Anglicans was around The chief influence of Black Christianity and slave owners—is increasingly occasionally providing a local experience on the wider North American church recognizing its historical role in slavery in Canada of Caribbean tourism,” he says. has been to hold it to the idea of freedom and white supremacy, including taking “That was all it was. You weren’t involved in the here and now—with gains that seriously the idea of reparations, in in synod, you weren’t involved in any aren’t going to wilt at resistance from the response to calls from its Black members. power structure, no policy-making.” dominant culture, according to Black “That’s being done not all of a sudden Over time, Black Anglicans began church leaders the Anglican Journal out of the goodness of their hearts, but to talk about taking on a bigger role for interviewed. because of the voices that are the Black themselves; meanwhile, church leaders “The Black faith tradition has always church within the Episcopal Church made increasing efforts to include and been that prophetic, if you will, witness tradition,” she says. involve them more in decision-making, he to the liberating God—that tradition that Douglas says she hopes this tendency says. In 1992 a report by the Rev. Romney has tried to speak truth to power,” says will manifest itself globally, and that Moseley, strongly recommending the Canon Kelly Brown Douglas, dean of white Anglicans will come to recognize church promote diversity and inclusion the Episcopal Divinity School at Union that their communion is largely African. in worship and leadership, was endorsed “We still act like the Anglican by General Synod. Three years later, the The Black Theological Seminary in New York City The one and the author of several books. Communion is synonymous with Black Anglicans Coordinating Committee faith tradition This aspect of Black Christianity arose thing you ‘Anglo,’” she says. “And so, I think that was formed, to advocate for and support “ “ the more you hear voices erupting across Black Anglicans in the diocese of Toronto, begins as from the history of people of African can be sure a tradition descent in North America, Douglas says. about is that the nation, across the globe, of people with, among other things, an annual Black of colour—it is going to have an impact, history service. In 2018, Black Anglicans that, at its Brought to the continent as slaves, they as Black saw in the Christian God the same high I hope a cataclysmic impact, upon the of Canada was established to advocate for centre, has an god they had worshipped in West Africa, Anglicans, we way in which the Anglican Communion a larger role in the national church. understanding who had created them to be free, she says. are home—we thinks of itself and conducts itself on the Black Canadian Anglicans, Fields says, of a God who “They somehow were able—or I aren’t going worldwide stage.” have come to leave their mark on worship is a liberator should even put it another way: the God anywhere. In Canada, Black Christians have as well. While keeping the theology intact, of the Exodus was able to find them. They influenced Christianity in a number many predominantly Black congregations and who is were able to find the Exodus story and to —Canon Stephen of ways, says Canon Stephen Fields, have moved away from worshipping in a one with the see this God that liberated the Israelites Fields, incumbent incumbent at Holy Trinity Anglican strictly British style. They have integrated at Holy Trinity oppressed. from their oppression … and that seemed Church in Thornhill, Ont., and founding dance and Caribbean music into their Anglican Church in chair of the diocese of Toronto’s Black services, which typically involve a lot of — Canon Kelly to be the god that they knew,” Douglas Thornhill, Ont., and Anglicans Coordinating Committee. colour, energy and spontaneity, he says. Brown Douglas, says. “That’s why the Exodus tradition founding chair of the dean of the Episcopal continues to be a central tradition in diocese of Toronto’s For example, they’ve lived out their Fields says that in his experience, Divinity School, Black faith…. The Black faith tradition Black Anglicans Christianity in uniquely or largely Black however, this kind of worship is often Union Theological begins as a tradition that, at its centre, Coordinating denominations, such as Black Baptist not embraced by non-Black Anglican Seminary has an understanding of a God who Committee or British Methodist Episcopal (BME) congregations. is a liberator and who is one with the churches. Yet it’s really only in recent “The sad thing about it is that for some oppressed.” decades that Blacks—particularly those in the dominant culture, even that is Many white Christians at the time of Caribbean descent—have begun to seen as ‘not as good as’—not Anglican or did not understand Christian freedom in influence the Anglican church, he says. Canadian, not who we are,” he says. “It’s such worldly terms; indeed, the Anglican There’s been a sizeable Black presence good ‘over there,’ we can go visit it and Edmund Gibson, who was bishop of in the Canadian Anglican church since leave it, but to have it as part of who we London from 1723-1748, argued in substantial numbers of people began to are every Sunday is not on. Not in every favour of baptising slaves, Douglas says, immigrate to Canada from the Caribbean case, but generally that’s the attitude: ‘It’s on the grounds that “the salvation and in the 1940s and ’50s, Fields says. These not our thing.’” freedom that come with baptism have early immigrants were coming from a A parishioner once wrote him a letter, nothing to do with earthly freedom and Caribbean that was in many cases still Fields says, telling him that “that’s not our salvation.” very British, where the church was mostly music, to get back to Barbados.” Historically, African-American Anglican, and so when they came to But Black Anglicans in Canada, he spirituality has pressed the church, Canada they naturally joined Anglican says, have no intention of walking back including the Anglican church, to churches here. But where they were any of the gains they’ve made. understand liberation in earthly terms as welcomed, it was often because they were “The one thing you can be sure about well, she says, and “to see the face of Jesus seen as bringing a touch of exotic culture is that as Black Anglicans, we are home— in the face of the most oppressed—and in to church events, rather than as potential we aren’t going anywhere,” he says. “This this country, that has typically meant in church leaders, he says. is our home, and we are going to make the face of Black people as they struggle “For many, it was just a matter sure that we get a share in the work that’s for freedom.” of ‘You’re from the Caribbean; the being done and a share in how we make In the United States, Douglas says, the Caribbean is calypso, and colour, and decisions.” g 14 anglican journal • february 2021 Create your legacy There are more ways to give than writing a cheque. 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EDUCATION DIRECTORY HAVERGAL COLLEGE (Theology and Religious Studies) degree leadership in all our program options. RENISON UNIVERSITY TRINITY COLLEGE Shaped by the Toronto An independent school for is offered in conjunction with Saint Mary’s Earn your BA in Religion & Theology, or COLLEGE is located in the thriving generous breadth of the Anglican tradition, girls in Kindergarten to Grade 12, University. The Master of Divinity degree combine courses or a minor with other city of Waterloo and affiliated with Trinity prepares Christian leaders of varied Havergal College has been preparing can be campus based for those who live areas of study. Prepare for a vocation in the University of Waterloo. Rooted backgrounds to participate in God’s mission young women to make a difference in Halifax or done by distance for those ministry, law, academics, or public service in Anglican tradition, our students to the world. The college offers professional since 1894. 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RISE IN GLORY4 Sewap remembered as humble role model 2012, his wife Liza died. Later, both his Dedicated priest legs were amputated due to diabetes and he was confined to a wheelchair. ‘loved the Lord’ and “He had artificial legs and he was really lonely,” Halkett says of this time. his ministry will live “And of course, this pandemic, when it hit, I couldn’t go and visit him. All I could on, mourners say do was talk with him over the phone.” Near the end of his life, Sewap moved Matt Gardner to a seniors’ residence in La Ronge. staff writer During the pandemic, Halkett says, “They Wherever Canon Angus Sewap, a Pelican Narrows, had to send him home because there was you Sask., priest whose quiet presence carried no room for him.” “ tremendous authority, has died from He adds, “When his sister called me encountered complications due to COVID-19. He was telling me that he was home, I phoned him, and 72 years old. him right away and he said, ‘Well, I’m just even when Serving his home community at waiting for them to call me back when you weren’t St. Bartholomew Church, Sewap also there’s room.’ During that time, that’s encountering made frequent home visits to elders in when he contracted that virus, COVID, surrounding areas. He was a talented him physically, and he died from it.” musician known for playing and singing When he received the news that Sewap his presence gospel hymns on guitar. His death on had died, Halkett says, “I was in shock … was very Dec. 3 prompted an outpouring of He was a close friend of mine.” powerful. tributes. The late priest’s nephew Greg Sewap Anglican Indigenous Bishop of remembers him as an avid outdoorsman. —Mark MacDonald, him physically, his presence was very Missinippi Adam Halkett, a close friend 5 Canon Angus “Of course, he loved the Lord.… When national Indigenous powerful. It had authority, it had a of Sewap’s, describes him as a “humble Sewap (left) was he wasn’t reading the Bible and stuff, he archbishop graciousness, it had a kindness.… He servant” and a “real dedicated priest.” close friends would be outdoors most of the time,” was someone who kept us together, and “He was a real role model for myself with Bishop Greg says. “He loved fishing, hunting, someone [with whom] you felt good and others,” Halkett says. Adam Halkett, spending time at his camp … and he about what you were doing because he National Indigenous Archbishop Mark who described loved tinkering around with motors. MacDonald came to know Sewap over the him as a “real was involved with it.” He was a carpenter. He was a little bit of years in a wide variety of contexts, from role model for Sewap was Cree, born on Nov. 20, everything.” meetings and training events to his many myself and 1948. Though living in Pelican Narrows The two would often go fishing trips through northern Saskatchewan. The others.” Sewap, for most of his life, he spent about five together. Greg remembers a time when two once co-officiated a funeral together who served years studying in Prince Albert, where he his uncle caught a fish that ended up on with Bishop Halkett. The archbishop as priest at St. became a certified electrician. both of their lines. “We were just fighting considers himself to have been “blessed” Bartholomew When Halkett was one year old, his over it, back and forth.… Oh, we had a by Sewap. Church in Pelican parents drove through Pelican Narrows good laugh that time,” he recalls. “There is, I think, among elders a quiet Narrows, died on and connected with Sewap’s family. “He treated me like one of his own,” authority,” MacDonald says. “It is not Dec. 3 at the age Halkett and Sewap would not meet again Greg adds. “I looked at him like a father assertive. It doesn’t speak out or stand out. of 72. until 40 years later, by which time they figure. That’s why I was so close to him.” had both become ordained. But it permeates a place and a people, and photo: contributed Archbishop MacDonald says that it is an authority that helps hold people During his training to become a priest, Sewap was “very generous with his time together. Sewap was a catechist and served in and every aspect of his being,” adding, “Angus, by many people’s standards, Sturgeon Lake First Nation. His ordained “He will be deeply missed. We expect would be described as very quiet. But ministry lasted three decades, during that his mantle, like Elijah—his spiritual his presence was in the community and which he worked on a non-stipendiary, or authority and presence will fall on beyond. Wherever you encountered him, unpaid, basis. someone, maybe many people. But his and even when you weren’t encountering Sewap’s later years were difficult. In ministry will live on.” g

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Please contact: c 08 Psalm 69:19-36 c 18 Psalm 119:17-32 c 29 Mark 11:12-33 bible LARRY GEE Anglican Journal c 09 Psalm 107:1-22 c 19 Luke 2:41-52 c 30 Mark 12:1-27 c c c

Home office: canadian 10 Psalm 107:23-43 20 Hebrews 4:14–5:10 31 Mark 14:1-21 (226) 664-0350 : c 21 John 12:20-36a [email protected] source 16 anglican journal • february 2021

Support Indigenous Ministries and the National Indigenous Church.

“The elders say that where the good road and the road of difficulties meet is a sacred place. We are in such a place now and hope that you will join us.” — Archbishop Mark MacDonald

I WANT TO SUPPORT GIVING WITH GRACE THROUGH A I AUTHORIZE GIVING WITH GRACE TO: ONE-TIME DONATION OF:  Debit my chequing account on the  $20  $35  $50  $100  $250  1st day of each month or  16th day of each month  Other $  I have enclosed a cheque marked “VOID.””  Please debit at month’s end my:   I WANT TO SUPPORT GIVING WITH GRACE THROUGH A MONTHLY DONATION OF: CARD NUMBER EXPIRY DATE  $10  $20  $35  $50  $100  Other $ NAME ON CARD PHONE

I understand that I can increase, decrease or stop this SIGNATURE DATE arrangement at any time by calling 1-866-924-9192 ext. 326 or emailing [email protected]. I also understand my ADDRESS CITY POSTAL CODE monthly donation will continue automatically each month until I notify Giving with Grace of my wish to stop. PROVINCE/TERRITORY EMAIL ADDRESS Tax receipts are issued for all donations of $10 or more. One Please send mail to and/or make cheques payable to: consolidated tax receipt is issued for monthly donations at the The General Synod of the Anglican Church of Canada end of the year. 80 Hayden Street, Toronto, ON M4Y 3G2 Charitable Registration No. 108082835RR0001 AJ002-21 416-924-9192 | 1-866-924-9192 | www.anglican.ca