Stephen Andrews welcomed people on behalf of FWM and the Worship Working Group, explaining that this introduction should have been delivered by The Rev. Dan Ash, the Working Group Co-ordinator, but that Dan was scheduled to have bypass surgery today. He introduced the FWM members in attendance as well as our partners, and expressed our gratitude to Mary for her kind hospitality in arranging the use of the Villa Madonna retreat centre. Mary explained that the Villa Madonna was situated on 102 acres in the Diocese of St John. It was built in 1932, as a work of the Holy Cross Fathers. But the Fathers gave the running of the centre over to the Sisters of Charity two years ago. Mary is the first lay administrator of Villa Madonna. Stephen then introduced Bishop Bill Hockin who welcomed us to the Diocese of Fredericton, and led us in prayer.

Having given a synopsis of General Synod motions concerning liturgy, and FWM’s mandate, Stephen then introduced FWM’s initiative in organising regional consultations: to listen to the Church before advising the General Synod of 2001 on the future of liturgy. He said that the idea of the Consultations grew out of a positive experience of discussion within FWM’s Worship Working Group. Stephen outlined the hoped for outcomes of the Consultation:

Members of the group, sitting in a circle, were invited by facilitator Barbara Liotscos to select a rock from a collection gathered from the Kennebecasis river, and then after contemplating the rock, to introduce themselves, and to say a little bit about ‘where they came from’ and ‘how they got here’. Very quickly people began to share some of their experience of worship, and spoke frankly about some of their commitments, expectations and fears regarding worship in the church. The evening concluded with worship using the FWM draft of Night Prayers led by Ann Cruickshank in the Villa Madonna chapel, and a reception.

The day began with Morning Prayer in the Chapel from the Book of Common Prayer. It included a Bible study (in triads) on the Journey to Emmaus story (Luke 24). The Gospel was read aloud three times. The first time, individuals listened for what words, ideas, or phrases stood out for them, and shared these with their triad. The second time, we listened for what Jesus (or, the Gospel) was saying to us. The third time we listened for what Jesus (the Gospel) was calling us to do.

When we had assembled in the plenary hall, we were reminded that this was St Jean Baptiste Day, and that he was the patron saint of all French Canadians. We were also reminded that this was also Discovery Day. Louis Gallant was invited to lead the group in prayer a francaise.

Barbara then led us through an exercise of appreciative inquiry.

When we think about Anglican liturgy at its best, what comes to mind?

The intention is to identify what we value most about our worship and to work from our experienced strengths as we approach the topic of future directions.

The theme of the Open Space, based on the statement drafted by the group in the morning was:

Over the next day and a half, discussion groups would meet together to address different aspects of the future of liturgy. Participants were invited to post notices of discussion topics that were important to them, along with the time and location of the group. Participants were then free to choose to take part in the discussion groups in which they were most interested.

Barbara outlined the four principles of Open Space:

1. Whoever comes is the right people
2. Whatever happens is the only thing that could have
3. Whenever it starts is the right time
4. When it is over, it is over

The Law of Mobility was presented and explained – that if people found they were not contributing to or learning from the discussion they had joined, they were free to leave and look for a different group. Some different styles of engagement were described, such as the ‘bee’ who moves from group to group, cross-fertilising conversations, and the ‘butterfly’ who alights by the coffee pot, for instance, and may engage in conversation with whomever happens by.

Following is a description of the discussion groups, and a record of some the comments they made on their reporting forms. These reports were typed by members of the discussion groups.

Names of Participants: Peter Harris, Ann Cruickshank, Pat Stokes, Elizabeth Sheppard, Barbara McPherson, Angela French, Matthew Milner

Highlights of Discussion: We acknowledge the variety of styles of music within worship, however traditionalists often feel besieged by the increasing emphasis placed on contemporary music. One major point which arose from our discussion is the fact that, regardless of what it may be, liturgy and worship have to be a cohesive unit which functions between the rite, the text, and music to the benefit of those involved and for the praise of God. Music must be functional, in that it has to fit the context in which it is used. All too often contemporary music does not fit the context of traditional worship, nor does traditional music fit the context of contemporary worship. Equal ground is necessary for both possibilities and any which may fall within the middle. By no means do all young people like or gain spiritual fulfilment through the use of contemporary music - we need something set aside for worship which is not of our daily lives; something different, something holy. Music gives the ability to those participating in worship to focus on the message God gives to us through the act of praise - memorisation of the theme, scripture or the imprint of an uplifting moment in worship is facilitated by the use of music - often contemporary music, because it is of the modern world, does not allow that ‘uplifting’ to take place. Sometimes it feels like an anchor which tethers us to the worldly as opposed to the spiritual. The new hymn book has not solved the problems of music in worship, neither for the contemporary style, nor for the traditional style. Traditional music within worship allows the freedom within a structured environment where expectations are known, (in regards to hymns, psalms, canticles, songs, anthems etc.) for both choir and congregation and therefore allows those participating in the worship service the ability to worship without wondering or worrying what the next expectation might be: they simply worship.

Names of Participants: Alan Reynolds, Ken Vaughan, Carmon Stone, Dennis Russell, Donald Young, Bill Hockin, Daphne Parsons, Neil Kellett, Donald Harvey, Beverley Freeborn, Yves-Eugène Joseph, Arran Thorpe, Gordon Druggett, G.P. Jackson.

Highlights of Discussion: "What is common is not necessarily the single thing shared by all, but may very well be the many things that bring about singleness of heart."

"As I walk in a well-beaten trail, the ground under my feet is bare and sterile. but on the right and the left I see a profusion of growth in such abundance and diversity that it moves my very soul."

- Anglicanism has Open Space which allows for diversity
- We are moving to a new church and we need something to bind us together.
- Do we need a book?
- How do we retain a common thread?
- Unity in faith is essential.
- A Book has given us "common prayer". It should always allow for creativity.
- The church is now stagnant, therefore we need to accept new ways to do things.
- If we have no Prayer Book, what will hold us together?

1. We need a core statement of doctrine grounded in scripture and the catholic faith.
2. We need to recognise the various cultures which make up our congregations.
3. We need to adapt technology to our structures and procedures.
4. A central data-base is needed, a liturgical resource authorised by the national church and shared by each diocesan office, to be downloaded according to need.

1. Faith in the power of the Holy Spirit.
2. Faith in the clergy to exercise good judgement.

Names of Participants: Gordon Druggett, Peter Harris, Louis-Marie Gallant

Highlights of Discussion: We believe that . . .

• God wants us to be comfortable as we are because people are different an have different needs.
• He does not want us to misrepresent Him by advertising His wrath instead of His mercy.
• He wants us to make our liturgy more inviting because we are ALL His children and He wants us all to come back to him.
• God does not mind how we come to worship him (i.e.. dress, music, words, books) as long as we are sincere.

• Churches can liven up a service by having dramatisations.
• Different forms of music can be used.
• Multiple services can be had on a Sunday or any day, each having a different style.
• Roles and responsibilities can be given to different members on different weeks to keep them engaged in and involved in the service.
• Media advertising of a whole denomination, (similar to that of The Church Of Jesus Christ of Latter Day Saints) always helps.

• a Sunday school (for dramatisations)
• a choir
• any types of alternate instruments, meaning, other than the organ
• time
• money

Names of Participants: Fred Hiltz, Alan Perry, Ann Cruickshank

• Where Anglicans & and Lutherans live in close proximity to each other, there have been a lot of sharing of ministry and resources: sharing in services, Sunday School, Bible Study, Pastoral Coverage and support.
• Interim sharing of Eucharist is occurring and is accepted.

• Faith , Worship and Ministry should have Lutheran representation on it as part of our ongoing dialogue in this important area of our shared ministry together.
• Any development of a new Anglican Book of Worship should also have Lutheran representation

• Booklet with Eucharistic texts be made available from BCP/ BAS/ LBW/With One Voice
• Advent service be developed for Advent 2001 series to be used at a joint service .
• Other services be developed by local joint ventures for national use for Lent, Advent, or other times within church year.
• Encourage development and sharing of resources wherever possible. Ex: Bulletin Covers, Daily devotional materials, lectionary and worship resources, etc.

Names of Participants: Alan Reynolds, Ann Cruickshank, Michael Canning, Beverley Freeborn, Graham Jackson

Highlights of Discussion: Innovative Liturgy-using resources and spontaneity

• in worship;
• Variety of worship services is important and essential to spiritual growth;
• Sharing of various styles of worship and various trainings that are on-going, in
• particular for readers and lay-ministers;
• People are in search of spiritual nurture.

Need a resource bank for varieties of services to be shared with each other.

Names of Participants: M. Canning, R. Woodman, T. White, S. Evans, A. French, B. Spence, D. Parsons, A. Thorpe, M. Milner, P. Stokes, E. Sheppard, Y. Joseph, A. Perry

• Shared examples of such liturgies presently used. Basic characteristics include: Praise band, overheads / leaflets, no books, no vestments. Could be Service of Word or Eucharist.
• Can be way of connecting / helping people to attend church worship.
• Concerns about how they might be integrated.
• Concerns about tradition.

Need to determine core elements that would keep faith with tradition and enable liturgy that is more flexible and user friendly.

Names of Participants: Tanya White, Carmon Stone, Roberta Woodman, Angela French, Ann Cruickshank, Daphne Parsons, Simone Evans, Beverly Freehorn

• Contemporary rites are not always preferred by young people. Some youths are frustrated by the assumption that young people prefer the BAS over the BCP. Language is an issue. The BCP feels more grounded in scripture and historic faith. Revision of the BCP is possible, but the process would have to be careful and done by those with an appreciation of the liturgy.
• Educating people in faith is a key component in making the BCP available to a younger generation. The BCP offers a sense of stability that the BAS does not in worship in regards to the instability of modern life. Certain services in the BAS do not work as effectively as the BCP (matins and evensong) for some people. The BAS language, as part of the assumption mentioned above, is not the language of youth, nor is the BCP.
• Feeling "good" is not enough. Also, major doctrinal issues arise in the BAS – "filioque" clause in the creed which is absent in the BAS is an example.
• The BCP offers a spiritual fulfilment that is not available through the BAS for some individuals.

Names of Participants: Yves-Eugène Joseph, Patricia Stokes, Fred Hiltz, Bill Hockin, Arran Thorpe, Donna Parsons, Barbara McPherson, Elizabeth Sheppard, Hugh Matheson, Ken Vaughn, Matthew Milner

• How we do the liturgy, and in what sort of space is as important as the texts we use. New rites demand new postures; we need to think through the implications for our worship of using the new rites in our modern Canadian context.
• Lay participation in the liturgy is an example of changed choreography.
• Questions of choreography and posture affect the entire worshipping community and are not merely questions of "priestcraft".
• Dignity in worship - whether simple or elaborate in style - is an Anglican core value.
• Future Action/Next Steps/Recommendations
• Continuously engage the questions of whether what we do and how we arrange ourselves and our liturgical spaces is authentic to the rite and to the cultural context.

• Materials to help us think about space and movement, and especially for adapting spaces use in existing churches with sensitivity to what’s there, and to the community.
• Fora for meeting and sharing.

Names of Participants: Donald Harvey, Yves-Eugène Joseph, Patricia Stokes, Fred Hiltz, Bill Hockin, Arran Thorpe, Donna Parsons, Barbara McPherson, Elizabeth Sheppard, Ken Vaughan, Matthew Milner, Barbara Liotscos, Brian Spence, Bill Bellamy

• Use of a lectionary is a core value. The RCL should be in use throughout our church.
• We need some work on the implications of the lectionary for the calendar. Should we retain commemorations or drop them?
• Biblical literacy will not be achieved by Sunday worship alone. Knowing the stories is important, but is only a start; also need to learn to think and to grapple with meaning.
• Some form of catechumenal worship would be useful.
• An order for the Eucharist à la ECUSA Rite 3 would be useful.

• Work on the interplay between lectionary and calendar - e.g., the implications of celebrating Transfiguration as the Last Sunday after Epiphany.

The use of the ‘talking stick’ was explained and any who wished to make announcements, post new discussion group topics, or offer reflections on the day were invited to do so.

Announcements related to the Eucharist on Monday, soliciting assistance; and worship on Sunday, organizing rides..

Reflections by participants:

1. that as a young person he was encouraged about the way we have been talking openly and frankly about our differences, adding that ‘there is a bright future for us!’
2. that when he went to the beach with some young people, he was struck by just how much he values them; that he had been ‘down’, but they ‘propped him up’.
3. that it is becoming clear to him what a monumental task this is; we are uncovering a host of things that have to be discussed, understood and ‘systematised’; that it is clear that we can’t do this by 2001; that he hopes that FWM has the guts to follow through and make ‘the new book’ happen; that he fears, though, that ‘the little group in Toronto will forget what we had to say’; that this was his experience in the development of the new hymn book - he got a letter in 1988 soliciting his input and wrote back GUITAR CHORDS, but not many appear in the book; that FWM be challenged to ‘make use of what you have learned from us.’
4. that there is a huge assumption being made there, because we don’t know yet what General Synod 2001 will do in regard to "a new book", or what they will have time for; that many people were upset that there were not more chords in the new hymn book, and redressing this has become a task for the FWM; that volunteer assistance was still welcome with this task; that another assumption is that FWM can do this work, but that through the restructuring brought about by the 1995 Strategic Plan, the FWM is an amalgamation of several earlier committees, and we therefore have a broader mandate. Former D & W committee members had more time; that it would be good to hear how diocesan D&Ws work.
5. that he found our discussion on liturgy today quite nebulous – we talk about words, texts and forms, but where is the emphasis? that although we all use a similar language, we may not share common assumptions about liturgy and what it is.
6. that this is the genius of Anglicanism!
7. that two years’ ago tonight was William’s consecration.(This was greeted by applause.)

Barbara Liotscos reminded the group about the talking stick and invited any who wished to make announcements, post new discussion group topics, or offer reflections to do so.

We began by singing some hymns (without books). After a few housekeeping instructions, the group divided to attend worship services at St James the Less, Renforth; St Paul’s, Rothesay; St David’s (United), Rothesay; and here at Villa Madonna.

After lunch, we continued discussions in the Open Space format.

Names of Participants: most everybody Bill Hockin, Fred Hiltz, Donald Harvey, Alan Perry, Elizabeth Sheppard, Daphne Parsons, Barbara McPherson, Mathew Milner, Stephen Andrews, Ann Cruickshank, Pat Stokes, Gordon Druggett, Tanya, Michael Canning, Gordon Jackson, Yves-Eugène Joseph, Barbara Liotscos, Ken Vaughan, William Bellamy, Alan Reynolds, Arran Thorpe, Angela French., Brian Spence and others

Assumptions:
scriptural and sacramental Church
dignity /decorum/ "decency and good order"
Lambeth Quadrilateral.
inclusiveness/oecumenicalism
Proper form/matter/minister/ intent
lectionary principle
symbolic nature
integrity of worship/development form one stage to another.

Unpacking:
Scriptural & Sacramental Church
Scriptures need to be clearly read and explained in the liturgy
worship needs to be consistent with scripture
three-legged stool (Hooker) – scripture, tradition, reason
there is a balance of word and sacrament
the word explains the sacrament; the sacrament reveals the word
Shape
Gather/Word/Prayer/Table/Mission
Gather/Word/Prayer/Mission
Where does the Penitential rite fit?
Tension between order and flexibility
Action is part of shape

Unpacking:
consistency – something to count on no matter what worship
core statements; core intentions
creeds, Lord’s prayer, words of institution, Sanctus….
we retain elements of liturgy that go to the roots of our tradition
Pattern: flexible but discernible
Text:
Common texts (ICEL)
Common lectionary (RCL)
decency of language
poetry and beauty
use of vernacular is a core value
common prayer through common text in the assembly

Unpacking:
various constituencies within the church require different liturgical texts
does dignity reside in the words or in us?
language should be correct but accessible – avoid elitism
sometimes grammatically archaic forms are still accessible (e.g. "Be not afraid")
if we choose to preach in the vernacular, how can we proceed with liturgy not in the vernacular?
Biblical formation:
make scripture accessible
scripture informs liturgy, which informs life (use of scripture in liturgy is part of our Biblical formation for
the life of faith).
encounter God through scripture and sacrament
Varia:
there is an historic component in our worship & liturgy
there are other rites such as baptism, matrimony, funeral, ordination, confirmation, consecration,
induction, offices, home prayers…..

Names of Participants: Matthew Milner; C. Stone; Ann Cruickshank; Roberta Woodman; Beverly McPherson; Angela French; Gordon Druggett; Bill Bellamy; Pat Stokes; Peter Harris; Daphne Parsons; Elizabeth Sheppard; Brian Spence

• If BCP were to be revised, who would be commissioned to do it? Those who love and use it on a regular basis, or a Committee comprised of persons some of whom do not even like it or who do not want it to survive?
• Inclusivity of language in BCP is of major concern.
• Both books under one cover (such as in ECUSA) would not be practical without drastic omissions which would not improve either rite.
• Why should either book be revised at this time, especially considering the enormous costs involved, both to the Revising Committees and the parishes who would have to purchase the new material, even on a test/trial basis? Instead, we should consider having supplementary manuals provided for each book to enable users to use them to the fullest effect.

• Seriously consider whether we should go through the considerable expense of time and money (especially at this very hectic time in the life of the National Church) of actually doing a formal revision of either (or both) books. Instead, as suggested above, a supplementary set of guidelines for the fullest present day utilisation of each book could be provided.

Names of Participants: Michael Canning, Bill Hockin, Fred Hiltz, Matt Milner, Barbara McPherson, Louis-Marie Gallant

• With eleven authorised texts, and two more to be authorised as a consequence of the Waterloo Declaration, don’t we have enough variety?
• As with the BAS, General Synod must approve services – but these must still be authorised by the ordinary.
• In NS, only ten parishes or so are permitted to use the supplementary prayers approved at the last GS. They will then report to the Doctrine & Worship Committee, who will then make recommendations to the bishop.
• Do the texts authorised by GS speak to Anglicans of other cultures? Can bishops authorise liturgies not approved by GS? There is common experience of ‘special’ liturgies being used within dioceses which may (or may not) have episcopal approval.
• There is some resistance to the multiplying of liturgies, and a desire for a core text.
• It would be interesting to survey of how many of the 6 BAS prayers are being used. Why can’t we have one authorised text, with 13 or so alternatives (as in the US PB: ‘Turn to p. ?? for alternatives’).
• The French translation of the BAS will have to receive GS approval.
• Economic reasons can account for why some parishes use particular liturgies.
• But some of our processes leading to GS leave holes (e.g. a hymnal without guitar chords).

• Bishops ought to see resources before they go to Council of General Synod for approval (it was noted that Night Prayers went to House of Bishops).
• Bishops might consider following the NS model for testing and approving liturgies.

Names of Participants: Simone Evans, Dennis Budgell, Arran Thorpe.

Highlights of Discussion: If young people are not part of today’s Church, how can they be expected to be a part of tomorrow’s Church? We tell young people what to do, but we must listen more often to them. In the Anglican tradition though there is room for innovation. A system of Christian education from birth through adulthood is essential to the retention of the young people. Involvement of young, i.e., birth to late teens, needs to be addressed. This raises the issue of accepting them in their community’s celebrations and in the sharing of the Eucharist as baptised or full members of the Body of Christ. A leadership of young people by young people could be an example to much younger children. Nurturing and nourishment must be given to children to aid their Christian education.

• Take responsibility, listen to young people as to how the liturgy can work for them. Take action, a genuine result must be demonstrated to young people.
• Before dinner, the group reconvened in plenary. The discussion centred on the work of diocesan Doctrine and Worship Committees – only a few dioceses have committees or committees that are active. This is due in part to geographical distance (Quebec is an example).

These topics were then consolidated under the five headings receiving the most votes. Five discussion groups were configured by delegates going to the group of their choice. These groups met to work further with the recommendations made in the report (integrating those of the other reports clustered with it) to identify and articulate a ‘hopeful possibility’ (goal), and what action was asked for from General Synod, FWM, the Ecclesiastical Province, the diocese and ourselves to move towards achieving these. Large newsprint report sheets which could be posted on the wall were provided with the following diagram:

HOPEFUL POSSIBILITY

• Revise the calendar
• Evaluate and commend adult education resources

• Implement RCL, and provide training for clergy
• Implement (revised) calendar, and provide training for clergy
• Evaluate and commend adult education resources, and resource centres provide resources for evaluation and use (on loan)
• N.B. Biblical Literacy!

• Implement RCL, educate ourselves, encourage others, e-mail bishops
• Implement (revised ) calendar, educate ourselves, encourage others, e-mail bishops
• Commend adult education resources

GS and FWM: Revise calendar

Diocese: Begin dialogue with parishes re: adult ed resources

Me (us): send e-mail, send e-mail, send e-mail, use resources

• songs, collects, greeting, (exchange of peace/mutual greetings), extemporaneous prayer, liturgical dance

Word – could include:

• scripture readings (any #), drama, reflection, sermon/homily, witness, dialogue, songs, altar call, teaching, credal statements

Prayer – could include:

• extemporaneous, silence, litany, confession, liturgical dance, songs, prayer groups, prayer stations, prayers for healing, formal prayers, altar call, Thanksgiving

Table (optional)

• Eucharistic Prayers as authorized

Mission – could include

• songs, dismissal, benediction, suggestions for actions

- Hopeful possibilities 4 and 5 should be seen in tandem

- in the SOS outline, the place of the peace (as part of the gathering) needs further consideration, in relation to the place of the confession; may be different in non-eucharistic service

• liturgies be authorised for use by parishes e.g. an approved framework
• re: SOS gathering: a spiritual ‘opening’, a clearer purpose to opening collect; formulaic endings have a negative impact; needs to be centering, without being pompous
• ‘exchange of peace’ is special ‘shalom’, not a gathering ‘hi’

Before going upstairs to the Chapel for Night Prayers, Stephen Andrews thanked Ron Vincent for his participation, and for assisting us when the photocopiers broke down. Ron expressed his gratitude for having been asked to participate, and said that with the change of a few words everything we were discussing was relevant to issues facing other denominations.

The concluding morning of the consultation was spent in a service of Eucharist, adapted from the service for the Thanksgiving of a Parish in the BAS. Included in the service was a blessing of the water in the font, and a ceremonial sprinkling of the participants. The music of the service featured solo and choral offerings, as well as hymns. The lections included "Jacob’s dream" and "living stones". Following the reading (in French) of the Gospel (John 20.19-23), we spent time ‘closing the circle’. Reflecting on the Gospel, Barbara Liotscos invited us to think about ‘how we have seen the wounds of the Body of Christ, how the Spirit has been breathed upon us, how we are being sent’, and to share what we have learned, how our understandings or commitments have changed, what is the story we will be taking home with us.

Stories shared:

• that she came to the Consultation a little worried, since she was unfamiliar with the Province; that she soon came to find herself at home; that she finishes this series of consultations with a renewed vision of how national church structures might serve the Church.
• gratitude for the Atlantic hospitality, and asked prayer for FWM and the staff at Church House; that he hoped that the result would not be ‘minimalist’ (consisting only of the bare minimum of what people can agree upon), but offer something which would move us forward.
• that some of the conversations were ‘dislocating’, but that she was conscious of a goodness underneath the effort; that this helped her to listen to ideas that were foreign to her, and left her with lots to think about (though not lots resolved).
• that he came with a degree of scepticism and cynicism, but feels we have grown into a community and was encouraged by some of the motions last night; that the reading of the Gospel in French this morning had a deeply unsettling affect on him, since he couldn’t understand a word of it; that this experience has strengthened his resolve to work against things which exclude in his diocese.
• that he was pleased to be asked to come to the Consultation, but was nervous, since people’s passions run high around such issues; that he also knows from his experience in the educational system how directives ‘from on high’ can do damage – so he was grateful for a format like this; that he would pray that we continue to seek truth and treat each other justly and compassionately.
• that there was laughter this weekend, and that she felt the bonding of the Holy Spirit; that she is a Christian first and foremost, and an Anglican second.
• that he is one of the young clergy in his diocese, and that decisions we are making here will affect him; that he asks how we take this back to our dioceses and parishes; that he has the conviction that the national structure of the church will survive, so we need to keep the conversation alive locally; that change may come fast and furious, ‘so put on your seat belts’.
• that he was amazed by the common ground we had found, but that we still need to be aware of barriers; that we need to explore other myths and perceptions, and be willing to break down our own defences.
• that he was enthusiastic when asked to come since liturgy is very important to him; that he believes the church is meant to be ‘always reforming’, and wants to be a part of this reform.
• that she enjoyed passionately held views, and that this mirrored her own congregation; that she asks the Holy Spirit to give us all a hug, so that we can take warmth and fellowship back home.
• that he thanked the ‘elders’ for listening to youth – for ‘listening to the cries and needs of smaller sheep’.
• that he had mixed feelings; that there is a tension between our love for our inheritance and our desire to change to meet the future; that he hopes that there is a middle ground.
• that he remembered recent words of the Primate to the effect that there will be a shift in national church structure, and that while other churches may have more financial resources, we have skill and expertise on our staff, and he has appreciated this; that he was glad not to have to bring out his brass knuckles; that he has never worried about the future of the church, since his commitment is to the church of today; that he is not convinced that all we have heard here is correct, but he is prepared to make all of our voices heard when he goes home.
• that he appreciates the way the ‘age endowed’ treated the ‘age deficient’.
• that we are a ‘mixed bag’; that older people are not the church of yesterday, but the church of today; that we are on a journey like Abraham in our lesson, and it was 400 years later that his descendants received the promised land; that we must therefore be in ‘constant conversation with God’.
• that he was grateful he didn’t need his ‘suit of armour’, but that the prevailing sense of hope is fragile; that there were some things we walked around this weekend, and that we are going to have to confront these issues; that this weekend has been a good listening exercise (especially for clergy), and these skills will be necessary in the future as we deal with difficult issues.
• that the ‘aboriginal circle’ which we have been using was designed to promote listening (which is what native people have asked us to do for a long time); that his parishioners accept everything he does, as long as he doesn’t ‘mess with their piety’.
• that in musical terms, we have made music together, and that even where there has been a clash of sound, it was all part of the music in the end because we have been held together by the Author of Love.
• that when he came he wondered what was going to change, but that now he sees that the issue is not change but growth.
• that liturgy is grammar and that the writer is the Holy Spirit; (retrieving a big rock, and reclining in the middle of the circle with the rock underneath his head) that when we rest or bang our head against a rock, we, like Jacob, start to dream; that ‘the stone that the builders rejected has become the chief stone’; that ‘on this rock I will build my church’.
• that the letter "L" sums up the weekend: liturgy as a many layered, levelled event having a broad spectrum (latitude) and existing in time and history (longitude); Stephen’s laptop; Barbara Liotscos; but most of all Lord – that‘we’re not unlike disciples behind locked doors, among whom the Lord appears and bestows peace’.
• that she was grateful to be asked to participate, and looks forward to closer links between denominations.

Throughout the course of the circle closing, many words of gratitude were expressed to FWM and Barbara, and many spoke of how useful the process was, how open and affirming they found the group, and how hopeful they were for the future of the Church. Special words of gratitude were shared for the presence of so many young people. Barbara Liotscos concluded the circle by saying that it is important to think of leadership and vision and community, and to remember that these things have emerged and were self-managed this weekend. The presider, Bishop Fred, invited those gathered to find their stones at the font and bring them to the altar. After the conclusion of the Eucharist, we adapted the practise of the native greeting circle to be a ‘sending out’. Each person, moving around the circle, both gave their single word prayer for ‘what was needed to take the next step’ to every other person in the circle, and also received such a word-prayer from every other member of the Consultation as they in turn moved around the circle.