Beyond 2001...

Liturgy Consultation
on the Future of Worship

Province of Rupert's Land
Worship after 2001 Consultation
meeting at the Dr Jessie Saulteaux Resource Centre
Beausejour, Manitoba
February 11-14, 2000

Notes on the Consultation on the Future of Worship

Participants

Arctic: Bishop Christopher Williams, Rhoda Atagotaaluk, Iola Metuq
Brandon: Bishop Malcolm Harding, John Dolloff, Dan Hughes, Matilda Lathlin
Keewatin: Bishop Gordon Beardy, David Ashdown, Nancy Bruyere, Merna Major
Rupert’s Land: Dean Bob Osborne (Commissary), Johanna Handford, Lisa Ilchyshyn
Qu’Appelle: Blair Dixon, Ella Frank, Sandy Mowat, Jim Tait
Saskatchewan: Bishop Anthony Burton, Elias Ballantyne, Rae Benson, Morris McKenzie, Lars
Nowen
Athabasca and Saskatoon sent no delegates to the consultation.
FWM (WWG): Dan Ash (Edmonton), Kay Schmitt (New Westminster), Mark Loyal (Calgary)
FWM/CoGS: Stephen Andrews (Saskatchewan)
General Synod Staff: Donna Bomberry, Barbara Liotscos
Dr. Jessie Saulteaux Centre Director: Aileen Urqhuart (UCC)
Ecumenical Partner: Richard Stetson (ELCIC, Winnipeg)
Theological College Partner: Iain Luke (Institute for Anglican Ministry, St. John’s College)

1. That the consultation provides an opportunity for participants to speak and share their hopefulness about possibilities for our common worship life.
2. That it provides an opportunity for Faith, Worship and Ministry Committee members to be attentive to the conversation and gather information to share in preparation for General Synod 2001.
3. That it encourage and enable participants to continue the conversation in their dioceses and parishes.

Mark Loyal led the opening worship after he had explained the use of the circle and tobacco. Following brief introductions given round the circle, a process of storytelling was begun using a basket of stones passed around the circle. Each participant was invited to take a stone and to think about a story evoked by the stone that related to their experience of worship in the Anglican Church. People were then invited to find a partner with whom they felt comfortable to share what they wished of their story. Then a ‘talking stone’ (for this gathering, a wooden disc with jade inset) was placed on the centre table, so that any who wished to share part of their story with the whole group could take the stone, and with it, the privilege of speaking, while the others listened respectfully. Several stories were shared. Then the talking stone was passed around the circle so that any who wished could comment on what they had felt, or had learned from the stories. The evening concluded with worship using FWM’s draft Night Prayer, and a reception.

The day began with Morning Prayer from the Book of Common Prayer. It included a Bible study (in triads) on the Journey to Emmaus story (Luke 24.13-35). . 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.

Barbara then led us through an exercise of appreciative inquiry.

 

1. In pairs, we recalled our most powerful experience of Canadian Anglican worship, and answered the following questions. What was happening? What contributed to the experience? Where was it happening? We shared our responses to the above and then wrote titles for our stories, identifying and clarifying the most important value that underlies the story.

Titles: ‘Discovered Riches’, ‘Called and Gathered’, ‘Citizenship in Heaven’, ‘Faith Brings New "Life" and "Faith"’, ‘Healed through Praise’ (in Inuktituk!), ‘Holy Week – Old Story Never the Same’, ‘Full participation inspires unity – full contribution brings out the Spirit’, ‘Gathered around Christ’, ‘Flight of the Butterflies’, ‘Healing of Indigenous Circle’, ‘Tanzania Turn On!’, ‘Heaven Touches the Earth!’, ‘Me and My Lord’ (in Inuktituk), ‘Mystery of Love’, ‘Confirming Experience’, ‘Everyday Prayers Take on New Meaning’, ‘Touching the Mystery of God’, ‘"Marching with Candles" The Holy Spirit in Action’, ‘The Healing Power of Trust’, ‘Palestrina’, ‘Draw the Circle Wide’, ‘Healing’, ‘From Death to Life’, ‘Homecoming’, ‘Lift High the Cross † Personal, Corporate’, ‘Dancing at the Edges’, ‘When the Bread was Broken’, ‘Out of the Garden into the Hordes of Mosquitoes’

2. In groups of four, we identified 2-3 core values that ‘capture the heart of it’. These were posted on a wall and time taken to notice others’ values, the similarities, and differences.

Core values:

1. Re-interpreting human experience in the light of the mystery of God’s love, in a way that clarifies our direction; Sense of belonging allows you to give and to receive; Being inspired
   I am – Inspiration - Just as I am
2. ‘Glory to God, whose power . . .’
3. Participation in the Divine Life of God; Trust, Promises and Belief [on each corner of a triangle]
4. Elevation, Faithful Worship
5. Inclusive Community in the Spirit
6. Going beyond oneself to 1) a sense of God’s Presence, A Sense of Community, A deeper sense of oneself – [all of this superimposed on a tree, ‘rooted in life’, ‘free to move in the presence of God’]
7. Ownership and Support (personal Involvement in community); Deep change (emotional connectedness to meaning of Gospel); Healing Grace (physical and emotional)
8. Holiness; Promise; The Holy Spirit can and does choose to work through any and or each of us
9. The Holy Spirit can release pressures of death; Vision; Freedom within community
10. Unity through involvement – of the family; Belief; Transcendence;
11. Beauty – Integrity – A gathering which brings a variety of people home to God
12. Trust, Promises, Belief;
13. Community gathered around Christ; Thereness – something bigger than me
14. Joy, enthusiasm, simplicity
15. integrity, rootedness, genuine

1. In groups of eight, we identified 3 wishes (future positive expressions) for the future of Canadian Anglican worship based on these values, and then voted (as individuals) for the three wishes we thought were most important.

Wishes: Respect for diversity and our common tradition [17 votes]; To be a relevant part of daily life (Sunday a.m. - rest of the week) [16 votes]; A liturgy that enables us to be in the presence of God with trust [12 votes]; That our worship will always reflect and model our commitment to healing and reconciliation [10 votes]; Free in detail, formed in principle [8 votes]; To discover the mission of the Church as we go out into the world [7 votes]; That worship could be appropriate to the context of the community in which it takes place [6 votes]; Capable of transforming our communities [4 votes]; That our worship allows each person to encounter the living God [4 votes].

4. From the three wish statements receiving the most votes, we attempted to draft a present-tense statement describing the values and hopes of the gathered delegates for worship:

‘We are a people gathered here who value liturgy that respects our diversity and (within) a common tradition; that is a relevant part of our daily life; and enables us to be in the presence of (encounter the living) God with trust.’

Change in the liturgy must be preceded by education; these priorities demand some hard study, and terms like ‘diversity’ and ‘common understanding’ need to be clearly defined; having a hard time getting at what it is which would help us to reach the goal of enabling us ‘to be in the presence of God with trust’; part of this is accomplished when we feel included in worship; trust is nurtured when who we are is honoured in liturgy (so liturgy should be in our native language, for example); but we must be wary of becoming too comfortable in worship, which happens when we make God in our own image, and when we are not inspired to change; this is why the language of ‘encounter’ is helpful; the discomfort I feel in worship actually breeds trust in God; the common tradition can be helpful here; I am a little uncomfortable here, since God is always present in our worship. What does ‘trust’ refer to? God? Each other? Perhaps both.

5. We were asked to consider the question: How might such a people move forward in setting direction for Canadian Anglican worship after 2001?

Comments made included:

We must offer leadership and vision; we must offer understanding and acceptance of our different perspectives; have a shared understanding of our direction and goal; identifying the gifted people – healing, praying, teaching, preaching, hospitality, etc.; relevance of worship should not be to make us comfortable, but to transform us and the world around us; we ought to provide resources, and not mandatory texts; provide resources with a process for discerning what resources are appropriate to the context of a community.

Delegates were invited to continue the discussion in the Open Space groups, which would be introduced after lunch.

 

"Given that:

We are a people (gathered here) who value liturgy that respects our diversity within a common tradition; that is a relevant part of our daily life; and enables us to be in the presence of (encounter) the living God with trust,

Name of Topic: Potential Changes to the BAS.
Name of Leader: Sandy Mowat
Names of Participants: Mark, Dan, Rae, Ian, Lars, Blair, Kay, Lisa, Ella, Tony, Jim, Johanna, Dan, Iola, Bob, John, Stephen
Highlights of Discussion:

OPEN SPACE REPORT #2

Name of Topic: Resources for Liturgy for Healing and Reconciliation
Name of Leader: Nancy Bruyere & Merna Major
Names of Participants: Elias Ballantyne, Dan Ash, Rhoda Atagotaaluk,
Chris Williams, Aleen Urkhart, Donna Bomberry, Matilda Lathlin,
Nancy Bruyere and Merna Major
Highlights of Discussion:
There are resources, we just have to be made aware of them.
Liturgy produced by the Anglican Church needed on different levels
- to be used at Sunday Eucharist
- to be used at Healing Circle at Worship separate from Sunday regular service
- institutional and political level, ex. residential school syndrome
Future Action/ Next Steps / Recommendations:
Resources for Liturgy printed
Nancy Bruyere and Aleen Urkhart to write paper on healing circle
Resources Required:
Copies of various liturgies, resources and processes currently being used
Healing teams of people trained and used in the Diocese

Name of Topic: The role of the printed word in our liturgy
Name of Leader: Blair Dixon
Names of Participants:
Ella Frank, Jim Tait, Lisa Ilchshyn, Sandy Mowat, Blair Dixon
Highlights of Discussion:
The liturgy is a form of learning
People learn in different ways
Some people learn best through the printed word
Some people learn best through visual experience
Liturgy requires a flow
There is a need for a balance between education/experience
There is a need for a balance between oral/written tradition
There is a need for adequate preparation of the liturgy
Future Action/ Next Steps / Recommendations:

Name of Topic: Resources for Lay leadership in smaller and/or isolated communities. What can/should we provide?
Name of Leader: Chris Williams
Names of Participants: Richard Stetson and Lars Nowen.
Highlights of Discussion:
There is an increasing use of Lay people as the backbone of worship leadership. They need teaching and enabling to do this.
Lutheran Church issuing "So you‘ve been asked to lead a worship service" Christian Reformed Church/Calvin Institute for Christian Worship.
Music resources needed – CD’s (Band selection enables easy playing of hymns)
Eg. Digital Hymnals – Gulbrainson Co. Pricey $1500-2000.
Future Action/ Next Steps/ Recommendations:
Resources Required:
Specially prepared CD’s Seasonal or specific Sundays.
Internet Web resources for weekly service material - Ready to Print formats for bulletins.
Instruction booklets: "How to …….." eg. How to take a funeral" "How to read Scripture" etc
Sermon Preparation materials

Name of Topic: Is now the time to revise the Book of Common Prayer?
Name of Leader: Anthony Burton
Names of Participants: Sandy Mowatt, John Doliffe, Blair Dixon, Iain Luke, Ella Frank, Richard Stetson, Rae Benson, Elias Ballantyne, Dan Hughs, Chris Williams, Mark Loyal, Donna Bomberry.
Highlights of Discussion:
-BCP was revised in 1918 & 1959 partly to address the Canadian Church’s unique circumstances, partly as a result of pressure from the Anglo-Catholic party.
-The 1995 General Synod debated and adopted the recommendations of the BAS Evaluation Commission--to leave the BCP untouched in this generation but to consider revising the BAS in 2001. More recently CoGS asked FWM to consider the entire question of liturgy.
‘Prayer Book’ parishes are not asking for revision because they do not trust the process and do not feel that very much needs changing. The presentation to the 1998 General Synod of what was supposed to be a ‘reformed conscience’ Eucharistic Prayer, with an epiclesis on the gifts and a feminist alternative to the versicle reinforced their suspicion.
-‘Prayer Book’ parishes don’t have a great emotional investment in the BAS and are not opposed to its revision. The great majority of people who most desire liturgical reforms and innovations would be content to find it in a new BAS.
-The revision of the BCP would be explosive because it would likely involve change in the official doctrine and constitution of the Church (and fear of a change in the constitutional authority of the Bible and the Creeds). The Church is under considerable stress at the moment over differences of conviction over sources of authority (e.g. homosexuality, etc.). Moreover, the consequences of residential schools lawsuits will create a situation of instability. Even an imperfect BCP is a source of stability.
-1995 General Synod was dominated by delegates in their 50s and 60s. The following generation may have a different attitude to liturgy and should take their own decisions about this. The Church and society are changing quickly and it is impossible to predict the attitude of future generations to classical texts and theology.
Future Action/ Next Steps / Recommendations:
1. We endorse the principle of revision of the Book of Common Prayer but advise against its revision in this generation. We recommend the revision of the BAS instead.
2. The new BAS should contain a contemporary language version of the BCP Eucharist.
Resources Required:

Name of Topic: Eucharist in Isolated Communities: How? Reserved Sacrament, Lay Presidency, Other??
Name of Leader: Chris Williams
Names of Participants: Dan, Lars, Stephen, Rae, Ailine, Elias, John, Bob, Donna, Kay, Lisa, Ella, Malcolm.
Highlights of Discussion:
Other churches, eg. United Church, have lay (non-ordained) people presiding at Holy Communion.
People’s needs are changing – more frequent communion expected. Parish Communion Movement.
Lay people are allowed in almost all other ministries, What is different about Holy communion ?
Can bishop license someone just to preside at the Eucharist (Eucharistizers)?
Mutual ministry patterns. Community discernment of ministry gifts.
Future Action/ Next Steps/ Recommendations:
Exploration of pros and cons of Lay Presidency
Exploration of nature of ordination. Exploration of nature of Eucharist as sacrament.

Name of Topic: What in worship/liturgy (process, content, place etc.) is able to transform us as a community to seek healing and justice?
Name of Leader: Aileen Urquhart
Names of Participants: Donna Bomberry, Kay Schmitt, Merna Major
Highlights of Discussion:

OPEN SPACE REPORT # 9

Name of topic: Attend St. James Sunday service, 10:30 a.m.
Name of convenor: Kay Schmitt
Names of participants: 20+ members of our group
Highlights of discussion: Informal
Observations: Peace at beginning
Oversized stone pulpit (not used in service)
Friendliness of congregation
Coffee and "lunch"
Future action/next steps/recommendations: Letter of thanks
Resources required: Computer with printer, paper, address & stamp Writer

Name of Topic: Education for Worship
Name of Leader: Leader: Dan Ash
Names of Participants: Ella Frank, Kay Schmidt, Ray Benson, Mark Loyal, John Dolloff, Aileen Urqhart
Highlights of Discussion:
There were a variety of concerns expressed by the participants, including:

Name of Topic: How are demographic trends affecting attitudes to worship?
Name of Leader: Iain Luke, John Dolloff
Names of Participants: Johanna, Blair, Mark, Richard, John, Rae, Lars, Iain, Stephen, Matilda, Dan H., Ella
Highlights of Discussion:
Demographics are different in different cultures -- a new aboriginal "baby boom"
How do we connect to the new lifestyle of seniors?
Need rituals for e.g divorce, mixing of families, life passages
See the church as extended family rather than an organization or public institution
New interest in spiritual above structures, but some are looking for structure
Younger people don’t start out with some old assumptions eg that the church is powerful, denominations matter, families have a particular structure, there are rules for baptism/marriage -- as a consequence what seems old can strike them as new.
Spirituality is now a part of popular culture again
Attention spans are shorter and divided in a more consumer-driven society
There is a renewed interest in liturgy
The church is now treated as one spiritual option among many possibilities
What commends us? We are a place of caring/belonging/safety where God’s unconditional love is proclaimed
The medium is the message
Future Action/ Next Steps / Recommendations:
New steps in worship should be taken in cooperation with other denominations
Facilitate communications between members of the new generations in the church
Promote intergenerational experience eg godparenting
Frame liturgy so that it does not require that everyone do the same thing at the same time.
Resources Required:
Money and technical support for communication
Research time and personnel to discover "who are these new generations"

Name of Topic: Closing Eucharist - Monday Morning
Name of Leader: Dan Ash
Name of Participants: Blair Dixon, Lisa , Chris Williams
We Gather In God’s Name
Entrance Hymn Voices United 567
We Proclaim God’s Word
Philippians 1:3-11 read in Inuktituk
Psalm 63 V.O. p. 871, refrain 2
John 15:1-11 read in Cree
We Close Our Open Space
We Offer Our Prayers & Thanks
We Celebrate Eucharist
Greeting One Another With The Peace Of Christ
Offering Ourselves V.O. 510
Eucharistic Prayer SW2
Praying As Jesus TaughtUs - in our own language
Breaking of the Bread #2
Hymns During Communion V.O. 466 and p.835
Following Post-Communion Prayer V.O. 619 - in Cree (words on back)
We Go Out ToLove And Serve The Lord
With God’s Love and Blessing
Singing God’s Praise V.O. 619
Philippians 1:3-11
I thank my God whenever I think of you; and when I pray for you all, my prayers are always joyful, because of the part you have taken in the work of the Gospel from the first day until now. Of one thing I am certain: the One who started the good work in you will bring it to completion by the Day of Christ Jesus. It is indeed only right that I should feel like this about you all, because you hold me in such affection, and because, when I lie in prison or appear in the dock to vouch for the truth of the Gospel, you all share in the privilege that is mine. God knows how I long for you all, with the deep yearning of Christ Jesus himself. And this is my prayer, that your love may grow ever richer and richer in knowledge and insight of every kind, and may thus bring you the gift of true discrimination. Then on the Day of Christ you will be flawless and without blame, reaping the full harvest of righteousness that comes through Jesus Christ, to the glory and praise of God.
John 15:1-11
Jesus said,
"I am the true vine,
and my Father is the vinedresser.
Every branch in me that bears no fruit
he cuts away,
and every branch that does bear fruit he prunes
to make it bear even more.
You are pruned already,
by means of the word that I have spoken to you.
Make your home in me, so I make mine in you.
As a branch cannot bear fruit all by itself,
but must remain part of the vine,
neither can you unless you remain in me.
I am the vine,
you are the branches.
Whoever remains in me, with me in him,
bears fruit in plenty;
for cut off from me you can do nothing.
Anyone who does not remain in me
is like a branch that has been thrown away
- he withers;
these branches are collected and thrown on the fire,
and they are burnt.
If you remain in me
and my words remain in you,
you may ask what you will
and you shall get it.
It is to the glory of my Father that you should bear
much fruit,
and then you will be my disciples.
As the Father has loved me,
so I have loved you.
Remain in my love.
If you keep my commandments
you will remain in my love,
just as I have kept my Father's commandments
and remain in his love.
I have told you this
so that my own joy may be in you
and your joy be complete."
Doxology in Cree
Mumichimik Wayootaweek
Mena Jesus Wakoosisek
Mena Kunatiseet Achak
Mamowe Payuk muneto

Name of Topic: Translation of liturgy
Name of Leader: David Ashdown
Name of Topic: Music and Worship/ Gospel Concert – Steve Bell
Name of Leader: Donna Bomberry
Participants: Merna Major, Rhoda Atagotaaluk, Morris Mackenzie, Elias Ballantyne, Nancy Bruyere,
Johanna Handford, Lisa Ilchyshyn, Stephen Andrews, Barbara Liotscos
Highlights: a concert at the Beausejour Recreation Centre featuring a gospel bluegrass group, Hollis Brown, and the artist Steve Bell.
Name of Topic: Healing Circle
Name of Leader: Nancy Bruyere
Participants: Chris Williams, Kay Schmitt, Dan Ash, Jim Tait, Donna Bomberry, Merna Major, Rhoda
Ataagotaluk, Ella Frank, Barbara Liotscos

Sunday Evening:

Potential changes to the BAS [16]; Resources for Liturgy for Healing and Reconciliation [11]; Anglican Tradition [22]; The role of the printed word in our liturgy [1]; Resources for lay leadership in smaller and/or isolated communities [8]; Is now the time to revise the Book of Common Prayer? [21]; Eucharist in isolated communities [21]; What in worship/liturgy is able to transform us as a community to seek healing and justice? [1]; Attend St James Sunday Service, 10:30 a.m. [0]; Education for worship [17]; How are demographic trends affecting attitudes to worship? [17]

1. Anglican Tradition ("the way we do things")
2. Is now the time to revise the BCP? / Potential Changes to the BAS / Resources for Liturgy for Healing and Reconciliation
3. Eucharist in isolated Communities
4. How are demographic trends affecting attitudes to worship?
5. Education for worship / Resources for lay leadership in smaller and/or isolated communities

1. Hopeful Possibility: Every congregation in the country has access to all the resources it needs to worship in beauty, satisfaction, effectiveness, and truth.
Action Required:
GS: take responsibility that priests are adequately trained to lead worshipping communities (e.g. standards, curacy, internships, supervision, mentoring, etc.); fund liturgical translations; fund resource translations.
FWM: attend to standards for theological and liturgical education; develop or recommend suitable resources for lay liturgy training; prioritize translation projects; needs assessment.
Me(us): training for lay ministers of all kinds (regional seminars, net-working, etc.)

1. Hopeful possibility: A validated way of providing communion in isolated communities (other than semi-permanent use of distribution of reserved sacrament)

Action required by:
FWM: 1) an improved service for distribution of the reserved sacrament; 2) an investigation of nature of ordinations, sacraments; 3) possibility of direct ordination to priesthood (especially non-stip)

3. Hopeful Possibility: A church which is conscious of moving through time, with leadership passing from generation to generation.

Action Required:
GS: motion for support for research: 1) who are coming generations?; 2) how are generations interacting specifically in worship and transfer of leadership roles.
FWM: formulate motion; foster and recognize networks amongst the generations; monitor ecumenical dimension of this.
Me(us): R.B. promote in own parish; pray; I.L. start a network

4. Hopeful possibility: New forms of worship sensitive to the needs of: Indigenous communities, youth, charismatic renewal, healing ministry; Resources and guidelines for worship

Action Required:
GS: Motion: to request FWM in cooperation with the (US), and Anglican Renewal Ministries to develop new forms of worship as stated above.
Me(us): youth; aboriginal community

1. Hopeful possibility: 1. That liturgical resources be expanded and made more accessible: a) taking into account the Church’s need for healing and reconciliation; b) and still reflecting our Anglican identity. 2) That the BAS be revised

Action Required:
FWM: 1. Publication of liturgical resources: a) sent with Ministry Matters; b) set up liturgical section on national web page with texts to download; c) work with House of Bishops. 2. Would like to make liturgy for healing and reconciliation, and prayers for the sick a priority. 3. Make BAS (and similar resources) available on CD ROM. 4. Split BAS into 2 resources – one for pew, one for lesser used elements. 5. See how ‘skeleton’ liturgy in the American BCP has been used to see if it might be a feature we could use to promote (preserve?) Anglican identity. 6 The new BAS should contain a contemporary language version of the BCP Eucharist as an option. 7. We endorse the principle of revision of the BCP, but advise against its revision in this generation. We recommend the revision of the BAS instead. [2 out of 8 expressed reservations about this recommendation, saying that the status of the BCP as the official book of worship does need urgent revision]

Liturgy | Synoptic overview of the Consultation