A taste of the future
Mark MacDonald
January 17, 2019
It has been said that the churches of the Christian West, our Anglican Church included, have tried to establish the meaning and practice of the
It has been said that the churches of the Christian West, our Anglican Church included, have tried to establish the meaning and practice of the
“God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, things that are not, to reduce to nothing things that are, so that no one might boast in the presence of God” (1 Corinthians 1:27–29).
Not really knowing what to do, writing this piece might be merely therapeutic for me; thinking out loud, perhaps.
The recent acquittal of Gerald Stanley in the death of Colten Boushie has revealed a deep and abiding difference in the experience of Indigenous peoples and non-Indigenous people across Canada.
(This article first appeared in the February 2018 issue of the Anglican Journal.) Yesterday, we received news that another young person in an Indigenous community
The early Christian church spent the greatest portion of its time on matters of spiritual formation. Every aspect of teaching and practice was oriented toward
Since the beginning, the church has participated in a gospel transaction between the particularities of local cultures and the universal message of Christ. This is
(This article first appeared in the November 2017 issue of the Anglican Journal.) We have just returned from a consultation on Indigenous self-determination. Seventy people,
Martin Luther King identified racism, excessive materialism and militarism as three primary forces corrupting modern Western society. We may identify them with what Paul calls
(This article first appeared in the September issue of the Anglican Journal.) Although there are many other factors involved, it is clear that the Western
Canada is in the process of a bold experiment in reconciliation and much is riding on it.
“And now faith, hope, and love abide, these three; and the greatest of these is love” (1 Corinthians 13:13).
In the man from Galilee, God becomes the exploited, inferior, impure, enslaved human being-not to approve of this condition and just make us feel good because we are crushed but to lead us out of this destructive spiral of evil”-Virgilio Elizondo, A God of Incredible Surprises: Jesus of Galilee.
Until very recently, it was widely accepted that models of governance, administration and decision-making used in government were also appropriate for the church.
In many circles of our church, outside of the liturgy itself you don’t hear much about the second coming of Christ.
God has placed much of our true and full humanity in each and every heart. But we only begin to find it there. God hides fragments of our true and full humanity in other places.
I preached at the ordination of a dear friend recently. Feeling a bit too nervous to be comfortable, it made me wonder beyond the event at hand.
Fr. George Metcalf was one of the most dedicated and holy people I had ever met.
For many centuries,the church has considered itself the religious aspect of the larger society. Entrance in the church was entrance into society and vice versa. Everyone was to live in harmony with the larger pattern of life in what was thought to be a Christian society. Fitting in with the expectations of civil society was an unquestioned norm. This approach reached its height, it would seem, in the 1950s, the last great period of growth and influence for the church in North America.
I have heard elders describe the way of life God desires and designs for every creature as “the good walk.” This is, I believe, a dynamic translation of the word Bimadiziwin, which means to live and also, to walk. To live is to walk. Elders use it to holistically describe ethics, spirituality, sociology and psychology in a comprehensive term-they are all needed for the good walk.
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