Mark MacDonald

  • Mark MacDonald

    Mark MacDonald was national Indigenous Anglican bishop of the Anglican Church of Canada from 2007 to 2019, and national Indigenous Anglican archbishop from 2019 to 2022.

ARTICLES

The "rhythm and law of God, perceived in Scripture and creation" used to shape life, but times have changed, says the author.

Polite and pious

Our lives are increasingly controlled, in every aspect, by economic and technological factors. Broadly speaking, culture is so infused with these considerations that it is difficult to see them clearly. For all but a few of our elders, our waking and sleeping are shaped by the dictates of a rather unforgiving pattern, crafted by an economically based technocracy. This is now the air that we breathe: it appears to be our life and death.

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Recognizing a ministry of sacrifice

Though it’s hard to get an exact count, we suspect that a few hundred men and women serve as unpaid or non-stipended ministers in the Anglican Church of Canada. The majority of them are in rural and bush Canada in Indigenous communities, and most of them are Indigenous members of the communities they serve.

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The ministry of shared suffering

Many of us have been shaped by the norms of a way of being church that is under great stress: this is the idea that a church is, at a minimum, an academically credentialed priest with a stipend, presiding over a building and a staff (paid and/or volunteer) that is able to provide services and program.

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The God who sees me

And she called the Lord who spoke to her, “You are El-roi,” by which she meant, “Have I not gone on seeing after He saw me!”

-Genesis 16:13 (Jewish Publication Society)

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Our agenda, as we wake up

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Last month, this column spoke of the institutional church’s captivity to the mindset of Western culture. We called it a kind of “hypnotism” whereby many of the assumptions of Christian faith were blunted or obscured by the powerful counterpoint of Western ideas. This is not to say that there weren’t many points of mutual agreement and benefit in this exchange. There were, however, many aspects of this mutuality that may be seen as negative, as in the way churches played an animating role in colonization.

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Hypnotized

Recently, I used the word “hypnotized” to describe the way the churches of a Western cultural framework have been impacted by their relationship with the cultures and governance of Euro-North American countries. A good friend asked, “What does that mean?” So, I will try to explain.

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The gift of a new life

Repentance is a concept that isn’t very popular in contemporary society. You don’t hear about it in mainstream culture, at least not in a positive way.

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Beyond metaphors

Recently, I had a conversation with an Indigenous friend and theologian. We discussed the Indigenous experience of salvation in Christ, knowing that some folks are a bit nervous about such language. We agreed that the Indigenous experience of the Gospel has a particular character: salvation is almost always experienced as tangible and practical freedom from very present and oppressive forces.

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Returning to a Christian way of life

The churches that have been a part of the European and North American cultural framework have played a unique and important role in the colonization of our planet over the past five centuries.

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Heeding a gospel warning

The hypocrisy and corruption associated with the Pharisees, as portrayed in the gospels, has made their name a potent insult. But Christian teaching, despite describing this corruption as extremely dangerous, often places the threat of the Pharisees’ attitude and actions far away from our present day context. This is a mistake.

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An indigenous teaching that may surprise

Recently, I was talking with a friend who is, I think, a most important Indigenous theologian. As we discussed the church’s teaching on the Trinity, we observed that many non-Indigenous commentators assume that Indigenous people would have no interest or time for this foundational Christian doctrine.

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Moral injury and the future of Canada

In recent years, it has been more widely recognized that there are a number of not immediately recognized costs to participation in war. Post-traumatic stress disorder is the most well-known and understood psychological war wound, but a new category of psychological war injury has emerged: moral injury. This refers to the negative consequences of observing and participating in the massive and systemic moral breakdown associated, especially, with war.

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Words of hope and courage

Yesterday, I received this on Facebook from a friend. She says, in so few words, that which so many of us struggle to say with many:

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The future among us

Everyone of us has an interest in the future health of our church.

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Justice for our children

Years ago, we sat next to a father and his two young children-a boy and a girl, both probably between five and eight years old. As the food and beverage cart came by, each time the father would buy a beer; each time his children would beg for food. “We’re hungry, Daddy,” they cried. We were grieved that each time he responded, “We don’t have any money for food.”

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A way of life for this age

For the past few years, it has been my practice to speak to indigenous youth about the critical role that they will play in our common future.

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The Creator’s new song

For this edition’s column, I wanted to, once again, share a poem from my friend, Fr. Ewan MacPherson

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Leading in the circle

On April 23, 2014, near his home on Siksika First Nation, we laid torest my adopted brother and friend, the Rev. Mervin Natowohki (“HolyWater”) Wolfleg.

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Singing our way home

In the traditional way, before colonization, it seems that song was an essential element of every aspect of indigenous life. Songs were maps, histories and ceremonies.

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Becoming a family

Colonial governments and First Nations certainly saw the treaties from different cultural perspectives.

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