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Showing posts with label Truth and Reconciliation Commission. Show all posts
Showing posts with label Truth and Reconciliation Commission. Show all posts

Wednesday, 13 July 2016

Mennonite Church Canada Assembly 2016 - Report to Peace Mennonite Church

What follows can be instructive to anyone interested in the life of Mennonite Church Canada, particularly members across the country. However, it is geared to be the basis of a report to that my fellow delegate and I are to present at our home church, Peace Mennonite in Richmond BC, on July 17 at 11:30 AM.

My report follows:

Place: TCU Place, Saskatoon, Saskatchewan
Dates: July 6-10, 2016
Attendance:    1. Delegates - 343
                        2. Churches represented 126 out of 220 possible congregations
                        3. Other attendees - 169

Highlights:      1. Good amount of listening time to delegates on the issues, particularly resolutions
                         three and four below.
                       2. Worship times, including communion altogether and with the community on Sunday morning, attended by 950 people.
Messages by Sarah Wallace, English Professor and Pastor's Wife from Osler Saskatchewan, Safwat Marzouk, Old Testament and Hebrew professor from AMBS, and Executive Director Willard Metzger. This also included good worship music with a team mainly from Saskatoon's Wildwood Mennonite Church. All song selections were from our hymnal or its accompanying auxiliaries, Sing the Story and Sing the Journey. It made me realize what we are missing by not making more use of those two resources, which our congregation does have copies of.
The scriptural basis for the conference wonderfully emphasized the God-initiated covenant made with us and how he continues to mercifully renew it in spite of our continually breaking it. Indeed, as God promised almost from the beginning, we are now in a time where, especially for us as Anabaptists, with Jesus as our focus and Gospels as our authority under the Holy Spirit, we have the law written on our hearts. This is hopeful for us as individuals and the church who do not always get things right, even when we pray and hope we are following the guidance of the Spirit.
Although in the pre-Christian era, it had become weighted down with hundreds of legal expectations, Jesus taught us that, other than the requirement of our faith in response to God's merciful grace, we only have two laws to obey: love the Lord your God with all your heart soul and mind, and your neighbor as yourself, which does mean you have to know how to love yourself and what that means. It also means that these are the things that should hold us together, not lesser issues such as, for example, how we interpret the Bible and what it says on sexuality and gender. As University of Saskatchewan English professor and Osler Mennonite Church pastor partner said in the opening address, knowing, understanding and acknowledging how we are the recipients of God's love makes it possible for us to relate to others as we ought to under our covenant.
As Willard Metzger said in his Sunday morning address, the law and the prophets come from these two commands and are still the root and sustaining principle of our faith-life today. All of this is sometimes especially difficult for us aa Anabaptists who put so much emphasis on discipleship, which can really turn into excessive focus on works. As he said though, "God doesn't want us to beat ourselves up… If we can't celebrate grace, we can't fully celebrate God." He helpfully shared an incident in his own life where he had felt quite inadequate and remorseful and had been interrupted by God's voice clearly telling him "So tell me something I don't know. Of course you are unworthy. If it were possible to be perfect on your own, we wouldn't need to be having communion."
                  3. Renewing connections with brothers and sisters from across the land. You can't underestimate the power of this in reinforcing one's commitment to the church. I am no extrovert but I myself spoke to some 75 old and new friends.
                        4. Caring for God's Good Creation Workshop. There were some 40 people present at the Want to Scale and Heritage Site north of Saskatoon new the banks of the Saskatchewan River. A good deal of energy was put into how we as a church need to be more pro-active in this area, particularly in the face of increasing global warming and its effect on the poorest in our world, which makes it a gospel and social justice issue. We also had good entertainment by the “Riel Gentlemen" male a capella group from Winnipeg.
                        5. Reports from both short and long-term Witness Workers. Fifteen or more couples/ individuals engaged in Witness service, either short-or long-term, including Jeanette and Todd Hanson, who were attenders of Peace Mennonite Church for a while recently, as well as Palmer Becker, Peace Mennonite church's former pastor, were all present to meet with and hear from.
                        6. Active involvement of 40 or so articulate, intelligent and rationally vocal youth, not counting the young adults, of which there were a very encouraging number present. This was facilitated in part by a group that has sprung out of Canadian Mennonite University, who really care for our church, called Emerging Voices Initiative, which is not unrelated to the Young Voices that has been part of the Canadian Mennonite in the recent past.
                      7. Beautiful graphic backdrop for the stage by local artist Val Wiebe, as well as an attractive assembly logo.
                        8. The magnificent organization and execution of the whole experience by the team from Winnipeg with the capable assistance of many volunteers (over 80) from the area. As some of you know, this was a first for live-streaming sessions over the Internet, which can still be viewed by those who are interested at home.mennonitechurch.ca/Saskatoon2016/video . Assigning all attendees a table number to join for the duration was a good way of getting to know individuals of different ages from different parts of the country as we worked through the issues at hand.
9. A good selection of tables in the foyer representing various agencies related to our
 church, e.g. Anabaptist Mennonite Biblical Seminary, Canadian MennoniteUniversity,
Christian Peacemaker Teams, Columbia Bible College, Mennonite Disaster Service, CommonWord Resources, Mennonite Foundation and Mennonite Heritage Center. All of these organizations have their own websites which you can look into further.
10. Starting with Indigenous Protocol led by Harry Lafond of the Saskatchewan Office of the Treaty Commissioner making reference to our being welcomed to Treaty Six Territory. His challenge to us: "I trust you[r actions here] will reflect the Truth and Reconciliation Commission [Challenges]." He reminded us that a treaty was a covenant.
11. Acknowledgments/greetings from MC-USA Executive Director Ervin Stutzman,
Mennonite World Conference Arly Peters and leaders from the church in Mexico and Paraguay. There were also representatives from the Mennonite church of the South Sudan present.
                        12. There was a prayer room made available.
                   13. The Ray Dirks Along the Road to Freedom exhibit from the Mennonite Heritage Center and Gallery in Winnipeg that a number of people in BC might have seen at the BC Mennonite Heritage Center earlier this year in conjunction with its grand opening was on display at the Diefenbaker Canada Center at the University of Saskatchewan during the time of the assembly.
                        14. Over $5000 was raised at assembly for Witness (missions) which was Immediately matched by a group of anonymous donors so that $10,100 was raised in all.
                       
Disappointment and concerns:
1. Distinct lack of representation from our diverse and intercultural congregations. There was no one there from Peace Chinese Mennonite Church. As even stated at the assembly, we need to
do more to include the voices from these newer “immigrant churches.” We were all once immigrants.
2. Maintaining cohesion and our Anabaptist identity with fragmentation.
3. How will our relationship including financial support to our educational institutions, Mennonite Church USA, Mennonite churches in other countries and Mennonite World Conference be handled.
4. How will our relationship including financial support to our Witness workers, whether short-term or long-term be handled.
5. That our larger church not become more fragmented as a result of any of the actions taken at this assembly.
6. How will we achieve accountability in terms of implementing resolutions with less of a central unifying church?
7. What does it say about the interest in Mennonite Church Canada, or is it about the subjects
discussed, that slightly less than one half of our congregations were represented.
8. News had surfaced prior to the assembly to the effect that the Anglican Church of Canada
wish to enter into a five-year dialogue with our church with respect to exchanging knowledge
and resources on working on peace and justice issues as well as theology and liturgy. However, to my knowledge, this never surfaced at the assembly floor, so I am not sure what that means.

Nominations approved:
1.     Moderator – Calvin Quan, Toronto
2.  Finance Officer/Treasurer – Allan Hiebert, Calgary. John Goossen from First United Mennonite in Vancouver gave a good and moving reports of what has been happening. He
talked of how the budget deficit has gone from 84,000 2 years ago to 300,000 last year. He stated that this was mainly because of the decrease in congregational giving. In his closing prayer as he relinquished office, he prayed that we might keep Jesus as the center of our faith, community as the center of our lives and reconciliation as the center of our work.
3.   Willard Metzger for another term as Executive Director to better help oversee the transition of the implementation task force for the Future Directions
4.     Secretary - Harold Peters Fransen
5.     Witness chair - Don Boschman

Resolutions approved:
1.     Budget for 2016-2017
2.     Auditors for 2016-2017
3.     Future Directions Task Force Recommendations (Yes 318, No 21, Spoiled 4) - As you will recall, we sadly really only had one session to discuss this led by Pastor Brittani Gifford this winter with MC-BC Executive Minister Garry Janzen as a guest. However, 12 of our members attending the MCBC 2016 Sessions had more time to consider the issues there. This process was begun some three years ago.
In a nutshell, this was all about reducing what some saw as a certain top-heaviness of Mennonite Church-Canada with its offices and staff mainly in Winnipeg. It was hoped thereby to bring about some savings for our increasingly cash-strapped church. It was also an effort to respond to criticism of what some saw as far-off Mennonite Church-Canada leadership by downloading it to Area Churches which are nearer by. These would then function as a network to accomplish more or less the same ends as Mennonite Church-Canada. However, since the personnel here would be closer to the congregations, the thinking is that they would be better known and thus could be more easily held responsible and accountable for what they say and do.
This task force is now disbanded. However, it will be replaced by a new transitional/implementation task force under a project manager. This team will oversee the details of how this move can be realized. When they feel they have completed their work, a national meeting will be convened to be informed, respond to what they have done and make further decisions on making this change. The Interim Council, which will consist of moderators from each area church and the national church, must now determine who will be on the transition team, create a job description to begin the search for a project manager who will guide the process, determine budget requirements and create a timeline for transitioning.

4.     Being a Faithful Church Recommendations (Yes 277, No 50, Abstain 23) - This process began some eight years ago. However, the central issues were really first addressed, oddly enough in Saskatoon, in 1986. It is high time then that we make some progress in this area. This resolution had to do with our church's response to members of the LGBTQ community wanting to be fully part of our membership and even be part of same-sex marriages.
Besides being given a couple of blocks of time on different days which gave individuals more time to think and prepare contributions, Dan Epp-Tiessen of CMU also gave two separate seminars on scriptural resources related to this topic, which allowed more time for expression of views and questions. As was discussed, God has made allowances for us in areas such as divorce and even the church's continuing support of slavery for centuries, and perhaps he is making allowances for us in this area of gender as well. Unfortunately, our congregation only discussed the very beginnings of this issue in terms of how we can approach the Scripture about it, but never advanced to actually discussing the topic.
This task force is now disbanded. However, congregations are asked to listen to and communicate with one another as to how things work out in those congregations who wish to proceed further in creating more open and safe, even brave, spaces for welcoming these individuals. This motion does not at this time directly affirm alternative lifestyles, let alone same-sex marriage. Nor does it thus go against what our current Confession of Faith from a Mennonite Perspective still says about marriage. Of course, depending on what happens within our congregations over time, if we move towards full acceptance of these lifestyles and same-sex marriage, we would have to revise our Confession of Faith. We also need to think about whether we need to repent and ask forgiveness of those we have hurt in this area because of our behavior.
5.     Palestine-Israel Resolution - On one hand, this resolution, which we really did not discuss at any length in our congregation, encouraged us as individuals and congregations to become more informed as well as consider speaking to our political representatives about the issues with Israel and Palestine, especially as it affects our Christian brothers and sisters in oppressed circumstances there under the occupying Israeli government.
The second thrust of the resolution was to ask us to think about not investing or doing business with firms that Israel engages, particularly if they might contribute to military efforts, as well as consider the possibility of sanctions against Israel in the future. This is because Israel continues to refuse to follow the UN and international law in its occupation of Palestinian territory and in its oppressive treatment of the citizens there.
This resolution was accepted by the Resolutions Committee as prepared by Byron Rempel-Burkholder, whom some of you may remember as the former editor of our denominational rejoice devotional, and who was moved to take this action after having returned from short-term service in Bethlehem earlier this year. It was seconded by your former pastor, Palmer Becker, who has made numerous trips for short-term involvement in this part of the world.
6.     Repudiation of The Doctrine of Discovery Resolution - We had two opportunities to discuss this as a congregation. This was essentially to renounce the thinking of the church of the 15th century which was adopted by all so-called Christian nations of Europe at the time, and is still used against all the peoples that inhabited the lands they had begun exploring and exploiting then and continue to do so to this day. This motion was brought forth as a result of a plea to the churches to follow through with this as part of the recommendations of the Truth and Reconciliation Commission of Canada.
The second part of the resolution was also to encourage our congregations to become more informed about these issues and continue to work at reconciliation with our indigenous neighbors and fellow-Canadians. This last could also include more advocacy with our political leaders and such bodies and agencies that have influence on the lives of our indigenous neighbors.

Reports:        1. Canadian Mennonite
                       2. Canadian Mennonite University
                       3. Anabaptist Mennonite Biblical Seminary
                       4. Mennonite Heritage Center/Archives - a phenomenal resource with greatly enhanced search capacities including advanced levels, Anabaptist references and scripture references. One can also search using Google Translate. One can also familiarize oneself with the Mennonite Archival Image Database to which text, art, music and video can be donated. This is linked with seven Canadian partners across the country as well as with Fresno MB archives in California, with Paraguay to join next. You can also purchase and borrow many books, including archival materials and books donated to the MCC thrift shops. There is also an extensive Alternative Service/Conscientious Objector website linked to this. This resource is good for education and information for future generations.
Churches were reminded to send in copies of all their bulletins, annual reports etc. These help flesh out the history of our congregations and church.
                        5. Common Word Resource Center
                       6. Youth Assembly/Covenant Crew 2.0 - video montage of their experience of travel on the Churchill River, community, worship, sharing and service shown in the Sunday morning worship
                   7. Don Peters, MCC Canada, announced that we have to date raised $35 million for Syrian refugee work.

Next meeting: TBA: depending on when the Future Directions Implementation Task Force completes its work and needs to come back to the membership for consideration, but no later than the summer of 2018

Action called for:        1. Offering for a new Mennonite hymnal was collected.
                       2. Offering to support the work of Jennifer Otto and Gregory Rabus with Ludwigshafen Mennonite Church Friedenshaus in Germany was collected.
3. Further education and action, including communication with the larger churches, with respect to passing the resolution repudiating the Doctrine of Discovery.
4. Further education and action, including communication with the larger churches, with respect to passing the resolution regarding our actions towards Palestine-Israel.
5. Keeping aware of developments with respect to the next stage of work regarding Future Directions so that we are prepared to address pending recommendations when they come down.
6. Continued support both by communication/prayer and financially for witness workers and all arms of the church.
7. Further education and action with respect to creation care, particularly in light of climate change/global warming and its effect on "the least of these" in particular.

Further Information:
1.      Newsletters from before and during the conference can be reviewed at commonword.ca/go/54
2.     Anything else you want to know about the assembly: home.mennonitechurch.ca/Saskatoon2016
3.   You might also be interested in reviewing the action on Twitter that went on with respect to the assembly: #menno2016, @mennochurch
4.     The Report Book for the assembly is available at commonword.ca/goal/655
5.     the background material to be gone over in preparation for the reports and discussions, the resolutions at the assembly, the Discernment Guide is available at commonword.ca/go/654
Live-streaming sessions for the Internet can still be viewed by those who are interested at home.mennonitechurch.ca/Saskatoon2016/video .

Saturday, 9 April 2016

The TRC, UNDRIP and the DOD - Calls to Action for The Church

What follows is essentially the amended text of a presentation at Peace Mennonite Church [PMC] in Richmond BC on 2016 4 10.

(TRC of course being the abbreviation for Truth and Reconciliation Commission, so that is the first acronym dealt from our bulletin announcement)

We had two sessions at PMC 2.5 years ago before the TRC came to Vancouver. Some of our members volunteered at and attended the TRC and related activities at that time. Since then,  the TRC wound up with a final session in Ottawa in June 2015. Part of the outcome of that was:
1.     a permanent centre in Winnipeg to hold the archives of all the materials collected then, especially the recorded and videotaped stories of residential school survivors and the statements and apologies made by various churches and organizations involved in the schools and other past injustices against our First Nations neighbours. 
2.     A Final Report with 94 recommendations to the Canadian government and its citizens [SKIP TO MIDDLE of PG. 2].
 The first session held at PMC in June 2013 centred around the following:
I.               Why Should We Care?
1. Some of us might again be asking with respect to bringing this topic up, why should we care?
Well, we are talking here about what we as immigrants to this land have been part of in terms of systemic practice of colonization. As we know, one of the worst examples of this was the residential school system about which we have all heard. In other words, we are part of a group of people that have been guilty of continuing to perpetuate injustices, or allow them to continue against our indigenous neighbours.
2. We have not only been part of this as individuals and the community of settlers, we have allowed our governments to carry out many practices and pass many laws that have had harmful effects on our indigenous neighbors.
3. We are also part of the church, and the church has been implicated in this as one of the structures that has also helped to carry out these injustices. To be sure, our Mennonite Church was not involved to nearly the same extent as the Roman Catholic, Anglican and United Church, to name the largest denominations that were involved. However, we did have some involvement and for that we must take responsibility. Furthermore, in the eyes of the indigenous people, regardless of what denomination we belong to, we are seen as Christians who inflicted upon them a lot of ideas and rules that were harmful to them as a people.
4. Therefore, as Christians, and I would like to think this would be especially true of us as Anabaptist Mennonite Christians who say we believe in peace, justice and reconciliation, we have a responsibility to try and help correct the wrongs of the past.
5. I have said it before, and I'm certainly not the only one to do so, that I believe that we as a church and a nation cannot receive the full blessings God would love to bestow on us as long as there is such a big gap between our indigenous neighbors and ourselves.
Some would have you believe that the government spends excessive amounts of money on indigenous communities. If you really analyze the numbers and compare them with what the rest of us get through all of our levels of government, including municipal, the first Nations is still behind in every area, including social welfare, infrastructure (think of the recurring stories we hear of the lack of clean water and basic sanitation where our indigenous neighbors live) and education. Those are three important pillars, as we can well understand, of being a healthy and successful community, and if they are not met, our indigenous neighbors will never be equal to us, which they should be.
6. Some of us might also have difficulty in this whole area because we do not sense that we live among indigenous people, or have them live among us, but they are still among us. Even if they might not be where you live, we are part of the greater society and they are certainly within the greater society.

The second session held two year ago focussed on:
II. So what can we then do?
A. We can certainly pray that ourselves, our communities and all our levels of government would do the right thing by our indigenous neighbors.
B. We can encourage those of us whom we might know who are in positions that relate to indigenous neighbors to support right action among them and let us know how we can help them.
C. We can convey our concerns to the business and political communities/levels of government, encouraging them to carry out right actions and abide by commitments made, including using allotted budgetary funds for the purposes described. We can convey our concerns through individual meetings, writing letters and even through sharing our concerns and supporting actions or suggesting actions through our contributions to social media such as Facebook and Twitter.
D. The end of the Truth and Reconciliation Commission was a report containing 94 recommendations for action. Really, they are a plea from all of those who were involved in the TRC, from those who told their stories, to those who listened, to those who gathered it all together into this report. It is really call for help from our indigenous neighbors. I believe they are right when they say that if we are serious about what we believe as Christians in terms of God’s love for all, reconciliation, equality and social justice, we have to respond.

III. TRC Recommendations for the Church
You can read the final report of the TRC with its 94 recommendations online at their website. However, I want to single out for us this morning the recommendations that apply particularly to us as Mennonites, with their own history and culture in a way, and to us as a church.

Settlement Agreement Parties and the United Nations
1.     From recommendation 48: “to formally adopt and comply with the principles, norms, and standards of the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) as a framework for reconciliation (and that deals with acronym number two from the bulletin). This would include, but not be limited to, the following commitments:
i. Ensuring that their institutions, policies, programs, and practices comply with the United Nations Declaration on the Rights of Indigenous Peoples.
ii. Respecting Indigenous peoples’ right to self-determination in spiritual matters, including the right to practice, develop, and teach their own spiritual and religious traditions, customs, and ceremonies, consistent with Article 12:1 of the United Nations Declaration on the Rights of Indigenous Peoples.
iii. Engaging in ongoing public dialogue and actions to support the United Nations Declaration on the Rights of Indigenous Peoples.
iv. Issuing a statement no later than March 31, 2016, from all religious denominations and faith groups, as to how they will implement the United Nations Declaration on the Rights of Indigenous Peoples.”

This obviously means that we need to familiarize ourselves with the UNDRIP

Declaration on the Rights of Indigenous People                  
A word first about indigenous. As we all know, when Columbus so-called "discovered" the lands we live on, he thought he had arrived in India, as that was what the Europeans were searching for, and therefore called the natives he met Indians. Now, that is a term that the original inhabitants of these continents have chafed at for centuries, as they are not one people to be called Indian. There are many nations with many languages and differing cultures. Therefore, in an assembly of these peoples in Vancouver in 1975, they decided themselves to refer to these original inhabitants of the Americas as "indigenous." So, on to the UNDRIP.

The UNDRIP is a 46 article document released by the United Nations in 2007. On March 2011, a joint statement on implementation was completed.

Timeline: UN Declarations on the Rights of Indigenous Peoples
Sept. 13, 2007: The UN General Assembly adopts the declaration but Canada, which had for many years been involved in drafting UNDRIP, joined the U.S., Australia and New Zealand in opposing it. One of the concerns was that “free, prior and informed consent” could be used as a veto.
Nov. 12, 2010: Canada endorses UNDRIP, but refers to it as “an aspirational document” and notes it is not legally binding: “We are now confident that Canada can interpret the principles expressed in the declaration in a manner that is consistent with our Constitution and legal framework.”
Sept. 22, 2014: Canada is the only UN member to refuse adopting the “outcome document” affirming commitment to UNDRIP, again citing concerns over “free, prior and informed consent”.
The Outcome Document, of which I could only find a draft online, is 35 article document of recommendations and commitments made by the signatory nations to the UNDRIP.
The above timeline adapted from:

In 2015 Prime Minister Justin Trudeau gave that sentiment a boost when he told his new cabinet ministers in their mandate letters: “No relationship is more important to me and to Canada than the one with Indigenous Peoples.”
The Crown already has a constitutionally protected “duty to consult” with aboriginal peoples on issues that might affect their interests, but the UN declaration goes much further and calls on governments to obtain “free, prior and informed consent” for anything to do with the First nations and their lands, whether ensured by Treaty or where rights remain because the lands were never ceded, including when it comes to natural resources development.
[Minister of Indigenous and Northern Affairs Carolyn] Bennett said she and her department will jointly lead the consultation process with Justice Minister Jody Wilson-Raybould and Status of Women Minister Patricia Hajdu, with Public Safety Minister Ralph Goodale also playing an advisory role.
Bennett said she was pleased to see Conservative interim leader Rona Ambrose lend her support to the inquiry, and noted that NDP MPs Niki Ashton and Romeo Saganash and Green Party Leader Elizabeth May have always been on board.

The preceding paragraphs from: 
Nov 12 2015

In the newly released book, Wrongs to Rights, How Churches Can Engage the United Nations Declaration on the Rights of Indigenous Peoples, put out by the Indigenous Relations of Mennonite Church Canada, edited by Steve Heinrichs, he draws our attention in particular to the following articles of the declaration: 
3 Self-Determination: Indigenous peoples have the right to self-determination. By virtue of that right they freely determine their political status and freely pursue their economic, social and cultural development.
15 Accurate Public Information - Indigenous peoples have the right to the dignity and diversity of their cultures, traditions, histories and aspirations, which shall be appropriately respected in education and public information.
22 No Violence Against Women and Children - States shall take measures, in conjunction with indigenous peoples, to ensure that indigenous women and children enjoy the full protection and guarantees against all forms of violence and discrimination.
28 Redress - Indigenous peoples have the right to redress, by means that include restitution or, when this is not possible, just, fair and equitable compensation, for the lands, territories and resources which they have traditionally owned or otherwise occupied or used, and which have been confiscated, taken, occupied, used or damaged.
36 No Borders to Relationships - Indigenous peoples, in particular those divided by international borders, have the right to maintain and develop contacts, relations and cooperation, including activities for spiritual, cultural, political, economic and social purposes, with their own members as well as other peoples across borders.

Going on to the church-related recommendations:
2.     From recommendation 49: “to repudiate concepts used to justify European sovereignty over Indigenous lands and peoples, such as the Doctrine of Discovery (DOD) and terra nullius (which has brought us to the third acronym from our bulletin announcement).”

This obviously means that we need to familiarize ourselves with the DOD

The Doctrine of Discovery
The “Doctrine of Discovery” laid the political and theological groundwork for nations ‘to invade, capture, vanquish, the enemies of Christ and reduce these peoples to perpetual slavery’. (See Papal Bull of 1452). This doctrine has been a foundation of our western legal system in relation to Indigenous peoples..  This “doctrine,” began in 1452 when the Pope divided up South America between Portugal and Spain. [remember the movie Mission? It has that hauntingly beautiful classic soundtrack showing how Europeans civilized Indians by teaching them to sing Bach, of all things. However, it also dramatized the announcing of this papal decree]. These edicts thus allowed the claiming of all lands where there were no Christians, in the name of the monarch in whose name the land was “discovered”. 
The Pope, sitting way over there in Europe, upon Columbus’ return and hearing his report in 1493, had the audacity to add, "If there are no Christians there, I declare these lands empty,” or as was said in Latin in those days, “Terra nullis." Furthermore, he added, "And if the people there are not Christians, they have no title to this land," meaning obviously that it was up for grabs to all the so-called discoverers and explorers.
So, with one decree, all of the inhabitants of the Americas, indeed much of the Third World, were essentially totally disenfranchised. They became, in the eyes of the Europeans, less than people, less than human; no longer eligible for human rights. If we are honest with ourselves, we can readily see, that there is still too much of this sentiment expressed time and again by we immigrants and settlers to this land. Indeed, in the details, where the devil always lives, as we say, the meaning was that these less-than-humans had no souls, they were like animals, so how could they have rights to land and self-determination!

Now, these are all indigenous peoples, and they continue to struggle to regain their rights to this day. Now, at least, they have the United Nations, at least partially, on their side. I say partially, as not all member states have yet totally ratified or begun to put into effect the UNDRIP. And, just like we have had to say about the issue of the residential schools, which is not something in the past, as the only closed in 1997, meaning the students and their children and their parents who were affected by that are still very much among us, this Doctrine of Discovery and its effects are not in the past either. As recently as 2007, the US Supreme Court decided against a First Nation there in a decision about paying taxes on their own land, at least according to indigenous rights.

Now, Europe was no more united then than it is now, and not everyone accepted the Pope as their authority in all things. However, the European powers all basically agreed that this idea worked for them, whether they were British, French, Dutch, Belgian, Spanish, Portuguese, Italian or German, all of these nations having tried to establish empires at one time where the other. Queen Elizabeth I, an excommunicated Catholic in England, told Sir Walter Raleigh, one of England’s honoured explorers, to “go where no man has gone before and claim lands for me.” This doctrine led to the so-called Law of Nations which empowered European, supposed Christian governments “to invade, search out, capture, vanquish and subdue all Saracens [Muslims] and pagans whatsoever and other enemies of Christ … and to reduce their persons to perpetual slavery and to apply and appropriate to himself and his successors the kingdoms,... possessions…”  More than just a Catholic doctrine, the Doctrine of Discovery formally reduced non-Christians to sub-human status in order to take their lands, property, and lives-in the name of Christ.
This Doctrine of Discovery has been a part of the western legal framework and, in many cases remains the basis of the North American legal system in regards to Indigenous peoples. By enforcing European standards of civilization and proper use of land resources, the Doctrine of Discovery discounts Indigenous culture, spirituality, and especially land rights in order to justify colonialism. In fact, when indigenous people first tried to reason with the Europeans as to their land rights, the response of the whites was that they still had no right to the land because they were not making proper use of it, i.e., they were not settled down, farming, establishing cities with commercial areas etc. Eventually, in their push to gain all of this land, especially in the US, whole tribes and communities of natives were tricked and forcibly moved ever further westward and North. Others in both the US and Canada replaced on reservations and reserves, respectively, on the basis of treaties in some cases. Regardless, the conditions on which these lands were given were never honored and the lands kept getting ever smaller and in some cases disappeared altogether.
This document reflected the thinking in Europe at the time of the settlement in and colonization of North and South America, not to mention the rest of what we still refer to as the Third World. As such, its sentiments were not only about land but also behind such ill-fated ventures as the Canadian Indian Residential Schools, of which we have heard so much about already, and the intensive damage that inflicted on not only individuals but their families, communities and cultures, including their languages and their own spirituality.
Some of the above section was taken from a speech given by Onondaga chief Oren Lyons at Humbold tUniversity on Columbus Day in 2010:
https://www.youtube.com/watch?v=yVZDbqh7WgM
With all of the above preamble, one of the first things our church has been called to do is pass...
THE MOTION to REPUDIATE The DOCTRINE of DISCOVERY:
The recommendation for us Mennonites to do our part to repudiate this doctrine and all that it stands for was developed by an ad hoc committee of those of our conference who attended the Ottawa final TRC in 2015 and has been endorsed by the Mennonite Churches of BC, Saskatchewan, Manitoba and Eastern Canada as well as, as of the end of March, four individual congregations. It would be good if  more congregations could go on record as being another one in the list of those individual congregations supporting this document's being passed at the 2016 MC Canada sessions in Saskatoon. Bring it up to your church!

The recommendation, which has two parts, reads as follows:

1.     That Mennonite Church Canada repudiate/renounce the Doctrine of Discovery as it is fundamentally opposed to the gospel of Jesus Christ and our understanding of the inherent dignity and rights that individuals and peoples have received from God.
2.     That a working group be formed by representatives of the Mennonite Church Canada Area Churches to begin by reviewing the church related recommendations from the Truth and Reconciliation Commission Report, make the appropriate study material available to congregations, and make further periodic recommendations to the General Board/Area Church Boards on steps along the path of reconciliation.
Recommendation two is already being worked on in a sense and the meeting where this material was presented is actually already part of that.

With respect to point 1, there is nothing in the gospels or other NT writings to support any other actions towards non-Christians except to preach to them the message of the gospel, lead them to repentance and baptize them, teaching them to be disciples. There is nothing about taking their lands and all they have and making them second class citizens, using military might against them, enslaving and killing them etc., as we know settlers and colonists did for centuries. Some of this, can you believe it? was actually based on what Israel did to the pagan nations in Canaan when they returned from Egypt. Siince when has that become a model as to how to treat others? You can see what happens when we don’t interpret the Bible, especially the OT, as we Anabaptists do, through the understanding of what Jesus and the NT writers had to say.

Back to the TRC's recommendations then:

Church Apologies and Reconciliation

3.     From recommendation 58: encourage the Pope to "to issue an apology to Survivors, their families, and communities/ties for the Roman Catholic Church’s role in the spiritual, cultural, emotional, physical, and sexual abuse of First Nations, Inuit, and Métis children in Catholic-run residential schools. We call for that apology to be similar to the 2010 apology issued to Irish victims of abuse and to occur within one year of the issuing of this Report and to be delivered by the Pope in Canada."
This report was issued in June 2015, so we are over three quarters of the way to the date in which recommendation wish to have this issue dealt with. We as a Mennonite Church, even for our small role in this as a church, have already made such apologies in both BC and Edmonton TRC hearings [see below].
4.     From recommendation 59: "Church parties to the Settlement Agreement this does not formally include The Mennonite Church but the language of the document, see especially the next point, suggests this includes other churches/faith as well, even though there is naturally a greater responsibility on the parties to that agreement - to develop ongoing education strategies to ensure that their respective congregations learn about their church’s role in colonization, the history and legacy of residential schools, and why apologies to former residential school students, their families, and communities were necessary.”

            5.     From recommendation 60: "leaders of the church parties to the Settlement Agreement and all  
                 other faiths, in collaboration with Indigenous spiritual leaders, Survivors, schools of theology, seminaries, and other religious training centres, to develop and teach curriculum for all student clergy, and all clergy and staff who work in Aboriginal communities, on the need to respect Indigenous spirituality in its own right, the history and legacy of residential schools and the roles of the church parties in that system, the history and legacy of religious conflict in Aboriginal families and communities, and the responsibility that churches have to mitigate such conflicts and prevent spiritual violence."
6.  From recommendation 61: "church parties to the Settlement Agreement, in collaboration with
Survivors and representatives of Aboriginal organizations, to establish permanent funding to
Aboriginal people for:
i. Community-controlled healing and reconciliation projects.
ii. Community-controlled culture and language revitalization projects.
iii. Community-controlled education and relationship-building projects.
iv. Regional dialogues for Indigenous spiritual leaders and youth to discuss Indigenous spirituality, self-determination, and reconciliation.”

            These two recommendations are simply asking for our help as citizens of this country and members of the Christian faith that did not recognize indigenous right to self-determination, language, culture and spirituality in the past to help right those wrongs by helping indigenous citizens recover what we as a nation and religion took away from them.

Education for reconciliation

       7.  From recommendation 62: Encourage “the federal, provincial, and territorial governments, in
            consultation and collaboration with Survivors, Aboriginal peoples, and educators, to:
i. Make age-appropriate curriculum on residential schools, Treaties, and Aboriginal peoples’ historical and contemporary contributions to Canada a mandatory education requirement for Kindergarten to Grade Twelve students.
ii. Provide the necessary funding to post-secondary institutions to educate teachers on how to integrate Indigenous knowledge and teaching methods into classrooms.
iii. Provide the necessary funding to Aboriginal schools to utilize Indigenous knowledge and teaching methods in classrooms.
iv. Establish senior-level positions in government at the assistant deputy minister level or higher dedicated to Aboriginal content in education.
        8.  From recommendation 63: Encourage the Council of Ministers of Education, Canada to maintain an annual commitment to Aboriginal education issues, including:
i. Developing and implementing Kindergarten to Grade Twelve curriculum and learning resources on Aboriginal peoples in Canadian history, and the history and legacy of residential schools.
ii. Sharing information and best practices on teaching curriculum related to residential schools and Aboriginal history.
iii. Building student capacity for intercultural understanding, empathy, and mutual respect.
iv. Identifying teacher-training needs relating to the above.”
         9. From recommendation 64: Encourage “all levels of government that provide public funds to
             denominational schools to require such schools to provide an education on comparative religious studies, which must include a segment on Aboriginal spiritual beliefs and practices developed in collaboration with Aboriginal Elders.”

These three recommendations are calling us to two areas: 
i. to assure education of all of our citizens as to what happened and what we can do about it now                 ii. to recognize that indigenous peoples also have valid bodies of knowledge and ways of learning which we could benefit from by incorporating into our own bodies of knowledge and educational systems.

10. From recommendation 65: Encourage “the federal government, through the Social Sciences and Humanities Research Council, and in collaboration with Aboriginal peoples, post-secondary
      institutions and educators, and the National Centre for Truth and Reconciliation and its partner institutions, to establish a national research program with multi-year funding to advance
      understanding of reconciliation.

Museums and Archives
        11. From recommendation 67: Encourage “the federal government to provide funding to the
              Canadian Museums Association to undertake, in collaboration with Aboriginal peoples, a
              national review of museum policies and best practices to determine the level of compliance with the United Nations Declaration on the Rights of Indigenous Peoples and to make
              recommendations.
       12.  From recommendation 68: Encourage “the federal government, in collaboration with Aboriginal peoples, and the Canadian Museums Association to mark the 150th anniversary of Canadian Confederation in 2017 by establishing a dedicated national funding program for commemoration projects on the theme of reconciliation.
       13.  From recommendation 70: Encourage “the federal government to provide funding to the
              Canadian Association of Archivists to undertake, in collaboration with Aboriginal peoples, a
              national review of archival policies and best practices to:
i. Determine the level of compliance with the United Nations Declaration on the Rights of Indigenous Peoples and the United Nations Joinet-Orentlicher Principles, as related to Aboriginal peoples’ inalienable right to know the truth about what happened and why, with regard to human rights violations committed against them in the residential schools.
ii. Produce a report with recommendations for full implementation of these international mechanisms as a reconciliation framework for Canadian archives.”

IV. From the Langley Menn Fellowship meeting Nov. 28, 2015:

Langley Mennonite Fellowship, under its currently retiring pastor Henry Krause, is, in BC, at the forefront of working through these issues. Henry is the longstanding chair of Mennonite Church BC's Service, Peace & Justice Committee, of which the writer is a member, now in a second term. This committee was responsible for and oversees the work of MCBC's Indigenous relations Coordinator Brander McDonald, who has a special section on MCBC's website and a Facebook Page (http://www.mcbc.ca/branders-blog/; https://www.facebook.com/groups/MCBCIndigenousRelations) related to his work.

Ask how does this relate to us as Mennonites, and Christians generally Nationally, Provincially, Local Church and finally personally; keeping in mind historical relationships, what we are doing now and what kind of opportunities can be take moving forward. 

We, our indigenous neighbours and our churches, are both on a journey or process of reconciliation at various levels and not to get distracted by fear of new relationships or breaching protocols. We should take courage that First Nations will help us move in the direction of healing if we are faithful to the challenge. They are inviting us, challenging us, to live up to our professed beliefs as Christians. Also, we have to become more aware globally of the paradigm shift going on in other areas outside our church reality yet not to take the easy road and absolve ourselves of that responsibility just because someone else is doing the work of reconciliation. We are all responsible as Canadian citizens and children of God to continue in this journey of reconciliation.

Thoughts from small groups:
Question #1: We asked the question as to what initially stands out to folks regarding the TRC Summary report.
– First Nations involvement in Canadian society needs to be recognized
– Need to tell the story to create a country where Indigenous Story is recognized. There needs to be more assistance to help First Nations share their history.
– we need to tell the story so everyone can learn from everyone and each other both First Nations stories and non-native stories to be able to tell stories of hope.
– what are our “Community Values” as Mennonites and can we move towards relating better locally with First Nations
– there needs to be strong focus on supporting reclaiming of First Nations language wherein the language represents culture and personhood, belonging and identity regarding rights and title issues, land, treaty- this needs to be offered to non-native peoples as one of the program choices they can be involved in regarding reconciliation.

Question #2: What is in our denominational, provincial church, local church, personal toolbox regarding TRC Recommendations; historically, presently and personally?
– having to answer the question about “what works for us re: reconciliation?”
– be willing to take the first step in relationship development and not be intimidated.
– story telling with churches by First Nations is very valuable but working to letting all peoples share in the story.
– work as a Mennonite culture on “being” and not so task oriented by looking at relationship building foremost

Question #3: What can we challenge the National, Provincial and local churches to do regarding these recommendations?
NATIONAL challenge:
1. Mennonite Schools should include the history of Residential Schools in their First Nations History and curriculum.
2. National response by the repudiation of the Doctrine of Discovery
3. Move the Federal Government of Canada to accept, adopt and implement the recommendations of the TRC Summary Report.
4. Move the TRC Commission to revise the summary report to have recommendations target non-settlement churches nationally and government.

PROVINCIAL challenge:
1. Renounce the Doctrine of Discovery, formally accept the TRC Summary Reports Recommendations
2. Move to have an Indigenous Relations representative in every congregation

CHURCH local challenge:
1. Develop First Nations resources and libraries in every church to continue helping tell the story.
2. build support of this agenda to Mennonite Brethren as well
3. Have specific relationship building actions between Churches and Indigenous in local areas implemented
4. Indigenous Relations should be on every church budget to support this work at local church, provincial and national level
5. Work at our own Mennonite Church spiritual healing regarding our relationships to First Nations personally, locally and nationally.

Appendix
A. At the Edmonton TRC in March 2014…
On this final day, it was time to go beyond listening, and to speak. A group of Anabaptist leaders from five Mennonite denominations [Coalition of Anabaptist Church Leaders/CACL] had written a Statement (see below, and been granted permission to read it into the public record as an ‘Expression of Reconciliation’. In it, they expressed “regret that at times, the Christian faith was used wrongly, as an instrument of power, not as an invitation to see how God was already at work before we came...” They acknowledged “the paternalism and racism of the past...” They repented that “our denominational encounters with Indigenous People at times may have been motivated more by cultural biases than by the unconditional love of Jesus.
They repent(ed) of their failure to advocate for marginalized Indigenous Peoples as our faith would instruct us to...and that words without actions are not only ineffective but may also be harmful.” They committed ourselves to walking with Indigenous neighbours to “listening and learning together as we journey to a healthier and more just tomorrow.”

The expression was as follows:

Anabaptist Leaders offer Expression of Reconciliation
On March 30, 2014, Canadian Anabaptist Church Leaders shared this statement as an expression of reconciliation during the
We are leaders of a group of Canadian Christian churches known as Anabaptist denominations. Our delegation includes Mennonite Church Canada, the Evangelical Mennonite Conference, the Canadian Conference of Mennonite Brethren Churches, the Brethren in Christ Church of Canada, and Mennonite Central Committee Canada. Many people from our churches have come to the Truth and Reconciliation Commission events, including this one, to volunteer, to listen, to learn.
We acknowledge that we are all treaty people and that we are meeting on Treaty 6 territory, on land that is part of an historic agreement between First Nations people and newcomers, an agreement involving mutuality and respect.
Throughout the period of the Truth and Reconciliation Commission events across the country, we have watched and listened with respect, as residential school survivors have told stories with graciousness and courage, sharing experiences of the Residential School Legacy from its beginning. We are humbled to witness this Truth and Reconciliation Commission event.
As we have listened to your stories, we’ve added our tears to the countless tears that you have shed. We acknowledge that there was, and is, much hurt and much suffering. We have learned much and we have much to learn.
We heard the wise words of Justice Sinclair encouraging us to acknowledge that all of us, in one way or another, have been affected by the Residential School experience. We recognize that being part of a dominant culture, our attitudes and perspectives made the Residential School experience possible and that these attitudes and perspectives became entrenched in our relationships and in our culture.
We regret our part in the assimilation practice that took away language use and cultural practice, separating child from parent, parent from child, and Indigenous peoples from their culture.
We regret that, at times, the Christian faith was used, wrongly, as an instrument of power, not as an invitation to see how God was already at work before we came. We regret that some leaders within the Church abused their power and those under their authority.
We acknowledge the paternalism and racism of the past. As leaders of Mennonite and Brethren in Christ church communities, we acknowledge that we have work to do in addressing paternalism and racism both within our communities and in the broader public.
We repent of our denominational encounters with Indigenous Peoples that at times may have been motivated more by cultural biases than by the unconditional love of Jesus Christ. We repent of our failure to advocate for marginalized Indigenous Peoples as our faith would instruct us to.
We are aware that we have a long path to walk. We hope to build relationships with First Nations communities so that we can continue this learning journey and walk this path together.
We are followers of Jesus Christ, the great reconciler. We are aware that words with- out actions are not only ineffective but may also be harmful. We commit ourselves to take your challenges to us very seriously. We will seek to model the reconciling life and work of Jesus in seeking reconciliation with you.
We will encourage our churches to reach out in practical and loving ways, including dialogue and expressions of hospitality.
We commit ourselves to walk with you, listening and learning together as we journey to a healthier and more just tomorrow.

Thank you.

Signed by Tim Dyck, General Secretary, Evangelical Mennonite Conference, Douglas P. Sider Jr., Canadian Director, Brethren in Christ Canada, Willard Metzger, Executive Director, Mennonite Church Canada, Willy Reimer, Executive Director, Canadian Conference of Mennonite Brethren Churches, and Donald Peters, Executive Director, Mennonite Central Committee Canada.


B. At the Vancouver TRC in September 2013:
MCBC Executive Minister Garry Janzen said:
Regarding our Expression of Reconciliation at the Vancouver TRC, it was from a Community of Mennonites.  These were very carefully chosen words, so that they did not directly name the BC Mennonite Brethren Conference (BCMC) (and maybe even was reflective of concern from Mennonite Central Committee (MCC) BC; I don’t clearly recall).  Certainly Mennonite Church BC (MCBC) was prepared to be named.  The people presenting the Expression were representative of: MCBC, BCMB, and MCC BC.  I am attaching a scan of the document presented here. Like the document referred to in Appendix A, this was presented to the Commissioners at the TRC hearing and deposited into the special Bentwood Box where all the moments of the TRC hearings were first placed.