Morgan, Thomas O.

English

Scholars Commons

Consensus
Volume 29
Issue 1 Hospitality - The Healing of the World Article 5
5-25-2003
The Aboriginal Peoples of Canada and the Anglican
Church
Thomas O. Morgan
Follow this and additional works at: http://scholars.wlu.ca/consensus
This Articles is brought to you for free and open access by Scholars Commons @ Laurier. It has been accepted for inclusion in Consensus by an
authorized editor of Scholars Commons @ Laurier. For more information, please contact scholarscommons@wlu.ca.
Recommended Citation
Morgan, Thomas O. (2003) "The Aboriginal Peoples of Canada and the Anglican Church," Consensus: Vol. 29 : Iss. 1 , Article 5.
Available at: http://scholars.wlu.ca/consensus/vol29/iss1/5
The Aboriginal Peoples of Canada and the 
Anglican Church 
The Most Reverend Tom Morgan 
Anglican Archbishop of Saskatoon 
Saskatoon, Saskatchewan 
55 
The Saskatchewan prairies and woodlands are home to over I 00,000 
aboriginal people. The home farm where I grew up was littered with 
bleaching buffalo skulls and buffalo skeletons, last remnants of the 
enormous herds that once grazed the prairies, numbering in the 
millions. For the people of the prairies, the buffalo were the staff of 
life. 
Nineteen years of my ministry were spent among the Cree of the 
north, as a parish priest, as a traveling missioner, as a bishop. Even 
then the days were fast disappearing when white clergy would have 
pastoral charge of native parishes. But I had the privilege of many 
years of first hand encounters with the Cree. They are people of the 
land, people of prayer, people who live close to the Great Spirit. They 
are a generous, sharing people. 
That was in the 1970s and 80s. Little did I know at the time what 
was about to unfold between the First Nations and the Canadian 
churches. 
I was proud of the Anglican Church. The Church had committed 
the First Nation languages to writing, translated the scriptures, built 
schools and hospitals. The Church was on the front lines. In 1852, 
Henry Budd, a Cree Indian, was ordained to the priesthood. He led 
the mission to his own people. Whole tribes were baptized at one 
time. 
But there was another face to history. By the middle of the 1990s 
there would be over 7000 lawsuits filed against the Roman Catholic 
Church, the Anglican Church, the United Church, and the 
Presbyterian Church. 
Before Confederation and up through the first half of the 
twentieth century, the policy of the Government of Canada towards 
the First Nations was assimilation. It was thought that the quickest 
route to 'civilizing' and 'converting' the indigenous population was 
Published by Scholars Commons @ Laurier, 2003
56 Consensus 
to forcibly remove indigenous children from their homes and 
communities and place them in residential schools. There was 
considerable variation in how the schools operated, but in many cases 
the children were forbidden to speak their mother tongues, their 
cultures were condemned as barbaric and their spirituality as heathen. 
By the end of the nineteenth century, a relationship had developed 
between the government and the churches, with the government 
establishing policy and providing most of the funds, and the churches 
operating the schools on behalf of the government. 
Between 1820 and 1969, the Anglican Church administered 26 
Indian Residential Schools. By 1969, after taking a hard look at its 
relationship with Aboriginal peoples, the Church withdrew from the 
residential schools project and committed itself to building more just 
relationships with its indigenous members, as well as advocating on 
behalf of the indigenous population at large. 
No brief overview can begin to express the complex history of 
the residential schools and their legacy. Most of the people involved 
in the schools were well motivated by the standards of their day, even 
though they were participants in an abusive system. Some, according 
to the recollections of former students, were saintly even in that 
oppressive system. Some few were predators who abused the 
children physically or sexually. Most of the former students of the 
schools recall their experiences with pain and anger. Some few recall 
their experiences fondly. Many Aboriginal persons view with 
contempt the church which tried to eradicate their culture. Others 
retain a powerful Christian faith (often combined with Aboriginal 
tradition) and work within the church on behalf of justice for all 
native people. 
The past 30 years have seen improvements in the status of 
indigenous Anglicans within the church. An Anglican Council of 
Indigenous Peoples oversees indigenous ministries and justice work. 
A healing fund supports programs in indigenous communities. In 
1993 our Primate, Archbishop Michael Peers, made a formal apology 
(see Appendix A below) on behalf of the whole church for the harm 
done by the residential schools system. In 1994 a group of indigenous 
Anglicans articulated their vision of a new Covenant, a vision of 
unity, community and self-determination within the church. 
However, the plight of indigenous people within Canadian 
society as a whole continues to be a national disgrace. There are high 
http://scholars.wlu.ca/consensus/vol29/iss1/5
The Aboriginal Peoples and the Anglican Church 57 
rates of violence, crime, incarceration, unemployment and suicide. 
The legacy of residential schools is often cited as a significant 
contributor to these problems. 
The Government of Canada and the Anglican Church of Canada 
have taken a long time to respond, but in November of 2002, a 
historic agreement was made with the Government in which the 
Anglican Church of Canada agreed to pay $25 million as its share in 
a settlement to address all validated claims against the Church and the 
Government of Canada (see Appendix B below). While it is hard to 
believe that money will heal, the overwhelming "yes" from the 
Church when given an opportunity to contribute is a healing act. The 
Anglican Church joins hands in praying with our aboriginal brothers 
and sisters that God may take our response as a token of our 
commitment to reconciliation and healing, and that a better future 
may await us all. 
Appendix A: The Apology 
A Message from Archbishop Michael Peers at the Aut: 7. 1993 First 
Nations Convocation meetint: at Mi11aki Lodt:e in Kenora. Ontario 
My Brothers and Sisters, 
Together here with you I have listened as you have told your stories 
of the residential schools. I have heard the voices that have spoken of 
pain and hurt experienced in the schools. and of the scars which 
endure to this day. I have felt shame and humiliation as I have heard 
of suffering inflicted by my people, and a I think of the part our 
church played in that suffering. 
I am deeply conscious of the sacredness of the stories that you 
have told and I hold in the highest honour those who have told them. 
I have heard with admiration the stories of people and communities 
who have worked at healing, and I am aware of how much healing is 
needed. 
I also know that I am in need of healing, and my own people are 
in need of healing, and our church is in need of healing. Without that 
healing, we will continue the same attitudes that have done such 
damage in the past. I also know that healing takes a long time, both 
for people and for communities. I also know that it is God who heals, 
Published by Scholars Commons @ Laurier, 2003
58 Consensus 
and that God can begin to heal when we open ourselves, our wounds, 
our failures and our shame to God. I want to take one step along that 
path here and now. 
I accept and I confess before God and you, our failures in the 
residential schools. We failed you. We failed ourselves. We failed 
God. 
I am sorry, more than I can say, that we were part of a system 
which took you and your children from home and family. 
I am sorry, more than I can say, that we tried to remake you in our 
image, taking from you your language and the signs of your identity. 
I am sorry, more than I can say, that in our schools so many were 
abused physically, sexually, culturally and emotionally. 
On behalf of the Anglican Church of Canada, I present our 
apology. I do this at the desire of those in the Church like the National 
Executive Council, who know some of your stories and have asked 
me to apologize. I do this in the name of many who do not know these 
stories. And I do this even though there are those in the church who 
cannot accept the fact that these things were done in our name. 
(Convocation members bless Archbishop Michael Peers) 
As soon as I am home, I shall tell all the bishops what I have said, and 
ask them to co-operate with me and with the National Executive 
Council in helping this healing at the local level. Some bishops have 
already begun this work. I know how often you have heard words 
which have been empty because they have not been accompanied by 
actions. I pledge to you my best efforts, and the efforts of our church 
at the national level, to walk with you along the path of God's 
healing. The work of the Residential Schools Working Group, the 
video, the commitment and the effort of the Special Assistants to the 
Primate for this work, the grants available for healing conferences, 
are some signs of that pledge, and we shall work for others. 
This is Friday, the day of Jesus' suffering and death. It is the 
anniversary of the first atomic bomb at Hiroshima, one of the most 
terrible injuries ever inflicted by one people on another. But even 
atomic bombs and Good Friday are not the last word. God raised 
Jesus from the dead as a sign that life and wholeness are the 
everlasting and unquenchable purpose of God. 
http://scholars.wlu.ca/consensus/vol29/iss1/5
The Aborigin-al Peoples and the Anglican Church 
Thank you for listening to me. 
+Michael 
Archbishop and Primate 
59 
Response to the Primate, delivered by Vi Smith on behalf of the elders 
and participants of the First Nations Convocation: 
On behalf of this gathering, we acknowledge and accept the 
apology that the Primate has offered on behalf of the Anglican 
Church of Canada. It was offered from his heart with sincerity, 
sensitivity, compassion and humility. We receive it in the same 
manner. We offer praise and thanks to our Creator for his courage. We 
know it wasn't easy. Let us keep him in our hearts and prayers, that 
God will continue to give him the strength and courage to continue 
with his tasks. 
Appendix B: The Agreement 
Indian Residential Schools Resolution Canada Website: News 
Release from the Govemment of Canada and the General Synod of 
the Anglican Church of Canada, Toronto, Mm: II, 2003. 1 
Historic agreement between Anglican church and government of 
Canada seeks settlements with abuse victims. 
Ralph Goodale, Minister responsible for Indian Residential 
Schools Resolution, and leaders of the Anglican Church from across 
Canada today ratified an agreement that details the payment of 
compensation to victims with valid claims of sexual and physical 
abuse at Anglican-run residential schools. The signing follows 
approval of the agreement-in-principle by all thirty dioceses of the 
Anglican Church of Canada. 
Under the agreement, the Government of Canada will pay 70% of 
the compensation and the Anglican Church of Canada will pay 30%, 
to a maximum of $25M. At the same time, the two parties will work 
together to turn the current tide of litigation toward settlements with 
victims, and towards healing and reconciliation. 
Published by Scholars Commons @ Laurier, 2003
60 Consensus 
"Together, the Government of Canada and the Anglican Church 
have built a platform for a strong, productive relationship with a 
commitment to the victims of abuse to try to bring an end to the 
personal suffering," said Minister Goodale. "We have resolved our 
issues and defined our roles and responsibilities in making sure that 
these individuals receive 100% of the compensation they are owed." 
Archbishop Michael Peers, Primate of the Anglican Church of 
Canada, expressed gratitude to all involved in the negotiating 
process. "The negotiators for the church and government have helped 
us find a way forward, both in response to the individual cases in 
which persons were abused, and in our common concern for a new 
future together as aboriginal and non-aboriginal Canadians." 
Archbishop Peers expressed gratitude to the dioceses and their 
leaders for their timely and generous response. "To commit such 
significant amounts of money to this agreement is costly for our 
dioceses. Without that response, we would not be able to move 
forward in a mission that includes a renewed relationship between 
aboriginal and non-aboriginal Canadians, both in the church and in 
the country as a whole." 
Nearly 12,000 claims for compensation are registered by former 
students of native residential schools against the government and the 
four churches that operated the schools. The Anglican Church is 
currently named in approximately 18% of the compensation claims. 
The highlights of the agreement include: 
Payment of 70 per cent by the Government of Canada and 30 per 
cent by the Anglican Church for all validated sexual and physical 
abuse claims at Anglican-run Indian residential schools up to a 
maximum Church contribution of $25M. 
All Anglican dioceses will contribute to the payment of 
compensation. 
The Anglican Church will continue its dedication to the healing 
of individuals and reconciliation with all parties and will 
cooperate in the resolution of all abuse claims. 
The Anglican Church has created a separate corporation to 
establish a Settlement Fund to compensate survivors of sexual 
and physical abuse. 
The cessation of the practice of naming the Church as a third 
party in government court cases. 
http://scholars.wlu.ca/consensus/vol29/iss1/5
The Aboriginal Peoples and the Anglican Church 61 
The delivery of I 00 per cent of compensation to former students 
of Anglican-run residential schools with validated claims. 
This agreement does not cover compensation for language and 
culture claims. Both the Government of Canada and the Anglican 
Church feel that individual compensation is not the answer to a 
broader community and inter-generational concern. In December 
2002, the Government of Canada announced a dedicated $172.5M in 
funding to preserve, revitalize and promote Aboriginal languages and 
cultures. It is to be used to address issues as the loss of knowledge of 
traditional languages and cultures by Aboriginal peoples, including 
those who attended Indian residential schools. 
Note 
The source for this speech is the website http://www.irsr-
rqpi.gc .ca/engl ish/news_ IJ _m _m.html 
Published by Scholars Commons @ Laurier, 2003
62 Consensus 
http://scholars.wlu.ca/consensus/vol29/iss1/5


The Aboriginal Peoples of Canada and the Anglican Church

Wilfrid Laurier University

ConsensusVolume 29Issue 1 Hospitality - The Healing of the World Article 55-25-2003The Aboriginal Peoples of Canada and the AnglicanChurchThomas O. MorganFollow this and additional works at: http://scholars.wlu.ca/consensusThis Articles is brought to you for free and open access by Scholars Commons @ Laurier. It has been accepted for inclusion in Consensus by anauthorized editor of Scholars Commons @ Laurier. For more information, please contact scholarscommons@wlu.ca.Recommended CitationMorgan, Thomas O. (2003) "The Aboriginal Peoples of Canada and the Anglican Church," Consensus: Vol. 29 : Iss. 1 , Article 5.Available at: http://scholars.wlu.ca/consensus/vol29/iss1/5The Aboriginal Peoples of Canada and the Anglican Church The Most Reverend Tom Morgan Anglican Archbishop of Saskatoon Saskatoon, Saskatchewan 55 The Saskatchewan prairies and woodlands are home to over I 00,000 aboriginal people. The home farm where I grew up was littered with bleaching buffalo skulls and buffalo skeletons, last remnants of the enormous herds that once grazed the prairies, numbering in the millions. For the people of the prairies, the buffalo were the staff of life. Nineteen years of my ministry were spent among the Cree of the north, as a parish priest, as a traveling missioner, as a bishop. Even then the days were fast disappearing when white clergy would have pastoral charge of native parishes. But I had the privilege of many years of first hand encounters with the Cree. They are people of the land, people of prayer, people who live close to the Great Spirit. They are a generous, sharing people. That was in the 1970s and 80s. Little did I know at the time what was about to unfold between the First Nations and the Canadian churches. I was proud of the Anglican Church. The Church had committed the First Nation languages to writing, translated the scriptures, built schools and hospitals. The Church was on the front lines. In 1852, Henry Budd, a Cree Indian, was ordained to the priesthood. He led the mission to his own people. Whole tribes were baptized at one time. But there was another face to history. By the middle of the 1990s there would be over 7000 lawsuits filed against the Roman Catholic Church, the Anglican Church, the United Church, and the Presbyterian Church. Before Confederation and up through the first half of the twentieth century, the policy of the Government of Canada towards the First Nations was assimilation. It was thought that the quickest route to 'civilizing' and 'converting' the indigenous population was Published by Scholars Commons @ Laurier, 200356 Consensus to forcibly remove indigenous children from their homes and communities and place them in residential schools. There was considerable variation in how the schools operated, but in many cases the children were forbidden to speak their mother tongues, their cultures were condemned as barbaric and their spirituality as heathen. By the end of the nineteenth century, a relationship had developed between the government and the churches, with the government establishing policy and providing most of the funds, and the churches operating the schools on behalf of the government. Between 1820 and 1969, the Anglican Church administered 26 Indian Residential Schools. By 1969, after taking a hard look at its relationship with Aboriginal peoples, the Church withdrew from the residential schools project and committed itself to building more just relationships with its indigenous members, as well as advocating on behalf of the indigenous population at large. No brief overview can begin to express the complex history of the residential schools and their legacy. Most of the people involved in the schools were well motivated by the standards of their day, even though they were participants in an abusive system. Some, according to the recollections of former students, were saintly even in that oppressive system. Some few were predators who abused the children physically or sexually. Most of the former students of the schools recall their experiences with pain and anger. Some few recall their experiences fondly. Many Aboriginal persons view with contempt the church which tried to eradicate their culture. Others retain a powerful Christian faith (often combined with Aboriginal tradition) and work within the church on behalf of justice for all native people. The past 30 years have seen improvements in the status of indigenous Anglicans within the church. An Anglican Council of Indigenous Peoples oversees indigenous ministries and justice work. A healing fund supports programs in indigenous communities. In 1993 our Primate, Archbishop Michael Peers, made a formal apology (see Appendix A below) on behalf of the whole church for the harm done by the residential schools system. In 1994 a group of indigenous Anglicans articulated their vision of a new Covenant, a vision of unity, community and self-determination within the church. However, the plight of indigenous people within Canadian society as a whole continues to be a national disgrace. There are high http://scholars.wlu.ca/consensus/vol29/iss1/5The Aboriginal Peoples and the Anglican Church 57 rates of violence, crime, incarceration, unemployment and suicide. The legacy of residential schools is often cited as a significant contributor to these problems. The Government of Canada and the Anglican Church of Canada have taken a long time to respond, but in November of 2002, a historic agreement was made with the Government in which the Anglican Church of Canada agreed to pay $25 million as its share in a settlement to address all validated claims against the Church and the Government of Canada (see Appendix B below). While it is hard to believe that money will heal, the overwhelming "yes" from the Church when given an opportunity to contribute is a healing act. The Anglican Church joins hands in praying with our aboriginal brothers and sisters that God may take our response as a token of our commitment to reconciliation and healing, and that a better future may await us all. Appendix A: The Apology A Message from Archbishop Michael Peers at the Aut: 7. 1993 First Nations Convocation meetint: at Mi11aki Lodt:e in Kenora. Ontario My Brothers and Sisters, Together here with you I have listened as you have told your stories of the residential schools. I have heard the voices that have spoken of pain and hurt experienced in the schools. and of the scars which endure to this day. I have felt shame and humiliation as I have heard of suffering inflicted by my people, and a I think of the part our church played in that suffering. I am deeply conscious of the sacredness of the stories that you have told and I hold in the highest honour those who have told them. I have heard with admiration the stories of people and communities who have worked at healing, and I am aware of how much healing is needed. I also know that I am in need of healing, and my own people are in need of healing, and our church is in need of healing. Without that healing, we will continue the same attitudes that have done such damage in the past. I also know that healing takes a long time, both for people and for communities. I also know that it is God who heals, Published by Scholars Commons @ Laurier, 200358 Consensus and that God can begin to heal when we open ourselves, our wounds, our failures and our shame to God. I want to take one step along that path here and now. I accept and I confess before God and you, our failures in the residential schools. We failed you. We failed ourselves. We failed God. I am sorry, more than I can say, that we were part of a system which took you and your children from home and family. I am sorry, more than I can say, that we tried to remake you in our image, taking from you your language and the signs of your identity. I am sorry, more than I can say, that in our schools so many were abused physically, sexually, culturally and emotionally. On behalf of the Anglican Church of Canada, I present our apology. I do this at the desire of those in the Church like the National Executive Council, who know some of your stories and have asked me to apologize. I do this in the name of many who do not know these stories. And I do this even though there are those in the church who cannot accept the fact that these things were done in our name. (Convocation members bless Archbishop Michael Peers) As soon as I am home, I shall tell all the bishops what I have said, and ask them to co-operate with me and with the National Executive Council in helping this healing at the local level. Some bishops have already begun this work. I know how often you have heard words which have been empty because they have not been accompanied by actions. I pledge to you my best efforts, and the efforts of our church at the national level, to walk with you along the path of God's healing. The work of the Residential Schools Working Group, the video, the commitment and the effort of the Special Assistants to the Primate for this work, the grants available for healing conferences, are some signs of that pledge, and we shall work for others. This is Friday, the day of Jesus' suffering and death. It is the anniversary of the first atomic bomb at Hiroshima, one of the most terrible injuries ever inflicted by one people on another. But even atomic bombs and Good Friday are not the last word. God raised Jesus from the dead as a sign that life and wholeness are the everlasting and unquenchable purpose of God. http://scholars.wlu.ca/consensus/vol29/iss1/5The Aborigin-al Peoples and the Anglican Church Thank you for listening to me. +Michael Archbishop and Primate 59 Response to the Primate, delivered by Vi Smith on behalf of the elders and participants of the First Nations Convocation: On behalf of this gathering, we acknowledge and accept the apology that the Primate has offered on behalf of the Anglican Church of Canada. It was offered from his heart with sincerity, sensitivity, compassion and humility. We receive it in the same manner. We offer praise and thanks to our Creator for his courage. We know it wasn't easy. Let us keep him in our hearts and prayers, that God will continue to give him the strength and courage to continue with his tasks. Appendix B: The Agreement Indian Residential Schools Resolution Canada Website: News Release from the Govemment of Canada and the General Synod of the Anglican Church of Canada, Toronto, Mm: II, 2003. 1 Historic agreement between Anglican church and government of Canada seeks settlements with abuse victims. Ralph Goodale, Minister responsible for Indian Residential Schools Resolution, and leaders of the Anglican Church from across Canada today ratified an agreement that details the payment of compensation to victims with valid claims of sexual and physical abuse at Anglican-run residential schools. The signing follows approval of the agreement-in-principle by all thirty dioceses of the Anglican Church of Canada. Under the agreement, the Government of Canada will pay 70% of the compensation and the Anglican Church of Canada will pay 30%, to a maximum of $25M. At the same time, the two parties will work together to turn the current tide of litigation toward settlements with victims, and towards healing and reconciliation. Published by Scholars Commons @ Laurier, 200360 Consensus "Together, the Government of Canada and the Anglican Church have built a platform for a strong, productive relationship with a commitment to the victims of abuse to try to bring an end to the personal suffering," said Minister Goodale. "We have resolved our issues and defined our roles and responsibilities in making sure that these individuals receive 100% of the compensation they are owed." Archbishop Michael Peers, Primate of the Anglican Church of Canada, expressed gratitude to all involved in the negotiating process. "The negotiators for the church and government have helped us find a way forward, both in response to the individual cases in which persons were abused, and in our common concern for a new future together as aboriginal and non-aboriginal Canadians." Archbishop Peers expressed gratitude to the dioceses and their leaders for their timely and generous response. "To commit such significant amounts of money to this agreement is costly for our dioceses. Without that response, we would not be able to move forward in a mission that includes a renewed relationship between aboriginal and non-aboriginal Canadians, both in the church and in the country as a whole." Nearly 12,000 claims for compensation are registered by former students of native residential schools against the government and the four churches that operated the schools. The Anglican Church is currently named in approximately 18% of the compensation claims. The highlights of the agreement include: Payment of 70 per cent by the Government of Canada and 30 per cent by the Anglican Church for all validated sexual and physical abuse claims at Anglican-run Indian residential schools up to a maximum Church contribution of $25M. All Anglican dioceses will contribute to the payment of compensation. The Anglican Church will continue its dedication to the healing of individuals and reconciliation with all parties and will cooperate in the resolution of all abuse claims. The Anglican Church has created a separate corporation to establish a Settlement Fund to compensate survivors of sexual and physical abuse. The cessation of the practice of naming the Church as a third party in government court cases. http://scholars.wlu.ca/consensus/vol29/iss1/5The Aboriginal Peoples and the Anglican Church 61 The delivery of I 00 per cent of compensation to former students of Anglican-run residential schools with validated claims. This agreement does not cover compensation for language and culture claims. Both the Government of Canada and the Anglican Church feel that individual compensation is not the answer to a broader community and inter-generational concern. In December 2002, the Government of Canada announced a dedicated $172.5M in funding to preserve, revitalize and promote Aboriginal languages and cultures. It is to be used to address issues as the loss of knowledge of traditional languages and cultures by Aboriginal peoples, including those who attended Indian residential schools. Note The source for this speech is the website http://www.irsr-rqpi.gc .ca/engl ish/news_ IJ _m _m.html Published by Scholars Commons @ Laurier, 200362 Consensus http://scholars.wlu.ca/consensus/vol29/iss1/5

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The Aboriginal Peoples of Canada and the Anglican Church

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