Funeral Sermon for Delores Bruce

Sermon for (Ardith) Delores Bruce by Pastor Garth Wehrfritz-Hanson, based on Ps 121 and Jn 14:1-6, December 18, 2023, Messiah Lutheran Church, Camrose, eleven o’clock.

Your loving Delores Bruce, mother, grandmother, great-grandmother, family member, friend, neighbour and child of God, and so much more, has departed from this life; for her eternal home in heaven. All of you who knew and loved Delores shall certainly miss her. She meant so much to you, she inspired and influenced your lives in many ways. Her life made a difference in your lives. 

Delores loved and valued her family relationships. At least one of her children, if not all of them would phone Delores pretty much every day. That speaks volumes about her love for you and your love for her, the high quality relationship you were blessed to have with her. 

Speaking of love, Delores was also a person of faith, she knew, experienced and was most grateful for God’s love, that is why she could be a loving person, and remind others that God loves you. 

Whenever I visited her in the hospital; she always appreciated having a devotion time together where we would read from Scripture, share a brief meditation, thoughts, or reflections, and pray, and she also deeply appreciated receiving the sacrament of Holy Communion. Prior to going into the hospital, Delores was faithful in her church attendance at Skudesness Lutheran Church. So we give thanks to the LORD for Delores’s strong faith in God and God’s Word, and reliance on Christ for forgiveness of sins by participating in the sacrament of the Lord’s Supper. 

A favourite Bible passage of Delores’s was Psalm 121. It is a beautiful psalm of trust in God’s protection. It also has the superscription “A Song of Ascents.” So it is a pilgrim psalm, a travellers’ song that the ancient Israelites sang as they travelled to and from Jerusalem for the Jewish festivals. In biblical times, travelling could be dangerous, there were bandits who could beat and rob you, and there were wild animals that might attack you. So the psalmist confidently placed their trust in the LORD for a safe journey. So too Delores placed her trust in the LORD as she journeyed through life. Life has its ups and downs, its twists and turns, I’m sure, Delores had her share of ups and downs, her twists and turns, however as the psalmist assures us, and assured Delores: “My help comes from the LORD,” and, “The LORD will keep your going out and your coming in from this time and forevermore.” 

Few psalms are so well-known as Psalm 121, mostly because it has been sung as a hymn for many generations. John Campbell, the Governor General of Canada from 1878-83, wrote the Canadian favourite, “Unto the hills around do I lift up my longing eyes.” (Lutheran Book of Worship #445) The hymn was popular among Canadian soldiers during World War II. 

The message of Psalm 121 is simple and powerful: God watches over us as permanently as the mountains or hills mark the horizon. Verses 3-4 reflect the terror of a sleepless guard or soldier lest they doze while on watch at night. Unlike human guards and soldiers, who can and sometimes do get tired and fall asleep, God does not fall asleep. No, God always watches over us. As the psalmist affirms, “the LORD is your keeper.” I’m sure that Delores found comfort and peace in those words of promise that the LORD was her keeper in all of her ups and downs, twists and turns throughout her life. I hope and pray that all of you will too. 

That’s why in John 14:1-6, Jesus also gives us a wonderful promise. The promise is that those who believe in Jesus and in God the Father have a dwelling place waiting and prepared for them in the Father’s heavenly house. Why? because Jesus is the way, the truth and the life that leads us into our Father’s heavenly house. When Delores was in hospital, she was between homes. She realized that she required more care and could not return to her Hillside condo, she was approved for placement, however she was not able to move into a new home. Now she no longer needs a temporary, earthly home—she is in her eternal home. As we journey through this life and are away from our home for some time, such as when we go on a long holiday—when we arrive back home again, we often say: “There’s no place like home.” For Delores now her journey in this life is over. How much more, thanks to Jesus, she can say: “There’s no place like home,” since now she is in her perfect, eternal home with Jesus, her Lord and Saviour. 

There are many people who journey through life as lost souls because they do not believe in or know Jesus is the way, the truth and the life. If we believe in him like Delores did; then we can live with confidence that we know where we’re going and how to get there. We too shall eventually be able to say: “There’s no place like our eternal home with Jesus.” 

What a wonderful message of hope these words of Jesus are for us today! Hope for a better future for Delores—since now her suffering is over, and she is at peace. Hope for you and I—as we continue on in our Advent season’s journey of waiting and watching for, and being prepared for the coming of Jesus. Hope for us as we journey ahead and celebrate our Saviour’s birth. For he is our Immanuel—God with us now and always, just as he has promised us through his Word. 

So we give thanks to the LORD for Delores’s life; for all the good she was able to do; all the hope she gave you and others; all the love she shared with you thanks to the saving love and grace of Jesus Christ for her. For that, thanks be to God. Amen. 

Brief Book Review: The Heart of Christmas

The Heart of Christmas 

Author: Compiled by Sarah Bubbers, 

Publisher: Collins Fount Paperbacks, 143 pages, including Foreword, In Case You Didn’t Know, Acknowledgements, Crisis at Christmas

Reviewed by Rev. Garth Wehrfritz-Hanson

Author

At the time of this publication, Sarah Bubbers had studied English at the University College of Wales, Aberystwyth, then was an editorial staff person of a London publisher—working on children’s books, religious books, and fiction. Then she became a freelance editor. Her twin baby sons were born during work on this volume.

Contents

The volume consists of four chapters: 1 Away in a Manger A Child’s Christmas; 2 Love Came Down at Christmas God’s Wonderful Gift; 3 O Come, All Ye Faithful Christmas Remembered; 4 See Amid the Winter’s Snow The Challenge of Christmas. 

Each of the chapters begin with citations from Luke’s and Matthew’s accounts of Jesus’s birth. The chapters then include several stories, poems, reflections, hymns, and “Kid’s Quotes” of seven year olds, such as: “Christmas comes so that we can have peace, love and hope all year round” (p. 43). And: “At Christmas I think about poor Santa who gets soot on him” (p. 43). 

Some of the “classic” Christmas stories appear in the volume—for example: “Carol Singing” from A Child’s Christmas in Wales, by Dylan Thomas; “Christmas in Prison,” by Richard Wurmbrand; and “Christmas at Mole End,” from The Wind in the Willows, by Kenneth Grahame. 

There are other inspiring, humorous, and insightful stories by contributors from a variety of backgrounds, including: clergy, politicians, writers, broadcasters, actors, and so on. One of my favourite reflections is “Christmas in Israel,” by Walter Barker, who also provides a brief description of the Jewish Hanukkah festival. 

Under the title “In Case You Didn’t Know...” Bubbers provides biographical sketches of this volume’s contributors. 

What I appreciated most, however, is that the book’s royalties went to help a London charitable organisation called Crisis at Christmas, which began working in the field of homelessness in 1967. Moreover, the authors and publishers shared their works free of charge. 

This wee volume is ideal for families celebrating the true spirit of Christmas. 

Brief Book Review: The Forgotten Touch

The Forgotten Touch: More Stories of Healing

Author: Nigel W.D. Mumford

Publisher: Seabury Books, paperback, 135 pages, including Acknowledgments, Forward by Russ Parker, Prologue and Epilogue

Reviewed by Rev. Garth Wehrfritz-Hanson

Author

At the time this volume was published, the Rev. Nigel Mumford was born and educated in England, a former marine and now an Episcopal priest, and Director of the Healing Ministries of Christ the King Spiritual Life Centre in Albany, New York. He is also the author of Hand to Hand: From Combat to Healing. On his website, he is described as: an international speaker, author and founder of By His Wounds, Inc. a 501c3 non-profit, organization, focusing on Christian Healing. Nigel is also Priest Associate for Healing, at Galilee Church in Virginia Beach, VA.

Contents

The main body of this volume is divided up into Part One God’s Healing Grace and Part Two Sharing In The Ministry Of Healing. Part One contains eight chapters. Part Two contains four chapters. Each chapter begins with a biblical text. 

Brief Observations

Mumford himself shares autobiographical stories, including how God called him into ordained ministry after having served as a soldier in the British military. He began to focus on praying for healing and healing ministry when his sister, a ballet dancer, was healed of Dystonia. Mumford also tells several stories in the book of others being healed. 

He points out, among other things, that: there are different kinds of healing, it is not always what people expect, it may not be instantaneous, in addition to prayer and faith in God, it also may involve medical personnel, science and technology.

Mumford admits that there are cases where healing doesn’t happen. He addresses five blocks that prevent healing: unforgiveness, inner vows, unworthiness, occult involvement, and negative attitude. 

He goes on to identify ten major ingredients for healing, which are connected with listening, loving, and praying. He also discusses twelve ways to prepare for and introduce a healing ministry in a parish, as well as seven pitfalls to watch out for in a healing, prayer team ministry, and a checklist for a healing service. 

Aside from the sexist language, and a wee bit of questionable biblical, theological and practical presuppositions, some clergy and laity with an interest in healing ministry might find this volume helpful. 

Book Review: Jewish biblical exegesis

Jewish biblical exegesis

Author: Louis Jacobs

Publisher: Behrman House, Inc., hardcover, 196 pages, including Introduction

Reviewed by Rev. Garth Wehrfritz-Hanson

The Author

Louis Jacobs (17 July 1920 – 1 July 2006), was the Rabbi of New London Synagogue, in the United Kingdom, an author of several books, and a leading Jewish theologian. Rabbi Dr Jacobs’ books are on all aspects of Judaism, everything from mainstream theology, to mysticism, to Chassidism, to the Talmud. Jewish biblical exegesis is volume four of a seven volume “The Chain Of Tradition Series.”

Contents

The volume includes an Introduction, and 19 chapters. The chapters highlight excerpts from significant scholars and rabbis of the 11^th century through to the 20^th century. 

Brief Observations

Rabbi Dr Jacobs explains two terms Rabbis employ regarding Scripture and interpretation—Midrash or Derash, which means “to inquire,” and Peshat, which means “plain meaning.” Midrash or Derash involves reading something into a text, and can be creatively far-fetched. Commentators who favoured Peshat are referred to as Pashtanim. Commentators who favoured Derash are referred to as Darshanim. In some instances however, commentators may have employed both methods. Rabbi Dr Jacobs provides brief biographical notes and explanations for each of the commentators.

Here are four Rabbinic examples of how they interpreted Scripture.

Rabbi Dr Jacobs provides this introductory comment on one of the most familiar scholars: “Moses ben Nahman (Nahmanides) was born in Gerona, Spain in 1195 and died at Acre in Palestine around the year 1270. He is known as Ramban, after the initial letters of his name (Rabbi Moshe ben Nahman). Nahmanides’ Commentary to the Pentateuch...was also the first...to use the teachings of the Kabbalah” (p. 46). 

Nahmanides provides this answer to the question: What is the image of God? “The word “image” means “form”....And the word “likeness” means a resemblance in character and deed since of things close to one another in idea it can be said that they resemble one another” (p. 47). 

Rabbi Dr Jacobs explains Nahmanides’ comment on the command to be holy in Leviticus 19:2 and 11:44 as follows: “over and above the detailed rules and regulations there is a general command to be holy, that is, for Nahmanides, to keep oneself apart from too much indulgence even in permitted things” (p. 59). One example Nahmanides refers to is moderation in drinking wine: “He (or she) should sanctify himself (herself) in the matter of wine, only drinking a little....” (p. 58). 

“Rabbi Jacob ben Asher (died in Toledo, Spain, before 1340) was the author of a great and authoritative Code of Jewish law...known as the Tur (“Row”), but more specifically as the Turim....” (p. 100). 

“There is a Midrash which says that the reason the Torah begins with the letter bet and not with the letter alef is that bet stands for berachah (“blessing”), whereas alef stands for arirah (“curse”)” (p. 101). 

“The numerical value of bereshit bara (“In the beginning He created,” the first two words of the Pentateuch) is the same as that of be-rosh ha-shana nivra (“On Rosh Ha-Shanah it was created”)” (p. 103).

Hayim ben Moses ibn Attar was born in Morocco in 1696, and died in Jerusalem in 1743. In his answer to the question: Why should one help the poor? He states: “Whoever gives alms to the poor (person) and supports (them), thereby causes that poor (person’s) quarrel with Heaven to cease” (p. 164). Rabbi Dr Jacobs, commenting on this, suggests that: “It is sometimes claimed that religion, by turning (people’s) minds away from the sufferings of this world, fails to encourage (people) to alleviate that suffering” (p. 164). Hence, in this sense, religion contributes to the injustices in the world.

Rabbi Baruch Epstein was born in 1860, and murdered by the Nazis in 1942. He cites several Rabbinic interpretations of Leviticus 19:14: “Thou shalt not...put a stumbling-block before the blind....” For example, the verse may refer to: the blind as one who is in the dark on a particular matter; or not giving a cup of wine to a blind Nazirite; or a hint of the necessity of marking graves; or not striking a grown-up son, who might retaliate and strike their parent and thereby violate the fifth commandment; or a prohibition of selling wood/trees to fire-worshippers; or a prohibition to lenders and borrowers of money regarding interest; or a prohibition to lend money without witnesses—to list some of the Rabbinic interpretations. Rabbi Epstein suggests that the verse could refer to both a figurative and a literal-physical stumbling-block and blindness. 

Reading this volume reminded me of the Rabbinic view of Shiv’im Panim La-Torah –each verse of Torah has 70 different faces/i.e., interpretations. Those who are interested in learning more about the wide range of Rabbinic interpretations will likely appreciate this volume. 

Wordless Wednesday: September 13, 2023

 

                         For Wordless Wednesday

Book Review: The Power of Story

The Power of Story: On Truth, the Trickster, and New Fictions for a New Era

Author: Harold R. Johnson, and Forward by Tracey Lindberg

Publisher: BIBLIOASIS, paperback, 187 pages, including Forward, Prologue, and The Power of Story

Reviewed by Rev. Garth Wehrfritz-Hanson

The Author(s) 

Harold R. Johnson (1954-2022) was something of a Renaissance man. He was the author of six works of fiction and six works of nonfiction, including Firewater: How Alcohol is Killing My People (and Yours), which was a finalist for the Governor General’s Literary Award for Nonfiction. Born and raised in northern Saskatchewan to a Swedish father and a Cree mother, Johnson served in the Canadian Navy and worked as a miner, logger, mechanic, trapper, fisherman, tree planter, and heavy-equipment operator. He graduated from Harvard Law School and managed a private practice for several years before becoming a Crown prosecutor. He was a member of the Montreal Lake Cree Nation. In The Power of Story Johnson shares some of his knowledge, wisdom, and experiences he gained from the wide array of his occupations. 

Tracey Lindberg is a writer, scholar, lawyer and Indigenous Rights activist from the Kelly Lake Cree Nation in British Columbia, and friend of Harold Johnson. 

Forward

In her forward, Tracey Lindberg speaks of an important occasion when she and Harold Johnson were both living in Saskatoon, and they both gave a reading of their work at the Broadway Theatre. Seeing him as a fiction writer left a surprising impression upon Lindberg.

Lindberg states that Johnson has been described as a “genre-bending (Clifford), border-crossing (Bjorkan Sagas) and a creative philosopher (Cry Wolf)...(p. 14).” 

Lindberg points out that one of the most significant emphasis of Johnson’s life and work was: “we are the stories we tell and we become the stories we tell ourselves (p. 15).”

Prologue and The Power of Story 

In the Prologue, Johnson briefly describes the context and background of this volume, which was his last—having written the last edited version only a couple of weeks before his death. The Saskatchewan ecumenical society made arrangements to visit Johnson, and there were 12 of the ecumenical society’s members who arrived in 2 boats, where he lived in northern Saskatchewan. He then welcomed them, and proceeded to tell them his stories, which are contained in this volume. 

Johnson begins “The Power of Story portion of the book by acknowledging the land he was living on, including everything: trees, water, birds animals, and so on. He then speaks a little about how his family were unjustly displaced to the land. “This land we are on is where my grandfather settled after being evicted from the territory that became Prince Albert National Park. My mother was only twelve years old when the RCMP went there and told all the Indians they had to leave (p. 16).”

The volume is mainly a collection of story after story. Although he is a master storyteller, Johnson has an interesting—albeit for some, perhaps controversial or incorrect—take on stories. Rather than tell one or more of his stories in this review, I am going to provide readers with several thought-provoking quotations, which hopefully spark enough interest to either purchase this volume or borrow it from a library. 

According to Johnson: “Stories are not part of your culture. Your culture is story. Our being is story (p. 35).”

Stories can be revised, edited, changed over the years, therefore Johnson believes that stories are fiction rather than true. “None of the stories we tell ourselves are true (p. 36).” 

In speaking of his time at Harvard, Johnson states: “I went to Harvard because I wanted to prove that nobody gave me anything. That’s true. But I also went to Harvard because Harvard is a prestigious place and I wanted some of that prestige. Another reason I went to Harvard was to study. I wanted to know more (p. 39).”

Over against settler history and interpretation of Treaties, Johnson states: “All the rights that Canadians enjoy, all the privileges they have living in one of the wealthiest countries in the world, are Treaty Rights. They have those rights by virtue of being related to Indigenous Peoples. When we adopted them as our relatives, as our cousins, our ancestors became their ancestors (p. 63).”

“Science is a story, but so, too, is its supposed antithesis—God (p. 72).”

“As Aboriginal people we have understood...that we are related to everything around us. It’s part of our spirituality. When I finish a prayer, I remember to say “kakithaw nawakomakanak,” which means, “all my relations” (p. 75).”

Many readers, I think, will be surprised by and disagree with Johnson’s view of justice. “Justice is a fiction. We created it. It’s not something tangible. You can’t touch it. You can’t taste it. It’s an idea. It’s a story made up. Justice doesn’t exist in nature (p. 82).” 

“Placebo and nocebo effects are not restricted to medicine and sugar pills. Every story we tell can heal or kill. You have to be very careful of the stories that you tell (p.89).”

“A single word can hurt or heal, and we have no way of knowing the result. We never know how our words will be taken (p. 92).” Johnson does not mention this in his book, however this reminds me of the Indigenous tradition that God speaks to us in the silence between the words, and God speaks to us between the drumbeats.

“Did you know that 95 percent of men and 97 percent of women in prison were sexually or physically abused when they were children. I learned this from an Edmonton police officer who is working on his doctorate (p. 96).” 

“As long as the rest of Canada and the world sees us as victims, if that’s the story they tell themselves about us, that’s the way we will be treated (p. 98).” Johnson makes an insightful case for recognition of the distinction between what we mean by victim and what we mean by being victimized. 

“We need stories of hope and possibility to nurture us. We need new heroes—environmental heroes, humanity heroes, and social development heroes (p. 100).”

“Your personal story is a sacred story. It has power. It can change the world (p. 107).”

Johnson’s mother made a good living trapping and fishing. Sadly, the government forced her to move to La Ronge and go on welfare or she would lose her children. However Johnson states: “I was fortunate. I was taken out to the trapline and taught how to live on the land (p. 129).”

“The greatest diminishment of our people came about from the attack on women (p. 148).”

An Indigenous woman told Johnson a story about how a sex worker’s life was changed because a woman walking by her stopped and gave her a hug. That’s all it took for her to stop being a sex worker, get clean, and now she’s helping others to get off the street. 

“A common difference between people who live well into their hundreds and people who don’t is that people who are cared about live longer. Sometimes it’s that simple (pp. 178-179).”

“We all need to be in a story that tells us that we are wanted, we are cared for, and that we belong (p. 180).” Now that’s Gospel/Good News! And to that I say, AMEN! 

Brief Book Review: The Green Branch

The Green Branch

Author: Edith Pargeter-also known as Ellis Peters

Publisher: Futura Publications, paperback, 285 pages

Reviewed by Rev. Garth Wehrfritz-Hanson

Many may be familiar with and/or have read other Ellis Peters novels. I’ve read a couple of her Brother Cadfael novels, and found them interesting and engaging. However, unfortunately, I cannot say the same about The Green Branch. In comparison with the others, I found it rather disappointing. 

The Green Branch is set mainly in a castle in Wales, and a castle in England. The story begins in 1228, and ends in 1231. The novel covers some of the political and military intrigue of the time, involving King Henry, and other princes and knights. However, the two main themes of the novel are about a blood-feud and the coming-of-age of the central protagonist, Harry Talvace. 

Harry hates Ralf Isambard in the extreme, the English prince who killed Harry’s dad, who was a master-mason for Isambard. He would do anything and everything to kill him. Harry was adopted by Llewelyn, a Welsh prince. 

Most of the novel describes Harry’s hatred of, and determination to take revenge on Isambard—even though Harry’s family try to counsel him otherwise on several occasions, they fail to convince him.

Did Harry succeed in taking revenge in order to “vindicate” or “honour” his dad’s death? Does Harry’s soul-wrenching, internal struggle lead him into a tragic, ambiguous or hopeful future? Read the novel to find out. 

Book Review: Archbishop Oscar Romero: A Shepherd’s Diary

Archbishop Oscar Romero: A Shepherd’s Diary

Publisher: St. Anthony Messenger Press & Novalis, hardcover, 542 pages, including: Foreword, Introduction, A Note From the Translator, Maps, The Diary, Afterword, Glossary, and Index

Reviewed by Rev. Garth Wehrfritz-Hanson

Author(s)

Oscar Arnulfo Romero, who was installed as archbishop of San Salvador on February 22, 1978 and assassinated while celebrating mass on March 24, 1980, depended upon three other people, in particular, who were instrumental in publishing his diary. This diary is based on several recorded tapes, covering only the period from March 31, 1978, to March 20, 1980—four days before he was murdered. The three other people contributing to this volume are: Irene B. Hodgson, who translated the diary into English, and at the time of the diary’s publication was associate professor of Spanish at Xavier University in Cincinnati, Ohio. She has also translated the works of liberation theologians, including Jon Sobrino and Enrique Dussel, and Chilean poet Javier Campos. She has travelled extensively in Central and South America. Thomas E. Quigley, who wrote the Foreword of this volume, and at the time of the diary’s publication, served on the U.S. Catholic Conference for Latin American Affairs. James R. Brockman, a Jesuit, who wrote the Introduction of this volume, and was the author of Romero: A Life, and was editor-translator of Romero’s The Violence of Love. 

Brief Highlights from the diary

Already in his April 3, 1978 diary entry, Archbishop Romero was, in his view, falsely accused by other bishops of: subversive, violent preaching; which provoked violence among the peasants against the abuses of the authorities. Already, too, in his April 20, 1978 diary entry, a Dr. Salcedo had written some articles against Romero, which were paid advertisements. Romero suspected that they were written on behalf of the government and/or the economically powerful. 

The diary contains a lot of repetition concerning Romero’s routine schedule and duties as the archbishop. For example, there are many diary entries about: administrative issues, personnel issues, visits to parishes where he confirmed parishioners, met with priests, nuns and laity, officiated at funerals, short summaries of several of his sermons preached, visits and meetings at seminaries, visits and meetings with national and international ecclesiastical leaders, government leaders, and journalists, mention of his radio talks and interviews, his trips to Rome and highlights of his time there, comments about the tension between various political groups and the El Salvadoran government, celebrations of various feast days, his concern for and contribution to one or more pastoral letters concerning faith, the church and politics, you get the idea. 

In some respects, Romero was a very conservative Roman Catholic. For example, in his June 29, 1978 diary entry, he writes: “Rome is the home of everyone who has faith and a true sense of Church. Rome is the homeland for all Christians (p. 77).” This would likely be regarded by many non Roman Catholic Christians as extremely incorrect, and even offensive! 

On the other hand, Romero was also a strong advocate for Christian base communities, social justice and human rights, and liberation theology. For example, in his May 29, 1979 diary entry, he states: “It is spiritually filling to see the Church decide to identify with the people and to confront—or be forced to confront—governments that do not understand the people. The necessity of choosing, as Puebla advised, the option for the poor is a recognized fact and is gaining ground in a Church that is trying truly to be the Church of Jesus Christ (p. 242).”

In his June 1, 1979 diary entry, Romero mentions that he had “received telephone calls threatening me with death and a card with the swastika of the UGB (a rightist terrorist group), the White Warrior Union...(p. 245).” They threatened to kill him if he continued to preach sermons advocating for the poor and oppressed, human rights, and social justice. He responded by saying that in good conscience, he could not remain silent about the increasing injustices and violence in El Salvador. 

As a prophetic voice Romero spoke out against the growing evils in his nation. The following July 7, 1979 diary entry is a moving example of his pastoral compassion and prophetic commitment. “At my residence a suffering mother was waiting for me, along with her son’s wife, to tell me that her son, a fifth-year medical student, has disappeared. ...I understood the depth of her pain and promised to do everything I could. Tomorrow in the Mass I will mention this new case of injustice (p. 280).” 

In Romero’s February 2, 1980 diary entry, he provides a short summary of the speech he gave on the occasion of receiving an honorary doctoral degree from the University of Louvain, Belgium. “In summary I talked about what faith can do in the area of politics, the task of our archdiocese in its commitment to the country and, in the second part, how our faith becomes enormous, the mysteries become deeper through these same political realities when we are conscious of the preferential option for the poor (p. 473).” 

Romero mentions that his sermons were getting increasingly longer, and he sees this trend as his need to be an advocate for the poor of his country. In his February 17, 1980 diary entry he states: “The homily lasted for an hour and forty-five minutes. I talked about...Jesus Christ, who committed himself to the poor. I illuminated the reality of the country to condemn the selfishness of the rich who insist on maintaining their privilege....(p.491).”

With the growing violence and hardening of positions of the government, the political right groups and political left groups, Romero offered that the church be a mediator between the various groups to bring about an end to the violence and a just, peaceful country. Tragically, the violence grew worse. In Romero’s March 16, 1980 diary entry he states: “Today I highlighted the repression, which has not ended but, instead, is getting worse. It is causing great pain and the Church must denounce it (p. 528).” In short, in the face of evil, oppression and injustice, Archbishop Romero believed that it was necessary for spiritual leaders to speak the truth to power, as did Jesus, and the biblical prophets of old.

On March 24, 1980, Archbishop Romero was assassinated while celebrating a memorial Mass at the Divine Providence Hospital. 

This is an important volume to learn something of the faith, leadership role, and personality of Archbishop Romero, even though it is rather tedious to read. 

Weekend in Black & White - June 2, 2023

 

                                       Friendly travellers we met on one of our trips overseas. 

                                    For Weekend in Black and White

Book Review: Where To From Here: A Path to Canadian Prosperity

Where To From Here: A Path to Canadian Prosperity

Authors: Bill Morneau with John Lawrence Reynolds

Publisher: ECW Press, hardcover, 327 pages, including: Introduction, Reflections, Index, and Acknowledgements

Reviewed by Rev. Garth Wehrfritz-Hanson

The Authors 

Bill Morneau was Canada’s finance minister in the Liberal government from 2015 to 2020. He graduated from Western University (BA), the London School of Economics (M.Sc. (Econ.)), and INSEAD (MBA), prior to joining the benefits consulting firm founded by his father and growing it into Canada’s largest human resources company. He is the husband of Nancy, and the father of four children. 

John Lawrence Reynolds has authored/co-authored almost 40 books. He is the winner of 3 Arthur Ellis Awards and a National Business Book Award. 

Brief Observations 

The main content of this volume consists of 18 chapters, which focus on a variety of aspects of Bill Morneau’s experiences as the minister of finance in the federal Liberal government of 2015 to 2020. Morneau is a firm believer in hard work and building relationships with others/networking, in the pursuit of political and economic success. In the introduction, he states the purpose of writing this book: “I wrote this book to provide a record of the many successes and multiple stumbles that occurred over the years immediately following the 2015 election (p. 15).”

One of his important learnings was from a previous Liberal finance minister, and later Prime Minister, Jean Crétien. Crétien advised Morneau that he should expect tension between the Prime Minister and the minister of finance. This tension, according to Crétien, was necessary and healthy—since the Prime Minister will want to please the public as well as many of the various other ministers in the government, whereas the finance minister will want to be a wise steward of the budget, and not overspend, especially in areas which may be less important than others. Morneau laments a few times in this volume that his advise was not followed by the Prime Minister or the staff in the Prime Minister’s Office. 

Even though Morneau valued personal relationships with other elected Members of Parliament, he found Prime Minister Justin Trudeau to be rather formal, not too eager to share matters of a personal nature with him. 

In this volume, Morneau takes great pride in his accomplishments, two of which were the Canada Child Benefit, and improvements to the Canada Pension Plan. 

Although he speaks of dealing with the issues of climate change/crisis, and further reconciliation with Indigenous peoples, he does not seem to take—in this reviewer’s humble opinion—them seriously enough. He goes on about carbon pricing as a means of dealing with climate change/crisis, however, I am not convinced that it is going to prove to be as effective as he thinks it will be. He also thinks that Canada’s dependency on the oil and gas industry will continue for at least two more decades. I hope he is wrong, but who knows?

Another area I found to be problematic was Morneau’s view of private ownership vs government/crown ownership. He thinks that private ownership is, in most, if not all cases, better than government/crown ownership. I disagree, privatized healthcare is inclined to favour the wealthy. Another example is campgrounds and parks. Government managed campgrounds and parks are much superior to privately-owned ones. 

For Morneau, one means on the pathway to Canadian prosperity is to improve the rate of productivity. “Out of 36 OECD countries measured from 2000 to 2019, Canada rated in 25^th place when it came to productivity growth (p. 289).” Also, according to Morneau, future projections of GDP growth for Canada was lower than several countries, including the U.S., India, China, Denmark Australia and Japan. Morneau offers several suggestions to improve Canada’s productivity and economic prosperity, which may prove helpful for future finance ministers and governments. He is hopeful that Canada will continue to be a successful democratic nation in the future. 

For Canadians—and perhaps those from other countries—interested in politics, economics, and history, this may be a volume worth reading. Although I disagreed with Morneau on several issues, I did empathize with him concerning the need for careful ethical considerations in making important decisions, and the need in politics for cooperation, compromise and a passionate vision for and commitment to the common good. 

Anglican, Lutheran, Moravian Clergy Retreat

On March 21, 2023, Anglican, Lutheran, and Moravian clergy gathered at Moravian Camp Van Es, for a retreat and the opportunity to get to meet one another.

This was the first—to the best of my knowledge—such historic event of its kind, here in Alberta. It was organized in anticipation of the acceptance and signing of the proposed document: One Flock, One Shepherd: Lutherans, Anglicans and Moravians—Called to Walk Together in Full Communion later this year. 

The schedule of the retreat was as follows: 

1. Welcome & Worship

2. Break

3. Panel Conversation with Bishop Steve London (Anglican), Bishop Larry Kochendorfer (Lutheran), and the Rev. James Lavoy (Moravian)

4. Lunch

5. Small Group Breakouts

6. Communion & Closing

The small groups were given the following questions for discussion: An introductory Who are you? Name; your current ministry context; One Word describing your Hope/Prayer/Vision for the Church today. Then three addition questions: 

1. 3 most significant priorities our churches are being called to respond to in our place and time. In our group, I suggested that the churches continue with the process of truth and reconciliation actions to improve and, by God’s grace, heal our relationships with Indigenous Peoples.

2. Brainstorm 1-2 new ideas each for something you would like to see our churches begin to do together rather than separately (either at the parish/congregational level or the diocese/synod/district level).

3. Share 1 new personal commitment you each feel called to make towards living out our full communion partnership in your ministry context over the next year.

One thing I learned at the retreat was that Moravians have been in Labrador since 1750! One of their missionaries translated the Bible into an Inuit language.

My contact with Moravians over the years reminds me of my appreciation of their emphasis on and gift of music—their hymnbook contains many wonderful hymns. When I was a chaplain with the Bethany Group, I enjoyed several engaging conversations with a resident who was a retired Moravian professor—and who played the saxophone and sang in choirs.

All-in-all, the clergy retreat was an instructive and inspiring one—I look forward to similar events in the future. 

Book Review: Our Home And Treaty Land

Our Home And Treaty Land: Walking Our Creation Story

Authors: Raymond Aldred & Matthew Anderson

Publisher: Wood Lake Publishing Inc., paperback, 186 pages, including: The Authors & This Book, Prefaces, Appendices, Notes, Bibliography, and Acknowledgements

Reviewed by Rev. Garth Wehrfritz-Hanson

The Authors

Rev. Dr. Raymond Aldred is status Cree (Nêhiyawak) from Swan River Band, Treaty 8. Ray is the director of the Indigenous Studies Program at the Vancouver School of Theology and is ordained with the Anglican Church of Canada. He travels nationally and internationally giving talks on restoring or pursuing right relations, including our relationship with land. His passion is to help as many as possible hear the gospel in their heart language. Together, Ray and his wife Elaine have also helped train people to facilitate support groups for those who have suffered abuse.

Rev. Dr. Matthew R. Anderson is from Treaty 4; he is a settler-descended biblical scholar who teaches New Testament Studies and Pilgrimage Studies at Concordia University, Montreal, Quebec and at St. Francis Xavier University in Antigonish, Nova Scotia. He was recently appointed Director of Camino Nova Scotia at the Atlantic School of Theology and is an ordained Lutheran Pastor. Matthew podcasts at Pilgrimage Stories from Up and Down the Staircase, and blogs at somethinggrand.ca and unsettledwords.com. He also teaches about the notion of the Commons or the “right to roam.” This reviewer and Matthew were members of the same Lutheran congregation many years ago. 

This volume is dedicated to the memory of the thousands of Indigenous children who were taken from their families and never made it home.

The format of this book is that of a settler-descended/Indigenous dialogue—with Rev. Dr. Aldred beginning with a chapter, and Rev. Dr. Anderson responding with a chapter. Altogether the work consists of 18 chapters. 

Brief Observations

According to Rev. Dr. Raymond Aldred, “Treaty means that your identity is bigger than just you (p. 8).” He states that those who signed Treaty in the late 19^th century thought ahead seven generations. Journeying on the land connects one with one’s ancestors and grandchildren. 

Professor Aldred in his Preface speaks of both Indigenous peoples and settler-descended Canadians living in exile because of colonization. Then he states the purpose of this book: “This book is about “being alive well,” or “journeying well,” for settler-descended Canadians, in relation to us Indigenous people (p. 9).” 

Rev. Dr. Aldred then introduces three Cree words. Pimâcihowin, meaning journeying and related to health-well-being, and it also refers to “living” and “culture.” Pimâcihowin is also linked to Indigenous wisdom and knowledge, and hence philosophy and theology—thus this word has a lot of baggage.

The Cree word “askîhk” is “land,” and means all of Creation.

The word wâhkôhtowin means living life in relation with every one and everything, it is “kinship relationality.” Land is shared and viewed as public space. Hence the European understanding of land ownership is foreign to Indigenous peoples. For Indigenous peoples the land is sacred, therefore all relationships on the land are to be sacred.

According to Rev. Dr. Anderson, oftentimes when settler-descended people like himself speak of their identity, they refer to themselves as Norwegian (etc.) Canadians, rather than being born and raised on Treaty land. 

It was on walking pilgrimages “...that eventually led (Rev. Dr. Anderson) to meeting, listening to, and learning from Indigenous activists, scholars, artists and friends, including Rev. Dr. Aldred, Richard Kotowich, and Louise Skydancer Halfe (p. 17).” His walking pilgrimages were mostly on Treaty 6 and Treaty 4 lands. 

Professor Anderson’s main purpose in co-writing this volume is stated as follows: “My part of this book is intended for others, like me, who seek right relationships to the land and to its original peoples, but don’t quite know how to begin (p. 21).” Professor Anderson also provides references to resources that can help settler-descendants to join Indigenous Peoples on water walks and walks that highlight missing murdered Indigenous women and girls, and two-spirited persons. 

According to Rev. Dr. Aldred: “Canada only exists because of the Treaties that First Nations made with Newcomers (p. 27).”

Treaties involved Sweetgrass or Smudging Ceremonies, which are extremely important for Indigenous peoples in relation to non-Indigenous peoples. In the Treaties, there are three Indigenous rights: i) peaceful existence in the land; ii) access to the land; iii) sharing the wealth of the land. According to Professor Aldred, the Treaties are sacred covenants between two peoples and the Creator, and should be renewed every year. 

Rev. Dr. Anderson refers to “settler realization” and “intentional forgetfulness.” According to Professor Anderson, “settler realization” involves facing facts—not living in denialism because it makes us uncomfortable, forgetting the responsibility of Canadians to the Treaties. Many, perhaps most Canadian families—including Anderson’s—never talked about the Treaty covenants. Tragically, non-Indigenous Canadians have all benefitted from the exploitation, oppression, and failure to honour the Treaties.

Professor Anderson recommends several resources—both Indigenous and non-Indigenous—that Canadians can learn from. He then, in confessional style, names many of the non-Indigenous sins committed against Indigenous peoples—followed by a reference to repentance, and the pilgrimage toward justice. 

Rev. Dr. Aldred cites two examples of Jesus coming to meet Indigenous Elders and a prophet named Bini or Benny. Jesus revealed to them that the Europeans were coming prior to their arrival. 

Rev. Dr. Anderson provides an insightful interpretation of Mark 10:17-22, Jesus’s encounter with the rich person. He notes that the story begins with Jesus “setting out on a journey,” which most likely involved walking. He suggests one of the most important points of the story is God calling us to be unsettled. Based on his and Professor Sara Terreault’s experiences of meeting a Mohawk leader and organizing group trips for university students for walks from Old Montreal to the Mohawk Territory—Professor Anderson offers wise advise on how to get to know Indigenous peoples and how to organize events with Indigenous educators. What to do, and not to do. 

Professor Anderson, at times, sounds like a Hebrew Bible prophet, citing a litany of unjust Canadian government policies toward Indigenous peoples, which have caused them enormous sufferings. He also appeals to us non-Indigenous Canadians to respectfully listen to and learn from Indigenous history and stories. 

Rev. Dr. Aldred shares an Indigenous creation story, then appeals to settler-descended Canadians to search their hearts and repent for breaking the Treaties. He is hopeful, that in the future: “As we move toward proper relatedness, we can find—we fill find—an affirming freedom, and equality, for all people (p. 159).” 

Both of the Appendices are very helpful, as their titles suggest: “Resources for Starting Out,” and “Calls to Action #s 48, 49, 59, and 60, from Canada’s Truth & Reconciliation Commission.” There is also an extensive, 7 page Bibliography. 

All settler-descended Canadians would benefit from reading this volume. Hopefully it will become a required resource for Indigenous Studies courses. Highly recommended!

The Weekend in Black & White - February 10, 2023

 

               Frosty winter wonderland, taken while cross-country skiing.

              For Weekend in black & white

Book Review: The Citadel by A.J. Cronin

The Citadel

Author: A.J. Cronin

Publisher: Little, Brown & Company, paperback, 368 pages

Reviewed by Rev. Garth Wehrfritz-Hanson

The Author 

Dr. Archibald Joseph Cronin was born in Cardross, Scotland, in 1896. He studied medicine at Glasgow University, served as surgeon sub-lieutenant in the Royal Navy Volunteer Reserve in the first World War, practiced in South Wales for four years, and studied pulmonary disabilities, moved to London and practiced there, and became an author of a number of books, including the brilliant, 1941 novel, The Keys Of The Kingdom. 

Brief Observations 

The Citadel begins with 24-year-old Dr. Andrew Manson (several details of Dr. Manson’s life in the novel seem to parallel Dr. Cronin’s) arriving at his first post in Blaenelly, southern Wales. He is to be the assistant to Dr. Page, who is not well, suffering from a stroke. Manson had won “the Hunter Gold Medal, awarded annually at St. Andrews to the best student in clinical medicine (p. 14).”

Dr. Manson agonizes about his first patient’s illness, and struggles to diagnose her. He also thinks there are a few cases of typhoid fever, and contacts Dr. Griffiths of Toniglan, the District Medical Officer to inform him. Dr. Griffiths was unreliable, so Dr. Manson asked the advise of Dr. Denny. Dr. Denny told him it was caused from the contaminated well water. So Dr. Manson told everyone to boil the water before using it, and the typhoid problem was solved.

One night, because of the contaminated sewer, Denny and Manson secretly blew it up, and a new one was constructed.

There was a measles problem, and Manson thought Idris Howell should be isolated at home. So he went to school and had it out with the schoolteacher, Christine Barlow. Later he attends a gathering where Christine Barlow is present and he apologizes to her. 

Christine and Andrew become fond of each other. Andrew eventually is interviewed at Aberalaw, and is offered the appointment on one condition—that he is married. He tells the interview Committee that he is “engaged to someone in Blaenelly. I’ve—I’ve just been waiting on a suitable appointment—such as this—to get married (p. 86).” On his way back to Blaenelly, he agonizes over whether Christine would marry him or reject him. When he arrived back at Blaenelly, Andrew proposed to Christine. She accepted, they were married, and then moved to Aberalaw.

As Dr. Manson begins his new practice, he gets off to a bad start—he’s determined to employ the scientific method; however, he ends up losing patients because of an influential man and a nurse in the community who disagree with his approach.

Eventually Dr. Manson decides to write the most difficult medical exam, the M.R.C.P. It took him some time, and a lot of struggles, however he wrote the exam and passed. 

Back at Aberalaw, as he continues his practice, the community comes to trust and respect Dr. Manson, and more people choose him as their doctor. 

He then researched pulmonary diseases in relation to mining. As a result, he leaves Aberalaw and becomes Medical Officer of the Coal Mines and Metalliferous Fatigue Board in London. However, he soon resigned because he was not able to do what he believed was supposed to be his proper work. 

After some time, Andrew purchased Dr. Foy’s rather run-down practice. At first, he and Christine struggled financially. Eventually, he gains more affluent patients, and becomes more successful financially. Sadly, he loses his ethical idealism, and becomes more obsessed with climbing the financial and social ladder. He and Christine grow further apart because of his lack of ethical practice and growing affluence.

Manson was appointed to work with patients having specialized lung and bronchial conditions at the Victoria Chest Hospital. 

After much financial success, along with respect gained among both patients and colleagues, Andrew reached a breaking point of deep regret for having lost his ethical-moral idealism. He tells his colleague Dr. Freddie Hampton: “But I’m going to try and stop thinking of money and material success. That isn’t the test of a good doctor. When a doctor earns five thousand a year he’s not healthy. And why—why should a man try to make money out of suffering humanity (p. 321)?”

Andrew then expressed his deep remorse to Christine and is reconciled with her.

There are two trying events—one tragic—that brought on much grief and suffering for Andrew. In the closing pages of the novel, Andrew’s speech regarding the state of the medical profession was instrumental in determining Andrew’s future. 

Some readers of this review may recall that PBS dramatized The Citadel on Masterpiece Theatre. After reading the novel, I think—in part at least—I can see why.