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Ecclesiology and Approaches to Ecumenism: The Emerging Church in the North

By William A. Chorney, Eparchy of Saskatoon

My journey into ecclesiology and ecumenism is not as easy to define as a journey from one geographical location to another. The elements that make up such a spiritual journey are mostly abstract and not readily discernable. When a person stops for the moment and closely scrutinizes what has taken place in this journey in a critical and objective manner, it soon becomes apparent that there are many contributing factors that shape the outcome of that journey. One cannot simply put his finger on them.

As a student at St. Paul’s University, I have attempted to understand the ecclesiology of various Churches. I have also attempted to evaluate my involvement with various Churches and the impact they have had on my understanding of ecclesiology and its effect on ecumenism. As a Greek Catholic, which now has been changed to Ukrainian Catholic, I saw Old Slavonic liturgy change to various forms of Ukrainian texts. I can sympathize with Roman Catholics and the feelings they must have experienced when Latin was replaced by English. It is because of the changes in tradition that occurred within my church and the Roman Catholic Church that I have chosen to explore my understanding of the Roman Catholic Church of the North.

My first experience with the Roman Catholic Church was in the early 1960’s as a result of logistics and moral conviction. When I asked myself the very important question, “Do I quit going to church because there isn’t a Ukrainian Catholic Church nearby or do I go to the Roman Catholic Church that is only a few miles away?” The answer was very simple. Therefore, when the Ehlerts, Reisens, Bendigs and Shewchuks went to Church, so did I. For the first time in my life I was confronted with Latin. This was a whole new ball game but Catholics are Catholics and there were some very cute ones there as well!

My presence at the Ukrainian Catholic Church diminished. Nevertheless, I didn’t feel out of place at Saint Mary’s when I was in the presence of my Lord. I still worshipped the same God, professed the same faith, although at times it was shorter when the Apostles Creed was recited. The Our Father was the same and I received communion, although it was only in one form. At the end of Mass, I was told to love and serve the Lord and everyone. This was okay. As time went on I learned to love quite a few of His children.

My understanding of Church increased when I met and married my wife, Linda. She was Lutheran and willingly converted to Catholicism before we were married. My involvement in marriage preparation gave me an opportunity to learn more about my Ukrainian Catholic faith and understand hers better. I believe that it was at this time that I first began thinking about Church unity or disunity. Why couldn’t all Churches belong to one big and happy Church?

Shortly after we were married, we moved to the Northwest Territories where there definitely weren’t any Ukrainian Catholic Churches. Because I had had previous experience with the Roman Catholic Church, we decided to attend Mass at the Cathedral. We got involved in church life and enjoyed being part of the community. We realized that even though there wasn’t a Ukrainian Catholic Church in Fort Smith, there were Ukrainians Catholics that attended Mass as we did. Two years later we moved to a small town in Alberta, where again, there wasn’t a Ukrainian Catholic Church, so we kept going to the Roman Catholic Church.

As I said at the outset, if it is a Catholic Church, the language of the liturgy doesn’t much matter. Ecclesiologically, they were the same for me. I didn’t really understand what the fuss about the filioque was all about at that time; I was at home with God whether I was in a Roman Catholic Church in Jocotepec, Mexico, or a Ukrainian Catholic Church in Ottawa, Ontario. In my opinion what really mattered is how faith is lived by the Church. When I really think about it, if there hadn’t been a Roman Catholic Church nearby when I started teaching school and there had been a Ukrainian Orthodox Church, I probably would have had the experience of taking part in the liturgy of that Church.

It wasn’t until we moved from Saskatchewan to Inuvik, that I realized that there had been a definite barrier placed between the Catholic Church and the Anglican Church during the first half of the 20th century. The signs of this division between congregations lingered even into the seventies. Prior to this time Catholic students stayed at Grollier Hall and attended the class in the Catholic side of Sir Alexander Mackenzie School while the Anglicans stayed at Stringer Hall and attended classes in the Anglican side of the school. Even the playground and teaching staff were separated. Although some of this division had been peeled away by the time I became an administrator in the education system, there was still some tension among the students. I learned from records that it didn’t even matter what denomination the parents belonged to that determined a student’s placement in the Anglican or Catholic side of the school or residence. It was arbitrarily decided by school authorities that those children that lived on the east bank of the Mackenzie River would go to the Roman Catholic side of the school and the ones that lived on the west side of the river would attend the Anglican side of the school. Often times, families were separated for no good reason other than expediency.

This inattentiveness for family or religion background may have paved the way for ecumenism in the North. There seems to be a more tolerant attitude towards diversity in religion at the present time. My involvement on parish council in Inuvik gave me the opportunity to observe first hand how children of God would come together for Friday Nite Movies, and other functions at Family Hall. How Inuit, Loucheux, Dogrib, Metis and “whites” would get together in community services and social events. Although these gatherings were not called “Ecumenical”, they helped to form the beginning of dialogues between leaders of each denomination. To further this end, the Anglican minister and Roman Catholic priest organized interchanges such as the Men’s Saturday Bible Study Breakfast where men from all the denominations in Inuvik would gather for prayer, study and discussion, and breakfast.

Although undocumented, this type of interdependence and interaction was probably the catalyst that brought down the wall between Catholics and Anglicans in the communities of the North. Catholics and Anglicans lived their faith providing for each other’s needs in the small settlements that were scattered throughout the Northwest Territories. The children of God helped each other survive the long cold winters of the North.

Years later the bishop of the largest Diocese of the Roman Catholic Church in Canada started planning a special retreat center. He called it Trapper’s Lake Spirituality Center. Seeing the degradation of the people of the North by television, alcohol and drugs and the loss of faith amongst the young people, he put his plan into action. This young bishop envisioned the need for a place where people of the North could come to study and learn about their God. He relocated the diocesan office to a more central location, which was more accessible to the people. He had the church buildings of an abandoned mining town moved, log by log, to Trapper’s Lake where he constructed a large conference center, individual log cabins for private lodging and retreats, apartment buildings for staff accommodation and a large motel where people who came to the center could find peace and quiet away from the hustle of the city.

My wife and I had the opportunity to help out at the center. At that time, I felt that I was being called into the wilderness, the wilderness of the Northwest Territories, to find my God and myself. I can see why people who come to this place find closeness to God and nature without worrying about what religion they belong to. With nothing but lake and black spruce surrounding the small enclave, it is a place where God’s creation can be appreciated. The stillness speaks volumes. It is a wonderful place to explore the mysteries and wonders of our God. It is to this place that people come from the far reaches of the Diocese of the Mackenzie; Northern Saskatchewan and Northern Alberta in the south to Sachs Harbour in the north, to find spiritual food to help them along the way to God. The people that come here are not only Catholics; they belonged to the one, holy, catholic and apostolic Church and various denominations.

In my opinion, Trapper’s Lake Spirituality Center fulfills Jesus’ comment to John in Luke 9: 49–50. John said, “Master, we saw a man driving out demons in your name and we told him to stop, because he doesn’t belong to our group.” “Do not try to stop him,” Jesus said to him and to the other disciples, “because whoever is not against you is for you.” Trapper’s Lake Spirituality Center makes no distinction among denominations, colors or creeds. Its mission statement is:

“We, the baptized people of the Diocese of Mackenzie-Fort Smith form a part of the people of God, in communion with the whole catholic Church. We are called together through baptism to continue the mission of Jesus in this Northern Land. We are a particular Church, composed primarily of Aboriginal peoples, along with people of other varied backgrounds and cultures. Through the Gospel and the Eucharist and in the Holy Spirit, we are gathered by our Bishop and are led by him to nurture one another as a Christian family. We are called to affirm and celebrate our respective cultural identities. We are also called to celebrate and promote the unity we have as members of the Body of Christ, sharing one mission. We nurture the yearnings of people for a deeper life with God and with one another, and for personal, family and community growth.”

All denominations in Yellowknife get together, prior to The Great Fast to plan the weekly luncheons and presentations during this time. Each denomination takes their yearly turn in providing the weekly luncheon and talk. Members of all denominations eagerly await this event to share in the Word of God and breaking bread with their fellow Christians. This format is also present during Church Unity Week.

The bishop had a desire to address the issue of abuses that people endured while attending residential schools in the North. By employing specially trained facilitators of native, lay and religious backgrounds, a program was developed that enabled people, who had legitimately suffered abuses while attending residential schools, could voice their hurts and find closure. People quickly realized that money settlements did not affect lasting healing. Individuals who had been affected by abuses within the residential systems were brought together to start the healing process through three-stage sessions. All expenses of travel and accommodation were taken care of by the Roman Catholic Diocese of the Mackenzie, regardless of religious affiliation. This program was held at Trapper’s Lake Spirituality Center and was very successful.

Another very worthwhile program, which was sponsored by the diocese and held at Trapper’s Lake, was the Couples of the Quilt. This program brought together couples that felt they needed assistance in keeping their marriages strong. They were brought to Trapper’s Lake for counseling and spiritual guidance so that they could become role models when they got back to their home settlements. By the conclusion of the program, that involved coming to Trapper’s Lake four times during the year, a patchwork quilt was sewn together displaying their names, as a reminder of their commitment to their marriage.

Perhaps the most benevolent program that was run out of the St. Patrick’s Church Hall was the Flea Market. The ladies of the Parish run it. All items were donated and sold at very affordable prices to whoever needed them. There was everything under the sun available and it was open to everyone. Because the church sponsored this activity, it became a welcome place for everyone.

The diocese also employs a full time social worker that is available at the center, after working hours, to meet with people who required spiritual, mental or social assistance. Many of these clients are referred by government agencies.

Various church and school groups utilize Trapper’s Lake Spirituality Center for meetings, retreats and conferences. On Eagles Wings, an international Lutheran Catechesis Program uses the facility at Trapper’s Lake as a staging center for its summer programs. A Lutheran minister is the coordinator of the program. He flies teachers of various denominations out to northern settlements in the region where they teach the children Christian values through various activities.

The Center is a popular destination for couples planning to enter into the sacrament of matrimony. Since formal instruction is a requirement by most denominations, the staff at the Center provides a program to clients that involves sessions on family responsibilities with Christian elements of faith, hope and love.

Groups for such activities as the Rite of Christian Initiation of Adults (RCIA) continually use the Spirituality Center. This formative program introduces lay people to the Catholic faith. Public and Catholic Teacher Conferences and student programs such as Outdoor Education and debating are run from here because of its location. The Catholic Separate School System accepts students who are Catholic and non-Catholic. Priests are active in visiting the Correction Center and the large Stanton Hospital that provides medical services for all people of the territory because the settlements only have nursing stations. Outpatients are given the opportunity to stay at the Trapper’s Lake if necessary. Mass is said on a weekly basis at the seniors lodges by one of the resident priests.

I should mention that the openness of the Roman Catholic Church in the North has realized many fruits of its toils. The Anglican minister of Yellowknife, realizing the difficulties and deviations of the Anglican Church from their Traditional doctrine decided to convert to the Catholic faith. After a short formation program he was ordained a Roman Catholic priest. He is the only married Roman Catholic priest in the Northwest Territories. A change from convention, isn’t it?

These are just a few of the ecumenical activities that the Roman Catholic Church is involved in the North. My essay may sound like an advertisement although it is actually intended to make the reader aware that the Church, which Jesus Christ started over two millennia ago, is not an exclusive Church. Like the Church of the North, it is an inclusive Church that calls to all of God’s children to become one Church with Jesus Christ as the King. In my opinion, it would be pure speculative folly to think that all denominations would unite into one super Church, with one doctrine, one pope, one liturgy, etc. It is my feeling that God wants us to become one Church by respecting each other’s faith in the one Lord, Jesus Christ.

By looking back at my experience with the Roman Catholic Church in the North, I have seen a change in its outlook on the way it ministers to God’s children. It has changed from an exclusive and dominant community system to one that has opened its doors to people of all walks of life. The Roman Catholic Church in the North is inclusive in all its programs. Whether it is in the larger centers like Yellowknife, Hay River, Fort Smith or Inuvik or the small settlements like Paulatuk, Deline or Fort Norman, it works with other denominations to live the Beatitudes, showing their love of God.

By taking part in this class and doing this paper, I have been blessed with this opportunity to evaluate my position on unity. It has also given me a chance to search for a church that I feel is displaying ecumenism at its best. The various locations where I have lived provided me with opportunities to encounter other churches and it made me realize that the Roman Catholic Church in the Diocese of the Mackenzie exhibited the best example of the Spirit at work bringing ecumenism to the people of the North. I am positive that other churches are just as active in pursuing unity but I am most familiar with this church. It is apparent that community leaders, who are open to this process, are required. The uniqueness of the North, with large areas of isolation, places the Church at the center of most community events. I hope that unity among denominations will continue to grow and serve as a model for others to follow.