
United Church of Canada marks 100 years
Turning 100 is a significant milestone for people — and for denominations. That's what the United Church of Canada did on June 10, this year.
It was on that date a century ago that Canadian Methodists, Congregationalists and the Presbyterians came together to form the new denomination.
A big reason for the merger was to reduce duplication of effort and resources; so many little towns and villages across the country had multiple churches from different denominations. There was also a desire for greater Christian unity and collaboration.
It was a bold move that required each of the three groups to give something up to create the new entity.
As Jocelyn Bell, editor of Broadview magazine put it: 'The United Church of Canada would never have existed unless each of the founding denominations agreed to let go of some cherished tradition, some notion of how things ought to be done. And it would never have taken root if each group hadn't believed that diverse approaches to faith strengthen the whole body of Christ.'
Until the end of the 1960s, the new denomination enjoyed the fruits of that amalgamation through packed churches and Sunday schools. But by the end of that decade, as the idea of a Christian Canada began to wane and many baby boomers grew up and left the church, things began to shift for the United Church — as it did for other denominations.
For the United Church, that meant going from a high of about one million members in the mid-1960s to just over 325,000 today. On any given Sunday, about 110,000 are at a church service. And along with the drop in membership came a wave of church closings. It has averaged about 54 a year of late, according to one estimate. If that rate continues, by 2070 there will be no United Church churches left in Canada.
While many get stuck focusing on those grim statistics, it's easy to overlook how the United Church impacted Christianity in this country, paving the way for significant changes.
For example, it was a leader when it came to involving women in pastoral ministry, ordaining Lydia Gruchy in 1936. In 1962 it adopted a more compassionate stance on divorce by noting it was sometimes a better choice than remaining unhappily married. It also was a leader in promoting peace when it welcomed U.S. draft dodgers during the Vietnam War.
Other ways it showed leadership was by condemning apartheid in South Africa in the 1980s. Also in that decade, it was the first denomination to welcome LGBTTQ+ people into membership and as clergy — a decision that was widely criticized by many other church groups.
The United Church was also a leader in responding to the terrible legacy of residential schools; it established a healing fund and, in 1998 and apologized for its role in the schools.
The denomination also was a leader in responding to the HIV AIDs crisis, addressing climate change, and was active in ecumenical and interfaith dialogue.
In these and other ways, such as addressing social justice issues like poverty, hunger and homelessness, Christians in Canada can be grateful for the United Church, and join it in celebrating its anniversary — and maybe they can also learn something from that denomination's experience 100 years ago.
Things are different today than back then, of course; Canada is a much more diverse and secular country. But that same vision for increased cooperation, collaboration and unity may well be worth exploring as denominations and churches struggle with falling attendance and giving.
Sundays
Kevin Rollason's Sunday newsletter honouring and remembering lives well-lived in Manitoba.
Maybe like those pioneers 100 years ago, denominational leaders can ask if we need five churches within 10 minutes driving distance of each other in most Canadian cities and towns. Do we need so many places of worship, seminaries and church-related social assistance and aid organizations?
And not only that; do we even need so many denominations? Writing in the Canadian Society of Church History in 2020, Bruce Guenther noted there are over 300 Christian denominations in Canada today. There are historical, cultural and theological reasons for why each one came into being. But at a time when many are struggling to stay afloat, would it make sense to explore more collaboration or even mergers?
Some will point to theological stances as a reason for why their denomination is unique or distinct and needs to continue in its present form. But the same objections were raised by some Methodists, Congregationalists and Presbyterians 100 years ago before the United Church was created. But they still did it. They still decided it was worth it to merge, and Canada was forever changed.
Who are the new visionaries who will explore new ways to be the church in Canada, just like what happened 100 years ago? Maybe the United Church of Canada can once again lead the way.
faith@freepress.mb.ca
The Free Press is committed to covering faith in Manitoba. If you appreciate that coverage, help us do more! Your contribution of $10, $25 or more will allow us to deepen our reporting about faith in the province. Thanks!
BECOME A FAITH JOURNALISM SUPPORTER
John LonghurstFaith reporter
John Longhurst has been writing for Winnipeg's faith pages since 2003. He also writes for Religion News Service in the U.S., and blogs about the media, marketing and communications at Making the News.
Read full biography
Our newsroom depends on a growing audience of readers to power our journalism. If you are not a paid reader, please consider becoming a subscriber.
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Winnipeg Free Press
4 hours ago
- Winnipeg Free Press
United Church of Canada marks 100 years
Turning 100 is a significant milestone for people — and for denominations. That's what the United Church of Canada did on June 10, this year. It was on that date a century ago that Canadian Methodists, Congregationalists and the Presbyterians came together to form the new denomination. A big reason for the merger was to reduce duplication of effort and resources; so many little towns and villages across the country had multiple churches from different denominations. There was also a desire for greater Christian unity and collaboration. It was a bold move that required each of the three groups to give something up to create the new entity. As Jocelyn Bell, editor of Broadview magazine put it: 'The United Church of Canada would never have existed unless each of the founding denominations agreed to let go of some cherished tradition, some notion of how things ought to be done. And it would never have taken root if each group hadn't believed that diverse approaches to faith strengthen the whole body of Christ.' Until the end of the 1960s, the new denomination enjoyed the fruits of that amalgamation through packed churches and Sunday schools. But by the end of that decade, as the idea of a Christian Canada began to wane and many baby boomers grew up and left the church, things began to shift for the United Church — as it did for other denominations. For the United Church, that meant going from a high of about one million members in the mid-1960s to just over 325,000 today. On any given Sunday, about 110,000 are at a church service. And along with the drop in membership came a wave of church closings. It has averaged about 54 a year of late, according to one estimate. If that rate continues, by 2070 there will be no United Church churches left in Canada. While many get stuck focusing on those grim statistics, it's easy to overlook how the United Church impacted Christianity in this country, paving the way for significant changes. For example, it was a leader when it came to involving women in pastoral ministry, ordaining Lydia Gruchy in 1936. In 1962 it adopted a more compassionate stance on divorce by noting it was sometimes a better choice than remaining unhappily married. It also was a leader in promoting peace when it welcomed U.S. draft dodgers during the Vietnam War. Other ways it showed leadership was by condemning apartheid in South Africa in the 1980s. Also in that decade, it was the first denomination to welcome LGBTTQ+ people into membership and as clergy — a decision that was widely criticized by many other church groups. The United Church was also a leader in responding to the terrible legacy of residential schools; it established a healing fund and, in 1998 and apologized for its role in the schools. The denomination also was a leader in responding to the HIV AIDs crisis, addressing climate change, and was active in ecumenical and interfaith dialogue. In these and other ways, such as addressing social justice issues like poverty, hunger and homelessness, Christians in Canada can be grateful for the United Church, and join it in celebrating its anniversary — and maybe they can also learn something from that denomination's experience 100 years ago. Things are different today than back then, of course; Canada is a much more diverse and secular country. But that same vision for increased cooperation, collaboration and unity may well be worth exploring as denominations and churches struggle with falling attendance and giving. Sundays Kevin Rollason's Sunday newsletter honouring and remembering lives well-lived in Manitoba. Maybe like those pioneers 100 years ago, denominational leaders can ask if we need five churches within 10 minutes driving distance of each other in most Canadian cities and towns. Do we need so many places of worship, seminaries and church-related social assistance and aid organizations? And not only that; do we even need so many denominations? Writing in the Canadian Society of Church History in 2020, Bruce Guenther noted there are over 300 Christian denominations in Canada today. There are historical, cultural and theological reasons for why each one came into being. But at a time when many are struggling to stay afloat, would it make sense to explore more collaboration or even mergers? Some will point to theological stances as a reason for why their denomination is unique or distinct and needs to continue in its present form. But the same objections were raised by some Methodists, Congregationalists and Presbyterians 100 years ago before the United Church was created. But they still did it. They still decided it was worth it to merge, and Canada was forever changed. Who are the new visionaries who will explore new ways to be the church in Canada, just like what happened 100 years ago? Maybe the United Church of Canada can once again lead the way. faith@ The Free Press is committed to covering faith in Manitoba. If you appreciate that coverage, help us do more! Your contribution of $10, $25 or more will allow us to deepen our reporting about faith in the province. Thanks! BECOME A FAITH JOURNALISM SUPPORTER John LonghurstFaith reporter John Longhurst has been writing for Winnipeg's faith pages since 2003. He also writes for Religion News Service in the U.S., and blogs about the media, marketing and communications at Making the News. Read full biography Our newsroom depends on a growing audience of readers to power our journalism. If you are not a paid reader, please consider becoming a subscriber. Our newsroom depends on its audience of readers to power our journalism. Thank you for your support.


Winnipeg Free Press
2 days ago
- Winnipeg Free Press
Vatican unveils last of restored Raphael Rooms after 10-year cleaning that yielded new discoveries
VATICAN CITY (AP) — The Vatican Museums on Thursday unveiled the last and most important of the restored Raphael Rooms, the spectacularly frescoed reception rooms of the Apostolic Palace that in some ways rival the Sistine Chapel as the peak of high Renaissance artistry. A decade-long project to clean and restore the largest of the four Raphael Rooms uncovered a novel mural painting technique that the superstar Renaissance painter and architect began but never completed: the use of oil paint directly on the wall, and a grid of nails embedded in the walls to hold in place the resin surface onto which he painted. Vatican Museums officials recounted the discoveries on Thursday in inaugurating the hall, known as the Room of Constantine, after the last scaffolding came down. The reception room, which was painted by Raphael and his students starting in the first quarter-century of the 1500s, is dedicated to the fourth-century Roman emperor Constantine whose embrace of Christianity helped spread the faith throughout the Roman Empire. 'With this restoration, we rewrite a part of the history of art,' Vatican Museums director Barbara Jatta said. Pope Julius II summoned the young Raphael Sanzio from Florence to Rome in 1508 to decorate a new private apartment for himself in the Apostolic Palace, giving the then 25-year-old painter and architect a major commission at the height of his artistic output. Even at the time, there were reports that Raphael had wanted to decorate the rooms not with frescoes but with oil paint directly on the wall, to give the images greater brilliance. The 10-year restoration of the Rome of Constantine proved those reports correct, said Fabio Piacentini, one of the chief restorers. Vatican technicians discovered that two female figures, Justice and Courtesy and located on opposite corners of the hall, were actually oil-on-wall paintings, not frescoes in which paint is applied to wet plaster. They were therefore clearly the work of Raphael himself, he said. But Raphael died on April 6, 1520, at the age of 37, and before the hall could be completed. The rest of the paintings in the room were frescoes completed by his students who couldn't master the oil technique Raphael had used, Jatta said. During the cleaning, restorers discovered that Raphael had clearly intended to do more with oil paints: Under the plaster frescoes, they found a series of metal nails which they believed had been drilled into the wall to hold in place the natural resin surface that Raphael had intended to paint onto, Piacentini said. 'From a historical and critical point of view, and also technical, it was truly a discovery,' he said. 'The technique used and planned by Raphael was truly experimental for the time, and has never been found in any other mural made with oil paint.' The final part of the restoration of the room was the ceiling, painted by Tommaso Laureti and featuring a remarkable example of Renaissance perspective with his fresco of a fake tapestry 'Triumph of Christianity over Paganism.' The Raphael Rooms were never fully closed off to the public during their long restoration, but they are now free of scaffolding for the many visitors flocking to the Vatican Museums for the 2025 Jubilee. ___ Associated Press religion coverage receives support through the AP's collaboration with The Conversation US, with funding from Lilly Endowment Inc. The AP is solely responsible for this content.


Winnipeg Free Press
2 days ago
- Winnipeg Free Press
Who was Olga, the Alaska Native drawing devotion as Orthodoxy's new saint?
KWETHLUK, Alaska (AP) — 'St. Olga of Kwethluk, Matushka of All Alaska,' as she is officially known, was canonized on June 19 as the first female Orthodox saint from North America. Orthodoxy — the world's second-largest Christian communion — gained a foothold in the present-day United States with the 18th and 19th century arrival of Russian Orthodox missionaries to what was then the czarist territory of Alaska. While the Orthodox are a small minority within the Christian population in the state and the nation, Alaska is often considered a holy land for the now-independent Orthodox Church in America. Who is St. Olga of Kwethluk? Olga Michael was born in 1916 in Kwethluk, where she resided her entire life with her Yup'ik family and neighbors. The Yup'ik, like the Tlingit, Inupiat and Aleuts, are broadly called Alaska Natives. The town's name is derived from the Yup'ik term for 'dangerous river.' Her Yup'ik name was Arrsamquq; she was confirmed in the church under the name Olga. Like other villagers, her life followed the seasonal rhythms of subsistence living, preparing food at 'fish camps' for preservation and making clothing from animal skins. She married Nicolai Michael, who became an Orthodox priest. They had 13 children, five of whom died in childhood, a tragically familiar occurrence at a time when epidemics were common. Matushka, from the Russian for mother, is a term of respect for Orthodox priest's wives. 'Matushka Olga' fulfilled that role of spiritual mother — counseling women who had suffered abuse or griefs such as miscarriage — and she was widely admired for her compassion and piety, often providing other people with food and handmade clothing. Matushka Olga was also a midwife, delivering many children. And when she died of cancer on Nov. 8, 1979, villagers reported that unseasonably warm weather thawed the river ice, enabling people to travel by boat from other villages to her funeral, according to an official church biography. What does her family say? 'She was the most prominent adult in my life,' recalled Wiz Ruppert, who was raised in Matushka Olga's home from about three to 13, when her grandmother died. 'Without her, I think my life would have been so different.' Like other family members, Ruppert recalls Olga never raising her voice. 'If I had a hard time waking up, she would nudge me, and if I didn't wake up, she would gently carry me to a chair where breakfast was ready,' Ruppert recalled. She recalled the fresh bread her grandmother would make, how she patiently taught her how to prepare freshly caught fish, how she would sew fur boots with sealskin soles for others in the community. 'Those are really hard to work on,' Ruppert recalled. 'I would watch her chew the soles so they would be soft enough to sew.' How did devotion to St. Olga grow? After her death, devotion to Matushka Olga spread beyond Alaska to Orthodox faithful in distant states and countries. She's often depicted in unofficial icons framed by northern lights, with the words, 'God can create great beauty from complete desolation.' People began to report encounters with Matushka Olga in sacred dreams and visions, according to the church. One poignant account of a woman who had suffered childhood sexual abuse describes a profoundly healing experience during a prayerful encounter with Olga. In 2023, the groundswell of devotion eventually prompted the Holy Synod of Bishops of the Orthodox Church in America to approve her 'glorification' as a saint. What happens next? Kwethluk, with a population of about 800 and accessible only by boat or small plane, now anticipates receiving pilgrims. The Diocese of Alaska is in the early stages of working with the village on plans and fundraising for a new church, hospitality center and cultural center. 'We have gotten some pilgrims already, although not in force yet, but we expect them to come regularly after this summer,' said the Rev. Martin Nicolai, a retired priest attached to St. Nicholas Church. 'People who venerate her as a saint will want to come and pray beside her relics.' How are saints formally recognized? Orthodox have a similar process to Catholics in determining saints. It begins with grassroots devotion. Eventually petitions reach the highest authority — in Orthodoxy, a synod of bishops; in Catholicism, the pope — to make the determination. Sainthood becomes official with a service of canonization or glorification. There are multiple Orthodox jurisdictions in the United States and internationally. They generally recognize each other's saints. Why is Alaska considered an Orthodox holy land? Several Orthodox monks and martyrs with ties to Alaska are already recognized as saints by the Orthodox Church in America, the now-independent offspring of the Russian Orthodox Church. Pilgrims come to Alaska to venerate their relics at their shrines. St. Olga is the third with Alaska Native heritage recognized by the Orthodox Church in America, following the 19th century St. Peter the Aleut and St. Yakov Netsvetov of Alaska, who was of Aleut and Russian heritage. Most of the state's Orthodox priests, serving about 80 parishes, are Alaska Natives. More than a dozen priests have come from Kwethluk. Sundays Kevin Rollason's Sunday newsletter honouring and remembering lives well-lived in Manitoba. How are Orthodox churches organized? Eastern Orthodox churches trace their roots to the beginning of Christianity. Several are self-governing, with their leaders considered equals, and they share beliefs and sacraments while cooperating in charitable and other activities. In the United States, organizational lines are rooted in the national backgrounds of various ethnic groups, such as the Orthodox Church in America (with roots in Russian Orthodoxy) and the Greek Orthodox Archdiocese of America. But many U.S. churches now have members of varied ancestries, and cooperate through the Assembly of Canonical Orthodox Bishops. ___ Associated Press religion coverage receives support through the AP's collaboration with The Conversation US, with funding from Lilly Endowment Inc. The AP is solely responsible for this content.