Organized by the Rev. Dr Alison Falby, priest-in-charge, and assisted by lay pastoral assistant Louise Simos, the event honoured the Stations of the Cross at 14 sites in the church’s inner-city neighbourhood. Each site commemorated not only Christ’s final journey but also the death of a Torontonian who had succumbed to an opioid overdose at that location.

All Saints is located at Dundas and Sherbourne streets, an area that is home to many people living on the streets and struggling with drug dependency.

After saying prayers in the church, participants set out on a rainy two-mile walk that took them south to Queen Street, west to Victoria Street, north to Gerrard Street, south on George Street, then back east to All Saints.

The group stopped first outside a looming concrete apartment building, then at a local park. From there it was on to the nearby Moss Park Apartments, where shootings and overdoses are frequently reported.

The walk included stops at a drop-in centre for homeless people, a parking lot and St. Michael’s hospital. After that, the group stopped in a bleak alleyway that displayed a crude commemorative R.I.P. for a life that had recently ended there.

At each site, there were three readings. First came the opening of the traditional verse said at each Station of the Cross: “We adore you, O Christ, and we bless you,” to which the group offered the response, “Because by your holy Cross you have redeemed the world.”

Then a member of the group was asked to deliver a second reading. This was a passage from one of the Gospels recalling Jesus’ final ordeal – from his flogging and multiple collapses under the weight of the cross to his crucifixion and entombment.

A third reading had a double focus, linking an aspect of Christ’s final agonies two millennia ago to the suffering of his contemporary flock. These readings urged participants, as they walked these last steps with Jesus, to show compassion to all who carry the cross of addiction, and to take action on their behalf.

Before departing each station, the group recited the Trisagion: “Holy God, holy and mighty, holy immortal one, have mercy on us.”

The 10th station was in front of Toronto’s largest homeless shelter, Seaton House. There, from behind a forbidding iron fence, psychologically wounded men shouted out their desperation at the little group. Here the third reading underscored how homelessness and drug abuse stripped people of their dignity and raised their risk of early death. It exhorted members of the group to pray for more dignified housing for all.

Participants in the walk were visibly affected on several levels – by the commemoration of Jesus’ suffering, the noble cadences of the ancient words, and the confrontation of the current tragedy of drug addiction.

For me, the experience was especially powerful. On Good Friday last year, my 35-year-old nephew was found dead of an opioid overdose in a run-down motel in Cincinnati, Ohio. I can’t imagine a more compelling way to spend Good Friday than recalling Jesus’ sufferings then and recognizing the pain of our addicted brothers and sisters now.

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Canadian church groups were the first to implement the Private Sponsorship of Refugees Program. In April 1978, new federal immigration legislation came into force, which introduced refugees as a new class of immigrants and created the possibility for private sponsorship by any group of five Canadians willing to assume financial responsibility for the refugees for one year. At the same time, hundreds of thousands of people were fleeing war-torn Vietnam by boat, looking for a safe haven. Many Canadians wanted to help but were daunted by the liability the government was imposing. In March of 1979, the Mennonite Central Committee negotiated an agreement with the federal government by which it would accept liability for Mennonite church sponsors, thus becoming the first Sponsorship Agreement Holder with the federal government. Within six months, 28 national church organizations and Catholic and Anglican dioceses had signed similar agreements. Today, there are more than 100 Sponsorship Agreement Holders across Canada, which are responsible for resettling the vast majority of privately sponsored refugees. Most of these are faith groups; 14 of them are Anglican dioceses.

From Vietnam to Syria

Anglicans in our diocese have been involved with refugee sponsorship since the beginnings of the program in 1979. Retired Bishop George Elliott recalls the sponsorship of the Vu family from Vietnam through the joint efforts of St. Francis of Assisi, Meadowvale and St. Thomas à Becket, Erin Mills South, where he was an assistant curate at the time. Since 1985, refugee sponsorships by the Diocese of Toronto have been facilitated through an organization originally known as the Working Group on Refugee Resettlement, which changed its name to the Anglican-United Refugee Alliance, or AURA, in 2006.

When the Syrian refugee crisis captured the Canadian consciousness in September 2015, Canadians from all walks of life, including our diocese, responded with increased willingness to undertake refugee sponsorship. Ian McBride, AURA’s former executive director, remembers the “calls just flying in,” and his small staff working round the clock to keep up with the demand. That September, our Diocesan Council announced a $500,000 tithe from the Ministry Allocations Fund to assist parishes in enhancing their refugee sponsorship efforts. This tithe was allocated in the form of grants to 32 parishes in the diocese, 17 of which had never done a refugee sponsorship before. Twenty of the parishes were involved in either multi-parish sponsorships or partnerships with other churches, faith groups or the wider community. Between October 2015 and May 2017, some 80 parishes in our diocese were directly involved in refugee sponsorships, more than five times the involvement of preceding years. Additional parishes helped to raise funds. In a 2018 parish outreach survey, nearly two-thirds of parishes in our diocese reported current or recent involvement in refugee sponsorship, a rate of engagement for outreach activities only exceeded by participation in food bank programs.

Refugees who are sponsored through the Private Sponsorship of Refugees Program tend to have better outcomes than those assisted by the government. A 2016 study showed that, five years after arrival, privately-sponsored refugees were more likely to be employed and were much less likely to be dependent on food banks or social assistance. Sponsoring groups help to provide emotional and social supports for newly arrived refugees, and connect them to the wider community, all of which facilitates their integration into Canadian society.

Benefits flow both ways

As transformative as the impact of private sponsorship is for the refugees who are sponsored, the benefits do not only flow one way. Alex Hauschildt, AURA’s communications director, describes refugee sponsorship as a “shared journey” which has a “profound impact” on sponsors as well as sponsorees. Those who have been involved in refugee sponsorship in our diocese can attest to the positive impact these efforts have had upon their own congregations and the wider community.

Sponsorship has the capacity to unite a congregation around a specific and tangible project. Beyond fundraising, many hands are required once the refugees arrive: to help secure housing, provide clothing and furniture, set up bank accounts, enrol children in school and adults in ESL classes, orient the refugees to their new community, and more. Almost every member of the congregation can become a part of the effort in one way or another. Walking alongside refugees in this process can give Anglicans a fresh understanding of societal concerns such as the lack of affordable housing, the high cost of food, and the prevalence of precarious work, making them more ready to engage in broader social justice advocacy.

Sometimes sponsorship efforts bring several local parishes together, which may lead to long-term relationships between the churches. The Don Valley Refugee Resettlers, a group of Anglican and United Church congregations in north Toronto, have undertaken sponsorships together for nearly 25 years, building up a wealth of expertise. Similarly, St. Aidan, Toronto participates in efforts with other local churches through the East End Refugee Committee, a connection which has equipped those local churches to engage in other forms of shared outreach and advocacy, from Out of the Cold to hosting all-candidates meetings.

Sponsorship can build bridges not only ecumenically but between faiths as well. In 2015-16, St. Anne, Toronto engaged in a friendly competition with its Muslim neighbours at the Islamic Information and Da’wah Centre to raise funds for a joint refugee sponsorship. The mosque’s involvement helped reduce the language and cultural barriers for the sponsored refugees. Through the process, the two communities and the neighbouring City Shul synagogue came to know each other better.

Refugee sponsorship can also help build connections between the parish and the secular community.  St. Matthew, Riverdale found that individuals without any church connection embraced its efforts, offering substantial donations toward its refugee sponsorship. The church’s incumbent, the Rev. Dr. Catherine Sider Hamilton, said the sponsorship process “knit us together with the neighbourhood, the church community and the non-church community in ways we never expected.”

St. Saviour, Orono had a similar experience with its sponsorship of Syrian refugees. While the tiny church could not have raised the funds alone, they were able to do it through a partnership which brought together more than 300 members of the wider community, from service clubs to schoolchildren, small businesses to migrant farm workers, Christians and Muslims alike. In January of 2018, the “Orono and Community Refugee Sponsorship Committee” received the Champion of Diversity Award from the province’s Ministry of Citizenship and Immigration.

Scripture comes alive

Through welcoming refugees, Anglicans find scripture coming alive for them in new ways. As Bishop Linda Nicholls noted in 2015, refugee sponsorship helps us recognize the face of Christ in the other and enables us to live out scripture’s command to welcome the stranger, while challenging our assumptions and prejudices. Bishop Jenny Andison has recounted the vividness with which the gospel story of the Syro-Phoenician woman struck the parish of St. Clement, Eglinton in early September 2015, galvanizing it to reach out to Syrian refugees. The family sponsored by that parish chose to be baptized the following Pentecost, and their baptism, in English and Arabic, brought both the rite and the Pentecost story alive for the parish in a powerful way. Lay people describe the experience of refugee resettlement as “being part of a miracle” and “the most meaningful missional experience of my life.”

Becoming involved in refugee sponsorship engages Anglicans in Canada directly in the mission of the Church. This is important for the personal spiritual growth of those involved, but also in bearing witness to the wider community. As Bishop Andrew Asbil notes, refugee sponsorship showcases the church’s mission: “People are actually interested in hearing from faith groups who are active in making their community a better place.” Through welcoming the stranger, engaging with the obstacles facing vulnerable members of our society, bringing the community together and breaking down barriers between disparate groups, refugee sponsorship helps the Church knit together the social fabric while bearing witness to the welcoming love of the Kingdom of God.

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“It’s like being spiritually fed,” says Mr. Goldsworthy, the group’s treasurer. “Getting 60, 70 or 80 men in a room singing and praising God – that’s an incredible feeling.”

This year’s conference is being held Sept. 20-22 at Jackson’s Point Conference Centre, located on the south shore of Lake Simcoe near the town of Sutton. The keynote speaker will be the Rev. Canon Gary van der Meer, the diocese’s interfaith officer. The theme will be “Whoever is not against us is for us” (Mark 9:40).

Mr. Goldsworthy says this year’s conference will be especially relevant, given recent headlines about the killing of Muslims and Christians in their places of worship. “At a time when there is so much acrimony in the world and distrust of other faiths and heritages, we’re really looking forward to hearing from Gary and having him join us,” he says.

In his role as the diocese’s interfaith officer, Canon van der Meer is involved in local efforts to promote understanding and goodwill between Christians, Jews, Muslims and people of other faiths. He has participated in “Rings of Peace” around churches, mosques and synagogues in Toronto in response to violent attacks in the city and elsewhere.

Mr. Goldsworthy says the annual conference gives men an opportunity to talk about their faith, their lives and the issues of the day in an open and safe way. “Whatever road you’re walking, we’re here to walk beside you,” he says.

He says the conversations among the men at the conferences have often led to lasting relationships. “There’s usually a lot of candour, because what’s said in the small groups stays in the small groups,” he says.

The weekend will include three plenary talks and a homily by Canon van der Meer, small-group discussions and worship. There will be plenty of food and free time. The conference will begin with a supper on Friday evening and end after lunch on Sunday. The registration fee, including room, all meals and snacks, and the program itself, is $275 for a shared room or $380 for a private room. Bursaries are available for those who cannot afford the fee. First-time attendees have a special rate of $175.

This will be the 64^th conference, which has a long and storied history in the diocese. The first official FLAME conference was held in 1955 at the former Guild Inn in Toronto, led by the Rev. Canon Bryan Green and attended by about 75 men. The gathering has been held in several other locations since then and has had an impressive lineup of speakers, including Bishop Desmond Hunt, Archbishop Herb O’Driscoll, Bishop Cuthbert Bardsley of Coventry Cathedral, Bishop Patrick Yu, Bishop Mark MacDonald and the Rev. Dale Lang, an Anglican cleric whose son was shot to death in Alberta in 1999.

“All have inspired us on our walk and in our daily lives,” says Mr. Goldsworthy, who is passionate about helping other men get to know Jesus Christ. “Not only do I get spiritually fed at the conference, but I’m allowed the opportunity to relate to other people and share my own experience. That’s a reflection of what God is asking me to do. God gives us talents and asks us to use them to spread his grace.”

He says many men have come to know Jesus, or draw closer to him, at the conference. “It’s a place where men can come, meet with friends, old or new, to hear the truth about Jesus Christ. Perhaps for the first time they realize what it means to accept him as lord and saviour.”

To register for the FLAME conference, visit www.flameconferencetoronto.ca.

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I’m standing in a long row or “ring” of people in Toronto with Rabbi Elyse Goldstein of City Shul and Imam Shabir Ally of the Islamic Information and Dawah Centre. We are carrying a sign that includes the logos of all three of our congregations: City Shul, Islamic Information & Dawah Centre, and St. Anne, Toronto. We are together in friendship for our fourth Ring of Peace.

In this ring, we are joined by a growing circle of congregations and friends to be with the people of Our Lady of Lourdes Roman Catholic Parish in Toronto; members of the Sri Lankan community are a significant presence in this congregation. For the first time, Hindu and Sikh representatives stand with us, as do members of the Church of Jesus Christ of Latter Day Saints. We hold our signs of support. Some drivers honk in encouragement. We stand in quiet conversation, sing songs, and in silence. We provide a clear path into the church for members of the community coming for mass.

We are invited into the church for a vigil. Some enter to hear and share fellowship. For others, the quiet witness on the street is enough. Inside the church, we are addressed by Cardinal Collins, Bishop Andrew Asbil and many others. We hear reflections, prayers and words of encouragement. The hardest part is a first-hand account by Roshanthini Rajju. In tears, she tells us about her family who were in the cathedral in Colombo and were injured during the explosion.

It feels terrible to say it, but we are starting to have a formula for a Ring of Peace. We invite our emerging network of partner congregations. We invite our friends on social media. We contact the police for traffic safety and the media to come and share our public witness. We take pictures. Afterwards, we eat together. People mix freely and have what might be their first conversations with a person of another religion. The great opportunity of a Ring of Peace is that it gives us a way to stand beside someone of another faith and build friendship.

This week, there is another shooting. This time it’s at a synagogue in California. Even if we say we know how to do it, can we summon the emotional energy for another Ring of Peace less than a week after the last one? Rabbi Goldstein commented: “My immediate reaction: oh no, not another Ring of Peace. Not because the rings aren’t beautiful and not because they aren’t meaningful. Quite the opposite: because they are becoming too standard, too normal, and too easy. I can now ‘push a button’ and they are organized, publicized and successful. And I hate that.”

As these Rings of Peace spread across Toronto, it’s time to look for deeper results, even though the rings are deeply appreciated. Our diocese’s new Interfaith Committee did a survey of parish leaders and learned that many of our Anglican parishes have no connection to a congregation of another faith. A first opportunity for friendship with someone of another faith is a beautiful beginning. The deeper challenge is going upstream and connecting with isolated people before they become radicalized into anti-Semitic, anti-Muslim, and anti-Christian violence. We want to learn about and address the deeper causes.

Please reach out to me if you’re also interested as we reach out in shared interfaith witness to those who are isolated. May the day come when interfaith friendships, not interfaith Rings of Peace, help bring an end to violent extremism.

The Rev. Canon Gary van der Meer is the diocese’s interfaith officer and the incumbent of St. Anne, Toronto.

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Thomas’s inability to accept the incredible news that Christ had risen should not be a surprise. He needed evidence and remained skeptical of what he had heard. Only when Jesus appeared a second time did he believe and made the confession, “My Lord and my God.” We may think that he should have believed when he heard the news on the first occasion.

One may well ask, what kind of follower or disciple was he? Or, how different is Thomas from us? Did Thomas’s doubt make him any less a follower of Jesus Christ? Jesus did not rebuke him for his unbelief. Rather he spoke of how blessed are those who have not seen but believe. We were not witnesses to Christ’s resurrection either, but through the scriptures and testimonies of many, past and present, today we confess that Christ lives.

As Christians, there are many things we do not understand. We have doubts about our faith and embrace “healthy skepticism,” not because we lack faith or even have a weak faith, but because we’re seeking a deeper understanding. There’s nothing wrong or unusual when one struggles with questions about religious faith.

Thomas was singled out as doubting, but he was not alone. Matthew’s account of another post-resurrection appearance exposed some of the other disciples. The account says that when the Risen Christ himself stood with the eleven on a mountaintop in Galilee, “some doubted” (Matthew 28:17). We ought to have the audacity to acknowledge that there are things that we may never understand or believe.

It is a healthy spiritual exercise when Christians wrestle with doubt and uncertainty. It may be said that a faith unquestioned and untested is no faith at all. The poet Lord Tennyson wrote, “There lives more faith in honest doubt, believe me, than in half the creeds.”

We ought to be wary of making the claim that we know everything that there is to know about God and God’s world. Accepting our limitations is important and healthy. Anne Lamott, the political activist and novelist, wrote, “The opposite of faith is not doubt, but certainty.” Being able to express uncertainty is acceptable as long as we continue to discern God’s purpose and will for us.

It has also been said that “doubt was the essence of faith, and not faith’s opposite.” sermons or what other people say to us help to put things in perspective. They assist us in arriving at a point where we are inclined to believe or become more comfortable with what remains an unfathomable mystery.

Our Christian praxis is not about having faith in faith alone. The Greek word for “faith” (pistis) is a derivative of the word for “persuasion” (peitho). Our faith is not just a mindless, unquestioned acceptance of the things we were taught about God and the Bible. It is a “confidence” grounded in the “evidence” of God’s love revealed in the person of Jesus Christ and experienced in our daily lives. In the book of Acts, Paul sings the praises of the Jews of Beroea, who, after hearing him preach, “searched the scriptures every day to see whether these things were so” (Acts 17:11).

If we are going to grow our faith and make it our own, it will require lots of work. It requires that we, in our own way and at our own pace, become the curious enquirer and eager disciple, studying the scriptures, testing the validity of its historical claims, and comparing its assertions with those of other religions and philosophies. It will also mean pursuing opportunities to put the words of Jesus into action.

Uncertainty is not a disqualifier from being called to be a disciple of Jesus. Just as he commissioned those who doubted when he stood with them on the mountaintop in Galilee, he says to us, “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you. And remember, I am with you always, to the end of the age” (Matthew 28:19-20). Like the man in the story of the “Healing of the Boy with a Spirit,” we can say, “I believe, help my unbelief” (Mark 9:24).

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The cinematography is breathtaking. The camera moves with the climber like a single unit. Toe holds and hand grips are barely discernible at moments on the way up. At some points, Mr. Honnold contorts, presses upward to leverage enough movement and twists his torso – all while the lens captures the harrowing height. At times, even the camera operators turn away because they can’t bear to look. The documentary touches the emotional strain, the mental concentration and the determination of one climber’s resolve to do it, in spite of the constant risk of death or injury. The movie is not for the faint of heart, but my, is it worth the journey.

Somebody asked me the other day, how did the town hall meetings go? Free Solo came to mind. The first few months of my episcopacy have been marked by listening, learning and climbing a steep learning curve that resembles a rock face at times rather than a simple rise. In stretches, I feel well harnessed, supported and tethered by those who have made the climb before: staff, clergy and lay leaders. And then the town hall meetings were scheduled, five of them in three days in strategic places around the diocese. I wondered who might come and what might be on your minds and hearts. I wondered if folks might hear what was coming to rest on my heart, keeping me up, inspiring me in these early days of ministry as a bishop. I was delighted by the reception. Thirty to forty people each gathered at St. James Cathedral, St. Bride, Clarkson, St. Andrew, Scarborough, St. Paul, Newmarket and St. Paul, Uxbridge.

Each meeting was scheduled to last for two hours. Each went the distance. I asked folks at a couple of junctures, would you like to take a break? No, keep going, they said. I spoke for about 40 minutes and then the balance of our time was spent in Q and A. This is my favourite part, and the most daunting too, like going free solo – after all you just never know what you might be asked: What will happen after General Synod? What kind of counsel will clergy give with respect to MAID? How will you support rural ministry? How will leadership change to meet the demands of the future? And many more questions.

And what is on my heart? At each gathering I shared four words that, for me, set a tone and direction for our various ministries. They are not the four words, as though they are definitive in nature; rather, more like four pillars upon which ministry might stand for this new season of our Church. In no particular order, they are creation, diversity, discipleship and mission. Over the next number of months, you will be hearing much more about each of these.

I was heartened by how folks engaged at the town hall meetings. I appreciated the candor expressed, the playfulness and imagination shared, the hope articulated and the courage required for an unknown future. As it was in the beginning, is now and ever shall be. Such was the Church coming to fruition on the day of Pentecost when the disciples were set alight by the Holy Spirit. No ropes, no harness, and toe holds and hand grips barely discernible at times; and even in the face of harm, a deep resolve to keep the faith. My, it has been worth the journey. With the Spirit of God and the testimony of neighbours, look what has happened thus far.

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“It started with some friends who were riding bikes,” explains Jana Shaw, the husband of Bishop Riscylla Shaw and a keen rider. “We thought it would be fun to get together and grow something organically.”

The group’s first trip was from Church Camp, located on the shores of Lake Simcoe, to Bradford in the summer of 2017, raising money for the Primate’s World Relief and Development Fund. Last summer, some group members accompanied Bishop Rob Hardwick as he pedalled from Hamilton to Toronto as part of his cross-Canada ride to raise funds for the national church’s Healing Fund. The group also rode around Horseshoe Valley.

The trips aren’t all pedalling. The group makes stops along the way to look at significant sites and enjoys a meal at the end of every ride. Members wear attractive shirts that are designed like the flag of the Anglican Church of Canada.

Mr. Shaw says the shirts often draw attention. “They give us great visibility,” he says with a smile. “We’ve had people say, ‘Yay Anglicans!’”

The group holds about two rides a year – a short one (about 15 km) and a long one (about 100 km). The first ride this year was to the Beaches in Toronto on May 8, followed by a lunch. The group is planning a longer ride this summer.

The group is made up of about 12 clergy and laity, and new members are always welcome, whether they are experienced cyclists or not. “We go at a pace that people are comfortable with and we don’t leave anyone behind,” says Mr. Shaw. “It’s all about having fun and getting together for a ride.”

He says the group is an alternative to traditional cycling clubs, which usually hold their big ride on Sunday mornings. “If you ride a bike and go to church, it can be a little bit isolating because you don’t get to do that group ride on Sunday morning. But with our group, we don’t have that problem. It’s worked out really well and it’s a lot of fun.”

He says cycling can also be a spiritual experience. “There is an element of prayer to it, and when you’re on a bike for a long time with a group of people, the conversation can go anywhere,” he says.

Mr. Shaw, a life-long cyclist who has done touring and racing, says cycling is a form of exploration. “When you’re a kid, you pedal around the corner and suddenly you’re in a different world. It’s a great feeling, and I just like to share that experience with people.”

The Rev. Sandor Borbely, the incumbent of St. Thomas, Shanty Bay and a member of the group, says cycling is a great way to see the Ontario countryside. He and his wife go cycling about once a week in the summer, sometimes to Barrie and back as a shorter ride or to other destinations in Simcoe County, when they can go for a longer ride with a local biking group. “There are a lot of good biking trails up here and the countryside is beautiful,” he says.

He says cycling with the Anglican Cycle of Prayer is a great experience. “It’s been a lot of fun, coming together and biking and fundraising,” he says. “It’s a wonderful initiative and I hope others will join us for our next adventure.”

For more information, visit the Anglican Cycle of Prayer’s Facebook page or email Prayer.bike.ride@gmail.com.

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“I’ve found that praying ahead of time actually frees me and I can speak quite honestly and forthrightly,” she says.

Ms. Beattie, a member of St. Mary Magdalene, Toronto, is part of a large group of people in the diocese who plan to put the power of prayer to work during Thy Kingdom Come, a worldwide prayer movement held from Ascension Day to Pentecost, May 30 to June 9.

Thy Kingdom Come was started by the Archbishops of Canterbury and York in the Church of England in 2016, and it has spread to more than 65 denominations in 114 countries around the world. “In praying ‘Thy Kingdom Come,’ we all commit to playing our part in the renewal of the nations and the transformation of communities,” says Archbishop Justin Welby, the Archbishop of Canterbury.

Through the centuries, Christians have gathered during the 11 days from Ascension Day to Pentecost to pray for the coming of the Holy Spirit. Thy Kingdom Come picks up this tradition.

Thy Kingdom Come encourages Christians around the world to pray for more people to come to know Jesus. It is hoped that everyone who takes part will deepen their relationship with Jesus Christ and come to realize that every aspect of their life is the stuff of prayer.

Anglicans in the diocese can participate in a number of ways, from simply saying a prayer each day to organizing and taking part in events in their parishes. Thy Kingdom Come’s website, www.thykingdomcome.global, provides plenty of resources, including videos, podcasts, daily readings and prayers.

Near the end of Thy Kingdom Come, a “Beacon” event will be held on June 7 at 7 p.m. at Christ the King, 475 Rathburn Rd., Toronto. All are invited. Youth and youth groups from across the diocese are especially encouraged to attend. The event will include worship, prayer and a fun reception. Bishop Jenny Andison, the area bishop of York-Credit Valley, will preach.

Grace Terrett, a member of St. Bride, Clarkson and the leader of York-Credit Valley’s Evangelism Taskforce, is helping to promote Thy Kingdom Come in her episcopal area and is excited by the possibilities. “It’s so simple yet profound,” she says. “What would it look like if we all prayed for somebody in our lives to come to know Christ, and what impact would it have on the world around us if we did?”

Ms. Terrett believes that prayer not only helps those who are being prayed for but the person who is doing the praying. “When I pray for people, it changes me. It transforms my spirit and my heart and mind.”

She says prayer is the “bedrock” of her spiritual life. “It’s my anchor and place to go to when things get crazy. I need to settle down and be in a receptive place where I can hear from God and know that God is helping me and is concerned for me as a person. It’s because of that that I can be merciful and try to be more loving, caring and grateful.”

Ms. Beattie echoes her words. “I feel that I receive guidance when I pray,” she says. “I find it very strengthening.”

Ms. Beattie participated in Thy Kingdom Come for the first time last year and found the videos, podcasts and other prayer resources very helpful. “I think people often need guidance in prayer – guidance that isn’t intimidating,” she says. “It’s helpful to have a guide, and I think Thy Kingdom Come was very successful at that.”

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