As with the majority of the apologies that were offered to First Nations communities from the denominations, the apology from the United church began with sharing stories of being a part of residential schools. This is the best way to begin an apology, with listening to those who have been wronged. The phrase in this apology that most caught my attention was this. "We know that many within our church will not understand why each of us must bear the scar, the blame for this horrendous period in Canadian history. But the truth is, we are the bearers of many blessings from our ancestors, and therefore, we must also bear their burdens" (United Church, 1998). This statement could be applied to both First Nations communities and other Canadian communities. First Nations communities are still attempting to sort through the burdens that were placed in them through the residential school system and all citizens of Canada must do the same in order to fully live the reality of reconciliation and apology.
The final statement of this apology that I greatly appreciate is this. "As we travel this difficult road of repentance, reconciliation, and healing, we commit ourselves to work toward ensuring that we ill never again use our power as a church to hurt others with attitudes of racial and spiritual superiority." This statement acknowledges that reconciliation is not a single action, but rather a process that must be fulfilled. It also acknowledges that it was the power of the church that was used to inflict pain on many First Nations peoples. It also acknowledges that attitudes of racial and spiritual superiority were the cause of residential schools. It is necessary to address the fact that these attitudes exist in the present and that they continue to effect First Nations communities in powerful and negative ways. I believe that these words were more sincere for having being offered as part of sharing stories and offering repentance. It was more than an apology; it was a statement of how to live the future in order to fully reconcile with the actions of the past.
The Presbyterian apology in the form of a confession for the actions that were committed in the past. There were less stories shared before this apology that was adopted as a part of the General Assembly in 1995. The apology is offered because there is a new understanding of the past and the actions that were committed (ITK, 1995). The testimony that was offered by First Nations peoples created a new understanding of mission and ministry for the Presbyterian Church in Canada. This confession has the best example of cultural relativity that acknowledges that we in the present, may not have done any better in the past than our predecessors. "We do this, out of new understandings of our past, not our of any sense of being superior to those who have gone before us, nor out of any sense that we would have done things differently in the same context" (ITK, 1995). We discussed this concept in the discussions about whether or not we can judge those who came before us, as they had a very different world understanding than we do now. While we know understand the damage that has been done, that was not understood many years before.
The confession from the Presbyterian Church also openly seeks forgiveness, which is very different from the apology offered by Harper. It does more than apologize to those who were effected, but seeks to reconcile the relationships that were harmed. It looks at the roots of the attitudes that were used to create these harmful policies and practices in Canada. My favorite wording of that sentiment comes from this confession. "In our cultural arrogance we have been blind to the ways in which our own understanding of the Gospel has been culturally conditioned, and because of our insensitivity to aboriginal cultures, we have demanded more of Aboriginal peoples than the gospel requires, and have thus misrepresented Jesus Christ who loves all peoples with compassionate, suffering love that all may come to God through him. For the Church's presumption we ask forgiveness" (ITK, 1995). I love the phrase cultural arrogance. It is so suited to how many governments acted towards indigenous peoples in many countries and how European values continue to be wielded as a weapon. Those who deviate from these values are judged to be less than others who live according to these imposed values. To state that we have ceased to impose imported values would be naive and untrue. How we react to this continued colonialism is what will make Canada a country truly committed to reconciliation.
References
Inuit Tapirit Kanatami. (1995). Presbyterian Church in Canada's residential schools apology. Retrieved June 12th, 2011 from http://www.itk.ca/presbyterian-church-residential-school-apology
United Church Social Policy Positions. (1998). Apology to former students of United Church Indian residential schools, and to their families and communities. Retrieved June 12th, 2011 from http://united-church.ca/aboriginal/relationships/apologies
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