INSIGHT
December, 2000
Words from the Principal
"You shall teach [the commandments of God] continually to your children, and you shall talk of them when you sit in your house, and when you walk by the way, and when you lie down and when you rise up..." With those words Deuteronomy addresses the most basic, and pervasive, and sometimes unnoticed crisis of all for any religion. It may be that, throughout history, men and women of the Church always think they live in the midst of a crisis, but when it comes to the challenge to retain their own youth among the faithful, they're right. It is a truism that any religion is one generation away from extinction, any tradition one tenuous generation away from oblivion. "Teach your children well" said the 60's ballad, and leaders of the Church, especially one that is aging demographically, must heed. Just the same, it is not always easy to know why young people drift away. For some the life of the Church may not have seemed vibrant or intriguing. For others, the Church's claim may not have seemed strong enough to be taken seriously. A sociological study in the United States a few years ago asked why the children of Church members in mainline denominations were not in the pews. It turned out that the reason was not politics, right or left, and it also turned out that they bore the Church no ill will. But the Church they had experienced as young people had simply not made a claim of faith strong enough to be reckoned with, strong enough to pull them away from a quiet Sunday morning with the paper and a cup of coffee. We are led back to the Deuteronomist's charge: the youth need to be drawn, and they need to be taught as well. In our moment of the Church's history, with particular urgency, we need to turn our attention to the mission field, not only across the world, but in our own homes and parish halls, our own young people. It turns out that the skills of the missionary, who reads the local culture and borrows like the wise scribe, are also the skills of the youth minister who must know contemporary culture in order to make the case for Christ.

Consistent with our historical evangelistic commitments, we at Wycliffe College are seeking to offer theological education for future ministers to and evangelists of the young. As a school with an ecumenical student body, we believe that we are well placed to offer this ministry to the Anglican Church, which is in many ways playing "catch up" in this area. We are experimenting with pilot courses in youth ministry, doing our spade work by consulting with youth ministers in the dioceses, and constantly assessing our efforts to make sure that they maintain theological depth as well as contemporary application. I am pleased that Dr. John Wilkinson, a pioneer in this field in Canada, is helping us with our effort, and I want to commend our own Professor David Reed for gently but persistently challenging us with the Deuteronomist's imperative. I invite you to read in this issue what we are up to, and also to get involved personally in this effort.

Peace,
George Sumner

Will Our Young People Have Faith?
By John H. Wilkinson, Ed.D.
Wycliffe College welcomes John Wilkinson as Youth Ministry Project Director and adjunct faculty member in the area of youth ministry. Following 25 years as a faculty member at Tyndale College and Seminary, John was recently appointed Executive Director of Youth Unlimited (the Toronto Chapter of YFC/Canada). John will teach a Masters-level course at Wycliffe in the Spring 2001 term, entitled Youth Ministry in Congregations. This initiative is the result of five years conversation between Professor David Reed and John Wilkinson. To enroll, or for further information, call Paula Thomas at 416-946-3525, or email: pj.thomas@utoronto.ca

The youth in our churches today represent the second largest generation ever born. They are often referred to as the Millennial Generation, or Generation Y, or the Bridgers. Thom Rainer in his book, The Bridger Generation, has done an admirable job in describing this age grouping:
They come from a different world than previous generations in terms of race, families, economy, and religion. It is this generation that will shape the twenty first century in terms of attitudes, values, economics, and lifestyles. They will be the dominant adult population group for at least the first half of this century.

No generation has experienced more stress. They are a generation all grown up with no place to go. Anything outside of busyness and watching television or movies is boring. They have money on the mind. Of a more serious nature, they have skeptical minds: they are not sure what to believe or whom to trust. Researchers are already calling them the "uncommitted generation" and the "anti-institutional generation".

Our youth today have been called "religious" and that is as close as researchers can get in describing their beliefs. They tend to believe in almost any expression of a higher being or higher power. They tend to resist any claim that one faith system is superior or exclusive. They are a generation with an undefined spirituality on its mind.

Will our young people have faith?
Nevertheless, the youth of this generation do have some vague notion about "God". The reason "God" is on their radar screens is that all other avenues to fulfillment seem empty. The obvious question that comes to mind is what kind of God will they find? And the few youth that still attend our churches are not free of these influences, which leads to another question. Will our young people have faith in a culture that resists absolutes of any kind?

What have we been doing in our churches and families to engage the thinking of our young people as to how their faith interacts with the world around them and the relevance it has in guiding their behaviour, their decision making, their values, their life choices? What have we done to help them move beyond a faith that is understood as a simple intellectual acceptance of certain creeds, religious practices, symbolic acts, as important as these might be?

What do we mean by faith?
We are all aware that faith lies at the heart of the Christian life. The writer of Hebrews instructs us that without faith, it is impossible to please God (11:6). But what does one mean by faith in God? I ask my seminary students that question and they usually respond by saying that Christian faith is a belief, a trust, a hope. And they are correct. However, faith cannot be reduced to these dimensions alone. It is multi-dimensional in nature. It's all of these descriptors and more.

The Christian faith is the very fabric of one's existence. For the Christian, it is a disclosure of one's relationship with God. Without God, faith is simply the human construct of reality through social means. Christian faith is not to be understood as simply an aspect of one's life structure. It must be viewed and lived as the fundamental structure of life.

Obviously that isn't the case in the lives of most of our teens today and recent research would indicate that such a reality is not the case in the lives of our church youth either. Their faith tends to be something left at the church door or something that is important in their life from time to time but certainly does not inform and undergird their world view or their day-to-day existence.

Personal Faith and Young People
Too often, teens associate their faith with what they have been taught at church where the focus has been primarily on content. Seldom do they view their faith as a verb. If our youth are to have faith, the process involved must be an active, dynamic one. It must play a central role in shaping the responses a young person will make regarding various issues confronting them during their teen years and on into their adult lives.

One of the key shifts during the past decade or so is the high value that teens place on relationships. If their faith is to mean anything at all to them, it must have a relational perspective. To merely see their faith as something that they believe – expressing the tenets of their faith – won't cut it in terms of a faith that guides and informs their daily behaviours, attitudes, values and decisions.

As a church, we must get our young people to examine their faith in terms of what it means in relating to others, addressing day-to-day issues, in committing to causes that invest their hearts, their care, their hope. Every commitment, every goal, every value, every relationship becomes an expression of their faith. Faith shapes every aspect of their lives.

How many young people possess such a pervasive and vibrant faith? Not many if we believe the research findings that have surfaced regarding the religiosity of teens. Most of them equate "faith" with "institutional religion" for which they have little regard. That kind of faith simply elicits memories of childhood - a time when at best their faith was an affiliation of what their parents or the church set forth. That kind of faith does not relate to the world of which they are now a part. Such a faith lacks relevance or meaning for them.

The result? Fewer and fewer young people find the church to be relevant or an important aspect of their lives. Fewer and fewer teens view the Christian faith as something to be valued, cherished, developed, embraced. Will our young people have faith in the years ahead? Do they have faith now? What significance will this have upon the church, families, leadership of key institutions and businesses, or even our country in the future?

How Is the Church to Respond?
Many of our churches still view faith development as something exclusively related to baptism, confirmation, and church membership. They wonder why the faith of their young people has little impact in terms of their behaviour and outlook on life within the culture of the day.

Few churches look at a youth's personal faith journey, and how they need to nurture day in and day out a mature development of faith. As a result, I think that too many of our young people have serious deficits in terms of a vibrant faith and find themselves susceptible to a faith that is very relative and holds to a situational ethic. The fact of the matter is that they have become one dimensional in their understanding of faith and for the most part it holds no relevance to their personal lives nor does it fill the spiritual void in their lives. We need to be helping them to expand in their faith, to act in faith, and to live in faith.

Wycliffe College has made Youth Ministry one of its highest priorities. A study is underway to determine what can be done to assist churches in responding to this crucial question. Early responses indicate that church youth ministry initiatives need help if they are to be a significant component of the church's overall ministry plan.

This is an abbreviated version of John Wilkinson's article. Please call Irene Rucklidge at 946-3524 to obtain a copy of the full version, or view it here

Wycliffe Grads Working with Youth
I have had the privilege of serving at Christ Church in Brampton, Ontario for the past four years and we have embarked on several new adventures in youth ministry. The program was begun in 1996 and a half-time youth and family ministry co-ordinator was hired. She lovingly encouraged our young people to develop a personal commitment to Christ. Youth weekends away, mission trips, canoe trips, serving lunch to the homeless, and organizing an adventure day camp for children in our community were just some of the activities in our youth program. One of the highlights of our youth outreach has been the outstanding contribution that the young people have made as part of mission teams to Guyana, the Arctic, Kenya, and most recently, Belize. As vital members of these mission teams, young people have volunteered to paint churches and schools, helped to fit patients with eye glasses, and worked in partnership with the local Anglican community to operate children's day camps. We would like to see the youth ministry expand to include more young people who have no church contact, especially those who are at risk of moving away from their families and onto the streets. It is exciting to watch the way that God is moving in the lives of our young people, and through them blessing our community. I can hardly wait to see what God will do next. For youth ministry is an adventure!

The Reverend Kim Beard is a Wycliffe grad of '89
From climbing walls at the indoor rock climbing gym to fasting for 30 hours it is a given that young people have energy. They have energy to raise awareness and money for the needs of the homeless in Toronto. They have energy to go on a street walk downtown in the cold to understand what homeless people contend with. They have enthusiasm to risk trusting their partner who will belay them down the 3 storey high wall at the climbing gym. It is this energy and enthusiasm that makes the ministry with young people in our parish appealing and exhausting. But it is precisely this energy and enthusiasm that I have always thought we need to somehow match. I have always thought that our program needs to be of big proportion and loud dimension. The reality is that I soon learn I cannot match it. So it was with great surprise and sincere relief that I hear our young people express what they want to do together this year. "Let's go on a silent retreat," one of them exclaims. A silent retreat? Who's kidding who here? Are you sure? Yes, they were sure. This is what they want to do. I don't get it. These are high energy, active, bright, outgoing young people, and they want to go on a silent retreat?

I struggled to justify their desire by suggesting that they just want to see if they can be quiet for more than five minutes. Suddenly it appears not so much a spiritual quest but a competitive challenge. But whatever the motivation, they want to place themselves in an environment where they are open to hear God's voice. What better place to learn how to direct all of their energy to serving God's Son in the world than in silent retreat? And what a relief that I don't have to come up with the snappy program. I'm no longer the program director, the Holy Spirit is. I just hope that, with these young people, I too can believe that God will accomplish more than we can ask or imagine – even in the silence. It's no longer that I need to match their energy, but that I am called to match their belief.

Paul Walker, a Wycliffe grad of '98 is the Youth Ministry Co-ordinator at the Church of the Messiah, Toronto

Reflections on the Africa Trip
On July 29, a group of thirteen left Canada for Kenya, with four members of faculty and seven students. The month-long Kenya Practicum is designed to give both students and faculty members renewed perspectives on the Gospel and the Church through their encounter with an African Anglican Church. Students were placed in various ministry settings, from the slums of Nairobi to the cathedral in Embu (in the shadow of Mount Kenya), from community development projects near Mount Kenya to Bishop Eliade Wabukala's rural Diocese of Bungoma at the very western edge of Kenya. Faculty members offered courses at St. Paul's United Theological College (Limuru) where we were based, walked the roads with parish evangelists and led a clergy retreat in Bungoma. Students, too, were involved in training, as well as evangelism and pastoral care, in their placements.

In spite of several "hardships", including rationed electricity, we were all blessed by the experience. It is an encounter that changes how you see the world, as well as how you see your own homeland. I was personally struck by Kenyan Anglicans' spirit of thanksgiving and joy for their salvation in Christ in the midst of some very dire circumstances indeed. On my return, I was equally struck by the Canadian church's sense of depression and retreat, in a country which is undoubtedly the best in the world. We have much to learn, I think, about how to be the Church.

Merv Mercer

I was daunted, but finally decided that the opportunity to go to Africa, outweighed the risks. There are, after all, many precautions one can take; seemingly endless inoculations and anti-malarial pills that can cause you deep physiological damage, but will afford some protection against malaria. There are no pills or inoculations however for the unsettling effect of being in an environment where one's normal daily expectations are not met. And what of our own identity? In Canada I am a struggling student. In Kenya I am a rich white tourist advised to ignore the outstretched hands of children on the street. You may turn away, but you do not forget. When I was in Kenya there were armed guards outside both the seminary and the house where we stayed. We didn't even really know who the 'enemy' was. It would not be good public relations for a Mzungu (a white European) to be badly injured or killed while on a missions trip! Despite the watchful eyes of our hosts there were two attempted robberies made on our group when we were visiting Nairobi. A reminder, lest we start to feel comfortable. Some of you may remember The Rt. Rev. Eliud Wabukala, Bishop of Bungoma. Rob Salloum, Carol Bateman and I spent two weeks living in his diocese. During that time we led four seminars for lay-readers. We expounded on the process of sermon preparation: prayer, exegesis and application. Our audience was hospitable and patient. At the end of the sessions we all told each other how pleased we were with the sessions. Later we learned that some of those participating could not read, they knew a few well tried texts, and that was what they preached on each week. We learned too of those who feared that if they became too competent they might be threatening to their church leaders! Others were hungry to learn, eager for all that they might glean from the few hours we spent with them. One man had cycled for two hours on rutted and hilly roads, to be at the seminar. Was God calling me to Africa, and if so why? I may never know. Perhaps one of the reasons was to remind me of the fragility of life, and how, for many people, just living is an everyday struggle. But also to be reminded yet again that as Christians, Christ is our only true source of security.

Lyn Youll is a third-year M.Div. student at Wycliffe

There were many moving moments on our trip, several which centered around our pastoral visits. We were welcomed into homes where one room provided the living and sleeping area for a family of five. We saw many small children with torn clothing and no shoes who were smiling and happy to see wazungu (white Europeans who travel from place to place). Probably the most consistent feeling through all of our visits was the sense of community. Each home made us feel very welcome. There were always songs and greetings and prayers. Another memorable visit we made was to the public hospital in Bungoma. There were about forty patients in the children's ward. The equipment seemed very outdated, with glass IV bottles and rope-and-pulley cast supports. In the women's surgical ward the conditions were not much better. We asked how they were managing with the power rationing; what did they do when the power went out during an operation? The response was that the power did not affect their ability to operate because they did not use equipment that required power while performing operations. It was interesting to learn phrases in Swahili. A basic was "Bwana asifiwe" or "The Lord be praised!" This was a standard greeting among all Christians. Even though there were expressions learned, and during the Church service one recognized words or prayers, there was a definite gap in my sacramental life for the month in Kenya. It was very moving to return home, to be celebrating with people I knew in an environment that was familiar and to stand and share those same messages.

Carol Bateman is a Wycliffe grad of 2000

One of my chief concerns, prior to the trip was that I would have something to offer the people whom we would encounter and serve. One Sunday, I preached on the story of Shadrach, Meshach, and Abednego, found in the Book of Daniel. The story tells of God's faithfulness and how three young people trusted Him. Later that day, I was challenged to trust that God would bring our team safely home as we drove on rain-drenched roads, slowly eroding and washing away. God provided us with a skillful and experienced driver who brought us safely home. I learned to trust God to provide for our needs. Though the preceding stories are different, they speak to one theme for me – relinquishing control and surrendering my will to God. Each day, I must surrender my will and my control over to the One who made me and has my best interests at heart. As I look back on all of the experiences, I am both overjoyed and encouraged by how God used each one of us on the trip and am learning to trust God more deeply with the plans for the future.

Rob Salloum is a third-year M.Div student at Wycliffe

The Mulongo family is here at last! After weeks of waiting in Kenya for visas and medical examinations, the Mulongo family has arrived safely at Wycliffe College. Bwana asifiwe! That is to say "The Lord be praised!" in Kiswahili. Joseph, Elivered, Michael and Emmanuel are living in the third floor apartment in the college and are already beginning to make the adjustments to being in Canada. Their first impression of Toronto was that it's pretty cold and they wondered if Toronto ever ends. They've now had an opportunity to see some of the countryside beyond the city and have stocked up on some more appropriate clothing.

I must confess that not being able to bring them back with us on our flight made me wonder if it all would work out. Joseph's professional leave from teaching was held up by what were likely political reasons; his release was only finalized while we were all in Kenya in August. That meant that the obtaining of passports and visas was far behind schedule, with Canada's four to six week visa process still to go through. Nevertheless, all was finally arranged and they are now at Wycliffe, hard at work on their courses. Thanks to all who prayed for their safe arrival; now we can pray that their stay with us is the best possible.

Merv Mercer

Bookbound
Geoffrey H. Parke-Taylor, The Formation of the Book of Jeremiah: Doublets and Recurring Phrases. Atlanta: Society of Biblical Literature, 2000.
Reviewed by Professor Marion Taylor
Geoffrey Parke-Taylor's new book on the subject of doublets and recurring phrases in Jeremiah is the product of years of serious engagement with a book whose formation has intrigued scholars for more than a century. Bishop Parke-Taylor's serious study of the Scriptures goes back to the early forties when he graduated with an honours B.A. (1942) and M.A. (1943) in Oriental languages from the University of Toronto (University College). Theological studies at Wycliffe College followed. His academic gifts were recognized by the college which offered him a generous scholarship for post-graduate work at St. John's College Oxford and King's College London. Before he left for post-graduate studies, he was a lecturer in Old Testament and New Testament at Wycliffe and when he returned he was appointed Professor of Old Testament at Wycliffe College (1947-51). Parke-Taylor then spent the next eight years in parish ministry. In 1959, he resumed his career in theological education when he was appointed Professor of New Testament at Anglican Theological College in Vancouver. In 1964, he took up the position of Professor of Old Testament and Hebrew at Huron College where two years later he became the Dean of Divinity. But while Parke-Taylor was well-suited to his ministry of teaching and administration in the world of theological education, his gifts were also recognized by the Church and his election as Bishop Suffragan in the Diocese of Huron (1976-81) and then as Suffragan Bishop in the Diocese of Toronto followed. His retirement in 1985 enabled him to pursue his fascination with the prophet Jeremiah and the book of Jeremiah, a fascination which had begun when he was an undergraduate.

In this very fine contribution to the discussion of the evolution of the book of Jeremiah, Parke-Taylor carefully examines the verses or groups of verses that are repeated exactly or almost exactly in different places either within the book of Jeremiah itself or elsewhere in the Old Testament. These repeated passages are called doublets and some 50 doublets that occur in the book of Jeremiah are carefully examined in an attempt to identify the various stages by which the book of Jeremiah arrived at its present form. Parke-Taylor also devotes several chapters to an examination of almost 200 prominent terms and phrases in the book of Jeremiah. His research leads him to conclude that the book took shape over several centuries "with numerous additions intended to interpret or reinterpret the existing text. The additions were frequently made by scribes interested in upholding the Jeremiah tradition, while demonstrating a wide familiarity with the Hebrew scriptures as a whole." (p. 11). Although Parke-Taylor's book is written primarily for specialists, it is very readable. The summaries provided at the conclusion of each chapter are very helpful.

Geoffrey Parke-Taylor's book is to be commended not only as a fine work of Old Testament scholarship, but also as the work of a scholar who has given so much of his life to serving both the church and the institutions which seek to prepare those who will serve in the church and the academy.

Marion Taylor is professor of Old Testament at Wycliffe College and shares with Geoffrey Parke-Taylor a love for the book of Jeremiah.

SEAD Canada
Alan L. Hayes

Can the doctrine of the atonement be understood by studying theological theories? Four prominent Canadian Anglican scholars addressed this question in different ways at an annual theological conference held at Wycliffe College in September. All of them answered "no". The fourth annual conference of the Canadian branch of "Scholarly Engagement with Anglican Doctrine" (SEAD) also served as the educational event for the yearly meeting of the Wycliffe Alumni/ae Association.

The doctrine of the atonement expresses the Biblical truth that "God was in Christ reconciling the world to himself." The Bible itself, and theologians through the ages, have developed a variety of ways to understand this doctrine.

Dr. Edith Humphreys, a New Testament scholar who teaches at Augustine College, Ottawa, and Carleton University, considered the New Testament understanding of the atonement. Surprisingly, where most theologians of the atonement have focused their attention on the letters of the New Testament, she concentrated on the Gospel accounts. Dramatically re-telling the story of Jesus with the atonement in view, Humphreys made four major points. First, the Gospels use a multiplicity of images and metaphors for the atonement. Second, they take language previously used of Israel — "servant of God", "son of God", "son of man" — and apply it to Jesus, thus stressing his representative role. Third, the Gospel writers contextualize the story of Christ in the larger history of Israel. Finally, they underscore that the death of Christ is "for us", and not only that, but also a reality in which we are called to share.

Dr. Robert Crouse, a prominent Anglican theological scholar and classicist at King's College, Halifax, strongly challenged the approach of distinguishing "theories" of the atonement, as the Swedish theologian Gustav Aulén did in his influential book Christus Victor (1930). One cannot choose from a variety of discrete theoretical conceptualizations; one must be engaged by the reality of the work of Christ, with its multiplicity of interconnected implications and outcomes. For instance, it is not necessary to read the important treatise on the atonement by the eleventh-century archbishop of Canterbury, St. Anselm, as if it were proposing a narrow theory. Anselm made use of a rich tradition for understanding the righteousness of God, and sought to show that in forgiving sin God does not need to choose between love and righteousness. And in very properly inviting us to consider the depth of sin, Anselm was evoking a sense of the magnanimity of God's love.

Dr. Alan Hayes, professor of Church history at Wycliffe, challenged the view of such modern Anglican liturgists as Gregory Dix, Charles Price, and William Crockett, that the Book of Common Prayer enshrines a single understanding of the atonement, and that a corrupt one which allegedly dominated the late Middle Ages. These writers advocated liturgical revisions to correct the perceived defect. Hayes noted the wide variety of thinking about the atonement in the late medieval period, as well as the diversity of images of atonement used by Reformation writers.

Dr. John Bowen, director of the Institute of Evangelism at Wycliffe College, proposed ways in which the truth of the atonement might be communicated in diverse cultural settings. For instance, a Canadian missionary in New Guinea had helped an aboriginal tribe understand Christ by comparing him to the "peace child" in their own society. A peace child was the son of a king, given up to a rival tribe as a pledge of peace. In our own culture, Bowen suggested, movies sometimes portray situations of reconciliation which can be used to help people understand the meaning of atonement. As an example, Dr. Bowen played a clip from What's Eating Gilbert Grape, in which a woman "without form or comeliness" accepts scorn and humiliation in order to redeem her mentally disabled son from the police.

Responses to the papers were given by Joseph Mangina, Terry Donaldson, and Mark Mealey of Wycliffe College, and David Demson of Emmanuel College. A highlight of the conference was the opportunity for discussion among speakers, responders, and audience.

Opening of the new Library
Following the successful transfer of books from the Leonard Library, the joint theological collection of Wycliffe and Trinity Colleges opened on August 29, part of the new Graham Library. The cost of removal was generously covered, in part, by a grant from the Anglican Foundation for which we give thanks. The official dedication ceremony took place on September 21 with Rev. Dr. George Sumner as officiant and the Primate, Archbishop Michael Peers, as the homilist. Following the service, attended by members of both colleges, a dedication plaque was unveiled by Archbishop Peers on the third floor of the new library. This was followed by a reception in Sheraton Hall. All together this was a wonderful celebration of learning and co-operation.

Endowed with state-of-the-art computer equipment and comfortable furnishings, the Graham Library strengthens the ties between Trinity and Wycliffe College. Located in the former Devonshire House residence, the library (named after the late John W. Graham, a prominent Toronto Anglican) is housed with the Munk Centre for International Studies. Given its proximity to the Munk Centre and its inclusion with the undergraduate collection, theology can now be said to have entered into a new interface with international studies, a development of importance in this era of globalisation.

Free Library Cards for Alumni
Wycliffe alumni can now apply for a free library card. This will allow you to borrow up to 25 items at a time, for a 14-day period with one renewal. This benefit gives Wycliffe alumni the same borrowing privileges as their Trinity counterparts. To apply for a card, and for library hours, call 416-978-5851.

The vacated library space at Wycliffe (lower level) is now occupied by a splendid new theological bookstore, appropriately named CRUX and offering attractive discount prices – for information, call Pat Paas at 599-2749. The upper level of the library now known as Leonard Hall, functions as a classroom and conference facility.

Booksale!
There will be a booksale of items remaining after the transfer to the new library. Dates are: Friday, March 30 at 6 to11 pm ( reserved for alumni, faculty, staff, trustees and the wider Wycliffe community); Saturday, March 31 at 10 am. to 6 pm, and Monday, April 2 at 10 am to 6 pm when it will be open for the public.

On the Road with the James Settee College
by Gary Graber
When Stephen Andrews first approached me about doing Christian Education "on the road" in the native communities of northern Saskatchewan, it sounded like a great idea. But I must admit there was a doubt that crossed my mind. "This sounds good in theory", I thought, "but will teaching an intensive weekend course on Church History prove popular on the rural reserves?" Now, after two summers of teaching such courses in several locations, I know that the answer is a definite "yes". The mission of the James Settee College, based in Prince Albert, Sask., is to teach and minister to native clergy and lay people, and build them up in the faith. Sending a teacher to minister directly in the various communities, has, I believe, promoted the mission of the College in a concrete way.

I remember my very first weekend, at Pelican Narrows, about four hours north of Prince Albert, and accessible only by dirt road. The time came for the first class to start that Friday evening, and only two people had arrived, the local native minister and his wife. But then the church bell rang out, and people of all ages appeared. When preparing for this trip, I asked Dr. Andrews how many sets of class material I should take with me. He suggested twenty, "just to be on the safe side", and what a good suggestion that was since nineteen students took the course that weekend! I think that my initial experience at Pelican sums up my last two years traveling around to various reserves in the Diocese of Saskatchewan: the people there love the Lord, and are eager to learn, but need someone willing to teach them! They seem especially appreciative that someone from the city would come all the way up to be with them. And this experience happened time and again.

The reserves I visited, like others around the country, are facing many problems. Poverty and addiction were the two most mentioned (and apparent) problems I encountered. But now there is an additional issue to face. The one place, the Church, where people should expect to find help, and answers, is now in the shadow of the terrible allegations arising from the Residential Schools. It was really tough to know what to say! In my case, I believe a willingness to talk frankly, but in a humble and sensitive manner, was the way to go. I found that over the three-day weekend of praying, learning, worshipping, and talking together, it was clear that we shared the same Spirit, and were brothers and sisters in Christ. Perhaps the way forward is best seen as on our knees together, before our Lord. I've had a great time these past two summers working for the College. Not only do I like my subject and love to teach, but the people are so receptive; their eagerness to learn is almost like a dry flower bed soaking up water. I'm so thankful for the faith of the people, and am thankful for the work of James Settee College in strengthening the Christian faith in the north.

Gary is a doctoral student at Wycliffe, working on a Th.D. in Church History

From the Archives ... Emily Murphy's Wycliffe Connection
by Alan L. Hayes
On October 18, 2000, when the governor-general and the prime minister unveiled statues of the "Famous Five" on Parliament Hill, few would have known that the leader of this celebrated group was closely connected with Wycliffe College. Today Emily Murphy is honoured by historians and feminists in Canada as the first woman judge in the British Empire, and as the leader of the "Famous Five" in the legal case which forced the federal government in 1929 to recognize women as "persons". And she is celebrated by Canlit enthusiasts for her "Janey Canuck" books, a milestone in the development of a distinctly Canadian literature.

But in the late 1880s and 1890s she was known primarily as a feisty minister's wife, and a bit of a young celebrity around the diocese of Huron. Her husband was Arthur Murphy, a Wycliffe graduate and an Anglican priest. Arthur was a 26-year-old Wycliffe student when in 1883 he first met Emily Ferguson, then a fifteen-year-old high school student at Bishop Strachan School in Toronto. He was tall, blond, blue-eyed, and handsome, and something of a dreamer. She was small, dark, outgoing, and dauntless, and her friends gave her the nickname "Sunshine". "I fell in love many times in my 'teens," she wrote later, "but there was never anyone, really, but Arthur." They were married four years later. He was ordained in the diocese of Huron and entered parish ministry. In an unpublished draft called "My Career as a Parson's Wife," she wrote,

I found that, as a bride of nineteen, I had to take Bible classes, be president of the Missionary Society, play the organ, speak at meetings, organize the entertainments and bazaars. I was, however, acquiring a stability that fitted me for half a dozen other duties.

She sometimes laughed at the wrong times in church, and she scandalized a few — including her husband — by baking pies on Sunday. Her first of a great many lifetime publications seems to have been a letter to the editor advocating a vote for women in parish vestries.

In those days it was her husband who was famous. Arthur Murphy was one of the best-known evangelists in late Victorian Canada. He became missioner of the diocese of Huron. He packed the house at Massey Hall with his evangelism. He was invited to England on preaching missions. He published a collection of his sermons in 1902 with the title The Way of Life. In her "Janey Canuck" books, she calls him "The Padre". After ill health forced him out of the ministry in 1902, they moved to northern Manitoba, then to northern Alberta. In Janey Canuck in the West, she relates how The Padre led prayers one frozen Sunday morning at a timber camp north of Swan River, Manitoba, and how his meditation on "the mother heart of God" left a rugged group of lumbermen quietly weeping. ("A mother has (1) a simple method of instruction. She has (2) a special capacity for attending to hurt hearts. (3) An almost unlimited patience for the erring. (4) A peculiar favouritism for the weaklings. (5) An unique way of putting her child to sleep.")

In 1928 he returned to parish ministry, and served as rector of St. John's, Allendale, in the diocese of Edmonton. He always cared for Wycliffe College, and sent news from time to time. And he had one further connection with Wycliffe. In 1939, at the age of eighty-three, he was serving as honourary assistant at the parish of Holy Trinity in Edmonton when a tall gangly seventeen-year-old from the neighbourhood began coming to church. Murphy befriended him, paid him to caddy for him at the golf links, and talked to him about ordained ministry. He persuaded him to attend Wycliffe, and wrote a reference for him to the College. Lewis Garnsworthy did attend Wycliffe, and ended his ministry as Archbishop of Toronto.

Comings and Goings – Wycliffe's Faculty
Terry Donaldsonwas the speaker at a clergy conference in October in the York-Simcoe area. The topic was "Kingdom, Community, Cross-bearing: The Jesus of History and the People of Faith."

On his sabbatical in 1999–2000, Alan Hayescompleted a book manuscript entitled Anglican Controversy and Identity in Canada: A Documentary History. The manuscript is under consideration for the "Studies in Anglican History" series of the University of Illinois Press, and initial indications are favourable for publication in the fall of 2001. An article which he wrote on the history of the Anglican Liturgical Movement appeared in the March 2000 issue of Anglican and Episcopal History. A volume which he helped to write and edit, The Parish and Cathedral of St. James', Toronto (1999), received the Kilbourn Prize from Heritage Toronto in October 2000.

In addition to leading the Kenya Practicum this summer, Merv Mercer attended the meeting of O.P.C.O.T.E. 2000 in London, Ontario, in June, where the topic "The Future of Theological Education in Ontario" was discussed. In October, he was involved in the Student Resources Advisory Committee (A.T.S.), held in Pittsburgh.

Tom Power was appointed the theological librarian (half-time) in the new Graham Library at Trinity College. He has assumed new responsibilities at Wycliffe for assisting faculty with grant writing and the development of online courses. He has also been appointed to the adjunct faculty in the TST History Department.

David Reed co-led, as part of the Primate's Theological Commission, a week-long course in July on "The Anglican Church in the 21st Century", in Sorrento, BC.

In Memoriam
by Reginald Stackhouse
The Reverend Maurice Sidney Flint, M.A., Ph.D., D.D.
From his youth to his end at age 87, Maurice Flint lived a "Triple A" life - one filled with Application, Achievement and even Adventure - one that took him in many directions, but each one leading to the same goal of serving Christ and the Church. Not having completed his theological studies might have stopped most divinity students from volunteering for the Arctic, but not Maurice who, sure of his call to mission, left the relative comfort and security of an English college to spend five years at Baffin Land's Pond Inlet. There he made history as the first white man to cross Baffin Land by dog sled, and his name gained immortality when a lake was named after him.

Maurice served in World War Two as a Royal Air Force chaplain, and after the war, by now married and a father, Maurice decided to continue his studies. That brought him to Wycliffe where he showed a passion for learning that would later take him to a Ph.D. in psychology at Boston University. Not long after graduating, he was appointed to Little Trinity Church, Toronto, its membership so small that his bishop told him the parish was "on probation", and that he was to fill it or close it. Fill it he did, raising it from the dead and giving it the new life it still enjoys. But his greatest achievement was still ahead, when Maurice found himself the director of the Ontario correctional services ministry, a position he held until retirement, laying a foundation for an impressive pastoral program still alive and well. To honour that distinguished achievement, Wycliffe awarded him a Doctor of Divinity degree, and on his retirement from the correctional chaplaincy, named him professor of pastoral counselling. Ever loyal to Wycliffe, he and his wife, Honora, recently endowed a fund for graduates wishing to undertake short-term studies at the College. That was Maurice - "Triple A" all the way.

The Most Reverend Donald Coggan
When a youthful Donald Coggan arrived at Wycliffe in 1937, he and his recently married wife, Jean, could not have known it was both the first step on an upward journey that would take them far from the College, and also the beginning of a lifelong relationship that would keep them close to this community.

For seven years, this buoyant but diligent, serious but gregarious, committed but caring academic would make a unique contribution to Wycliffe in the New Testament courses he gave with a rare dynamic. In addition, he was Dean of Residence, a founder of the Canadian School of Preaching, a sought after preacher from coast to coast, and even occasional organist in the Founders' Chapel.

Clearly marked to rise, he left the College in 1944 to become the Principal of the London College of Divinity, Jean following him a year later with her two Canadian born daughters, Ruth and Ann. Now Dr. Coggan, because of his honorary Wycliffe DD, he later became Bishop of Bradford. But who could have anticipated what would follow - first, Archbishop of York, and then the 101st Archbishop of Canterbury and Primate of All England. In that exalted role, he would sit in the House of Lords, preside over General Synod, dine with monarchs, confer with popes, travel far from the College - but never far from its heart. In 1977, he thus returned to be the "Superstar" of the Wycliffe Centennial Celebration, preaching at its opening service when 4,000 people overflowed St. Paul's Church, and then addressing the Centennial Banquet in the packed Concert Hall of the Royal York Hotel. He continued to keep his own ministry alive, preaching, lecturing and writing, but at age 90 he suffered a stroke and his one regret was that he could not preach again. The Lord and Lady Coggan Professorial Chair of New Testament Studies will be a permanent influence in the Wycliffe community throughout the world.

Alumni/ae News
Principal Emeritus, Reginald Stackhouse, W50, reports that his writing of an up-to-date history of Wycliffe is proceeding satisfactorily with the help of Gary Graber, W91, as research assistant. The plan is to have the volume available as part of the celebration of the one hundred and twenty-fifth anniversary of the College in 2002.

Canon Robert Leckey, W66, Incumbent of St. Mary's, Richmond Hill (Diocese of Toronto) since 1989, will begin a new ministry in the Diocese of Niagara at the beginning of the New Year.

Among the new Canons in the Diocese of Toronto is Trevor Denny, W72, incumbent of St. Peter's Church in Scarborough.

The Rev. Tom Corston, W75 is now "Venerable". He was collated in the Church of the Epiphany, Sudbury on June 14 as Archdeacon of Sudbury-Manitoulin.

October 1 was a day of celebration and thanksgiving for Canon Harold Percy, W75, and the congregation of Trinity Church, Streetsville (Diocese of Toronto) as they assembled for the Service of Dedication of their newly completed Church building. The Rev. Judith Paulsen, W99, is Director of Pastoral Care and Community Outreach for the parish.

TheRev. Douglas Patstone, W76, has moved from the Diocese of Toronto to become rector of St. George's Church, Bathurst, in the Diocese of Fredericton.

The Rev. Dr. Anne Brandly, W90, after nearly ten years of ministry in the Arctic, has moved "south" to become rector of Camden East, Morven and Odessa, near Kingston (Diocese of Ontario).

The Rev. Carol Finlay, W90, has been appointed to the position of Chaplain at Havergal College, Toronto.

In August, the Rev. Keith Osborne, W91, began a new ministry as rector of the Parish of Pennfield on the Fundy Shore of New Brunswick.

Marilyn Meinzinger, W92, tells of her ministry in Berlin, Germany. Since the Wall came down, a new population has moved into that part of the city, but there are no churches. She and her associates are involved in beginning a community outreach centre and a church building.

The Rev. Philip Der, W94, has moved from Vancouver to Toronto to become Incumbent of the (Chinese) parish of St. Elizabeth's. Following the fire at St. Elizabeth's, the congregation has been meeting in Christ Church, Mimico. Preacher at the service to celebrate Philip's new ministry was his brother, The Rev. Matthias Der, W90.

The Rev. Dr. Byron Gilmore, W94, was inducted as rector of St. Bartholomew's Church, Sarnia (Diocese of Huron) on September 24.

The Rev. Linda White, W94, incumbent of the Parish of Western Manitoulin in the Diocese of Algoma, is the new Regional Dean of Sudbury-Manitoulin.

The Rev. Elizabeth Hopkins, W97, has been appointed Incumbent of St. John's, Whitby, in the Diocese of Toronto.

The Rev. Kathleen Greidanus, W98 began her duties as priest-in-charge in September at the Parish of North Essa (Diocese of Toronto).

A Message from Cliffe NellesChair of the Development Committee
In a world where to sit still means that you are losing ground, Wycliffe College has taken an aggressive step to insure that it maintains the College's position as one of North America's leading theological colleges. As you may have heard, the adoption by the Board of Trustees of a strategic plan for growth insures that indeed, the College will be proactive in getting the word of our Lord Jesus Christ out to those who are in need of spiritual revival in this increasingly secular world. Wycliffe, with its strong divinity programs, its comprehensive lay programs and its commitment to youth ministry has a very bright future before it.

I have supported the College since my involvement began in 1989. The College today is governed by a hard-working, forward-looking Board of Trustees, with a dynamic Principal, Dr. George Sumner, and a teaching staff second to none. I am honoured to be associated with the College.

As the College grows, its financial needs expand and its commitment to a balanced budget makes it necessary to increase our revenues. To achieve this goal we need to bring new (and continuing) supporters to our community to help finance our on-going programs. I am asking for your financial support of Wycliffe College to help us achieve these goals.

Wycliffe College is something we can all get involved in. Please give my request your prayerful consideration.
Yours, in Christ
Cliffe Nelles

News Flash!
For those of you who are considering a major gift to the College ($1,000 or more) using listed securities, the tax incentives just got better. With the general capital gains inclusion rate moving to 50% on October 18, 2000, the inclusion rate for gifts of listed securities moves to 25%. Don't think about it too long though, this tax break is scheduled to end on December 31, 2001. Making a gift of listed securities is not difficult. Just call the Development Office at 946-3538 and we'll get the process moving.

Thanks!
Wycliffe College is grateful to Mr. Ralph Phillips and the following dealerships: Randy Knight, Belleville; Myers Chev-Olds, Ottawa; and Oak-Land Lincoln-Mercury, Oakville, for the generous provision of lease automobiles for four summer interns. As a result, Andrea Christensen, Andrew Horne, Clarence Li, and Michael Mondlach were able to be placed and carry out their internship responsibilities.

Looking ahead
January 31st – a public lecture at 3:00 pm in Sheraton Hall. Speaker is Dr. Douglas Farrow from McGill University, Montreal.

March 3rd - Wycliffe College will be hosting an all-day Sadleir Conference on Chinese Christianity, in conjunction with Tyndale College and Seminary. Tony Lambert, of the Overseas Missionary Fellowship (International), will be the keynote speaker. For more information about the conference and registration, please contact Paula Thomas at 416-946-2525, email: pj.thomas@utoronto.ca

May 14th – Convocation at 7:30 pm in Convocation Hall, University of Toronto.