June, 2000

A Leader's View of Leadership:Excerpts from Dr. Harold Percy's Address to Convocation, May 8, 2000

To set the stage for his description of effective leadership in the congregational life of the present day Church, Dr. Percy drew attention to "recent shifts that have taken place in the Canadian cultural context", compelling us to ask with new urgency what changes are required for a congregation "to engage effectively with today's post-modern, post-Christendom, post-literate, superficially secular and pagan culture, and to penetrate it with the Gospel". In considering that question, he stated that "effective congregations...will be those that have developed an outward orientation, and who are learning to think of themselves primarily as centres of mission". He went on to affirm that the primary task of the congregational leader is to "imagine that kind of congregation" and to "nurture it into existence".
Such a congregational leader must have a good academic foundation and be one who has a rich devotional life. "However", said Dr. Percy, "those two alone are not enough...It is possible to be academically brilliant, and well grounded spiritually, and still be ineffective and frustrated as a congregational leader". Academic competence and spiritual maturity must be accompanied by effective leadership and relational skills. Those skills include:
an understanding of how influence works - how people are motivated without being manipulated
the ability to create a unifying vision that motivates, energizes and inspires others
the ability to communicate clearly and effectively
an appropriate attitude towards tradition, using it "as a rudder instead of an anchor"
an understanding of how to initiate and manage positive change
"strong disciple making skills", helping people "to learn what it means to live the life of God's kingdom"

"Transformational leaders", said Dr. Percy, know who they are and what their ministry is about. They have "a strong sense of self and of personal identity". They are convinced "that the gospel still has the power to transform lives...and that nothing will ever be too much trouble in pursuit of this calling, because they want to spend their lives doing something great for God". If you would like a copy of the full address, please contact Irene Rucklidge at 416-946-2524, or read it by clicking here.

An Alumnus by Adoption!
Edited by Harry Hilchey
The Wycliffe College Refectory was filled to capacity on Saturday, May 6th, for the Annual Fellowship Luncheon. The speaker was the Right Reverend Christopher Williams, fourth Bishop of the Arctic - the largest Diocese territorially in the world. Bishop Williams received the Degree of Doctor of Divinity (honoris causa) at this year's Convocation.

In his address, Bishop Williams made reference to his three predecessors in the episcopal office. The first was Scottish born Archibald Lang Fleming, ordained both deacon (1912) and priest (1913) in Wycliffe College Chapel, and consecrated in St. John's Cathedral, Winnipeg, on December 21, 1933. His was what Bishop Williams described as the era of "initial evangelism...when the gospel was being preached for the first time, bringing the people from paganism to faith, from Shamanism to Christ". It was also the era of great change in the North: "instead of snowshoes, dog teams and small whaling vessels, Fleming became known as the Flying Bishop for his embracing of the aeroplane".

When Bishop Fleming retired in 1949, he was succeeded by English born Donald Ben Marsh who as a twenty-three year old deacon was appointed missionary at Eskimo Point on the west coast of Hudson Bay. Later he served as archdeacon of Baffin Land, and then as rector and archdeacon of Aklavik. As bishop, he called together the first Synod meeting held in the North - and it was due to his vision that the Arthur Turner Training School was established in Pangnirtung for the training of Inuit for the ordained ministry.

The third bishop, the Right Reverend John Sperry, brought to the Arctic a particular interest in, and competence for, translation. In conjunction with the Canadian Bible Society, he put in place a team which translated the New Testament into the language of the Eastern Arctic. The project was finished in 1992, and the team is now nearing the completion of a draft of the Old Testament. Another important development during Bishop Sperry's episcopate was the growing recognition that work in the North had become too much for one bishop, and in due course suffragans were elected.

When Bishop Sperry retired in 1990, Bishop Williams was elected as diocesan. Among the many changes during the ensuing ten years, he mentioned: the election of the first Eskimo or Inuk suffragan bishop; the transfer of the diocesan office from Toronto to Yellowknife; the necessity of counteracting the confusion and conflict resulting from the criticism of the established Churches by a fundamentalist type of evangelism emanating from the south; and the difficulty of being faithful to the Gospel in a society where alcohol and drug abuse are rampant, where the rate of teen suicide is the highest in the world, and where abuse - sexual, child, and spousal - is a major problem.

Bishop Williams concluded his informative address by speaking of the "resources and strengths" of Anglicanism in the north, specifically: first, faithfulness to the Gospel - "over the years men and women have been willing to suffer hardship, isolation, and even death for the sake of that Gospel"; second, trust in lay people - "within the Anglican Church the trust placed in the native people has borne fruit in those men and women willing to come forward and take their places in lay and ordained leadership"; third, "openness to the Holy Spirit, not just in new styles of worship, but as the Counsellor, Teacher and Guide that Jesus promised to His Church. We are discovering new power and strength to show forth His praise not only with our lips, but in our lives..."

In introducing Bishop Williams, Principal George Sumner made reference to the Convocation at which "Chris" would become an honourary graduate of Wycliffe; and he in turn expressed appreciation for that honour. Many, he said, have gone from this College to serve in the North and "I am proud to join them as I become an alumnus by adoption..."

Words from the Principal
There, at the airport in Fredericton, was the friendly face of Wilf Langmaid, graduate of Wycliffe and my host for a one-day visit in March to meet over dinner with alumni in the diocese. Soon after we began to drive to the restaurant, we discovered we shared an obsession. It is not often I meet someone who knows more about the state of Boston Red Sox pitchers' arms, or the brightest rookies, or who has all of last year's playoff games on tape. Like long-lost brothers we talked over thrills and heartbreaks of the years. Wilf and I had, within minutes, a common language and a common cause. (By the time you read this, the First Annual Board-Faculty Night for the Sox and Jays at the Skydome will have come and gone- who's by now smiling I cannot say).

In a rather more serious vein, we Christians also share an obsession, a blessed one called God's Kingdom, and a common language, that of Scripture. We too, though rather more deeply, can trade shared tales of heartbreak and exultation, all within minutes of meeting one another. While many shared languages and stories tend to constrict and exclude, the story that Christians share with one another is the story of God's loving will for His world, and so it is a story by its very shape open and inviting to all humankind.

I have done some travelling this winter, and have more visits planned for the spring and summer, to meet with alumni and friends of Wycliffe College. In February, sandwiched between skating trips to the Canal and beavertails, I met with alumni of the Diocese of Ottawa. They expressed interest in being hosts to our future episcopal visitors from the Third World. In March, in addition to Fredericton, where I had a most stimulating discussion of what helped most (and least) of one's education after some years in the parish, I traveled on to Halifax. There I was welcomed most hospitably by Bishop Peters, talked with interested King's students, met with alumni, and preached at St. Paul's. Alumni expressed a desire for more involvement with continuing education, and I would be interested in the thoughts of others about what we might do in this regard. In May I will be visiting with some alumni and friends during a very creative pre-ordination conference sponsored by Regent in Vancouver. Finally, in June, Merv Mercer and I will be speaking at a vocational discernment retreat sponsored by the Diocese of Edmonton.

In each case I have met, or will meet, many people for the first time, and I am struck by how much we have to share how quickly. We share an interest in Wycliffe College, a sense of its importance for the Church in Canada today, and excitement about its new ventures. But it also has to do with sharing the common language of the faith and the common story of the crucified and risen One. We can greet one another as family fast.

While you read this issue, please note how remarkably far-flung are the ministries of the alumni and friends of Wycliffe, and how diverse those ministries are as well: a bishop of the Arctic, an equally pioneering evangelist in Mississauga, and a couple from Kenya (soon to join us). Note how diverse the intellectual life of our College is as well: the seasoned wisdom of Stott, and the salty incision of Stanley Hauerwas, and the mentors melding traditional spiritual direction into our evangelical ethos. Note the diverse energy of the activities of our energetic faculty, the diverse contributions of our hard-working staff, including our new development officer, Jim Lawson, and the diverse gifts of valued new trustees. But what binds all together, whether friends for decades, or new acquaintances, is this common language, taught for almost a century and a quarter in this place, with which to sing the Redeemer's praise.

Yours in Christ,
George Sumner

Who Is John Stott?
In fifty-five years of ministry, John Stott has been rector (now rector emeritus) of just one parish--All Souls, Langham Place, in the heart of London, England. He has never been a bishop or even an archdeacon, nor held a position at theological college, though he could have been any of those. Yet because of his outstanding gifts as a teacher and Bible expositor, and because of the church's strategic location, which attracted thousands of overseas visitors, he has developed a worldwide ministry mainly in teaching but also in evangelism.

On the British scene, Stott has had a unique influence--uniting evangelicals of many stripes, keeping restive evangelicals within the Anglican fold, raising the intellectual and cultural credibility of evangelicals, beginning strategic ministries which he then hands over to others to run, and setting a standard for thoughtful, irenic evangelical preaching and scholarship. Every theological college in Britain, hundreds of pastors and many of the bishops there, either consciously or unconsciously, owe him a debt of gratitude. Apart from his influence in Britain, John Stott also has a heart for the two-thirds world (not least because he has so many friends there), and, through the Langham Trust, brings young scholars from there to the west to be trained before returning home to offer leadership in their churches.

In recent years he has received a Lambeth D.D. - the gift of the Archbishop of Canterbury, the equivalent of an Oxford D.D., and a rare recognition of service to the church. He has written significant books on the atonement, preaching, Christian social responsibility, evangelism, mission, the church, the Bible, and the Holy Spirit. Another book, Essentials, is a model of friendly evangelical dialogue with a British liberal Anglican, David Edwards. He has also authored conservative but solid NT commentaries on the Sermon on the Mount, Acts, Romans, Galatians, Ephesians, Thessalonians, 2 Timothy and the Epistles of John. Most writers are of necessity either broad and shallow or deep and narrow. Stott comes close to that elusive blend of broad and deep.

Wycliffe College is honoured to include John Stott among its honorary graduates (D.D. honoris causa in 1993), and on the morning of March 24, an appreciative audience welcomed him back. The subject of his address on that occasion was an exposition of the fourth chapter of the First Epistle to the Corinthians. He began his lecture by reading the chapter, and then noted that it contains four models, four essentials, of pastoral ministry: 1. servants of Christ, 2. stewards of the mysteries of God, 3. "a spectacle to the world" (verse 9), and 4. fathers of the Church family (verse 15).

In his careful exposition of those four models of pastoral ministry, Dr. Stott emphasized that all of them suggest humility, meekness, gentleness - servanthood, accountability, challenge - the faithfulness and the trustworthiness expected of servants and stewards. He dwelt at some length on that part of the passage which contains what he called "three extraordinary metaphors": men sentenced to death in the Roman amphitheatre (verse 9), the kitchen with its garbage and its "offscouring" (verse 13), and the victims of persecution and slander. There are places in the world even today where those powerful images describe the experience of the servants of Christ and the stewards of the mysteries of God.

Tapes of Dr. Stott's address are available from the college; $12:50 for audio and $25 for video. Telephone: 416-946-3535 or email

Hauerwas at Wycliffe
by Jane Manary
There was no reverent hush in Sheraton Hall on Thursday, March 30 as the crowd of over two hundred anticipated Dr. Stanley Hauerwas's lecture with a steady roar of conversation. The usual greetings fought for space with the heady discussions of those determined to express their opinions on Hauerwas's theological ethics. It seems the only people who don't have an opinion about Stanley Hauerwas are those who haven't heard about him-and in theological circles, their number is decreasing. Call it provocative or persuasive, controversial or confessional, he's heard it all. A professor of theological ethics at Duke University Divinity School in North Carolina, Hauerwas's singular voice can be heard through his prolific writing, preaching and public addresses. He will deliver the prestigious Gifford Lectures at the University of St. Andrew's, Scotland, later this year.

Hauerwas is known for the new direction he has given moral theology. Rather than developing an ethics acceptable to every worldview, he adopts an unabashedly Christian stance. His passion for "the Christian difference" has led him to develop not only a theology shared by narrative, character, virtue, and the practices of the Church, but also a more philosophical exploration of how this position is able to engage other viewpoints. He has a marvellous way of restating particular ethical issues, especially on Christian non-violence and medical ethics. He never tires of reminding us that our language matters. Thus, he recently challenged a denominational committee to frame its discussion of homosexuality in the specifically Christian categories of marital sex and promiscuity, rather than in the individualist terms provided by the culture. Hauerwas can be powerfully persuasive, particularly so when he draws on Scripture. His work attracts Christians of evangelical, orthodox convictions who enjoy his pithy and combative style.

A Methodist who has learnt a great deal from both Roman Catholics and Anabaptists, Hauerwas loves the Church catholic. He is a tireless advocate of the Church as the true alternative to the world's stories of capitalism, individualism and liberalism. He took up this theme in his public lecture at Wycliffe, titled "The Christian Witness to the Postmodern University." This densely packed paper was the highlight of an equally packed day orchestrated by Dr. Joseph Mangina who has known and corresponded with Hauerwas since the mid-eighties. Introduced that morning to the first-year theology course, Hauerwas, wearing a dark shirt and tie displaying a colourful map of the London subway system, was soon tempted by a few leading questions into giving a full fledged presentation of his views on ecclesiology. One student was impressed by his passion and knowledge, but even more by his strong language!

It was, however, in meeting with the advanced degree seminar that Hauerwas demonstrated the breadth and depth of his interests - and his endurance. The circle of desks held both skeptical and enthusiastic students, with Church commitments from Nazarene to Roman Catholic, and backgrounds as diverse as political science, architecture, hospital chaplaincy and the pastorate. After explaining some of the class's concerns, Dr. Mangina turned the students over to Hauerwas, who leaned back, kicked off his loafers, and began to talk. Much of the discussion revolved around the Gifford Lectures, an advance text of which Hauerwas had sent the class for their comments. Ranging from a critique of philosophical theories of truth to nonviolence on the police force, Hauerwas also drew on geology, physics, and economics as he challenged us to live and think more truthfully as a people being redeemed by God in Jesus.

In his public lecture, speaking in his inimitable Texan drawl, he offered a dazzling, if sometimes bewildering display of critical acumen amid a juxtaposition of authors and ideas. He typified modernity as the attempt to be historical without Christ, tracing its origin to Christian failure to maintain the priority of God for all human knowledge. By thus being unfaithful, the Church robbed the world of its true story. The ahistoricity of postmodernism is its point of greatest divergence from Christian thought, issuing in the cacophony of knowledges now enshrined in the university. Amid the "shopping mall" of contemporary culture, Christianity has the task of demonstrating that it contains resources for rational self-criticism that modernism and postmodernism lack. Believing that God is more than able to cause the Church to flourish in resistance, and to offer hope to the casualties of the global market, he called us to be "at least as courageous and inventive as those Christians who made the Middle Ages possible by living in catacombs."

Relaxing over supper, Hauerwas entertained a small gathering of TST students and professors with good-natured storytelling. He engaged Professor David Demson in a discussion of the relative merits of the Palliser and Barsetshire novels by Anthony Trollope, Hauerwas's favourite novelist. There was a grand exchange of stories about such legendary names as Hans Frei and Karl Bath. Hauerwas had earlier described Barth as a "force of nature"; he could just as easily have been describing himself.

Jane Manary is the happy possessor of an M.Rel, Wycliffe 99, and lives in Pembroke, Ontario, working alongside her husband, the Ven. Tim Parent, Wycliffe 90. She contemplates doing a doctorate whenever teaching and prayer ministry pall and housework piles up.

Meet Jim Lawson, Wycliffe's New Director of Development
The Rev. Jim Lawson received his Master of Religious Education and Master of Divinity at the Toronto School of Theology (Emmanuel College), and was ordained by The United Church of Canada in 1983. He served in team ministry with his spouse, the Rev. Sheila Murray, for 14 years before taking up a career in Church-based fundraising. Before coming to Wycliffe College, he was Director of Gift Planning for The United Church of Canada at Church House in Etobicoke. Jim is a Certified Fundraising Executive (CFRE) and is a member of several fundraising associations in the religious and educational fields. He chairs the Canadian Association on Charitable Gifts. Jim and Sheila have four teenaged sons and live in Etobicoke, where Sheila is a parish minister.

Major Gifts: Ideas From the Development Office
Many of us would like to make a large donation to Wycliffe College- but there are limits to our bank balances. However, the Government of Canada has recognized this reality and has created some interesting options which should be considered when you are planning your gifts to charity.

Gifts of Listed Securities
When you sell a security (bonds, bills, futures, shares, and units of mutual funds) you must pay capital gains tax on two-thirds of the security's increase in value- its capital gain. However, when you give the security to a registered charity, this "inclusion rate" drops to one-third of the capital gain. A tax receipt is given for the full market value of the security when it is received by the College, which offsets any tax payable and leaves you with additional tax credits for the year.

"Demutualization" shares
In the past year, you may have been one of several thousand Canadians who were suddenly given stock in their insurance company as a result of the process known as "demutualization". The five insurance companies which underwent this change were: Mutual Life (now Clarica), Manulife, Canada Life, Standard Life, and Industrial. Now, you may be left holding stock in your insurance company, wondering how you are going to dispose of it without creating a big tax problem. Making a gift of this stock to Wycliffe College will turn it from a tax liability to a tax credit, by reducing the capital gains rate and generating a tax receipt.

"Stock Options"
Some employees of publicly listed companies have been given "stock options" as part of a bonus or severance package, but are unable to exercise this option due to the tax considerations. The reduced capital gains rate has now been extended to donations of shares acquired through employee stock options, so long as the shares are donated within 30 days of the option being exercised.

Gifts of RRSPs and RRIFs
Effective for deaths occurring after 1998, the February 2000 federal budget allows a charitable donation tax credit for the direct distribution of proceeds from an RRSP, RRIF, or life insurance policy. In the past, this was not the case. Registered funds or life insurance proceeds had to flow through the donor's estate, complicating the gift process. Now, you can indicate "Wycliffe College" as the beneficiary of your RRSP, RRIF, or life insurance policy and your estate will be receipted for the amount received by the College.

University of Toronto Presidents' Circle
Gifts of $1,000 or more in any one calendar year to Wycliffe College now qualify the donor for membership in the U. of T.'s Presidents' Circle. Benefits of membership at various levels of the Presidents' Circle include a listing in the University's National Report, quarterly mailings of the U. of T. magazine, notice of tours and events, invitations to select events, library privileges, and so on. Your membership is entirely optional and benefits can be customized if you wish to join. Members of the Presidents' Circle are not solicited for contributions by the University of Toronto.

For more information on donations to Wycliffe College, or Presidents' Circle membership, please contact Jim Lawson at the Development Office, (416) 946-3538; email

Paul and the Gentiles: Remapping the Apostle's Convictional World By Terence L. Donaldson. Minneapolis: Fortress Press, 1997. Reviewed by John A. Bertone (Th.D. candidate).

Since the publication of E.P. Sanders', Paul and Palestinian Judaism(Philadelphia: Fortress, 1977), Pauline scholarship has been undergoing a paradigm shift. The law functions within covenantal relationship ("convenantal nomism") between God and Israel; established and maintained by God's grace. No longer valid is the idea that the universal offer of righteousness through "faith" in Christ opposes a strictly Jewish "works" of the law. As corollary to the new way of perception, it left the question of Paul's mission to the Gentiles ripe for explanation. Donaldson takes up the gauntlet and in lucid manner proposes that Paul's law-free mission to the Gentiles is the product of his religious convictions intact but "reconfigured" from a Torah-centered to Christ-centered religion as a result of his Damascus experience.

The book is divided into three main sections: Part I, "The Problem of Paul's Convictions About the Gentiles," outlines the new paradigm in Pauline scholarship and explains the extent of remapping Paul's convictional world. These convictions are then compared with other Roman-era Jewish ideas of Gentile salvation. In Part II, "The Structure of Paul's Convictions About the Gentiles," Donaldson identifies the six basic elements of Paul's convictional world: God, generic humanity, Torah, Christ, Israel, the apostolic call. Before his Damascus experience, Paul held the opinion that only those who became proselytes to Judaism in this age would share in the age of salvation to come. Paul persecuted the church because it proclaimed Christ in the "gospel". This was functionally rival to the Torah in defining membership in God's people. In Part III, "The Origin of Paul's Convictions About the Gentiles," other proposals of the origin of Paul's Gentile mission are carefully considered and evaluated. In response, Donaldson contends that at his conversion Paul had a reversal of convictions. Convinced that God raised Jesus from the dead and was Messiah, Torah was replaced and the people of God were distinctly characterized only by faith in Jesus. Since faith in Christ now became the essential boundary through which one became part of redefined Israel, Gentile converts could become full members of Abraham's family.

Donaldson proposes that Paul's Gentile mission was a logical and theological corollary to his pre-Damascus pattern of convictions, his activity of proselytization, and the climactic Damascus experience and therefore, the idea that he received a specific call as "apostle to the Gentiles" is redundant. Does this reconstruction adequately explain Paul's unique tenacity and almost headstrong pursuit in the matter? There were other Jews in Paul's day who shared similar convictions yet he stands unique in his mission to the Gentiles (eg. Peter as "apostle to the Jews" in Gal. 2:7,8).

In Part II entitled, "The Structure of Paul's Convictions About the Gentiles," should the Spirit be one of the major components in Paul's convictional world? In conjunction with Donaldson's "remapping" process, in his pre-conversion days Paul would certainly have been aware of the expectation of the unprecedented and universal outpouring of God's Spirit in the last days. With his recognition of Jesus as resurrected Messiah and Saviour at Damascus, Paul would have interpreted this as the inauguration of the eschaton and characteristic of the end times was the outpouring of God's Spirit. In Gal. 3:14, the inclusion of Gentiles within the realm of the people of God is made via their reception of the Spirit equated with the "promise"given to Abraham, even though no mention of the Spirit is made in Gen. 12.

Donaldson's book is the most thorough investigation of Paul's mission to the Gentiles to date written from the new perspective in Pauline scholarship. This book is a welcomed addition that appeals to the academic, the cleric, lay worker, and also more generally to the inquisitive mind seeking to understand the complexity of Pauline theology.

John Bertone is a doctoral student in New Testament Studies at Wycliffe College.

Dr. Terry Donaldson was installed as Lord and Lady Coggan Professor of New Testament Studies on the evening of February 9. His installation address was entitled "What I Learned Teaching NT 101". If you would like to have a copy of the address, please contact Irene Rucklidge at 946-3524, or read it by clicking here.

A book edited by Professor's Donaldson, Religious Rivalries and the Struggle for Success in Caesarea Maritima has just been published (Wilfrid Laurier University Press), and is available from the Wycliffe College Bookstore (416-599-2749). Among the archaeological discoveries at Caesarea Maritima is a mosaic containing a portion of Romans 13:3: "Do you wish to have no reason to fear the authority? Then do what is good, and you will receive its approval." The mosaic formed part of the floor of a public building dating from the Byzantine period (sixth century) that was apparently used as an imperial revenue office.

The Wycliffe Mentoring Program
by Paula Thomas, Manager, Diploma in Lay Ministry
In the fall of 1999, a longstanding dream of the Rev. Dr. Merv Mercer, Assistant Professor of Anglican Formation, began to come to fruition: to provide spiritual direction as a formational resource for Wycliffe's theological students.

To this end, Merv developed The Wycliffe Mentoring Program. The Rev. Wendy Lywood, an Anglican priest with the community of L'Arche/ Daybreak in Richmond Hill, was hired as an adjunct faculty member to support the program. Merv and Wendy, along with myself, hosted the inaugural event. The response was uplifting and a true blessing for all involved. The mentors are unanimous in expressing their joy about the program, and are grateful for the privilege of being involved. Enthusiastic responses from the students include:

"It is pure joy to find a companion to walk with, especially one who has spent much of her life committed to cultivating a spiritual life rooted in Scripture. To me, spiritual mentoring is a reminder of being rooted in Christ-that I can do nothing apart from the true vine. I want to congratulate and thank the college for introducing The Wycliffe Mentoring Program, and for making it a part of the fabric of spiritual formation here". -- Clarence Li, M. Div. graduate, class of 2000

"The provision of a mentor was an answer to two months of prayer. I found that my mentor illuminated situations, and allowed me to grasp the solutions to my problems. She seems to be working in concert with God, who is driving me to mature in underdeveloped areas. I am most grateful to all who have made this program possible. It is of invaluable benefit". -- Norm Turner, M. Div. Student

"Knowing and feeling that I am a beloved child of God has been the main work my spiritual mentor and I have done together this year. In terms of my ministry, this has been more important than anything else. I am truly thankful and grateful". -- Wendy Amos-Binks, M. Div. Student

Wycliffe College deeply appreciates the support of donors who believe that this aspect of spiritual formation is a priority. Their generosity enables the provision of honoraria for the mentors, who meet with students once a month during the academic year. The benefits have been immeasurable, and we are delighted that The Wycliffe Mentoring Program will continue in the 2000 - 2001 academic year.

Faculty Comings and Goings
John Bowen led weeks of evangelistic outreach at Trent and Wilfrid Laurier Universities in January and February. In March he participated in meetings of the Primate's Evangelism Commission, and between March and April, he led workshops on "Preaching to the Unchurched" at a conference on episcopal church planting in Texas, and "On Becoming an Evangelizing Community" for a Presbyterian Renewal Day in Cambridge, for the Credit Valley Diocesan Day, and for a conference of the Toronto East Deanery.

Terry Donaldson made a presentation in January at the Colloquium on Religions of Classical Antiquity, Department and Centre for the Study of Religion, University of Toronto. His presentation was entitled "Did Paul have a geographical mission strategy?" He will be spending part of the summer in Turkey, as one of a number of scholars sponsoring the "Crossroads of Early Christianity" tour, which will be visiting a number of early Christian sitZXM=