Copyright holder: Tyndale University, 3377 Bayview Ave., Toronto, Ontario, Canada M2M 3S4 Att.: Library Director, J. William Horsey Library Copyright: This Work has been made available by the authority of the copyright owner solely for the purpose of private study and research and may not be copied or reproduced except as permitted by the copyright laws of Canada without the written authority from the copyright owner. Copyright license: Attribution-NonCommercial-NoDerivatives 4.0 International License Citation: Mackey, Charles Lloyd. “The Design and Development of an Online Encyclopedia of Canadian Christian Leaders.” D. Min., Tyndale University College and Seminary, 2015. ***** Begin Content ****** TYNDALE UNIVERSITY 3377 Bayview Avenue Toronto, ON M2M 3S4 TEL: 416.226.6620 www.tyndale.ca Note: This Work has been made available by the authority of the copyright owner solely for the purpose of private study and research and may not be copied or reproduced except as permitted by the copyright laws of Canada without the written authority from the copyright owner. Mackey, Charles Lloyd. “The Design and Development of an Online Encyclopedia of Canadian Christian Leaders.” D. Min., Tyndale University College and Seminary, 2015. [ Citation Page ] Tyndale University College and Seminary The Design and Development of an Online Encyclopedia of Canadian Christian Leaders A Thesis submitted in partial fulfillment of the requirements for the degree of Doctor of Ministry Tyndale Seminary By Charles Lloyd Mackey Toronto, Canada January 2015 [ Title Page ] Copyright © 2015 by Charles Lloyd Mackey [ Title Page Verso ] ABSTRACT This thesis describes and analyzes the designing and developing of an online encyclopedia of Canadian Christian leaders. The encyclopedia entries include leaders from several sectors of Canadian life whose work has been completed or substantially advanced since Canadian Confederation in 1867. Its theological inspiration is drawn from Hebrews 11:1-12:1, which contains a resonant definition of faith and provides several narratives of leaders who preceded those living in the then-contemporary Christian world. The thesis reviews the technical, editorial and business aspects of the encyclopedia’s initiation and implementation. The preliminary research leading to the choice of entries focused on both the author’s own published works and on several independent sources, both secular and faith-based. Researchers, writers and faith-based leaders will be able to draw facts and insights from entry contents. The thesis provides a model of how the process could be duplicated for other countries or spheres of interest. [ Page ] vi ACKNOWLEDGEMENTS Many people have encouraged and counselled me as I have moved along, these past three years, toward the goals that this project-thesis represents. I am grateful to Donald Greenham for the assistance of the Mary Nimmo Greenham Bursary. And to Winston Ling, as well, who encouraged me to enrol, while Edna and I were still living in Ottawa: He gave new meaning to the concept of “life-long learning”. Dr. Paul Bramer, Dr. Mark Chapman and Dr. Francis Tam (my thesis advisor) all exercised “push-pull” encouragement, especially at times when the thesis and the project arrangements became complex. That was especially true during the time when we were moving back to Surrey, BC, after 15 years in Ottawa. Dr. Peter Dickens championed the project on which the thesis was based. He helped provide a Tyndale “greenhouse” in which the Online Encyclopedia of Canadian Christian Leaders could incubate. His assignment of Carmen Wong, Amy Francis and Andrew Smith to specific support activity has been invaluable, particularly as we moved toward having “something to show” by a certain point in the project. The sustaining encouragement, in the background, of Tyndale President Dr. Gary Nelson and Seminary Dean Dr. Janet Clark, was more than helpful. Michael D. Clarke, Dr. Robert Burkinshaw, Drs. Eleanor and John Irwin all played significant roles in giving the Encyclopedia project a recognizable [ Page ] vii place in the Canadian Christian community. I will look forward to seeing more people added to that team in early due course. My peer working group, Sharon Simmonds, Amal Gendi, Reynold Hazelwood and Ross Carkner - as well as my other Cohort 4 colleagues - all sharpened my thinking immeasurably with respect to the project-thesis. People in Ottawa, on the west coast and places in between, have played encouraging roles: Alex Binkley, Larry Brune, Maurice Vellacott, Brenda Lee, Al Macmillan, Preston Manning, Wes McLeod, Mark Peterkins and Flyn Ritchie are among the many in the right places at the right times to keep me focused. My wife, Edna, is a loving and sustaining presence. Her discernment and sense of detail, added to her practical encouragement, kept me going. Both our families have watched from various distances as the study and application process continued. We have sensed their prayers. I am grateful, as always, for the “hound of heaven”, who’s grace has been sufficient - and strong - at all times. It is my prayer that the “legacy” of the encyclopedia will make a difference to future Christian leadership in the life of our nation and its many communities. [ Page ] viii TABLE OF CONTENTS LIST OF ACRONYMS .... XII CHAPTER ONE: INTRODUCTION .... 1 Needs and Expectations .... 2 The Encyclopedia’s Ownership, Technical and Editorial Structure .... 5 CHAPTER TWO: THEOLOGICAL RATIONALE .... 7 Biblical Witness: Hebrews 11 .... 8 Theological Considerations .... 14 Of Some Earthly Good .... 24 Societal, Theological and Other Sectors of Leadership .... 27 CHAPTER THREE: PRECEDENT LITERATURE AND CASE STUDIES .... 32 Five Clusters of Precedent Literature .... 33 Canada: Portraits of Faith edited by Michael D. Clarke .... 34 Christian Educators of the 20th Century by Kevin Lawson .... 36 The Canadian Establishment by Peter C. Newman .... 36 My Own Books: A Modest Response to Newman .... 38 Dictionary of Canadian Biography Online edited by John English .... 41 Post-modernity and Canada’s Global Role .... 43 Global Religious Demographics .... 43 Adjusting to a Canadian Perspective .... 44 Leadership and Post-Modernity: Six Anecdotes .... 48 Lessons on Complexity and Adaptations .... 57 Conclusions Regarding Precedent Literature and Case Studies .... 58 CHAPTER FOUR: THE PROJECT: ITS METHODOLOGY AND METHODS .... 59 The Entry Development Process: A Research/Editorial Task .... 65 Choosing the Entries .... 66 The Role of the Seven “Tags” .... 68 Fitting the Entries into the Larger Canadian Picture .... 69 The Theological Frameworks .... 69 Canada’s Increasingly Diverse Ethnic Makeup .... 70 Mining the Data .... 73 Screening the Entries .... 76 Choosing the Authors .... 78 The CE20C Perspective .... 80 The Initiation and Design Process .... 85 Tyndale Seminary Agreements: In Principle and Working .... 85 Permissions for Using a Selection of Portraits of Faith Entries .... 86 Temporary Host for the “Portraits Collection” .... 87 [ Page ] ix Formation of the Editorial Advisory Committee .... 88 The Championing of the Encyclopedia .... 88 The Arranging of Seed-Funding .... 88 The Implementation Process .... 89 The Building of the Editorial Advisory Committee .... 89 The Shaping of an Authors’ Template and Examples .... 90 Strategizing for Further Funding Efforts .... 94 Design and Setup of the Web Page .... 96 The Longer Range Development Process .... 96 Communications Adjustments Based on Appreciative Inquiry .... 98 “Portraits Collection”: An Historical Perspective .... 100 The “Casting of the Net”: Three Anecdotes .... 103 The Global Relevancy of Catholic and Muslim Numbers .... 103 An Example of Splendid Isolation .... 104 What Reginald Bibby told Quebec and Canadian Catholics .... 106 Some Names of Interest in John W. Brush’s List .... 107 Recommendations for a Business/Ministry Plan .... 112 The Relationship Involving the Business and Editorial Sides .... 113 The Ethics Surrounding “Naming” .... 113 CHAPTER FIVE: OUTCOMES AND INTERPRETATION .... 114 Organizational Guidelines .... 115 Mission Statement .... 115 Values Statement .... 115 Vision Statement .... 117 The Encyclopedia’s Platform .... 118 Roles and Responsibilities .... 118 Projected Budget .... 120 Matters Relating to Outcomes and Interpretation .... 121 Guidelines for Entries: The Authors’ Template .... 121 Ethical Matters .... 123 Aspirations .... 124 The Users .... 125 Standards for the Entries .... 127 Easy to Follow and to Alter .... 127 Accurate and Verifiable .... 127 Sharp, Yet Broad .... 127 The Use of Certain Aspects of Action Research .... 129 CHAPTER SIX: CONCLUSION AND CAVEATS .... 131 The Longer-Term Rollout Process .... 132 The Relevancy of the Encyclopedia to the Church and Ministry .... 134 Conclusions Regarding the Encyclopedia’s Use .... 134 Understanding Conflict .... 134 Modernity and Post-Modernity .... 135 [ Page ] x Recognizing Potential New Entries .... 135 APPENDIX A: ERNEST C. MANNING ENTRY .... 136 APPENDIX B: FAITH-BASED NAMES CITED BY PETER C. NEWMAN .... 140 APPENDIX C: INITIATION AND IMPLEMENTING BUDGET FOR CANADIAN CHRISTIAN LEADERSHIP ENCYCLOPEDIA .... 142 APPENDIX D: EXTRACTS FROM CHRISTIAN EDUCATORS OF THE 20th CENTURY WEB PAGE .... 143 APPENDIX E: ENTRY FOR CHARLES ELLINGTON .... 146 APPENDIX F: ENTRY FOR CATHIE NICHOLL .... 150 APPENDIX G: ENTRY FOR DAVID SEE-CHAI LAM .... 153 APPENDIX H: ENTRY FOR FRANK C. PETERS .... 160 APPENDIX I: AUTHORS’ TEMPLATE .... 165 APPENDIX J: SCREEN GRABS OF DRAFT-WIKI ENCYCLOPEDIA PAGES .... 168 REFERENCES .... 171 [ Page ] xi LIST OF ACRONYMS CBC: Canadian Broadcasting Corporation CCC: Crossroads Christian Communications CE20C: Christian Educators of the 20th Century - an online data base. CIS: Christian Info Society CIDA: Canadian International Development Agency (now folded into the federal Department of Foreign Affairs and International Trade). EAC: The editorial advisory committee for the encyclopedia. GAMEO: Global Mennonite Encyclopedia Online. KJV: King James Version of the Holy Bible. NIV: New International Version of the Holy Bible. OECCL: Online Encyclopedia of Canadian Christian Leaders. [ Page ] xii CHAPTER ONE: INTRODUCTION This thesis describes and analyzes the design, initiation, implementation and development of the Online Encyclopedia of Canadian Christian Leaders. The encyclopedia entries are leaders in several sectors of Canadian life whose work has been completed or substantially advanced since Confederation, which brought Canada into existence as a nation in 1867. The groundwork has been laid and the activity initiated within the time frame of the completion of the project-thesis. The long-term plan for the continuation of the encyclopedia is enunciated and examined. The project was to initiate, implement and develop a website and an on- line encyclopedia. This encyclopedia contains entries of Canadian leaders who were/are Christian and who played critical roles in various sectors of the nation’s life since Confederation. The working name of the project has been an Online Encyclopedia of Canadian Christian Leaders. Its explanatory summary statement is: Canadian Christian leaders whose work was mainly accomplished from Confederation (1867) to the present and whose leadership has been exercised in the fields of religion, government/politics, arts/entertainment, media, health care/family, education and/or business/philanthropy. There is a sense of [ Page ] 1 timeliness about the development of the encyclopedia, since 2017 is the 150th anniversary of Confederation, the process that resulted in the formation of Canada as a nation. Needs and Expectations The development of the encyclopedia aims to meet potential needs and expectations of the Canadian Christian community on four levels: to serve researchers and faith-based groups, to chronicle the influences of various Christian movements — including evangelicalism - in the shaping of the broader community, to enable users to learn from history and to sketch the interfacing of the Christian faith and the spheres within which the various facets of that faith operate. There is a perceived need for a historically, theologically and academically responsible body of literature readily available to researchers, faith- based interest groups and secondary and post-secondary students. People, particularly in religious, sociological, psychological and cultural studies will be informed by such an encyclopedia. Such people and groups benefit from - and even require - current and continuously relevant biographical information on Canadians who have some points of influence growing out of the nation’s Christian faith-based context. The ability of the author of this thesis and the team which is emerging to work with him, to meet these needs and expectations is enabled by the strategic placement of Tyndale Seminary as a learning and [ Page ] 2 research centre for a broad spectrum of the Canadian Christian community, rooted since before the turn of the 20th century in the Protestant evangelical sector. More specifically, the need - at this particular time - grows out of the emergence into many areas of community life and influence, of a large sector of Canadian Christianity composed of and surrounding the evangelical movement. This encyclopedia project works from the basis that there has been and is an abundance of evangelical and related Christian leadership crossing over into and permeating many Canadian communities. Further, as we have moved from a modernity mode to post-modernity, there is a need to tell the stories of these leaders in a fashion that communicates, to present and future generations, the lessons to be learned from the recent and near-distant past. The description of and reporting on the development of the encyclopedia, as envisaged in this thesis, as well as a sampling of the encyclopedia entries, will potentially enable Christian faith-based leaders and aspiring leaders to learn from their forebears in Canada’s evolving faith-community interface. I have spent my adult life doing journalism in and for the Canadian evangelical Christian sector. In that capacity, I have observed and researched leadership emanating in and from that sector. In that sense the encyclopedia represents an opportunity, in my semi- retirement, to develop what might be described as a “Legacy” project, enabling researchers, leaders and supporters of the Canadian Christian community - present and future - to contribute knowledgably to the future development of that community. [ Page ] 3 In the chapter covering the encyclopedia’s theological rationale, I will define and contextualize such terms as “Christian”, “evangelical”, “secular” and “faith-based.” In addition, I will explore briefly the various theological, sociological and cultural contexts that help to shape our understanding of how the Christian faith, in various ways, contributes to a Christian leader’s influence in the spheres in which he or she has been placed. Suffice to say, by reason of introduction, the entrants in the encyclopedia will be Christians, Canadians and leaders. The writing of the entries is designed to clarify the particular points on the Christian, Canadian and leadership spectra where the leaders being described fit and how that positioning shapes the leadership exhibited. That being said, the editor’s own long experience as a part of the evangelical community, broadly stated, will shape the choice of entries. That community will find its definition based in the Bebbington Quadrilateral, the creation of David Bebbington, a University of Stirling professor and historian in Scotland. It cites four characteristics of evangelicalism - biblicism, conversionism, crucicentricism and activism - as significant to the development of the evangelical community in the Western world (Hiemstra, 2015, Evangelical Fellowship website). The rationale for the encyclopedia entry choices is rooted, also, in a fair understanding of the interfacing of faith and the spheres in which faith operates. The entries promise to bring helpful perspectives on historical leadership in the eras of modernity and post-modernity, especially in the late 1900s transition from one era to the other. [ Page ] 4 While the reference to “faith and the spheres within which faith operates” are meant, in my mind, to be reportorial, rather than theological, I should give due credit to Abraham Kuyper for creating a theological framework for the concept. Kuyper was successively a Dutch pastor of Reformed/Calvinistic persuasion, a university founder, a daily newspaper publisher and the prime minister of the Netherlands over a space of three decades around the turn of the 20th century. Out of his scholarship and experience, he developed the concept of “sphere sovereignty” - in which he saw a sovereign God as exercising his will in various spheres of human activity. He believed that the Christian leader, in acquiescence to that will, played an important role in the unfolding of God’s sovereignty in whatever sphere that leader was operating. In his own case, his experience in the pastorate, the academy, the media and government tended to bear out his understanding of “sphere sovereignty.” He is quoted in a Kuyper College website biography thusly: “There is not a square inch in the whole domain of our human existence over which Christ, who is Sovereign over all, does not cry: ‘Mine!’” (Kuyper, 2015) The Encyclopedia’s Ownership, Technical and Editorial Structure The encyclopedia is the property of the author of this thesis. Ultimately, if legally necessary, it will be owned by a corporate entity in which the author is majorly involved. The technical side of the development of the encyclopedia webpage is being handled by a partnership between the author and Tyndale Open Learning Centre, with proposed input, as required, from the development and [ Page ] 5 information technology departments, and the library. An advisory body, made up of several historians, journalists and specialists in the categories of community development listed in the subtitle will assist the author in overseeing the recruiting of writers, and the choosing/placement of the entries. The author functions as editor/director of the encyclopedia. The structure of the relationship between the centre and the editor/director would enable edited entries to flow into the encyclopedia website and be “tagged” appropriately. “Tagging” is a technical issue - the utilizing of web technology to create categories into which entries can be streamed for easy reference by researchers. However, it is an editorial issue, as well, because the encyclopedia editor instructs the person involved in the technical management of the encyclopedia site on the names of the “tags” and the choices of tags into which entries are placed. The encyclopedia’s longer-term rollout process will happen as younger journalists/historians/communicators - in future DMin cohorts, for example - are identified as being capable to maintain, modify and develop the encyclopedia into the future, when, perhaps, it contains several hundred entries. [ Page ] 6 CHAPTER TWO: THEOLOGICAL RATIONALE Now faith is the substance of things hoped for; the evidence of things not seen. Hebrews 11:1 KJV In exploring the theological rationale for the development of the Online Encyclopedia of Canadian Christian Leaders, we will deal with four considerations. The first relates to Hebrews 11, an iconic faith chapter in the New Testament, which introduces to the early Hebrew Christians the role played by faith in the leadership of several of their leaders during pre-Christian eras of the emergent and fully-formed Hebrew nation. The second looks at systematic, historical, pastoral and practical theological frameworks through which to best tell the stories of Canadian Christian leaders. The third relates the biblical Transfiguration narrative and its context to the encyclopedia’s potential to assist Christian researchers and leaders to balance “heavenly-mindedness” with the task of being of “some earthly good.” And the fourth will identify seven areas, categories or sectors of leadership which may prove helpful in classifying leadership backgrounds, styles and practices that have marked Canadian leaders since Confederation. [ Page ] 7 Biblical Witness: Hebrews 11 In the first instance, we will limit our examination to the texts of the Old Testament where the stories of the leaders enumerated within Hebrews 11 are more fully told. Then, we will draw on some of the relevant points made in several systematic, pastoral, historical and practical writings, with respect to the theological rationales, parsed by those particular ways of understanding and telling the God stories that are contained in the encyclopedia entries. The third area of examination takes the categories used often in some segments of the Christian community to identify specific categories in which Christian and/or biblical influences are brought to bear in Canadian society-at-large. Those categories are religion, government/politics, education, business/philanthropy, media, entertainment/arts and health care/family. In effect, the design and development of the online encyclopedia that is the subject of this thesis takes its cue from Hebrews 11. That chapter is a brief summary of several stories drawn from the Hebrew Bible - the Christian’s Old Testament. The stories tell of significant leaders who emerged at various stages in the development of the Hebrew nation. The common tie is that, in their leadership capacities, they acted on faith - specifically, faith in God, his purposes and his strategies, as they understood them. The text notes: “By faith, we understand that the universe was formed at God’s command, so that what is seen was not made out of what was visible.” (Hebrews 11:3 [NIV]) [ Page ] 8 Abel forms the “genesis” of the faith lineage. (In fact, the first ten characters from this Hebraic encyclopedia were drawn from the book of Genesis.) He was the younger of the two sons of Adam and Eve, the original inhabitants of the Garden of Eden. His story and its context are told in Genesis 2-4. The intimate relationship between Adam and Eve, revealed after the narrative of the couple’s eating of the fruit of the tree of the knowledge of good and evil (Genesis 3:1-15), results in the birth of the two sons. Cain, the elder, worked the soil, while Abel cared for the flocks. Tensions arise between the two because of Abel’s relative success and, consequently, Cain kills him. In the Hebrews account, Abel’s willingness to offer sacrifices to God from his livestock, is recounted as being pleasing to God. He acted in faith, offering a “better sacrifice” than Cain, and God counted it as righteousness. (11:4). The passage offers a small bonus: Abel, by faith, still speaks, though he is dead - an apparent explanation for his appearing in this faith encyclopedia. In contemporary terms, Abel’s “message” is that acting on faith enables leadership to see issues and solutions from a God-shaped perspective. The next narrative is that of Enoch, whose 969-year lifespan makes him, by the biblical account, the oldest person ever to have walked the earth. He is described as having pleased God (Hebrews 11:5). Genesis 5 - the original account - suggests that, because he walked with and pleased God, God took him from a material existence into heaven without Enoch’s dying (Genesis 5:24). In contemporary terms, there is strength in “walking with God” with the benefits [ Page ] 9 coming out of what we would, today, refer to as the spiritual formation of the Christian leader. Noah, the famous builder of the Ark that sheltered all the species during the great flood (Genesis 6-9), is given recognition for his faith, which took him through the skepticism of his compatriots during the 120-year construction period. His faith made him an “heir of righteousness”. (Hebrews 11:7) The prevailing over skepticism is not only a reward but a necessity for his faith to lead to his survival - and that of succeeding generations. Abraham, Isaac, Jacob and Joseph followed. Abraham’s faith citations were threefold. He was first in his lineage to anticipate the plans of God to develop a great nation. He moved from the east (Genesis 11: 31-12:2), from Ur of the Chaldees, likely near the Tigris and Euphrates Rivers, to the general environs of today’s Israel. Then he was recognized, along with wife Sarah, for enabling her to conceive long after child-bearing age. The child, Isaac, would be the first to spawn a nation as numerous as the “stars of the sky” to bless all people (11:12). Then Abraham’s faith was tested again, after he offered Isaac as a sacrifice, only to be taken off the hook by the providential appearance of a ram, caught in a nearby thicket (Genesis 22:13). The Hebrews story points out that Abraham is able to envisage giving up his son because he believed that God could resurrect him - an apparent metaphor to the Christian hope of the resurrection. Jacob’s faith relates to his blessing of all his sons, including Joseph, who began the Abrahamic family’s journey into eventual captivity in and ultimate redemption from Egypt. [ Page ] 10 Moses was raised in the household of an Egyptian princess, who found him in a thicket of bulrushes where his mother had wisely hidden him to protect him from potential alien Egyptian killers (Exodus 2). As he emerged into adult leadership, he was counted faithful because he chose to “suffer reproach with the people of God, rather than enjoy the pleasures of sin for a season,” (Hebrews 11:25 KJV). He is given several other faith citations drawn from his strategic actions which led to the successful flight of God’s people from captivity in Egypt. Interestingly, Joshua, for whom a biblical book is named, is not mentioned in the faith chapter for his leadership in the collapse of the walls of Jericho. Rather, a Jericho prostitute named Rahab gets the credit, for protecting Joshua’s spies, who cased the city before the collapse. A sub-point worth noting is that in one biblical genealogy of Jesus, a woman named Rahab married a man of Judah named Salmon, father of Boaz, thus entering into the lineage of Jesus (Matthew 1:5 [N1V]). After that, the writer of Hebrews begins to trail off (11:32-39), citing lack of time and space as a factor in not going into detail about Gideon, Barak, Sampson, Jephthah, David, Samuel and the prophets. It is almost as if the writer is saying to the reader: “You get the point, let’s move on.” But in so doing, he cites several other acts of both men and women who followed, which were attributed to their faith. One such was “closing the mouths of lions”, an apparent reference to Daniel, who was influential in the reign of a Persian king named Darius (Daniel 6), during a subsequent captivity of the Hebrew people. The chapter ends with the note that “these were all commended for their faith, yet none of them received [ Page ] 11 what they had been promised. God had planned something better for us so that only together with us would they be made perfect.” And the introduction to the next piece offers a challenge to the readers of the Hebraic Christian “encyclopedia”: Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and run with perseverance the race marked out for us. Let us fix our eyes on Jesus, the author and perfecter of our faith, who for the joy set before him endured the cross, scorning its shame and sat down at the right hand of the throne of God. Consider him who endured such opposition from sinful men, so that you will not grow weary and lose heart (Hebrews 12: 1-3 [NIV]). For the compilers of our current Online Encyclopedia of Canadian Christian Leaders, the implication is that the story never ends. Long beyond its initiation, our encyclopedia is intended to tell the stories of those leaders of Christian faith who helped to shape Canada at various points in its life from Confederation forward - the contemporary “cloud of witnesses”. Many of the accounts will be fulsome and specific; others will be lacking in detail and seemingly ambiguous. Indeed, as Chapter Three (Precedent Literature) will demonstrate, the inclusion of entries from a previously-published work, Canada: Portraits of Faith, provides a basis from which the encyclopedia can proceed in perpetuity. As a transition into the implications of systematic, historical, pastoral and practical theologies, we will briefly consider two contexts for the understanding of faith. The first is the relationship of faith to reason. This is a major consideration in reflecting on the age of Enlightenment, which ran from the late 1700s to about 40 years ago. The age of Enlightenment was partly shaped, [ Page ] 12 especially in western culture, by the emergence of science and reason as challenges for religious believers for whom faith is a significant influence on action. Lesslie Newbigin backgrounds this issue from the perspective of missiology and the western/eastern dichotomy in the 19th and 20th centuries. He notes: The angle from which I am approaching the study [of the contrast between “modern” western culture and its eastern counterpart] is that of a foreign missionary. After having spent most of my life as a missionary in India, I was called to teach missiology and then to become a missionary in a typical inner-city area in England. This succession of roles has forced me to ask the question I have posed as the theme of this book: What would be involved in a missionary encounter between the gospel and this whole way of perceiving, thinking, and living that we call “modern Western culture”? There is, of course, nothing new in proposing to discuss the relationship between gospel and culture. We have Richard Niebuhr’s classic study of five models of relationship in his book Christ and Culture. We have had the massive work of Paul Tillich, who was so much concerned with what he called, in the title of his first public lecture, the “theology of culture.” But this work has mainly been done, as far as I know, by theologians who had not had the experience of the cultural frontier, of seeking to transmit the gospel from one culture to a radically different one (Newbigin, 1986, p 1). A recent interesting illustration relating the reconciling of faith and reason involved Katharine Hayhoe, a climate scientist and evangelical Christian teaching at Texas Tech University. Because of her climate science work, she was listed by Time Magazine, in 2014, as one of the globe’s 100 most influential people (Cheadle, 70861). She and her pastor husband, Andrew Farley, recently co- authored A Climate for Change: Global Warming Facts for Faith-Based Decisions. (As it happens, there is a potential Canadian leadership connection: Hayhoe is part of a Toronto family that has been an active influence in the [ Page ] 13 Plymouth Brethren, Tyndale University College and Seminary, Inter-Varsity Christian Fellowship, Canadian Council of Christian Charities and World Vision.) With respect to faith and works, the biblical references in the books of Romans (1:17) and James (2:17) offer some contrasting and, perhaps, complementary possibilities. The Romans reference, popularly cited historically by Martin Luther, suggests “the just shall live by faith” with the undercurrent implication that works, offerings and religious rules were, in any case, inadequate and irrelevant. The James reference suggests that faith alone is not enough but requires works or moral conduct to validate it. The concept of faith being both causal and relational to works or conduct has been popularized in a sermon series by California mega-church pastor Rick Warren. The site at which the series can be found is referenced. Theological Considerations Considering the central role of theology (an understanding of God and God’s people, to summarize it simply), the formation of an encyclopedia on Christian leadership needs some defining, theologically, in order to be of service to as wide a readership as possible in the Christian student, research and leadership communities. Exploring the parameters of systematic, historical, pastoral and practical theology enables us to look at its various facets of influence. With respect to a systematic approach to theology, as a theological backdrop to the process of choosing and writing encyclopedia entries, I have chosen the works of Donald G. Bloesch as representative of both the breadth and [ Page ] 14 grounding that I observe as being present in my own school of choice, Tyndale Seminary. Bloesch died in 2010, during my reading of some Tyndale-recommended works, including his Essentials of Evangelical Theology. News of his death highlighted, for me, a review of his theological pilgrimage and rather broad stance as an evangelical within the mainstream United Church of Christ. He had long tenure at University of Dubuque (Iowa) Theological Seminary, a mainstream Presbyterian Church (USA) institution. He also maintained some Lutheran connections. I have drawn from a 1996 article in Journal for Christian Theological Research by Elmer M. Colyer, a Dubuque Bloesch colleague, entitled A Theology of Word and Spirit: Donald Bloesch’s Theological Method to give some context to his approach. Colyer quotes Bloesch from his Word and Spirit (14), as follows: When I speak of Word and Spirit, I am not thinking primarily of a book that receives its stamp of approval from the Spirit, though I affirm the decisive role of the Spirit in the inspiration and illumination of Scripture. I am thinking mainly of the living Word in its inseparable unity with Scripture and church proclamation as this is brought home to us by the Spirit in the awakening of faith. It is not the Bible as such but divine revelation that confronts us in the Bible that is the basis and source of spiritual authority ... Scripture is the Word of God to those with the eyes to see and ears to hear (Bloesch 1996, 14). In this context, I would note that as a person more steeped in journalistic practice than theological nuancing, I tend to see the various Christian theological systems as points along a spectrum, rather than as blocks of thought separated by deep chasms. While I respect the enunciated differences in and even conflicts among differing views of God and God’s people, I would modestly contend that [ Page ] 15 my best possible contribution as a journalist, guided by others, is to develop an encyclopedia that reflects Canadian Christian leaders from various parts of the theological spectrum. That being said, my own evangelical leanings will likely cause me to innately recognize evangelical leaders to the point of providing some additional weight toward their inclusion in the encyclopedia - other matters being equal. That weighting will, hopefully, provide an encyclopedia that serves Canadian Christian needs. I would observe, in exploring the systematic approach to Christian theology, that Bloesch supports his examination of various theological systems through the citing of biblical texts relating to each system. Such citations are helpful to the task of placing each system into the fuller context of the Christian gospel. As an observer of these systems, from a time-distance of 50 years, I want to understand each - Catholic, Orthodox, Calvinistic, Arminian, Lutheran, Anabaptist, Evangelical, Charismatic, Emerging, and so on. I recognize that there is much overlapping among all the aforementioned systems. For example, I understand that the various systems enunciate different, seemingly mildly- conflicting but not completely contradictory concepts with respect to, say, the invitation of God and the response of the individual - or vice versa. Or they may lay differing emphases on the authority of scripture or tradition. And, often, ecclesiastical structures represent a mix-and-match of polities to reflect their organizational leanings before a God that they commonly recognize as the head of the church. Likewise, different sectors look at Christian initiation in differing ways - through conversion, through infant or adult baptism or through spiritual [ Page ] 16 formation, to state just a few of the options. It would be my hope that the leader entries in the encyclopedia will be accurate, fulsome and clarifying in their portrayals of those leaders - and the contexts in which they lead or have led. Then, wearing my encyclopedia-founding hat, I want, with the help of Christian history, leadership, journalistic and pastoral advisors, to view these various biblical citations with great respect. As the following paragraphs indicate, there is a way that such a process fleshes out the theological rationale for the encyclopedia. Historical theology represents an essential basis for the encyclopedia because history helps to enlighten considerations of the various streams of theology and the directions from which they came. Particularly relevant are the streams that helped to shape religious thought, influence, experience and action in Canada. These streams flowed from European culture in the 19th and 20th centuries and, more latterly, from Asian, Latino and Afro influences coming out of more recent immigrant activity. Particular guideposts are the Catholic pre- Reformation and Counter-Reformation rivulets and the Lutheran, Calvinistic, Anglican, Orthodox, Anabaptist and Arminian/Wesleyan tributaries of the Protestant movements in the 16th to 18th centuries. More latterly, yet, the eras of Modernity and Enlightenment of the late 18th, 19th and early and middle 20th centuries play out. Not to be neglected is the post-Modernity era which some theologians now consider to be, in effect, “the present age.” It involves the melting of the lines of distinction, among the laity, between faith and reason, and a desire among such to keep a healthy cognitive dissonance in play. That has [ Page ] 17 allowed for the emerging and emergent church movements to develop. Some of these movements are in sharp contrast to a pushback from traditional fundamentalism and some forms of neo-Calvinism. The former exists not only in the Christian community but - in different shapes - in several other major faith groups, most prominent of which would be Islam. All of these factors, from my perspective, would press me to encourage the writing of entries that accurately reflect the positioning of the entrants in the broad Christian spectrum and in relationship to the evangelical position of many of the researchers/users/readers of the encyclopedia. Alister McGrath, a British Scholar who, among other credentials, has served as a teaching fellow at Regent College in Vancouver, provides cogent and succinct coverage of aspects of historical theology hinted at above. He notes: Historical theology is the branch of theology which aims to explore the historical situations within which ideas developed or were specifically formulated. It aims to lay bare the connection between context and theology. For example, it demonstrates that it was no accident that the doctrine of justification by faith first became of foundational significance in the late Renaissance. It shows how, for example, the concept of salvation found in Latin American liberation theology, is closely linked with the socioeconomic situation of the region. It illustrates how secular cultural trends - such as liberalism or conservatism - find their corresponding expression in theology. Church history and historical theology thus relate to each other in a positive and symbiotic manner. (McGrath 2012, 9). In considering the role of pastoral theology in the shaping of the encyclopedia’s theological rationale, I would recognize that, formally, pastoral theology is usually considered a sub-group of practical theology. But it was my own sense of the significant role of pastoral care in the development of Christian [ Page ] 18 leaders in the Canadian context that persuaded me to make the case, separately, for pastoral care as a legitimate factor. This comes, in part, from my 15 years of experience as a Parliament Hill journalist who heard regularly from political and bureaucratic figures who yearned for a broad range of pastoral care services. Their need for such related to the amount of time that they would be in Ottawa and away from their home churches or parishes. Some saw this lack of care as contributing to marital difficulties and ethical struggles surrounding political decision-making. While the number of faith-based organizations leaning on them to take particular stances on certain issues - life, social justice and so on - the resources available to care for these people seemed rather more scarce. Some did - and do - find help through the Parliamentary Prayer Breakfast or Christian Embassy Bible studies. Others, mostly Catholic or Anglican, were kept in touch spiritually through the hierarchal structures of their particular communions. Intriguingly, during my time of preparing this thesis, I found little contemporary literature through which to consider the pastoral care of Christian leaders. I did find some references in United Church of Canada materials to the matter of pastoral care. That denomination’s whole statistical structure is based on the number of people “under pastoral care” - within the denomination and in individual “pastoral charges”. I will amplify on that in a moment, but, first, would like to paraphrase some online material - not particularly authoritative, but including some phraseology that reflects my own desire to articulate this concern. The significance of pastoral care to a congregation’s households is highlighted in a fairly broad definition of pastoral care offered on the [ Page ] 19 GotQuestions website. It touches on several aspects of pastoral care that might get lost in a more narrow definition. This is my paraphrase: “Pastoral care refers to the ministries/services usually performed by a pastor. In some denominations, that might include counselling and visitation. The English use of the word ‘pastor’ has similar roots to that of ‘shepherd.’ 1 Peter 5:2-3 talks about pastors or ‘shepherds of God’s flock’ caring for the flock as overseers, not for money and as servants, not lording it over their charges. “In practice, that involves more than preaching on Sunday. It includes counselling, visiting the sick and injured - and phone calls, lunch meetings and other social engagements. And pastors are often chaplains, providing pastoral services to particular groups - first responders, politicians, and so on. They may serve the military and visit in hospitals, prisons and workplaces where they are welcome.” Now, to the matter of the use of the term “pastoral care” within one particular denomination, the United Church of Canada: The key to my consideration relates to an expression commonly used in denominational statistical data, describing members and adherents of a congregation or denomination as being “under pastoral care”. On the United Church website, for example, 2013 Statistical Information Forms, 21 sets of statistics were sought by denominational headquarters from each pastoral charge - the term used to describe the congregation or set of congregations functioning with one lead pastor. The fifth question relates to “the number of households under pastoral care (members and adherents).” [ Page ] 20 That definition gives some context to two illustrations with respect to the pastoral care of leaders, some of whom may become entries in the subject encyclopedia. David See-Chai Lam, the late former lieutenant-governor of British Columbia, was known, among other things, to be a devout Baptist - a member, during his Vancouver years, of Oakridge Baptist Church, on the south side of the city. When presented with the prospect of the vice-regal appointment, by then- prime minister Brian Mulroney, he felt strongly that he should decline. He said: I felt intimidated because English is my second language and I am not a native of Canada. Finally, after discussing the invitation with my pastor [Campbell Henderson, then of Oakridge Baptist Church], I said “yes”. I decided that if God wanted me in the role of lieutenant-governor, I would do it for his glory to be used by him (Decision Magazine, January, 1992). The second illustration reflects on two Canadian prime ministers, Liberal Paul Martin (2003-2006) and Conservative Stephen Harper (2006-present). For purposes of the encyclopedia, it provides a context for choosing Canadian Christian leader entrants who, though well-shaped by their faith and the pastoral care they receive, are less likely to have a tight relationship with a particular church, pastor or denomination. In my own book on Harper, after describing his self-admitted entry into the Christian faith, I noted: When Harper reached the point where he believed he needed regular pastoral care and a modicum of formal church affiliation, his choice was ... Bow Valley [Christian and Missionary] Alliance, a group of about 1,500 people. He speaks warmly of the influence of Brent Trask, [then] the senior minister at Bow Valley, of his intelligence and spiritual warmth and his ability to help Harper link up with others who would encourage him in his faith pilgrimage (Mackey 2006, 66). [ Page ] 21 With respect to Paul Martin, I noted: For many years, when he lived in the same neighbourhood, Martin attended at Ottawa’s Blessed Sacrament Church, a parish that has grown in the past decade from about 500 regular attenders to eight thousand. Some of the growth centres on a remarkable pastor, Joe Leclair, and his close linkages to the 1998 Ottawa Billy Graham mission and the Catholic charismatic movement. Neither factor should be considered the whole reason for the growth, but they are significant. Blessed Sacrament is a place where Martin has received considerable pastoral care. It has helped his faith inform his politics. That he says he struggles, for example, on the issues of life and family provides some evidence of the influence of his faith. (Mackey, 69) Later, I categorize both Harper and Paul Martin as “customizing” Christians - Martin a Catholic and Harper, a Protestant evangelical (p. 69). In its spring, 2004 issue, Envision, a World Vision Canada publication analysed a recent Ipsos-Reid survey on Christianity in Canada. The survey worked with four categories of Christians - census, ceremonial, customizing and committed. For purposes of this analysis, the customizing category is interesting, because it represents - at 46 per cent - the largest grouping of the four. Customizing Christians attend church fairly regularly but not because they feel they need to. They listen pretty carefully to their pastors, but they do not necessarily take the word of those pastors as ultimate truth. Positively stated, they are critical thinkers. They appreciate what the pastor has to say, but they use the minds God gave them as well. A pastor who is into high control might find such church members frustrating. One who is more of a servant leader will consider himself or herself fortunate indeed to have such people in the congregation. (Mackey 2006, 69, 70) I would add, coming out of my Ottawa Press Gallery journalism experience, that the late Jack Layton, leader of the federal New Democratic Party from 2003 until his death in 2011, was also a “customizing Christian” who was prepared to place himself under a form of pastoral care, first at the liberal and gay-friendly Bloor Street United Church in Toronto and, later, through [ Page ] 22 Metropolitan Community Church, in the same city. Gay activist Metropolitan pastor, Brent Hawkes, officiated at Layton’s Harper-sanctioned state funeral. All of which is to say that pastoral theology, particularly a theology of pastoral care, is significant in the analysis of Christian leadership in Canada during the later modernity and early post-modernity eras. And its consideration segues nicely into an assessment of the rationale of practical theology. Particularly, the Layton case and the pastoral care he received from Canada’s arguably most prominent openly-gay clergyman, creates a challenge for researchers who depend on an encyclopedia that would find its roots in an evangelical ethos with a fairly traditional view of the nature of marriage. It should be noted, as well, that Paul Martin’s then pastor, Joe Leclair later fell from grace, so to speak, as a result of a gambling addiction. An editorial in the Ottawa Citizen at the time of his situation evaluated the man and the issues surrounding his case (Carroccetto/Citizen, editorial page). Before moving on to the matter of practical theology, I would note the use of the aforementioned “census, ceremonial, customizing and committed” categories as enunciated by the Ipsos-Reid survey, as a means to write the role of pastoral care into the narratives of Canadian Christian leaders. That is because, no matter the level of adherence to a church or religious organization, the leader will, at some time or another, want spiritual care for him/herself. The “customizing” category could be seen as the most significant to focus on, in identifying potential Christian leaders. That is because the number of people in an evangelical or [ Page ] 23 Catholic church that would identify as “customizing”, with its attendant definitional swirls, is close to half, according to the cited Envision article. In honing more specifically on practical theology as part of the theological rationale of the encyclopedia, I am taking some guidance from Practical Theology: An Introduction by Richard Osmer, a Princeton Theological Seminary practical theology professor. As backdrop, Osmer cites four social trends that call for a sound approach to the interpretative role required in ministry, in effect, making theology practical in its application and for congregational and social action. Those four are: The rise of public and higher education in the 19th and 20th century, the spread of democratic values and governments over the same period, greater cultural pluralism in many western countries and the secularizing of modern institutions with its attendant apparent privatizing of religious belief and practice (Osmer, 2008, 18, 19). Osmer identifies four tasks for the interpretation of theology from its systematic to its practical positions. They are descriptive/empirical, interpretive, normative and pragmatic (1-29). The last category, he says, leads to a deep understanding of servant leadership (175-218), a concept that plays well in the development of an encyclopedia with many entries, telling the stories of leaders who emerge to play wide ranges of influence across the Canadian scene. Of Some Earthly Good In the Spring of 2013, after 15 years as a member journalist, I left the Canadian Parliamentary Press Gallery, in Ottawa. We were preparing to move [ Page ] 24 back to Surrey, BC, ostensibly to retire. Co-incidentally I had also embarked on DMin studies through Tyndale, an activity I had reported to my Gallery colleagues. They were kind enough to grant me Honorary Gallery Membership. In accepting the honor, I told the Gallery gathering, on March 8, that I hoped the combination of my Ottawa journalistic and book-authoring experience and my DMin studies would enable me to encourage faith-based organizations - some of which I had reported on during my Ottawa years - to balance their heavenly- mindedness with an inclination to be of some earthly good. At the time, the statement seemed like common sense, but, on the surface, lacked a sound theological point of reference. Then, one year later, on March 10, 2014, Edna and I attended at worship at Whalley Presbyterian Church in Surrey, BC, one of the churches in the neighborhood to which we returned for semi-retirement. The pastor, Emery Cawsey, preached a sermon based on the Transfiguration of Jesus, drawn from Matthew 17: 1-20. It recounted Jesus taking three of his disciples, Peter, James and John into a high mountain, where he was “transfigured”, causing his face to shine and his clothes to turn white. The experience culminated in the Patriarch Moses and the Prophet Elijah appearing in conversation with Jesus, enveloped in a bright light. Peter, in line with his reputation as the impetuous disciple, said to Jesus: “Lord, it is good for us to be here. If you wish, I will put up three shelters - one for you, one for Moses and one for Elijah.” The disciples then collapsed, terrified. A voice from the bright cloud declared: “This is my Beloved Son. Listen to him.” And, a short time later, the [ Page ] 25 Prophet and the Patriarch disappeared and Jesus stood alone. He touched his disciples, told them to get up and then led them down the mountain. In his sermon, Cawsey made the point that the disciples had a heavenly experience - then left the mountain to face real life again, but with a new sense of anticipation. So, in a post-transfiguration teaching, Jesus told his disciples that with “faith as small as a mustard seed” they could move mountains. And the minister’s sermon ended with a video, exploring global health care, poverty- alleviating and life-giving activities in which some of today’s Christians are deeply involved. His conclusion was to tell his congregation to go for it because “it will change your life” (Cawsey, March 14, 2014). There are two points to this narrative. The first is that by being open to one of the functions of pastoral care - a sermon - it became possible to establish a biblical and theological basis for story-telling that brought the good news down to earth, so to speak. That result is the telling of stories about the faith input - some as small as a mustard seed - of Canadian Christian leaders, an input that permits their leadership to be of some considerable earthly good. The second point is demonstrated by the context of the Transfiguration passage. Following the mountaintop experience - and prior to Jesus’ final days on earth - he and his disciples were involved in bringing his input to several practical facets of life. Those facets included mental health (Matthew 17: 14-20), economics (17:24-27), human relationships (18: 1-9), reaching out or other-ness (18: 10-14), fairness (18: 21-35), family life (19: 1-12), children (19:13-15), recovery (19: 16-29) and labour relations (20: 1-16). This particular take on the [ Page ] 26 post-transfiguration teaching came from my own “inductive” approach to the biblical text, learned decades ago through my connection to Inter-Varsity Christian Fellowship. Societal, Theological and Other Sectors of Leadership The transitioning from systematized to historical, pastoral, and then to practical theology takes place in the encyclopedia project through some multi- dimensional uses of categories. The foundational classifications are based on the Christian Educators of the 20th Century online data base belonging to Talbot School of Theology. It includes Protestant, Catholic and Orthodox groupings. For the Online Canadian Christian Leaders Encyclopedia, however, I chose to create more theologically-based categories, with some general denominational nuancing. They include the categories of Catholic, Orthodox, Calvinistic, Lutheran, Evangelical, Arminian, Anabaptist, Charismatic and Emerging. We propose using those categories, working from a broadly evangelical core, but encouraging some carefully-thought-out expansion to include multi-faith sectors. Those groupings would permit, in an implicit fashion, the transitioning from the systematized theological framework to the historical. We do not anticipate “tagging” these theological/denominational clusters in the encyclopedia’s indexing system - at least not at the beginning. Rather, the approach would be to encourage authors to weave that information into the narratives. A separate clustering of the sub-groups would relate to the particular categories of society, as well as ethnic and cultural sectors, in which the entry [ Page ] 27 subjects were active. This would enable the encyclopedia’s editor to create a further transitioning, recognizing the practical theology tasks expounded by Osmer. We move, now, to the enumerating of the seven “tags”; spheres, sectors or categories into which the entries would be placed on the encyclopedia’s index page. Those categories are: Religion, Business/philanthropy, Media, Entertainment/arts, Health care/family, Education and Government/political. Two points need noting. Firstly, the categories are adapted from the lists credited to Bill Bright, Loren Cunningham and Francis Schaeffer. And, as well, the list should be seen as comprehensive for encyclopedia purposes, with each category capable of including some sub-groups. For example, labour leaders who are Christian could belong in the “business” category, or, in the instance of public sector unions, in government. In addition, the website software would permit the placing of some entries into more than one category. We anticipate achieving the future possibility of cross-hatching of the index process so that users of the service would be able to hone in on both the theological/cultural and activity- based categorizations of the entry subjects. But for simplicity purposes in the opening development stages, we will limit the “tagging” process to the societal categories established. While the Bright/Cunningham/Schaeffer list is in the public domain, its origins, a web ministry inspired by Os Hillman, leader of Marketplace Leaders Ministries documents the process by which the thinking of the three leaders came together. That site notes: [ Page ] 28 In 1975, Bill Bright, founder of Campus Crusade, and Loren Cunningham, founder of Youth With a Mission, had lunch together in Colorado. God simultaneously gave each of these change agents a message to give to the other. During that same time frame Francis Schaeffer was given a similar message. That message was that if we are to impact any nation for Jesus Christ, then we would have to affect the seven spheres, or mountains of society that are the pillars of any society. These seven mountains are business, government, media, arts and entertainment, education, the family and religion. There are many subgroups under these main categories. About a month later the Lord showed Francis Schaeffer the same thing. In essence, God was telling these three change agents where the battlefield was. It was here where culture would be won or lost. Their assignment was to raise up change agents to scale the mountains and to help a new generation of change agents understand the larger story. The organizations that Cunningham, Bright and Schaeffer developed grew into distinctly contrasting entities theologically. And their successes emerged in differing spiritual cultures, as well. But all of them saw the potential for Christianity to significantly shape the broader culture. Cunningham’s Youth With a Mission was more directly connected with the charismatic movement. Bright’s Campus Crusade for Christ was conservatively evangelical and, at first, eschewed the use of charismatic gifts by its participants. He developed method evangelism into a fine art that equipped college students to have a simple format for sharing their faith. Schaeffer was a product of and apologist for thoughtful and largely Calvinistic Presbyterianism and Reformed theology. And he did much of his work from Switzerland, where he encouraged young converts who had been influenced by “hippie” and drug culture to do apologetics in the rarified atmosphere of his Alps retreat centre, before engaging the culture with their radical faith. From where I have observed, these organizations gave strength to the advancement of Christianity. And they operated alongside the denominations, relief and [ Page ] 29 development organizations, schools and universities, Christian media, hospitals, business/economics and advocacy organizations influencing governmental/political structures. It would be an incomplete picture, however, to suggest that only evangelical, charismatic or Calvinistic leaders laid strong emphasis on faith penetrating various levels of social influence. In Quebec, Lionel Groulx (1878- 1967), a Roman Catholic intellectual, stood strongly for a province that should always remember that it was “French and Catholic.” In a 1949 speech delivered in Ottawa, he summarized: “The essence of our being can be expressed in two words, French and Catholic. French and Catholic we have been, not merely since our arrival in America, but for the past thousand years.” Groulx believed that it was God’s will for French civilization to survive in North America. For if it was true to its task, he wrote, “a small people united by the true faith” could surely radiate “the living splendor of a Christian civilization.” (Clarke/Preston, 103). And, from the Canadian West, Tommy Douglas, the founder of the left- leaning New Democratic Party, spoke often of “building the New Jerusalem” based on what he saw to be biblical concepts of social justice and social democracy. His thoughts in that area have been amplified by Thomas H. McLeod in his Tommy Douglas: the Road to Jerusalem (referenced). In summary, a balanced view would show that faith-based leaders perceive strength in the penetration of faith in the various sectors of society. Our task in part, in the development of an encyclopedia, is to make use of the technology of “tagging” to identify the sectors in which leaders shaped by the Christian faith and values show their particular influence. In that way, a [ Page ] 30 constructive picture of Christian leadership influence can enable current researchers and students to draw from the experience of various recent Canadian eras. Having laid out the theological rational for the encyclopedia project, we now move toward presenting of precedent literature and case studies. [ Page ] 31 CHAPTER THREE: PRECEDENT LITERATURE AND CASE STUDIES As a Christian non-fiction writer and practitioner of journalism for 45 years, I have been steeped in the concept of “the power of story.” That concept was first enunciated in my presence by the late A. C. Forrest, the editor and publisher of the United Church Observer during its heyday in the 1960s and 70s. I was a staffer - and “token evangelical” - at the Observer in the early-and-mid 70s. There, I often heard Forrest and my colleagues, Jim Taylor and Patricia Clarke, then Observer managing editor and associate editor respectively, speak about telling the story of a person in order to illustrate the issues in which that person was involved. They saw this approach as being more effective, in a magazine format, than preaching a sermon. In 1981, Taylor had left the Observer to co-found Wood Lake Books, a mainstream Protestant publisher located in the Okanagan Valley of British Columbia. Through him, I met Wood Lake co-founder Ralph Milton, and listened to Milton speak of the “power of story” in terms of actually writing or sermonizing with a story format. That way, he maintained, the reader or listener could benefit from the “power” or “strength” of a story well told, with its potential for personal applicability. In this chapter, I will firstly explore the five [ Page ] 32 bodies of literature; then consider matters that will help make relevant the encyclopedia’s contents to issues such as post-modernity and Canada’s role in the global community. Five Clusters of Precedent Literature In shaping the process for developing the encyclopedia and choosing its entries, we will review five bodies of work that provide some depth to the subject of Christian and/or Canadian leadership - particularly since Confederation, in 1867. The five bodies are noted now with closer examination after this enumeration. Any editor wanting to develop an encyclopedia may find precedent work containing material already written. That material may serve either as a model for the possible shaping of the encyclopedia, actual entries for inclusion - with permission - or both. Canada: Portraits of Faith, edited by Michael D. Clarke, is such a work. Portraits provided, with Clarke’s explicit permission, 20 of the initial entries for the proposed encyclopedia. These entries are organized under a category entitled “Portraits Collection.” As of the time of the writing of this thesis, they can be found on an encyclopedia page at the CanadianChristianity.com website and at a draft wiki site set up by Amy Francis of the Tyndale Open Learning Centre. An online repository, Christian Educators of the 20th Century, is a partial model for the encyclopedia format. Its pages are part of the website of Talbot School of Theology, the seminary associated with Biola University, a California- [ Page ] 33 based evangelical institution. It is a data base of a wide range of Christian educators in North America. Published in three volumes over 23 years, The Canadian Establishment, was authored by Peter C. Newman, a venerable former editor of Maclean’s, newsmagazine. Volumes 1, 2 and 3 came out respectively in 1975 (McClelland & Stewart), 1981 (McClelland & Stewart) and 1998 (Viking). My own five books indicate a progression in my own approach to reporting on and analyzing Canadian Christian leadership. Then there is the Dictionary of Canadian Biography Online, whose general editor is John English. He is an acknowledged premiere biographer of Pierre Elliott Trudeau, Canadian prime minister from the late 1960s to the early 1980s. The aforementioned five pieces of work arguably have helped nudge me toward envisioning and carrying out the development of the encyclopedia. They are now further explored. Canada: Portraits of Faith edited by Michael D. Clarke Portraits might be seen as a print-form predecessor to the on-line encyclopedia that is the subject of this thesis. It is a coffee table book consisting of the pictorial and written “portraits” of 52 Christian Canadian leaders, all deceased at the time of publication in 1998. Editor Clarke was, at the time, a high school history teacher in British Columbia. The members of the Academic Review Board for the project were Robert Burkinshaw of Trinity Western [ Page ] 34 University, John G. Stackhouse of Regent College and Marguerite Van Die of Queen’s University. (All hold PhD degrees in history and are personally devout in their Christian faith.) The “portraits” were of people whose faith, as described in the book’s introduction, “profoundly influenced the development of [Canada].” They came from many walks of life and lived during the 17th to 20th centuries. Appendix B includes a list of several of the “portraits”, along with the names of a number of the contributing authors of individual entries. The appendix is instructive on two counts. The “portrait” names illustrate the variety of personalities, styles and contributions of the leaders involved with many of those whose work was done since Confederation, making up the “Portraits Collection” in the encyclopedia. The authors’ names, likewise, are illustrative of the matching of historians/writers/journalists with entry subjects. The encyclopedia arrangement provides great flexibility in the recruiting of writers, but also calls for a well-written template to ensure quality and continuity on the entries. By contrast, as well, Portraits provides something of a model for the encyclopedia project. Its distribution at the time of publication was Canada-wide. The contrast is that print has its limitations, chief of which would be its production, printing and distribution costs. And once the product is printed, it cannot be revised, expanded or further distributed without, in effect, resurrecting the publishing process. This limitation - not present in the cyber world - is one reason to propose that Portraits help to form the basis for the on-line encyclopedia. [ Page ] 35 Christian Educators of the 20th Century by Kevin Lawson There are some 200 entries on the CE20C site, tagged into Protestant, Catholic and Orthodox designations. Some significant departures from the Talbot model for the indexing of the entries, for our online encyclopedia’s approach, should be noted. In the proposed encyclopedia, the theological/denominational sub-group categorization would not be tagged but would be considerably expanded, to break down into various theological/denominational sectors, such as Catholic, Calvinistic, Arminian, Lutheran, Episcopal, Evangelical, Charismatic, and Emerging . There would be a separate clustering of the sub-groups relating to the particular categories of society, as well as ethnic and cultural sectors, in which the entry subjects were active. Chapter Two of this thesis has already described the suggested clustering. Entry authors would be encouraged to describe their subjects objectively and accurately in theological, cultural, social and historical terms, rather than being judgemental as to merit or otherwise of those subjects’ positions on any of those spectra. The Canadian Establishment by Peter C. Newman I began my journalism career in 1967 with The Chilliwack Progress, after a Bible College education and a short stint as a pastor. Between 1967 and 1975, I developed parallel specialties in community and religion journalism. When the first volume of Establishment came out in 1975, I had just become editor of The Chilliwack Progress. [ Page ] 36 My perusal of that volume helped motivate me to consider my own possible contribution to the chronicling of the interface between community and faith. Peter C. Newman, now 86, is the esteemed former editor of Maclean’s Magazine who developed the Establishment series in order to track what he saw to be the “elite” in Canadian leadership, in business, politics, the media and social development. He would touch, at times, on the religious mindsets or practices of Canadian leaders and/or their families, occasionally with some profundity. But he did not see those religious aspects as necessarily impacting greatly on leadership issues. A Newman review of my Manning book - provides an example. (That review is referred to later on page 39.) In the review, Newman wrote in Maclean’s Magazine in 1997, referring to former Catholic Canadian prime ministers Trudeau, Clark, Turner, Mulroney and Chretien, that: “none ... allowed religious beliefs to determine their actions or policies. With [Preston] Manning moving into his new job as leader of Canada’s alternative government, we have a right to demand the same theologically neutral standard.” (Newman, Macleans' August 11, 1997) In moments of sometimes-less-than-complete journalistic objectivity, I wondered if some day, I might be able to tackle the interfacing of faith and the rest of life in the lives of Canadian leaders who were Christian - particularly those mentioned in one or another of the three volumes of TCE. Several potential encyclopedia entries whose stories are communicated by Newman are listed in Appendix B. During my early days in journalism, I viewed Newman as a substantive identifier of significant Canadian leaders. His books were required [ Page ] 37 reading by senior Canadian journalists who wanted their professional progeny to get a fair grasp on national leadership. But I had feet in both the Christian faith and the broader community. I wanted to be able to overlay my faith perspective on Newman’s work. In so doing, that would hopefully bring greater understanding of the role that faith played in the minds and lives of leaders who were Christian, as well as in their relationships with their contemporaries and followers. My Own Books: A Modest Response to Newman In a patchwork way, that response to Newman came with the publishing of my five books. Their names, publishers and years of publication are: These Evangelical Churches of Ours (Wood Lake Books, 1995), Like Father, Like Son: Ernest Manning and Preston Manning (ECW Press, 1997), The Pilgrimage of Stephen Harper (ECW Press, 2005) More Faithful than We Think: Stories and Insights on Canadian Leaders Doing Politics Christianly, (BayRidge Books, 2005) and Stephen Harper: The Case for Collaborative Governance, (ECW Press, 2006). These books were written from a faith-relates-to-life perspective. The first, Evangelical Churches, was part of a series written from United, Anglican, Lutheran, Presbyterian and evangelical perspectives by journalists who were parts of the streams of Christendom about which they were writing. My contribution to the series saw the Canadian evangelical community as a mosaic, showing itself and its people as distinct in the broader communities in which they were found, [ Page ] 38 but also shaped by those broader communities in a way that often gave them relevance beyond their numbers. The Manning and Harper books (Like Father, Like Son, Pilgrimage and Collaborative Governance) tried to backdrop the stories of those men and their families with some context. For example, in the Harper books, I quoted Michael Coren, a C. S. Lewis biographer, to provide context for the way in which Harper was influenced fairly deeply by Lewis. The second Harper book was a republishing of the first with an added chapter written eight months after the 2006 election. It used post-election examples to argue for a form of “collaborative” governance. I saw the concept of collaboration as a religiously-neutral way to enunciate the idea of reconciliation in an adversarial political system. Newman’s unknowing challenge to me found public expression in a review of Like Father, Like Son that he wrote for Maclean’s Magazine. It appeared on August 11, 1997. The key paragraphs were: A few columns ago, I questioned and criticized Preston Manning's religious beliefs. Many readers wrote to me and the magazine, objecting to my comments, emphatically complaining that I was inaccurate, irresponsible, and generally a bounder. I was wrong to criticize the Reform leader on those grounds, and apologize to him and those readers who were offended. Religion is a personal matter, and should remain so. Few people realize, for example, that we have had Catholic prime ministers in this country (except for the 101 days of Kim Campbell) ever since 1968, with Pierre Trudeau, Joe Clark, John Turner, Brian Mulroney and Jean Chretien. The reason most Canadians aren't aware of that 30-year run is that none of the PMs allowed religious beliefs to determine their actions or policies. With Manning moving into his new job as leader of Canada's alternative government, we have a right to demand the same theologically neutral standard. My thoughts and concerns on the issue were crystallized by reading a new book on the Mannings, senior and junior, Like Father, Like [ Page ] 39 Son, by Lloyd Mackey, a family confidant. To his credit, Mackey doesn't pretend to be objective. He's such a convert to the Manning gospel that when he was growing up in Victoria, he contributed a tithe of $1.23 per week from his newspaper route earnings to Ernest Manning's Back to the Bible Hour, a popular weekly gospel radio show that Preston's father broadcast even while he was premier of Alberta. Mackey first met Preston at an Edmonton Billy Graham evangelical crusade in 1979, and it was a case of mutual admiration at first sight. "I trust," Mackey writes, "that this exploration of the Mannings will help Canadians to understand the many ways in which faith and political experience interplay." It does. Like Father, Like Son (ECW Press, $16.95) is an authoritative guide to Preston's amazingly personal relationship with God, both as a man and as a politician. It will either warm up your respect for the Reform leader, or chill your bones. More Faithful, for its part, was a compilation of columns I had written during my first years in Ottawa (1998-2004). It provided a running commentary on the Ottawa stories of the week generated often by faith-based leaders and the issues they raised. (Preston Manning wrote the foreword.) It became a time line on the ebbs and flows of faith-based influence on the body politic and often told stories that, in themselves, carried a certain amount of drama, surprise or even power. It should be noted, as well, that my writing from Ottawa from 2004 to 2013, when I returned to the West Coast, appeared under the name of OttawaWatch. It was circulated to a list of 300 Canadian leaders, mostly Christian. As well, OWatch was posted to the CanadianChristianity.com website and is largely archived there. In both More Faithful and OWatch, there is much to be “mined” in the quest to identify recent Canadian Christian leadership. It raises the point, relevantly, that journalists writing about leaders often rely on their ability to “mine the data” to build their stories. [ Page ] 40 On January 27, 2011, I delivered the annual Mel Smith lecture at Trinity Western University. The lecture is named in memory of Smith, who was a long time British Columbia government constitutional advisor. He was also a serious Christian who brought constitutional thinking to matters relating to faith and governance. The full lecture, which is a fair illustration of my approach, is referenced and can be linked through Trinity Western University online archives. My lecture excerpt briefly tells British Columbia industrialist Jimmy Pattison’s faith story. It begins with the story of Pattison’s father’s spiritual rebirth and includes his own decision to give former BC New Democratic premier and labour lawyer Glen Clark a “second chance” as a senior executive in his group of companies, after Mr. Clark’s departure from the premiership in the mid- 1990s, amid a conflict of interest scandal. The faith link is established in the story-telling. (Update: As of January, 2015, Clark is listed on the Pattison Group’s organizational chart, as president of the group. In that role, he is viewed as a possible successor to the octogenarian Pattison.) Dictionary of Canadian Biography Online edited by John English This dictionary contains entries whose lives were lived from 1000 AD to 1930. Those living in the late 1800s and early 1900s - such as Canada’s second prime minister, Alexander Mackenzie, and department store founder Timothy Eaton - yield some prospects for inclusion among the encyclopedia’s entries. I was only recently introduced to this instrument. It deserves a more intensive look as I get into the project. Originally developed by Library and Archives Canada, its [ Page ] 41 administration was later jointly-assumed by the English-language University of Toronto and Quebec-based bilingual Laval University. Contents of the Dictionary are available in both English and French. It should be noted that its early entries are based on the assumption that, even though Canada did not officially exist before 1867, there were many leaders who, over the centuries, laid the groundwork for the eventual founding of the nation. The entries in Dictionary are much longer than those proposed for the encyclopedia. A quick check showed that 5,000 words seemed close to the norm. Based on journalistic practice that calls for what I term “tight writing”, we have proposed 1,000 words, for the biography and an additional 500 for a description or analysis of leadership traits. (It may be that as academic historians get involved in the process, the word limit will become a subject of further discussion - and that considerations of length will be subject to the significance of the particular entrant in the Canadian context.) In practice, working journalists often point out that the editing back frequently requires more work than letting all the copy flow out. My suggestion is that examination of the Dictionary would indicate that its editors believe that more of the narrative should be in place, rather than leaving the researchers to their own devices with respect to unanswered questions. I have chosen a Dictionary entry - one of 100 billed on its home page as “the 100 most popular biographies in English” - for a brief excerpt. The subject is Alexander Mackenzie, who, among other accomplishments was Canada’s second prime minister, from 1873 to 1878. The excerpt notes Mackenzie’s religiosity with some particularity, as follows: [ Page ] 42 A firm Victorian piety complemented Mackenzie’s attachment to family and the perspectives of his trade. Though born into a strongly Presbyterian family, at the age of 19 or 20, not long after he had left his family home, he found Baptists more attractive. Religious belief meant more to Mackenzie than institutional attachment, pious rhetoric, or a structure of acceptable moral norms. The afterlife was an ever-present reality, as his later letters to his second wife and to his daughter bear witness. He was widely considered to be honest and frank to a fault. His religious belief gave him a sense of strength and comfort which sustained him in periods of great stress. (English, Mackenzie entry) It should be noted, in managing the development of the encyclopedia, that consideration is given to providing hyperlinks to other online instruments with information relevant to the subject of Canadian Christian leadership. Post-modernity and Canada’s Global Role I have, so far, considered some of the precedent literature that shaped my thinking, over time, with respect to the development of the encyclopedia. Now, we will examine just a few of the ideas and examples that have influenced my thoughts about how to make the encyclopedia relevant to those interested in current Christian leadership. Global Religious Demographics The March 23, 2012 National Post featured a “demographic” by Richard Johnson, utilizing circle graphing to position world religions in a global context. In short, the graph, showing total world population at 6.3 billion, portrayed the “Abrahamic” religions at almost half that number. Christianity came in at close to two billion and Islam was estimated at just over one billion. [ Page ] 43 A very rough transliteration of these figures would tell us that some 600 million - or 10 per cent of the world’s population - would approximate the number of people who fit into Tyndale’s generic definition of the “church” which is to be engaged in communicating the gospel to the larger culture. The charted front page demographic link is referenced. The major relevant statistics show the total world population at 6.5 billion. The three Abrahamic faiths, Christianity, Judaism and Islam, total more than 3 billion. Islam is just over one billion, divided into several groups. There were 11 major Christian divisions: Catholics (just over one billion), Orthodox (240 million), Conservative Protestants (200 million), Liberal Protestants (160 million), Pentecostals (105 million), African sects (100 million) and Anglicans (73 million) Adjusting to a Canadian Perspective I would note a caveat: There is a limit to which global figures should be expected to be reflected in Canadian statistics. The points of this exercise are two- fold. Firstly, a look at broadly-based figures brings a more narrow focus on one or two groups which we bring into context. Then, it helps us to recognize implicitly that immigration patterns over time tend to skew what had been considered to be an accurate picture of Canadian religious influence. Some of my own examinations of this matter, especially when I have been writing about Canadian political leaders who claim a faith affiliation, have particularly focused on what pollsters view as “customizing” Christians. As previously noted (p. 22f) it has been my observation that Stephen Harper, Paul [ Page ] 44 Martin and the late Jack Layton were all “customizing” Christians, who were and are connected, respectively, with evangelical, Catholic and United churches. At the time of his death, as it turned out, Layton was more closely connected with the Metropolitan Community Church of Toronto, a gay-supportive congregation (Hawkes, Layton funeral transcript, August 27, 2011). The point to be made, in the context of adjusting to a Canadian perspective, is that customizing Christians represent close to 50 per cent of the members and adherents of the three above-mentioned groupings. Unlike “committed” people, who usually represent 20 per cent, customizers do not necessarily agree completely with their church leaders. They respect them and appreciate the fellowship of their churches. But they tend to put the “minds God gave them” into the mix, when allowing their church leaders to influence them (Mackey, 68, 70 paraphrasing Envision, Spring, 2004). In drawing on the customizing relationship of and response to the churches of Harper, Layton and Martin, we pave the way to a significant consideration regarding the Canadian context - the exposition of two text authors on the nature of both the church and the gospel. The two texts are: Good News and Good Works: A Theology for the Whole Gospel (Ronald J. Sider, 1993, Baker) and The Essence of the Church: A Community Created by the Spirit (Craig Van Gelder, 2000, Baker) At this point, we pick up on the modernity/post-modernity theme explored in Chapter Two (p 18) - relating to contemporary reflections drawn from a historical approach to theology. In talking about communicating of the gospel to post-moderns, we need to take note of when these books were written. Sider wrote close to the [ Page ] 45 beginning of what we now describe as the post-modern era. Thus, he tended to be much more emphatic on the structure of the church, the culture and the kingdom than Van Gelder, who was communicating around the turn of the 21st century. Both books take similar approaches in suggesting an almost symbiotic relationship between the church and the kingdom. To this student, whose Bible college education in the 1960s was shaped around an understanding of dispensationalism, the enunciation of this relationship was almost startling. In my work in Ottawa, I had resisted the theocratic leanings some of Christian influencers around Parliament Hill, particularly in their literalistic and prophetic interpretation of the Peace Tower inscription: “He shall have Dominion from Sea to Sea” (Psalm 72:8). The enunciation in our two texts is somewhat more subtle but, communicates, nevertheless, the idea that the kingdom is “now” as much as in the future, and is in the hearts of the people of God. Further, Christians are permitted to be comfortable with two ideas. Firstly, Sider’s work carries the theme that the gospel is not simply a message of personal salvation. True, he tells warm stories of the personal conversion of individuals (Chapter 1) and argues persuasively that the mission of the church should include evangelism (Chapter 7). But an overriding theme of his writing is to argue that evangelism and social action represent an “inseparable partnership.” One should note, as well, that both in his upbringing and his pilgrimage, he has been shaped by an Anabaptist approach which understands [ Page ] 46 community from a spiritual consensus perspective. That tends to give critics an opening to describe his mission as “leftist”, an impression reinforced by his enunciation of Jesus’ concern for the marginalized, the weak and the socially ostracized. He speaks of Jesus’ “radical socio-economic challenge to the status quo” (Sider 1993, 69) and, later, ties that into suggesting that the Christian community could be involved in reshaping the status quo economic structures. Capitalism was implied as being part of what needed restructuring. The good news, he says, “is personal, social, global and cosmic. Jesus is Lord! Alleluia!” (Sider 1993, 79). Secondly, for background, it is noteworthy that Dr. Van Gelder has been shaped by and has helped shape gospel-church thinking in Lutheran, Baptist and Calvinistic settings. Further, he has a doctorate in urban studies from the University of Texas (Arlington). All this is helpful in tracing both the spiritual and sociological linkages involving the church/kingdom and the culture. Van Gelder’s description of the kingdom as the “redemptive reign of God”, which he amplifies in chapter 4, anticipates the church as a community “created by the Spirit.” The strength of the author’s exposition of the redemptive reign is his implicit use of business school case-study methodology to tell stories about the 26 churches in “Springdale”. In these stories, he traces the influences of word, sacrament, Spirit, polity, sociology, personality and history. The next few paragraphs try to tie in the commonalities of the two author’s divergent approaches. In chapter 2, Sider poses ten questions before [ Page ] 47 mapping four “divergent models” - individualistic evangelical, radical Anabaptist, dominant ecumenical and secular Christian. The ten questions are: • How should we understand sin? • How should we understand people? • What is the gospel? • What is salvation? • What is the connection now between our work now for justice and freedom and the perfection of the coming kingdom that comes only at Christ’s return? • What is the ultimate source and authority for answering such tough questions? • Who or what is the object of evangelism? • How is the gospel shared? • Where is the primary location of God’s activity today (Sider, pp. 27- 32) For his part, Van Gelder creates “Springdale” as a suburban composite of the kinds of Christian churches he has consulted with during his experience. A quick survey shows churches organized on theological, historical and ethnic lines. He wraps up the book by suggesting “we need to rethink the church from the framework of a missiological ecclesiology. I believe it is only through such a framework that we can engage the complexity of the situation we now encounter in North America” (Van Gelder, p 184). Leadership and Post-Modernity: Six Anecdotes I would like to end this chapter with a sequence of six anecdotes. In effect, they provide what might best be described as an admittedly subjective life-long case study outlining what have become certain core values for me. I would observe that my own life has traversed the transition from modernity - with its [ Page ] 48 emphasis on the tension between faith and reason - to post-modernity, with its relatively more relaxed frame of reference. To provide some context on the modernity/post-modernity reflection, particularly as they relate to relevant-to-the- faith assertions of some possibly-typical post-moderns, provided by Ross P. Rohde and Wafik Wahba. Rohde is a missional leader and church planting specialist who did some research on Post-modern attitudes in urban Europe. He provides a comprehensive analysis of Post-modern questions. Wahba, a Tyndale Gospel, Church and Culture professor adapted Rohde’s 14 points, answering the question: “What does a post-modern person typically think and feel?” The answers were: 1. I’m looking for a truth that works for me. 2. I can only try to see life from my own perspective; reality is too complex to understand it all. 3. I’m interested in the values of my group and my community. 4. I believe in being tolerant. (My interests are localized.) 5. I believe in letting others live like they want to. 6. I don’t like it when people argue about how their group or beliefs are better. 7. I want practical answers to life, not theories. 8. I do not want simplistic answers to complex issues. 9. I like to have a group of close friends who share common values. 10. I don’t like institutional religion. 11. I don’t think anyone religion has all the answers. 12. I do have some desire for non-institutional spirituality, but I don’t know how to find it. 13. I am looking for new experiences that bring meaning to my life. 14. I judge what is right in a given situation by my feelings or reactions. (Rodhe/Wahba analysis of post-modern questions) The reduction of interest in doctrine, and the attendant yearning for relationships, leads to some thinking about less exactitude with respect to how God is viewed by seekers and “customizing” Christians. In considering the [ Page ] 49 theological rationale of the encyclopedia project, in Chapter Two, I dealt with the implications of both pastoral and practical theology. Here, I will reframe some of that discussion to include a few of the items that entries in this particular encyclopedia might want to include. Moving to the aforementioned anecdotal series, I believe they will help to provide some context to the argument that reflecting on leadership history (in part, through a vehicle like the subject encyclopedia) enables post-modern Christians to see hope in their current situations. The sections of the series are entitled: “Cognitive Dissonance”, “Resonance”, “Equilibrium”, “Harmony” “Emotional Intelligence” and “Managing Polarities”. I begin this reflection at the end, so to speak, and will follow the exploration of cognitive dissonance with the progression of my own pilgrimage. In a National Post column on March 13, 2013, Andrew Coyne, who comments regularly on Canadian political matters, spoke of “cognitive dissonance” in the conservative movement, as illustrated by a Manning Networking Conference in Ottawa a few days before. He put it this way: Then there is the Canadian conservative movement, which seems capable of convincing itself of any number of conflicting ideas without visible discomfort of any kind. Nowhere is this particular case of cognitive dissonance on better display than at the annual Manning Networking Conference, where the movement’s core gathers every year to congratulate itself on two things: the rightness of its beliefs, and the greatness of the government of Stephen Harper. It seems to me a healthy psyche requires one to choose between the two (or indeed neither). But to spend the better part of a weekend reiterating your profound faith in the policies of conservatism, all the while roaring your approval for the government that has repudiated them at every turn, would seem evidence of some sort of pathology. (Coyne, National Post, March 13, 2013) [ Page ] 50 With due respect to Coyne’s seemingly skeptical reference to a “healthy psyche”, I would suggest that a healthy mind can hold in balance two conflicting concepts. (As a biographer of Manning, as well, I came to the view that he, among others, is able to practice healthy “cognitive dissonance”.) Indeed the whole idea of “conciliation” is to work toward the reconciling of conflicting ideas or interests. I take this stance, coming out of two aspects of my upbringing and education, which gave me point of reference on “resonance” and “equilibrium.” As a teenager, I became an amateur radio operator. Doing so required passing an examination on radio and electronics theory. Although that was 60 years ago, utilizing much older technology, I am aware that the basic concept of resonance has not changed. That concept is rooted in the use of various elements of technology (in those days they were vacuum tubes, capacitors, transformers and resistors) to cause a transmitter to hone in on a particular frequency with electronic vibrations that could carry sounds - voices, music and so on. When a receiver (a radio) could “tune in” to the wave frequency emanating from the transmitter, it could interpret those vibrations and convert them into sounds coming out of the radio’s speaker. That, simply stated, is resonance. It is being able to make sense out of something drawn from a myriad of frequencies and vibrations. The biblical passage that most closely describes the resonance concept reads: “The Spirit himself testifies with our spirit, that we are God’s children” (Romans 8:16 [NIV]). During those teen years and into my early 20s, not so co- [ Page ] 51 incidentally, I was tuning in each week to Ernest Manning’s National Bible Hour, and absorbing some of the same kinds of thinking that helped shape Preston Manning’s more recent penchant for creative cognitive dissonance. After I had been a journalist about 15 years, I took an economics course at Fraser Valley College (now University of the Fraser Valley). There, I read graphs that placed the quantity of goods on the horizontal plane and price on the vertical. On those graphs were plotted a supply curve (descending) and a demand curve (ascending). The point where the curves crossed was the point where that particular place in the economy was “in equilibrium”. That was where a price could be established that would prevail with some stability. No matter one’s view on a command or market economy and whatever other factors could be introduced into the equation, there is general agreement on the basic factors feeding into equilibrium. That course led me, later, to embark on studies which led to my earning a master’s degree in business administration from Simon Fraser University. And, parenthetically, it leads me to “harmony”. One of the places of worship Edna and I have been attending since returning from Ottawa to Surrey, BC, is Cedar Grove Church, a Baptist congregation of about 700 where we were members 20 years ago, before they sold their pipe organ. We are of an age where it is easy to be critical of “noisy” rock music and lamenting of the lack of a gowned choir and organ. We were not able to comfortably find resonance, equilibrium - or harmony - in the pre-sermon worship. Until, that is, the worship leader decided on two recent Sundays to have the congregation sing The Old Rugged Cross. To that point, few people have been [ Page ] 52 singing. But the volume - and harmony - begins to swell, culminating in a mighty chorus — when the guitars, keyboard and drums were quiet and the hymn went a cappella. That, to us, was harmony. And that leads to some consideration of emotional intelligence and what it takes to manage polarities - and how the encyclopedia might address both those questions. Early on in our DMin studies, our cohort was exposed to the concept of “emotional intelligence” as one of the tools useful for interpreting the impact of emotion on decisions with respect spiritual, intellectual or social matters. Emotional Intelligence 2.0 (Bradberry, Greaves) was particularly helpful when it synthesized some of the physiological aspects of the human brain’s functioning. Consider this statement: The physical pathway for emotional intelligence starts in the brain, at the spinal cord. Your primary senses enter here and must travel to the front of your brain before you can think rationally about your experience. But first they travel through the limbic system, the place where emotions are experienced. Emotional intelligence requires effective communication between the rational and emotional centers of the brain. (Bradberry, Greaves, 7) As a journalist, I have fairly consistently tried to be objective or detached, when attempting to accurately discern the ideas behind emotionally or rhetorically expressed statements. In at least a small sense, Bradberry and Greaves reinforced the validity of such detachment. Doing so, hopefully, enables the attaching of some kind of measure on the emotional delivery of a concept, particularly if it is part of a sermon, political speech, motivational talk or a monologue in a play or movie. It helps provide some sense of balance - especially when considering strongly emotional statements of pastors who express their certainty that they are [ Page ] 53 speaking under the power of the Holy Spirit or have heard a direct word from the Lord. I would state, parenthetically, that I am not denying a belief that Christian leaders are moved by the Spirit or by the Word. Indeed, at various times in my life I can attest to having been moved deeply by what I believed to be the Spirit and/or the Word, in such a way as to have been encouraged toward certain constructive or useful action. But I want, in an equally constructive way, to understand the physiological side of emotion so as to decompress an overdependence on its effects. The compiling of a Christian leadership encyclopedia will require, I believe, the warm and emotional sense of cool detachment in presenting these leaders to readers and researchers. One poignant example of the emotional intelligence concept relates to my own reaction to the House of Commons event following the October 22, 2014 attack, in which a soldier was killed at the Cenotaph near Parliament Hill and the attacker, himself, was shot to death, moments later, in the parliamentary foyer by the sergeant-at-arms. The following day, in the House of Commons, Prime Minister Stephen Harper, known for his stoicism, suggested that, in the wake of the attack, parliamentarians of differing parties needed to recognize that while they might be “competitors”, they were not “enemies”. He then crossed the floor and hugged Opposition Leader Thomas Mulcair and Liberal leader Justin Trudeau. In the recounting of that event to my DMin cohort working group, I inexplicably teared up. Perhaps emotional intelligence has an explanation. Maybe it has something to do with the fact that I included “the case for collaborative [ Page ] 54 governance” in the title of my book about Harper, just after he became prime minister. Or, perhaps the three leaders were behaving in a way that, deep down, I wanted them to. The concepts relating to the managing of polarities, for purposes of providing the encyclopedia with some useful direction, tie in to resonance, equilibrium and harmony. In so doing, they relieve the tension created by trying to overly interpret the harmfulness of what some amateur politico-psychologists might describe as the aforementioned “cognitive dissonance” - the condition of trying to hold in balance two conflicting ideas or ideologies. Further, they allow for the application of emotional intelligence concepts to provide some insight into the impact of emotion on rational considerations or decision-making. Within these contexts, one of the significant volumes assigned for reading during these studies was Managing Polarities in Congregations: Eight Keys for Thriving Faith Communities, (Oswald, Johnson). I observed this book to be most helpful, both for congregations and, by extension, other social structures. Eight polarities are explored: • Tradition and Innovation. • Spiritual health and institutional health. • Management and leadership. • Strong clergy and strong lay leadership • In-reach and outreach. • Nurture and transformation. • Making disciples - easy and challenging process. • Call and duty (Oswald, Johnson, pp. 4, 5). [ Page ] 55 Working with “polarity management maps” using quadrants, Oswald and Johnston explore those eight polarities. Note the use of “and” rather than “versus”, in presenting the polarities. They state six principles (listed in the books Appendix C) relating congregational health to the managing of polarities: • Polarities are interdependent • Managing polarities leads to collaboration. • Polarity is not a problem to be solved or a win/lose situation. • There is an infinity loop that encourages self-correction. • A polarity map has two pole names with an “and” between - rather than “versus.” • Action steps have been created to enable getting to the upside of each pole (Oswald, Johnson, p. 239) Chapter Two emphasizes that all polarity maps contain two “points of view”. Chapter Three deals with the upsides, first. A wise facilitator starts with the upside supported by the group most anxious about being heard. When early warnings showing downsides begin to prevail, return to the action steps. Chapter 4 notes there can be polarities within polarities (i.e. supporting both spiritual health and institutional health requires both management and leadership.) Chapter 5 suggests over-focus on one pole will eventually lead to the downsides of both poles. Chapter 7 maintains that when a power struggle erupts, the smaller or less powerful group needs to be listened to more. In considering a hoped-for outcome for the encyclopedia, the above will perhaps betray a personal wish: that the historic entries and their subjects will have some things to say to people interested in Christian leadership in Canada. Specifically, there is recognition that leadership practiced for the good of the [ Page ] 56 community can be recognized, taught, encouraged and integrated into a broadly- based Christian world view. Further, this world view can take into account servant-hood, conciliation, other-ness and similar associated Christian values first exhibited by the Jesus who is at the heart of our faith. Lessons on Complexity and Adaptations Our DMin cohort’s exploration of complex adaptive systems (CAS), led by Peter Dickens, director of the Tyndale Open Learning Centre, was helpful in formulating the encyclopedia process. This is best illustrated by a game play led by Dickens, as part of the CAS course he taught our cohort, in which he stated his reason for designating me to do the first throw - the fact that I was “the tallest” - thus able to see the whole picture from the mythical “gallery” or “balcony” of long experience. Once the first throw was completed, I could rest assured that the rest of the game could be completed by those who received the ball and sent it on in a preconceived pattern. The fact that Dickens also emerged as the main inside-Tyndale “champion” of the encyclopedia was, in my view, quite co-incidental to the game exercise. But it illustrated a modus operandi on his part that enabled the emergence of the encyclopedia as a project that would eventually transition from my “emotional” initiative and ownership to a yet-to-be-determined successor to carry on the project in perpetuity. All this latter activity was occurring, it should be noted parenthetically, while Dickens was, himself, emerging from complex jaw surgery. [ Page ] 57 The important factor, at the point of the completion of this thesis, is to recognize both that hands-on leadership on the part of the editor/director for at least three years, and the handing over to a successor, are important parts of the completion of this work in progress. Conclusions Regarding Precedent Literature and Case Studies There are some observations to be made for purposes of advancing the encyclopedia project with integrity, with respect to both the precedent literature and the particular case studies cited. That integrity involves the somewhat complex task of serving the needs of both the encyclopedia’s core evangelical users and the researchers or readers interested in how Christian leadership interfaces the rest of society in the various categories cited. The methods and methodology developed in the next chapter will hopefully address, with the necessary integrity, both those challenges. [ Page ] 58 CHAPTER FOUR: THE PROJECT: ITS METHODOLOGY AND METHODS As a preface to describing the methods and methodology for setting up the Online Encyclopedia of Canadian Christian Leaders, I will trace the project from concept - as it was at the beginning of my DMin studies - to the edges of reality, as it is as of early 2015. It has been something of a complex and meandering journey, with the encountering of some dead end roads, so to speak, and some retracing of steps to reinforce work done already. As indicated in Chapter Three, in the discussion of precedent literature, the desire to explore the roles of Christian leaders originated in the reading, as far back as 1975, of the first volume of Peter C. Newman’s The Canadian Establishment. Some of my own work was an implicit and sometimes a slightly- more-explicit response, seeking to overlay the Christian values or experiences of Canadian leaders, some of whom had been surreptitiously identified by Newman. My own work was carried out in and around a busy schedule of community and Christian newspaper reporting, editing and publishing beginning in 1967 at The Chilliwack Progress and lasting until my official retirement from Christian newspaper development in 2005, in Ottawa. A significant point in that timeline was 1980 to 1984, when I completed MBA studies at Simon Fraser [ Page ] 59 University and, at the same time, transitioned from community newspaper editing and publishing to the development of what became BC Christian News. Noteworthy in that period was the structure that existed in newspaper life at the time, where newspapers were both businesses and community institutions. They were driven by twin engines. One was powered by the economics of marketing, advertising and communications necessary to survive with enough revenue to exceed expense. The other was shaped by the service impulse: The impetus to serve the reading public in the community with reportorial, editing and commentary activity that would contribute to the public good. BC Christian News operated similarly to community newspapers, in that regard, except that it was owned, in effect, by a non-profit charity. In that way, it was able to supplement its advertising and distribution revenue with tax-receipted donations from people and groups committed to the kind of journalism and communication to which the newspaper’s staff and board were committed. BC Christian News became a part of a loose network of about 60 Christian newspapers in Canada and the United States. I participated around the edges of that development, led, in large measure by various people associated with the Evangelical Press Association and, in Canada, with the Canadian Church Press. One of those newspapers was Christian News Ottawa - a major reason my wife and I moved to Ottawa in 1998. It ran under a charity known as Christian Info Canada and continued until 2005, when it was folded into ChristianWeek Ontario Edition, which is still publishing. (It needs to be noted that Harold Jantz, the founder of ChristianWeek, and its charity/publisher, Fellowship for Print Witness, Inc. was a significant Canadian [ Page ] 60 figure in this picture. And, from time to time, the Billy Graham Evangelistic Association, which had quietly worked with Christian newspapers in cities where Evangelist Graham conducted missions, brought Christian newspaper publishers together to observe major international itinerant evangelism events - like Amsterdam ’86. The spinoff benefit to the publishers was the recognition that they were part of something that encompassed not only their own countries but other nations across the globe.) After my retirement from active Christian newspaper development, I continued my writing from the Parliamentary Press Gallery in Ottawa - and experienced triple bypass heart surgery in 2006. It was a period, on reflection, that honed my skills in reporting on and analyzing the faith/political interface in Ottawa. The time in the Capital became an extension of my previous experience in relating faith to community and economic life. It was also the period where, based on the previous success of Like Father, Like Son: Ernest Manning and Preston Manning (1998 ECW), that I was encouraged by ECW to write The Pilgrimage of Stephen Harper (2005) and Stephen Harper: The Case for Collaborative Governance (2006). A lesser read book, More Faithful than We Think: Stories and Insights on Canadian Leaders Doing Politics Christianly (2005, BayRidge Books) was, in my modest view, the best precursor - in terms of vision - to the present encyclopedia project. After one false start getting into the DMin program, and some Tyndale- directed MDiv level courses, covering the period of 2007-11, I settled into studies. And I sensed from the beginning that the DMin leadership was playing a [ Page ] 61 role - intentional or not I cannot say - in encouraging the use of past experience and vision to develop a “legacy” project. Subjectively speaking, I must say that it did not take long to recapture and shape the vision, recognizing - with encouragement from others, such as Preston Manning, — that the encyclopedia stood to contribute to the shaping of future Christian leadership in Canada. That would happen by the telling of the stories of the past, from the time of Confederation. The practicalities proved slightly more complex than I had first envisaged. I sensed an opportunity to set up the encyclopedia with technical and editorial help from Tyndale. And, as a backup plan, I saw opportunity to do it under Christian Info Society, the registered charity that owned the late BC Christian News (1982-2011) and CanadianChristianity.com. (Christian Info Society had been formed with permission from Christian Info Canada, the aforementioned group that later ran Christian News Ottawa.) The sense I received from the Tyndale people was that I should act on my own - taking ownership of the project in the role of its CEO. Within the same time frame, I learned that Christian Info Society had been deregistered for lack of reporting to Canada Revenue Agency, so, while an encyclopedia might well be attached to the CanadianChristianity.com site, the ownership question was necessarily murky. The Open Learning Centre at Tyndale expressed openness to the idea of hosting the encyclopedia, but hesitated at being involved in a co-ownership or ownership arrangement. But through efforts of my wife, Edna, and myself, we had been able to arrange the raising of $17,500 for the project. It has been [ Page ] 62 receipted by Tyndale. That means that the initial costs of both the technical and editorial aspects of the encyclopedia are covered. It also means that, under the direction of Peter Dickens of the Open Learning Centre, Amy Francis has been retained to set up the basic format of the encyclopedia, on a draft wiki site. That format includes “tagging” - the indexing of entries according to the seven societal categories we have determined will comprehensively reflect the activities of Canadian Christian leadership. It also includes the “Portraits Collection” which draws 20 entries from Canada: Portraits of Faith, the 1998-published coffee table book, whose editor, Michael D. Clarke, granted full permission for use. In a phone call between Dickens and me, on June 13, 2014, the basic framework for a partnership arrangement between the Open Learning Centre and myself was agreed to. The following notes, taken by me during the phone call and subsequently edited to reflect some refinements to the arrangement, summarize that framework: Re: Developing a partnership arrangement for development of the Online Encyclopedia of Canadian Christian Leaders within the framework of Tyndale’s Open Learning Centre. The Preamble provides additional supporting data: Paul Bramer (Director of the Tyndale DMin program) sees this as something with academic cachet but not fitting into traditional academic programs. It is good “public relations” for the school, particularly in the leadership development area. My own further comments: It is about leadership, history, research, story-telling and integrating the Christian faith with Canadian historical development in several national communities, including: • Religion • Government/politics • Media • Entertainment/arts • Health care/family [ Page ] 63 • Business/philanthropy • Education Being, in effect, “History as Story”, it is about people. So far, all this has been done without cost. It has been enabled by the willingness of www.canadianchristianity.com to host the encyclopedia in its embryonic stages, at www.canadianchristianity.com/encyclopedia. That preliminary hosting arrangement took place, in large measure, because my DMin advisors wanted to see my own initiative in the run up to Tyndale’s involvement and the writing of my thesis. Dickens’ response: Open Learning Centre is the place to house the encyclopedia, for the above-mentioned reasons. It is a valuable resource. OLC is open to the project and including it as a line item in the OLC budget, in part because of the availability of some $17,500 in seed-funding. In the longer term, the continued housing of the project would depend on a sustainability approach that does not depend on potentially volatile donor support. It will be important to demonstrate that sustainability in a way that does not fall back to a “20th century” approach to project funding. We would expect a sustainability proposal that finds “trade” revenue to support continuing costs and expenses. OLC has the technical and staff capacity to host the encyclopedia. OLC would have no issue with canadianchristianity.com continuing to carry the encyclopedia on its site, as long as Tyndale identity is clearly established. (Mackey/Dickens e-mail, June 13, 2014) To add to the complexity, canadianchristianity.com/encyclopedia has most of the same material, set up by its webmaster, Jerram Ritchie. And, in January, 2015, after considerable nudging, I purchased the domain called canadianchristianleaders.org and am now in a position to proactively lead and manage the Online Encyclopedia of Canadian Christian Leaders. The first order of business in an incremental process is, as a sole proprietor of this project, to develop a three year timeline for full implementation and development of the project, with budget to meet that implementation. In brief, the timeline will [ Page ] 64 propose completion and placement of 40 entries by summer, 2015. The second target of 200 entries would be in place by the summer of 2017 which, as it happens, marks the 150th anniversary of the Canadian Confederation. The full documenting of the development process for the encyclopedia, including mission, values and mission statements and a description of the roles and responsibilities of the technical, editorial and business participants in the project, is contained in Chapter Five. Meanwhile, we will continue the present narrative by exploring the projected methodology and methods related to the encyclopedia. In identifying that methodology and those methods, I will begin by exploring the choosing of the entries, mining the data, screening the entries and finding the authors for the entries. Then I will deal with the timeline of initiating, implementing and development of the encyclopedia project. Both sides are intertwined to some extent but also have their own particular sets of values The Entry Development Process: A Research/Editorial Task In the first section, with respect to the entry development process, the Online Encyclopedia of Canadian Christian Leadership's editorial, spiritual and “significance” sides are examined. By way of definition, it should be noted that an entry is the block of information about a particular leader - including synopsis, biography, a summary of leadership traits and contributions, bibliography and a summary of the entry author’s credentials. An entrant is the leader featured in the entry. [ Page ] 65 Choosing the Entries In the Precedent Literature chapter, we developed a selection of precedent documents that, in effect, told the stories of leaders from which the team could begin to build a list of potential entrants. These documents can be seen as idea generators, providing, explicitly or by inference, subject persons for the encyclopedia entries. But they are by no means the only idea generators. The role of the editorial advisory committee and the encyclopedia editor, together with the team the editor puts together, is to “mine the data” wherever it can be found - building a list of leaders whose parameters are that they be Canadian and Christian. Further, those succeeding to the list will have exhibited leadership in some significant field, substantially having completed their work sometime between Confederation (1867) and 2017 - the 150th anniversary of Confederation. We would cast the net widely, rather than narrowly, in making our choices. By Canadian, we mean people who have come from Canada or come to live in Canada, who made their leadership contribution either in Canada, elsewhere in the world or both. By Christian, we would delineate parameters stated already in Chapter Two under theological rationale. They would be people shaped by being a part of the Christian faith in its several theological/denominational characterizations: Evangelical, Arminian, Lutheran, Episcopal, Catholic, Charismatic, Calvinistic, Emerging or, perhaps, some other categories. They might be people who would be defined by sociologists as “customizing”, “committed”, “ceremonial” or “census” Christians. It would be recognized that, often, their leadership work would have been carried out in collaboration with [ Page ] 66 others who were either Christians of a different stripe to themselves or were not Christian at all. And we would recognize that the closer we come to including leaders who have been more recently active, the more we will be cognizant of First Nations and immigrant ethnic people. (Earlier leaders will have tended to be chosen from European immigration streams, mainly English and French.) Dr. Tam’s counsel, as thesis advisor, has been helpful in the determination that research for this project includes Christian leadership from emerging ethnic communities. I was reminded of this reality each time, sitting in the Press Gallery in the House of Commons, I saw Alice Wong, minister of state for seniors, sitting just behind the prime minister. An accomplished university administrator before entering politics, she also happens to be a member of a Chinese Mennonite Brethren Church and a graduate of Regent College. A century ago, when the story of Timothy Eaton, the department store merchant, was being written, Wong would not have been able to vote, on two counts. One was her gender, the other, her place of origin. That bit of observation needs filing away for use as appropriate. Having established those general frameworks, we take guidance from seven further refining parameters to be monitored by the editorial advisory committee. The practicalities of the selection, in the first instance, may be somewhat arbitrary; choosing an upper limit to the initial number of possible entries, for example. We are suggesting 200 entries as manageable within the context of the start-up budget, for completion and inclusion by 2017. We already have the 20 entries in the Portraits Collection, drawn by permission from Canada: [ Page ] 67 Portraits of Faith. We would set a deadline of the fall of 2015 for the choosing of 40 entries, with the aim of authors completing their work for editing and inclusion in the encyclopedia by the end of 2015. We would list the 40 proposed entries on the site at the onset and then post the entries as they are completed and edited. The finding of those entries can be facilitated by brainstorming the editorial advisory committee, posting requests for suggestions on the website and on other independent sites, publications or electronic/social media. We would expect the editor and editorial advisory committee to be active in recruiting both entrant names and potential authors. Some guidance in building the initial and longer term lists can be taken by using the proposed social/community categories and theological/ecclesiastical/ethnic frameworks to establish the names of known leaders in those areas. The Role of the Seven “Tags” Sometimes the potential leader entrants will have been identified by sources outside the Christian spectrum - as we have seen by our brief examination of precedent literature. The editorial advisory committee’s task, in part, is to help fit the entry to the appropriate identifiable category or categories. In laying the foundations for exploring those categories - which cover the spectrum of community activity - we will examine the theological and ethnic frameworks. In the encyclopedia, those frameworks will not be “tagged” or obvious categories but will rather act as guidelines by which the entry authors work the biographical and leadership information on their subjects into the entries [ Page ] 68 themselves. The single “tag” system, covering the seven societal categories, is helpful to the focus of the encyclopedia - exhibiting the traits and contributions of Christian leaders, not just in ecclesiastical or ministry settings, but in the breadth of society-at-large. Conversely, it would be in the authors’ template that guidance is given to the specifying theological/denominational and/or ethnic perspectives in the body of each entry. I would allow that, if the encyclopedia grows exponentially, it might be useful to revisit this stricture, making use of the “tag” technology for those latter categories as well. Fitting the Entries into the Larger Canadian Picture The categories or “tags” will enable the reader or researcher to see how the subject of any entry fits into the larger picture of Canadian life. The tags are based on the assumption that Christian leadership finds its ways into many walks of life in Canada and its communities. Often, in the Christian context, there is a tendency to see leadership only in the church or its related ministries. Further, it has been easy for Christians to recognize leadership only in their own denomination or circle of fellowship. Hopefully, the encyclopedia will stretch readers and researchers to resonate with leaders past and present with whom they otherwise would never have become acquainted. The Theological Frameworks In many instances, identifying the theological frameworks might simply involve being informed as to where, how and from whom the subject seeks and receives pastoral care. I amplified on the pastoral care concept in Chapter Two (p [ Page ] 69 20, 25). Often leadership has emerged when individuals who were part of one denomination or theological slice of the spectrum crossed over and reached out to their counterparts in other sectors. Canada’s Increasingly Diverse Ethnic Makeup The apparently increasingly diverse ethnic makeup is a factor in broadening our search for Christian leaders. In identifying particular leaders, it would be my recommendation that ethnic categories (tags) not be set up. Rather, the information and narrative in the entry would include the ethnic or national background and culture that has shaped both the entrant’s biography and leadership contribution. Our significant precedent document, Canada: Portraits of Faith, did not reflect that particular diversity, perhaps because the trends were not as obvious in the late 90s. Its entries were predominately of British and French background - reflecting Canada’s two founding peoples - along with some First Nations recognition. We would hope that the encyclopedia, through the ways in which the entries are authored, will be able to identify and draw from eight mostly-ethnic backgrounds: northern, western and southern European, eastern European, Middle East, Asian, Afro-Caribbean, Latino, First Nations and Canada’s regions/Canadians overseas. Northern, western and eastern European groups did their migrating earlier, in the early to mid-20th century. Each group had its own leaders, but not until later in the 20th century did some of that leadership start to emerge into the broader communities of the cities where they lived, or on the national scene. [ Page ] 70 The Orthodox Christian influences in Canada find some of their impetus in the Russian and Ukrainian Orthodox churches, coming mostly from Eastern Europe. Much of that immigration took place in the 20th century, but the cultural roots have remained deep, with leadership emanating to an increasing extent in other fields than religious. Until the mid-20th century, a preponderance of immigration from the Middle East came from Israel. In more recent years, it shifted until, today, immigration from Lebanon, Iraq, Iran and Egypt, to name just a few nations, has come to the fore. (I would note that these are my general observations, based on many years of milling in crowds in Canada’s major cities and conversing with fellow journalists covering immigration stories. However, I would caution that those of us involved in developing an entry list for the encyclopedia examine Statistics Canada immigration and census figures before setting such lists in stone, so to speak.) Many of the Middle East tensions, including those that are religiously-based have entered Canada as well, and we do well to ensure that emerging Christian leadership’s role is identified in these areas. I would also carefully and tentatively suggest that we background ourselves on the “insider movements” within Islam (and Hinduism and Sikhism, as well). A good starting place is Timothy Tennant in Christianity Today, January 14, 2013. Large parts of the city and suburbs of Vancouver and, to a lesser extent, Toronto and other major Canadian cities, are predominately populated by people whose origins are in South and East Asia. And each group has strikingly different cultural, political and religious makeups. The two largest groups of influence [ Page ] 71 emanate from India and China, with smaller sectors coming from Indonesia, Malaysia, Thailand, Vietnam, Korea and the Philippines. Some groups are heavily Christian (Korea and the Philippines), others have religious influences that are largely Sikh/Hindu (India) and Muslim (Pakistan, Malaysia and Indonesia). Many Canadian cities, particularly Toronto and Montreal, have been re- shaped by black immigration, both from African and Caribbean countries. They are both Christian and Islamic in background and bring cultural as well as religious emphases to their practices. Immigration from Portugal, Spain and Italy, as well as from Latino Caribbean countries and places like Brazil, Chile, Argentina and Colombia has populated some Canadian cities, both east and west. Immigration to Canada has not been as heavy as it has been in the south and western United States but is, nevertheless significant. The Philippines population, as well, is generally considered Latino, and immigration from there has shaped western Canadian cities. Recent Canadian developments with respect to the First Nations call for a recognition of the role of Christian leadership in that setting. Even the use of the term “First Nations” is reflective of societal changes in attitude in and surrounding those we used to call “native”, “aboriginal” or even “Indian”. The term “First Nations” is part of the title “Assembly of First Nations,” by which the approximately 600 chiefs of reserves or bands elect the representatives intended to be the face of this group in relations with the rest of Canada. The Christian- aboriginal history in Canada has been marked, at times, by abuses which were [ Page ] 72 said to permeate the residential school system, run by government fiat through several mainstream Protestant and Catholic groups. A Truth and Reconciliation Commission has tried to sort out those issues in recent years, with some painful but ultimately mutually-recognized resolution. The challenge for the encyclopedia developers is to ferret out First Nations Leadership that has been and is Christian. Three recent names that appear to have been untouched by previous tensions are Shawn Atleo, Matthew Coon Come and the Diamond family. But, from this perspective, naming those three only scratches the surface. I end this discussion with respect to ethnic matters with a slight departure. It relates to the fact that leadership develops in small towns, large cities or in provinces or nationwide. Serious researchers will be interested, not only in national figures but those who live out their roles in smaller communities. Further, Canadian Christians have shown leadership in many other parts of the world, in interaction with the peoples to whom they reached out or in relating to international agencies whose work traversed national and/or continental divides. In all of the above sectors, there are refinements to be considered. For the moment, we will confine those considerations to one comment: Spiritual, psychological, cultural and sociological factors often help shape the particular leadership traits and styles that have marked the work of the subject. Mining the Data My own journalistic experience plants the conviction that it is important to “mine the data.” Some of my Ottawa press gallery colleagues were particularly [ Page ] 73 good at that. One had three and sometimes four computers on his desk, often with two or more screens open on each computer. He was constantly studying accessible government data bases for details about his subjects that could be contrasted and compared with other material, in order to get a multi-dimensional picture of the people and issues at stake. To illustrate the “mining of data” concept, and its importance to the development of the leadership encyclopedia entry list, I want to examine two examples “mined” before and during the writing of this thesis. They are Jim Prentice, the new premier of Alberta and the late Jim Christensen, who was a well-regarded Christian figure in the British Columbia labour movement during a turbulent period in that province’s telecommunications industry. I first met Prentice while on a visit to Calgary when researching my Harper book in 2005, not long after he had been elected Conservative MP for Calgary Centre. The hotel in which I was staying was just around the comer from Grace Presbyterian Church, so, on the Sunday of my visit, I attended at worship there. Grace is an historic and fairly large downtown church, conservative-leaning and active in community and social service. (It is a short walk from the Red Mile, a 17th Avenue shopping and restaurant area that has often been the site of sports victories involving Calgary hockey and football teams.) After the service, over coffee, I talked separately with Prentice, his wife, Karen and Victor Kim the long- time senior minister at Grace. In those few moments, I learned several things about both Prentice and Grace church. Karen Prentice is an elder there. Kim, of Korean background, has a strong Inter-Varsity Christian Fellowship approach to [ Page ] 74 the Bible, the church and its relationship to the community-at-large. Prentice took seriously his own relationship to the church and sought, as well, counsel from other large church pastors, including Jim Wallace and Henry Schorr. Wallace, at the time, was minister of South Calgary Community Church and Schorr was and remains the senior pastor of Centre Street Church, an Evangelical Missionary congregation with, at around 7,000, one of the largest worship attendances in western Canada. Prentice never wore these relationships on his sleeve but it struck me, as a journalist working in the faith/political interface, that his approach might bear research someday. The point to be made, for purposes of explaining methods and methodology, is that a potential encyclopedia entry author needs to “mine the data.” And that morning at Grace church proved to be a “mining” experience. Jim Christensen was the secretary-treasurer of the Telecommunications Workers Union (TCU) Local 207 in British Columbia during a bitter strike/lockout in 2006. My own experience with unions, throughout my career, has been conflicted, mainly because of what I saw to be an unnecessary adherence to class conflict concepts by many labour leaders. There seemed little room for Christian-style conciliation or mediation. The “doctrine”, in my view, was that union leaders “always had to have an enemy.” Often, those enemies seemed to be religious, economic or political conservatives. That conflicted with my idea of “trying to turn enemies into friends.” During the writing of this thesis, I read an obituary for Christensen, who died after a long battle with cancer on July 7, 2014. Additionally, a friend sent me [ Page ] 75 a link to a video of his funeral, held in Southridge Fellowship, a large Baptist church in Langley, BC, where he had been serving in retirement as administrator. I learned that he had earned a bachelor of theology years ago from Northwest Baptist Theological College. Further, I discovered that he was respected both by his fellow unionists and management - in part for the apparent clarity and compassion growing out of his Christian faith. In “mining” the data, an author of a Christensen entry will want to find some useful information about faith-based influence and leadership in what many would see to be an unnecessarily adversarial setting. Part of the “mining” process is to find verifiable information about the entrant that bears witness to others’ views about his or her leadership traits or contributions. Screening the Entries A primary question relating to the screening of entries relates to the size of the encyclopedia. Arbitrarily, we have been talking about 200 entries - the same size as the Talbot School of Theology’s Christian Educators of the 20th Century, which we have been identifying as a useful technical model. The number of entries would be possibly constricted by the amount of funding available. Early estimates of currently available funding indicate that the 200 figure is not unrealistic. Placed into context, however, one sees 200, divided by the seven categories, allows for approximately two dozen entries in each category, bearing in mind that 20 entries have already been potentially lodged in the Portraits [ Page ] 76 Collection. So, unlike the “mining the data” stage, the screening of entries is, by necessity restrictive, unless a means of continuing funding is developed. This is not impossible, but is dealt with at further length (p 95, 96). The screening process has three sides to it, generating a flow of entries, examining the proposed entries and reviewing/editing the submitted entries. There are a range of means to generating a flow of entries. External advertising and publicity for the encyclopedia represents one approach. An even more fruitful initiative, labour- intensive though it might be, is participation by the editor and members of the editorial advisory committee in business, denominational/ministry, educational, entertainment/arts, health care/family, government/political and media events Key to generating a steady flow of potential entries is the soliciting of proposals. This solicitation ideally would flow throughout the Christian spectrum in Canada into major Christian and Christian-influenced groups and organizations in the seven “tags,” the several ethnic fields and the major denominational/theological/ministry sectors. The second side is the work of the editorial advisory committee now involves examining proposals, both internally and externally generated, through historic, theological, organizational, leadership and influence prisms. The committee would bring advice as to which potential entries should make the cut to 200. So far, we are seeing the work of the editorial advisory committee as being largely voluntary. Given the time constraints from that work arrangement, every [ Page ] 77 effort should be made to see that honoraria are available to authors, that some of those authors could be members of the committee. This third stage of screening is the review or “editing” of the entries which the authors have produced, with reviewers/editors seeing that the standards of the authors’ template have been met. That work occurs after the entries are written but prior to their being entered onto the encyclopedia page on the website. Choosing the Authors There are several criteria and possible sources for the authors of the entries. Ideally, the authors should be good writers, hopefully drawn from the ranks of Christians who are historians, journalists, sociologists and those who understand the relationship between life and leadership. One group may be drawn from those who are familiar with the potential entrants, having worked with them or written about them previously. For such, the research may already be done and their task is to organize it according to the authors’ template. Honoraria for such would be modest and reflective of the fact that they may well have been previously compensated for the work they have done on the subject. But there is an ethical implication, as well. Is the work that they have done owned by a previous publisher? If so, is there a mechanism by which the managers of the encyclopedia can use the work with proper credit, but without paying the full cost of the research done previously? The sample biography of David Lam (Appendix G) was drawn largely from an approximately 40,000 word biography written by the late Reginald Roy. [ Page ] 78 It represented an “editing back” of Dr. Roy’s work to about 1,500 words. Those 40,000 words, in turn, came from interviews with Lam taped by the Dr. Roy over several years - amounting perhaps to 200,000 or more words. The sample biography also drew from a 1,800 word “as told to” Decision Magazine article involving Lam and myself, done in 1992. Those 1,800 words, in turn, were “edited back” from 15,000 words of transcribed taped interviews. All of which is to say that a feasible encyclopedia entry often means an “editing back” process. But the choosing of the entries and “mining of the data” will have taken place before the actual writing of the entry. Authors also may be drawn from among graduate students. Such students should have research and writing skills and a sense of what is needed in writing a relatively short and warmly-worded biography - with additional leadership trait information and an accompanying bibliography. In our interview, Kevin Lawson, the director of CE20C, made the point that, in his experience, graduate students require much heavier editing than professional historians, teachers or journalists. My suggestion is that the extra editing may well be a useful investment into a student author’s understanding of Christian leadership and scholarship. In many cases, the authors may turn out to be the people who have proposed particular entries. Whatever the situation, it should be noted that information about the author, in the form of up to 75 words, will be appended to the base of the entry. That information will include the author’ acquaintance, if any, with the entry, his/her experience in the fields of history and/or leadership, as well as in one of the seven categories under which his/work appears. [ Page ] 79 The CE20C Perspective Before examining the three stages, I will recount my contact with Kevin Lawson, who has led Christian Educators of the 20th Century (CE20C) for the past 14 years. Part of the process of framing these three stages has involved establishing contact with Lawson, director of the PhD and EdD program at Talbot School of Theology in La Mirada, CA. In that role he has led the CE20C project since its inception. This project is a data base or “encyclopedia” of Christian educators in North America. As such, it provides much helpful material from which to develop structural and philosophical frameworks, with some contextual adjustments, to apply to the initiation and implementation of the encyclopedia project. Further, with a 14-year backward time frame, it provides some experience that should be useful in projecting the future trajectory of our encyclopedia project. My examination took the form of studying, in some detail, the CE20C website and an e-mail/phone question-and-answer session that I conducted with Lawson September 6-8, 2014. CE20C began as a three year project financed mostly with a $63,000 grant from the Lilly Endowment, an Indianapolis-based private foundation with particular interest in religion projects. The project received a two-year extension and, in fact, has now been developing for 14 years. In its early years, authors of entries received up to $100 per accepted entry and reviewers - there were two for each entry - up to $50 each. The original objective was to have 160 entries. As the scope expanded, that goal rose to 200. Entries include people in the Christian [ Page ] 80 education field who are deceased or whose work, in substance, is complete. In phase 2, with the grant having run out, neither authors nor reviewers were paid, a situation which Lawson maintains, did not negatively impact on the numbers of people who were willing to write, either for the exposure or the experience. Fewer than five out of several dozen solicited have turned down the opportunity of writing entries since the no-payment regime came to be. Talbot School of Theology has carried minor expenses through the years. Lawson has not been paid for his administration of the project, but has been compensated for entries he has either authored or reviewed. The arrangement “was like a scholarship - like working on the writing of a book. It was a scholarly activity and was counted as such,” he said. The technical work took much time in the early years. Since the website was hosted by Talbot, Lawson has been able, more recently, to arrange to flow the entries into the site himself. In its present phase, the project is in “cleanup mode” which involves updating entries where more activity has taken place since they were first written and more people have emerged and been nominated for inclusion in the project. On the content side, particularly with respect to the breadth of definition of “Christian” that would apply to potential entries, Lawson maintains that “the main thing is to be very clear up front what the criteria for nominations are, then stick to the standards. Once you let in some ‘near-Christian’ entries, the requests and expectations will grow for others.” [ Page ] 81 From a theological/ecclesiastical perspective, there are three categories of entries in CE20C, Catholic, Protestant and Orthodox. The categories were derived from the structure used for developing the editorial board(s). Lawson explains: I was clear in recruiting the board that we had to cover a wide range of the church experience in the United States. I actually was able to hold board meetings in two parts. One part was the evangelicals, and we met just before a conference they all attended each year. The other board meeting was at a broader "religious education" conference where the mainline Protestant and Catholic board members attended. They understood that each part of the board would handle the nominations within their group (Lawson e-mail, 2). He says the board is both advisory and, in effect, decision-making. “They help me review (and make) nominations and with identifying potential authors. Mostly, they were advisory, as Talbot received the grant and ‘owns’ the project.” It would be my observation that having the two groups - evangelical and mainstream Protestant/Catholic - network independently assisted constructively in identifying Christian educators from across the Christian spectrum. That, in effect, enabled CE20C to serve readers and researchers in the various Christian sub-categories to get objective and detached perspectives on the work of educators in parts of the theological spectrum more or less removed from their own. What kind of advice did he have for our encyclopedia? One needs “a lot of patience” in the cultivating and managing of authors. Some were slow in getting entries in, others even cut off communication after having promised an entry. With respect to having students write entries, he suggested that, compared to work [ Page ] 82 done by more experienced scholars and writers, the quality was uneven and needed closer monitoring by reviewers. Publicity for the project in the early years came through visiting conferences of the two professional Christian education associations, providing handouts, maintaining exhibits and building networks of potential authors and reviewers. As well, the Internet provides its own publicity - entries often appeared high in search engines. And faculty members in appropriate disciplines would use the site and/or some of its entries in teaching their courses - often encouraging students to embark on more extensive research. Lawson suggests that a major area of publicity and networking for a project such as ours is through the high school systems, Christian and, perhaps, otherwise - through teachers involved in subjects such as history, cultural, business, religious and social studies. If the entries are written to a level where teacher guidance makes them easy to understand and follow, then pre-university students could be introduced to the major Christian figures among Canadian leaders. There are several potential leads for strategy available from the CE20C experience, as described by Lawson, which provide a platform for the encyclopedia project. Those strategic issues involve budgeting considerations, publicity/communication/marketing matters, and wording for objectives. There is potential for a low-budget project that allows for minimal but fair compensation to entry writers and adequate coverage for administrative, communications and technical costs. Appendix C provides a basic revenue-and- [ Page ] 83 expense picture that directs the available seed-funding into a cost-effective initiation and implementation schedule. It is based, in part, on an assessment of the way in which CE20C was financed and budgeted. That assessment is adjusted to a project that, while broader in scope in community interest and areas of leadership specialization, is focused mainly on entries from a country containing 10 per cent of the population of the United States. In effect, it “piggybacks” onto other more extensive biographies or histories of individual entries by permitting the authors to draw from and/or synthesize the larger works. Since the authors may well be already familiar with the individuals they are writing about, their compensatory needs are reduced by what they have already received. These are activities that will boost awareness for the encyclopedia project among targeted users and facilitators. Although not enunciated in those terms, Lawson is hinting at what is sometimes described in marketing circles as the “push-pull” approach. The “push” is the reaching out to target users through professional associations, interest groups and educational institutions to raise awareness for the encyclopedia. The design of the project is the “pull” that will allow search engines to put entries high on their lists. Thus users are “pulled” into the project to follow their own interests and, hopefully, to be drawn into other stories coming into their peripheral on-line vision. Some of the CE20C matters provide potential assistance in the wording of the objectives of the encyclopedia, the structuring of its editorial advisory committee and the process through which it builds its entry list. Appendix D extracts some of the CE20C website statements that will be used for background. [ Page ] 84 The Initiation and Design Process The next sections will hone in on the “rollout” of the encyclopedia - what might best be described as the business, technical, marketing and “success” sectors of the project. The rollout involves three stages, being tracked and carried out simultaneously with - and slightly behind - the preparation of this thesis. The three stages are the initiation, implementation and development. We turn, now, to the initiation and design process proposed for the encyclopedia. The initiation itself has involved five stages: conversations and agreements with appropriate Tyndale people, the Portraits Collection permissions, the beginnings of an editorial advisory committee, the hosting arrangements and the project championing. Tyndale Seminary Agreements: In Principle and Working Reaching agreement with the relevant Tyndale leaders meant that we could move forward with Tyndale’s provisional blessing, sorting out as we went, which department could partner with the encyclopedia editor/director in bringing the work to fruition. This work was completed in early 2013, when it was agreed by both Paul Bramer (Director of Tyndale’s Doctor of Ministry progam) and myself that there was “enough structuring to go forward” (Bramer e-mail to Mackey, January 16, 2013, following the January 15, 2013 conference call with Gary Nelson, president of Tyndale University College and Seminary and Janet Clark, Senior Vice President, Academic) [ Page ] 85 By October 21, 2014, communication with Carmen Wong of Tyndale’s Open Learning Centre (OLC), which Dickens heads, and Amy Francis, an assistant in Tyndale Marketing, was laying the groundwork for collaboration between OLC and other Tyndale departments, particularly Marketing. That resulted in a set of minutes dated October 24, 2014 which contained, among other things, word that Marketing would feel easier about being able to do its part in implementing the encyclopedia if that could take place in January to March of 2015. Much of the outline for a potential process was provided by Andrew Smith, Marketing’s lead web developer. That set of minutes is in the editor/director’s files. Amy Francis is not named in the minutes but she was the conduit through whom I received them. They served to initiate further conversations between Francis, Smith and myself. Permissions for Using a Selection of Portraits of Faith Entries Permissions were obtained from Michael Clarke, editor of Canada: Portraits of Faith that selected entries from Portraits could be used with freely- granted permission as initial entries in the encyclopedia. A total of 20 entries were chosen and electronically transferred to the CanadianChristianity.com website (cc.com). Clarke granted that permission by e-mail on November 16, 2013. The key contents of that e-mail are as follows: I'm thrilled with the vision of your project. You're creating a dynamic resource that will have exponential benefit to the country and the Church. It will be a sought-after and primary resource for generations. I'm proud of you and of your efforts. [ Page ] 86 Please accept this email as an affirmation of our phone call whereby you are granted complete and absolute use of Canada: Portraits of Faith. Reel to Real initially held the copyright and when that ministry went through its winding down and dissolution the copyright was transferred to me (personally). You were an integral part of [Portraits] genesis, a key contributor, and a cheerleader throughout the publication's run. I'm delighted to share this work with you and even more so that in so doing it will benefit your audience (Clarke e-mail). Temporary Host for the “Portraits Collection” The arranging of a temporary host and possible permanent co-host for the encyclopedia at canadianchristianity.com (cc.com) is in place. This arrangement came about through negotiations with Jeffrey Lowe, the board chair of now- deregistered Christian Info Society (CIS), owner of cc.com, Flyn Ritchie, its former editor and Jerram Ritchie, its current webmaster. Originally, the plan had been to form a board that would assume responsibility for both CIS and cc.com. That did not work out because of certain issues involving Canada Revenue Agency which are outside the realm of this thesis discussion. Suffice to say that, in the end, the two Ritchies and I, for all practical purposes, have control of cc.com and will continue to do so while permanent ownership of the site is being sorted out. The site page, accessible but not yet linked to the host site for public perusal, now contains 20 selected entries from Portraits. These entries will be incorporated into the encyclopedia as the “Portraits Collection” - a way to recognize work already carried out in the interests of identifying Canadian Christian leadership in the 20th century. As of mid-December, 2014, the “Portraits Collection” is now also on the Orain faux-wiki set up by Amy Francis, marketing assistant in the Open Learning Centre. [ Page ] 87 Formation of the Editorial Advisory Committee Two people external to Tyndale have agreed to serve on the editorial advisory committee. They are Dr. Robert Burkinshaw, one of the three members of the Academic Review Board for Portraits, and a historian and professor at Trinity Western University and Dr. Eleanor Irwin, a University of Toronto classics professor emeritus who has experience in encyclopedia development in her field. The Championing of the Encyclopedia The championing of the encyclopedia by Peter Dickens, director of the Open Learning Centre at Tyndale aims for the centre to provide host and technical development services for the encyclopedia in an entrepreneurial arrangement. Dickens has agreed that a link between the main host site and cc.com would not be inappropriate. The arrangement means that the encyclopedia is now a line item in the Centre’s budget. Further, the Centre is committed to formatting the permanent host page, which will appear at www.CanadianChristianLeaders.org. An exchange of e-mails between Dickens and me, on June 13, 2014 affirms these intentions. The Arranging of Seed-Funding The arranging of seed-funding for the initiation and early implementation of the encyclopedia is underway, under the supervision of Winston Ling, special associate to Tyndale president, Dr. Gary Nelson. Ling is working with Dickens with respect to the allocation of these funds. There is presently $17,500 available [ Page ] 88 for the seed-funding with indications that a proposal to match could occur at the appropriate time. An initiation budget is to be prepared under the supervision of Open Learning Centre in the spring of 2015. The preliminary revenue/expense projection, as noted above, appears as Appendix C. The Implementation Process The move from initiation to implementation is phasing in throughout the fall of 2014 and the spring of 2015. The initiation, as of the end of August, 2014, was mostly complete. The implementation involves four stages: The building of the editorial advisory committee, the shaping of the authors’ template, strategizing for further funding efforts and the design and setup of the web page. The Building of the Editorial Advisory Committee A key stage in implementation is the building of the editorial advisory committee. This committee, when fully in place, will consist of historians, journalists and sectorial experts. They are tasked in the first instance to advise the encyclopedia initiator on the makeup of the editorial template, recommend on possible entries and writers and review the first entries. The original intention was to draw editorial advisory committee members, in the first instance, from the Tyndale community. As it worked out, the first two who accepted the invitation were Robert Burkinshaw and Eleanor Irwin (p. 89). The choice of Irwin is complemented by the fact that she and her husband, John Irwin, a retired book publisher, are closely related to many of the historical aspects of Canadian [ Page ] 89 Christianity and are productively supportive of the encyclopedia project. The intention is to invite three people with Tyndale connections, Donald Goertz (field: historian), Dr. Don Posterski (field: leadership) and Dr. Wing-Hung Lam (field: Chinese church historian). One other “outsider”, Dr. Linda Ambrose of Laurentian University (field: historian with feminist and Pentecostal emphasis) is being considered. It would be a prerequisite that the advisors be Christian and have a worldview compatible to that which is a part of the Tyndale culture. However, it would be expected that the advisors would be free to consult with others of different worldviews in their vetting of entries and their contents. The Shaping of an Authors’ Template and Examples The second stage in the encyclopedia implementation involves the shaping of a template that would guide entry writers in their tasks. It is in the design of the template that we would be able to provide guidance for both the research for and writing of the entries. Research would involve both the searching of literature and the interviewing of people still alive - family or colleagues of the potential entrants. This would include certain approaches growing out of action research and appreciative inquiry concepts in the interviews with live people. On the writing side, the template should involve advice on the balancing of accuracy and diplomacy. For example, writers might be telling about leaders whose Christian contribution is clear but whose lifestyles or ideology departs from mainstream evangelical orthodoxy. The writers, from this perspective, would need to be working within story-telling mindsets, rather than conducting inquisitions. The [ Page ] 90 proposed template - subject to the scrutiny of the editorial advisory committee - is in Appendix I. The intention is that each entry will contain up to 1,600 words (exclusive of bibliography, inclusive of synopsis). Some of the heading patterns would be similar to Wikipedia, but there would be a component that outlines the entry’s leadership styles and contributions. The categories, briefly summarized would involve a biography (up to 1,000 words) and an assessment of particular styles and traits which contributed to the subject’s leadership role (up to 500 words). A bibliography of up to 50 items and a brief summary of the entry author’s own work, particularly as it relates to the subject would round out the entry. I have written three entries and imported a fourth from another source, all of which appear in Appendices E to H. While each entry meets the criteria of the author’s template, all could be more fulsome with further research. They were chosen because I wanted to exemplify the template, utilizing entries with whom I was somewhat familiar. Further, readers familiar with format issues will notice slightly different formats in some of the entries - all of them legitimate. I will make brief comments on possible further improvements to each. The first example, (Appendix E) is Charles Ellington, a “product” the Protestant Orphanage in Victoria and its “official” Sunday school, Oaklands Gospel Hall. He is a retired notary public and Victoria business and Christian lay leader who gave significant leadership to transitioning the orphanage into the Cridge Centre for the Family, a contemporary faith-based cradle-to-retirement agency geared to special needs families. More fulsome material would come from [ Page ] 91 further discussions with his family. He, himself, is in a state of health that would not permit further interviews. The second (Appendix F) is Cathie Nicholl. She played a major role in the Christian formation and leadership development of many Canadian high school and university students for some 50 years, through Inter-Varsity Christian Fellowship and Pioneer Camps. In its present form, the entry is well short of the permitted number of words. Further contacts with Inter-Varsity, drawing on their archives, would enhance the entry. The third sample entrant (Appendix G) is David See-Chai Lam. He was a Hong Kong-born businessman/philanthropist who served several years as British Columbia’s lieutenant-governor. A strong evangelical Baptist by faith, he also brought Confucian concepts of “harmony” into play in creatively encouraging conflict resolution and management in business, public and religious life. There were two main sources for this entry. While there are many short published items on him, there is only one substantive biography, written by the late Reginald Roy, who taught history at the University of Victoria (UVic). That biography relied to a large extent on taped interviews Roy did with Lam during the latter’s tenure as lieutenant-governor of British Columbia, in the early-to-mid 1990s. In addition, available easily to me, was a piece that Lam authored, in an “as told to” format, in which the “listener” was myself. It appeared in Decision Magazine, published by the Billy Graham Evangelistic Association, in January, 1992. That piece ran to 1,800 words and was a synthesis of a 15,000 word transcript of a taped interview I [ Page ] 92 conducted with Lam. My challenge, in writing the proposed encyclopedia entry, was to choose the relevant high points from both Roy and Lam (Decision) and convey them in something close to 1,500 words - the length we have tentatively determined would be ideal for attracting readership and interest among researchers and others interested in the subject of Canadian Christian leadership. Some of the bibliography came, in this case, directly from the index to Roy’s taped interviews, contained in the David Lam Special Collection in the UVic Library. The transcriptions of those interviews are all in the Lam Special Collection. (I was aware, from Roy’s own acknowledgement, in his Lam biography, that the original manuscript, its footnotes and the tape transcriptions were in the library. But, in fact, the Lam Special Collection would not have been available to my perusal until the Lam family released permission in 2011.) Our fourth example (Appendix H) is Frank C. Peters. He was a Mennonite Brethren pastor and scholar who became president of Waterloo Lutheran University (WLU). He used his leadership and relational skills to help that institution move from the private faith-based sector into the more financially sustainable public sphere. The school was ultimately re-named Wilfrid Laurier University. For present purposes, I have imported an entry on Peters from the Mennonite Global Online Encyclopedia (GAMEO) authored by the late David Ewert, a sometime clergy and teaching associate of Peters’. Permission to use the GAMEO entry as a thesis appendix was granted, with a clear indication that such permission would again be extended for use in the encyclopedia itself. As well, [ Page ] 93 further information on Peters’ actual leadership approach, work and level of outcome in the transitioning process was provided by John H. Redekop, who taught political science during the transition period and was, as both a faculty member and on the University Senate, privy to the process that Peters led. Strategizing for Further Funding Efforts The third implementation stage involves the arranging of whatever funding and resources are necessary to bring the project to full operation in the longer term. In its beginning stages, there are volunteers willing to bring their expertise to the encyclopedia, for purposes of identifying with a substantive project. But its survival into the long term will likely require some additional funding. The building of a continuing budget, administration and policies with respect to the payment of writers are being addressed by the editor/director. Such activity involves building relationships with various leadership elements within and outside Tyndale. For the thesis, that activity provides opportunity to utilize some concepts related to action research. Such reporting will provide data that will be useful not only for the ongoing encyclopedia project, but for groups wanting to develop other, similar projects. Having the encyclopedia relate on a continuing basis to the Open Learning Centre has value, given the latter’s entrepreneurial relationship with Tyndale. In brief, and as an introduction to the longer term, it should be noted that the encyclopedia would have three major sources of revenue. [ Page ] 94 The first and most traditional source for traditional book publishing projects in any venue would involve grants from foundations. Such sources would be seen to be interested mainly in Christian history, education and communication. Traditionally libraries and book publishers have relied, in part, at least, on foundation and non-profit forms of funding. In this case, an application for a Heritage Canada grant, based on the encyclopedia’s time frame (Confederation to the 150th anniversary of the same) is being seriously considered. In pursuing such a grant, the editor/director would want to consider the optics of receiving a grant from the public purse for a project whose subject is religious. Secondly, in an entrepreneurial setting, publications have traditionally relied on market-driven funding from advertisers. Companies and institutions who could trace discernible value-added activity from the multiplying effects of advertising would be obvious funders of the encyclopedia. At this stage in the development of Internet activity, the results of market-driven funding activities are still in the development stage. Crowd-funding and E-Bay sales are two such examples. Thirdly, revenues from, for example, an e-book arrangement to purchase some part of the encyclopedia, or through a paywall to access particular entries are examples of potential revenue through other than advertising or grant funding. As previously indicated, a sample line budget for the initiation and implementation levels is contained in Appendix C, along with recommendations [ Page ] 95 that can be used to fill out a longer-term (two, five and ten years) of a business/ministry plan. Design and Setup of the Web Page Stage 4, the design and setup of the encyclopedia web page involves both technical and format issues. The acceptance of the encyclopedia by users will hinge, to some extent, both on its breadth of coverage and flexibility of its categorization. It is likely that some early design work and page management will require professional expertise. Recommendations for an initiation and implementation budget are outlined in Appendix C. Further, Amy Francis from the Tyndale Open Learning Centre and Andrew Smith, a web specialist from Tyndale Marketing are in discussion on this issue, with Dickens and me being copied. The availability of seed funding should be sufficient to care for this aspect of the implementation. The screen grabs appearing in Appendix J are the results of Ms. Francis’ work. The Longer Range Development Process The development process would take the encyclopedia project from implementation into the future, with those in place who will carry it on. This involves developing the aforementioned long-term business/ministry plan. This plan will build in financial, distribution and entry recruitment objectives. The line between implementation and development is covered below, in the exploration of short-term and longer-term timelines. [ Page ] 96 The full range of action research activity will not apply since the research does not reflect the thesis author’s own involvement in an already existing project. The template will permit entry writers to follow certain research and ethical guidelines, both in researching literature and conducting interviews with family and colleagues of the entry subjects. The latter would apply more directly to entrants whose work has taken place more recently and, who are, themselves, still alive and available for interviewing. Overlaying this would be the practice of “appreciative inquiry” (Cooperrider & Whitney, c2005), an approach to research that takes into account the foundational and honest intentions of the interview or research subject. Appreciative inquiry, in my understanding, is not out to damage or destroy the subject or his/her institution, but rather to understand and “appreciate” their principles and intentions. The following Cooperrider summary enunciates several appreciative inquiry foundational principles. They will enable a process for ensuring that the encyclopedia entries are helpful in integrating the faith-based aspects of the selected Canadian Christian leaders with their broader contributions to community life. Appreciative Inquiry is about the co-evolutionary search for the best in people, their organizations, and the relevant world around them. In its broadest focus, it involves systematic discovery of what gives “life” to a living system when it is most alive, most effective, and most constructively capable in economic, ecological, and human terms. AI involves, in a central way, the art and practice of asking questions that strengthen a system’s capacity to apprehend, anticipate, and heighten positive potential. It centrally involves the mobilization of inquiry through the crafting of the “unconditional positive question” often-involving [ Page ] 97 hundreds or sometimes thousands of people. In AI the arduous task of intervention gives way to the speed of imagination and innovation; instead of negation, criticism, and spiraling diagnosis, there is discovery, dream, and design. AI seeks, fundamentally, to build a constructive union between a whole people and the massive entirety of what people talk about as past and present capacities: achievements, assets, unexplored potentials, innovations, strengths, elevated thoughts, opportunities, benchmarks, high point moments, lived values, traditions, strategic competencies, stories, expressions of wisdom, insights into the deeper corporate spirit or soul— and visions of valued and possible futures. Taking all of these together as a gestalt, AI deliberately, in everything it does, seeks to work from accounts of this “positive change core”—and it assumes that every living system has many untapped and rich and inspiring accounts of the positive. Link the energy of this core directly to any change agenda and changes never thought possible are suddenly and democratically mobilized. (Excerpted from Cooperrider/Whitney AI website) My own observation, from being involved in political journalism, is that appreciative inquiry enables the encyclopedia entry writer and editor to look beyond the idea that an institution should be overthrown and/or replaced. Rather, it carries forward the concept of encouraging change to enhance the already established best practices of that institution. The encyclopedia should find its information-generating role helpful in cultivating change in a post-modern setting. Since the encyclopedia is organized in a person-centred fashion, the above reference to a “living system” can be interpreted as relating both the person (entrant) and the institutions which shaped and were shaped by the entry. Communications Adjustments Based on Appreciative Inquiry There are at least three areas where I believe communications adjustments based on appreciative inquiry concepts can be initiated. They provide considerable potential for specific explorations into leadership traits and styles. [ Page ] 98 Indeed, these are areas of exploration which have been of interest to me throughout my years of journalistic practice, both on the editorial and business side. (That experience has been mainly on the newspaper side, but I would suggest that journalists working in electronic media will have likewise observed the editorial/business dichotomy.) Newspapers can be hotbeds of tension, owing to two factors. One is that journalists are in the public eye - often seeing their role as creating conflict in order to attract readership or shape society. The other is that the business side of newspapering draws pressure from other sectors of the community for a newspaper to conform to the sectors applying the pressure. It is my observation that the first area of communication adjustment possibility suggested by appreciative inquiry concepts relates to conflict studies, management and resolution opportunities based, in part at least, on biblical and incarnational activities. Indeed, these activities stand to enable ministries and their people, to mediate, conciliate and otherwise reduce tensions through faith-based initiatives. The second area comes from recognition that government and other influential bodies want to see faith-based and community organizations meet human and social needs on several levels. Often, ministries are, through atrophy, not well-equipped to respond to those requests and needs. They might require building or re-building. Leadership or leader stories stand a chance of providing such building hints. The third area involves looking at Christian leadership through modernity and post-modernity prisms, to see what can be learned from recent past history [ Page ] 99 about bringing effective roles for the gospel and the church in our Canadian culture. A contemporary illustration of the relevance of the above-mentioned issues comes from the recent controversy over the granting of some $500,000 by Canadian International Development Agency (CIDA) to Crossroads Christian Communications (CCC) for well drilling and health care initiatives in Uganda. A CBC (Canadian Broadcasting Corporation) News story of February 13, 2013 described Crossroads as an anti-gay organization, based on an archive on the CCC website enunciating its defence of traditional marriage. Further, the CBC story linked the CCC position to some political efforts in Uganda to outlaw homosexuality. Crossroads immediately removed the archived reference, acknowledging that it should have been deleted earlier. The CCC statement allowed that its inclusion reflected an approach to communication that had prevailed in an earlier Crossroads era, but held no relevance to the clean water and health care work that had been taking place in Uganda under CCC’s grant from CIDA since 1999. “Portraits Collection”: An Historical Perspective The availability of 20 written “portraits”, covering most of the 20th century, organized under the heading of “Portraits Collection” enhances the historical perspective of the Encyclopedia project. The Portraits entries, selected mostly for their involvement in post-Confederation Canada are, in alphabetical order: John Buchan: Christian Statesman extraordinaire. Margaret/Nathaniel Burwash: A faith-filled partnership. [ Page ] 100 Hugh Crossley: The Singing Evangelist. Tommy Douglas: The Conscience of Canada. Timothy Eaton: The Merchant Prince. Northrop Frye: The Order of Words. George Munro Grant: A Principled Principal. George Parkin Grant: Authoritative Christianity. Wilfred Grenfell: The Good Samaritan of Labrador. Lionel Groulx: Influential Intellectual. John Hunter: The Heavenly Railroad. Agnes Macphail: Canada’s First Female Member of Parliament. Ernest C. Manning: Alberta Premier and Radio Preacher. Robert McAlister: A Father of Canadian Pentecostalism. Nellie McClung: Using Literature as a Pulpit. Albert B. Simpson: Self-denying Service. Oswald J. Smith: A Prophet to the Nations. Georges/Pauline Vanier: A realm of Justice and Gentleness (Portraits Collection “tag” on Orain draft wikisite of OECCL). Parenthetically, it is useful to note the inclusion of Lionel Groulx, a Quebec theologian and educator of the early 20th century, in the list. A staunch defender of the simultaneous primacy, in Quebec, of both the French language and the Roman Catholic faith could be seen to be in conflict with the viewpoint of Christian evangelicals from English Canada. They would have seen the conversion of Francophone Catholics to the kind of Christianity portrayed by Fellowship Baptists or Plymouth Brethren as laudable objectives. Groulx, for his part, saw failure to retain the dominance of French Catholicism as good reason to take Quebec out of the Canadian federation. Within the context of the encyclopedia is the point that Groulx, as a leader in one stream of Christianity, is a relevant part of the story. His stance contributes, in context and upon reflection, to an understanding of the Canadian faith/leadership story in that time and place. In introducing the “Portraits Collection” into the encyclopedia format, we excerpt two quotes from Portraits, one from the Academic Review Board and the [ Page ] 101 other from the Editor’s Introduction. They provide some aspirational guidelines to the editor/director. From the Board: As historians of religion ... we are especially pleased to support a project that takes seriously the role Christian faith played in shaping and motivating the lives of leading Canadians. Seldom are modern Canadians exposed to the contributions of Christians to our society. That both the subjects of and the contributors to this work represent a wide range of backgrounds makes this an unusual effort. The editor has not included only those whose beliefs and expressions are closest to his own or to anyone else’s. He has instead sought a diversity representative of the range of Christians in Canada. Our role as academic reviewers has been to ensure the historical accuracy and credibility of each biography. We have been concerned that none of the authors engage in writing hagiography: the turning of people into saint-like idealizations by ignoring their shortcomings. Thus, not everything written here, about every subject, is entirely laudatory. We have striven to ensure that it is as accurate and as balanced as possible, given the limitations of space, and that it provides a clear picture of the person’s contribution to Canada and of the faith that motivated him or her (Clarke, p. 5). From the editor: .. .Much of what is written about the prominent people in Canada’s history fails to ask the crucial question: Why? Why did these men and women live as they did? Why did they take risks and make sacrifices? Why were they moved to great acts? Surely, why is a question that should and must be explored in classrooms nationwide as a key to understanding our past and to providing a blueprint for building our future. To teach faith and its companions, compassion and character, today, we must illuminate the faith, the compassion and the character that marked the men and the women of our past. Ignoring the role of faith in the lives of so many great Canadians overlooks an essential ingredient in the remedy for our present-day cultural malaise (Clarke, p. 5). The positioning of Tyndale Seminary as an evangelical institution, openly receptive to a breadth of theological and ethnic perspectives - within a range of disciplines - is helpful to me in the encyclopedia editor/director role. It will encourage the project’s broad acceptance and usage. Tyndale’s emerging [ Page ] 102 branding as a “main street” school, no longer isolated in an evangelical ghetto, helps command respect for the encyclopedia across religious, cultural and political divides. The “Casting of the Net”: Three Anecdotes This is a good time to combine some research with three anecdotal experiences to provide a framework to assist the editorial advisory committee in deciding how wide to cast the net in choosing entry subjects and authors. I will do this by citing two Catholic-related responses to certain statistics and one past seminary professor’s approach to the highlighting of key figures in almost 2,000 years of church history. The Global Relevancy of Catholic and Muslim Numbers The citing of the relative numbers of religious groups on a global basis helps to bring some context to the identifying of Christian leaders often functioning in almost parallel streams of activity. On March 30, 2008, a news release from the Vatican made the point that Muslims had recently surpassed Catholics in global numbers. In subsequent years, those numbers were verified and quoted periodically. On March 23, 2012, a National Post graphic of comparative religion statistics appeared on the national newspaper’s front page, in recognition of a gathering of atheists on the National Mall in Washington, DC. (pp. 39, 40). The objective of the graphic was to show that, despite the apparent [ Page ] 103 growth of atheism, “[religion] is practiced in some form across the world by billions of people every day.” Relevant to this discussion is the statistic showing that Islam had 1.078 billion followers worldwide, compared to 1.05 billion Catholics and 1.1 billion atheists and agnostics. Unlike the Vatican press release of four years previous, the graphic showed that the whole of Christianity had 1.952 billion followers, among them the aforementioned Catholics, conservative Protestants (200 million), liberal Protestants (160 million), Orthodox (240 million), Pentecostal (105 million), Anglican (73 million), African “sects” (109 million) and, besides those, smaller Quaker, Mormon, Jehovah’s Witnesses and New Thought, numbering altogether about 30 million. The point, for our consideration, is that on the global scene a good encyclopedia of Christian leadership needs to throw the net as widely as possible in identifying Christian leaders for inclusion, while all the while seeing that both the categories and entries themselves clearly show with which particular category of Christianity the individual entries identify. An Example of Splendid Isolation A personal reference helps to clarify this statistically-studded illustration. The church of my youth was a Plymouth Brethren assembly in Victoria. My wife, Edna, was a Mennonite from Chilliwack, 100 miles to the east. For some years, when we lived in Chilliwack, in the 1970s, we went to a Mennonite Brethren Church. I was often amazed at the similarities marking Plymouth Brethren and [ Page ] 104 Mennonite Brethren culture, preaching, theology, church polity, the place of the ordinances, the role of women, the utilization of lay leadership and relationships with the outside community. That, despite the fact that one group originated in Eastern Europe and the other in Northern Ireland. Yet I was also aware that both groups were relatively small in the larger picture of Christianity - and evangelicalism - on a global basis. The Plymouth Brethren were a fairly significant church cluster in Victoria but had only one tiny church in Chilliwack. The Mennonite Brethren had several large churches in Chilliwack and one small congregation in Victoria. But globally, according to the National Post graphic, the conservative Protestant grouping of 200 million with which both the Mennonite Brethren and Plymouth Brethren could be most closely identified, was only 10 per cent of the almost two billion Christ-followers. (I recognize that, among those two billion, there are many different ways of following Christ or embracing faith.) Between them, the Mennonite Brethren and Plymouth Brethren according to some statistical reports, make up less than one per cent of those conservative Protestants globally (Abigail, Plymouth Brethren FAQ; Toews, Kristina, Mennonite World Conference World Directory). The Abigail and Toews references provide the framework for that one per cent estimate. My point is that, as we cast the net widely in identifying Christian leaders, we will undoubtedly find that many of them do their work in splendid isolation from most of the other Christian communities populating the globe. There are likely, among the 200 million conservative Protestant Christians, many dozens of millions who would do their Christ-following, to a greater or lesser degree, in similar fashion to those [ Page ] 105 two million Plymouth and Mennonite Brethren people. A global perspective would seem to support the wisdom of looking beyond parochial borders for potential entrants. As we will see, looking at the Canadian picture - which is the task of our encyclopedia - the relative Christian statistics are different from those in the global context. But, in themselves, those statistics will demonstrate the need to cast the net widely in identifying Christian leaders. What Reginald Bibby told Quebec and Canadian Catholics We move, now, to a Protestant sociologist’s examination of Catholic Quebec. University of Lethbridge sociologist Reginald Bibby, who specializes in religious statistical research in Canada, has explored some facets of evangelicalism and Catholicism in Quebec. A paper appearing on his blog (ReginaldBibby.com) based on 2013 research, noted that, despite an apparent sharp decline in Catholic attendance among the majority French-language Quebecois, for the most part, evangelicalism did not fill the vacuum. And the same is generally true across Canada, where Catholicism has traditionally been strong. The paper in question, entitled The Resilience and Renaissance of Roman Catholicism in Canada, suggests: The decline in weekly [Catholic] attendance has led many to assume that the children and grandchildren of Catholics have moved on to alternatives ranking from Protestant groups to New Age or simply have increasingly opted for the “nor religion” category. However, there is little support for such hunches. In late 2000, 92 per cent of Catholics across Canada told us bluntly that they are not open to the possibility of switching to another tradition, with the figure in Quebec 98 per cent for weekly attenders - and 97 per cent for those attending less often (Bibby, 1). [ Page ] 106 Bibby concludes his paper thusly: Quebec continues to be thoroughly Catholic. If a renaissance occurs, it will be a Catholic renaissance. But it is not as if the Church has to start from scratch. Some 80 per cent of Quebec Catholics acknowledge that they have spiritual needs and a similar proportion say they believe in a God who cares about them personally. They don’t stop with abstract belief: one per cent report that they pray privately, 51 per cent at least once a week. Moreover, 63 per cent of Quebec Catholics maintain they have experienced God’s presence, second only to evangelical Protestants (71 per cent). And as we have seen, significant numbers indicate they are receptive to greater involvement - if they can find it to be worthwhile. It would seem to be just a matter of time before the Catholic Church in Quebec follows the lead of the Church in the rest of Canada in capitalizing on its blatant competitive advantage, and responds to the interests and needs that are so readily apparent (Bibby, 3) So, I would submit that in Canada, research into Christian leadership, assessed in balance, needs to scan the spectrum from horizon to horizon. We have not touched on mainstream Protestantism and Orthodoxy to any great extent in our consideration here. But we could well conclude that the encyclopedia should draw entries from all those areas. The development of a somewhat broadly-based editorial advisory committee, historically-rooted, will enable such effective scanning. Some Names of Interest in John W. Brush’s List I will conclude this part of our consideration with a brief reference to a small 1962 handbook, Who’s Who in Church History by John W. Brush, then church history professor at Andover Newton Theological School. The Handbook includes several names that would not normally be on a list of evangelical, Reformed, Catholic or mainstream Protestant leaders. But those [ Page ] 107 names create a historical context in which Christian leaders have functioned in the 20th and early part of the 20th century. They include: Hosea Ballou (1796-1861). He was a Boston pastor and leading figure in the early years of Universalism, which holds that God will in time save all persons. His thought on Christ was Unitarian. Robert Browning (1812-1889). An English poet who spun many Biblical and Christian themes with deep insight and buoyant eloquence. See his “Saul” and “Death in the Desert”. Mary Baker Eddy (1821-1910). She was aNew England woman who founded Christian Science on the basis of her own experience of Christian healing and serenity. William Penn (1644-1718). He was an English friend (Quaker), son of an admiral, most famous as the founder of the colony of Pennsylvania, a haven for his persecuted co-religionists and for many other persecuted groups. Charles Taze Russell (1852-1916). He was a prophet and teacher who built a group known as Jehovah’s Witnesses. The basis is the expectation of the imminent coming of the Thousand Years when Christ will reign on earth. Joseph Smith (1805-1844). Vermont-born, he became, in Western New York, founder of the Mormon Church (1830), alleging he had found some golden plates containing a new revelation. He led his followers to settle in Illinois, where, at length, in trouble with the law, he was killed by a mob entering his jail. Emmanuel Swedenborg (1688-1772). A learned Swedish scientist/engineer who was inspired, in middle life, by dreams and visions which he believed carried authentic Divine wisdom. The Church of the New Jerusalem (Swedenborgian) was born of his convictions. Leo N. Tolstoy (1828-1910). A Russian count, his chief fame was as a novelist (War and Peace was his masterpiece.) He converted to a non- church Christian faith which rejected war and embraced poverty, labour and vegetarianism. Brigham Young (1801-1877). A poor Vermont boy who became the most decisive leader of the Mormons, guiding them on their trek through the desert to the founding of Utah (1847) and the beginnings of a prosperous city and state under Mormon auspices (Brush, 1962). The value in weighing the inclusion of the above in a previous non- Canadian list will be useful to the editorial advisory committee in considering some of the possible future entries in the encyclopedia. Canadian counterparts of [ Page ] 108 recent leaders such as Rob Bell, Brian McLaren (who has Canadian links), C. S. Lewis and John Stott, with their emphases, to greater or lesser degrees, leaning toward those of Universalist Hosea Ballou, can bring useful perspectives to leadership questions. As an editor/director who comes to this task with a journalistic approach that has led me to be more reportorial than analytical, I propose to be very cautious about including Canadian names such as those who might relate to the non-orthodox entrants on Brush’s list. That said, I recognize the slightly-less- than-seismic shifts created more recently, in the Emerging and Post-modernity settings. It will be necessary to recognize the reality of those shifts in developing an online encyclopedia with the capability of telling the stories of Canadian Christian leaders in a manner that will be relevant to new trends. I would assert that John G. Stackhouse, Jr. of Regent College has written helpfully on that issue. I have referenced a Cardus online piece that he wrote on November 24, 2011, Canadian Evangelicals and Religious Freedom, in which he touched on evangelical orthodoxy (right beliefs), orthopraxy (right practices) and orthopathy (right sentiments). His overarching theme, in this piece, is religious freedom and he expounds on the topic in a way that helps delineate the sometime “ortho” paradoxes in evangelical - and other - Christian communities. He does so in a manner that lays out some ground rules for relating to and understanding religious and cultural issues emerging in a global context that will be helpful to future encyclopedia entry authors and editors. He includes two people who have long been associated with the “broadly evangelical” tenets embraced by Tyndale and [ Page ] 109 other ministries/organizations such as Inter-Varsity Christian Fellowship, the Evangelical Fellowship of Canada and World Vision Canada. The quotes placing those two names - Don Posterski and Brian Stiller - into that context follow: The general evangelical impulse to convert everyone to Christianity and to reform every society into a Christian one naturally prompts evangelicals to resist those who resist this. Secularists—those who want religion evacuated from public life and who frankly think religion is a regrettable feature even of private life—are obvious enemies of the evangelical cause. So are those of deviant, pseudo-Christian orientation (from an evangelical point of view), such as Mormons and Jehovah's Witnesses. So are those of clearly different faiths, such as Muslims and Buddhists. And so are those who don't have an ideological bone in their bodies but instead concentrate on making their bodies as happy as possible—what a previous age would have called "libertines," and what our age might call hedonists or "just ordinary people trying to have a good time" ... What evangelicals have needed, particularly since Christianity lost its dominant place in Canadian culture in the 1960s, is a new theological outlook on diversity. They have needed a different and more complex understanding of God's way in the world; one that will maintain the evangelical conviction that God is at work to call the world back to God's self. But also that Christians are to cooperate with God in that work while in the midst of a social pluralism that entails both religious freedom for others (for God is not interested in coerced “conversion”) and cooperation with others on a wide range of matters for the common good. Such an alternative outlook is already present within Canadian evangelicalism. The Christian Reformed community in Canada, with theology and social theory forged in the Netherlands by such luminaries as Abraham Kuyper (d. 1920) and Herman Bavinck (d. 1921), has led the way in evangelical circles in thinking about how to live as Christians in a pluralistic society. Popular evangelical authors such as Don Posterski and Brian Stiller have published helpful introductions to such a stance. And I have written a much more ambitious ethics [work] outlining an evangelical approach to pluralism. (John G. Stackhouse, Jr. 2008. Making the Best of It: Following Christ in the Real World [New York and Oxford: Oxford UP.]) Some evangelical leaders—notably those of the Evangelical Fellowship of Canada—have been influenced by such thinking, as have scholars and pastors from coast to coast. The rank and file, however, still find these ideas new—as is evidenced in letters to the editors of Christian periodicals or comments on weblogs whenever such ideas are articulated. Canadian evangelicals, therefore, can be counted on to continue to support religious freedom for co-religionists elsewhere. They are also [ Page ] 110 pragmatic enough to connect that concern with religious freedom more generally (Stackhouse, 2011). Two other Canadian names, coming to my attention during research, serve to flesh out some of the potential ambiguities in choosing leaders for consideration in the encyclopedia. They were both well-known Christian Reformed ministers who are now functioning in other mainstream Protestant sectors. One is John Suk, for many years editor of the Christian Reformed Church’s official magazine, The Banner. He is now minister of Lawrence Park Community Church, a flagship and theologically-liberal Toronto congregation of the United Church of Canada. He tells his transitional story in Not Sure: A Pastor’s Journey from Faith to Doubt. The other is Phil Reinders, the senior minister at historic, traditionally evangelical/conservative and increasingly multi-ethnic Knox Presbyterian Church, also in Toronto. Until his move to Knox, three years ago, he pastored large Christian Reformed churches in Calgary and, earlier, in Burnaby, a suburb of Vancouver. Both examples illustrate that change in a leader’s narrative often mark his or her emergence to serve in newly-created niche situations brought on by emergent post-modernity. [ Page ] 111 Recommendations for a Business/Ministry Plan Here, the writer’s own perspective will enter into the discussion, both with respect to my experience and age and with regard to the project’s fit. This perspective moves from the above consideration for breadth of examination in establishing encyclopedia content to the “business” of making it work into perpetuity. This project represents a “legacy” opportunity for this journalist who, at 75, is completing an adult lifetime of activity in both community and faith- based journalism. The encyclopedia’s business/ministry plan is sketched out in Chapter Five in an incremental fashion, under the heading of “Organizational Guidelines” (p. 117-122). At this point, we enunciate the plan in two sections: short term and long term. The short-term, already underway and moving into high gear upon completion of my DMin studies, involves the initiation and implementation of the encyclopedia. That work is projected to be completed by mid-2017, the 150th anniversary of Canadian Confederation. Following that, forward planning will provide for rolling out, developing and regularly updating the encyclopedia for at least a decade and providing a succession plan. While the encyclopedia is being administered in the short term, a long- term plan, with provisions for annual revision in the light of new conditions, would be developed. With the obtaining of the domain www.CanadianChristianLeaders.org, a base is laid for the archiving of the encyclopedia and access to it. Two issues reserved for future consideration are [ Page ] 112 raised at this point as “flags” for the Open Learning Centre and the editorial advisory committee. The Relationship Involving the Business and Editorial Sides There is useful discussion to be had about the relationship between the “business” side of the encyclopedia - its funding and technical administration - and the editorial task of providing a faithful historical, leadership and spiritual document. This author has worked for close to five decades in periodical publishing and journalism and has, inbred, perhaps, concepts about the proper division of these responsibilities. That said, it will be important for future editors, to actively understand, review and, as necessary, update these concepts. The Ethics Surrounding “Naming” Sometimes, in the quest for funding of ministry projects, an ethical question emerges. In the context of the encyclopedia, it relates to the possibility that some possible future donors could see it as a “naming” opportunity, giving recognition for close associates to be potential entrants. While the editor/director senses no current pressure in this regard, it is a prospect that should be taken into account. The best useful antidote, should the situation arise, would be a vetting of the “naming” proposal by the editorial advisory committee to ensure that those being “named” meet the historical and leadership criteria of the encyclopedia. [ Page ] 113 CHAPTER FIVE: OUTCOMES AND INTERPRETATION Central to this chapter is a segment that is described as “Organizational Guidelines.” It will draw from the narratives describing the setup and development of the Online Encyclopedia of Canadian Christian Leaders. In so doing, it achieves two objectives. One will be to state and summarize the principles foundational to the development of the encyclopedia - those principles that, indeed, the author followed in the process of putting the project and thesis together. The other objective is to provide a cogent account of those principles to readers of the thesis who will look for some principled certainty in developing a similar encyclopedia, data base or biographical dictionary project in some other geographical or interest sphere. The following section, Organizational Guidelines, can thus be read as a standalone document. At the end of the Organizational Guidelines section, I will move to more general comments about outcomes and interpretations, relating both to the guidelines and to the narratives in earlier chapters. At the chapter’s conclusion, we examine a range of standards for encyclopedia entries and some comments on the use of certain aspects of action research in exploring the development of the encyclopedia. [ Page ] 114 Organizational Guidelines This document is intended to provide the Mission, Values and Vision statements for the Online Encyclopedia of Canadian Christian Leaders. Out of those statements will flow the principles and description of the encyclopedia website and related production matters, including a description of elements and draft design. The “Roles and Responsibilities” section will provide job descriptions, partnerships and associations for the director/editor, editorial advisory committee, web host, administrative support and authors. A general budget structure will follow. Following sections will relate to guidelines for entries (including criteria, prioritization and template), a three-year plan with projections for numbers of entries and a succession plan. The conclusion will cover ethical guidelines, policies and procedures. Mission Statement The Online Encyclopedia of Canadian Christian Leaders exists and acts to provide researchers, students and intended activists with a comprehensive, verifiable documentation of Canadian Christian leaders. Its focus is on leaders whose work has been substantially completed from the time of Confederation (1867) to the 150th anniversary of Confederation in 2017. Values Statement Several sets of values shape both the rationale and operations of the encyclopedia. They grow constructively out of Christian and biblical frames of reference. As such, they are core values whose sub-themes are comprehensive to [ Page ] 115 the point of contributing toward both the Mission and Vision statements of the encyclopedia’s team. The value sub-themes encompass spiritual direction, leadership, collaboration, conflict management, integrity, quality, practicality, diversity, servanthood and change-responsiveness. Spiritual direction, for the encyclopedia’s team, is rooted in the Christian faith, recognizing that the faith has several streams; all based on biblical tenets and long held traditions and experiences. We value the significance of identifying the specific leadership traits, styles and contributions of the leaders we choose for inclusion in the encyclopedia. We value collaboration as a significant means of achieving leadership goals and objectives. That collaboration is both internal - to the Christian faith - and external - identifying leaders who work to the common good with leaders who may not be part of the Christian community. We draw strength from biblical and faith-based experiences that contribute to conflict study, management and resolution as values that advance a civil society in which the Christian faith finds a natural home. We value leadership that aims at both satisfying and maximizing the quality of life in the communities in which Christian leaders are working. We want to identify Christian leaders who, having tasted the transcendence of spiritual experience, will value the task of being of some earthly good, so as to contribute to real and permanent change in the human condition. [ Page ] 116 We value an appreciation for diversity, rooted in a principled pluralism that encourages the Christian leader, paraphrasing the words of Francis of Assisi, to seek to understand as to be understood. We want to be able to identify Christian leaders who value the practice of servanthood - service to both God and others - as an authentic route to leadership opportunity. We want to encourage the development of Christian leaders who will learn from their forebears, while recognizing that the world and nation in which they work now has changed and grown more complex in the past generation or two. Vision Statement The encyclopedia’s leadership perceives a growing interest in Canada, in the role of Canadian-based Christian leadership, since it became a nation in 1867, in seven societal sectors: religion, government/politics, media, entertainment/arts, business, health care/family and education. We envision bringing the encyclopedia to full reality by 2017, the 150th anniversary of Canadian Confederation. The encyclopedia is growing into an easily-accessible, verifiable document for researchers, students, contemporary leaders, policy-makers and others. It is envisaged as being illuminating with regard to the roles of Christian leaders on the Canadian scene - and in Canadian-influence areas elsewhere on the globe. [ Page ] 117 The Encyclopedia’s Platform The encyclopedia’s vehicle is an online domain, CanadianChristianLeaders.org, owned by the author of this thesis. The domain was purchased with the specific purpose of creating a home base for the encyclopedia. There are three aspects to the encyclopedia’s design and development. The first is the editorial side which is its intellectual and spiritual heart, so to speak. The second is the technical side which gives it the power to communicate its content to researchers, students, leader activists and others. The third is the business side, which will give the encyclopedia its sustainability in perpetuity. It relates to the means by which the encyclopedia raises the funding needed for its development and continuance, and the use of that funding to care for its editorial and technical activities. Roles and Responsibilities The author of this thesis is the encyclopedia’s director/editor. My role is to act as the “chief executive officer” of the project for at least three years, overseeing its editorial, business and technical aspects. The editorial advisory committee is a voluntary and advisory body whose members’ responsibilities would be to advise the director/editor, in his editor role, with respect to the choice of entrants and authors for the encyclopedia entries. The editor/director chooses the candidates for inclusion on the editorial advisory committee from among historians, journalists and others equipped to understand theological, social and cultural aspects of Christian leadership. We would [ Page ] 118 anticipate that it would be wise to include committee members from various parts of the Christian spectrum, who are selected not only for their ability to recognize parallel or similar streams of thought and action (orthodoxy/orthopraxy) along the Christian spectrum, but who are discerning of the various theological, practical and ecclesiastical distinctions, as well. Having noted that the editorial advisory committee role is voluntary, it can be added that modest honoraria for the writing and editing of entries are being proposed - and raised - by the director/editor. Editorial advisory committee members who write or edit entries would be eligible for such honoraria, as would other selected authors and editors, who are not members of the editorial advisory committee The web host role is being worked out in partnership with the Open Learning Centre of Tyndale University College and Seminary. The host sees to it that the editorial matter for the entries, gathered by editor, with the assistance and advice of the editorial advisory committee, is streamed onto the encyclopedia website, graphically enhanced and properly tagged (indexed) for easy access and verifiability. Administrative support, for the charitable receipting of initial encyclopedia grants/contributions and the payment of Open Learning Centre people involved in the technical aspects of the project is being provided by the Open Learning Centre until such time as such administrative support can be built into the sole proprietorship whose director/editor is leading the project. [ Page ] 119 Projected Budget As previously indicated, some $17,500 is in hand for the editorial, technical and business costs and expenses of the project. Open Learning Centre has first draw on that funding, for the technical aspects. By arrangement with the Centre, the editor/director will be able to draw from the same funding for expected requests for honoraria. A projected budget is contained in Appendix C. It is based on the funds raised so far, plus the availability of matching contributions or grants. The editor/director anticipates seeking funding from foundation grant sources, a possible Heritage Canada 150th anniversary grant and/or advertising revenue. It needs to be noted that the encyclopedia is coming into existence at a time when both religious and mainstream media are struggling with monetization issues that come from the shift from print and electronic communication to digitalization. We will need to take into account the digitalization factor in resolving monetary issues related to grants, advertising or readership revenues. Within the global evangelical community, some major moves have been occurring, involving, for example, Canadian Geoff Tunnicliffe, who has recently become chair of the editorial advisory committee of Christian Media Corporation International, after completing two five-year terms as secretary-general of the World Evangelical Alliance. (CMCI, January 15). Because of his broadly-based networking role with faith bodies - Christian and otherwise - and his new commitment to digitalized Christian communication, we believe that it is wise to maintain contact and listen carefully to Tunnicliffe's perspective on fiscal issues [ Page ] 120 relating to the technical, business and editorial sides of this Canadian encyclopedia. The editor/director is currently in communication with Tunnicliffe on these matters. Matters Relating to Outcomes and Interpretation We move, now, from the Organizational Guidelines for the encyclopedia itself to matters relating the hoped-for outcomes of its initiation and development. As well, we touch on some of the interpretations and assumptions that serve to underscore the incremental aspects of the encyclopedia’s developmental process. Guidelines for Entries: The Authors’ Template The editor/director has prepared an authors’ template, designed to guide authors as they prepare entries for submission, approval and inclusion in the encyclopedia. Appendix I displays the template. The template document, itself, is entitled “Authors’ Template: On-line Encyclopedia of Canadian Christian Leaders”. Its subtitle refers to “Canadian Christian leaders whose work was mainly accomplished since Confederation and up to the time of Confederation’s 150th anniversary (2017), and whose leadership has been exercised in the fields of religion, government/politics, arts/entertainment, media, health care/family, education and/or business/philanthropy.” The objective of this template is to provide authors of encyclopedia entries with guidelines that will enable them to provide an interesting, orderly, objective and briefly comprehensive picture of the subject and his/her life and contribution [ Page ] 121 to Christian-shaped leadership in and from Canada. A description of the six sectors of an entry follows. Firstly, the synopsis (100 words or less) will state briefly the name of the subject, his/her major accomplishment and the chief leadership traits and style involved in that accomplishment. The biography (750-1,000 words) is the heart of the entry. It will be written in narrative style and should utilize a timeline form of background structure to indicate different eras of the subject’s life in some detail. In addition, there should be tightly-written anecdotal material providing some colour and verbal illustration to the narrative. At whatever era it is most appropriate, there will be a recounting of the subject’s coming to faith, spiritual formation and development, as well as the particular stream(s) of the Christian faith with which the subject was most closely connected. The “Leadership Traits and Contributions” unit (500 words) will be an assessment of leadership style, traits and general contribution. The author will highlight events and influences from early life that helped shape later leadership skills, traits or events. Anecdotal material from the subject’s major bodies of work or influence should add to the colour of the narrative. Following the Leadership unit will be the Bibliography (3-50 items) - comprehensive enough for serious researchers to be able to get much more detail on the subject than is available in the entry. At least three or four items - books, online entries, video clips, news stories or commentary - should be available. [ Page ] 122 An integral part of the entry will be the Graphics (At least one, preferably two or more items). They should take the form of a portrait or drawing of the subject and an “action shot” showing him/her engaged in a leadership role, in an identifiable setting with others in the photo or drawing. Both should be delivered electronically with the rest of the material for the entry. Finally, an author’s brief biography (100 words or less) will establish the author’s own credentials for writing the entry - historian, journalist, theologian, interested Christian and/or social scientists. Ethical Matters Several ethical implications form a backdrop to the encyclopedia in areas relating to the technical, editorial and business sides of the project. Here, we will touch on those issues in a way that ensures that ethical concerns can be weighed in the practical decision-making regarding the operations of the encyclopedia. On the technical side, the partnership arrangements with the Open Learning Centre and others will preserve the integrity and independence of the owner(s) of the encyclopedia, while ensuring that the online product is able to accurately reproduce the entry and descriptive contents supplied by the editorial side of the project. On the editorial side, which is directly supervised by the editor/director, the development of the editorial advisory committee should reflect the breadth of the Christian community. That breadth will be reflected in both the collected experience of the committee’s membership and the professional and spiritual [ Page ] 123 tones and temperatures. We would also want to ensure standards of accuracy and objectivity which will contribute to a full and fair presentation of the entrants in the entries written for inclusion of the encyclopedia. Those standards, we maintain, will help the encyclopedia to contribute to reader understanding of the leadership traits and contributions of the entrants. As much as is possible, we would like to see the practice of conflict resolution and management and the managing of polarities in the Christian community contribute to editorial material that makes a positive contribution to the body of knowledge and understanding of this collection of leadership narratives. While we recognize that no leader is perfect and imperfections are not to be ignored, we believe that an ethical approach to both the research and the writing will assist in helping tell a leader’s story without the imperfections overtaking the value of that leader’s work. On the business side, we would want to ensure that the financial contribution and support for the project which may come to hand will not result in a choice of entrants that otherwise might not make the cut. There needs to be a wall of separation in the encyclopedia’s revenue generation and editorial aspects. Aspirations We would envision the encyclopedia to be an academic and technological extension of Christian communication and leadership development, both within and outside the church. It is meant to be flexible in its ability to serve a number of interests both within the Christian community and the larger world. While it is Canadian in focus, it will find ways, through the people it includes as entries, to [ Page ] 124 tell the stories of Canadians both inside the nation and in other parts of the global community. (The late Ben Gullison, a Calgary physician and minister who founded Operation Eyesight in India, for example, would be a Canadian whose influence was outside the boundaries of his homeland.) The encyclopedia will utilize the power of story and the rigorous disciplines of both the historian and journalism communities. By those means, it stands to become noted for its simple and plain writing, and the subtle passion and objectivity with which its writers tell the stories. Further, the graphic capabilities of the page design will hopefully catch the eye. One of the features of Canada: Portraits of Faith, something I see to have been a print precursor to this project, is a layout that placed a reproduction of a painting of the entrant, in a period frame, opposite the written entry. I would hope that this kind of portraiture could provide an additional impact - 21st century technology successfully communicating the spiritual and leadership historicity of entries. The Users The users would be varied. While researchers would traditionally be considered those most interested in the encyclopedia, there are several other potential users. They and their potential interests are now listed. Authors - both fiction and non-fiction - will be interested in bringing a faith-based approach to historic Canadian issues and personalities. [ Page ] 125 Business people will be enabled in matching economic and cultural/religious events and practices, to their understanding of changing business, market and regulatory practices. Genealogists will be able to use the encyclopedia to trace, historically, the development of faith-based leadership individuals and families from root sources. Government researchers and bureaucrats will be able to find information that will help them to design, implement - or offload - responsibilities, in the quest of balancing public and private sector entrepreneurial and program activity. Lawyers who, while adhering to their commitment to the rule of law, will be able to draw information to help them to determine what sociological, religious and cultural factors are required to perhaps reshape the application of law in a historically-changing society. Students - drawn from the various sectors of leadership categories under consideration in the encyclopedia - will have a starting place for their own research of social, cultural and faith-based factors. Theologians will find the encyclopedia useful in bringing to bear various non-theological factors with respect to the application of Christian belief systems and leadership in a broader society - especially in a post-modern setting. Ministry leaders will be enabled to examine and learn from Christian leader models of the nearer and further distant past, in making their own leadership both authentic and relevant. [ Page ] 126 Standards for the Entries There are several considerations with respect to standards for entries, some practical and others falling into theological or ethical areas. Easy to Follow and to Alter The narrative about Christian leadership in Canada since 1867 should be easy-to-follow. And its editors will want to be flexible to alter, as new entries and additional information becomes available. It is a narrative that will be increasingly relevant as the makeup of Canada’s religious base is altered by changing stories and demographics. Accurate and Verifiable The encyclopedia will be fact-based, containing information that is accurate and will be verifiable by further research. In stating the work and accomplishments of leaders, it will be important to do so in a way that reduces misunderstanding in the minds of critical readers or researchers. Sharp, Yet Broad In concluding the story of the encyclopedia - its rationale, preceding models, methodologies and planned outcomes - I would like to place it into the context of its potential usefulness. We have seen, throughout the enunciation of the project that the Christian faith is sharp in its focus on the work of Jesus in this world, yet broad in that it affects close to two billion very diverse Christ-followers across the globe, directly, and the rest of the world indirectly. We have determined to narrow the global focus to one that involves Canada. We have [ Page ] 127 observed that the circles of influence of Canadian leaders who are Christian are extensive and sometimes almost invisible to the secular naked eye. We have sought to ensure that the encyclopedia, as it develops, will be fact-based, yet warm in its communication of the faith-life interface. We want those readers who are seriously Christian and in the core of the evangelical community, to sense the presence of the “great cloud of witnesses” who have gone before. And we want those who come from all the various streams of Christianity to see that we can understand the contributions their leaders have made, without making them somehow less worthy than ours. Indeed, we want to accurately reflect how the various leadership streams both encourage the others and sharpen their own understanding of themselves. And we would hope, as well, that the description of our “cloud of witnesses” will have meaning for researchers and practitioners of leadership in other faith traditions. While we want to be careful to avoid the unwarranted blending of Christian traditions or doctrines with those of other faiths, we do well to recognize, given the assumption of principled pluralism, that researchers in other faith traditions will look for common threads tied to Christian settings. One example: Scarboro Missions, a Catholic agency distributes an artwork poster featuring the “Golden Rule” - Do unto others as you would have them do unto you (Matt. 7:12, Luke 6:31 [KJV]). A copy of the poster (presently out for repairs) hung for some time in a hallway of Tyndale’s Bayview campus. It shows 13 different but similar renditions of the “rule” drawn from Christianity, Judaism, Islam, Baha’i, Buddhism, Confucianism, Hinduism, Jainism, Sikhism, Native [ Page ] 128 Spirituality, Unitarianism, Taoism and Zoroastrianism. While some traditions frame the Golden Rule more negatively - “Don’t treat others differently than you would want, yourself, to be treated,” the sentiment is one that would identify with whatever resonates within the encyclopedia’s ethical base. The Use of Certain Aspects of Action Research The initiation and implementation process was, at the time of writing, still a work in progress. As both the initiator of the encyclopedia and the analyst of its implementation process, I was able to make use of certain aspects of action research to track what was happening. One idea was to work with the various relevant departments of Tyndale to determine a means for ownership of the project. The “action research” element in this process involved gaining an understanding at the outset, of the organizational and cultural climate of the school(s). Following that, it became a matter of finding natural champions and facilitators within certain parts of the school and to learn who the key people would be to work together with the editor/ director. It should be reiterated, at this point, that this analysis of the implementation and development process is based on the assumption that, while this project should continue in perpetuity, my involvement should realistically wind down in a three-to-ten year period. There are certain ethical guidelines utilized to enable operations researchers to recognize parameters for their work which will ensure that the work of their subjects is not skewed by the presence of those researchers. I took an online ethics tutorial and test as part of my DMin work. The tutorial was based on [ Page ] 129 the Tri-Council Policy Statement: Ethical Conduct for Research Involving Humans (TCPS 2) for Canada. Information on access to that statement has been referenced. [ Page ] 130 CHAPTER SIX: CONCLUSION AND CAVEATS In this thesis, I have endeavoured to describe and analyze the design, initiation, implementation and development of the Online Encyclopedia of Canadian Christian Leaders. The encyclopedia entrants are many of the Christian leaders in several sectors of Canadian life whose work has been completed or substantially advanced since 1867, when Confederation ushered Canada into existence as a nation. We have noted that the theological rationale is based on Hebrews 11:1-12:1. That passage contains a resonant definition of faith and provides several narratives of leaders who preceded those living in the then- contemporary Christian world. I have sketched my own pilgrimage as a Christian journalist, particularly in the areas where I observed and wrote about faith interfacing with a range of societal sectors - religion, government/politics, business/philanthropy, education, health care/family, media and entertainment/arts. The thesis has analyzed the technical, editorial and business aspects of the encyclopedia’s initiation, implementation and development. It is my hope that researchers, writers and faith-based leaders will be able to draw insights from entry contents, as they relate to the practices of faith-based leadership in such areas as community relationships and conflict management. [ Page ] 131 Now, on a personal level, I am hoping, having reached my mid-70s, to leverage the insights gained from the DMin studies and the work of developing the encyclopedia. That hope is to enable the encyclopedia to communicate in a way that Christians aspiring to leadership will want to interface effectively in the various sectors of society. There is a colloquialism sometimes used to embarrass Christian organizations whose leaders use an otherworldly kind of language - termed “evange-speak” or “charisma-speak”. Such language blocks communication with those who, through no fault of their own, do not understand the “language”. It is here that the power of story can be re-introduced to lay the groundwork for communication adjustment, in which the encyclopedia can be most valuable. The Longer-Term Rollout Process The longer-term rollout of the encyclopedia relates in large measure to what will happen in the three-to-ten year range of its development. That will be when younger joumalists/historians/communicators are identified as being capable to maintain, modify and develop the encyclopedia to the point when, perhaps, it contains several hundred entries. The task becomes quite monumental - and relevant - because of the on- line format. Unlike Michael Clarke’s work (Portraits), the encyclopedia can be constantly revised, expanded and re-categorized as additional information becomes available - without having to issue a physical reprint. As indicated earlier, as one of the entry writers (on Ernest C. Manning) in Portraits, I was able [ Page ] 132 to track down Clarke and obtained his written permission to incorporate selected 20th century entries from the book into the initial posting of the encyclopedia, arranged under a “Portraits Collection” category. Appreciative inquiry concepts, bolstered by examination of conflict, faith- community and modernity-post modernity issues, will help shape the encyclopedia’s relevancy. Just as good pastoral care helps to make the heavenly story work for earth-bound Christian leaders, so appreciative inquiry enables the story to proceed with its best foot forward. That is because the research seeks out both the foundational and contemporary aspects of the story subject. To make the point: Times change and so do communication needs. In the examination of the Crossroads story (p. 101), we note that Crossroads leadership faithfully enunciated its Christian views on marriage and family at a time when its critics would be less likely to (perhaps) purposely misunderstand those stances. Those who handle its contemporary communication policies need to be proactive in drawing the line between two completely unrelated issues - Uganda’s current and arguably homophobic public policy and Crossroads’ ability to provide clean water and health care. Crossroads needs to ward off the intermingling of those issues by declining to alienate communicators who may not fully understand appreciative inquiry. One of the values of the encyclopedia can be its ability to track communication leadership in ministries and organizations as their mandates shift, to reflect the means they use to relate the gospel and the work of the church in the prevailing culture. [ Page ] 133 The Relevancy of the Encyclopedia to the Church and Ministry The question of the relevancy of the Church and its companion institutions, as enunciated in Tyndale’s Gospel, Church and Culture emphasis, has a reinforcing response in the encyclopedia. The application of theology, social science and history, among other significant disciplines, to the theory and practice of Christian ministry, lends itself well to the development of the material contained in the data entries. Indeed, Globe & Mail columnist John Ibbitson and pollster Darrel Bricker have recently penned a tome entitled The Big Shift. For purposes of discussion, they posit that Canada’s balance of influence has shifted from the “Laurentian elites” of Toronto, Ottawa and Montreal to the heavily-immigrant-populated Toronto suburbs and western Canada. While the faith aspects of this shift are only peripherally developed, the cultural foci related to faith are appropriately included in Shift. Conclusions Regarding the Encyclopedia’s Use All of which brings us to the encyclopedia’s contribution to the users and researchers that will tap into it in the years to come. Understanding Conflict I would hope that the portrayal of the entries will be such to provide opportunities for understanding conflict in various Canadian settings. In that way, the simplicity, clarity and accuracy, of the narratives will help to motivate users to [ Page ] 134 see Christian life and leadership practice as contributing to conflict management or resolution, as appropriate. Modernity and Post-Modernity There is recognition that many of the entries’ lives and leaderships were lived out and practiced in what is commonly called “the era of modernity” - when the values of the world and the gospel were seen as being in open warfare. The shift, with the coming of post-modernity and the accompanying growth of principled pluralism makes this encyclopedia of value to the Christian community, at least, in how it portrays Christian leadership. Recognizing Potential New Entries It would be hoped that, as leaders come to the end of a substantial body of work, they will be recognized by others in a way that will bring them to the attention of the encyclopedia’s editors in timely fashion. Post-modernity is an era of complexity and change. While the Christian gospel is deemed unchangeable, the means of helping people to understand its influence in individuals and in society requires that the narratives will be understood. So the “cloud of witnesses” continues to grow. [ Page ] 135 APPENDIX A: Ernest C. Manning Entry The following is the text of the Ernest C. Manning entry in Canada: Portraits of Faith. It appears by permission of Portraits Editor Michael Clarke in the Portraits Collection of the Online Encyclopedia of Canadian Christian Leaders. As such, it provides a link between Portraits and the encyclopedia as well as contributing some elements of the encyclopedia’s Authors’ Template. Alberta Premier and Radio Preacher Ernest Manning 1908-1996 [ Please contact repository@tyndale.ca for figure details ] [ Page ] 136 “Manning always held the view that both God and the people had some say ... and he was not about to argue with either. ” By Lloyd Mackey Ernest Manning is best remembered as Alberta’s premier from 1943 to 1968 - the longest-serving premier in the Commonwealth - and as the host of Canada’s National Bible Hour for nearly half a century. These dual roles exemplify his practice of integrating Christianity with every area of his life. He was prudent and careful in politics, always practicing Christian-based reconciliation and conflict resolution. Many Albertans were aware that his first call had been to the Christian ministry. Politics was a diversion. But Manning always held the view that both God and the people had some say in how long he would be premier - and he was not about to argue with either. Manning grew up near Rosetown, Saskatchewan, where, as a curious teenager wanting to connect with the outside world, he acquired a three-tube radio kit. On that radio, he heard an early William “Bible Bill” Aberhart Christian radio broadcast from the Calgary Prophetic Bible Institute (CPBI). Aberhart’s compelling preaching persuaded Manning to commit his life to Christ. Years later, Manning was fond of recalling that ploughing the fields on his father’s farm worked well for his scripture study. The furrows were long, and he could get a fair amount of memory work done before having to turn the tractor around. In 1927, Manning enrolled in CPBI, where he met his future wife, the institute’s pianist, Muriel Preston, who later served as the National Bible Hour’s musical co- ordinator. Aberhart saw in the young Manning a person who could greatly help him. Soon, Manning became Aberhart’s assistant at CPBI and also helped him found the Social Credit Party, which won the 1935 Alberta election. Appointed provincial secretary, Manning succeeded to the premiership on Aberhart’s death in 1943. The Great Depression left Alberta virtually bankrupt in the late thirties and early forties. Manning’s premiership signalled the beginning of policies to pay down the province’s debt and restore its fiscal credibility. That process was well under way by 1947, when Alberta’s first major oil strikes occurred. Manning presided over a corruption-free government known for its populism and its fiscal conservatism. His careful stewardship of the province’s oil reserves and revenues and his skill in working with the oil industry’s corporate leaders build his reputation for integrity. A relationship of trust, developed through a shared Christian faith, led Manning and J. Howard Pew of Sun Oil to agree on development plans for the vast Athabasca tar sands in northern Alberta. When oil revenues brought Alberta into unprecedented prosperity, Manning’s government invested extensively in health care, educational and social programs. [ Page ] 137 Manning’s understanding of the Scriptures gave him an appreciation of human need as enunciated by proponents of the social gospel. But unlike the premier of neighbouring Saskatchewan, Baptist minister Tommy Douglas, Manning did not espouse a socialistic doctrine. Rather, he encouraged strong individual, corporate and religious initiatives in addressing social issues. Manning believed that government was there to motivate and give direction, not to intervene and carry the load. Many of Manning’s views on health care and social issues were shaped as he a Muriel lovingly raised their eldest son, Keith, who had suffered oxygen deprivation at birth. The premier constantly emphasized that government spending on social programs was no substitute for individual, family, and community attention to human need. On his radio broadcasts, Manning emphasized the individual side of faith. It was thus consistent for him to stress less government and more individual responsibility. His emphasis was on the life-changing effect of a commitment to Jesus Christ. And he wanted his listeners to understand that their parents, church or good works could not make them Christians. As individuals, they were responsible for their own spiritual condition and destiny. In a 1967 book, Political Realignment, Manning coined the phrase “social conservatism,” which he described as the marriage of private enterprise and social responsibility. The book created a climate for key strategy shifts in the federal Progressive Conservative Party. Later, its concepts would be vital to his son Preston’s advancement of Reform ideology. After retiring as premier, Ernest Manning established, with Preston, a firm that became known as Manning Consultants Limited. It engaged in community development, mainly in northern Alberta’s Slave Lake region. Much of its work involved encouraging the corporate sector to create good communities and mediating between oil companies and native groups. During this time, Ernest Manning also served thirteen years in the Canadian Senate. He advocated electing members to that body, rather than having them appointed by the prime minister. At Ernest Manning’s funeral in February 1996, Reform Party of Canada leader Preston Manning suggested that his father’s last political words could well be: “Do not let internal discord do to Canada what wars, depressions and hard times were unable to do. Continue to build!” Those words were to be an inspiration to the younger Manning, who, sixteen months later, became the leader of the official opposition in the House of Commons. Ernest Manning’s radio preaching - which spanned forty-six years - blended evangelical pietism with an emphasis on the messages of the Bible’s prophetic books. He spoke often of the need for national spiritual revival and urged Christians to live in the light of Jesus’s imminent return. It was his radio work that [ Page ] 138 gave him a national profile, particularly with respect to his Christian faith. At its peak, the National Bible Hour was estimated to have six hundred thousand listeners from across Canada each week - more than comedian Jack Benny had in his heyday! In addition, Manning was a founder of the Fundamental Baptist Church in Edmonton. He was also active in such Christian organizations as the Gideons (a service group whose members distribute Bibles in hotels, hospital, school and prisons) and the Evangelical Fellowship of Canada. During the last five years of his life, he and Muriel, having moved to Calgary, worshipped at that city’s First Alliance Church. In retirement, he served on the boards of several corporations and organizations, including Canadian Pacific Airlines and the Canada West Foundation, all the while operating a dairy farm near Edmonton. Strength, commitment and reason marked Ernest Manning’s presence in Alberta. Whether in matters of faith, politics, business or family, he emphasized the values of hard work, high ethical standards, compassion and a reliance on the goodness and grace of God. His political foes admitted that - almost without peer - he epitomized honesty and integrity in government. Ernest Manning was always careful to communicate that he could not have done so without the work of God in his heart and life. Further Reading re Ernest Manning: Lloyd Mackey, Like Father, Like Son: Ernest Manning and Preston Manning (Toronto: ECW Press, 1997). Ernest C. Manning, Political Realignment: a Challenge to Thoughtful Canadians (Toronto, McClelland, 1967). Preston Manning, The New Canada (Toronto: Macmillan, 1992). [ Page ] 139 APPENDIX B: Faith-Based Names Cited by Peter C. Newman Following are some faith-based names cited by Peter C. Newman in The Canadian Establishment (together with my own contextual notes in brackets). From Volume 1: • Galen Weston and the Weston Family (Baptist connections) • Northrup Frye (University of Toronto, United Church ordained but an acknowledged religious skeptic) • Herbert O’Driscoll (Anglican leader) • Timothy Eaton (department store, church named for him) • Block Family (BC real estate) • Bentall Family (Vancouver development, Baptist philanthropists). From Volume 2 (Subtitled The Acquisitors) • Ted Byfield (publisher of Alberta Report, strong Anglo-Catholic) • Reichmann Brothers (real estate and development, devout Orthodox Jews) • Robert McLintock (evangelical Baptist who donated land to churches in subdivisions he developed.) • Don Reimer (Reimer Express, Winnipeg, Mennonite.) • Jim Pattison (Vancouver entrepreneur and funder of, among others, Pacific Academy, an elite world-class Pentecostal-bent elementary/high school.) From Volume 3 (Subtitled How the New Canadian Establishment Seized Power) • Arthur De Fehr (Palliser Furniture, Winnipeg) • Eleanor Clitheroe (lawyer and Ontario Hydro executive and university chancellor who transitioned through Christian conversion to Anglican cleric and Prison Fellowship executive.) • Caldwell Family (investments, Pentecostal and Anglican links) • Prem Watsa (Fairfax Financial, described as “Canadian Warren Buffet”, involved in St. Paul’s Bloor Street Anglican in Toronto) • Preston Manning (inspired Navigating the Faith-Political Interface) • Cardinal Carter (mentor to Catholic convert Conrad Black) • David Friesen (major printer in Steinbach, Manitoba and Mennonite). [ Page ] 140 • Ray Loewen Group (Loewen was a Mennonite from British Columbia who was internationally involved, at the time, in funeral services, but was taken out by a by a massive lawsuit from a Southern Baptist competitor in Mississippi.) Canada: Portraits of Faith: Selected lists of “portraits” and authors Among those whose portraits were included in Portraits were: • Jeanne Mance, a nurse whose courage was said to have earned her the epithet “the angel of Ville-Marie.” • Egerton Ryerson, a Methodist of the 19th century who became, in effect, the “father of Canadian public education.” • Leonard Tilley, one of the “fathers of Confederation” whose faith and understanding of scripture led him to recommend that Canada be named as a “dominion”, based on Psalm 72:8 which speaks of God having “dominion from sea to sea.” • Marshall McLuhan, the media guru whose belief that the “medium is the message” was drawn from the paradigm of Christ. • Ernest Manning, a farm boy who became the long-time premier of Alberta and a radio preacher who gained considerable renown nationally. (It was the death of the last-named, in 1996, that linked me to Editor Clarke, enabling me to write the Manning entry. Appendix A is the wording of the Manning article in its final form, reviewed before publication by Robert Burkinshaw, John G. Stackhouse and Marguerite Van Die.) Some of the other entry authors and their subjects were: • John David Hull, then pastor of The Peoples Church in Toronto, who wrote the entry on Oswald J. Smith, the founder of that church. • Vincent Marquis, a social sciences teacher who has lectured nationally on Canada’s Christian history. His entry was on George Brown, a Globe editor whose political activity helped to lay the groundwork for the major conferences leading to Canadian Confederation in 1867. • Darrel Reid, a Queen’s-educated historian who served for a time in the prime minister’s office of Stephen Harper. He compiled the entry on Albert B. Simpson, the founder of Christian and Missionary Alliance denomination. • Randi R. Warne of Mount St. Vincent University in Halifax, who prepared the entry on early social activity and feminist Nellie McClung. • George and Deborah Cowley, husband-and-wife diplomat and writer respectively, who authored the entry on Georges and Pauline Vanier, the vice-regal couple in the early 60s, when Georges was Governor-General. [ Page ] 141 APPENDIX C: Initiation and Implementing Budget for Canadian Christian Leadership Encyclopedia Revenue: Seed funding now in hand: $17,500 Matching funds from foundation sources 17,500 _______ $35,000 Expenses Technical setup (under The Tyndale Leadership Centre) $5,000 Startup administrative costs 3,000 Publicity/communications 3,000 Editorial costs (Author/reviewer honoraria) 15,000 _______ $26,000 Seed funding for further development $9,000 The proposal would be to seed what is left into development that would include e- book fees, advertising and further grants to sustain the project. The assumption would be that, if the project is up and running in three years, it would continue to run at minimal cost - perhaps as little as $1,000 per year - unless further expansion is anticipated. [ Page ] 142 APPENDIX D: Extracts from Christian Educators of the 20th Century Web Page Welcome to the Christian Educators of the 20th Century web-based database. This site provides access to information about the people who have shaped the field of Christian religious education in North America throughout the 20th Century. The database covers Protestant, Catholic, and Orthodox religious education leaders. It is overseen by an editorial board consisting of Christian religious education scholars from a variety of denominational backgrounds. When completed, the database will contain entries on approximately 160 persons. Those included in this project are deceased, retired or past age 70. Further nominations are welcome as we complete the project in our final phase of development. Each person's entry in the Christian Educators of the 20th Century database includes: • Photo(s) of the person • A biographical essay of their life and work • An essay assessing the impact this person had on the field of Christian education • A bibliography of published works (we have sought to be exhaustive where possible) • A bibliography of writings about the person and his/her work • Excerpts from the person's writings (where permission could be obtained) • A recommended reading list for those unfamiliar with the person's work • Information on any schools or denominational offices with significant holdings of the person's works for those desiring to do further research This project, funded by The Lilly Endowment and hosted by Talbot School of Theology, Biola University, is intended to serve the needs of faculty, students, and other researchers in the field of Christian education who desire to better understand who and what has shaped the development of Christian education during the last century and up to the present. We stand on the shoulders of those who have come before us, and we inherit educational ministry approaches that have been shaped by the contexts and issues of previous generations. This project provides access to the kind of resources necessary for sound historical research [ Page ] 143 that can help challenge and guide the ongoing development of effective educational ministry in the local church. May God's people use it to God's glory. Kevin E. Lawson Director, Ph.D. and Ed.D. programs in Educational Studies Talbot School of Theology CE20 Project Director Nominations: Final Phase Now Launching Final Phase of the Christian Educators of the 20th Century Project Criteria for Nomination and Evaluation of Possible Entries in this Phase: The first phase of this project focused on those who were already deceased, retired, or past age 70 when we started the project. To complete the project we now want to consider all remaining persons who made a "significant contribution" to the field of Christian religious education in the North American context. The following criteria will be used in the review process: 1. The project is focused on the 20th century. There are many people active and making significant contributions today, who were born in the 20th century, but for this project there must be clear, significant, contributions identifiable within the 20th century by the person to be considered. Those whose major contributions have been primarily since the new century started will not be considered. 2. The nominated persons should be recognized by others within the field of Christian religious education for their contributions to the development of the field, not just their contributions through teaching. (Our favorite professors may not necessarily belong in this project.) 3. This recognition can either be at a denominational level (significant influence and leadership within the denomination) or broader across denominational lines or within particular ethnic communities. Some people have contributed broadly across the field while others have done more within their own tradition. Both should be recognized in this project. 4. While publication of writings is one important way to influence the field, it is not the only way. Those whose influence has been more through leadership roles that have resulted in changes in how Christian religious education is carried out should also be considered. (e.g., people who pioneered movements, led [ Page ] 144 organizations who have made a major contribution to the field, invested their lives as leaders enabling others to carry out work within the field) 5. There must also be the ability to recruit a person capable of doing the research and writing of the entry. Summary: One way to summarize the above is to think of teaching a class about the history of Christian religious education in the 20th century. If you were to have the time needed, who would you want to include, to tell the story of how Christian religious education developed and was carried forward in this century? Who would you recommend students do research papers on to better understand their contributions to the field? These are the people we want within this project. Unfortunately, we cannot include everyone who ever taught or wrote in the field, nor all those who we respect for their lives and teaching. [ Page ] 145 APPENDIX E: Entry for Charles Ellington (Photo reproduced by permission of Rob Ellington.) Charles Ellington, as he appeared in a photo accompanying an article he wrote for The Scrivener, the magazine of the Notaries Public of British Columbia, in the Winter issue of 2006. The article recounted some of the results of “looking beyond the obvious” in assisting clients in property conveyancing issues. [ Please contact repository@tyndale.ca for figure details ] Synopsis: Charles Ellington, a “product” the Protestant Orphanage in Victoria and its “official” Sunday school, Oaklands Gospel Hall. He is a retired notary public and Victoria business and Christian lay leader who gave significant leadership to morphing the orphanage into the Cridge Centre for the Family, a contemporary faith-based cradle-to-retirement agency geared to special needs families. Charles Ellington: From Orphanage to Community Leadership Charles Ellington always said that he was raised in a 40-room mansion. “We had a cook, two nannies and a gardener. However, it was not as great as it seemed...” Home, for Ellington, from age three to 16, was the Protestant Orphanage in Victoria, British Columbia. His description, to a point was accurate: The [ Page ] 146 Orphanage was an imposing red-brick structure atop a rocky hill three kilometres northeast of the provincial capital’s Legislative Buildings. Ellington was not a real “orphan”. His hilltop home emerged from a complex set of employment and health issues sustained by his parents after their November 21, 1912 marriage in Winnipeg. His father, John William (Bill) Ellington, was born in Nottingham, England. His grandfather was a butler to several families. Ellington describes his own father as “a bit of a rebel.” He moved to London at a young age and trained as a waiter in an exclusive restaurant. From thence, he crossed the Atlantic where he met and married Elizabeth Preston Ellington. At the time, he was a steward on the Canadian Pacific trains. They lived in various cities in western Canada. Their five children were born in Brandon, Winnipeg, Calgary and, the youngest, Charles, in Victoria. Early into their marriage came World War I. His father spent time in the trenches. He was wounded at Vimy Ridge and in the Battle of the Somme. Returning to Canada after the war, he found his wife sick and confined to a wheelchair. Furthermore, his steward’s job was gone and only periodic work was available, as a doorman in the Empress Hotel. In desperation, in 1927, he threw a rock through a jewelry store window to get the attention of the authorities. It seemed to work. Folk at the Orphanage offered to help. Adjustment to the Orphanage was difficult for young Charles, with tensions over eating the food and recurring nightmares. But there was an underlying Christian ethic as well. One day, the Sunday school superintendent at Oaklands Gospel Hall, two blocks away, stopped by and provided Ada Barner, the Orphanage superintendent with information about the Sunday school. That began a decades-long relationship between Charles Ellington and Oaklands Gospel Hall. He committed his life to Christ, there, and was later baptized. In due course he became a deacon, an elder and superintendent of the Sunday school. During his tenure, the school grew to over 300 students and was a factor in building a larger church a block away with a new name, Oaklands Chapel. And it was at Oaklands that he met and fell in love with Kay Fowler, to whom he was married for 48 years, until her death in 1998. They had three children, Grant, who died of cancer at age four, Rob and Steve. Charles’ relationship with his parents ebbed and flowed. At times he was angry with his father but, as he matured, realized that the health of his mother was such that he carried a heavy workload. He held two jobs, at HMCS Dockyard in the [ Page ] 147 day and in restaurants at night. For several years, Charles was able to live in his parents’ home, a small cottage on Walnut Street. It was there he experienced parental love, as his mother, at times wrapped her arms around him and “I thought I had gone to heaven.” Oaklands, and the evangelical Christian community of which it was a part, was home to Ellington as a young adult and he grew exponentially in his leadership skills in that community. While he never acquired a university education, he took many courses related to the notary public practice he acquired and built up over several decades. Leadership activity That practice became the bedrock from which Ellington could provide leadership in many community and faith-based organizations. He was commissioned as a notary public in 1958, having purchased his practice from J. Arthur Wild, who, himself, had been a Christian lay leader, operating from a Pentecostal perspective. Ellington retired in 1997, with his son, Rob, taking over the practice. Most significant, among these leadership activities, given the place of his “home” as a young child, was his 25 years on the board of the British Columbia Protestant Orphans Home, with five years as board chair. Out of that tenure grew his role as founding chair of the board of the Cridge Centre for the Family. And it was during that tenure that Ellington played a pivotal role in the transitioning of the Cridge from a traditional and now-outmoded orphanage to a multi-faceted government-assisted cluster of family services and facilities. Sprouting out on the rocky campus, around the big brick edifice was housing designed for single parents, a commodious child day care facility and, in due course, a seniors housing wing. Ellington’s particular role, during those transitioning years, was to be a bridge between the government and the faith-based community, to see that the values of that community did not get lost in the process of extending its available services. Much of that “bridgework” resulted from his other leadership activities, including: • Founding board member for Regent College, an evangelical graduate school at the University of British Columbia. • Director of Young Life of Canada for 11 years. • Founding elder at Lambrick Park Church. (Lambrick Park was a church plant of several Christian [Plymouth] Brethren “assemblies” - including Oaklands Chapel. In due course, it grew to a weekly attendance of close to 1,500 - one of Vancouver Island’s largest churches.) [ Page ] 148 • Chair of the Canadian Bible Society, Victoria chapter. • A director or board member of several trans-denominational evangelism- oriented ministries mainly related to the famed Billy Graham, and Canadian-rooted evangelists Leighton Ford, Ralph Bell and Terry Winter. • Director of the board of the Housing Corporation of British Columbia - a provincial cabinet appointment. Ellington gave credence to the need for attention to detail in an article he wrote in the Winter, 2006 issue of The Scrivener, the publication of The Society of Notaries Public of British Columbia. Entitled “Looking Beyond the Obvious”, he described a case involving checking into the detail of a particular approach to contract law. He was able to help a client sub-divide a residential lot that had been thought to be covered by a restrictive covenant not to do so. He concluded by noting: “So in matters Notary, things are not always as they seem. We need to keep our wits about us and always look beyond the obvious.” In his retirement years, Charles has enjoyed his grandchildren, among them Spencer and Taylor Ellington, who grew up as NHL-aspiring hockey enthusiasts. Spencer was hampered in that quest through a debilitating illness. But he pointedly inspired his brother, Taylor, to fulfill both their dreams. Taylor was a Round 2 Draft for the Vancouver Canucks in 2007 and has, in 14 seasons up to 2014, played defence in eight minor league teams in Canada and the United States. He is currently in Denmark with the Esbjerg team. Grandpa, from the care facility where he now lives, just blocks from where he practiced as a notary public, continuously keeps tabs on him, expecting that Taylor will one day make it to the National Hockey League. Bibliography Ellington, Charles, “Looking Beyond the Obvious, The Scrivener, Notaries Public of British Columbia, Winter, 2006. Mackey, Lloyd, “Faith Legacy Sustains Rising Star Ellington”, BC Christian News, Island Insight, November, 2007 http://canadianchristianity.eom/bc/bccn/l 107/i03faith.html [accessed November 15, 2014 to January 10, 2015]. Vernon Storey, Terry Worobetz and Henry Kennedy, 1999. The Home - Orphans Home to Family Centre: 1873 to 1998. Victoria, BC; The Cridge Centre. [ Page ] 149 APPENDIX F: Entry for Cathie Nicholl (Photos reproduced by permission of Inter-Varsity Christian Fellowship.) Cathie Nicholl, pictured on the left as she appeared in her younger years and, on right, later in life. [ Please contact repository@tyndale.ca for figure details ] Synopsis: Cathie Nicholl, who played a major role in Christian formation and leadership development for many Canadian high school and university students, through Inter-Varsity Christian Fellowship and Pioneer Camps. Cathie Nicholl: “This May Be Your Life’s Work” Cathie “Nikky” Nicholl was born in 1910, the eldest daughter of a Scottish missionary family in Northern China. Her parents, she often said, inspired her life-long love of reading scripture and singing hymns. Also shaping her life in those early years was the Cheefoo School in Yantai, in northern China, affiliated with the China Inland Mission. Recalling the school, she said: “There was a wholesome, normal spiritual foundation for everything [we] did. They constantly stretched us. They never undershot us.” (This May be Your Life’s Work video 1999) Shortly before she turned 19, Cathie left China for Toronto, intending to take up teacher training. In preparation for that, she took Canadian business and history high school courses - prerequisites for “foreign” students. She never did get to university - at least not as a student - instead, beginning work the next year as secretary in the fledgling Inter-Varsity Christian Fellowship. Soon, she was working directly with students. [ Page ] 150 “When I started, I didn’t plan to work for 50 years, but was very conscious of the fact that God had called me into this thing ... I loved the kids. They were like adrenaline to my system.” Inter-Varsity work took Nicholl to each of Canada’s provinces, as well as to Jamaica. She had three stints in the Caribbean, brought on in part because many Jamaican students went north to Canada to study in Canadian universities and encountered Inter-Varsity there. “Nicoll... was sent by [International Fellowship of Evangelical Students] to Jamaica for three months in 1948. She succeeded in pioneering a high-schools work. In 1952 a university group developed too, through a second visit from Cathie Nicoll; and four years later the first full-time staff worker, Richard Bell, was appointed.” (Lowman, 291-5). Back in Canada, she directed Pioneer Camps in Ontario, Alberta and British Columbia. She was the first Pioneer Pacific Camp, on a scenic bay on Thetis Island off the east coast of Vancouver Island, in 1955. (The ‘Nikky’ moniker was in line with the long pioneer practice of assigning nicknames to camp leaders.) “Nikky” passed away on May 3, 2004. Adele Wickett, editor of Cool Waters Beckon Me (1955), a Pioneer Pacific 50th anniversary memoir, noted that Nicholl died “as this book was in process. She hoped to be present at its launch; instead she leaves her many ‘children’ to celebrate their inheritance.” Leadership Traits Nicholl never married and had no children. So Wickett’s reference to “children” gives meaning to the leadership role she played. Inter-Varsity and its high school affiliate, Inter-School Christian Fellowship played significant roles for decades in giving a faith-based perspective, to thousands of students in Canada’s public education systems. The role of inductive Bible Study methods and an emphasis on preparing for life through a robust faith were personified in Nikki’s work. Nicholl also had a strong belief that sound Christian hymnology, based in traditional classic and gospel singing, was an important entrance for the faith to be implanted in young lives. The vocalizing of hymns like Great is Thy Faithfulness and The Lord’s My Shepherd, among many, were important parts of most Inter- Varsity, Inter-School and Pioneer Camp events. (Nonsense songs, like Alfalfa Hay, helped to break the ice before getting down to serious spiritual stuff!) Bibliography Lowman, Pete, 1983. The Day of His Power: A History of the International Fellowship of Evangelical Students. Downers Grove, IL; Inter-Varsity Press. [ Page ] 151 Nicholl, Cathie, undated (165 audio). Lessons Learned in Stillness: Psalm 40. Barrie, ON; Women Alive. ________________________ (166 audio) He is the Still \Point of the Turning World. Barrie, ON; Women Alive. ________________________ (N81 MCI audio) Return to Cheefoo, China. Port Sydney, ON; Lee-Rec. Sutherland, Wilbur, producer, 1990, This May Be Your Life’s Work: A film about Christian Leadership Training Based on the Life of Cathie Nicholl, CM. VHS. Toronto, Imago. Wickett, Adele, ed. 2004. Cool Waters Beckon Me: Celebrating Fifty Years of Camping at Pioneer Pacific. Thetis Island, BC, Toronto; Pioneer Pacific Camp, Inter-Varsity Christian Fellowship. [ Page ] 152 APPENDIX G: Entry for David See-Chai Lam (Photo made available and reproduced courtesy of the Office of the Lieutenant-Governor of British Columbia.) David See-Chai Lam, dressed in the regalia he wore in vice-regal ceremonies during his tenure as lieutenant-governor of British Columbia. [ Please contact repository@tyndale.ca for figure details ] Synopsis: David See-Chai Lam, a Hong Kong-born businessman/philanthropist who served several years as British Columbia’s lieutenant-governor. A strong evangelical Baptist by faith, he also brought Confucian concepts of “harmony” into play in creative encouraging conflict resolution and management in business, public and religious life. [ Page ] 153 Biography David See Chai Lam was born in July 25, 1923, the second oldest of the nine children of Lam Chi Fung, a Hong Kong businessperson/banker and Chan Chik-Ting Lam. Chi Fung was a coal importer and distributor during David’s boyhood, eventually establishing a family-controlled bank which assisted many Hong Kong business leaders to develop and grow after World War II Faith, family and business values were equally significant in David’s upbringing. Baptist missionaries introduced the Christian faith to his grandfather, Lam Sui-Fun in the early 20th century. David committed his life to Jesus Christ at age 13, through the preaching of an evangelist named Chao Ze Qwong (Decision Magazine, January 1992). When David turned 18, his plans to attend Lingnan University, in Canton (Guangdong) were sidelined by World War II. For the balance of the war, he worked in the administration of the family’s coal business. Often, his life was at risk. Among the close calls: Being bombed at a dock, chased by pirates and opting not to board a ship that was later torpedoed (Roy, 36-39). Weighing the danger, Chi Fung decided it was time for David to undertake his university studies (Roy, 30). David earned his bachelor of arts at Lingnan University in 1947. Now reasonably fluent in five languages, he began graduate business studies in 1948, at Temple University, a Baptist-linked institution in Philadelphia. Summer waiter work at a dine-and-dance club in upstate New York helped pay for his education and introduced him to American culture. His master’s degree in business administration in hand, he returned to Hong Kong in the early 1950s. The Communist takeover of Mainland China in 1949 - during his time in the United States - brought a massive influx of Chinese people to North America. The chief markers of his next 17 years in Hong Kong were his advancement in the family-owned Ka Wah Bank, his marriage to Dorothy Lam, his emerging skills as a prudent and wise financial investor and his increasing sense of wanting to be independent - yet in harmony with - his family and other Hong Kong community interests. A “chance” trip to the rugged and scenic Canadian west coast had gelled into David’s and Dorothy’s thinking that Vancouver was the right choice. David met Dorothy at a ball in Hong Kong. Four dances with her persuaded David to get to know this “charming ... beautiful” young lady better. For the next two years, they went out together until Dorothy obtained her [Hong Kong University] degree. They married in the fall of 1954 (Roy, 71). Over the next few years, three daughters were born to David and Dorothy - Deborah, Daphne and Doreen. Unbeknownst to him his banking management role, investments in several businesses (including a flower shop and a garment factory) and raising funds for Hong Kong Baptist College all prepared for the Lam family’s move across the Pacific. [ Page ] 154 When they arrived in Vancouver, in 1967, the only job offers he received from Canadian banks were to return to Hong Kong to represent them there. He ended up joining Newcombe Realty, selling Vancouver homes mainly to new immigrants from Hong Kong and Mainland China. He took evening real estate courses at University of British Columbia. About 1968, his interest in investment real estate began to blossom (Roy, 101). For each new venture, Lam and his partners would start a new company with “Sunny” in the name: Sunnyside, Sunnyvale, Sunnyhill and Sunnyland, for example. The idea was to highlight the favorable West Coast climate (Roy, 102). Other arrangements with major Vancouver real estate and property management firms ensued. He became President of the International Division of Wall & Redekop, an assertive development firm founded by two Mennonite- rooted business people. Later, similar arrangements were worked out with McKenzie Management. In 1975, David incorporated Canadian International Properties. The Lam family income increased commensurate with David’s success at developing these investment, management and real estate partnerships. “Dorothy [described by David as a ‘gung ho’ girl] kept both feet firmly planted on the ground. Theirs was a happy and harmonious marriage. They enjoyed each other’s company and shared a strong Christian outlook on life ... They made friends easily” (Roy, 124). Oakridge Baptist Church, close by a large shopping centre and rapidly- developing residential area in south Vancouver, was their “spiritual home.”. They linked singing the familiar hymns in English and the daughters became active in Pioneer Girls program. In 1985, David fell mysteriously ill and was hospitalized for two months. He recalls that the illness, while sidelining him from many business and philanthropic activities, gave him opportunity to be ministered to by friends and pastors who had some considerable spiritual insights. He believes that down time prepared him for future business, charitable and community service roles. Surgery revealed a gall bladder condition that x-rays could not detect. After that treatment, he recovered quickly (Roy, 187). In 1988, after twice saying “no” to the request of then Canadian Prime Minister Brian Mulroney, for him to become lieutenant-governor of British Columbia - a non-partisan appointment representing the Queen - David sought pastoral counsel. I felt intimidated because English is my second language and I am not a native of Canada. Finally, after discussing the invitation with my pastor (Campbell Henderson, then of Oakridge Baptist Church), I said “yes”. I decided that if God wanted me in the role of lieutenant-governor, I would do it for his glory to be used by him (Decision Magazine, January, 1992). [ Page ] 155 There were many ways in which David and Dorothy sought to communicate their message. One grew out of his youthful interest in horticulture - the cultivating of flowers and gardens (Roy, 16-18). David discovered some undeveloped ground at sprawling Government House, the Victoria residence for lieutenant-governors. With lots of volunteer help, contributions from seed companies and the careful supervision of Government House’s gardening staff, he developed a classical English Country Garden. It drew thousands of visitors - including, on one occasion, Queen Elizabeth II and her consort, Prince Philip. The Lams also took many low-budget one-day trips to remote communities throughout the province. Those trips were packed full with school and community meetings. Always, the theme of the message was harmony, understanding, respect for each other’s views and an appreciation of what it means to be a citizen of Canada. Leadership style and traits As a lad, David acquired the skills of philanthropy and leadership. He canvassed his father’s business office - at his encouragement - for a fund drive for the YMCA primary school he attended. He raised $500 - more than any other student - and won a silver cup for his efforts (Roy, 14). David sometimes explained the harmony principle and the context within which he applied it, along with his Christian faith. In a 1986 speech to students at the University of Victoria, he said: “Christianity is the religion by which I live my life, but I continue to draw insights from and be guided by Chinese philosophy. Harmony is the goal of Chinese philosophy. It stresses harmony with oneself, harmony with nature and harmony with humanity” (Roy, 155). Reconciliation was an important factor, as well: In [then] recent years, British Columbia has experienced extensive immigration from Hong Kong and other parts of Southeast Asia. My position as Lieutenant-Governor has given me an opportunity to facilitate reconciliation whenever the immigration situation has resulted in tension. This tension comes not so much from racial differences, but from the fact that Hong Kong people with their “big city” background are being meshed with the residents of a province where the largest city has [at that time] only 1.5 million people (Decision Magazine, January, 1992). David’s marriage to Dorothy was rooted in love and in a common faith. The strong partnership showed itself in the forming of the David and Dorothy Lam Foundation, through which much of their education, religious and community charitable giving was channeled. [ Page ] 156 David and Dorothy Lam’s philanthropic activities were well thought through and carefully executed. They were mainly in the fields of education, religion and community. The Lams were ably assisted in the choice of projects by Christian charities lawyer Blake Bromley, experienced in the interfacing of charity and the public good. Descriptions of several such follow: • A major grant to provide operating expenses for the first four years of the university’s Centre for Pacific Rim studies. • The David See Chai Lam Management Library at the University of British Columbia (UBC). • One of the most significant community projects which won their support for the $5 million Sun Yat-Sen Classical Chinese Garden strategically located in Vancouver’s Chinatown. Encouraging the “harmony” concept, they made available the first $1 million for the project. • On the faith-based side was the Lam contribution to the development of Regent College, an evangelical graduate school affiliated with UBC. David and Dorothy committed to contribute $1 million of $5 million plus for a new building at a key comer on the UBC campus (Roy, 183). • In follow up to the building project, David had considerable input to the development of a Chinese studies program at Regent (Roy, 183). An early 80s purchase of a prestigious office building in San Francisco, by their family foundation, for $6 million, gave David and Dorothy one of their best opportunities to “give back” to their faith and community. In a few short years, the building sold for $25 million and the laws were such that their foundation did not have to pay tax. That meant a very large part of the profits were directed by their charitable wishes. After retiring from the lieutenant-governor’s role, Lam devoted time and resources to developing the David C. Lam Hymn Society. Through it, he organized choir tours and concerts which emphasized traditional gospel and inspirational hymn-singing. Such hymnody had been somewhat replaced in Christian worship by contemporary music, accompanied by guitars and drums, rather than organ or piano. The strong four-part harmony present in Christian hymnody tended to match, in Lam’s mind, his avowed appreciation for reconciliation and harmony. Lam saw, in his love for the more traditional forms, a legacy opportunity. His efforts especially caught on in Chinese churches in Vancouver and Victoria. After his death, Herbert Tsang, music director at Vancouver’ Chown-Chinese United Church, took over the society and its work continues. Vancouver Sun journalists Douglas Todd and Kelly Sinoski, writing Lam’s obituary following his November 22, 2010 death, noted: Even when he was 80, he was energetically touring with a 60-person choir he’d put together. Singing hymns, Lam said, was a way “to communicate with each other through the heart.” In addition to old Christian hymns, he [ Page ] 157 loved listening to classical music and, when he was in the mood, Whitney Houston. Bibliography: Roy, Reginald. David Lam: A Biography. Victoria. Douglas & McIntyre 1997 Lam, David See-Chai as told to Lloyd Mackey. Decision Magazine. Minneapolis, January, 1992. Todd, Douglas and Kelly Sinoski, David Lam obituary, http://blogs.vancouversun.com/2010/ll/22/david-lam-obituary/ (accessed January 10, 2015.) Below is a summary of the University of Victoria Special Collections Fonds for David Lam. It is taken from an index of the interview transcripts and other papers gathered and used by Reginald Roy, in the writing of David Lam: A Biography. 2001-005 Series: David Lam Biography (FC3828.1 L36R69) (all interviews conducted by Reg Roy) Subseries: 1 Interview transcripts a) David Lam b) Lam's family c) Lam's friends 2 Interview audio cassettes a) David Lam b) Lam's family c) Lam's friends 3 File cards 4 Reg Roy’s subject notes The list of Lam’s friends, in part, includes: 2:29 Douglas Bennett Nov. 9, 1992 24 1., corr. 2:30 Blake Bromley Feb. 6, 1995 20 1., corr. 2:31 Dick Chong Feb. 23, 1993 22 1., corr. 2:32 Paul Coombs June 2, 1992 17 1., corr. [ Page ] 158 2:33 Dean Goldberg Dec. 15,1992 16 1., corr. 2:34 Andrew Grant July 15, 1992 29 1., corr. 2:35 Geoffrey Lam Nov. 24, 1992 12 1., corr. 2:36 Robert Lee July 7, 1992 34 1., corr. 2:37 Edward Newcombe Nov. 25, 1993 28 1., corr. 2:38 Murray Newman Nov. 24, 1992 25 1., corr. 2:39 R.L. Richards Aug. 11, 1992 30 1., corr. 2:40 Wm. Saywell May 4, 1993 18 1., corr. 2:41 George Sibome July 17, 1992 32 1., corr. 2:42 Robert Wales July 26, 1993 19 1., corr. 2:43 Milton K. Wong Jan. 26, 1993 191., corr. 2:45 Walter C. Wright Jr.Dec. 15, 1992 23 1., corr. [ Page ] 159 APPENDIX H: Entry for Frank C. Peters Synopsis: Frank C. Peters, a Mennonite Brethren pastor who became president of Waterloo Lutheran University and used his leadership and relational skills to help that institution move from the private faith-based sector into the public sphere, ultimately re-named Wilfrid Laurier University. From GAMEO (Global Mennonite Encyclopedia Online): Photo and entry used by permission. Frank Cornelius Peters: preacher, professor, and university administrator; born 5 July 1920 in Ukraine, the fifth child of Cornelius C. and Katharina (Hildebrand) Peters. A few weeks after his birth, his mother died. His father, a teacher, remarried, and Anna Reimer became the new mother. In 1924 the family immigrated to Canada, settling in Langham, and then Herbert, Saskatchewan before moving to Agassiz and then Yarrow, British Columbia. At seventeen Frank traveled back to Saskatchewan to find employment. It was while working in Foam Lake that Frank committed his life to Christ, was baptized in the local Mennonite Brethren Church and spent a year at the Bethany Bible School in Hepburn, Saskatchewan. For his second year, he returned to Yarrow, where his father was one of the instructors in the Elim Bible School. [ Page ] 160 Used by permission of Global Online Mennonite Encyclopedia (GAMEO) Melita & Frank Peters [ Please contact repository@tyndale.ca for figure details ] It was here that he fell in love with Melita Krause, a fellow student. Melita was the daughter of Jacob C. Krause (6 March 1894 - 5 July 1970) and Maria (Rempel) Krause (26 February 1895 - 24 January 1992). When World War II broke out, Frank, who registered as a conscientious objector, spent several years in alternate service on Vancouver Island. During this time he was given leave from the camp to marry Melita on 15 August 1943 in Yarrow. Frank and Melita eventually had four sons and one daughter: Robert, Edward, Gerald, Marianne and John. In 1945, following the war, they moved to Hillsboro, Kansas, where Frank earned a B.A. degree at Tabor College and a M.Sc. degree at Emporia State Teachers College. While in Kansas he pastored several churches. Because of visa problems they returned to Canada, where Frank taught for a year at Elim Bible School. In 1949, Frank became the pastor of the Kitchener Mennonite Brethren Church. While pastoring this congregation, Frank earned a Bachelor of Divinity degree from Waterloo Lutheran Seminary, and a Master of Theology degree from the Federated Faculty in Toronto. He also taught at Waterloo College as a lecturer. [ Page ] 161 In 1954 Frank was invited to become president of Tabor College, Kansas. However, he resigned in 1956 and earned a Doctor of Theology degree from Central Baptist Seminary, Kansas City and a Ph.D. in Psychology at the University of Kansas. He provided for his family’s livelihood during these years by pastoring local churches. In 1957 the Peters family moved to Winnipeg, where Frank joined the faculty of the Mennonite Brethren Bible College. He was an outstanding lecturer and students from all across Canada sat in his classes. For eight years he taught in the area of biblical and practical theology. For several years he also served as academic dean of the college. He was a man of boundless energy and combined full-time teaching with preaching ministries in churches all across Canada. Also, he served on the Board of Reference and Council of the Mennonite Brethren Church and for a number of years was moderator of the Canadian Conference (1975-77) as well as the General Conference (1965-69) of the Mennonite Brethren. Frank was not only a popular speaker but also a good writer, and he contributed regularly to a theological journal called The Voice, published by the Mennonite Brethren Bible College in Winnipeg. He was a man of deep emotions; he could laugh heartily at the droll and absurd, but he also cried quite readily in the face of sorrow and pain. As a trained psychologist, with deep roots in the Christian faith, he was in great demand as a counselor. He left the college in Winnipeg in 1965 and returned to the pastorate in Kitchener and a part-time teaching position at Waterloo Lutheran University. It wasn’t long before the university invited him to become its president. During the years that he headed the university from 1968 until 1978, Frank’s politically astute leadership helped guide this school from a church-supported university to one receiving full provincial status and financial support (under the name Wilfrid Laurier University). Peters became chairman of the MB Board of Missions as well as a member of the Evangelical Fellowship of Canada. He reached out to other denominations in his spiritual ministry and repeatedly he accepted invitations to serve for short periods abroad. After retiring from the university and after the children had grown up, Frank and Melita returned to Winnipeg to pastor the Portage Avenue Mennonite Brethren Church. Two years later, in 1982, they returned to Kitchener, from where Frank continued to serve in the teaching/preaching ministry at home and abroad. In the summer of 1987 Frank was elected once more to the Board of Reference and Council of the MB Church of North America. A few months later he flew to Blaine, Washington for a preaching mission. It was to be his last. On his return to Kitchener, he suffered a heart attack, and shortly after he passed away on 7 October 1987 at the age of 67. For an epitaph on his grave stone, Melita chose the verse, "For me to live is Christ, and to die is gain." (Philippians 1:21) [ Page ] 162 Leadership Contribution Peters’ contribution as university president during the Waterloo Lutheran/Wilfrid Laurier transition is described in Ewert’s article above as “politically astute leadership”. That description is amplified by additional information below, by John H. Redekop, Ph.D. D. Hum. (hon.). Redekop, a political scientist, was professor, department head, member of the University Senate and member of the WLU Board of Governors under President Peters. Frank Cornelius Peters, equipped with two doctorates and pastoral ordination, was internationally acclaimed as a lecturer, orator, and preacher. He was also a highly successful university president. Perhaps his greatest achievement as president of Waterloo Lutheran University was to convince the Ontario government to take over another private university even though the government had publicly announced that such undertakings had ended. Actually, President Peters had to deal with three opposing constituencies: a substantial cohort of Lutheran faculty members who were determined to keep the university as it was; the Government of Ontario; and his employer, the Eastern Canada Synod of the Evangelical Lutheran Church. With consummate skill he led to the creation of a win-win-win situation. He overcame entrenched but minority faculty opposition by conducting lengthy open faculty meetings where he tactfully gave the opponents all the time they wanted to make their case and then observed his majority supporters defeat them in a democratic vote. He also offered to retain the acronym WLU. He emerged unscathed and with a widely appreciated resolution in hand. He convinced the Government of Ontario by bringing the then-premier (William Davis) and the university affairs minister on campus and pointing out that if WLU would have to close because of its financial crisis, they would have to find spaces for the thousands of WLU students in crowded classrooms. He knew they had no such spaces. With substantial logic he not only convinced them to do what they had insisted they would not do, but he also convinced them to fund a large new campus building, which the government did a few years later, one with more than 100 rooms and offices. Amazingly, the government did this despite a province-wide freeze on all campus construction. Understandably, the new edifice was subsequently named the Frank C. Peters Building. President Peters overcame the Lutheran Synod’s opposition by convincing the Ontario government to repay the Lutherans for virtually all of the funds they had invested in the construction of various campus buildings since the school was established in 1911. In the end the Synod acquiesced - and gratefully thanked President Peters for the large endowment they now had for their financially struggling Waterloo Lutheran Seminary on campus. An inspiring leader, a tactful visionary, and a brilliant negotiator had achieved what many respected critics had insisted was impossible. Thus, in 1973, Waterloo Lutheran University became Wilfrid Laurier University. [ Page ] 163 Bibliography Ewert, David, 1997. Honour Such People. Winnipeg, MB: Center for Mennonite Brethren Studies. Mennonite Reporter (26 October 1987). Springer, Nelson and A.J. Klassen, compilers. Mennonite Bibliography, 1631-1961, vol. 2. Scottdale, PA: Herald Press, 1977: 490. MLA style Ewert, David. "Peters, Frank C. (1920-1987)." Global Anabaptist Mennonite Encyclopedia Online. December 2004. Web. 4 Dec 2014. http://gameo.org/index.php?title=Peters,_Frank_C._(1920- 1987)&oldid=123407. APA style Ewert, David. (December 2004). Peters, Frank C. (1920-1987). Global Anabaptist Mennonite Encyclopedia Online. Retrieved 4 December 2014, from http://qameo.orq/index.php?title=Peters, Frank C. (1920- 1987)&oldid=123407. ©1996-2014 by the Global Anabaptist Mennonite Encyclopedia Online. All rights reserved. Reproduction for thesis purposes granted Retrieved from "http://qameo.orq/index.php?title=Peters, Frank C. (1920- 1987)&oldid=123407" Categories: Personal tools [ Page ] 164 APPENDIX I: AUTHORS’ TEMPLATE On-line Encyclopedia of Canadian Christian Leaders: The entry subjects in this encyclopedia are Canadian Christian leaders whose work was mainly accomplished since Confederation (1867) and whose leadership has been exercised in the fields of religion, government/politics, arts/entertainment, media, health care/family, education and/or business/philanthropy. The objective of this template is to provide authors of entries in this encyclopedia with guidelines that will enable them to write an interesting, orderly, objective and briefly comprehensive picture of the subject and his/her life and contribution to Christian-shaped leadership in and from Canada. The sectors of the entry are as follows: 1. Synopsis (100 words or less) 2. Biography (750-1,000 words) 3. Assessment of leadership style, traits and general contribution (400-500 words) 4. Bibliography (3-50 items) 5. Graphics (2 items) 6. Author’s brief bio (100 words or less) Following are more detailed guidelines for each sector: 1. The synopsis will state briefly the name of the subject, his/her major accomplishment and the chief leadership traits and style involved in that accomplishment. The synopsis should contain one or, at the most, two sentences. [ Page ] 165 2. The biography will be written in narrative style. It should utilize a timeline form of background structure to indicate different eras of the subject’s life in some detail. In addition, there should be tightly-written anecdotal material providing some colour and verbal illustration to the narrative. At whatever era it is most appropriate, there will be a recounting of the subject’s coming to faith, spiritual formation and spiritual development, as well as the particular stream(s) of the Christian faith with which the subject was most closely connected. It should also identify people who were mentors or influencers in the subject’s educational, professional, cultural and spiritual development. a. The first era will include birth, family background, early years, education and events formative to the subject’s future. b. The second era will cover such matters as post-secondary education, early work or relevant travel experience, marriage(s) and children. c. The third era could cover the major body of work or influence which qualifies the subject for inclusion in this Encyclopedia. d. The fourth era should cover retirement, further contribution that grew from the major body of work, general recognition by the subject’s community and the passing of the subject if it has taken place. 3. In the assessment of leadership style, traits and general contribution, the author will highlight events and influences from early life that helped shape later leadership skills, traits or events. Anecdotal material from the subject’s major bodies of work or influence should add to the colour of the narrative. And the identifying of the subject’s leadership roles and contribution should be objective, appreciative and lacking as much as is possible in cynicism. It should stop short, at either end, of being a hagiography or a hatchet job. It should not ignore “warts” in the subject’s character but should avoid verbally caricaturing them. [ Page ] 166 4. The bibliography should be comprehensive enough for serious researchers to be able to get much more detail on the subject than is available in the entry. At least three or four items - books, online entries, video clips, news stories or commentary - should be available. If there are interviews with family members or colleagues of the subject, they could be included at this point. A limit of 50 is suggested as particularly prolific subjects may provide many more items that could be researched at a secondary level, but may provide more corroboration than original material. 5. The graphics should take the form of a portrait or drawing of the subject and an “action shot” showing him/her engaged in a leadership role, in an identifiable setting with others in the photo or drawing. Both should be delivered electronically with the rest of the material for the entry. 6. The author’s brief bio should establish the author’s own credentials for writing the entry - historian, journalist, theologian, interested Christian and/or social scientist. In addition, it should identify the author’s own association with the subject - a former colleague or substantive chronicler of his/her work, a family member and/or a student or scholar in the field of leadership, faith, history, culture or social science. [ Page ] 167 APPENDIX J: Screen grabs of Draft-Wiki Encyclopedia Pages (Can be rendered readable with Word zoom feature) [ Please contact repository@tyndale.ca for Appendix J details ] [ Page ] 168 [ Appendix J continues, please contact repository@tyndale.ca for Appendix J details ] [ Page ] 169 [ Appendix J continues, please contact repository@tyndale.ca for Appendix J details ] [ Page ] 170 REFERENCES Abigail, Shawn. Plymouth Brethren FAQ http://www.brethrenonline.org/faqs/Brethren.htm [accessed January 10, 2015]. Bibby, Reginald. 2013. The Resilience and Renaissance of Catholics in Canada. www.reginaldbibby.com/images/BibbyCatholicsGlobe02.pdf. [accessed October 20, 2014]. Bloesch, Donald G. 2006. Essentials of Evangelical Theology: Two Volumes in One. Peabody, MA: Hendrickson. Bornstein, David. 2007. How to Change the World: Social Entrepreneurs and the Power of New Ideas, Upd. ed. Oxford: Oxford University Press. Bradberry, Travis and Jean Greaves. 2009. Emotional Intelligence 2.0. San Diego, CA: TalentSmart. Carroccetto, Mike/Ottawa Citizen. January 23, 2014. Father Joe Leclair and the Quality of Mercy http://www.theinquiry.ca/wordpress/accused/charged/leclair-father-joe- leclair/editorial-father-joe-leclair-and-the-quality-of-mercy/[Accessed November 15, 2014]. Cawsey, Emery. 2014. Which Way is Up. A sermon delivered at Whalley Presbyterian Church, Surrey, BC. March 10, 2014. http://www.whalleypresbyterian.com/cpt_sermons/way/[accessed June 12, 2014]. Census of Canada. 2011. Statistics Canada. http://wwwl2.statcan.gc.ca/census- recensement/index-eng.cfm. [accessed January7, 2015]. Cheadle, Don. “TIME: The 100 Most Influential People. April 23, 2014. An Environmental Evangelist. http://time.com/70861/arunachalam- muruganantham-2014-time-100/ [Accessed January 5, 2015]. [ Page ] 171 Christian Media Corporation International,2014. 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Portraits Collection. https://canadianchristianleaders.orain.org/wiki/Portraits_Collection [accessed December 15, 2014-January 6, 2015]. Hawkes, Brent, officiating at Jack Layton funeral. Transcript of eulogies. http://www.thestar.com/news/canada/201l/08/27/transcript_of_eu!ogies_b y_rev_brent_hawkes_and_sarah_and_michael_layton.html [accessed January 20, 2015]. Hayhoe, Katharine and Andrew Farley. A Climate for Change: Global Warming Facts for Faith-Based Decisions. New York: FaithWord, 2009, 2011. __________. website: www.katharinehayhoe.com. [accessed from September 30, 2014-January 6, 2015]. __________. Interviewed by Lloyd Mackey at http://churchforvancouver.ca/?s=katharine+hayhoe [accessed January 6, 2015]. Henein, Amal and Francoise Morissette. 2007. Made in Canada Leadership: Wisdom from the Nation’s Best and Brightest. Mississauga, ON: Wiley and Sons. [ Page ] 172 Hiemstra, Rick. Research director. What is an Evangelical? http://www.evangelicalfellowship.ca/Page.aspx?pid=775. [accessed January 10, 2015]. Hillman, Os. ed. www.7culturalmountains.org. Marketplace Leaders Ministries [accessed October 15, 2014]. Ibbitson, John and Darrell Bricker. 2013. The Big Shift: The Seismic Change in Canadian Politics, Business, and Culture and What It Means for Our Future. Toronto: HarperCollins. Houdmann, S. Michael, pres. What is Pastoral Care? www.GotQuestions.org. [accessed November 15, 2014-January 6, 2015] Kroeze, Nicholas, president, Kuyper College. Abraham Kuyper: 1837-1920 http://www.kuyper.edu/Abraham_Kuyper/ [accessed January 20, 2015]. Kryskow-Grasseschi, Faytene. 2005. Stand on Guard: A Prophetic Call & Research on the Righteous Foundations of Canada. Calgary, AB: Credo Press. Lam, David See-Chai as told to Lloyd Mackey, “A Lifetime of Giving Back to God,” Decision Magazine, January, 1992, 16-17. Lawson, Kevin, ed. Christian Educators of the 20th Century. 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