{"title":"Action Research on the Possibilities on Tangential Research: An Opportunity to Explore Prospectively in that Uncatalogued Box","authors":"S. Bowler","doi":"10.25071/0848-1563.39664","DOIUrl":"https://doi.org/10.25071/0848-1563.39664","url":null,"abstract":"Action research is a process whereby the researcher becomes the subject within their own study. This essay is a reflection on the opportunity I recently had to work with a number of historians on a book entitled Canadian Baptist Women. Although this paper is specific to my current work, the resulting reflection on this work has allowed me to propose a research model that I hope will form a useful model for future works. In reflecting on both the process that had the Canadian Baptist Historical Society initiate the work and the writers that either stepped forward to write or stepped back from the process, I sought to reflect on a model that might explain the book’s development that would be useful for future historical endeavours. At this point, I am in no way able to analyze whether my perceptions of the process truly reflected those of my co-writer colleagues, but that does not really matter. What I am proposing within this paper is that, although the action research process was instrumental in my developing a model, it was this product, a historical research model, that seems most useful. Over several years I attended with great interest the annual meetings of both the Canadian Baptist Historical Society and the Canadian Society of Church History. I noticed that questions were often posed to presenters that were at the periphery or tangential to their research. Often it seemed that the questioners had some interest either because of their own research focus, or a tangent that the speaker struck within their presentation, or with","PeriodicalId":81435,"journal":{"name":"Historical papers. Canadian Historical Association. Meeting","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2015-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"69194668","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Creating a Useable Past: Retelling Christian History for the Twenty-first Century","authors":"Stuart Macdonald","doi":"10.25071/0848-1563.39667","DOIUrl":"https://doi.org/10.25071/0848-1563.39667","url":null,"abstract":"Every five hundred years the church has a rummage sale. All of the junk gets thrown out. The last time this happened was five hundred years ago during the reformation, but this happened five hundred years before that, and five hundred years before that (in the year 500 CE). This explains the changes transforming the church in the west today. I know this because I’ve heard this said on several occasions at various seminars, workshops, or other special events that have focused on what the church needs to do today. The presenters have been good, credible experts in their field and in what they were presenting. But this rather odd picture (to say the least) of church history was presented as a given, a repeatable pattern, and as true. It is found in a book by Phyllis Tickle, entitled The Great Emergence: How Christianity is Changing and Why (2008). Based upon this, Tickle argues for a path forward for the church today. Whatever the value of the suggestions for today may be, the description of church history is nonsensical. History is used. Historians may use the past, but so too do those in other disciplines. Theologians, sociologists, philosophers, economists, political scientists, and others all use evidence from the past to bolster their particular arguments. Church historians need to be aware of how history is being interpreted and framed. We need to recognize that the past is","PeriodicalId":81435,"journal":{"name":"Historical papers. Canadian Historical Association. Meeting","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2015-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"69194731","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"What Happened to Methodism in Canada during the First World War","authors":"D. Marshall","doi":"10.25071/0848-1563.39652","DOIUrl":"https://doi.org/10.25071/0848-1563.39652","url":null,"abstract":"Near the beginning of the First World War, the Rev. S.D. Chown, Superintendent of the Methodist Church, declared that “khaki has become a sacred colour” and, by war’s end, he had concluded in a repentant fashion that the Methodist Church could never again be caught “painting roses on the lid of hell.” Suggesting a much broader and deeper process of disillusionment, Chown also suggested that in “many minds the war shook with the violence of a moral and intellectual earthquake the foundations of Christian faith. It shattered many structures of belief which devout people found refuge from the storms of life . . . In deep perplexity, many silently drifted into a sheer atheism which denied the very existence of the Almighty.” In my recent chapter on the Methodist Church and World War I in Gordon Heath’s edited volume Canadian Churches and the First World War, I suggested that Chown’s typically dramatic rhetoric, although certainly capturing some realities of the Methodist experience, may have been too sweeping in its declaration of disillusionment. This narrative of militant idealism followed by ever deepening disillusionment – although certainly valid – masks a great deal of the complexity of the Methodist experience during World War I. It may have overlooked a far more complex and nuanced picture of the war’s impact. Within Methodism, there was a range of experiences and perspectives and, in many cases, religious beliefs and practices that changed or were fluid depending on the particular circumstances being faced in the chaos of the war. Some Methodists questioned the existence of a loving and merciful God as a","PeriodicalId":81435,"journal":{"name":"Historical papers. Canadian Historical Association. Meeting","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2014-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"69193551","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"\"The Pest:\" The Rev. James Settee and the Church Missionary Society in Nineteenth-Century Rupert's Land - A Case Study of Native Church Policy and Indigenous Missionary","authors":"N. Knowles","doi":"10.25071/0848-1563.39655","DOIUrl":"https://doi.org/10.25071/0848-1563.39655","url":null,"abstract":"Ordained in 1853, James Settee was the second native to take holy orders through the auspices of the Church Missionary Society in the North West of British North America. While much has been written about Henry Budd, the first native ordained by the CMS, relatively little attention has been paid to Settee. This oversight has much to do with the fact that, unlike Budd, Settee retained much of his native identity and lifestyle. The contrasting perception of the two men is evident in the biographies written by Archdeacon John Alexander Mackay in Bertal Heeney’s Leaders of the Canadian Church, published in 1920. Budd, Mackay observed, possessed “qualities that were remarkable in a native.” He was “a man of fine appearance,” “a good English Scholar,” and “methodical and thrifty.” His mission stations were always a “model of neatness” and “no European missionary kept things in better order.” Settee, in contrast, was described as “a typical native” who preferred itinerating. “This nomadic kind of life,” MacKay remarked, “seemed to suit him better than steady settled work.” Mackay concluded that, unlike Budd, Settee “could not be credited with much foresight or good management in temporal matters.” Because Settee “always looked upon the bright side of things” and was “always","PeriodicalId":81435,"journal":{"name":"Historical papers. Canadian Historical Association. Meeting","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2014-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"69193640","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"\"Pretend Catholics\" and Stampeders: The Romanization of the Diocese of Arichat/Antigonish, 1851-1910","authors":"Peter Ludow","doi":"10.25071/0848-1563.39651","DOIUrl":"https://doi.org/10.25071/0848-1563.39651","url":null,"abstract":"On a sunlit Sunday morning in June 1896, Father Alexander MacDonald, the erudite professor of Latin, English, and Philosophy at St. Francis Xavier University, stood at the wooden pulpit of Immaculate Conception parish in rural Heatherton, Antigonish County, Nova Scotia, to read an address composed by his superior, Bishop John Cameron of Antigonish. There was apprehension in the professor’s voice as he began to deliver the carefully scripted note. It was the duty, so the bishop’s letter read, of every conscientious Catholic to vote for the Conservative party candidate in the impending federal election. No Catholic in the diocese (in good standing) had the right to dispute this edict, be they priest or layman. As MacDonald finished that sentence, the sound of three loud stomps on the wooden floor echoed through the building. At that moment some thirty to forty men, principal members of the Heatherton congregation, walked out of the building in protest. The “Heatherton Stampede,” now merely a footnote in the region’s history, was more significant than its immediate context. It was representative of a myriad of disobedient acts orchestrated by Nova Scotian Roman Catholics against their spiritual superiors from 1851 to 1910. Yet, despite the philosophical complexities, historians have explained the episode within the context of the partisan battles of the period. Politics, writes Cameron’s biographer, R.A. MacLean, “shook the even tenor of life in Heatherton, provided an exercise in ambulatory democracy and ensured a topic of conversation and gossip for lengthy lamp-lit hours.” In fact, he","PeriodicalId":81435,"journal":{"name":"Historical papers. Canadian Historical Association. Meeting","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2014-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"69193532","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Preaching Premiers: The Political and Religious Errands of William Aberhart and Ernest Manning","authors":"Brian Froese","doi":"10.25071/0848-1563.39654","DOIUrl":"https://doi.org/10.25071/0848-1563.39654","url":null,"abstract":"In July 1932 William Aberhart, principal of Crescent View High School in Calgary, arrived in Edmonton, as he did every July, to mark exams. At these annual grading sessions Aberhart regularly met with a chemistry teacher, Charles Morton Scarborough, of Edmonton. Scarborough was an avid reader of Major C.H. Douglas’ social credit theories and, while grading exams, would extol the virtues of social credit, attempting in vain to attract Aberhart to his view. However, 1932 was different from other summers. That July Aberhart arrived in Edmonton in an unusually sullen mood as the economic depression and severe drought were seriously grinding on the Albertan economy. He watched helplessly as the graduates of his school could not find work. One graduating student even committed suicide that spring. Aberhart, like many others, saw his income slashed as the Canadian jobless rate hit 20% and Albertan incomes declined overall by 62% from 1928 to 1932, second only to Saskatchewan at 72%. Private Albertan debt climbed to the highest level in Canada. Even military enlistment was affected as Albertan young men were allegedly rejected at an exaggerated rate on account of rickets caused by malnourishment. Alberta was at the time a rural society, and as mortgage rates on farms and equipment rose, many could not make the interest payments. The cities were no better as 15% of Edmontonians and 13% of Calgarians lived on the relief rolls. Relief numbers would be higher but single men were not counted, being sent to work camps, and many central Europeans if not deported were","PeriodicalId":81435,"journal":{"name":"Historical papers. Canadian Historical Association. Meeting","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2014-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"69193627","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Reverend Henry Davidson (1823-1903): Maintaining and Creating Boundaries","authors":"Lucille Marr","doi":"10.25071/0848-1563.39649","DOIUrl":"https://doi.org/10.25071/0848-1563.39649","url":null,"abstract":"“It is painful to say yes, but how can I say no?” Henry Davidson’s response to his daughter Frances’s announcement in the mid-1890s of her call to pioneer in the Brethren in Christ (River Brethren) fledging mission project articulates his struggle. A trailblazer himself, he was among the most ardent of supporters of missions in the denomination. In his latter mid-life years, Davidson had also broken ground with the launch of a denominational paper, the Evangelical Visitor. He had used the paper to bring together the far reaches of the mobile late nineteenth-century community and to broadcast the denomination’s version of the gospel message well beyond the sectarian community’s borders. Recently, he had been coerced into giving over the reins of editorship of the nine-year-old paper. Newly bereaved by the death of his wife and Frances’s mother, his words reflected deep conflict. His loss would be multiplied as his beloved daughter stepped forward, the first to volunteer to explore the potential of an overseas missionary enterprise. At the same time, his response demonstrates integrity and hints at his reputation as a calm, objective, visionary leader. Frances Davidson’s twenty-four year career in South and South Central Africa has been well documented. While researching her preAfrica days, I have found myself increasingly drawn to her father, especially in his role as founding editor of the Evangelical Visitor. In a surprising gender reversal, far more is known about his daughter than this significant male leader, despite his role in launching what quickly became a bi-weekly transnational periodical that survived for over 125 years.","PeriodicalId":81435,"journal":{"name":"Historical papers. Canadian Historical Association. Meeting","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2014-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"69193496","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Keeping the Loyalists Loyal in Post-Revolutionary Nova Scotia: The Preaching and Writing of Reverend Jacob Bailey","authors":"T. J. Dawson","doi":"10.25071/0848-1563.39650","DOIUrl":"https://doi.org/10.25071/0848-1563.39650","url":null,"abstract":"The Reverend Jacob Bailey was a key figure in the early Anglican Church in Nova Scotia, as well as one of the first Loyalists to come to Nova Scotia from New England. Along with the first Bishop of Nova Scotia, Charles Inglis, Bailey was a formative influence in the Anglican Church; he was also a poet and a satirist, a supporter of the Crown, and an opponent of the revolutionary influences that spread through the Thirteen Colonies and less successfully in the Maritime provinces. Much has been written about Bailey – his personal story offers many insights into the Loyalist experience. His manuscripts were widely scattered, thus new Bailey materials still come to light. His surviving writings reveal a strong defender of both the faith and the Crown. Arguably, in the context of eighteenth-century America, the two could not be separated. While the revolution on one level may have seemed to be all about taxation, democracy, and an emerging colonial bourgeois society, it was also about continued ideological conflict in that part of postReformation Christendom that had not remained under the authority of Rome. The tensions between the vision of an Established Church headed by the sovereign and the competing Protestant faiths that came to predominate in the Thirteen Colonies were both cause and effect of the clash between classes and interests that resulted in the birth of the United States. At the same time, the exodus of Tory Anglicans that the revolution","PeriodicalId":81435,"journal":{"name":"Historical papers. Canadian Historical Association. Meeting","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2014-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"69193515","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}