A Communion which dreamed of a status once impossible, through faith, toil, and modern development attained its ideal.

      The educating of individuals to serve as recruits in a preaching ministry that was somewhat self-made, was early recognized by the Disciples as vital to their progress. Yet the founding of their own colleges was impossible. A largely rural population, they were obliged by their weakness to use whatever educational institutions could serve the student, and recruits often came into the service under the tutelage of older men, for which there was the comforting example of Timothy, Paul's pupil. And, it is capable of proof still that our early preachers who were successful were for their time educated persons. Yet even far into the second period there existed the belief that academic training was unnecessary; that B.A.'s and Greek were less needful than a knowledge of English, the open Bible, and the possession of a living faith. The Book (and the Disciple interpretation thereof) were considered to be the end-all of such training; and this view is still accepted as adequate by certain groups, whether known as Churches of Christ, Christians, or Church of Christ (Disciples). Thus an over-stressing of the liberty felt as a part of the charter of freedom in the N.T. way of thinking, wrought hazards in decisions which seriously affected the development of college training in Canada. It is likely a hazard peculiar to the Churches of Christ or Disciples. One cause of delay was the fear that 'our boys' if 'college educated' would adopt the attitude of the 'clergy' which older bodies maintained; and the presence of a class of leaders thus attired was distasteful and opposed. In this attitude it is plain that low thinking and not high aspiration ruled. But this feeling it is believed became less as time went on.

      A brief description of our efforts will be attempted next, with the preface that but one of them has yet arrived at the full educational status required as fitting for our day. And all examples illustrate that in the educational field our churches suffer the same as our political and economic realms from the geographic width of Canada. [147]

      Prince Edward Island furnishes the first attempt at education. At the home of the veteran preacher, Donald Crawford, near New Glasgow, P.E.I., was begun the tutoring of young men in the Bible and the development of such talents as might assist the spread of the reform ideas desired. Its date was conjecturally in the winters of 1870-1875. Crawford built his home amply to provide accommodation for students, which he furnished. Their academic studies were pursued in nearby New Glasgow schools; as student-preachers they came under the influence of a powerful spirit for reform on N.T. grounds. The early pupils were local men--Rufus W. Stevenson, Henry A. MacDonald, and F. T. O. Norton. The first served as Montague's first preacher. H. A. MacDonald was a preacher known in Ontario churches, and F. T. O. Norton became a distinguished Greek scholar and served in institutions in the U.S.A. These men received mainly groundwork in Disciple interpretation which was reinforced abroad. This is the pattern familiar to such schools; the students' alma maters were found in Bethany, Drake, Lexington. Others who followed were Everett Stevenson, G. Nelson Stevenson, also Alex. W. Simpson, who are all referred to appropriately in churches described herein. Robert E. Shaw of New Glasgow, P.E.I. contributes the following: "Crawford's leadership training group did not amount to a college but from it came at least three ministers, three elders, and several others who have contributed much to the life of the Brotherhood in Prince Edward Island" (Letter Sept. 3, 1942).

      From two sources somewhat differing in opinion the following report is offered for another educational attempt begun in or about the year 1908 in West Gore, N.S., under the name Maritime Bible College. Its founder was O. H. Tallman, under a charter from the province. The Bible was taught as a text, and subjects suitable for those aspiring to the ministry, such as Church History, Homiletics, Expression, etc. In 1910 it had 25 students enrolled in all its departments. Subjects suitable for 'teacher-training' of a useful type were taught in a preparatory department. It is said to have fallen short in academic aims, and possibly on account of this it had a hard time to keep going. During the first war it lost scholars and after some years of allowance by the government its charter was surrendered in 1915. The following brethren got a good start there, as is common in small efforts, and doubtless went much farther than their alma [148] mater took them: J. W. Hayter and Fred Wallace (both in Maritime churches and long recognized as efficient preachers); also C. G. McPhee and E. Gaston Collins, who both preached in Ontario.

      The churches in New Brunswick and Nova Scotia realizing that their strength was unequal to the formation or support of a 'College' did a practical thing, about the year 1887, when they formed a board to handle an Educational Loan fund for assistance to young men working towards the ministry. A board (unnamed) served four years and was replaced at the annual meeting in Westport, N.S. in August, 1891 by a new one: brethren John M. Ford and Henry W. Stewart. At the date stated the expenditures were just short of $600 and the new board were asking the brethren to make up a small deficit. Reference was made to three young men who had graduated from Lexington, Ky. and were serving the churches. They were Ellis B. Barnes (who served in Bowmanville, Ont.); George D. Weaver and C. H. Devoe, the latter two preaching for Maritime churches. The educational attainments of Maritime preachers who went abroad for study were high. Two of the men students mentioned in Donald Crawford's home-college became themselves educators: F. T. O. Norton, dean of Transylvania (probably) and later Greek professor at Crozer College; whilst H. A. MacDonald became president of West Kentucky College, or was so noted in the Christian, July 1887. A. McLean, it will be recalled, was also fourth President of Bethany College.

      Still another 'conservative' attempt at educating for the ministry was fathered at Beamsville, Ontario, under evangelist S. M. Jones. The time was the early nineteen hundreds. Information is that it lacked a backing of scholarship and judgment and became the occasion of a serious split. While a division in a church may be excused for a time, if it should occur in an effort to attain 'rightness', the sponsors of the change never seem to escape penalty. The world has got along too far educationally to accept the 'one-man' concept of academic and theological training as adequate, since it is unnecessary. It seems unfortunate that there ever was published the tribute to a great American scholar, e. g. that Mark Hopkins on one end of a log and a student on the other constitutes a 'college'. Unless genius and high talents are united on the log the result cannot be prized. No survivor of the Jones regime in Beamsville is at present known on any preacher's [149] list. It is perhaps a hint that any Middle Ages idea of combining religious prejudices with mediocre training and water-marking the product, is sure of failure in the twentieth century.

      The Ontario brethren became deeply conscious of their educational needs in the 1890's at the time when expansion was going on. We were then educating strong young men in real institutions of learning such as the university of Toronto; and they afterwards went to Hiram, Bethany or Drake for special training; but the result was often a loss for Ontario, for eager and able churches were within reach of the graduates, with salaries suitable at least on which to begin a life work. That Ontario churches (and likely others) were capable of providing material for export seemed to aggravate the need for a home-trained ministry.

      By the year 1891 the Ontario brethren became strongly decided to make a beginning, and it was resolved that a sustaining fund of $20,000 be sought as a basis. The aim was merely to provide a lectureship at first to acquaint students attending college in Toronto with our backgrounds. Lectureships were begun in Toronto in 1892 and 1893, in which college students and the public participated. These lectures were given by T. B. Knowles and T. L. Fowler (then B.A. of Bethany College, later a D.D.) in Cecil St. church and under the board of Co-operation, which had its constitution enlarged to include Education For the Ministry. An upper room in the church was used and five students were enrolled. The church at that time was in but its fourth year and struggling to sustain itself independently. The idea was that eventually the pastor of Cecil St. church should be the religious teacher. This set-up so begun, soon proved unsatisfactory. It scarcely could have been otherwise, since the Co-operation's basic aim was not education but evangelism, and could give but advice to the attempt. (Here is illustrated a link in the struggle of a religious body without much articulation seeking to do a big thing co-operatively.) The lectureship seemed unsatisfying to those who wanted the social warmth and advantage of a school, no matter how small, where loyalties could be encouraged. (And many pious parents were anxious to coddle their boys to keep them from the dangers of insidious higher knowledge!) The culmination of years of discussion and hesitation was an unyielding division. The Co-operation reported to the brotherhood that the experiment was not [150] what was hoped for and recommended any who desired to operate otherwise to do so. It was left to the board, and at a meeting on Sept. 12, 1895 the board on a close vote pledged "we will, as a board and as individuals, give any brother or brethren, church or churches, our hearty moral support and sympathy who will endeavor to carry on our Educational work." (From minutes of Co-operation, Sept. 12, 1895). So the new educational work went to the church at St. Thomas, which in point of strength was the most suitable place; and under the presidency of John Campbell, of St. Thomas, the church entered heartily into the fostering of the College. It was Canada's first "small college".

      Nevertheless whilst the college went forward for some years it is unfortunate that the differences over method aroused were not smoothed out. Real earnest convictions were at stake on both sides of the dilemma, and friendships snapped that ought to have held in the bonds of Christian faith. Yet everyone believed that efficient training should be secured for our young preachers. The ends sought on both sides may be summed up, as follows:

A. The development of a religious personality capable of ministering the gospel to average minds through but moderate scholarship, is the end sought. A segregated college (ours) is required where our students may be free from the dangers of "modern knowledge."

B. In our advancing age lowly based education is insufficient and "our cause" has always believed in real "academic" education and must have it; all other efforts are in vain. Real critical enlightenment is suitable to enable us to keep abreast of the times.

      This real clash on Education hampered the growing co-operative movement in church founding. The Ontario Co-operation assumed the function of Education, but being unable to make it efficient, it remains to conclude that what was needed was a strong body organized for the specific end sought. The Disciples then were chary of organization; and with likely no knowledge of the terrific arraignment of "the small college" by Alexander Campbell. They were strongly influenced by a speech made by Archibald McLean at Guelph, at the June convention in 1900, which asserted with some proofs that the day of the small college was at an end. (Christian Messenger, June 18, 1900). His idea was that strongly endowed state or other schools should be relied upon for the purely academic, leaving religious groups with smaller burdens in inculcating their special departments of "religious knowledge." It should also be recorded that at a [151] convention in St. Thomas on June 3, 1897 in the report on Resolutions there was a clause adopted which stated "we confess our faults one to the other and to God; that we absolutely forget the past and forgive as we expect forgiveness." Thus was the air cleared.

      The St. Thomas College entered upon its first year's work in provisional quarters; but by February, 1897, a brick building had been erected. The college was under the presidency of John Campbell and a board consisting of the following: W. D. Cunningham, R. N. Price, Wm. Trott, T. L. Fowler, W. W. Coulter, George Munro, John A. McKillop, C. A. Fleming, N. S. Lusty, Samuel Woolner. T. L. Fowler was president, John Campbell, vice-president, John A. McKillop, secretary, R. N. Price, financial secretary and treasurer. The faculty consisted of T. L. Fowler, M.A., Greek and Sacred Literature; W. D. Cunningham, B.A., Prof. of pastoral theology and history; D. A. McKillop, M.D. physical science; L. N. D. Wells, tutor. The first calendar of the college in preparation for 1897-8 listed 41 students, of which the writer recognizes but six who were ministerial. The secretary's summary of the curriculum (Christian Messenger, July 3, 1897) reported (a) a preparatory course for those who were unable to matriculate, (b) a classical course which includes in addition to the usual curriculum a course in Hebrew and Bible lectures; (c) an English ministerial course for the acquirement of English and the study of Bible subjects; (d) a normal Bible course designed to assist in preparation of Sunday School-workers. Elocution and oratory were also taught by Margaret Saywell.

      John A. McKillop also reported that the College was an incorporated institution for the Disciples of Christ in Canada. Its property was worth $2,587 with a net indebtedness of $800. Nine students were reported as preaching regularly and two occasionally at 14 different points (several of them new). By June, 1900, nineteen young men were reported as preparing for the ministry, two young ladies preparing for mission fields; two students had graduated in the classics course and two in English, four in elocution; that 4000 gospel sermons had been preached and over 300 people converted. By that date also R. W. Ballah and J. T. Bridwell had been added to the faculty. But other elements were working towards a dissolution of the work, though it went on for some years. The first was the withdrawal of T. L. Fowler as principal, to accept a similar position in Fairfield, Nebraska as head of Fairfield College. This occurred in 1903. W. C. Macdougall, who had been added to the department of History in [152] September, 1902, was for some time acting head and on May 1, 1906, became principal.

      Despite convention or other resolutions those of the contrary part were, if active in education at all, aiding in promoting the idea of a college in affiliation with the University of Toronto--then an impossible course for the Disciples of Churches of Christ. The constitutions of Toronto's colleges then could not permit such action.

      In May, 1906, the year's work was reported as proceeding regularly with its classes, but there were no graduates. Here was accepted the resignation of the college's second principal, W. C. Macdougall, who had been attracted to missionary work in India, under the C.W.B.M. He sailed to his new work in July. Prof. Fred. E. Lumley a former student also, was selected as successor. The name of the college then was altered to "Sinclair College", in honor of Dugald Sinclair, who had labored so long in the region served by the college. Records are unavailable but in April, 1909, John L. McLarty (former student) was principal. just when the well-sustained effort had to cease cannot be told by the writer. The small college did not get through its career without having the experience of some larger ones in agitation against the "soundness" of some of the religious teaching. This had reference to the principal, W. C. Macdougall, whose views in breadth could not seemingly be accepted by some minds only accustomed to traditional expressions of faith. He held the degree later of M.A. and Ph.D. from Chicago University. This recording can not compass judgment upon disputed questions such as the one in question.

      But upon the larger question, was Sinclair College a success, the writer feels an urge to record his own convictions, yet having sympathy with both sides of the educational dispute of this period. Christian character and the ethics of our faith should have produced or seen greater toleration than was shown towards a loyal and energetic effort to bring forth an educated ministry. What was done was within our powers at the time. The same criticism holds good today. And some certain effects should also be set down with frankness:

1. The increase in gospel preaching by college students may be assumed as an additional religious benefit to many communities in western Ontario.

2. Though preaching points were found for the students and going churches were helped, no new point ever opened stayed on the map. Their records appear elsewhere. [153]

3. An important point is that a number of students who started at (or above or below) high school level went to colleges in the U.S.A. and experienced training that fitted them for long service to American churches. This represents an apparent loss to Canada and a gain to the U.S.A. A grand fact perhaps unnoticed by many is that in the exchange between our friends across the line and ourselves we have contributed mostly personnel and they have given mostly funds.

      Here follows a list of students of Sinclair college and later developed in the U.S.A. colleges. One place at least is recorded where they served.

Franklin D. Butchart, long service in Ohio churches and Cleveland, Ohio.
O. D. Fournier, Ontario, and now with Baptists in Quebec.
Henry Genders, served at Eureka, Ill.
Frank Harlow, at Nashville, Tenn.
E. J. A. Harlow, at Jacksonville, Fla.
Fred E. Lumley, Ontario; Later professor State University, Columbus, Ohio.
Norman Robertson, Shelbyville, O. (retired, living at Guelph, Ont.)
Colin Stafford, Collingwood, Ont. Kenton, O.
Elmore Sinclair (now deceased) affectionately known at Union Ave., St. Louis, Mo.
C. C. Sinclair, Pasadena, California.
L. N. D. Wells, Dallas Tex. and top rank in American preachers.

      A brief reference occurs in the Blenheim church story to the effect that Duncan A. Sinclair, after his health broke down whilst pursuing studies at The University of Toronto leading to the Christian ministry, determined to perpetuate his life interest by devoting his patrimony to a fund towards establishing an educational institution in Toronto for the training of ministers. His mother, Mrs. Jane Sinclair, and his sister, Miss Bella Sinclair, joined in his purpose, and after his decease they entered into a trust deed on 30 May, 1892, promising to pay on March 1, 1898, with accumulated interest at 6 p.c. one thousand dollars each. The following trustees were named: John McKinnon, Guelph, Dr. James McCullough, Toronto, and C. A. Fleming, Owen Sound. [154]

      The gifts were realized about as follows: Mrs. Sinclair, accepting the starting of St. Thomas College as the fulfilment of her son's purpose, gave to it $1,000, at least. Apparently after her death, Bella Sinclair gave $1,000 by her personal will, and a further considerable sum was realized out of her estate and the family's. John McKinnon as treasurer handled these funds until 8 December, 1922, when they were turned over to his successor, C. A. Fleming, in a total of $6,395. To this was added $100 by Mrs. Pearce of Owen Sound.

      In a letter to the writer dated 15 June, 1932 Bro. C. A. Fleming reported the Sinclair Trust funds to amount to $15,460.02, of which $790.09 was in cash, balance in government or other safe bonds.

      The increment of these funds was devoted about as follows: first some expenses of the lectures at Toronto were paid. When the College of the Churches of Christ at Toronto began some $300 a year was made available for that work, and after its incorporation in October, 1927, a considerable sum was annually apportioned to it during a portion of its existence. Finally, on May 15, 1942 the value of $20,736.65 was turned over to College of Churches of Christ Inc. in Toronto in fulfilment of the Sinclair trust deed of 1892. Before doing so, reference was made to the Ontario courts to test the validity of the settlement. Judgment was awarded by Mr. Justice Green, of Toronto, on 29 July, 1940.

      The All-Canada Movement which began at Poplar Hill, Ont., June, 1922, placed on record in paragraph X "that we give further careful consideration to the question of a Bible chair or of an all-Canada Bible college." This was considered an extremely vital portion of popular aims amongst the Canadian brotherhood at this time. Further, at the Conference in Winnipeg held in June, 1923, the following paragraph IX occurs:

      "The growth of the churches of Christ in Canada, and the growing needs of the Dominion will ever call for leadership. The present shortage of ministers for our churches is very apparent. Therefore, we would recommend that a committee of ten, representing all parts of the Dominion, be appointed to work out a practical plan whereby an educational institution for the training of evangelists, ministers and other church workers be established.

      We heartily approve of the growing sentiment among the Ontario brethren for such a school in Toronto, and would suggest that the Committee make a complete survey of the field in conjunction with the Board [155] of Education and the Committee appointed by the Ontario board." The following persons were appointed to constitute the Committee: Charles L. Burton, R. G. Quiggin, Amos Tovell, John A. McKillop, Marion Royce, of Ontario; Mrs. M. F. Schurman, of P.E.I.; J. S. Flaglor, New Brunswick, Hugh B. Kilgour, Manitoba; W. G. Kitchen, Saskatchewan, and Percy Simpson, Alberta.

      It is a fact, however, that the foregoing proposal had become active as early as January, 1922. At the Poplar Hill Conference in June, 1922, Dr. H. F. Dawes reported that arrangements had been made with McMaster University whereby our lecturer, R. George Quiggin had begun such work already. One student and two others from McMaster received instruction in the History and Principles of the Disciples of Christ.

      At the Convention of the Disciples in Toronto in June, 1924, the delegates heard and heeded the recommendation of Dr. Pritchard, secretary of the Board of Education of the Disciples of Christ, as he stressed the need of an informed brotherhood with a trained leadership. "An adequate supply of young life to fill the fields with workers. The Christian College makes possible these requisites. Moreover, wherever the Disciples in the States have many and prosperous churches they are known to have also Colleges; and wherever there are no colleges the cause does not flourish" (Canadian Disciple, July-August, 1924.)

      At that Conference in Toronto the next step was taken as follows: a board of provisional trustees was appointed: honorary chairman, T. L. Fowler, Ontario; chairman, Charles L. Burton, Ontario; Members, James W. Barnes, New Brunswick; Geo. H. Stewart, Manitoba; John A. McKillop, H. F. Dawes, Amos Tovell, Ontario; D. S. Jackson, (of Fern Avenue church, Toronto) with power to add.

      The financial ability mustered at that time was as follows: The Sinclair bequest, $11,000; besides this an annual fund of $ 10,000 a year was planned towards the realization of which two brethren had already each pledged $1,000 a year, on condition that the brotherhood raised $8,000.

      Another aspect of the situation was the necessity of enrolling students to attend the institution. This became a serious duty for the Christian home, the local church, and the endeavor of ministers and other public servants of the brotherhood.

      During the next year the Committee under its aggressive leader, C. L. Burton had been collecting facts and considering policies. Some of [156] their aims were included in a report to the annual Convention at Toronto in July, 1925.

(1) Consideration of a work affiliated with the University of Toronto, which (because of conditions we could not fulfill) could not be entertained.

(2) Study given to the "Australian Plan" proposed by Prof. Harold Knott, of Eugene Bible University, who came to Toronto to present it to the trustees. This had been declined because its standards were lower than our own high schools and Universities.

(3) The trustees therefore brought forward the recommendation of the Committee on Education at the Convention in St. Thomas, on June 2, 1917, which embodied the following proposal:

      "That we use the facilities of secular education to provide general training and that we co-operate with one of the existing theological colleges for the special ministerial instruction. That is to say: our candidates for the ministry will be expected to follow the ordinary public and high school course to matriculation or, at any rate, to attend some academic institution until qualified to enter college. They will then undertake university work and proceed to the degree of B.A. and continue a course in a selected theological college, thus obtaining a training similar to that of a minister of the religious body controlling the college.

      In addition to the course laid down, our candidates will attend each year after entering the university, a course of lectures of at least one hour a week to be given by an instructor acceptable to the Brotherhood. Such a course will consider topics which are of particular interest to the Disciples of Christ, such as the history of our movement, our mission fields, and the exegesis of Scripture, particularly of the New Testament. Our recommendation is that this course be required in addition to the regular courses of the University and College, but we would expect in a few years the course may be so developed that it may, with the consent of the college, be substituted for at least one of the regular courses of the College as a credit towards its diploma."

      The report advanced other safeguards as to plan by the work of a Committee able to advise and provide for the proper ongoing of an institution such as this amongst the brotherhood. McMaster University (then [157] in Toronto, now in Hamilton) was named as the institution suitable for the purpose.

      This practical and advanced educational plan being unanimously adopted was sponsored by a committee of five, of whom Dr. H. F. Dawes (then of the McMaster staff) was chairman.

      It will now be plain that those who were entrusted with the educational interests of our Brotherhood proceeded if slowly yet with consideration of every plan proposed. The policy of working with an established institution of learning was put into effect by an agreement entered into with McMaster University whereby R. George Quiggin, B.A. (of Hillcrest Church) was appointed Dean of the Lectureship. During the College term beginning September, 1925 he gave lectures to three students who were from outside Toronto and to six others in residence at McMaster. Thus another step was taken, and support from the Sinclair bequest ($400 annually) had been received; also an Education Day for the churches was undertaken.

      The College term beginning September, 1926 had the following registry of students: Albert E. Smith, K. S. Wills, G. Hayden Stewart, Archie Allen, Francis R. James, Norma McDormand. A residence was secured at 59 Prince Arthur Avenue, Toronto and Mrs. Francis James (her husband a student) acted as house mother for the term.

      A further advance came in 1927 when larger premises were secured at 552 Huron St. Two more students from the West and in 1928 five more were added, making eleven. During 1927 to end of 1929 session Mrs. Frances Kilgour was Residence Mother when, due to ill-health, she retired. In 1931 Mrs. Katherine Royce came to the position, and served several terms. Both these ladies were beloved and highly regarded for their contribution to the students' home.

      An important step next to be reached was the incorporation of the board of provisional trustees as a Board of Governors under the Ontario Companies Act. The name of the new institution is College, Churches of Christ in Canada, Inc. This incorporation dates from October, 1927. The group are called the Members of the College in order to satisfy legal requirements; its membership may be as few as five but never more than thirty. This membership, at an annual meeting in May of each year elects a board of Governors, in number not more than fourteen. The first published list of Members and also Governors (in some cases [158] identical) comprised the names of a thoroughly representative body from all parts of Canada; and in addition as ex officio the names of the chairman of the All-Canada Committee and its General secretary were to be included. Negotiations and completion of all underlying matters had been under the direction and untiring efforts of the Chairman, Charles L. Burton, and he was named fittingly the first Chairman of the Board of Governor, and H. A. Stephens, of Toronto the first Secretary-treasurer.

      Another fact to be noted is the retirement from the lectureship by R. George Quiggin, B.A. in February, 1928, with the underlying fact remaining that he had most loyally and helpfully carried on whilst in the midst of a busy pastorate. He left with his students an inspiring record in their memories, owing to his high standards of scholarship and spiritual aspiration. In his stead was appointed as Principal, W. C. Macdougall, M.A., B.D., Ph.D. and Miss Kathleen W. MacArthur B.A. as assistant and secretary to the college. These appointments were looked upon as an appropriate development.

      During the next year under Dr. Macdougall the college was further developed as a religious training institution by the addition of courses supplementing, those offered by the Canadian School of Missions, and also by courses in religious education and leadership in local churches. Into this program Miss MacArthur fitted, owing to her previous experience in university work at University of Manitoba and in the Japanese Language School in Tokyo, 1923-4; also Miss Marion V. Royce, B.A. was added for assistance in the religious education branches. The new Principal signalized his appointment by presenting to the Churches of Christ (Disciple) a College calendar for the academic year 1929-30, which in scope surpassed anything previously presented.

      In that term eleven resident students were at work in our college as well as attending to their studies at McMaster. Here it is appropriate to record some of the work of his predecessor R. George Quiggin, B.A. Under the Lectureship of Dean Quiggin the following graduated from McMaster with the degree of B.A. and also received a diploma from the College.

In 1924 Marion V. Royce B.A., St. Thomas
In 1926 Anne M. Stephens B.A., Toronto
In 1928 Kenneth S. Wills B.A., Winger, Ontario
            Norma MacDormand B.A., Westport, N.S.
            Mary F. Stephens B.A., Toronto [159]

      Since the establishment of the College up to 1930 those named above and the following became graduates of McMaster University and received a diploma from the College:

In 1929 Albert E. Smith B.A., Windsor
In 1930 H. Bruce Stainton B.A., Toronto
            Archibald A. Allan B.A., Riding Mountain, Man.

      Students who at once entered upon ministerial tasks were the following:--

Kenneth S. Wills, Albert E. Smith, H. Bruce Stainton, and Marion V. Royce, who became Children's Worker in All-Canada work.

      Appropriate to the foregoing it may be recorded with satisfaction that under Dr. Macdougall during the next several years there were developed Extension Courses for church members generally. These were carried on in co-operation with the Religious Education branch of the All-Canada Committee and found centres of effort in Winnipeg, Charlottetown, and Toronto, in the first year's work; and in the following year there were schools at Halifax, Edmonton, Winnipeg and St. Thomas, with some Extension classes at Toronto. There appears to have been in all such efforts a total of 156 students who entered upon study of various branches of knowledge, making in all 271 "Courses", for which all are counted who received certificates of recognition. In addition to these courses the College at this time carried on courses by correspondence in leadership, and missions, and developed and gave leadership in various young people's camps. The high spiritual value to our Brotherhood of such educational efforts surely needs but to be stated. In the Extension Schools the following rendered very appreciated assistance: Prof. L. W. Shaw, of the Education Department, Charlottetown, P.E.I.; Marion V. Royce, B.A., superintendent of Religious Training under the All-Canada Committee; Percy Simpson, M.A. of Ardley, Alberta (Edmonton school); and George W. Baney, M.A., at Winnipeg.

      The College at Toronto may be said, to have received a very full introduction to the Church of Canada for the Chairman of the Board of Governors saw to it in the summer of 1928 that two students should make an extensive tour across Canada from the Maritimes in the East through Ontario to the West. Kenneth S. Wills and Albert E. Smith made this journey, addressing audiences in most of our churches in an effort to arouse them and induce students to enter. [160]

      Owing to the impending removal of McMaster University from Toronto to Hamilton (which was accomplished in 1930, and the course from Sept. 1929 to May 1930 was the last term offered by McMaster to students in Toronto) it became necessary to turn attention to another educational institution; and the 1930-31 calendar directed students for the first time to the University of Toronto and to Victoria College, Queen's Park, Toronto. As familiar as this idea and opportunity had grown to be, it may be recorded that prior to 1900 and just after it, such an announcement would have created the greatest enthusiasm amongst our church people who had high ideals for their ministers. However, McMaster University is not in the slightest to be depreciated in this; the ideas referred to were in existence before McMaster became established as a theological college.

      During the early operation of the College the greatest possible publicity was given to the Brotherhood for its aims. The Churches were urged to encourage the idea of sending in ministerial students from these centres: Christian homes were asked to undertake the training of young minds to seek life-fulfilment through the Christian ministry. An Education Day in January enabled churches, schools, and individuals to place their gifts in the hands of those who at last had capably undertaken the college work of our Brotherhood on a high level. Not only this, but many individuals placed bequests in their wills and some substantial trust funds were received, some of which were for named Funds.

      It was recorded by Principal Macdougall with deep appreciation that the chairman of the College board, (Mr. Charles L. Burton) had made the College his debtor by large gifts to the work from time to time. (Canadian Disciple, January, 1931).

      Mr. and Mrs. H. H. Cross, of Chicago had also given generously over a period of time. In this class were Mr. and Mrs. Franklin Bovyer, of Bunbury, P.E.I. Substantial gifts were made by Mr. and Mrs. T. James (formerly of Bridgeburg, Ont. church); also by Bro. S. D. Merry, of Milton, N.S. These last two were the beginning of a Student Loan Fund. Another large gift was received from the estate of Mrs. Ada J. Beattie, (the mother of Mrs. M. F. Schurman, of Summerside, P.E.I.). Substantial sums were received from the estate of Thomas Klinck, of Stouffville, Ont. These indicate a wide distribution of interest and financial support across Canada. The Sinclair Trust Fund, of course, must be noted here. [161]

      Up to the year 1930 the College appeared to be receiving a reasonable support and to enjoy the confidence of the churches. If financial support to it were lacking, by some means, probably best known to its chief sponsor the Chairman, it carried on, paid its bills, and saw that no proper student lacked admission and financial surety. It provided liberal education for our coming ministers at a high-standard institution and its staff enjoyed the co-operation of that institution. Popular support for the student residence was not lacking and many good people across Canada assisted in seeing that the students lacked nothing. But, as has happened many times before in the life of a religious college, the force of an underlying opposition began to be realized by the management. One of the aspects of the college, as expressed by its Principal, was that it was a "College of Religion". Whether this caused confusion or not is not apparent, but the idea behind it was that to the words "Bible College" as commonly understood might be added a higher meaning. That higher value was a spiritual asset to be developed out of the Christian treasury, the New Testament. There was the source of the first school of religion as taught by Jesus of Nazareth around the lake of Galilee. Without using the old term as a cloak for a modicum of book knowledge that would but poorly support any insight gained of the Book, the Principal sought real academic training for his scholars, and sought to supplement this by the spiritual attitudes that cannot be so much taught as caught. This in itself was the minimum that might be expected in a "school" for disciples of Jesus Christ who were to be leaders of the flock.

      In October, 1932 the College board's announcement to the churches contained the following, under the heading, "Some Convictions". "The College Board notes with concern the questions raised with respect to the doctrinal position of those who have been our Principals. The effect of this attitude has resulted in the voluntary resignation of two of our former principals and the board feels that the college work has been hindered greatly as a result." (This refers to the resignation of Principal Macdougall first and after a period of some months that also of Miss MacArthur.)

      Other facts must also be recorded in this connection. It will be recalled that beginning in the Fall of 1929 not only Canada but the world began to undergo a financial depression such as had never before been [162] experienced. Its effect upon religious work and the Church everywhere was most severe, and the College was undoubtedly affected by it. In determining temporarily to close the College which had so gallantly been carried by its supporters the Board offered these conclusions, which seem convincing:

      (1) The financial conditions have prevented a number of assured student prospects from attending.

      (2) Others have been kept out of registration by being unable to meet junior matriculation requirements;

      (3) That for a short course not leading to a diploma and not requiring matriculation no prospective students had offered; and

      (4) That some members of the churches in Canada had called in question the doctrinal position of our teachers and had therefore advised prospective students not to register.

      The resources of a Brotherhood are not subject to the hazards which restrain an individual. This underlying strength kept alive the attainment of the ideal to which the churches of Christ set themselves in June, 1922 at Poplar Hill. It is well for a religious body even to suffer reverses if thereby may be re-born a fresh consecration. The forced closing of the College, looked back upon, may be the setting of a memorial that "This can happen here!" What should follow these circumstances--a revival--occurred. The reader who visualizes his share in the aims of his church is directed here to a brief re-statement of College aims in 1930-40. In the meantime, Miss K. MacArthur had been lost to Canada by being drawn into national work centered in New York City; and Dr. Macdougall, after resigning, also later succumbed to Nature's early call and he passed from our earthly communion in July, 1935. That his life and service was valued by the Brotherhood is evident by events which followed his death. Through a group effort by certain individuals (which cannot be fully outlined here) the education of his two daughters (both born in India and with missionary aims in their blood) was made sure. Dorothea Macdougall secured her degree of M.D. from Toronto in the year 1943, and Wilhelmina, after college training, including Missions, was with her sister accepted for the India field; with them their mother, Mrs. W. C. Macdougall, sailed to their field in India in the Fall of 1945. They work under the United Christian Missionary Society. [163]

      The original view of a training College for our ministers, long kept in view, began once more to take shape in the Spring of 1939 when seven students were drawn naturally by their aspirations from our ranks to secure training suitable to their hopes. In the pastorate of Hillcrest church there was one who had meantime passed through McMaster University to graduate as B.A., and later to secure from Emmanuel College the degree of B.D. This was C. Andrew Lawson, of Hillcrest Church. So far the idea of an academically-fit occupant of this pulpit as an instructor in a Toronto seminary for our students has prevailed; yet some day it must be succeeded by a more liberal bid which frees both institutions from half-time service. Mr. Lawson having the academic attainment needed, and as a young man in sympathy with the student life and aims, was a suitable person to entrust with a Lectureship and he became the successor to Dr. W. C. Macdougall, under whom he had received some training.

      In the Fall of 1939 the College announcement noted the presence of the students referred to and that a modest budget would operate until our resources grew. Mr. C. L. Burton, C.B.E., still as Chairman, was behind the older policy of training our ministers in academic subjects at institutions whose scope and breadth would leave nothing to be desired; and to add upon this the special training suitable to those who seek to serve the Churches of Christ. The most important item that has yet been presented to our Churches is next to follow, as a part of the "New Program".

      To quote briefly it is learned that the College "exists for the purpose of training young men and women for ministerial, missionary and general Christian service. Its program is based upon the conviction of the necessity of a Canadian-trained ministry for our churches. The College proposes to give the students a firm grounding in the fundamentals of the Bible, the Christian Religion, and the principles of the Churches of Christ. [These fundamental aims are here repeated though too well known to be more elaborately expressed.] The College proposes to graduate students academically on a par with the students of the best religious colleges.

      Following the announcement of the College in the Fall of 1940 it is learned that the College has operated another year under the arrangement which follows. "Our students enroll in Arts in Victoria College, and our College is given the right to teach one Major in Bible in each of the [164] four undergraduate years, the same to be considered an integral part of the University course. C. A. Lawson, B.A., B.D. has been appointed by our College as Dean and Lecturer". He was then appointed to the staff of Victoria College to lecture to Churches of Christ students. The program for the training of ministers includes the obtaining of the B.A. degree, plus three years of religious study covering the fields of New Testament, Old Testament, Christian Doctrine, Church History, Missions, Pastoral Theology, Religious Education, and the Principles of the Churches of Christ. One of these years of religious study is covered by the courses during the undergraduate years; and an additional two years in Emmanuel College is required after receiving the B.A. degree to complete the course of study.

      The importance of the facts so briefly set forth in the preceding paragraph are apparent to any who know the causes of division affecting the "educational question" in the years prior to 1900 and after. Here it is apparent that the requirements of both sides to the disagreement so seriously handicapping the Disciples, have been most adequately met and provided for.

      (1) Our students have the facilities of a high-standard educational institution for their general training in Arts.

      (2) Our students have as dean and lecturer one capable of training them in the Christian scriptures and specially in the history and principles of the Churches of Christ. This uniting privilege comprises the real source and centre of all the colleges the Disciples have ever opened, large and small. (Compare the start of Donald Crawford in the 1870's in preceding paragraphs.)

      (3) Not only this, but our students in this special department of religious instruction given by Church of Christ lecturers receive credit for their work upon said studies in their regular efforts looking to a degree from the institution whence they receive their degree. Thus, they are on the same level of students in any religious college in Queen's Park. And at much lower cost, the battle to have full college privileges for our student ministers has been won.

      In order that a full understanding may be had it should be stated that the College is not a degree granting institution, but that its work is integrated with that of a high-standard College that has that power [165] conferred upon it by its corporation. But it should be known that the quality of its work in its own special department--Religious Knowledge--is recognized as valid by the College with which it is associated, Victoria College, of the University of Toronto. The Board had this further to state regarding degrees, as of December 2, 1941.

      Religious Degrees. These have come to mean very little as there is no restriction as to who may grant them or what they may be granted for. It is possible in some places to get the highest religious "degrees" in a few years; the question is now, not what degree have you, but where did you study. Our College has taken a difficult road but it refuses to lower its standards and grant degrees for inadequate training. The degrees granted (in association with Victoria College) by the College of Churches of Christ, Inc. are recognized as equal to the best religious colleges anywhere.

      It is difficult for some to understand why the College of Churches of Christ, Inc. can offer and give the equivalent of ministerial training enjoined by large religious bodies which have endowed colleges long in operation. At the time most religious colleges in Toronto entered into affiliation with the University of Toronto (last century) it was required that certain standards be met for colleges which affiliated. (Affiliation is different from federating which applied to well-established institutions.) The standards for many years thereafter required the usual accompaniments of a college: e. g. a building, or buildings, staff and so forth. But the modern development of education has been to set its advantages as freely as possible before the student (or his backers). Just how it is done has been told by H. B. Kilgour B.A., who since 1943 is the Lecturer for the Churches of Christ College.

      "Our College has first been affiliated with the United Church Colleges (Victoria for Arts and Emmanuel for Theology) and through that relationship enjoys affiliation with the University of Toronto.

      "The affiliation with the United Church College gives Disciple students the full privileges of the dormitories and the entire physical equipment of the United Church College mother university. The principal of the College of the Churches of Christ Inc. becomes a member of the staff of the United Church College and is granted complete freedom to teach the Disciple 'plea'. The degree secured by the Disciple students is a University of Toronto degree. [166]

      "Such an affiliation as the College of Churches of Christ in Canada enjoys, insures that a high academic standing shall be maintained in its teaching and at the same time holds-out to the Disciple student the widest possible cultural opportunities."

      To put it otherwise: our students though "guests" of these Colleges have full privileges to acquire the knowledge available to all in academic realms, and have corresponding freedom for the special training which every religious body affords its students in training for the ministry. Hence, the days of meagre equipment and opportunity are ended and our ministers may receive all the training afforded to any students whatsoever.

      The College Churches of Christ, Inc. being affiliated with the Canadian School of Missions, Toronto is in a particularly fine position to train missionary Candidates, with the educational, theological and institutional resources at its command. Two missionary students of the years 1939-40 were Dr. and Mrs. A. G. Henderson of Winnipeg. They spent a year in training ere they fared forth, and from the ill-fated "ZamZam" which was sunk en route to Africa by the Germans, they were led to imprisonment in Germany by the, enemies of mankind in the Hitler war. In the year 1945 they were, re-united again in Canada and in the fall of 1945 reached their field in the Belgian Congo.

      The important obligation of a religious body to see that high standards are followed in the training of its ministry has been undertaken by the Disciples of Christ on this continent for many years. The Year Book of the Disciples records annually the record of the Board of Higher Education, which is a committee of about 35 educationists and others who seek to give effect to this aim of high standards. Thus, no longer is education for the ministry a local or regional matter, unrelated to or unaffected by the efforts, of others who, strive for the very best in their fields. In this attitude towards Education in N. America we are united with the best efforts of other bodies.

      The Board of Higher Education operates in co-operation with other agencies of accredited strength in the educational field. Its standards are qualified and validated by the high standards sought by other religious and educational bodies. Virtually, its aim and end is to labor to see that education for the Christian ministry shall be kept on a level as high as possible. Its validity is accounted for by the fact that our universities, colleges and schools, to the number of 37, are listed and awarded [167] recognition as member institutions of the Board of Higher Education of the Disciples of Christ, in accordance with their proved standards.

      Hence, it ought to be assurance of the highest value that the College of Churches of Christ, Inc. is accredited in the list of 27 member institutions now published by the said board. This list includes the well-known old colleges, Bethany, Hiram, Eureka, and Drake University, Disciples Divinity House, Chicago. Thus, it scarce needs to be affirmed that the College Churches of Christ of Canada Inc. stands in this top-ranking company because its own standards and requirements of students are integrated with those of Victoria College and the University of Toronto, which in another category stands with the highest.

      This period of the College may be further summarized. The office of Principal was occupied acceptably by C. A. Lawson, B.A., B.D. until his removal to Calgary, as pastor of a United Church in the Fall of 1942.

      His standing in Victoria College staff was such that he was given the rank of professor for a term, in the department of Religious Knowledge. This was due to the necessity of relieving Dr. W. T. Brown, who had meantime to assume extra duties as vice-chancellor. This illustrates the way in which the College's work is joined to and fulfilled in the larger institution.

      A successor to Bro. Lawson was found after his retirement in Mr. Archie A. Allan, B.A., B.D.--a graduate of both Colleges in 1930. He was then the pastor of St. Thomas Church of Christ. He travelled to Toronto for his weekly lectures during the sessions and kept the instruction of students of the time in acceptable manner.

      When Mr. Hugh B. Kilgour, B.A. came to Toronto in January, 1943 as pastor of Hillcrest Church the way was open to have a continuation of the service of its ministers to the College. In September, 1943, Bro. Kilgour was asked to undertake the work of Lecturer and Dean of the College. In the names of the students and graduates that follow, both principals have had a share in the training.

      The work of some outstanding students must be noted. Dr. and Mrs. A. G. Henderson were College students and as well under the College of Missions, ere they graduated and proceeded on their way to the Congo, under the F.C.M. Society. A number of young men began studies and were taken into the R.C.A.F. In this class were Norman McLeod and Malcolm McLeod, Reg. Swartz, D.S.F., Elmer Stainton (returning 1945.) [168] Those who graduated from Victoria College were Don Bailey, B.A. (1944) and later preaching in Greenmount, P.E.I.; and Margaret Stainton, B.A. (1945) in training for the Mexico field. Other students were James Malcolmson, Miss Fern Simpson, R.N., later for a term parish worker in Halifax church. Students graduating at Victoria are expected to return to our College and to Emmanuel and fake extra years training to fit them for the ministry.

      During the year 1947, a fine new development came to our Educational work in Toronto. At No. 79 Charles Street West, a residence was secured and by many alterations and conveniences a Home for the accommodation of our Students and their Principal was created. It contains an apartment where the Principal and his family live and provides for the students a large "Common Room" for general meeting purposes; also a study room, and library, which serves as a worship centre. This House, which has become affectionately known as "79", is within a few yards of Victoria University and Emmanuel College, where the students receive their lectures. The whole has been "re-constituted" and adorned, with beautiful and appropriate furniture, even the addition of kitchen facilities. Actually, during its short life it has become useful as a Fellowship Centre, a Training Centre, a Study Centre, a Worship Centre and a Social Centre. The students, in recognition of this splendid accommodation, have placed over the fire-place in the Study Room a plaque inscribed "C. L. Burton, who made this Student House possible."

      This educational effort arose in Lethbridge through the labors of C. H. Phillips, then minister at First Christian Church, later of Central Christian church, both of Lethbridge. The beginning, was as usual a humble one, but he had the commendable vision of providing preachers for the wide spaces of the west calling for witness. This volume first records Bro. Phillips at Zealandia, Sask., from which pioneer church he went as its first convert to the almost adjacent State of Oregon. He received training at Eugene Bible University, and later served various western churches on both sides of the line. Answering a call from Los Angeles in 1927 he took up labors with First Church, Lethbridge, then under co-operative influences. With the success of Lethbridge church the somewhat illimitable West seemed bound up at that time, for none of our churches there are either old or well established. Beginning in the [169] fall of 1932, C. H. Phillips as principal lectured to seven students in an unfinished church basement; "but the A.B.C. was a fact." Students in second year numbered 21, in all departments, and by 1935 a third-year student preached for Erskine church during the summer.

      "The promise of growth in 1936 encouraged 17 men to assume responsibilities as trustees and a College was incorporated in Alberta." The faculty was added to by an assistant, J. M. Hill, a graduate of Northwest Christian College, Eugene, Ore., and the student body numbered 39. Roscoe Hollister, first graduate, was called to serve Hanna church. By 1936-7 the students in all departments had amounted to 104. This progress was encouraging. However, at this juncture Bro. Phillips withdrew from the Lethbridge church and college work. The College was then removed to Calgary. (As a interlude it may be mentioned that Bro. Phillips received a call to Keele St. church, Toronto, in November, 1937 and he became pastor there until 1943.) But when Bro. Phillips removed to Toronto the assistant principal, J. M. Hill was called to take charge. He served as principal four years, until 1941, when he returned to the States. College literature (the source of most of these facts) records that the institution grew numerically and in influence, "and 13 young people graduated with their theological degrees and the College acquired a new home."

      Mr. Hill as principal was succeeded by graduate, Melvin Breakenridge, who was then a student at Butler University. He carried this responsibility for one year, acting also as pastor of Tuxedo Park Church, the two institutions being somewhat interwoven. A Canadian-trained staff of college assistants helped him in the effort. War made its inroads on the staff as elsewhere, and in 1943 Mr. Breakenridge entered the R.C.A.F. To meet this the trustees called C. H. Phillips from Keele St., Toronto. On his return to his former task the College granted him the degree of Doctor of Divinity.

      The "new home" acquired by the College is situated in Calgary at 27th Avenue and Centre St. N. A former school property was acquired and an auditorium added, and this serves also Tuxedo Park church for its services. Revenue from the Church supports the College, and the co-operation possible in teaching and preaching practice can easily be visualized. The property is valued at $10,000 and at the head of the financial affairs is E. E. Breakenridge, known as staunch supporter and secretary-treasurer. An excellent addition to the institution is a gymnasium, [170] situated in the basement. The 1945 prospectus names as staff Charles Henry Phillips, B.A., D.D. Principal and professor in graduate school; Waldo L. Roppel, B.A., professor in languages and history; Kenneth T. Norris, B.A., professor in N.T. doctrine.

      The program of the College (from page 8, Prospectus) offers special ministerial and leadership courses arranged to prepare young persons for leadership in their congregations but "such congregational servants of Christ and their need of adequate preparation must never be eclipsed by an undue emphasis upon 'full-time ministry' tending to a suggestion of 'professionalism'. characteristic of denominational ministerial life." But the main offering is, of course, preparation for ministerial work. This provides a "four year course . . . of classical, scriptural study. Some 1200 hours are to be devoted to the consideration of strictly Biblical material, including Old and New Testament exegesis, Biblical History, Typology, Prophecy, Doctrine, Subjects such as Hermeneutics, Homiletics and Christian Evidences consume some 300 hours. Several 'Arts' subjects with a major Biblical emphasis receive attention. These include Logic, Philosophy, Psychology, Ethics, Elocution and Music and require 800 hours of study" . . .

      "The College holds and teaches without reservation that (1) The Bible is the Word of God, a full, final and infallible revelation of the Divine will; (2) that the New Testament is the divine constitution for the worship, discipline and government of the churches of Christ; the alone and all-sufficient rule of faith and practice in all matters pertaining to Christian life and conduct; (3) that the actual unity of all believers in Christ on the basis set forth in the New Testament is an obligation laid upon Christians and its realization essential to the evangelization of the world."

      "Every trustee, teacher, and other officer of the College is required to subscribe whole-heartedly to this position of the College; failure in this regard automatically severs all official relations with the College. The College is thus strictly non-denominational and Christian in the fullest meaning of the terms".

      Another thing which differentiates the A.B.C. from other theological colleges is its assertion that "it has no entangling alliances, and is responsible solely to the Lord,and the brethren who support it." By [171] "entangling alliances" is meant "denominationalism", in some sense not otherwise defined. (Prospectus 1945, quoted).

      The seven educational institutions of the churches of Christ in Canada have been fairly sketched, so as to present the known character of each. It may help enquiring readers if some personal knowledge is drawn upon; this is, of course, merely opinion, to be judged as such. The compiler has no personal knowledge of the first three mentioned, nor of the Alberta Bible College; what appears from each is from available sources, sometimes quoted for exactness. Of the two Toronto colleges and the St. Thomas college he has had personal knowledge.

      1. Donald Crawford's home-lectureship gave a grounding to men who later on became scholarly preachers. That model has been followed partially throughout the series; the divergences arising in the method of conveying Arts or classical instruction outside of Disciple peculiarities. The Brotherhood seemingly were united and approving; no voice was raised questioning his orthodoxy or teaching. Here we began well: result, progress and peace.

      2. The West Gore and Beamsville schools were elementary, of a controlled type, tending to narrowness. The writer is assured by one whom he should concede must have been acquainted, that they had no possible future and that, moreover, in each case they split the church sponsoring them.

      3. The Toronto lectureship was inadequately sponsored by a struggling mission church; the background, for the times, insufficient; the attempt was well-intentioned but not supported. In the 1890's the Ontario churches were strongly aiming at numbers. The times were "educationally" immature; American preachers were obtainable; evangelism was still the sole hope. They had later to arrive at the concept of adequately trained minds for leadership, capable of the strain of pastoral charges and able to hold their own in a world where ideas were battling for mastery. A number of young men "by-passed" this inadequate source and, taking training at the University of Toronto, from thence went to the States to "finish" at real Disciple colleges such as Hiram and Bethany. They mostly stayed in the U.S.A.

      4. The St. Thomas college was actually a below-standard junior college or high school, weighed down with many unmatriculated students. Its audacious 'classical' courses were somewhat misleading to the uninitiated, Several of its heads were capable scholars. Through timidity created [172] by prejudiced minds ideas of their unsoundness were avowed against the struggling faculty, which finally destroyed any chance or hope of gradually improving that which might still have proved worthy. (It is the folk who theologically see either black or white who cause trouble.) Had there been exercised the principle of "trusting the brotherhood" or its instructors, there might have been evolved from the immature yet useful and aspiring institution a service that would have brought a wider result to the whole of the churches of Christ in Ontario. This is a saddening thought and ought to be pondered. Had it held on, it eventually might have won the privileges attained so lately by the College of the Churches of Christ, Inc. As it was, it did a worth while service in starting many towards higher scholarship.

      5. The Alberta Bible College has been presented almost solely from its printed offerings. The breadth of its field is inspiring and it is already serving Alberta churches as the local histories reveal. It has always been a part of Disciple doctrine that a College stimulates the growth of churches. It seems, however, relevant to point out that the feature of a categorical presentation of its most profound convictions must be recorded as historically unique in Canada. This "doctrinal" statement to observance is made obligatory by certain people (and virtually to be so received by all others who read), looks oddly in the apparatus of an educational institution committed either to the narrow, the broad, or the synthetic sweep of the New Testament. There are 182,000 words in that foundation Book. The writer has never found any summary of the Book we revere, with or without mandatory prohibitions. This suggestion is contributed in the spirit which warmly hopes that this needless barrier may disappear and the Book and its spirit replace the script. This is an illustration of what was earlier said, about the possibility of improving for the better as time goes on.

      6. The All-Canada College offers Christian students of free minds, training in the particular teachings of the churches of Christ, or Disciples of Christ, which are the inheritors of what we own as the Restoration Plea, with its corollary of uniting all followers of Jesus upon the essential simplicities of the Book. This corresponds to the training ordinarily received by ministerial students after an Arts course has been attained. Students may thus receive credit upon their studies or work towards a degree in a highly-graded institution, where academic degrees (if regarded as the essential marks of scholarship) at least are on the highest [173] levels in the educational world, and where they mean no more or no less whenever used. In the College of Churches of Christ, Inc. after a long struggle, we now have the use of an institution of the highest grade to meet our needs, without our having to undertake the hopeless task of again competing against impossible odds. Now, our limited resources financially, need only to be directed to the maintenance of a "theological" staff which is on the way to enlargement when its supporters agree. The Disciples in Canada have for many decades been aspiring to this ideal opportunity. May any future recapitulation of this heritage so lately won be able to reveal that we bad the grace, the breadth, the vision which could tolerantly use and glorify it.

      Upon the right use of our present opportunities for Educating for the Christian Ministry depend our future as churches of Christ in Canada.

      Mr. Burton, known across Canada as a chief business executive since his youth, has given his promotional talents variously. In his Church first he gave them to the Christian Endeavor Movement; then to the practical welfare of the Cecil St. and Hillcrest congregations, as well as the Provincial missionary organization of the body.

      He has widely served the Disciples. His top achievement may perhaps be his development since 1923 of their Educational interests. Upon the Sinclair Endowment Fund a Lectureship was early established, lecturers provided, and students attracted-and aided, where aid was needed. His last provision has been the establishment of Disciple Student Fellowship House, at 79 Charles Street, West.

      Today the Brotherhood has the gratification of seeing its Educational project a success, instead of a cause of dissension. The Churches need to express even a wider support to the College of the Churches of Christ, Inc. and its governing board. The story of the years (Chapter Eleven) would have been different had our enterprise lacked the vision, experience, and aid which its present head has for so long maintained. [174]

[DCC 147-174]