A crusty yet diffident Scot, his private reflections on the tensions and growing pains experienced by the colonial church and his reaction to events on the wider political scene, offer valuable insights into Reid's life and the times."--BOOK JACKET.
The history of religious change has been largely devoted to study of the churches. Revivalists focuses on evangelists, singling out several significant entrepreneurs - Hugh Crossley and John Hunter, active from 1880 to 1910; Oswald J. Smith, who built his independent Toronto church into a popular evangelistic emporium; Frank Buchman and the Oxford Group, who appealed to the upper classes in the 1930s; and Charles Templeton, who enjoyed two careers as a revivalist. Kee shows that by adjusting their methods to the cultural forms of the day, these evangelists contributed to the vitality of Canadian Protestantism.
Land, Power, and Economics on the Frontier of Upper Canada examines Ontario's formative years, focusing on Essex County in Ontario from 1788 to 1850. Upper Canadian attitudes to land and society are shown to have been built on contemporary visions of the cosmos. John Clarke examines the actions of individuals from the perspective of the political culture and its manifestations, doing so within the constraints of geography and the cultural baggage of the settlers. Placing human action in the context of economics and laissez-faire capitalism, Clarke shows how almost unbridled acquisitiveness, and its concomitant land speculation, could promote or hinder development.
Grandmother Andre told stories in front of a campfire. Elizabeth Goudie wrote a memoir in school scribblers. Phyllis Knight taped hours of interviews with her son. Today's families rely on television and video cameras. They are all making history. In a different approach to that old issue, 'the Canadian identity,' Gerald Friesen links the media studies of Harold Innis to the social history of recent decades. The result is a framework for Canadian history as told by ordinary people. Friesen suggests that the common peoples' perceptions of time and space in what is now Canada changed with innovations in the dominant means of communication. He defines four communication-based epochs in Canadian history: the oral-traditional world of pre-contact Aboriginal people; the textual-settler household of immigrants; the print-capitalism of the nineteenth and twentieth centuries; and the screen-capitalism that has emerged in the last few decades. This analysis of communication is linked to distinctive political economies, each of which incorporates its predecessors in an increasingly complex social order. In each epoch, using the new communication technologies, people struggled to find the political means by which they could ensure that they and their households survived and, if they were lucky, prospered. Canada is the sum of their endeavours. "Citizens and Nation" demonstrates that it is possible to find meaning in the nation's past that will interest, among others, a new, young, and multicultural reading audience.
Based primarily on a study of the towns of Thorold, Campbellford, and Ingersoll this investigation seeks as well to determine the nature of commonalities and differences in patterns of participation in religious and leisure activities within both middle- and working-class families.
An impressive list of specialists in the field examine the evangelical impulse in various denominations, from the mainstream Methodists, Presbyterians, Anglicans, and United, through Baptists, Mennonites, and Lutherans, to the more sectish groups, including Holiness, Christian Mission Alliance, and the Pentecostals. Also included are comparisons between Canadian and American, British, and Australian evangelicalism and essays on evangelical networks, leaders and revivals, women, and evangelicalism in the 1990s. Growing out of a conference sponsored by the Pew Charitable Trusts in 1995 at Queen's University, the essays elaborate a variety of important themes in the study of historical and contemporary evangelicalism and weave them together to provide an informative and challenging exploration of aspects of the evangelical experience in Canada. Contributors include Phyllis D. Airhart, Alvyn J. Austin, David W. Bebbington, Edith L. Blumhofer, Robert K. Burkinshaw, Sharon Anne Cook, Nancy Christie, P. Lorraine Coops, Duff Crerar, Michael Gauvreau, Daniel C. Goodwin, Andrew S. Grenville, Bruce L. Guenther, Bryan V. Hillis, D. Bruce Hindmarsh, Mark Hutchinson, William H. Katerberg, Kevin Kee, Ronald A.N. Kydd, Barry Mack, Mark A. Noll, David Plaxton, Darrel R. Reid, John G. Stackhouse, Jr, Marguerite Van Die, Richard W. Vaudry, and Marilyn Färdig Whiteley.
Using an extensive array of primary sources, including local WCTU minute books and correspondence, Cook describes the origins, structures, strategies, and achievements of the Ontario WCTU in the late nineteenth and early twentieth centuries. She discusses the importance of its positions on such issues as Social Purity, women's franchise, the appropriate role of single women, working women's rights, the treatment of female offenders, and the effect of the WCTU's youth work. Cook traces the empowerment of women in the WCTU to the union's evangelical roots, arguing that the views of the Ontario WCTU were grounded in a vision of society that based the development of a moral society on the family unit and its moral centre, the mother.