The Anglican Church of Canada, from Conversion to Dialogue: The Case of Roland De Corneille, 1961-1970

By Genizi, Haim | Journal of Ecumenical Studies, Summer 2011 | Go to article overview

The Anglican Church of Canada, from Conversion to Dialogue: The Case of Roland De Corneille, 1961-1970


Genizi, Haim, Journal of Ecumenical Studies


The Anglican Church of Canada, an autonomous denomination, is part of the world Anglican Communion. The census of 1961 reported 2,409,068 members, in 3,600 individual churches, operating in thirty dioceses, served by 2,400 priests, each headed by an archbishop. (1) In the last five decades church membership has seriously declined because of growing secularism in Canadian society and due to various divisive issues within the Anglican community, such as the liberalization of the church toward women priests and homosexuals. (2)

The attitude of the church toward Jews and Judaism was of a traditionally conservative Christian character. In the 1930's Jews were referred to as "God killers," and "Danger of Pharisaism." (3) One of the characteristics of the church was its missionary zeal. (4) Accordingly, two missionary institutions operated for the Jews, one in Toronto and the other in Montreal, the cities where most Canadian Jews lived: In the 1930's and 1940's, the rise of Antisemitism and the problem of Jewish refugees around the world were viewed as an opportunity to work for Jewish conversion. The Primate of the Church stated in his Good Friday pastoral letter in 1938 that the distress of the persecuted Jews "lends urgency to the need of evangelism among them." (6) Indeed, the Nathaniel Institute, as the Toronto Missionary Society was called, was very active under the leadership of Morris Kaminsky. He held an "ultra-evangelical 'Are you saved' approach." (7) The Missionary Society of the Church of Canada financed its activities. (8)

However, the efforts to win over the hearts of Jewish refugees from Nazism were a failure, as was stated by those who were close to the Institute, because the newcomers to Canada arrived "with hearts full of bitterness and prejudice because of the treatment they had received in the name of Christ and under the sign of Cross." (9) In spite of its meager results, the Institute continued to operate during the 1950's.

From 1958, Roland de Corneille, an Anglican priest, was a member of the Anglican Diocese of Toronto Committee on Christian Approach to the Jewish People (C.C.A.J.P.); in September, 1960, he became its secretary. (10) As the one responsible for Anglican missionary activities in Toronto, de Corneille gradually realized that, the "missionary method of the past is not acceptable." (11) Therefore, he was looking for a better and more effective method for the future. Born in Lausanne, Switzerland, de Corneille studied at Trinity College in McGill University and at Yale. He was curate and then rector at several churches in Montreal and Toronto, including six years at St. Lawrence Church, Toronto. (12)

How did de Corneille reach his conclusion about the ineffectiveness of the traditional missionary methods, and what did he suggest instead? How did he move from being a secretary of a missionary institution to a leading figure in the dialogue process? It is the purpose of this essay to deal with these questions.

After "lengthy study" he proposed a program that he called a "Dialogue Approach." This new idea was "born out of necessity, and clarified by sociological and psychological insights." Analyzing the world situation after World War II, de Corneille maintained that a world revolution had taken place in the fields of rising nationalism and resurgent alien religions. Instead of Christian world superiority, non-Christians and nonwhites bitterly recalled former persecutions by Christians and regarded themselves not only equal to Christians but even superiors to them. In such a world, Christian missionary propaganda would obviously be resented. As for the Jews, the memory of the persecutions during the Holocaust by people who called themselves Christians and the rise of the Zionist movement "particularly complicates the problem." "In such a world as this, the missionary method of the past is still perhaps effective with a few individuals... However, on the whole, the missionary method of the past is not acceptable," stated de Corneille. …

The rest of this article is only available to active members of Questia

Sign up now for a free, 1-day trial and receive full access to:

  • Questia's entire collection
  • Automatic bibliography creation
  • More helpful research tools like notes, citations, and highlights
  • Ad-free environment

Already a member? Log in now.

Notes for this article

Add a new note
If you are trying to select text to create highlights or citations, remember that you must now click or tap on the first word, and then click or tap on the last word.
One moment ...
Default project is now your active project.
Project items

Items saved from this article

This article has been saved
Highlights (0)
Some of your highlights are legacy items.

Highlights saved before July 30, 2012 will not be displayed on their respective source pages.

You can easily re-create the highlights by opening the book page or article, selecting the text, and clicking “Highlight.”

Citations (0)
Some of your citations are legacy items.

Any citation created before July 30, 2012 will labeled as a “Cited page.” New citations will be saved as cited passages, pages or articles.

We also added the ability to view new citations from your projects or the book or article where you created them.

Notes (0)
Bookmarks (0)

You have no saved items from this article

Project items include:
  • Saved book/article
  • Highlights
  • Quotes/citations
  • Notes
  • Bookmarks
Notes
Cite this article

Cited article

Style
Citations are available only to our active members.
Sign up now to cite pages or passages in MLA, APA and Chicago citation styles.

(Einhorn, 1992, p. 25)

(Einhorn 25)

1

1. Lois J. Einhorn, Abraham Lincoln, the Orator: Penetrating the Lincoln Legend (Westport, CT: Greenwood Press, 1992), 25, http://www.questia.com/read/27419298.

Cited article

The Anglican Church of Canada, from Conversion to Dialogue: The Case of Roland De Corneille, 1961-1970
Settings

Settings

Typeface
Text size Smaller Larger Reset View mode
Search within

Search within this article

Look up

Look up a word

  • Dictionary
  • Thesaurus
Please submit a word or phrase above.
Print this page

Print this page

Why can't I print more than one page at a time?

Full screen

matching results for page

Cited passage

Style
Citations are available only to our active members.
Sign up now to cite pages or passages in MLA, APA and Chicago citation styles.

"Portraying himself as an honest, ordinary person helped Lincoln identify with his audiences." (Einhorn, 1992, p. 25).

"Portraying himself as an honest, ordinary person helped Lincoln identify with his audiences." (Einhorn 25)

"Portraying himself as an honest, ordinary person helped Lincoln identify with his audiences."1

1. Lois J. Einhorn, Abraham Lincoln, the Orator: Penetrating the Lincoln Legend (Westport, CT: Greenwood Press, 1992), 25, http://www.questia.com/read/27419298.

Cited passage

Welcome to the new Questia Reader

The Questia Reader has been updated to provide you with an even better online reading experience.  It is now 100% Responsive, which means you can read our books and articles on any sized device you wish.  All of your favorite tools like notes, highlights, and citations are still here, but the way you select text has been updated to be easier to use, especially on touchscreen devices.  Here's how:

1. Click or tap the first word you want to select.
2. Click or tap the last word you want to select.

OK, got it!

Thanks for trying Questia!

Please continue trying out our research tools, but please note, full functionality is available only to our active members.

Your work will be lost once you leave this Web page.

For full access in an ad-free environment, sign up now for a FREE, 1-day trial.

Already a member? Log in now.