The Messenger

Friendship, Faith, and Finding One's Way

Hall

• Publisher: Cascade Books
• Year: 2011
• ISBN:
  9781621890287
• Topic: Theology & Religion
• Subtopic: Religion

This is a book about the importance of mentors in the lives of the young. But rather than developing the theme of mentoring theoretically, Douglas John Hall demonstrates its significance quite personally, autobiographically. In his twentieth year and hoping to study music professionally, Hall met a young minister whose different Christianity both surprised and intrigued him. In the end, this friendship altered the course of his life.The book traces the story of this friendship of more than half a century, and the impact of the times upon the lives of its two principal figures.

1

Beausoleil 1948

1

We sat right at the edge of the lake, the three of us. The great folds of granite were warm from the August sun. After all, the island was called Beausoleil, “beautiful sun,” and most summers it lived up to its name. For young men and women who spent their working lives in Toronto offices it was a vacation paradise, if only for a week or two. It was that for me, too—though as a south-western Ontario village boy, present among these city-dwellers through an odd constellation of relationships, the setting was less novel. What was new for me was finding myself among members of my own generation, some of whom had become tentative friends from the summer before. At work in the business office of the newspaper of our country-town ‘down south’ I was the youngster amongst ten or fifteen older men and women, little more than an office-boy in fact, though I’d been put in charge of ‘classified advertising.’ Last summer’s brief discovery of the joys of being with contemporaries had whetted my appetite for more. This summer, however—the summer of 1948—was proving to be a little different. The difference was made mainly by the presence of three people, six or eight years older than most of us. I’d never met them before. Between them, they were to alter the direction of my young life.

They were all just back from the Canadian West, where they had been sent by the Home Missions Board of our denomination, the United Church of Canada. It was the policy of the church to place newly ordained ministers and their families in congregations that were regarded as missions because they were remote and could not employ ministers on a regular, salaried basis. Many, if not most, of these congregations were located in the Canadian West—especially the three prairie provinces. Two of my new acquaintances were a young married couple, Arthur and Margaret (Meg) Young, who had been in the Peace River Country of northern Alberta for five years. Their year-old toddler, Patrick, was with them. They were returning now to Toronto, where both had been graduate students, Arthur at Emmanuel College and Meg the University of Toronto’s School of Social work. They would take up ministerial responsibilities on Toronto’s east side. Arthur was to be the assistant to the well-known Ray McCleary, long-time minister of WoodGreen United Church on Queen Street near Broadview, and much-honoured senior chaplain during World War II. King George the Sixth had himself pinned the medallion of the Order of the British Empire on Ray’s uniform.

The other “new guy” was a tall, athletic young clergyman named Robert Whiteley Miller. He had graduated from Emmanuel College in 1946, and had just finished a two-year ‘stint’ on a mission field in Shellbrook, Saskatchewan. He’d just become twenty-nine, and was on his way to Edinburgh where he would undertake a year of post-graduate study at New College as recipient of Emmanuel’s travelling fellowship. He had been awarded this much-coveted scholarship as one of the most promising student of his graduating class, though he had spent only one year at Emmanuel, the first two of the three-year Bachelor of Divinity degree course having been taken at the internationally renowned Union Theological Seminary in New York City. The death of his salesman father had occasioned Bob’s return to his native Toronto to complete the church’s requirements for ordination.

Ray McCleary himself spent a day or two at the camp that summer. He was the most remarkable United Church minister I have ever known. As the brochure of the Ray McCleary Towers rightly claims, this genial bachelor cleric who never lost his North-of-Ireland accent and rarely appeared in public without a clerical collar, possessed “phenomenal organizational talents and charismatic leadership.” It was those qualities that enabled him in his mid-sixties, as his own life was ebbing away (too soon), to establish a residence for needy seniors in Toronto’s east end. If you consult the Internet you might think that the ‘Ray McCleary Towers’ are the only way Dr Ray McCleary is remembered today. But that was only one of McCleary’s projects. In the late 1940s McClearly had raised enough money to build and administer the WoodGreen Community Centre as one of the many kinds of outreach of WoodGreen United Church on Toronto’s east side—a modern, multipurpose building with facilities for all ages and interests. To walk down Queen Street East with Ray McCleary was an experience in itself. Every street-cleaner, every kid, every drunk, every ex-con, every old lady or gentleman knew him. And he knew them—by name! He was a regular visitor to nearby Don Jail, and his good friends ranged from businessmen to intellectuals, from the very poor to the very rich. He had an uncanny ability to see the potentiality for good in people, and he could inspire groups of many types and purposes—service clubs, the YMCA, sports associations, and of course his own congregation with its varied activities. There was about him a refreshing joie de vivre that set him apart from most clergy and encouraged people of every walk of life to trust him, seek his help, and share with him their deepest hopes and fears. He was a good friend of Sir George McLeod, founder of the Iona Community, and his own ideas of Christian community, which he tried to incorporate at WoodGreen Centre, were similar to Sir George’s. People who had long since lost touch with the church brought their babies to be baptized by him, their young to be married, their dead to be buried. Ray, they knew, wouldn’t turn them away, though he might lament their break with the church. In short, as the Germans would say, Ray McCleary was ein Mensch—a real human being!

And he was the reason for our being there on the island of the ‘beautiful sun’ in Georgian Bay just off Honey Harbour. In one way and another, we were all part of Ray’s flock: the thirty or so young women and men who were members of WoodGreen’s Young People’s Union, the Youngs and Bob Miller who were known to Ray from their years at Emmanuel College, which was also his alma mater, and I too, an outsider who was there because the Martin family, which was very active in WoodGreen Church, happened to have a cousin in my village near Woodstock who was a particularly good friend. The camp on Beausoleil was itself available to us because Ray McCleary was a trusted friend of the Lions Club of Toronto, which owned and operated this camp chiefly for city children who needed to be rescued from the humid heat and noise of “Toronto the Good” (as it could still be called in 1948)! The young people from WoodGreen were, most of them, boys and girls who had grown up in the vicinity of the old church that bore the names of two of its previous clergy, Reverend Messrs Wood and Green1 Now they were between the ages of eighteen and thirty-five. Most were not university graduates, but they had acquired training and expertise in various business and professional fields, and were already skilled and successful young adults who were at the same time loyal members of the church. (Readers who are too young to have experienced Canadian church-and-society prior to 1960 may have difficulty picturing such a group, because (in Canada as in Europe) very few successful twenty- or thirty-year-old business and professional singles are to be found in most big city congregations today. This already says something about the socio-historical context that is the background for my memories of Bob Miller. It should also be noted that 1948 was only three years after the cessation of the terrible conflagration that we call World War II.)

With his remarkable sense of timing and planning and human relations, Ray McCleary had commandeered the Youngs and Bob Miller to provide leadership for the two-weeks on Beausoleil that summer. Bob was in charge of the study and worship sessions, which were normally held out of doors; and the Youngs, who would now become part of the ministry at WoodGreen, were there chiefly, I think, to become acquainted with some of the younger members of their congregation.

2

With that bit of background, let me return to the homely scene with which I began. Seated on the warm granite rocks just outside the main hall of the camp that day, three of us—Meg Young, Bob Miller, and I—were enjoying the quiet after the happy rowdiness of after-breakfast singing in the dining hall of the camp (Whatever became of those marvellous old camp songs?—“They built the ship Titanic . . . , and it was sad when the great ship went down,” or ‘What’s the use of wearing braces?”—the Woad Song, to the tune of Men of Harlech). Bob and Meg had both been students at ‘Vic’ (Victoria College in the University of Toronto) and knew one another well. I, of course, knew neither of them, nor they me. But for reasons I hardly understood myself I was drawn to them. As I listened to Bob’s study/worship meditations and heard snippets of conversation between him and the Youngs, I realized that I was being given a peek inside a world hitherto foreign to me, but one that seemed strangely alluring and important. It certainly wasn’t just that they were both unusually attractive people, though they were; my desire to know more of them stemmed from something much deeper. But in order to try to explain what that deeper thing was I shall have to say more about myself than I should like to do in an essay dedicated to the memory of someone else. Perhaps, however, if I reveal enough about myself at that stage in my life I will also, indirectly, find a way to speak about Bob Miller. The truth is, I wouldn’t be able to say what I want to say about Bob in this attempt at a ‘profile’ without, in the process, revealing more about myself than I would ordinarily like to do. Our knowledge of others is always partial at most, but where it is genuine it is also knowledge gained in and through relationship. My approach here, therefore, will be to introduce Bob Miller to the reader in the way that I myself came to know him. I will reserve some of the more ‘objective’ material—his parentage, education, and curriculum vitae—for later.

Clearly, I was at a juncture in my own life that summer when I was unusually—let us say—open to suggestion. I had just become twenty. For four years I had worked in the business office of The Woodstock Sentinel-Review, one of Lord (Roy) Thomson’s Canadian dailies. I loved being part of that newspaper world, and I’ve never regretted that I hadn’t been able to finish high school but had my real education among a group of intelligent, dedicated, and generous office people, men and women who were glad to take a 16-year-old under their wings and help him deal with the surprisingly complex world of business and society in small-city Canada during and immediately after World War II. My hard-working parents needed some financial contribution to the family from the eldest of their six children; so I left the Woodstock Collegiate Institute after Grade X and enrolled in a one-year course offered by the small Woodstock Business College. When I graduated from that institution in the Spring of 1944, I had considerable proficiency in bookkeeping, shorthand and typing, so I was able to find a job fairly soon.

Being on the whole mature for my years, as well as ready and willing to learn, I gained the confidence of my co-workers and superiors after a year or so, and found myself very much part of the company of the fifty or sixty men and women comprising the staff of our county-town’s daily newspaper. It was an excellent place from which to learn the inner workings of Oxford County and its prosperous and historic little capital, Woodstock. Founded (officially!) in the early 1830s by Queen Victoria’s cousin, Rear Admiral Henry VanSittart, Woodstock boasted many beautiful old mansions and considered itself “the dairy capital of Canada.” My mother’s ancestors had been in the city and its surroundings much longer than Admiral VanSittart and his influential friends, but since they were not retired army or naval officers or owners of great mansions, they didn’t qualify as founding figures.

Though my wages at The Sentinel were ridiculously low by today’s standards (I started at sixteen dollars a week), I enjoyed my work and the people of my workplace immensely, and since I lived at home (which at that time was in the village of Innerkip, seven miles from Woodstock) I was even able to save a little money for my real objective in life.

That objective was the serious study of music. No thanks to myself, I had been born with an exceptional ear for harmony, melody and the seemingly infinite progressions of sound, and my greatest wish was to perfect these gifts sufficiently to give my inherent drive to compose music enough sophistication to satisfy at least my own sense of beauty and worth—and maybe even become a source of livelihood. I realized, of course, that my real enjoyment of life at The Sentinel-Review was in considerable part because I did not think of that work as permanent. The money that I saved during the four years I’d been there, which was little enough even for the ‘forties,’ I intended to use, eventually, to study piano and composition seriously and full-time. But I had begun to wonder how, exactly, that goal would ever be attained.

At the same time, another whole area of consciousness was claiming more and more of my attention. For whatever reasons—was it the war? or the kind of exposure to the raw facts of life and death that is unavoidable in village life? or the continuous struggle of human beings to live and work together without unceasing conflict (my office experience)? Or was it simply the business of growing up and discovering both the possibilities and the limitations of human existence?—for whatever reasons, I was besieged by a questioning mind that was never satisfied with easy answers. Later, after many years of study, reading and simply living, I would realize that during these adolescent and early adult years my mind was being invaded by all the great questions: the ethical ones, of course (what is good?), the epistemological ones (how do we know anything?), the teleological ones (what is the purpose of all this striving?), and the most elusive of them all—the ontological question: what does it mean to “be”—and its dark antithesis, what does it mean not to be. Like Hamlet: “To be, or not to be . . .”

My friends often told me: ‘Forget it! Just be. These questions of yours have no answers anyway! You’re just making life difficult for yourself. Enjoy your youth, you won’t get a second chance.” Fortunately there were one or two who listened—one in particular: the aforementioned cousin of the Martin family of WoodGreen Church in Toronto, an unforgettable and empathetic young woman a few years my senior, who was, I fully suspect, an angel in disguise—a messenger in her own right. Her name (of blessed memory) was Gertrude Barker.

The church, which in those far-off days was the centre of our village life, was of course the logical place for the exploration of such questions; but apart from that young woman and two or three others I found the church of my childhood and youth too obsessed with matters of personal morality to manifest any interest in my kinds of questions. Until 1925, it had been a Methodist congregation, and an all-too-characteristic moral piety, amounting to petty moralism among the more vociferous church members, dominated the discourse of the community, including its prayers, preaching, and Christian education (i.e., Sunday school). One got the impression that being a Christian, if it didn’t mean simply refraining from strong drink, tobacco, and other such abominations, meant striving to be “good” in the manner generally agreed upon in our village culture. In other words, it was a watered-down and simplistic version of John Wesley’s doctrine of perfection. Jesus was the model of this moral perfection towards which we were supposed to struggle—the Jesus of Warner Sallman’s Head of Christ, which hung in our sanctuary as it hung in nearly every other Protestant church on the continent. I felt I could never achieve such an ideal. As, years later, a famous New York professor of mine put it, this well-known “Jesus as Example” conception of Christian morality was like holding up an ostrich-egg to a bantam hen and commanding, “Do your best!”

Not that I was opposed to the idea of being good. I really admired good people—really good ones, like the aforementioned angel in disguise. But I did not admire the moral smugness that passed for goodness among the most influential members of our church and Sunday school (everybody went to Sunday school back then). Besides the fact that much of that “goodness” was petty and consisted chiefly of the avoidance of certain “sins,” there was always an undertone of hypocrisy in it. Hypocrisy was a word that I heard often in my youth. It was a favourite term of my father, whose manner of life (he drank!) greatly displeased the church pillars. My father noted that the most notoriously “good” were characteristically the most financially secure of the community, and were often involved in questionable business and personal dealings. Such dealings could not be entirely concealed in a village of three-hundred souls.

Beyond...