"Plaque Build-up" Commemorating the Buxton Settlement, 1950 - 2000"
Embedded in the landscape are several commemorative plaques. In South Buxton, immediately in front of St. Andrew’s Church, there stands a short cairn with a small bronze plaque that reads, “1949, In memory of Rev. Wm. King who founded Buxton Settlement, 1849, and built St. Andrew’s Church, 1859.” A few steps away from this cairn, stands a blue plaque that also commemorates the Buxton settlement. It was placed there in 1965. In North Buxton, there is a museum and a set of three plaques that designate the Buxton Settlement as a national historic site. Why are there so many commemorations to a single place and a single moment in history?
“Limited Identities” in Canada
A SUITABLE T XT FOR THE PRESENT DISQUISITION may be found in a review article by Professor Ramsay Cook discussing some works of 1967 that deal with Canada's perennial problem, its lack of national unity and identity. On this topic Professor Cook remarks: "Perhaps instead of constantly deploring our lack of identity we should attempt o understand and explain the regional, ethnic and class identities that we do have. It might iust be that it is in these limited identities that 'Canadianism' is found, and that except for our over-heated nationalist intellectuals Canadians find this situation quite satisfactory. "• What follows here, then, is a commentary on this theme in twentiethcentury Canada: ff one nation, eminently divisible. Canadian historiography has often dealt too wishfully with nationalism and ergo, with unification thus producing both expectations and discouragements out of keeping with realities. We may be somewhat past the colony-to-nation epitome of the Canadian story ("and with sovereignty, everybody lived happily ever aftersee Africa"), but we are still considerably hung up on the plot of nation-building. There are the good guys and the bad, the unifying nation-builders and their foes; though one trouble is that the characters often change hats and whiskers inthe French-language version. There are also the good eras and the bad, largely seen in terms of nation-building. In this sense, during the twentieth century, Canada's years before the testing of World War x were golden years of national expansion; the 'twenties a decade where blotchy prosperity was further marred by th, efederal government abdicating national Ieadership; the depressed thirties a time of crisis in federal, more than class, relationships; the 'forties an era of national triumph arising out of national trial; and the booming
Italian Influence on the Development of Calvinist Scholasticism
THIS ARTICLE TRIES to show that the rise of Calvinist scholasticism, which was the most important development in Calvinist theology during the second half of the sixteenth century, stemmed largely from several converging Italian influences, particularly from the writings of Peter Martyr Vermigli and Jerome Zanchi. Here Calvinist theology refers not only to the personal thought of John Calvin but also to the teachings of the founders of the Reformed or Calvinist tradition as it spread out from Geneva and Switzerland to France, Germany, England, Scotland, Poland, and the Low Countries. In this context Calvin emerges as the brightest star in a galaxy of Reformed theologians which includes Heinrich Bullinger, Pierre Viret, Theodore Beza and Wolfgang Musculus as well as Martyr, Zanchi and others. These theologians were often more influential than Calvin himself at a given place or time or on a given point of doctrine. Bullinger, Martyr, and Martin Bucer were all more important for spreading Calvinist ideas to Edwardian England than was John Calvin. Early Elizabethan Protestantism looked more to Zurich than to Geneva, as did early Polish Calvinism. German Calvinism owed more to Heidelberg than to Geneva.' These leaders developed their theologies sometimes in mutual dependence, sometimes with surprising independence. By no means was their relation to Calvin simply that of disciple to master, for each gave a personal nuance to his style of Calvinism. Thus the sixteenth century Jesuit Cornelius Schulting states on the opening page of his five volume polemic against Calvin and Peter Martyr that Martyr was clearer and far more learned than Calvin.2 Recently John Bray has pointed out that research in seventeenth century Calvinism leads "to the conclusion that the impact of Calvin upon the Calvinistic movement has been greatly over-rated. It may well be that some of