This article is an abbreviation of a paper written by Pastor David I. Bowers, Church of God at Marysville, East Pennsylvania, for a course in Churches of God history with Dr. Kenneth Maurer, at the Evangelical Congregational School of Theology at Myerstown, Pa.

      According to Timothy L. Smith, in his book, Revivalism and Social Reform, evangelicals have played a key role in America's social reform:

      The quest of personal holiness became in some ways a kind of plain man's transcendentalism, which geared ancient creeds to the drive shaft of social reform. Far from disdaining earthly affairs, the evangelists played a key role in the widespread attack upon slavery, poverty, and greed. They thus helped prepare the way both in theory and in practice for what later became known as the social gospel.¹

      If Smith's thesis is true, to what extent was John Winebrenner, a 19th century evangelical leader, involved in social reform?

      One of Winebrenner's tools in his ministry was The Church Advocate. Under Winebrenner's editorship The Church Advocate described itself as a "Family Paper--devoted to the diffusion of Bible truth, religious news and general intelligence," with the Biblical injunction to "earnestly contend for the faith which was once delivered to the saints."

      The Church Advocate reflected John Winebrenner's personality and attitudes. He was interested in the physical as well as the spiritual man. His articles and diary reflected his varied interests.

      This article appeared in the September 18, 1854 issue of The Church Advocate, with an introduction penned by Elder Winebrenner's editorial assistant, Elder James Mackey.

      The following article we gather from one of our exchanges. Though there may be more truth in it than many are disposed to receive, in the present age of a world-conforming religion, we publish it cheerfully, knowing that good and honest hearts will receive it. The world, as well as the church, is in danger of sinking under the curse of God, by attempts of the ministry and religionists to reconcile the service of God with the spirit of the world and its growing evils. No one that will peruse the Bible, and then compare its injunctions with the present spirit and practice of professors, but must see the great difference between what God requires and that which passes too currently for his service.--J. M.

      Rev. Mr. Beecher, thinks the Clergy in these days are favored with entirely too much advice from publicans, the press, and others, as to what they ought, and ought not to preach.--For instance:

      *   *   *

      "We have no doubt that a rigorous landlord, having sharked it all the week, . . . griping among his tenants, would be better pleased on Sunday to doze through an able Gospel sermon on Divine mysteries, than to be kept awake by a practical sermon that, among other things, set forth the duties of a Christian landlord. A broker who has gambled on a magnificent scale all the week, does not go to church to have his practical swindling analyzed and measured by the 'New Testament' spirit. A merchant, whose last bale of smuggled goods was safely stored on Saturday night, and his brother merchant, who, on that same day, swore a false invoice through the Custom House--they go to church to hear a sermon on faith, on angels, on the resurrection. They have nothing invested on those subjects; they expect the minister to be bold and orthodox. But if he wants respectable merchants to pay ample pew rents, let him not vulgarize the pulpit by introducing commercial questions. A rich Christian brother owns largely in a distillery, and is clamorous against letting down the pulpit to the vulgarity [12] of temperance sermons. Another man buys tax-titles, and noses about all the week to see who can be slipped out of a neglected lot. A mechanic that plies his craft with the unscrupulous appliance of every means that will win, he too, wants 'doctrine' on the Sabbath, not these secular questions. Men wish two departments in life, the secular and the religious. Between them a high wall and opaque, is to be built. They wish to do just what they please for six long days. Then stepping the other side of the wall, they wish the minister to assuage their fears, to comfort their conscience, and furnish them a clear ticket and insurance for Heaven. By such a shrewd management, our modern financiers are determined to show that a Christian can serve two masters, both God and mammon, at the same time."²

      It is quite evident that John Winebrenner and James Mackey felt that a pastor's responsibility was to confront members of the congregation with a relevant gospel message. The voice of God needed to be heard on the issues of the day. What were the issues of the day? War, slavery, temperance, health, to name a few.

Issue of War

      The December 15, 1847 issue of The Church Advocate gave a "Synopsis of the President's Message", referring to President James K. Polk. The synopsis and a rebuttal is followed with some comments from Editor Winebrenner:

      Now, if we must have the province of New Mexico and the two Californias added to the United States as an indemnification for the expenses of this cruel and aggressive war, then what will poor distracted Mexico have to repair her loss? Strong and rich nations have no more right to wrong and oppress poor and feeble nations, than rich men have thus to treat the poor. The doctrine of the Bible is, to do justly and love mercy. We had better contend for religious toleration than for territory. If we must have territory, let us buy it. And at the same time, let us 'buy the truth and sell it not.' If Mexico will give us the right of preaching the Gospel, circulating the Scriptures and other good books, and of establishing the Church of God throughout her borders, we shall have indemnity enough, and so will she: an indemnity, too, by which both will be mutually benefited, far more than by territory or by silver and gold.³

      It is evident that John Winebrenner was not in favor of the war with Mexico. But let us go a step further and consider his attitude toward the military as a whole. From the July 15, 1847 issue of The Church Advocate, an editorial entitled "Fourth of July":

      This day happening to fall on the Sabbath this year seemed to set aside the usual celebrations in this place. We had, it is true, a few private turn-outs on Saturday, and a few more on Monday. But there were no Political, Temperance, Sabbath-School, nor Religious celebrations of the day as in former years.

      That which seemed to attract the most attention was a military parade of the Harrisburg Cadets under Capt. Partridge.

      These youthful soldiers were out with a six pounder, firing federal and honorary salutes, at stated hours, from morning till evening.

      This may do well enough for the people of this world, but we are surprised at some of the good people of Harrisburg, who profess to be Christians, to send their sons to military schools, and have them trained for carnage and bloodshed. Between the spirit of war and the spirit of Christianity there is an utter incompatibility. That system of government which, for the same deed, will punish the citizen and reward the soldier, is not congenial with the righteous government of the Prince of peace.⁴

      In the December 15, 1846 issue of The Church Advocate, an editorial by Winebrenner's assistant, Jacob Flake, entitled, "The World in 1846--War," the writer shares his desire for the people of God to be a different people:

      War may and perhaps will continue among the nations of the earth until Christ the Lord returns again to claim the kingdom and dominion for himself. But let the children of this world fight if they wish to have it so.--The disciples of Christ, the children of the kingdom, have a higher and holier calling: they are the sons of peace.⁵

Slavery

      Slavery was one of Winebrenner's major targets in his battle against injustice. The first General Eldership, meeting in 1845, adopted the following resolution on slavery:

      Whereas, it is the duty of the ministers of God to testify against sin in every form and place, therefore,

      1. Resolved, that it is the unequivocal and decided opinion of this General Eldership of the Church of God, that the system of involuntary slavery, as it exists in the United States of North America, is a flagrant violation of the natural, unalienable and most precious rights of man, and utterly inconsistent with the spirit, laws and professions of the Christian religion.

      2. Resolved, that we feel ourselves authorized by the highest authority, and called on by the strongest ties and obligations, to caution our brethren in the Church of God, against supporting and countenancing, either directly or indirectly, the said iniquitous institution of [13] voluntary slavery; and should any of our ministers or members ever become guilty of this great and crying sin, we do most earnestly and religiously recommend and advise, that all such be excommunicated, or cast out of the church, and denied the right of Christian fellowship among us.⁶

      The Church Advocate was supportive of the antislavery movement. Numerous articles appeared. The following appeared in the December 2, 1837 issue of The Gospel Publisher, the forerunner of The Church Advocate:

      Dear Brother Winebrenner: An Anti-Slavery Society was formed in Middletown, Dauphin County, the day before yesterday . . . Its constitution declares slaveholding to be a 'foul sin in the sight of God,' and affirms that slaveholders ought to be considered unworthy of communion in any Church of Christ.

      Do not fail to obtain the Anti-Slavery Almanac, and other anti-slavery readings for your families the coming winter.

      Use all diligence, to circulate petitions whenever there are any to be circulated.

      Do not fail faithfully and affectionately to rebuke those Methodist, Presbyterian, and Lutheran brethren who do not lift up their voice against the slave-holding ministers in their respective churches.

	Yours for the slaves,
J. Blanchard7

      But Winebrenner would be compassionate in his treatment of slaveholders within the church. He disagreed with what he considered the ill advised action of "The Greene, County Church." From The Church Advocate, issue of May 15, 1849.

      We are creditably informed that the Greene County Church is greatly injured by dissensions on the slavery question. We very much regret these unhappy proceedings. When will the children of the Kingdom learn to 'be wise as serpents harmless as doves?'--When will they learn to cut off right hands and pluck out right eyes, and esteem the peace and prosperity of Zion as their chief joy? Rash and imprudent means and measures never have, and never will accomplish any good. Their tendency, from first to last, is only evil, and evil continually.

      There surely is nothing in the Resolutions on Slavery, passed by the General Eldership, to justify such hasty and precipitate proceedings, as those which have taken place in the Greene County Church. We advise the brethren to rescind their hasty steps, and to learn of Him who was meek and mild, and who has taught us to love one another as he has loved us, and to show that love by washing one another's feet. He that loves his brother as Christ has loved us, will never have a hand in casting him out of the church for opinion's sake.⁸ [14]

      It is interesting to note that John Winebrenner was born and reared in a slave state, Maryland, and his parents were slaveholders. Certainly this made the issue of slavery more real and less academic with him.

      On this issue, an article in the April 18, 1867 issue of The Church Advocate notes:

      Human slavery was another question that as early as the years 1835 and '36, caused some considerable contention, especially at Harrisburg and Middletown; but the doctrine of Christian liberty led the brotherhood at once to take a high and noble stand against that accursed system of human bondage that chattelized three or four million of human beings in this land of professed liberty. Our Bethels were opened for abolition lectures and antislavery meetings, when stones, rotten eggs and fire, slander and persecution were the only arguments of our opponents and professed Christians and whole churches among them. From that day to the present the Church of God has borne a uniform and unequivocal testimony against this gigantic social, moral, political and personal sin and evil. Time and Providence have vindicated the rectitude of her course.⁹

Temperance

      In his twenty-seven leading articles of "Faith and Practice of the Church of God", appearing in his chapter on "The Church of God", in the book, History of All the Religious Denominations in the United States, number 18 reads:

      She believes that the manufacture, traffic, and use of ardent spirits, as a beverage or common drink, is injurious and immoral, and ought to be abandoned.¹⁰

      Many of the temperance articles that appeared in The Church Advocate were taken from other periodicals. It appears that Winebrenner did not do a great deal of writing on the issue, however, we have some of his articles on the temperance issue. In 1852 the Pennsylvania legislature was debating a prohibitory liquor law. In an editorial in the March 15, 1852 issue of the Advocate Winebrenner wrote:

      Petitions are still pouring in upon the Legislature for the enactment of a prohibitory liquor law. Those who have made themselves acquainted with the views and opinions of the members of both Houses of the Legislature, entertain good hopes that such a Law will be passed during the present session.--We ardently hope it may be so. We hope it may be done, because we think it ought to be done. And we think it ought to be done for the following reasons:

      1st. Because a majority of the people of Pennsylvania want a prohibitory liquor law. . . . The no-license ticket, carried in Ohio, last year, by a majority of 8,000 and upward, when there was neither half as much light, nor as much feeling, on the subject, as what there is now. Then, neither the Pulpit nor the Press were fully aroused and advocating the cause, as they do now. . . .

      2d. This law ought to pass, because the domestic, social, civil and religious rights, interests, peace and happiness of the people demand it. . . . The onerous tax it imposes--the crimes and pauperism it occasions--the enormous waste of time and money to which it leads--the wretchedness, misery and ruin which it entails upon thousands of our citizens annually; and above all, the awful and endless damnation to which it dooms its victims, by hundreds and thousands from year to year, prove it to be such, and concurrently and strongly urge it as an imperative duty upon the Legislature to prohibit the manufacture and traffic of intoxicating drinks. . . .¹¹

      In 1853, in a "Temperance Address to the Voters of Dauphin County," Winebrenner said:

      You that know me, need not be told that I have occupied the position for many years, in this community of a Reformer of the errors, and wrongs of society. This position I hope to occupy as long as I live. I claim to be not only an ecclesiastical reformer, but also a Temperance reformer; and one of the oldest, if not altogether the oldest Temperance reformer in Dauphin county. Thirty-three years ago, when I commenced my reformatory movements, in Harrisburg and the surrounding country, the Temperance Reformation had no organized form in this country, but irreligion and intemperance abounded to a fearful degree. The church and the world, to a great extent, were alike intemperant and irreligious. Single handed and alone, I raised my voice against the errors and sins of the people, and especially against this giant sin of intemperance. This sin prevailed in those days, not only among the rowdies and politicians, but among all classes--farmers, mechanics, merchants, physicians, lawyers, jurists, statesmen, ministers, elders, deacons and church members; yea, even among matrons, maidens, lads and lasses. And no marvel, for intoxicating drinks were in common and universal use, in all places and upon all occasions, funerals not excepted.

      But we rejoice in the fact, that the Temperance reformation has sprung up, since that dark and desolating day; that gradually temperance has been gaining ground, alcoholic drinks have been repudiated, the reign of rum and intemperance is almost numbered, liberty is being proclaimed to bacchanalian captives throughout the land, and the great Temperance Jubilee is drawing nigh.

      When this glad day shall have fully come, [15] then our sanctuary of Liberty shall be cleansed from one of its foulest stains--our reproach as a nation of drunkards, shall be wiped away--peace, happiness and prosperity shall dwell in all our habitations, and the noble law of Maine shall stand as the brightest and proudest monument within the 'Land of the brave, and the home of the free.'

      But before that blessed day shall be fully ushered in, we have 'a great work to do,' and a hard battle to fight. And what is this great work which we have to do? and this hard warfare which we have to accomplish? I answer, the sum total is to work and battle for THE MAINE LAW.

      By the Maine Law, we mean nothing more or less than a law to prohibit the sale of intoxicating liquors, as a beverage. This is all we want. Give us a prohibitory statute--a law to abolish the odious and ruinous traffic in strong drinks, and our work is done, and we are content.

      With the manufacture and sale of liquors for medicinal, mechanical, and sacramental purposes, we wish not to interfere. We have no controversy with any man or party, on that subject.

      But, against the abominable liquor traffic for drinking purposes, and the odious license law, legalizing the traffic, we must, and do declare, an uncompromising warfare; because this whole business is wrong, utterly wrong, reproachful and ruinous. And for it we know no remedy, but moral suasion and prohibition.¹²

      We have been considering John Winebrenner's social awareness and action. Little consideration has been given in this article to the impetus behind his activism. Basic is Winebrenner's spirituality. He first and foremost was an evangelical Christian pastor. His social concern was the result of his own new birth in Jesus Christ. His life was totally committed to Jesus Christ and the service of God's people.

FOOTNOTES

      ¹ Smith Timothy L., Revivalism and Social Reform in Mid-Nineteenth Century America, Abingdon, 1957, page 8. Used with permission.
      ² The Church Advocate, September 18, 1854.
      ³ The Church Advocate, December 15, 1847.
      ⁴ The Church Advocate, July 15, 1847.
      ⁵ The Church Advocate, December 15, 1846.
      ⁶ Winebrenner, John, chapter on "The Church of God," History of All the Religious Denominations in the United States, second edition, Harrisburg, Pa. 1848, p. 185.
      ⁷ The Gospel Publisher, December 2, 1837.
      ⁸ The Church Advocate, May 15, 1849.
      ⁹ The Church Advocate, April 18, 1867.
      ¹⁰ Winebrenner, John, chapter on "The Church of God," History of All the Religious Denominations in the United States, second edition. Harrisburg Pa. 1848, p. 179.
      ¹¹ The Church Advocate, March 15, 1852.
      ¹² The Church Advocate, October 1, 1853.

[The Church Advocate, July 1973, pp. 12-16.]

      The electronic version of David I. Bowers' "John Winebrenner and Social Reform" has been transcribed from a copy of The Church Advocate, 138 (July 1973), pp. 12-16. Thanks to Jean Leathers, Archivist of the Churches of God Historical Society, for providing a copy of this article.

      Pagination has been represented by placing the page number in brackets following the last complete word on the printed page. Emendations are as follows:

            Printed Text [ Electronic Text
 -----------------------------------------------------------------------
 p. 12:     editorialship [ editorship
 p. 13:     unscripulous appliance [ unscrupulous applicance
            Message", [ Message,"
 p. 15:     God", appearing [ God," appearing
            God", in [ God," in
            ministers elders, deacons [ ministers, elders, deacons
 p. 16:     Adovcate, December 15, 1847. [ Advocate, December
               15, 1847.
            God", [ God,"
            History of all the Religious Denominations in the United
               States, [ History of All the Religious Denominations in
               the United States,
            God", [ God,"
            all the Religous Denominations [ All the Religious
               Denominations
 

      Addenda and corrigenda are earnestly solicited.

Ernie Stefanik
Derry, PA

Created 22 September 1997.
Updated 9 July 2003.