HE decade from 1880 to 1890 in the development of the churches of God bears in a minor degree a resemblance in certain particulars to the Renaissance of the fifteenth century. The latter was a gradual evolution of the European races, a sort of rebirth, which denotes the transition from the period of history which has been called the Middle Ages to that which we call Modern. It was marked by a fresh stage of vital energy in general, which manifested Itself in a freer exercise of the intellectual faculties stimulated by the revival of learning and its application to the arts and literature of modern peoples. Symonds regards this revival as a function of that vital energy, an organ of that mental evolution, which brought this modern world, with its new conceptions of philosophy and religion, its reawakened arts and sciences, its firmer grasp of the [207] realities of human nature and the world, its manifold inventions and discoveries, its altered political systems, its expansive and progressive forces, into being. This forward movement on the part of the churches of God centers around two main institutions organized during this period, viz.: the principal institution of learning under their control, Findlay College, and the gradual development of the missionary spirit in organic form, as later seen in the Woman's General Missionary Society, both of which are reserved for separate consideration in following divisions of this work. Almost every department of Church enterprise felt the stimulus of these two factors. There was an augmentation of energy, an inflow of new blood into the leadership of the churches. The few remaining veterans in the ministry, a small remnant of the heroic men of the early decades of the Church's history, passed away during this period. The second generation of ministers was fast disappearing and new men gradually came to the front as leaders in the various Elderships and in the churches. Old activities were intensified in some instances; worn-out methods were exchanged for newer ones, and more recently tested forms of organized work were put into effect.

      One of these new forms of activity was the Young People's Society of Christian Endeavor. While the first organization of such a society was effected in 1881, and a constitution adopted which has stood the test of more than a quarter, of a century; and while an annual convention was held as early as 1882, and the first national convention prior to 1885, in 1883 there were but a few societies outside of New England. The new movement received attention in The Advocate prior to 1885, and was under discussion and favorably acted upon by the East Pennsylvania Eldership in 1884. Only a few local societies were organized at that time in the territory of the Eldership; but they increased each year, until by 1890 a majority of the churches had effected organizations. In West Pennsylvania one of the first societies organized was at Stoner's, now Alverton, which was formed in the Summer of 1887. In Illinois Eldership the first society was organized at Decatur, July 5, 1887. Martinsville followed in 1888. The movement spread rather rapidly throughout the territory of the General Eldership, as it did in all Churches, until by 1890 societies had been organized in a majority of the Elderships represented at the session of the General Eldership in that year. A Y. P. S. C. E. Union was also formed in East Pennsylvania Eldership, and one in Illinois, in 1890. The interdenominational character of the Y. P. S. C. E. seemed one of its most objectionable features. Another weak point discussed in those years was the age-limit. It was felt that to confine it to young people would prove detrimental to spirituality, and would divide churches into classes having but little practical sympathy. The churches of God were disinclined to follow the example of the Methodist Episcopal, the Baptist and a few other Churches, which organized their young people into societies of their own. In Canada the Methodist Church prefixed "Epworth League" to the general term of Young People's Society of Christian Endeavor. The churches of God did not consider themselves as of sufficient numerical strength to adopt such a safe-guard against the influence of interdenominational associations.

      Another important movement which began about 1883 in the East Pennsylvania Eldership, and which gave added impetus to the Sabbath-school cause, was Children's Day. The main original purpose of this day was to give special recognition to the children in the public service of the sanctuary. The date of the first recorded service of this character is not now known. It was held in Pilgrim church, Brooklyn, N. Y., of which Rev. Dr. Storrs was pastor. The day was observed by isolated churches in the East Pennsylvania Eldership several years prior to 1885, but there was no concerted action. Even after the Sunday-School Convention, which met at Camp Hill, Cumberland county, Pa., in 1883, adopted a resolution in favor of the observance of the day, it received only a partial recognition. In the Fall of 1884 several annual Elderships endorsed the action of the General Eldership of that year, and thus prepared the way for the formal introduction of the new movement in 1885. The second Lord's day in June, 1885, was the day fixed for the service. The Executive Committee of the Board of Trustees of Findlay College prepared a program for all the schools to use. It consisted, besides the usual devotional services, of two addresses; one exercise by children, and two essays. It was originally not a day to raise money; but other Churches had turned it to this use. When the General Eldership made it synchronous with College Day the paramount object was to secure funds for Findlay College. In [208] this it has been eminently successful, as was anticipated by the fact that in 1884 Children's Day brought $7,000.00 into the treasury of the Evangelical Association; $10,000.00 into that of the Baptist Church; $196,000.00 into the Mission Fund of the Presbyterian Church; $225,000.00 into the treasury of the Methodist Church, and comparatively large amounts into the treasuries of other Churches. Very beneficial effects of the faithful observance of the day have been generally realized.

      The churches, and especially the Elderships, continued to take an active interest in the temperance question. Elderships favored State and National prohibition, which was a live issue in Iowa, Pennsylvania, Kansas and West Virginia during several years of this period. The interest was intensified by three facts, to wit: First. The organized opposition of the liquor interests, through which it became increasingly a political question, and was generally encouraged by the two great political parties. The churches of God in the main gave their official endorsement to the Prohibition party. A few of the ministers were candidates for Legislatures on the ticket of this party. Second. The cold-blooded assassination of Rev. George C. Haddock, Sioux City, Iowa, August 3, 1886, by a crowd of brewers, saloon-keepers and roughs, against whom he was collecting evidence in liquor cases then pending. Third. The decision, in 1887, by the Supreme Court of the United States, declaring that prohibition without compensation is valid, in two cases in which the State of Kansas was a party. National prohibition thus became more clearly the question for the churches to agitate, as it was realized that local and State prohibitory legislation and amendments can be only partially successful without National prohibition. Then, even prior to the formation of the Anti-Saloon League, there was as early as 1885 an organized Anti-Saloon movement which enlisted many of the churches, as more speedy results of a local character were expected.

      Pentecostal meetings continued to be held to the close of this period, in from one to six different Elderships. This tenacious interest in the person, functions and offices, the inworking and outworking of the Holy Spirit indicated the importance of this spiritual movement. Not to know the presiding and controlling power, and the corresponding need, of the divine Spirit, of all deficiencies in Christian experience is the most lamentable and deplorable. To effect such an experience was ever the purpose of these meetings. Yet the obstacles they encountered increased the tendency to localize and finally abandon them. In East Pennsylvania Eldership two were held, wholly of a local character, in 1885; and none was announced after that date up to 1889. Illinois Eldership appointed two, one in the northern and one in the southern part of the territory, for each of the five years of this period. Indiana Eldership had one in 1885, 1886 and 1889. Iowa Eldership had two in 1885 and one in 1886, all of a local character. Ohio Eldership appointed but one in the five years, in 1886. Michigan, one in 1886. Kansas, one in 1886 and one in 1888. Southern Indiana, one in 1889. Missouri, one in 1888.

      Most persistent efforts were made during this period to keep burning the camp-meeting fires. The lack of spiritual results, the growing indifference of the churches, the increasing expenses made it very difficult to hold local camp-meetings. In 1885 one was held in East Pennsylvania, one in Maryland, one in Ohio and two in West Pennsylvania. In 1886 West Pennsylvania again held two, Maryland one, Indiana one, and Maine one. In 1887 and in 1888 one was held each year in Maryland and one in West Pennsylvania. In 1889 seven were held, one each in East Pennsylvania, West Pennsylvania, Maine, Maryland, Indiana, Illinois and Indian Territory. A Camp-meeting Association was formed in West Pennsylvania, to hold an annual camp-meeting not far from Sewickley, on the Methodist. Episcopal camp-ground. W. R. Covert, a man of indefatigable energy, but of a volatile and flighty fancy, with S. Arnold, "secured perpetual right in behalf of the churches of God of the West Pennsylvania Eldership to hold an annual camp-meeting." A similar Association was formed in Venango county, West Pennsylvania Eldership, which conducted a camp-meeting in said county in 1887. In 1886, in addition to the camp-meetings already noted, one was held at Anderson, Ind., by the evangelist, Mrs. M. B. Woodworth. It was held on the fair grounds, and continued ten days. It was one of the first camp-meetings under the auspices of the Church of God at which a "gate fee" was charged. The meeting was reported quite a success in the number of converts, as shortly after its close a few over one hundred were baptized; but in some other respects the [208] reputation of the meeting was not good. While less time was given to the cultivation of social and recreative interests which were becoming so prominent, bearing no conceivable relation to the original purpose of camp-meetings, some characterized the meeting as "not any better than a fair;" or, "little religion about this."

      Mrs. Woodworth was a revivalist of remarkable power; but after a brief period of constant activity she relapsed into obscurity. She was licensed to preach by the Indiana Eldership in 1884. She was at once appointed Eldership Evangelist, and reappointed in 1885. She was so successful in her work that she soon became noted as an evangelist of more than ordinary power, and was invited to hold revival services in churches of other religious bodies, in halls and in one instance in the court-house. In 1886, in the territory of the Southern Indiana Eldership, of which she became a member, she began her special career as an evangelist. She began her first meeting, with four helpers, in the Royal Skating Rink, at Muncie, Ind., in November, resulting in the organization of a church of 150 members. Thence she went to Indianapolis, Ind., and early in December began her meeting in the Meridan Skating Rink. It continued over the holidays, and resulted in about 175 conversions. Her husband also reported "over twenty healed in soul and body." From the Rink they went to a large Hall, with a seating capacity of 5,000, where on March 19, 1887, a church of 168 members was organized. Trances became now a feature of her meetings, the subjects claiming to be "overpowered by the Holy Spirit." Faith cures in large numbers began to be reported. "The lame were made to walk, the blind to see, the deaf to hear." While she had been at Anderson, Ind., in 1886, her most-successful meeting held there was in the latter part of June, 1887. A large church was organized. As elsewhere by this time, "many were the wonderful cures" reported. After a brief stay at Greensburg, Ind., Mrs. Woodworth and her party crossed the State line into Illinois, and held a four weeks' meeting at Urbana, in September, 1887, resulting in one hundred converts. In August, 1887, she held a camp-meeting at Boiling Springs, Ill., concerning which it was reported that "the faith-cure business is overshadowing all other things in the meeting." From here she went to Oakland Park, Decatur, where she remained until October 2nd, closing her meeting with "one hundred conversions." About the middle of November, 1887, she began her work in the W. C. T. U. Tabernacle, Hannibal, Mo. The number of converts was given at 150, and "twenty were healed." A church was later organized with 100 members. In the Winter of 1885-6 she made an attempt to carry on her work in the territory of the East Pennsylvania Eldership, but she was officially notified to desist, and so was recalled by her Eldership. In July, 1888, she held a successful meeting in Springfield, Ill. Thence she went to Louisville, Ky., in August, using "our own tabernacle" in which to hold the services. "Hundreds of souls" were converted, a Hall was rented and a church of God was organized of "over 100 converts." By the close of the year 1889 the results of her four years of revival work were reported as follows: "We have a membership of nearly 1,000 as a result of her work, representing about a dozen churches. Half a dozen church houses have been erected, a dozen or more preachers licensed, quite a number of Sunday-schools carried forward, and prospects for rapid church upbuilding." Mrs. Woodworth encountered strenuous opposition everywhere after she began to defend and advocate faith-healing, visions, trances and other vagaries. She conceded that she was confronted with "opposition on every side;" that in some cities where she held meetings "the ministers in council agreed not to co-operate with her, nor to give any countenance to her work." Even the large majority of the ministers of the churches of God, and most of the Elderships, had no sympathy with her views on faith-healing and modern miracles. Her work was ephemeral. Disintegration of churches she organized followed at early dates, and the proofs abounded that she built with wood, hay and other inflammable materials.

      An encouraging effect of Mrs. Woodworth's wonderful revivals was the inspiration to energetic endeavors felt by ministers and churches in the work of evangelism and Church extension. Her work, with all its defects, was of a very serious character, and it suggested the propriety of "days of fasting and solemn prayer for revivals" in many localities. Gratifying results followed.

      The material interests of the churches were faithfully attended to during this period. There was a tireless struggle after progress, a cheerful optimism and a power and activity in the pursuit of better things which were rewarded by a good measure of success in competing with other religious bodies. As in the early [210] days, there still survived the belief that the Church had a special mission to carry the torch of "the faith once delivered to the saints" throughout the land and to be the bearer of truths which otherwise would be neglected. To make permanent the fruits of their labors ministers realized that houses of worship owned by the churches, and parsonages, needed to be built, and they urged this strongly on the membership. Responses were generously made, and a comparatively large number of houses of worship was erected and others repaired and improved. The first to be dedicated was the new bethel at Taylortown, Ohio, where the church had been worshiping in the Town Hall. The house cost $900.00, and was built under the labors of S. Kline, pastor, and dedicated December 21, 1884, C. Winbigler officiating. J. W. Riddle was quite successful as missionary among the Cherokee Indians, Indian Territory, and in the Winter of 1884-5 built the bethel at Camp Creek, which was dedicated in the Spring of 1885. Through the labors of J. F. Meixel, pastor of the Upper Perry circuit, Pa., the project of building a bethel at Center Square was started in 1882 or '3, but the work was delayed, and not until 1885 was the new bethel finished, under the pastorate of W. J. Grissinger. It was dedicated June 7th, when S. D. C. Jackson preached the dedicatory sermon. The cost of the building was $715.00. In Riley county, Kans., J. A. Miller and E. L. Latchaw as pastors, a bethel was built at Riley Center in 1885. The church had existed for three years without a church home. The dedication took place August 30th, the services having been in charge of J. R. H. Latchaw. In 1885 J. C. Forncrook was the efficient pastor at Lanark, Ill., and under his labors "Summit Bethel" was erected at a cost of $4,000.00. It was dedicated October 10, 1885, Latchaw preaching on the occasion. Trinity, Wells county, Ind., was pastorless in 1885; but the church heroically went, to work and built a bethel, which E. Miller dedicated November 15th. This exhibition of church efficiency and of appreciation of moral responsibility received just commendation. J. M. Cassel, who on September 27, 1885, preached the dedicatory sermon of the Pleasant Grove Bethel, St. Mary's circuit, Ohio, pronounced it "a monument to the zeal and energy of the pastor, T. Koogle." It was a sign of "the prosperity and progress of the church." The presence at the dedication of T. Hickernell and J. A. Dobson was noted as "connecting links binding us to the early history of the Church." At Shambaugh, Ia., under the labors of A. Wilson, pastor, a new bethel was built in the Summer of 1885, at a cost of $2,500.00. It was dedicated by M. S. Newcomer on November 22nd. At Copley, Summit county, Ohio, a bethel was finished and dedicated December 20, 1885. W. P. Small was pastor, and J. M. Cassel officiated at the dedication.

      At Cool Spring, or Sprankle's Mills, Jefferson county, Pa., a house of worship was built under the labors of L. B. Appleton, which was dedicated by him on January 24, 1886, in the absence of the minister who had been engaged for the occasion. The new bethel erected at White Oak, Clark county, Ill., was consecrated on May 30, 1886. Wm. Johnson was the devoted pastor. George Sandoe officiated, assisted by J. Bernard. A bethel which had stood for nearly forty years, at Slippery Rock, Beaver county, Pa., gave way to a new edifice erected during the Summer of 1886, under the labors of J. W. Davis. The new house was more commodious. The corner-stone was laid on May 30th, and the dedication took place October 10th. The name was changed to Connoquenessing Chapel. The second bethel at Highspire, Dauphin county, Pa., was dedicated July 25, 1886, when J. T. Fleegal was the pastor. G. W. Seilhammer preached in the morning, and J. W. Miller in the evening. The house cost $2,407.00. In Kennedy's Valley, Perry county, Pa., the corner-stone of a new bethel was laid June 27, 1886, when on account of the failure of the preacher for the occasion to be present, W. J. Grissinger, pastor, officiated. The building was completed and dedicated on March 6, 1887, when G. W. Seilhammer did the preaching. Under the pastorate of W. P. Winbigler, the church at Frizzlesburg, Carroll county, Md., built a house of worship, which was dedicated by G. W. Seilhammer on November 21, 1886. The rededication of the Syracuse Bethel, Ind., under the labors of I. W. Markley, took place on July 11, 1886. The dedicatory sermon was preached by E. Miller. The house had been "repaired, remodeled and refitted, and was commodious, attractive and superior to the former house." On Herr street, Harrisburg, Pa., under the pastoral care of J. W. Jones, the little church of colored folks began to build a bethel in the Summer of 1886. The corner-stone was laid by C. H. Forney and J. Carvell August 15th, but they were not able to complete the building. Better success attended the church at Highland, Dauphin county, Pa., which, under the pastoral care of H. E. Reever, began the erection of a bethel in the [211] Summer of 1886, laying the corner-stone September 19th. C. H. Forney and J. M. Carvell officiated. The building was completed at a cost of $2,300.00, and was dedicated by J. W. Deshong, January 23, 1887. The ordinances were observed in the evening. T. Still had meanwhile become the pastor. The church at Mt. Olivet, York county, Pa., having built a spire and put a bell into it, rededicated the house September 12, 1886. H. E. Reever and T. Still preached on the occasion, and with the pastor, J. F. Meixel, conducted an ordinance meeting in the evening. A new house of worship was built by the church at Sugar Creek, Wayne county, Ohio, and dedicated September 26, 1886, W. P. Small preaching on the occasion, assisted by G. H. Ritchie. Under the labors of W. J. McNutt, a bethel was built at Sugar Ridge, VanWert county, Ohio, which J. M. Cassel dedicated in October, 1886, assisted by D. Sands. I. W. Markley as pastor succeeded in building several bethels, on his field in Indiana. One of these was in Columbia City, Whitley county, at a cost of $3,200.00. It was dedicated by M. S. Newcomer November 14, 1886. The church was the outgrowth of Mrs. Woodworth's labors in 1885. Another was built at Butler, at a cost of $3,800.00. It was dedicated November 21, 1886, M. S. Newcomer officiating. At Round Grove, Ill., with O. B. Huston pastor, a new bethel was built at a cost of $1,300.00. It was dedicated by Geo. Sandoe October 10, 1886. The bethel at Wallaceton, Clearfield county, Pa., after undergoing extensive repairs, was rededicated November 21, 1886. J. W. Deshong did the preaching. Thos. Young was pastor. Such extensive alterations were made to the Lancaster, Pa., bethel in the Summer of 1886, that it "was not recognizable as the old bethel," at a cost of $3,682.00. The consecrated C. Price was pastor. The rededication took place November 14th, G. W. Seilhammer and G. W. Getz officiating.

      In 1887 E. L. Latchaw succeeded in gathering a small church in a new settlement of sod-house dwellers, near Utica, or Kansada, Ness county, Kans. They worshiped in a sod school-house, 12x15 feet. They decided to build a frame bethel, 20x30 feet, which was dedicated on May 28th. The sermons on the occasion were preached by W. H. Cross. On May 8, 1887, the bethel at South Fairview, Cumberland county, Pa., was to be dedicated, when G. W. Seilhammer officiated. But the act of consecration was deferred in order to cancel the entire indebtedness. This was done, and on the 22nd J. B. Lockwood preached and dedicated the house. O. J. Farling, a minister actuated by the old missionary spirit, succeeded in organizing a church in Stoney Creek Valley, Dauphin county. They began the erection of a bethel soon after; the corner-stone was laid June 18, 1887, by C. H. Forney, assisted by M. M. Foose and J. Berkstresser. The house was completed and dedicated September 18th, when G. W. Seilhammer, M. M. Foose and I. A. MacDannald officiated. The cost was $940.00. Mission work in Mt. Pleasant, Westmoreland county, Pa., was begun in an old school building, bought by D. S. Fox for $500.00. An additional $500.00 was spent in alterations and improvements, when the new church building was dedicated, July 17, 1887, with G. W. Seilhammer, W. R. Covert and J. S. Marple as the preachers of the three sermons of the day. The bethel at New Kingston, Cumberland county, Pa., built thirty years before, was repaired under the labors of D. W. Keefer, and rededicated July 24, 1887. G. Sigler and A. H. Long did the preaching. At Olive Branch, Miami county, Ind., R. H. Dempsey, pastor, a bethel was built in the Spring of 1887. A. F. Dempsey officiated at the dedication on July 24th. The Fairview Bethel, York county, Pa., was rededicated July 24, 1887. J. C. Seabrooks preached on the occasion. At Tobias, Putnam county, Ohio, a new church edifice was ready for dedication on September 4, 1887, under E. Poling, pastor. J. R. H. Latchaw was present and preached, but the act of dedication was deferred on account of failure to cancel the indebtedness. Under the new pastor, J. W. Aukerman, the money was secured, and in the latter part of October, 1887, R. H. Bolton dedicated the house. It was christened "Pleasant Valley Bethel." The bethel in Mendon, Mercer county, Ohio, built under the labors of J. W. Bloyd, at a cost of $1,600.00, was dedicated on September 25, 1887. M. S. Newcomer did the preaching; W. B. Allen and W. P. Small assisted in the services. "The Mission Bethel of the Ohio Eldership," which J. W. Aukerman, General Missionary, succeeded in building in Putnam county, was dedicated by T. Koogle on September 25, 1887. The village of Centennial, in which it was built, was located "in the woods," and services had been held in the school-house and in a blacksmith shop. On the same day the church at Steelton, Dauphin county, Pa., H. E. Reever pastor, rededicated its house of worship. J. Berkstresser and M. M. Foose preached the [212] sermons. November 6, 1887, the church at Anderson, Madison county, Ind., organized by Mrs. Woodworth, dedicated its new bethel. H. H. Spiher was the successful pastor. President Latchaw officiated. R. H. Bolton and the Woodworths assisted in the services. The rededication of the bethel at Marysville, Perry county, Pa., occurred October 23, 1887. The pastor, H. W. Long, secured the services of M. M. Foose for the occasion. At Camp Hill, Franklin county, Pa., a new bethel was built in the Summer of 1887, J. W. Kipe being the pastor. It was dedicated by Wm. Palmer, November 27th. The bethel at Boiling Spring, Macon county, Ill., which had been occupied for thirty years, was destroyed by fire in October, 1887. A new one was erected under the pastorate of W. I. Berkstresser, which was set apart for divine worship on December 25, 1888. Geo. Sandoe and J. Bernard preached on the occasion. Hayes Chapel, Ida county, Ia., was built in 1888. J. W. Riddle, missionary among the Cherokee Indians, Indian Territory, built a bethel at Sallisaw, costing $670.00. It was dedicated May 27, 1888, by C. Manchester. Remodeled so as to "look like an entirely new house," the Landisville Bethel, Lancaster county, Pa., built in 1843, was rededicated under F. L. Nicodemus, pastor, April 29, 1888. The preaching on the occasion was by C. Price and J. B. Lockwood. Under the supervision of S. Smith, a German and English preacher, a bethel was built at Cove Station, Huntingdon county, Pa. It was dedicated May 6, 1888, by F. L. Nicodemus. The bethel at Orrstown, Franklin county, Pa., having been "renovated, thoroughly renewed, embellished and beautified within and without," was rededicated by G. W. Getz June 10, 1888. The ordinances were observed in the evening, the pastor J. T. Fleegal, being in charge of the services. The rededication of the bethel at Reedsville, Wayne county, Ohio, occurred July 22, 1888. S. Kline was the pastor; President Latchaw filled the pulpit. W. G. Steele succeeded in building a bethel at Peter's Run, Ohio county, West Virginia, which was consecrated July 29, 1888. N. M. Anderson did the preaching. On the Hillsdale Mission, at Bright's appointment, Mich., a new bethel was dedicated under the labors of J. F. Slough, pastor, August 26, 1888. J. M. Cassel did the preaching. The dedicatory services of the new bethel built at Woodland, Marshall county, W. Va., were held September 23, 1888. I. D. Cousins was the pastor. The Eldership held its session in the new building, and N. M. Anderson preached the dedicatory sermon. L. F. Chamberlin officiated at the dedication of the bethel at Showman, Iowa, August 26, 1888. At a meeting in the Methodist house of worship at Markleville, Madison county, Ind., a number were converted and desired to be organized into a church of God by the pastor, H. H. Spiher This they were not permitted to do in the M. E. house. They withdrew and organized in a private house. They resolved to build a bethel, which cost $1,800.00, and was dedicated by President Latchaw August 26, 1888. The corner-stone of the Vander Avenue bethel, York, Pa., was laid by W. Rice on September 2, 1888. The self-denying pastor, O. J. Farling, pushed the work to completion, and the house was dedicated November 25, 1888, by G. W. Seilhammer. Cost, $1,500.00. The town site of Riley, Riley county, Kans., having been changed so as to be on the Rock Island Railroad, the bethel built some years before was removed to the new location. It was dedicated September 23, 1888, by C. S. Bolton, assisted by the pastor, J. M. Klein. At Henrietta, Blair county, Pa., J. M. Waggoner, pastor, a new bethel was built, which was dedicated by G. Sigler on December 16, 1888. The Mt. Carmel Bethel, Northumberland county, Pa., was dedicated by W. Rice on December 23, 1888. The house had become too small under the pastoral labors of F. Y. Weidenhammer. At Milmine, Piatt county, Ill., T. J. Crowder, pastor, succeeded in building a bethel at a cost of $1,500.00. President Latchaw officiated at the dedication on January 6, 1889. The church at Ft. Scott, Kans., was organized late in 1888, after a revival meeting conducted by J. C. Forncrook. A lot was bought and work begun on a house of worship. The corner-stone was laid by Forncrook, General Missionary, on April 27, 1889. The rededication of the bethel at Linglestown, Dauphin county, Pa., under C. Y. Weidenhammer, took place February 3, 1889. The preaching on the occasion was by Wm. Rice. Under W. J. Grissinger's pastorate at Elizabethtown, Lancaster county, Pa., the remodeled bethel was dedicated January 27, 1889. G. W. Seilhammer, preached the sermons. Though not a "union house," the Union Chapel, Williams county, Ohio, built under the pastoral labors of J. W. Bloyd, was dedicated by Latchaw on January 27, 1889. A bethel was built at Pleasant View, Mercer county, Ohio, under the labors of L. T. Lemunyon. It was dedicated by Latchaw June 2, 1889. Latchaw also [213] dedicated the new bethel at Muncie, Ind., February 17, 1889. H. H. Spiher was the pastor. The property cost $7,000.00. The church was organized two years before, with two hundred members, the fruits of Mrs. Woodworth's labors. At Amboy, Mich., a new bethel was to be dedicated by Latchaw July 1, 1888; but failing to secure the cash or its equivalent, he refused to dedicate the house. W. H. Oliver followed J. F. Slough as pastor. He raised the needed funds, and Latchaw returned and dedicated the house in February, 1889. At Metz, or Welty, Marion county, W. Va., under the labors of Geo. E. Komp, a bethel was built, which N. M. Anderson and S. B. Craft consecrated May 19, 1889. Roaring Spring, Blair county, Pa., lost its bethel by fire, February 24, 1889. Under M. M. Foose as pastor, the work of rebuilding began at once, and on December 1, 1889, Geo. Sigler officiated at the dedication of the new bethel. The Blooming Grove Bethel, Ohio, Jos. Neil pastor, was dedicated by Latchaw May 12, 1889. After extensive repairs under F. W. McGuire as pastor, the house of worship at Matamoras, Dauphin county, Pa., was rededicated May 19, 1889. J. H. Esterline officiated. The church of God and the M. E. church built a union house on the Raleigh circuit, W. Va., known as Dick's Chapel, under the labors of S. E. Stewart, which was dedicated in September, 1889. At the Clay appointment, Defiance county, Ohio, J. W. Bloyd pastor, a bethel was built, which Latchaw dedicated September 18, 1889. The West Auburn bethel was moved 3 miles and extensively repaired under S. Rothrock's labors. G. H. Ritchie officiated at the dedication on September 8, 1889. Latchaw preached the dedicatory sermon of the new bethel at Deweyville, Ohio, September 22, 1889. W. T. Cross was the pastor. On the same day the new bethel at Southwright, Hillsdale county, Mich., was dedicated by Jas. Neil, W. H. Oliver being pastor. In August, 1889, the Front Street church, Findlay, tore down their house. The corner-stone of the new bethel was laid November 3rd, Prof. W. H. Wagner and G. W. Wilson delivering addresses. The house was finished under the pastoral labors of W. N. Yates, and dedicated April 27, 1890, by M. S. Newcomer. Under J. W. Bloyd as pastor, the Bellefontaine Chapel, Ohio, was built. It was dedicated by R. H. Bolton September 8, 1889. The ordinances were observed at night. At Williamstown, Ind., H. H. Spiher pastor, a bethel was built, which was dedicated September 23, 1889, by John Vincent. The Pleasant Prairie Bethel, 3 miles from Independence, Ia., built in 1854, was replaced by a new edifice in the Summer of 1889. It was set apart for religious services November 17, 1889, when M. S. Newcomer and C. L. Wilson officiated. The bethel at Zanesville, Ind., J. A. Wood pastor, was repaired, and dedicated December 1, 1889. A new bethel was built at Collamer, Ind., under the labors of I. W. Markley, costing $1,519.00. It was dedicated by Latchaw November 24, 1889. The Blue Grass Bethel, Illinois, built under D. H. Rupp's labors, was dedicated October 13, 1889, when Geo. Sandoe preached. Failure to raise sufficient money to pay all bills occasioned the postponement of the final act of dedication at an earlier date. The Progress Bethel, Dauphin county, Pa., was rededicated under the labors of C. C. Bartels on December 1, 1889. The pastor, W. J. Grissinger, preached on the occasion of the rededication of the bethel at Mt. Joy, Pa., December 8, 1889. The East Steelton Mission, Dauphin county, Pa., under the labors of D. W. Reefer, pastor at Highland, laid the corner-stone of its house of worship December 22, 1889. The building was finished, and was dedicated February 23, 1890. Geo. Sigler preached the sermon. At Breakneck, Fayette county, Pa., the Union Bethel was dedicated on December 1, 1889. W. R. Covert preached in the morning and Dr. Morgan, Baptist, in the evening. A house of worship known as Silver Creek Bethel, in Fulton county, Indiana, on the field served as pastor by J. W. Stringfellow, was dedicated January 5, 1890, by Bumpus and I. W. Markley.

      While the churches gave these unmistakable indications of material progress, the spiritual work was not neglected. A large percentage of the new houses of worship built during this period was in new localities, where churches had been organized. But Church extension work was diligently carried forward in other localities. In New England but little progress was made. One church was organized in New Brunswick. Several new names were added to the ministerial Roll of the Eldership, and the original mover in the work in Maine, John Dennis, was called to his final reward. H. Mills, the most active worker, was becoming discouraged. The ministry and churches of the Eldership lacked the interest in, and loyalty to, the Church of God of the General Eldership which he realized and manifested. Most of them had been Free Baptists, who were dissatisfied for [214] sundry reasons, and withdrew. The broad platform of the Bible as the creed, and the name "church of God," appealed to them. The influence of this teaching spread into Massachusetts, and the churches of Pittsfield constituted themselves into "the church of God of Pittsfield." The New York "Independent" declared that "the people of Pittsfield have got hold of a most important idea." There were numerous revivals in Maine and New Brunswick, and the local churches were in a fairly prosperous condition.

      In East Pennsylvania Eldership the principal church extension work was at Altoona, where a mission was established in December, 1886, to be in co-operation with the first church. The Henrietta church was added to the Morrison Cove circuit. At Shamokin, Northumberland county, work was begun in 1883, and a church was organized which was making fair progress during this period under the labors of S. Smith and C. Kahler, successive pastors. In Clearfield county the field was enlarging, and new points were being added to the two circuits. The Lower York Mission, near York, Pa., added several new points under the labors of O. J. Farling. But the principal work in the Eldership consisted in the strengthening of the churches through revivals and improving their material conditions.

      West Virginia was fruitful territory. The older organizations were aggressive, and were measurably strengthened. The work in Ohio and Brooke counties was carried forward with energy and good success. Raleigh and Kanawha counties, in the south-western part of the State, were being occupied and churches organized. A small church organization existed in the city of Wheeling. The whole territory of the Eldership in West Virginia appeared to be ripe for an abundant harvest.

      The most promising fields for Church extension work were in Nebraska, Missouri, Kansas and the Indian Territory. In Nebraska the work was carried forward in the counties of Howard and Greeley, by Eli Stark, who located in Howard county in 1885, and in the Fall of said year organized a church of thirty-one members. Another church was organized by him in Greeley county, in October, 1885. George W. Misener preached in Serman and Custer counties, and organized several churches. In Kansas, E. L. Latchaw removed to Ness county and began work, with a good measure of success. Stafford county was also the scene of active mission work by J. N. Smith and C. S. Bolton, as was also Pratt county immediately to the south. Thus the area of cultivated ground in Kansas was considerably enlarged, and the work pushed into the south-western part of the State. Ft. Scott, in Bourbon county, on the Missouri boundary line, became a center of interest in 1887. J. W. Keplinger had been preaching in the town, and had the assistance of D. Blakely and G. J. Bartlebaugh. The securing of a lot on which to build a bethel was undertaken in the Fall of 1887, and brought to a successful issue in 1889, the church having been organized under the preaching of C. Manchester and J. C. Forncrook in December, 1888. In 1889 there were twenty-six Church of God organization in the State, scattered through fifteen counties, with an aggregate membership of 610 and five houses of worship.

      The work in the Indian Territory during these five years was in the care of J. W. Riddle, E. M. Kirkpatrick, C. H. Ballinger and J. C. Caswell. They labored mainly among the Indians of the Cherokee Nation; but in 1889 Caswell preached In the territory of the Creek Nation. The work was also strengthened by the removal into the Territory of some Church of God families from Texas. By November, 1885, four churches had been organized. In September, 1886, Riddle reported that "three hundred and fifty souls belong to the Church of God in the Cherokee Nation." Kirkpatrick became pastor of three of the churches in the Cherokee Nation. He organized an additional church of thirteen members. In August, 1887, Ballinger succeeded in organizing a church of twenty-six members, and Caswell one of fourteen members. Caswell, in 1889 began work in the Creek Nation. By this time the membership in the Territory had increased to 637, organized into thirteen churches.

      There were inviting fields for mission work in half a dozen States where the Church had not yet begun operations. The most inviting of these were on the Pacific Coast. In 1886 J. Garrigus, Oregon, published earnest calls for a missionary. Others who had removed to that State also made appeals for a minister to be sent them. In July, 1886, J. T. Force began work there, and soon had a small band ready to organize a church. In July, 1887, he declared "the field is ripe in Oregon. Send us one, two, or three preachers." In 1888 the Nebraska [215] Eldership asked the Board of Missions of the General Eldership to appoint J. W. Adams, one of their ministers, missionary to Oregon. In April, 1889, Garrigus appealed again to the Board for a missionary, urging that "now or never" was the time to begin work in that State. In June, 1889, the Board of Missions of the General Eldership considered the appointment of I. S. Richmond, of Illinois; but did not feel justified to make an appropriation.

      In the Winter of 1885-6 D. Keplinger, Kansas, removed to Los Angeles county, California, and at once planned to begin missionary work. He opened an appointment in Antelope Valley, to which he soon added several others.

      The first call for a minister to come to Colorado was published by Grant L. Woods in 1889. He had removed from Shambaugh, Ia., to Kit Carson county, Colo., and desired the Church to open a mission in said county.

      Dakota seemed a promising field for mission work, as Church families from Iowa were moving into the Territory. Among these was A. C. Bixler, who in 1885 started a Sunday-school in his neighborhood. Religious interest was awakened, and he began to hold "prayer-meetings from shanty to shanty." Twenty-five were converted at these meetings, when he sent for C. C. Marston, who preached on baptism and Church doctrines, and baptized nineteen of the converts. H. L. Soule and D. S. Guinter, in the Winter of 1885-6, conducted revival services in a school-house in Lincoln county, now South Dakota, resulting in the organization of a church.

      P. Clippinger removed from Kansas to Florida in the Winter of 1886, and began preaching. His field extended along the S. F. R. R. from Sanford to Tampa. He organized two Sunday-schools in 1887; baptized ten believers, and organized a church of eighteen members.

      While the era of controversies was apparently passing, and a spirit of greater tolerance was developing in ministers and churches, there yet was a good deal of discussion during this period. Public debates, however, were more infrequent. Only five are reported during this period. The first was conducted in Wetzel county, W. Va., between S. B. Craft, of the Church of God, and Rev. Speers, of the M. E. Church, South. It was held in June, 1885. The subject was Christian Baptism, Craft affirming that "immersion is the Bible act of baptism," and Speers denying. The result was claimed as "a perfect victory for the Church of God and immersion." In April, 1886, A. Wilson had a debate in Page county, Iowa, with Rev. A. L. Cooper, on the following Proposition: "The Church with which I, A. Wilson, stand identified, known by my brethren as the Church of God, possesses all the Bible characteristics which entitle it to be regarded as the visible church or kingdom of God." A. L. Cooper denied. H. Murray, who was Wilson's moderator, reported, that "the decision of the Chairman, who was not a member of either Church, was, with myself, that Elder A. Wilson sustained his affirmative of the entire Proposition well, and did honor to himself and the Church he represents." A "discussion with an Adventist" transpired between W. B. Elliott, Church of God, and W. H. Cain, "advocate of Adventism," at Cookport, Indiana county, Pa., June 14, 1886. The resolution debated read: "Resolved, That the doctrine of the innate immortality of the soul, as understood by the denominations, is untrue, and that conscious, active life in the soul begins at the resurrection of the body, and not at physical death." This Cain affirmed, and Elliott denied. The reporter states that "by previous arrangement, the question was to be submitted to the audience for decision at the close of the debate." But Cain "objected vehemently," and so no vote was taken; but "from the demonstration of the audience it was evident that Elliott had won the victory." At Creagerstown, Md., May 17, 1887, W. Palmer, of the Maryland and Virginia Eldership, debated the following Proposition with V. Thompson: "1. Do the Scriptures teach that the Sabbath of the fourth commandment is the Christian Sabbath, having its origin in Eden? Thompson affirmed; Palmer denied. 2. Do the Scriptures teach that the first day of the week is obligatory upon us as the Christian Sabbath? Palmer affirmed; Thompson denied. 3. Do the Scriptures teach the eternal, conscious punishment of the wicked? Palmer affirmed; Thompson denied" Palmer proved himself an effective debater, handling his part of the debate with incisive deliberateness and convincing reasoning. Beginning on September 6, 1887, N. M. Anderson, West Virginia Eldership, had a public debate with R. H. Singer, of the Disciple, or Christian, Church. Six Propositions were debated, to wit: "1. That in connection with faith, repentance and confession, water baptism is a command of the gospel in order to the remission of sins of an alien [216] sinner. Singer, affirmative; Anderson, negative. 2. That hearing, repenting, praying and believing are necessary to the remission of sins, which takes place prior to water baptism. Anderson, affirmative; Singer, negative. 3. That the washing of the saints' feet is an ordinance of the New Testament, instituted by Christ the same night he instituted the Communion, and is binding on all God's people till Jesus comes to judge the world. Anderson, affirmative; Singer, negative. 4. That the Communion of bread and wine was instituted the night of Christ's betrayal, to be observed by the disciples every Lord's day, or every first day of the week. Singer, affirmative; Anderson, negative. 5; That the Church to which I, R. H. Singer, belong is the church of Christ, built by Christ and the Apostles, and is identical in teaching and practice with the Apostles. 6. That the Church of God, which I, N. M. Anderson, represent, is in faith and practice in harmony with the original." "Observer" stated that "an overwhelming majority of people who attended the debate (outside of the Disciples) claim that Anderson gained every Proposition." In Arkansas, at Mt. Olive, in December, 1889, J. M. Howard, of the Church of God, and W. P. Spain, of the Disciple Church, held a public debate on the design of Christian baptism. Spain affirmed that "water baptism to a penitent sinner is for the remission of sins." Howard denied. The debate continued two days, and "in the evening of the second day Spain begged Howard to let him off, and not say anything, he giving up the debate."

      Discussions between ministers of the Church, or of mooted questions, in the columns of The Advocate during this period, though less frequent and numerous, still numbered nearly half a hundred. They decreased from thirteen in 1885, to five in 1889. Some were called out by the public debates. Others were for the correction of errors into which inexperienced ministers fell. While still others were on doctrinal questions on which Churches differed on the received views of the Church of God. The latter was notably true of the Sabbath question, agitated by the Seventh-Day Adventists which came in contact with ministers of the Church of God. Also the design of baptism, ever kept prominent by the ministers of the Christian Church. Thus the "Sabbath Question," whether the first or the seventh day should be observed by Christians, was discussed by L. B. Appleton, of the West Pennsylvania Eldership; W. D. Faulkender, a layman of Blair county, Pa., and S. P. Rogers, of Arkansas, in the Winter of 1885-6. They resumed the discussion in the Fall of 1886, joined by N. O. Cofman, a layman of Mendon, O., and J. G. Cunningham, a layman of Fulton county, Pa., and continued it into April, 1887. In April, 1888, John Wilder, Ottawa Lake, Mich., wrote on the subject, defending the first-day Sabbath. He was followed by an anonymous writer by whom the discussion was prolonged into June. The length of these discussions, the poverty of ideas hidden in the multitudes of words, and the long periods over which they were continued seriously detracted from their value, and gave occasion to much complaint. The two conspicuous theories of the Millennium were discussed in 1885, and again in 1886, when Winebrenner's views on the subject were called in question as being no longer the views of the Church. Winebrenner taught the essential points of the pre-millenarian theory; but "there has been quite a change on this subject since his time, and it is a doubtful question to-day whether pre-millenarian or post-millenarian theories have the majority of adherents in the Church of God." The subject of faith, cures, divine healing and miracles was given great prominence as a result of the teachings of Mrs. Woodworth and many of her converts. They claimed that all kinds of diseases can be cured by faith, or by the direct intervention of divine power. This view was antagonized by a large majority of the ministers. Such alleged cures were represented as miraculous; but it was insisted that "the day of miracles is past." The discussion continued at intervals during this period. At no time was the doctrine of Sanctification so thoroughly discussed by ministers of the Church as in 1885-7. Mainly it was a defense of the old doctrine on the subject, which was a pillar of the undoubting faith of earlier and simpler days, as against the newer theory of an instantaneous second work of grace. The schismatic tendency of the second-work theory created trouble in certain churches, and the discussion was designed to eradicate this heretical theory and preserve the peace and unity of the churches. This was the trend of a series of articles by W. R. Covert in 1885. He was followed by D. Blakely, who insisted on "the doctrine of the simplicity of moral action," and concluded that "conversion is entire consecration," and that "sanctification" is but another term for consecration. Edification and growth in grace [217] follow, and continue through life. L. B. Appleton discussed the subject from the viewpoint of mental philosophy. Thus the discussion ran its course during the Winter of 1885-6. It was resumed in March, 1887, when some of the advocates of the second-work discussed it experientially. This called out forceful replies from A. Wilson, D. S. Guinter and L. B. Appleton. R. H. Bolton voiced the sentiments of many who objected to the discussion partly on the ground that "much of the writings are unintelligible and with no good effect." He also assured the Editor of The Advocate that he, with many readers of the paper, "desire you to write articles upon this theological question." In compliance with this request, the Editor began a series of ten editorials, running from August 24th to October 26th, in which the underlying thought was the duality of man's being--the "person" and the "nature." The conclusion reached was that the sanctification of the "person" takes place necessarily at regeneration; that of the "nature is progressive," and may not be perfected until mortality is swallowed up of life. S. N. Sorenson, Beloit, Ia., took exception to this conclusion in two long articles, in which he sought to defend the second-work theory. W. W. Roberts, while endorsing the Editor's views, yet had some adverse strictures to offer. Owing to certain erroneous views on the phrase "born of water," preached in Arkansas by members of the Texas and Arkansas Eldership, the proper interpretation of the text was discussed by the Editor and others in the Spring of 1887.

      Quite a controversy was revived touching the private observance of the ordinances, introduced in February, 1888, by F. W. McGuire, and participated in by W. H. Oliver, Mrs. M. Woods, S. P. Campbell and E. M. Kirkpatrick. The minority, represented by McGuire and Mrs. Woods, advocated private observance. The discussion continued for nearly a year, and was made the subject of action by some of the Elderships, all of which insisted "that the ordinances should be observed publicly."

      The Itinerancy, Amusements, the Perseverance of the Saints, Church Union, Deaconesses, Church Fairs, the Doctrine of the Holy Spirit, Tithing, Christ's Resurrection Body, the Moral Character of Adam and Eve, were among the other more important subjects more or less elaborately discussed.

      An important step was taken in the East Pennsylvania Eldership in 1887 in the organization of the "Mutual Beneficial Society." The object of the Society was to secure "mutual benefit in case of death" to the members. There is a small annual payment required, and at the death of a member each member of the Society is required to pay $1.00 into the treasury, the total to be paid to the widow or family of the deceased.

      An equally beneficent, but more general, project for the aged minister of the Church was suggested in July, 1889. Many had felt the need of some provision of this character, but how to secure it without an extra tax on the membership was the unsolved problem. At the meeting of the Board of Missions of the General Eldership, held at Findlay, Ohio, in 1889, Warren Mosher, of near Pierceton, Indiana, submitted a proposition which seemed to meet the case. He proposed "to build a home for indigent ministers." The proposition was approved by the Board, which appointed "I. W. Markley and I. Schrader a committee to confer with Mosher with regard to said institution." Unfortunately the project was not consummated, though the need of such a home has never ceased to be felt.

      The churches of God have only to a very limited extent been interested in such Orders as "The Brotherhood of St. Andrew;" yet in the "Order of the King's Daughters," or "Daughters of the King," appealed sufficiently to some of the sisters of a few churches to induce them to form societies of the latter Order. The Order was founded in January, 1886, and has for its main object the development of spiritual life and the stimulation of Christian activity.

      The ministers which held pre-millenarian views were quite interested in the "Prophetic Conference" held at Chicago in November, 1886. Fewer, however, attended the Conference than were present at the one held in New York in 1878. The Church has always placed more stress on other and more vital doctrines, though it has ever strongly held, in some form, to the second advent of its adorable Founder and Head.

      Because of the proximity of the United Brethren Church to the Church of God in many of the Annual Elderships and the generally friendly relations and similarity in doctrine and ordinances in earlier years, the brotherhood was much interested in the schism which occurred in said Church in 1889. Its twentieth General Conference held its session at York, Pa., in that year. Four [218] "recommendations" had been submitted by the previous General Conference to a vote of the churches. The first related to a revised Confession of Faith; the second, to the amended Constitution; the third to lay representation, and the fourth to the section of the Constitution on Secret Societies. All were adopted by majorities ranging from 39,696 for the fourth item, to 47,760 for the first item. Immediately upon the reading of "the Proclamation of the Bishops," the final "step to be taken to complete all that was requisite to put the amended forms of the Confession and Constitution in full effect," Bishop Wright, with fourteen others, delegates from different annual Conferences, withdrew from the General Conference and organized the Radical United Brethren Church. The Church of God has happily been spared such an experience, owing possibly to the absence of a human Creed or Confession of Faith and greater elasticity in its polity.

[FHCG 207-219]