HE semi-decade of 1890-1895 was marked by certain great religious events in which the churches of God were deeply interested, though not formally connected therewith. The most pregnant one was "The World's First Parliament of Religions," held at the World's Fair in Chicago in September, 1893. It embraced, not the Christian denominations of the world, but representatives of the religions of the world. It was a congress which awakened universal interest, and the topics discussed by theological scholars and eminent laymen were of a character which appealed to very many of the ministers of the churches of God which had kept in touch with the progressive thought of the day. They raised the question: "Is it a milestone in the path of Christianity?" Or: "Is it an indication that the reputed followers of the Anointed One are seeking a religion to suit all mankind, and in which should be amalgamated the faiths of the religious world?" Or: "Is it a sign of the decadence of what has been for centuries believed to be the only true religion?" Almost in fear and awe the churches of God viewed the marvelous phenomenon of Protestant Christianity in its strongest and most pronounced type inviting Roman Catholics and Orthodox Greeks, Pagan and Mohammedan, the worshipers of Buddha and of Confucius, the followers of Zoroaster and the descendants of Abraham, and representatives of all faiths and of no faith, to meet together and discuss the deep problems of their respective religions, or want of religion, in a friendly and even a fraternal way. Besides, topics were discussed which on various occasions had been debated by ministers of the churches of God, such as The Religious Reunion of Christendom, God and Modern Science, Man's Spirituality and Immortality, Religion as Distinguished from a Moral Life, Religion and Music, Religion and Temperance, Arbitration Instead of War. The Advocate by its presentations of the events of the Parliament kept the churches informed and interested. Quite a number of the ministers were present during part of the seventeen days the Parliament continued in session.

      The movement toward the federation of Protestant Churches, which assumed prominence in 1890, naturally excited the attention of ministers of the churches of God. It did not appeal to them as a plan or method of abolishing sectarianism, against which they always contended; but as an evidence that the Christian Church was becoming more deeply conscious of the great evils of the divisions into which the body of Christ had been rent. But with the idea of effecting a union of all denominations into one great, universal organization they could have but little sympathy, as it is not in harmony with the scriptural polity of the church. Neither the union, nor the federation, of Churches or denominations, they held, is Christian oneness. Besides, the platform on which they stood precluded any active participation in such a movement.

      Nevertheless, the further division of Churches into rival or antagonistic organizations the churches of God deplored. They had always been on friendly terms with local churches of the Evangelical Association, and so when that body was "split in two" in October, 1891, as a result of "the rebellion of twenty-five years' growth," they viewed the result with unconcealed concern. The Association had thus been sundered into two distinct and violently antagonistic parties. [219] And while they regarded the division as in the main the legitimate fruit of sectarianism; yet they could not remain oblivious to the existence of like dangers among themselves, as disclosed in the secession movements in Kansas and Missouri, and earlier in Michigan, as also in such conflicts of authority as existed in 1891 between the Elderships in Illinois and Indiana. Not doctrines, nor polity, but personal contentions and unholy ambitions, could prove the puissant cause of schism in a body. It suggested the thought, strongly emphasized editorially, that for Christian men there should be found a remedy for such evils in a well-developed scheme of arbitration.

      While as a body the Church did not interest itself in the anniversary of the "Haystack Movement," which contemplated the carrying of the gospel to the heathen of all lands; nor yet in the Volunteer Movement among college students, with the motto:--"The evangelization of the world in this generation"--which held its second quadrennial convention in Detroit, Mich., in 1894, with 1,325 delegates; yet individual workers and some local churches joined with other churches in meetings with appropriate services. The principal benefit the churches of God derived therefrom was the resultant inspiration and enthusiasm in their own missionary work. They realized the ever-present danger, that the banner which the Church had lifted up in the name of the Lord would be lowered by too active fellowship with denominations prominent in these movements.

      In 1890 the Presbyterian Church began the revision of its Creed, or Confession of Faith, nearly two-thirds of the 213 Presbyteries having voted in favor of revision. A committee was appointed for that purpose, which did its work during the year, and reported to the General Assembly in 1891. The work to be done was to harmonize the Confession with the altered views and the spirit of the Church as they were then apprehended to be; but "no alterations or amendments are to be proposed which would in any way impair the integrity of the Reformed or Calvinistic system of doctrine taught in the Confession." The antagonism to all creeds by the Church of God gave it a negative interest in this work. It was pointed out that these creeds are not generally believed by the Churches which adopt them; but are accepted largely because of their historical value. They set up a standard of orthodoxy outside of the Scriptures, and become occasions of dissensions and schisms. Hence, the Church in all its past history bore testimony against them. It rarely experienced any trouble by reasons of heresies taught by its ministers. Only one such instance occurred during this period, when the Standing Committee of the Kansas Eldership suspended a minister "accused of preaching doctrines contrary to the Scriptures." The membership of the Church, however, could not be insensible to the allegation that it has some standard of orthodoxy, as well as that a general similarity had developed between it and the surrounding denominations. Hence, the question began to be propounded: "Is there no difference between the Church of God and others, such as the Methodist, or United Brethren, or Reformed Churches?" As Winebrenner much earlier had clearly indicated what these differences are, so again was the duty an urgent one to teach the churches the essential characteristics of the Church of God, and to differentiate it from the denominations. The subject in different forms was discussed at Ministerial Associations. On the question of the union of the Church of God and any denomination, discussed in The Advocate in 1893, and prior at the East Pennsylvania Eldership, the general conclusion reached was, that "we are not in a position to second any effort looking toward union with any denomination." Yet this position so consistently held for sixty years did not develop a spirit of bigotry or exclusiveness. That there is one common brotherhood of believers was cordially accepted, and hence churches of God in many places joined in good faith in holding union evangelistic meetings.

      In its specific work among the young people the Church of God manifested this same catholic spirit. While the Methodist Church in the United States organized the Epworth League in 1890, instead of affiliating with the general Young People's Society of Christian Endeavor, and the Baptist Church organized its own Young People's Union in 1891, the churches of God regarded this as "a step backward from Christian unity." Local societies were formed during this period in the East Pennsylvania, West Pennsylvania, Ohio, Illinois, Iowa and Kansas Elderships, nearly all in co-operation with the interdenominational Y. P. S. C. E. In East Pennsylvania a "Union" was formed of a number of societies, at a meeting held September 15, 1892, in the Nagle Street Bethel, Harrisburg, of which the officers were J. W. Mackey, President; O. P. Parthemore, Secretary, and [220] S. Seymore, Treasurer. Two societies had been organized in the Ohio Eldership in 1892. In Illinois the first society was organized at Decatur, in 1887. A Y. P. S. C. E. Union was organized in 1900. In Kansas societies existed in a few churches in the Winter of 1891-2, one having been organized at Naron, Pratt county, in January, 1892. There was considerable opposition to these organizations of young people in the churches; but the enthusiasm of a few earnest ministers and laymen soon made them popular.

      Among the special services inaugurated in earlier years which had about run their course by this time were the Pentecostal meetings. Except in Illinois, where the Eldership continued to control them, they had become entirely local in 1890. In this year one was held in Illinois, one in West Virginia, one in East Pennsylvania and one in Maryland. In 1891 and in 1892 two were held; but in 1893 and 1894 none was published. The passing of this special form of service at about the same date with the beginning of what is called "The Pentecostal Movement" is evidential of the fact that it lacked the elements which made the latter quite celebrated for a brief period. Both were wanting in the factors which tend to permanent stability. It was different with the Sunday-school Conventions, and also the Ministerial Associations. These continued through this period in most of the annual Elderships. In Elderships from West Pennsylvania westward the latter were being held in connection with, and immediately preceding, the sessions of the Elderships. Topics for discussion were doctrinal and practical, and in some Elderships exegetical. A peculiarity of some which were held in West Virginia was the adoption of resolutions after topics were discussed, expressing "the sense of this body that there is taught in this topic" such and such a doctrine or sentiment. In nearly all the Elderships these Associations discussed questions which at the time were in controversy in The Advocate. Among these could be found "The Laying on of Hands in Ordination," "Worldly Amusements," "Gospel Temperance," "Prohibition and Local Option," "The Design of Baptism," "Support of the Ministry," "The Ordination of Women to the Gospel Ministry," "Educated Ministers," "Reasons for the Existence of the Church of God," "Social Parties Among the Young People," "Is the Y. P. S. C. E. Beneficial to the Church?" "Ministers in Politics," "A Doctrinal Test for Membership in the Church," "The Itinerant System," "Tithing," and scores more. In East Pennsylvania Eldership interest declined to such an extent that the Association was discontinued, none having been held in 1894.

      Camp-meetings in western Elderships ceased to be held after 1890, with rare exceptions. But in Maine they survived, one having been held at Maple Grove, with fifteen ministers present, in August, 1894, which continued ten days. The camp-meeting held by the church at Washington Borough in 1893 and 1894 became a general camp-meeting under a regularly organized Association. The ministers and churches in East Pennsylvania held quite tenaciously to these meetings in God's first temples, four having been held in the territory in 1892 and in 1893. In 1894, however, there were but two, Washington Borough's Central Manor camp, Lancaster county, and Walnut Grove, Huntingdon county.

      The ministry and churches assiduously devoted their energies to the advancement of their spiritual and material interests in the employment of the regular methods and agencies of church work. In Maine conditions were peculiar, and there were indications of an impending crisis. They needed a few strong men from older Elderships, and made repeated and urgent calls. They had strength both as to numbers and talents; but lacked cohesion and unity of purpose, as well as loyalty to the General Eldership. In 1890 the churches in Maine were credited with "twenty ministers and 1,900 church members;" yet H. Mills, one of the most active workers, reported "the outlook in Maine not as hopeful as it was some time ago." The work had been extended southward into Massachusetts, where Dr. J. I. Brown labored. A church was organized in Pittsfield, and one in Lowell. The Lowell church was a missionary church, for "under its direction," J. H. Wilson, in 1890, "commenced mission work in Providence, R. I. He preached at Johnson; Lester Hall, Providence; Central Falls, Haverhill and Bethany, and reported prospects "good for establishing a church of God at Providence." In December, 1890, the Maine Eldership "appointed J. I. Brown missionary to the State of Massachusetts." A "quarterly meeting" was held in the State in the latter part of December, 1890, at which four ministers were present. In April, 1891, "Dr. J. I. Brown was appointed President of the Eldership in Massachusetts, with power to grant licenses under the protection of the Eldership of Maine." In 1891 the [221] Board of Missions of the General Eldership authorized G. Sigler, of the East Pennsylvania Eldership, to visit the churches in Maine and Massachusetts, in answer to the earnest call of Mills and Brown. Brown was heartily in accord with the polity of the Church, and urged the election of a delegate to the General Eldership in 1893. In the Summer of 1893, R. H. Bolton, of Ohio, removed to Maine, followed by his son, John W. They became the general missionaries. But as the former had been subject to discipline by the Ohio Eldership, his reception into the Maine Eldership was a violation of the General Eldership Constitution. The Ohio Standing Committee, April 10, 1894, called the attention of the Maine Eldership to this "irregular and non-co-operative action," and insisted that it be reconsidered. Bolton appealed to the next General Eldership. He had to be debarred from the columns of The Advocate, and began the publication of a paper for the Maine Eldership. These complications apparently, hastened the impending disintegration of the Maine Eldership.

      In East Pennsylvania there was evident a spirit of improvement and progress in material things. Churches were strengthened in numbers, and inspired with broader and higher aims, and this led to material improvements and efforts at enlargement. And while the territory was not appreciably extended, new points were added to the fields of labor. Work was begun, however, in Lycoming county, at Williamsport, where some colored families had located. The Eldership appointed John Brown to open a mission. He rented the A. M. E. Zion church building, and on December 29, 1889, organized a church. At Shiremanstown, Cumberland county, under the labors of C. I. Behney, the bethel was remodeled and repaired, and was rededicated March 9, 1890. At Mt. Laurel, on the old Dauphin circuit, the building of a bethel was begun and the corner-stone laid on April 13, 1890. The dedication took place August 24, 1890. C. Y. Weidenhammer, under whose labors the church was constituted, preached the first sermon, on Saturday evening. C. C. Bartels was the pastor in 1890, and he secured the services of C. H. Forney for Sabbath morning and evening. Prior to this the membership at this point belonged to the Linglestown church, but had regular prayer-meetings and stated preaching at Forney's school-house. At Donaldson, Schuylkill county, the bethel was extensively remodeled and repaired in the Fall of 1890. On November 16th it was reopened for divine service, F. L. Nicodemus preaching the sermons, assisted in the services by the pastor, S. E. Herman.

      Under the labors of J. T. Fleegal on the Lower Perry circuit a new bethel was built, which was dedicated April 6, 1890. The church on the Allegheny Mountains, Clearfield county, town of Brisbin, began to solicit funds to build a meeting-house in 1887; but it was not until 1893 that they were able to carry the work to completion. Then, during the pastorate of C. Kahler, the bethel was finished, and was dedicated by M. M. Foose on July 30th. The bethel at Newberry, York county, with G. E. Houston as pastor, was extensively repaired, and rededicated July 6, 1890, Wm. Rice officiating on the occasion. The church at Steelton built an addition to their bethel and repaired the main building at a cost of $850.00, F. Y. Weidenhammer, being the pastor. C. D. Rishel preached the rededicatory sermon on July 20, 1890. The large Skating Rink at Hollidaysburg, Blair county, which the church had bought and converted into an audience room and parsonage, was rededicated August 3, 1890, by J. W. Deshong and J. H. Esterline. Suedberg, Schuylkill county, was a new point on the Lebanon circuit. A good church-house was built there in the Summer of 1890, and was dedicated on September 29th, J. W. Winters being the pastor. After the bethel at Oak Grove, Perry county, was "neatly repaired and beautified," it was rededicated January 18, 1891. D. W. Keefer officiated. Wm. Palmer was the faithful pastor. At Bowmansdale, Cumberland county, the pastor, C. D. Rishel, preached in a warehouse, where on December 7, 1890, he organized a church of thirteen members. They at once bought a lot in the new village, and in the Spring of 1891 began to build a bethel. The corner-stone was laid on May 2nd. The building was completed at a cost of $2,235.00, including ground, and was dedicated August 30, 1891. G. Sigler preached in the morning and C. I. Brown in the evening. In the Summer of 1891 the church at Cherry Grove, Fulton county, began the work of building a bethel to take the place of the school-house formerly used as the place of worship. The house was, however, not finished until in March, 1893, when on the 5th it was dedicated by E. Myers, assisted by C. F. Reitzel. At Brownsville, on the present Walnut Grove circuit, S. Smith pastor, a layman, Levi Anderson, undertook to build a bethel in 1891. He traveled extensively to collect funds, and succeeded [222] in finishing the building ready for dedication on April 24, 1892. G. Sigler preached the dedicatory sermon. All-workers church, Green street, Harrisburg, had the unusual experience of having two rededications of its house of worship in a little more than two years, both under the same pastor, J. W. Deshong. After extensive repairs the first rededication services were held July 5, 1891 when D. S. Shoop officiated, assisted by C. H. Forney. In 1893 new pews were put in the main audience room, and rededicatory services were conducted by B. F. Beck, on September 3rd. The bethel of the church at Columbia, Lancaster county, was repaired in the Spring of 1892, S. C. Stonesifer being pastor. It was reopened on May 15th.

      The bethel at Smoketown, York county, built in 1848, was repaired under the labors of H. E. Reever, and was reopened September 14, 1892. Preaching by O. E. Houston and W. J. Grissinger. Aggressive mission work was begun at Eighteenth and Walnut streets, Harrisburg, by F. L. Nicodemus, in February, 1892. A very successful revival was held in Springdale school-house. The work was of such an extent that in June, 1892, a site was selected on the corner of North and Linn streets, which was bought by H. J. Forney and Mrs. Margaret Calder and donated to the church. Here the Pleasant View Bethel was erected, the entire cost of ground and building amounting to $3,000.00. The dedication took place August. 6, 1893, when C. Price officiated, assisted by C. H. Forney, J. W. Deshong. and J. Haifleigh. June 12, 1892, the Good Hope Bethel, Cumberland county, built in 1843, after needed repairs, was rededicated by B. F. Beck. Under the labors of their young pastor, C. F. Reitzel, the church at Beavertown, Huntingdon county, repaired their house of worship, which was rededicated June 19, 1892, by Wm. Rice. Walnut Grove Bethel, same county, with S. Smith as pastor, was remodeled and repaired in the Spring of 1892. It was reopened July 24th, when J. T. Fleegal did the preaching. Fleegal was pastor of the Lower Perry circuit in 1892, which included the town of Duncannon. After repairing the bethel, dedicatory services were conducted August 28th, with G. W. Getz as the preacher. At Hepler's, Schuylkill county, where a church was organized in 1847, services were held in private houses until 1854, when a bethel was built. This was replaced by a new building begun in 1892, under the labors of J. F. Meixel and his successor, S. Smith, at a cost of $2,000.00. It was dedicated October 28, 1894, when D. S. Shoop preached the sermons. A mission was started in Altoona in 1892, called the Union Avenue Mission, by certain active laymen of the first church. They succeeded in building, a bethel, which on June 4, 1893, was solemnly consecrated to divine worship. Preaching by Wm. Rice and M. M. Foose. With Wm. Palmer as pastor, the church at Landisburg, Perry county, greatly improved their house of worship, which was rededicated by George Sigler on June 11, 1893. After completely remodeling the bethel at Andersontown, York county, at a cost of $450.00, under their energetic pastor, O. E. Houston, the church held reopening services on August 6. 1893, the pulpit being filled by C. I. Brown. Brown was pastor at Camp Hill and Milltown, and had the bethel at the latter point remodeled and repaired in the Summer of 1893. The rededication took place October 22nd, D. S. Shoop preaching in the morning and O. E. Houston in the evening. The colored brethren at Newville began the work of building a church-house for their use in 1893, laying the corner-stone on October 22nd, when J. T. Fleegal and F. W. McGuire officiated. The building was finished in the Summer of 1894, at a cost, of $900.00, and was dedicated August 19th. Besides the pastor, J. W. Jones, these brethren were present and did the preaching: J. T. Fleegal, F. W. McGuire, J. W. Deshong and C. Price. A new bethel was built at Smithville, Lancaster county, under the labors of A. P. Stover, in the Summer of 1893, at a cost of $1,419.00. B. F. Beck preached the dedicatory sermon on November 12th, assisted by F. W. McGuire, ex-pastor. For the third time church work was begun in Carlisle, county seat of Cumberland county, in 1893, by the wide-awake pastor, C. D. Rishel. He rented Sipe's Hall, where he preached his first sermon on January 21, 1894. After an address on church organization by C. H. Forney, on January 25th, an organization of a church of thirty-six members was effected. On account of the division in the Evangelical Association, their local church at Carlisle lost its house of worship. It was bought by the church of God, and possession taken in December, 1894. The house of worship at New Grenada, Fulton county, after being repaired at a cost of $514.00, W. S. Smith, pastor, was rededicated by M. M. Foose on December 16, 1894. In proportion to its territory and numerical strength, the Maryland and [223] Virginia Eldership failed to do as much progressive work during this period as had been done in East Pennsylvania, or even in earlier periods in its own history. The bethel at Carrollton, Carroll county, the theater of the first active operations of the Church of God in Maryland, was repaired and modernized early in 1892. It was rededicated by G. W. Seilhammer on May 15th. J. A. Staub was the esteemed pastor. At Mt. Briar, Washington county, G. W. Seilhammer, on June 19, 1892, officiated at the rededication of the renovated and repaired bethel. S. J. Montgomery was the pastor. The Washington county circuit extended across the State line into Franklin county, Pa., and the Frederick county field extended into Adams county, Pa., both by mutual understanding between the two Elderships, though the State line was the boundary. Mt. Hope, Adams county, Pa., was one of the Frederick county appointments. Here a bethel was built under the earnest missionary labors of S. Spurrier, which was dedicated by O. J. Farling October 16, 1892. Montgomery's circuit in 1892 included a point called "Manor," where on the 4th of December the bethel was dedicated by J. W. Kipe and W. H. Engler. Hagerstown, county-town of Washington county, lies almost in the center of Church of God territory. The Eldership was favorably disposed toward missionary work in the place, and steps to that end were taken in 1893. The Standing Committee on December 7, 1893, "suggested that the brethren at Hagerstown secure a lot, raise the money and pay for it, and deed it to the Maryland and Virginia Eldership, and the Eldership will assume the responsibility of erecting a house of worship." While there were no churches of God near Baltimore, Baltimore county, yet members and families from Carroll county, adjoining Baltimore county on the west, occasionally removed to the city. Hence, for fifty years the churches in Maryland were desirous to establish a church in Maryland's largest city. The attempt was again made in 1894. J. M. Johnson, a member at Uniontown, with his family, located in Baltimore. On March 4, 1894, he reported to the Standing Committee that he was actively engaged in missionary work, and requested a license to preach. This was granted, and he was "appointed missionary to work up the interests of the Church of God in Baltimore until the Eldership." On April 4th he reported that they had secured a house of worship at the corner of Cross and Cleveland streets. On April 18th he organized a church in "the bethel of the Church of God," consisting of twelve members.

      In West Virginia the work was making progress, more, however, in the way of revivals, the organization of churches southward, and in the gathering of Sunday-schools. In Marion county G. E. Stewart had successful meetings, at one of which there were seventy-six converts, fifty fellowshiped. They had organized six Sabbath-schools. Geo. E. Komp did efficient work in Kanawha county. A new bethel was built in 1891 at Mt. Tabor, 3 miles south of St. Albans, at a cost of $1,000.00, reputed to be "the finest country church-house in the county." It was dedicated September 20th, S. B. Craft preaching on the occasion. The West Virginia Eldership is dissimilar from all other Elderships, in that its territory lies in three States. On October 1, 1891, one of its bethels, called "Centennial," in Greene county, Pa., was dedicated, during the pastorate of G. E. Stewart. August 6, 1893, the bethel at Bellaire, Ohio, was reopened for divine worship. I. D. Cousins was the pastor, and N. M. Anderson, J. S. Marple and J. R. Campbell preached the sermons.

      The ministers of the West Pennsylvania Eldership generally labored in a very unobtrusive manner. They had much to contend with, but they were reserved, and with occasional exceptions, made no attempt to secure applause or notoriety. Two of the most serious hindrances to their work about this time were the lax morals on the part of some few otherwise efficient workers and the schismatic doctrine of a second-work sanctification. The latter was zealously preached by several of the ministers, resulting generally "in a division among the brethren" where they were permitted to preach. Thus in Breakneck Valley, Fayette county, where a new house of worship had been dedicated and a special meeting was in progress, one of the advocates of this erroneous doctrine began to preach "a few doors from the church-house." As the Eldership stood firmly in opposition to the doctrine, these men had to be made subjects of discipline when other measures failed to silence them. This discipline was administered not because of any opposition to the doctrine of sanctification, nor to deprive ministers of the right to preach their conscientious convictions; but because their teaching promoted contention and schism in the churches, which are worse than theoretical heresy. But the work of the Eldership made steady progress. It was always deeply concerned about [224] church interests in the city of Pittsburg. It is the geographical center of its territory, whither church families frequently removed from other parts of the country around. Yet church work was most difficult, and the cause suffered many reverses. There were periods when it seemed hopelessly lost, and the Eldership was disposed to cease further efforts. Thus in 1891 "the church at Pittsburg was not supplied with a preacher." "The outlook seemed very dark for the little vine." But the services of W. T. Cross, of Ohio, were secured, and the work was resumed. "The church at Pittsburg ought to be encouraged by the Eldership," was the sentiment which largely prevailed among the brotherhood. Cross was quite successful, for during the year he was pastor "there were twenty-one accessions." But in April of that year the church property was sold, and the struggling little band of self-sacrificing members was left without a church home. In October, 1893, W. H. McKlveen became the pastor. He found "the membership very much scattered, not having a regular pastor much of the time." But work was again begun with commendable zeal; "special services resulted in the conversion of seventeen persons"; "a Y. P. S. C. E. was organized," and "congregations increased, and the Sunday-school more than doubled." Without a house of worship, "yet we are encouraged to believe that at no distant day the church at Pittsburg will find herself in a new bethel erected for the worship of God." The Board of Trustees of the Eldership was ready to co-operate to this end. Work was to be "continued both on Fulton street and in the East End," and "the brethren in the East End" were authorized to lease or purchase ground on which to build a bethel, the Board agreeing to give $2,000.00 toward the building." Meanwhile "a mission of the church on Butler street" was started.

      Elsewhere the interests of the Church were being well looked after. At East Liberty, Fayette county, under the labors of Geo. D. Statler, a bethel was built, which was dedicated, on July 30, 1893. R. L. Byrnes preached on Sabbath morning. The services continued for a week, special subjects being discussed each evening by as many different ministers. In 1891 Statler, was pastor in Jefferson county. A bethel was built at Rathmel, which was dedicated June 21, 1891. S. Woods preached the dedicatory sermon, W. R. Craig and J. A. Hetrick assisting during the day. The Milford Bethel, Somerset county, was built during the pastorate of T. Woods. It was dedicated on June 14, 1891, G. Sigler officiating. On March 27, 1891, the house of worship at Mt. Pleasant, Westmoreland county, was destroyed by fire. The church at once proceeded with the work of rebuilding. The cost of the new bethel, with an additional lot, was $10,000.00. R. L. Byrnes was "the faithful pastor," and he secured the services of J. R. H. Latchaw for the dedication, which was held on May 1, 1892. At Emericksville, Jefferson county, the dedication of "the bethel of the church of God" occurred on July 27, 1892. Geo. D. Statler, pastor; dedicatory sermon by R. L. Byrnes, and evening sermon by C. Manchester. At a distance of 7 miles from Barkeyville, Venango county, a bethel known as "Olivet" was built in 1893, under the labors of Herbert Dyke. It was to be dedicated by Chas. Manchester on May 14, 1893, but "owing to the inclemency of the weather," though "the larger part of the indebtedness had been raised," the formal dedication was postponed to June 4th, when S. G. Yahn officiated. This was a new point, where Manchester, in the Winter of 1891-2, had held a series of meetings and organized a church of forty members. The new bethel at Butler, county seat of Butler county, was dedicated September 17, 1893, with "three sermons during the day." A now house of worship was built at Maple Summit, Fayette county, on J. H. Means' circuit, which was dedicated September 17, 1893. The preaching was by S. G. Yahn Sabbath morning; R. Vanaman, afternoon, and S. Woods, evening. Pine Grove Bethel, Indiana county, was completed in January, 1894, though the beginning was made in 1888. It was dedicated February 18th, R. L. Byrnes preaching Sunday morning, and W. B. Elliott on Saturday and Sunday evenings. J. F. Smith was the pastor.

      In Ohio, with the overshadowing importance, of Findlay College and its insistent demands for funds, less attention seemed to have been given to local church interests. Consequently the work was not making the progress which had been anticipated. Fewer houses of worship were built, or old ones remodeled and repaired. Yet there were devoted and earnest pastors, who labored with gratifying success. Among these was S. Dickerhoof, who in 1890 was pastor of a field in Wood county. At Bloom Center the church erected a new bethel, at a cost of $1,400.00, "a credit to the cause of God, to the good people of the neighborhood and the church and pastor." It was dedicated by J. R. H. Latchaw August 24, [225] 1890. Rededication services were conducted by J. M. Cassel, of the Walnut Creek Bethel, on W. C. Fuller's circuit, August 10, 1890. A new house of worship was built at Hopewell, Seneca county, with G. A. Bartlebaugh as pastor, which was dedicated August 17, 1890, J. M. Cassel officiating. Under the labors of W. T. Cross a meeting-house was purchased at Carey, Wyandot county, "formerly occupied by the English Lutherans," a church was organized, and after needed repairs the house was dedicated on December 14, 1890. Preaching by J. R. H. Latchaw. The total cost of the property, including repairs, was $1,400.00. A Methodist house of worship, located 2 ½ miles west of Findlay, Hancock county, was bought in May, 1891, and was christened "Bethel of the church of God at the Infirmary." It was repaired and rededicated June 7th, when W. N. Yates delivered the dedicatory sermon. The bethel at the Union appointment, Mercer county, was rededicated August 23, 1891, when W. N. Yates preached the sermon, J. F. Slough being pastor. The church at Folmer, Paulding county, had a peculiar experience in building its house of worship. The work was begun in 1887, and was so far advanced that the same year the house was "occupied for religious services, yet in October, 1891, it was "not fully completed." In September, 1891, W. R. Covert was there to dedicate it; but the heavy rains prevented. October 4, 1891, R. H. Bolton was secured by S. S. Hunter, the pastor. The church was poor, and it resorted to "a roast ox dinner on Saturday, the proceeds of which were to go towards the indebtedness of the bethel." "The ox roast dinner affair was to be continued on Lord's day," but the rain interfered. Bolton "recognized the hand of providence in this matter." A new church organization was effected at Center, Putnam county, February 1, 1892, by R. H. Bolton. The Eldership having assumed a debt of over $500.00 resting on the Wooster bethel, Wayne county, the house was repaired under the labors of J. W. Bolton, and rededicated May 15, 1892, by J. R. H. Latchaw. He also officiated at the dedication of "a neat and substantial house of worship" at North Bridgewater, Williams county, December 11, 1892. It was built under the labors of J. W. Clark, at a cost of $1,800.00. The Center Bethel, near Belmore, Putman county, was dedicated January 15, 1893, Latchaw "conducting the dedicatorial exercises." The new house of worship, known as the Jackson Bethel, near Hoytsville, was dedicated by W. N. Yates September 23, 1894. J. W. Kingston was the pastor. E. Poling was instrumental in building a bethel on his field of labor in Henry county, 3 miles west of Holgate, which was dedicated by W. N. Yates on December 2, 1894. Yates had become the successor of Latchaw. as President of Findlay College, who had "renounced the authority of the General Eldership of the Church of God, and left the Church."

      Progress in the Southern Indiana Eldership was hindered on account of the spirit of insubordination which developed in several of the churches where the Woodworth element predominated. Several ministers were involved, and their licenses were "revoked." The falling away of many of the Woodworth converts also had a very depressing effect. However, those who were true and loyal members of the churches labored faithfully under these adverse conditions. At Anderson a church was organized February 28, 1891, of twenty-seven members. They bought a lot, and also a large school-house which they removed on to the lot, repaired it and seated it with pews, and held the dedicatory services in February, 1892. At Shiloh, Daviess county, a new bethel was built under the labors of J. Vinson, which was dedicated by J. W. Neely on June 19, 1892. At Mt. Zion a small, frame house of worship was erected in the Summer of 1892, which was dedicated on October 2nd. In 1893 a lot was secured in Indianapolis by the pastor, J. Vinson, and his mother, on the corner of Le Grande avenue and Leonard street. A bethel was built thereon, which on October 7, 1894, was dedicated by W. R. Covert.

      On W. W. Lovett's field of labor, in the Indiana Eldership, the bethel at Auburn was dedicated April 27, 1890. The dedicatory services were conducted by J. A. Wood. The Mt. Tabor bethel, on J. W. Stringfellow's charge was rededicated September 21, 1890. J. Bumpus preached on the occasion. The church at Ft. Wayne was reorganized by Ernest H. Shanks in January, 1891, with twenty members. A Sabbath-school was also started. A few more members were added in February, 1891. Shanks strongly urged the Eldership to sustain the mission, giving a number of reasons why the work in this central city of the Eldership should be made permanent. On November 1, 1891, W. N. Yates and the Reformed church pastor dedicated the now Union Chapel, near Turkey Creek, Steuben county, built at a cost of $1,500.00. It was built jointly by the church of [226] God and the Reformed church at that place. The Thorn Creek Bethel, on the circuit served by G. T. Kimmel, was dedicated November 29, 1891. In 1893 a new house of worship was built at Blue River appointment, on the circuit of which Geo. E. Komp was pastor. It was dedicated June 21, 1894, by I. W. Markley. With M. S. Hemminger as pastor, a bethel was built at Paddytown, Wabash county. Disappointed by the minister who was to officiate at the dedication, Hemminger preached the sermon on January 6, 1895.

      In Michigan the work was in a rather stagnant condition, if it was not actually retrograding. A few self-denying ministers had the consciousness of duty well performed, while others were quite inactive. Their justification was want of adequate support. In Calhoun county there was even opposition to organizations, as well as to a paid ministry. The south-eastern counties of the State were included in the Ohio Eldership territory. Here, in 1890, C. N. Belman was the pastor. Under his labors the bethel at Ottawa Lake was built and dedicated October 26th, for which he secured the services of T. Koogle. The bethel at Sodus, where Isaac Crago, of Indiana, labored, was repaired, and on July 6, 1890, was rededicated by W. W. Lovett.

      The Illinois Eldership was especially interested in the work of the church in Springfield, where at the opening of this period E. H. Baker was the zealous pastor. He labored against serious obstacles. As elsewhere, the elements brought together during the Woodworth meetings were not homogeneous, and contentions were not uncommon. There was also great lack of stability, as well as defects in moral character. In Springfield they were divided, one church having a "meeting-house" on the corner of Seventh and Mason streets, where Baker was pastor, and another one worshiping on Third street. The former enjoyed a revival after New Year's, 1890, with over twenty converts, and was reported "doing well." At an ordinance meeting in March fifty participated in the first ordinance and seventy in the second. But Baker left Springfield in the Fall, and the work was much neglected. At Lodge, Piatt county, a new bethel was built under the labors of C. Manchester. He had organized the church the previous year. The dedication services were conducted by Mary Berkstresser, on September 14, 1890. In Shelley county, under the labors of O. B. Huston, the Pleasant Grove Bethel was built in the Summer of 1890. It was dedicated August 10th, W. B. Allen preaching on the occasion. At Hazel Dell, Cumberland county, where Mary Berkstresser was pastor, a house of worship was built, which was dedicated December 7, 1890. W. I. Berkstresser was the preacher. W. B. Allen officiated at two dedications in the month of February, 1891. A new bethel was built in a community in Schuyler county called "Richland," which was set apart for divine worship February 8th. Allen was assisted by W. A. Smith. The other one was located in the adjoining county of Brown, and was named "Mt. Zion Bethel." It was dedicated February 15th. E. Parks was the efficient pastor. In March, 1891, the building of a new house of worship was begun in the village of Buffalo, where B. F. Tilley was pastor. He was succeeded by John Ritchie, during whose pastorate the building was finished. Mary Berkstresser and her brother W. I., officiated at the dedication. At Wabash, Clark county, a new bethel replaced a "dilapidated one" in the Summer of 1892, with D. H. Rupp as pastor. It was dedicated November 20th, with an ordinance meeting in the evening. W. B. Allen preached on the occasion. I. S. Richmond, who was "deservedly popular on his field," the Plum River circuit, Jo Daviess county, succeeded in having a house of worship built at Morseville, and also a parsonage. The bethel was dedicated May 28, 1893. It replaced a union house, which was destroyed by fire in the preceding Winter. M. S. Newcomer preached the dedicatory sermon. The bethel in Decatur was repaired at a cost of $300.00, during the pastorate of C. F. Rogers. It was rededicated by E. H. Baker on July 30, 1893.

      The progress of the cause in Iowa seems to have been impeded during this period by causes which are not now readily discernible. The spirit of emulation, which often becomes an added force in the attainment of ends sought even in sacred things, was largely lacking. The approaching General Eldership of 1890, which was to meet at North Bend, Johnson county, in May, stimulated the "Tabernacle Committee" to greater diligence in its work. This tent was to be used for the entertainment of this body. In February, 1890, the Committee met at North Bend, presided over by John Huff, when final arrangements were made for the purchase of the tent. The new bethel at Millersburg, where D. Long was pastor located "in a very good belt of country of well-to-do farmers," was built in [227] the early Summer of 1890. It was dedicated by Wm. Vance July 6th, who spoke principally on the subject of Christian Union. Harmony Bethel, "an old camping ground for the Church of God," was originally built in 1859. A new bethel was built in the Summer of 1890, during the pastorate of D. Long, which was dedicated by J. R. H. Latchaw November 16, 1890. It cost $1,500.00, including work "done gratuitously" by the brethren. In the extreme north-western county of Lyon, and in O'Brien and Woodbury counties, considerable work was done in the Winter of 1890-1891. D. S. Guinter was the pastor, "After years of continuous working and waiting and hoping and praying the crowning day came at last," wrote J. R. H. Latchaw after the dedication, "when the church of God at Ida Grove had a house of worship." Ida Grove is the county-seat of Ida county, the center of a settlement made up largely of Pennsylvanians, who were induced to buy farms and locate there by A. X. Shoemaker. They began the enterprise of building a bethel in 1883; but the leaders "demanded a $12,000.00 or $15,000.00 house." For this reason "the project fell through, and was not seriously revived until 1891, when the corner-stone was laid. The house was finished and the day of dedication set for June 26, 1892. Latchaw preached in the morning and H. L. Soule in the evening. Total cost, $4,800.00. At Carroll, the shire town of Carroll county, the need of a house of worship was felt in 1891, when one brother offered to give $500.00 for that purpose. But the church decided first to buy the Evangelical property, church building and parsonage. "They proposed to repair and refit the house," but after careful investigation they concluded to build a new house. This was finished and ready for dedication, at a cost of $2,700.00. M. S. Newcomer officiated at the dedication, in August, 1894.

      The work in Nebraska during the present period suffered considerably on account of drouths. Ministers could not be adequately supported, and many of the churches were discouraged. "More aggressive work must be done" was the prevailing sentiment in the Eldership; but the means were lacking to enable pastors to devote all their time to preaching. Fields were consolidated, so that there were but seven circuits in 1894, instead of the twelve in 1891. The territory was too extensive to enable the ministers to do most effective work. There were churches and preaching points in the following counties: Hitchcock, Sheridan, Gage, Saline, Polk, Custer, Frontier, Lincoln, York, Sherman, Dawson, Clay and Logan. Notwithstanding the poverty and weakness of the churches, they were actuated with a true missionary spirit. If the rule is to be applied, that "organizations are to be judged by their products, and not by what they claim for themselves," then these churches must be accorded sincere commendations for their persevering endeavors to sustain and advance the cause. They had a State Woman's Missionary Society, and local societies in a majority of the churches. A. Wilson was the General Missionary in the employ of the Board of Missions of the General Eldership. In 1891, and again in 1892, he reported two new church organizations. He succeeded in the erection of a house of worship, "built of sod," 24x34 feet, at Huxley, Custer county, in 1892. It was known as the "Cedar Bluff Bethel." That Church work could be maintained at all in many sections of the State speaks strongly of the zeal and devotion of the brotherhood. Wilson labored principally in the southern and western parts of the State. "Crops," he wrote in the Fall of 1894, "are cut short all over the State more or less." "In large portions of the western part of the State there are no crops whatever." "It is hard on Church work." Many families left the State, and in some instances churches were disorganized.

      In Kansas, except in a few counties bordering on Nebraska, conditions were more favorable than in the latter State. The regular Church work was vigorously carried on, and additions to the membership of the local churches numbered upward of two hundred each year. The employment of a general missionary was a popular idea, and part of the time J. C. Forncrook labored in this capacity. A "tabernacle" was proposed, so that evangelistic meetings could be conducted in towns where no, suitable buildings could be rented. In 1890 there were twelve charges, two of them stations--Ft. Scott and Topeka. These were in the following counties: Crawford, Labette, Virdigris, Rice, Riley, Pratt, Republic, Norton, Fulton, Shawnee and Ness. In 1892 Dickinson and Geary counties were on the list, and in 1893, Phillips. The circuits had to be rearranged, and sometimes two thrown together for want of a sufficient number of ministers to supply all the fields. In 1892 there were sixteen appointments; in, 1893, thirteen, and in 1894, fourteen. The missionary spirit possessed ministers and churches. A State [228] Woman's Missionary Society was formed in 1890, and the sisters engaged zealously in the work. Only a few houses of worship, however, were built. The one at Englevale was dedicated August 9, 1891. W. T. Turpin was the pastor, and J. C. Forncrook preached the dedicatory sermon. There was general interest in the work at Ft. Scott, the county-seat of Bourbon county. In 1890 the Board of Missions of the General Eldership appointed Forncrook missionary at Ft. Scott. He held a successful revival meeting in a Hall, at which there were fifty reported conversion. He had the assistance of E. H. Baker, an evangelist of Illinois. While the new bethel was not yet finished, services were transferred to it in November, 1890. The original estimate of the cost of the bethel was $1,800.00; but owing to "a blow down," and installing of a bell and a heating furnace, and other extras, the total cost was $2,350.00. It was dedicated November 23, 1890, E. H. Baker doing the preaching. Another point of absorbing interest as a center of Church work was Topeka, Shawnee county, capital of the State and county town. Mrs. Woodworth held a revival meeting there in September, 1891. By her invitation C. S. Bolton went there in November to take charge of the work. He baptized 124, and organized a church of over 100 members, which increased to 222 within the year. Also a flourishing Sunday-school, and a Young People's Society of Christian Endeavor. At their first ordinance meeting over 100 participated. While the church at once resolved to build a bethel, the work was delayed, so that when in 1894 W. T. Turpin took charge they worshiped in a leased two-story brick building. The "church was passing through the fire," and much of the heterogeneous material was consumed.

      An effort was made in Missouri in January, 1890, to divide the Eldership, and organize two Elderships in the State. The fields of labor were so located as to be widely scattered, some being in the northern counties; some along the Mississippi river on the east, and some in the south-western counties. The work, too, was in a prosperous condition, with early promise of sufficient strength to sustain two Elderships. A Petition was accordingly circulated for signatures, to be presented to the General Eldership in May, 1890. The church at Hannibal, Marion county, organized in 1888, was "enduring severe persecutions," and "wading through deep waters" in 1890. Earnest calls for help were published. There were schismatics in the fold, and a spirit of insubordination to the Eldership which threatened the life of the church. It was going through an experience similar to that of other Woodworth churches. Mrs. Woodworth began her evangelistic work in St. Louis in July, 1890. Meetings were held in her Tabernacle until the weather became too cold, when a Hall was secured. The reports stated that "from 75 to 100 were at the altar at one time," and "4,000 to 5,000 people attending the meetings nightly." On August 31, 1890, C. S. Bolton "baptized 54 believers." A church was organized, composed "largely of persons of German extraction." H. H. Spiher became the pastor in the Fall of 1891. During his pastorate a bethel was built at a cost exceeding $7,000.00. It was dedicated by J. R. H. Latchaw August 14, 1892. C. S. Bolton was General Missionary in the State by appointment of the Board of Missions of the General Eldership. He was present, with the pastor, J. M. Klein, when "Center Bethel," at Osborne, was dedicated, November 9, 1890, by J. R. H. Latchaw. Good work was done by Bolton in Pettis county in the Winter of 1890. Other ministers labored faithfully in Hickory and Perry counties. In Sullivan county, where A. J. Hill was pastor, the Ivy Hill Bethel was built in the Fall of 1892. He officiated at the dedication January 22, 1893. He also succeeded in building the White Water Bethel, where a church was organized in 1891. C. P. French and J. N. Smith were to dedicate it December 24, 1893; but failing to get there, Hill officiated. The Doe Run Bethel was dedicated by Hill and Smith on May 13, 1894. The Hawkeye Bethel, Sullivan county, was built and dedicated under the labors of G. L. Bowman, September 2, 1894. H. W. Allen preached on the occasion. A State Woman's Missionary Society was organized. One of the effects of the Woodworth meetings was the call of women to the ministry. Two were licensed by the Standing Committee in March, 1891, one of them living at Hannibal. In 1893 thirty organized churches belonged to the Missouri Eldership, ten of which had their own houses of worship. It was believed that the Church in the State had fine prospects for continued and permanent growth, and had "nothing to fear except the outcroppings of the spirit of disloyalty."

      The planting of the Church of God in Arkansas, Indian Territory and Oklahoma, except in the northern parts, is properly to be credited to the brethren of the Texas Eldership. And while the work languished in Texas, some Church of [229] God families and ministers removed into Arkansas, Indian Territory and Oklahoma, and began work there. During part of the present period B. Ober was the General Missionary in Texas, appointed by the Board of Missions of the General Eldership. He preached in Collin, Cook, Lamar and Sebastian counties. In 1891-2 E. B. Nelson was laboring in these counties as General Evangelist of the Texas Eldership. Ober removed to Oklahoma, locating at Arapahoe, Custer county, in September, 1893. He began preaching there in 1894, when the citizens united in the building of a school-house "on the corner of my place," says Ober, to be used "for public school and preaching." C. Brundage, August, 1893, located at Arlington, Lincoln county, Okla. At that time he stated "the Church of God is not yet in an organized form in Oklahoma; but he knew of half a dozen Church of God families which had secured homesteads in the Territory. He began to preach at different points, and urged the Board of Missions of the General Eldership to send a missionary there. B. R. Parks began preaching in north-western Oklahoma in the Winter of 1893-4. In April, 1894, he organized the first church of God in a log school-house in Woods county, on the Kansas State line. It consisted of twelve members, with Henry and J. M. Bosley elders. They at once also organized a Sunday-school. H. W. Allen organized the first churches of God in Dewey county, at Leedey and Burmah, about the same

"Ober Bethel," Indianapolis, Okla., First Bethel Built in Oklahoma.

time. In 1890 the Board of Missions of the General Eldership sent D. Blakely, of Missouri, to the Indian Territory as General Missionary. In 1891 J. C. Caswell was appointed by the same Board missionary to the Creek and Choctaw Nations, and E. M. Kirkpatrick to the Cherokee Nation. In April, 1893, a church was organized by Caswell at Davis Chapel, Creek Nation, of thirteen members. Kirkpatrick effected an organization at Hanson in 1894. In Arkansas J. W. Riddle was the General Missionary in 1890, and in 1891 he was restricted to northern Arkansas, and D. S. Summitt was appointed to southern Arkansas. A bethel was built near the Texas line, and dedicated in December, 1891. In February, 1890, J. W. Riddle "enjoyed a precious revival meeting at Ft. Smith, Ark.," after which he organized a church of twenty-one members. Work was also carried on among the colored people. In 1892 a colored church was organized at Webb City, Ark. There were also churches at McLain's and at Montreal. The total membership in 1893 was 105, with 8 preachers. A body of colored people, known as the "Christian Friendship Church," had been formed in 1892. They had 32 ministers, 20 churches, all in Arkansas except one, which was at Sulphur, Texas, and a membership of 600. They opened negotiations with the Secretary of the Board of Missions of the General Eldership to become identified with the Church of God. A. C. Cromly, leader among the colored ministers of the Church, antagonized this movement, insisting that the Christian Friendship Church must join the colored churches of the Texas and Arkansas Eldership. [230]

      In the Fall of 1889 A. W. Reeder, of Ness county, Kas., removed to Moscow, Idaho, in Latah county, adjoining Washington, and the third county South from British Columbia. He strongly urged Church of God families to locate there and build up an organization. In 1892 W. F. Howard also located in Idaho. He joined Reeder in calls for a minister, as "openings are good to begin Church work." But most of the emigration was to Oregon, and a little later to Washington. J. F. Schoch, a minister of the Illinois Eldership, removed to Oregon in the Fall of 1889. He found a few other families within a radius of 30 miles. He began preaching in a school-house near his home. J. Garrigus had also located near Greenville, Oregon, and made strong appeals for a missionary. J. W. Force preached at North Yam Hill and other points. The Board of Missions of the General Eldership in 1890 appointed M. S. Newcomer missionary to Oregon. He reached the home of J. Garrigus and preached his first sermon July 20th. The meeting was continued several weeks, resulting in a number of conversions, and on August 3rd the first church of God was organized by him in Oregon, consisting of thirteen members, with J. Garrigus as elder, and R. S. Bullock, deacon. Newcomer, however, resigned; but by that time there were at least eight preachers in Oregon and Washington, so that it was thought an Eldership could be organized. In 1891 J. F. Schoch was appointed General Missionary by the Board of Missions of the General Eldership, and continued for several years. He organized the church at Buckley, Ore., in the Winter of 1892-3. The ministers which met at Fir Grove, Ore., in October, 1891, in the capacity of an Eldership, appointed four of their number to circuits. They held Ministerial Associations each year in connection with the Eldership, and in 1893 one extra session. A church was organized in Salem in 1893, and on February 6, 1894, one was organized at Aumsville. The church in Salem had members of German and French descent, as well as Americans, and one of their number who was licensed by the Eldership could preach in English and French. At Oak Grove a church of seven members was organized in 1894. Less work was done in Washington during this period. R. A. Slater preached in Clark county in 1892, in the Methodist house of worship, with good prospects of organizing a church. At Nooksachk a church was organized in 1894. J. F. Schoch's labors as missionary extended into Washington. The Ministerial Association held its session at La Center in 1894. The Board of Missions of the General Eldership in 1890 appointed D. Keplinger General Missionary in California. He began work in the latter part of the Summer of 1890, and by 1893 he had three regular preaching places, and had arrangements made to open a fourth. His territory was mainly in Los Angeles county, in the southern part of the State. The Church families lived so far apart, and the work made such slow progress, that it was difficult to effect organizations. More Church families had emigrated into several of the counties in the central and northern parts of the State, but were also too much scattered for economical and efficient Church work.

      The church at Louisville, Ky., was maintaining its existence but in March, 1890, it was rather a "scattered flock," when H. H. Spiher, Indiana, held a three weeks' meeting, when "a number were converted," and the membership increased again to fifty. He reported that "the church's prosperity is assured."

      In the Winter of 1890-1891, E. M. Kirkpatrick, missionary in the Indian Territory, came eastward into Tennessee, and began Church work in the western part of the State. He did not remain long enough to do permanent work.

      A good beginning in Church work was made in Colorado in September, 1894, by L. H. Greene. He began a meeting on September 20th at Rand, Larimer county. He and his wife "stood alone" when the meeting began; there "was not one that would even kneel." At the close of the meeting he "organized a church with twenty-four members." They at once began the work of "building a church, 20x36 feet." It was dedicated January 20, 1895. January 13, 1895, Greene organized a church of ten members at Walden, Larimer county.

      The era of public debates was about ended in the middle and eastern sections of Church of God territory; but in the south-western section, where the Disciples and Missionary Baptists were relatively strong, their disputatious spirit made it sometimes necessary to defend the doctrines and practices of the Church in oral discussions. For sharp, irritating, acrimonious debates even among themselves, the Baptists in the south-west were somewhat notorious. W. T. Turpin, on the evening of June 16, 17 and 18, 1890, debated the ordinance of Feet-washing with a Mr. Bramblet, of the Missionary Baptist Church. It was held in Crawford county, Kansas. The congregation was to vote on the merits of the arguments [231] presented by the disputants. But at the close of the debate "the opposition objected to this." A compromise was agreed upon. All members of the Church of God and of the Baptist Church were excluded. Then "the vote stood twenty for the Baptist side and sixty for the Church of God." In Nebraska C. S. Kilmer held a public debate at Arnold, Custer county, with a Disciple minister, "on washing the saints' feet." This was in March, 1891. Kilmer was "a clear and able defender of the doctrines of the Church of God." August 6 and 7, 1891, "a discussion was held by J. M. Howard, of the Church of God, and J. T. Evans, of the Missionary Baptist Church, at Oak Grove, Franklin county, Ark." The following were the propositions debated: First day--"Resolved, That the Missionary Baptist Church, of which I am a member, was set up by Christ, and will be perpetuated till his second coming," Evans affirmed. Second day--"Resolved, That the Church of God, of which I am a member, is the church of God according to [its original] organization." Howard affirmed. There were three judges, "one a member of the Church of God, one a member of the Missionary Baptist Church, and a gentleman who was no professor of religion, and acted as umpire. The first allegation he gave to Howard, and the second to Evans." But on the Sunday morning following the debate he stated that "Evans did not make one point in his defense." "This gave us one of the grandest victories we have had in the State of Arkansas." B. Ober had a good reputation as a debater and he was regarded "a power in defense of the truth." In January, 1892, at Uniontown, Ark., he held a public debate with E. Randolph, of the Disciple Church, "It ended in a complete triumph for Ober." J. C. Caswell in debate was alert, resourceful and aggressive. He held a debate with a Missionary Baptist on October 6-8, 1892, the proposition being the rather common one at that time, which was thus worded: "The Church of God, of which I am a member, possesses the characteristics which entitle it to be the true Apostolic church, and its name was the church of God." His opponent affirmed the same of the Missionary Baptist Church. Caswell claimed that his opponent "was so completely whipped that he could not stay to preach for his congregation." A debate continuing six consecutive nights was held in Clare county, Mich., beginning August 7, 1893, between M. D. Rogers, of the Church of God, and J. A. Carpenter, of "the Josephite Branch of the Mormon Church." Three propositions were debated, viz.: "1. That Joe Smith was a prophet of God." "2. That the Church of God, of which I, M. D. Rogers, am a member, is in harmony with the church of Christ and his Apostles of 1800 years ago." "3. That the Church of Christ of Latter Day Saints is in harmony with the church of Christ and his Apostles of 1800 years ago." The decision on each proposition was submitted to the audience, and on each one was unanimously in favor of Rogers. At the Star school-house, Bates county, Mo., a debate was conducted "night and day beginning Tuesday evening, February 20, 1894, till Thursday night, March 1st, except Sunday." The disputants were J. H. Ohlhousen, of the Church of God, and J. T. Young, of the Mormon Church. These were the propositions: "That Joe Smith was a prophet called of God." "That the Book of Mormon is an inspired book, and entitled to belief as much as any book of the New Testament." "That the reorganized Church of Jesus Christ of Latter Day Saints is identical in faith, church organization and practice with the Old and New Testaments." "That the Church of God is identical in faith, church organization and practice with the Old and New Testaments." During the third week in October, 1894, J. C. Caswell debated during four consecutive nights with ------ Collier, of the Disciple Church, at Enterprise, Indian Territory. The propositions debated were: "1. Do the Holy Scriptures teach that the Apostolic Church is God's?" "2. Do the Holy Scriptures teach that the Apostolic Church is Christ's?" The first was affirmed by Caswell; the second, by Collier. "A unanimous vote of the congregation decided a victory in favor of Caswell.

      The period from 1890 to 1895 was somewhat fruitful in discussions, rather than debates, in the columns of The Church Advocate. Often called out by questions submitted for editorial answers, they also were made topics for Ministerial Associations, at which there was frequently debating which was exceedingly illuminating. As these questions presented issues which were canvassed by ministers and churches in different localities their discussion was regarded as a valuable contribution to the Church's current literature. This was especially the case with questions handed down by the General Eldership on which the annual Elderships were requested to act. This was the case in the Fall of 1893, when the question of a Life Certificate of Ordination in place of the Annual License was to [232] be considered and recommendations adopted to the General Eldership in 1896. Three questions of general interest were revived in connection with the Woodworth revival meetings. These were Faith, or Divine Healing; Trances, and Second-work Sanctification. The prevailing sentiment of the Church was antagonistic to the views and practices of Mrs. Woodworth and her followers. While certain phenomena reported at her meetings were difficult to explain to the common reader, the fact that they are not peculiar to religious experiences, and that they lack essential evidences of their supernatural character discredited them with thinking people generally. Trances were discarded as phenomena of no value, and as lacking New Testament recognition. The second-work theory was readily disproved by a more scientific exegesis of New Testament proof-tests. And thus gradually these unsound views gave way to a more rational and Scriptural explanation of experiences which could readily delude certain classes of believers. The value of a Church periodical as a defender of the things commonly believed by a body of people was seldom more forcibly exemplified. This is true also of another theoretical innovation which was advanced and mooted during 1890 and 1891, and which disturbed the peace of some of the churches. It was the novel question among the churches of God of the duty and privilege of prayer by penitent sinners. The suppliant cry of the penitent for pardon had been heard with approval and delight by ministers and churches of God for over sixty years. So that this antagonism to a sentiment that was claimed to be age-old and apostolic proved quite repugnant to the churches everywhere. On account of a reversal of the order of the ordinances of some churches in Arkansas, this subject was revived, and was discussed at Ministerial Associations. It was also critically examined, and the arguments refuted, in two editorials in November, 1890, and again in July and in December 1891. The organic union of Protestant denominations found few advocates, and was vigorously disputed as "a pleasant dream," but as in no wise being the oneness of Christ's followers for which he prayed. It was not the union the ministers and churches of God stood for in the early years of the Church. Laymen and the administration of the ordinances was discussed at several periods. It was conceded that ruling elders have the right to assist in administering the Communion. And even the administration of baptism was considered defensible, but not advisable, as against the Baptist position. The innovation of sitting during prayer in public service was generally resisted by the ministry. At no time was the itinerancy so generally discussed as in the Fall of 1892 and the Winter following. The Ohio Eldership had decided to try the call system. In East Pennsylvania a strong sentiment developed in its favor, and a discussion followed in February, 1893, under the head of "The Stationing Committee," in which F. W. McGuire took the lead. He claimed that an Eldership should not do that which the churches themselves can do. And as they can select their own pastors, the Stationing Committee should be abolished. He had several opponents who vigorously disputed his premises and conclusion. The most notable debates during this period were the one on the "First Resurrection," in the Winter of 1890-1891, and that involving a change in Eldership titles in 1892-1896. The former was mainly between F. W. McGuire and the Editor. It had its origin at a Ministerial Association, where, by request, the Editor gave his views on Rev. xx. 1-6. These were reproduced in an editorial, which was answered by McGuire. The discussion involved the correctness of the pre-millennial theory of the Second Advent, but centered on the question of a first resurrection. Hence the first two editorials discussed the question, "Is there a first resurrection?" These were answered by McGuire in the affirmative. Then followed four editorials on a "Simultaneous Resurrection," and one on "Revelation" as "A Symbolical Book." McGuire replied in five articles on "The Resurrection of the Just." The Editor then discussed in order in two editorials "A Little Chiliastic History;" "No Two Resurrections in Dan. ii. 2;" "Simultaneous Judgment," and five editorials on "The Angel in Revelation xx. 1," and one on "The Advent and the Resurrection." Four other writers participated in the discussion. D. Blakely wrote against the Editor's views in answer to the question, "Is there a First Resurrection?" S. Morrett followed in the same line of thought. C. Price wrote two articles on "Rev. xx. 1-6." And Michael Newman, one of Winebrenner's first converts, wrote two articles in defense of the pre-millennial theory. It was an exceptional discussion in that it was entirely devoid of personalities. The debate on Eldership titles was protracted and thorough-going. The question slumbered from 1872 to 1893, and was revived unintentionally and unexpectedly. At the session of the East Pennsylvania [233] Eldership held at Lancaster in 1892, a committee, consisting of C. H. Forney, G. Sigler, B. F. Beck, J. M. Carrell and D. S. Shoop was appointed "to revise the Constitution." This committee agreed to change the title so as to read, "The East Pennsylvania Association of the Churches of God." It also authorized Forney to present the matter before the General Eldership in 1893, and request that body to grant the East Pennsylvania Eldership permission thus to change its title. This was done; but the General Eldership directed that prior to the meeting of said body in 1896 the Editor should take the initiative in the discussion of the question, which should then be voted upon in 1896. Accordingly the Editor opened the discussion on April 11, 1894, and closed it May 20, 1896. He laid down the rule, that he would discuss the question affirmatively, and publish no contributed articles until he had finished. Then every one in order should be permitted to write one or two articles giving his views for or against the proposed change. After all shall have written who desired to do so, the Editor would review articles dissenting from his views. The Editor published six editorials, closing his discussion on May 20th. Thirteen contributors furnished articles, which were published in consecutive issues of The Advocate. F. W. McGuire agreed with the Editor in the change from "church" to "churches," but was not in favor of "Association." N. M. Anderson endorsed the Editor's position. W. C. Leonard preferred "Assembly." W. H. Cross was "bitterly opposed" to the change of title. C. H. Grove stood squarely with the affirmative. So also did J. G. Cunningham, a layman. M. S. Newcomer was opposed to any change, but simply demanded that the Editor answer his own arguments submitted, as he claimed, to the General Eldership in 1872. D. B. Zook's views coincided entirely with the Editor's. S. V. Sterner favored "churches" and "Assembly." H. C. Copeland wrote against "Association." So did G. W. Wilson, and "Advocate." J. C. Caswell wanted no change made. The articles in opposition were then reviewed at length by the Editor. He relented on the rule made at the opening of the discussion to allow G. Sigler, S. Morrett, C. F. Reitzel and F. W. McGuire to publish articles in opposition, and C. H. Grove to reply to Sigler. Thus ended a discussion more widely representative than any preceding one. It was not "a storm of human passions" after which "always comes a purer atmosphere, making a wider horizon possible, and giving a new impulse for advance;" but a calm, dispassionate and logical exchange of reasons on a fundamental question in church polity.

[FHCG 219-234]