HE year 1900 was one of the world's great review periods. It was a year of retrospect. When it was finally decided that it closed the nineteenth, and did not begin the twentieth, century, historical data of every description were explored and compared to determine the degree of progress which had been made. True, it was an artificial line of demarcation, for whether time be counted by seconds or by centuries, it is not done by the clock of our solar system. Time is a measured portion of infinite duration; measured by God's handiwork. It is poetic to say:

      The earth and sun measure the ceaseless flux of time, giving the rotations of day and night, the revolving seasons and the rounded year. But there is room for moons and decades, for semi-centennials and centennials. And much time was given by writers and public speakers during 1900 to measure the progress of the Church, the Nation, the world, the race. In some lines of inquiry the discovery was made that as population increases and becomes more dense, man is less governed by reason, and more by sense and suggestion. The psychology of the crowd reveals a tendency toward extravagant, irrational and nonsensical things; a disregard for established order, and a craving for novelties. It was observed that in this respect religion had lost much of its sacredness and solemnity. There was a large increase in Church membership, the total as reported in the Statistics of Religious Denominations in the United States being 26,971,933, or a little more than one in three of the whole population. There were 165,000 Christian ministers, who received about $100,000,000 in salaries. But Church growth was slow, and Church attendance disproportionate to the population. Compared with former years the spirituality of Churches was at a lower degree, and there was much barrenness. Organizations of a religious character, however, were constantly increasing, and there was a degree of activity never before witnessed. With it, unfortunately, came a tendency to lay less stress on Church doctrines, and to [250] condone that skepticism touching fundamental doctrines which earlier would have been denounced as heresy.

      Outside the Christian Church the progress of the century was marvelous. The testimony of publicists was to the effect, that the political changes wrought during the nineteenth century surpassed those of any other since the fall of Rome. In the field of invention and engineering achievements it could be seen at a glance that the century was pre-eminent over all others. Nearly all the developments in the science of chemistry, including analytical and synthetical chemistry and the chemical laws of definite proportions, are limited to the nineteenth century. In the line of adventure and exploration the history of the century reads like a romance. In literature, art, music and the fine arts generally the hundred years now ending witnessed a progress which is simply not to be measured. The material changes of the world in a hundred years are great beyond appreciation. The increase in population of the globe may be a matter of inference or deduction from the increase of the United States from less than 6,000,000 to more than 76,000,000; the United Kingdom from 16,000,000 to 39,000,000, and corresponding if not equal increases in other civilized lands. The moral advancement of the world as distinct from the religious and spiritual is a subject grateful to review. There are those who question it; but this is not reasonable when facts are marshalled in the presence of a true standard. Slavery has been abolished, prison reform has been effected, education has made immeasurable strides, law and justice have been more surely established upon their thrones, social relations have been imbued with light and charity and love. In fact there has been on every hand such a forward movement toward the realization of the universal brotherhood of man as a dozen centuries before had scarcely dreamed of or hoped to see. These are steps which unmistakably indicate "the sure progress of the world toward that day when 'comes the nobler Eden back to man,' and when 'springs the crowning race of humankind.'"

      These were, however, not conditions which served to make the work of the churches of God and their ministry less difficult and more successful. While not reactionary in any sense, but partaking of the progressive spirit of the age, they were but little troubled with the liberal and rationalistic tendencies of the age. Here and there a church abandoned to some extent old methods and practices, or a minister now and then affected some leaning toward tenets of the New Theology; yet officially the body contended earnestly for the faith of the fathers. Rarely were there departures from the faith originally at the root of defections from the Church. Walls of partition are so low now they are virtually obliterated by the trailing vines and sweet-scented flowers of charity and brotherly love. With the hunger for large things, smaller bodies of Christians are under constant strain to maintain their separate entity. But a review of the work of the first semi-decade of the new century shows with what Christian patriotism and heroism they wrought for the cause to which they were consecrated. The increased interest in the reading of the Bible and Bible schools was first signalized by the introduction of Bible Readings. They became a regular thing at camp-meetings. Some of the Elderships abandoned their Ministerial Associations, notably East Pennsylvania. In a majority of the Elderships they were held the day before the annual session, with an occasional mid-year meeting. At least fourteen Elderships had Associations in 1900. Nearly all these continued during this whole period. Between the General Eldership of 1902 and 1905, more doctrinal questions were discussed, but always intermingled with questions of a practical nature. The old questions as to the subjects and design of baptism, the order of the ordinances, and their private observance; ordination, including that of ruling elders; the distinctive doctrines of the Church, and Rules of Co-operation were frequently on the programs. A number of topics were discussed in all the Associations. As occasionally a minister was ready to admit that "the Church of God has sister Churches," the question, "Is the Church of God a sect?" reappeared at different Associations. And so the allied question: "Are the churches of God apostolic organizations?" The contentions and troubles following the action of the General Eldership in 1902 with reference to the Woman's General Missionary Society gave occasion for the discussion of different phases of the subject at Association meetings. These even included the Legislative Powers of the Annual and General Elderships, the binding character of our Rules of Co-operation, as well as our missionary interests in general. In this line, too, was the question discussed by one Association in 1904: "Is the moral issue involved in the W. G. M. S. controversy of sufficient importance [251] to justify the [former] W. G. M. S. in an effort it is making to maintain its position?" There were serious danger of so inflaming passions by these discussions as that the unity of the body became endangered. It however soon became evident that subjects of this character should be left for discussion by the Annual Elderships, if not largely by the General Eldership which had power to act in the premises, With the multiplication of church organizations the question of Departments of Church Work became an interesting topic. In the south-west the question of second-work sanctification, formal reception of persons into church fellowship and kindred questions were in order. Amusements were frequently in controversy as Christian people more and more engaged in, and frequented places of, worldly entertainments. It was a serious, practical question. Not remote from this was a revival of the old question of the adornment of the body. Vanity, pride and extravagance in dress in early years had been unreservedly denounced. But for years the pulpit and press were generally silent. Extremes to which the world went in bodily adornment, followed by the nominal church, created some alarm, and an effort was made to lead the more spiritual part of the churches to follow the inspired teachings on this subject. With the decrease in old-time revival work, the Associations not infrequently discussed "Evangelistic Work--Its Uses and Abuses." Also,, "The Personality and Office Work of the Holy Spirit."

      Sunday-school and Christian Endeavor Conventions received much attention. The interest in Sunday-school work was steadily maintained in all the Elderships, and a majority held annual Conventions. In connection with these, one day was usually devoted to Christian Endeavor work. Illinois, Iowa, Kansas, Ohio and East Pennsylvania were most active in Christian Endeavor interests. In East Pennsylvania the Christian Endeavor Union, which had started a Christian Endeavor Church Extension Fund in 1898, continued its active work in this line, contributing annually toward new Church enterprises. As to camp-meetings, the exceptional ones require some notice. The Central Manor and Walnut Grove Camp-meetings had become permanent institutions. Results in the way of conversions were very limited. The Maryland camp-meeting, under the management of the Linwood Camp-meeting Association, was still held in 1900. In July, 1900, J. V. Smith, pastor, announced the beginning of "a camp-meeting at the Moore school-house, in a tent, by Mrs. M. B. Woodworth, in Naron township, Pratt county. Kans." The project of holding a camp-meeting near Elm Hall, Mich., in 1901, was changed into a grove meeting for want of sufficient encouragement. A camp-meeting under the supervision of J. H. Cummings, pastor, was held in September 1902, at Blue Lick, Saline county, Mo. Tents were furnished by the management at $2.00 during the meeting. C. H. Ballinger, in July, 1904, held a camp-meeting at Stone Bluff, Creek Nation, I. T. "There were a number of conversions and five accessions to the church." One was baptized by Ballinger, "and others will be." The project of a General Eldership, or National camp-meeting, which had slumbered for many years, was revived by the Southern Indiana Eldership at its session held at Cross Roads Bethel, Greene county,. Ind., October, 1902, when a resolution was adopted "favoring the organizing of a National Camp-meeting and 'Chautauqua,' or 'Forum,'" and inviting "sister Elderships to join in with us."

      Pentecostal meetings, long waning, were the exception, and gradually ceased during this period. One was held at Pleasant Valley, Ill., in 1900, and one under direction of the Standing Committee in Southern Indiana. In 1901 the Mt. Carroll church held one, and in 1902, the church at Lanark. In 1903 the small church in Stony Creek Valley, Dauphin county, Pa., was the only church which held this special service.

      The period was not fruitful in conversions, except in isolated cases. This fact was general. It was lamented especially by the revival Churches. It is indicated by the statistics. No accurate statistics for all the Elderships are available, but those of Elderships which are measurably accurate show a small per cent. of increase in the membership. The total increase of membership of all the Churches in the United States in 1901 was reported at 929,675; but relatively small as this increase was, much of it was attributed to a large abnormal growth of the Catholic Church. This seems to be confirmed by the total gain in 1902, which was but 403,743. Seven denominations reported an aggregate loss of 44,326. Dr. H. K. Carroll, who prepared "The Statistics of the Churches of the United States" annually for "The Christian Advocate," New York, gives the following figures for the churches of God: 1901--ministers, 460; churches, 580; communicants, 38,000. He gives the same figures for 1904, making the gains and losses balance each, [252] other. There are three special reasons for these facts, along with the general reasons for a small percentage of net increase in all Churches. In 1903 and 1904 the total net gain was about 1,500,000 for all Churches. The question was everywhere discussed: Why this small increase in Church communicants? It was a subject debated at Ministerial Associations and in The Advocate. And with greater concern because of its possible bearing on the future. It became obvious that Church growth numerically could not keep pace with that of earlier decades. In 1904 the population of the United States was given at 82,000,000; communicant Church members, 30,000,000. More than one-third of the population was in the Churches. Among other reasons assumed to account for the undesirable facts were these: Too much superficial revival work, and consequent reactions, had set the people against the old methods of making converts. That the Churches lost courage, patience and faith. That the Church membership had more largely become property-holders--become rich--and so had naturally become more conservative, less aggressive. That sin had assumed so many attractive and apparently innocent forms as to beguile and ensnare many Church members. Carnal amusements weakened the power of the gospel. The spirituality of the Churches had declined to an alarming extent. That the preaching had become too intellectual, and that the emotional element in human nature, so powerful a factor in earlier years, had become neglected and eliminated. That the spirit of the age and the general atmosphere which prevailed in society was antagonistic to vital piety. The manner and methods of modern preaching; the disposition to interest and amuse, were much discussed, and along with the admittedly large and increasing proportion of unconverted and carnal Church members were held responsible for lack of power to reach and save the unconverted. Notwithstanding, quite aggressive and successful work was done in some of the Elderships. In East Pennsylvania much of this work was under the direction of the Board of Church Extension, which aided in gathering funds and in supervising the work. This was the case at West Poplar Street, York; at Rowenna, Lancaster county, and at New Cumberland, Cumberland county. At York, the self-denying pastor, J. H. Martin, began work on West Poplar Street in 1899, and in 1900 organized a church of ten members. They at once bought ground for a church and parsonage, with special terms if the bethel were built within a year. The work was at once begun, and on July 8, 1900, the corner-stone was laid, I. A. MacDannald preaching on the occasion. The building was completed and ready for dedication December 2, 1900. C. I. Brown delivered the morning sermon, and T. H. McAfee preached in the evening. F. W. McGuire was on hand as President of the Board of Church Extension to help along with the work the week following. The church at Kimmel's, Schuylkill county, after extensive repairs, rededicated their house on May 13, 1900. J. F. Meixel was their faithful pastor, and he had secured the services of J. M. Waggoner, a former pastor, and J. M. Fahl, of the German Eldership, for the occasion. Mission work in Philadelphia was always considered of the first importance in the interest of the First Church. Hitherto it lacked both means and a good opportunity. The first enterprise had failed after the death of L. F. Nicodemus, pastor. With the zealous assistance of C. D. Rishel and G. H. Knox, two local ministers in the city, a new mission was started prior to 1900. It had no permanent location, but when it secured a Hall at Twenty-six and Cumberland streets, it had considerable success, having a Sunday-school of over one hundred and a church nucleus of nearly twenty. Proper encouragement and financial assistance, which failed, might have made this work a success. The rededication of the bethel at Mt. Joy, under C. I. Behney, pastor, took place November 4, 1900, after undergoing considerable repairs. C. I. Brown preached from John i. 29. A. H. Long assisted in the services. A new bethel was built at a small mining village called Ashland, in Clearfield county, under the labors of the faithful pastor, H. D. Boughter, which was dedicated November 25, 1900. C. H. Forney preached morning and evening, and C. H. Grove in the afternoon. On the Saxton charge, Bedford county, J. A. Staub, pastor, the bethel at Fairplay was repaired and rededicated December 9, 1900, by O. E. Houston. At Bethlehem, Clearfield county, the work of building a bethel was begun under the labors of the pastor, W. H. Snyder. The corner-stone was laid by H. D. Boughter on May 12, 1901. After commencing the renovation of the Green Spring Bethel, Cumberland county, the storm nearly wrecked the building. Through the persistent efforts of the pastor, E. Myers, means were gathered and repairs completed at a cost of nearly $500.00. On August 4, 1901, the house was rededicated, C. I. Brown and J. H. Dohner [253] preaching the sermons. The church at Martinsburg, Blair county, with its beloved pastor, O. E. Houston, early in 1901, secured a new lot for a bethel and bought the adjoining property for a parsonage, thus securing a location for the new bethel to be built on the corner of two prominent intersecting streets. There they built a beautiful, attractive and convenient house of worship, which was dedicated July 20, 1902, C. H. Forney preaching morning and evening. Besides the pastor, J. M. Waggoner, J. A. Staub, C. H. Grove, Rev. Wharton and Dr. Gwynn participated in the services throughout the day. After spending $1,000.00 in repairing, remodeling and refurnishing their bethel, the church at Highspire, Dauphin county, held rededicatory services February 15, 1913. J. W. Ault, pastor, secured the presence of C. I. Brown to preach the morning sermon, and C. F. Reitzel, the evening sermon. C. H. Forney delivered a dedicatory address, concluding with the prayer of dedication. After suffering serious loss "when the waters had overwhelmed us," and months of anxious waiting, praying and laboring, the church on Main Street, Steelton, succeeded in erecting a new and attractive house of worship, which, including bell and furniture, cost $9,500.00. J. R. Stonesifer, pastor, had labored diligently to carry this work to completion, collecting quite an amount of the funds from thirty-four churches of the Eldership. On Sunday morning, May 3, 1903, C. H. Forney delivered the dedicatory sermon, from Acts viii. 37. C. I. Brown preached at night, from Deut. viii. 2. An extensive revival, under the labors of W. H. Shade, was enjoyed at Fairplay, Bedford county, and a church of forty-four members organized in November, 1903. The bethel at Auburn, Schuylkill county, was repaired under the pastorate of S. N. Good, and had a rededication on May 1, 1904, when C. H. Forney preached at both services. The mission enterprises of the East Pennsylvania Eldership were energetically pushed during these years, co-operated with by the Board of Church Extension. There were fourteen charges receiving help from the Board of Missions, while the Board of Church Extension assisted in building new bethels and freeing others from burdensome debts. The work at Rowenna, Lancaster county, was mainly in charge of the latter Board. It was a new point, connected with the Bainbridge and Maytown field. A lot was bought and a bethel built at a total cost of about $1,800.00. The corner-stone was laid on May 15, 1904, when addresses were delivered by T. H. McAfee, A. H. Long and H. S. Hershey. The house was dedicated August 21, 1904, C. H. Forney preaching in the morning, and C. I. Brown in the evening. I. A. MacDannald, T. H. McAfee and C. F. Reitzel assisted in the services during the day. The Board of Church Extension was still interested in the work at New Cumberland, Cumberland county. J. A. Detter, pastor, with the united co-operation of the church, repaired the bethel, and rededicated it June 19, 1904, when J. C. Forncrook officiated. The devoted pastor, C. I. Behney, and the church at Elizabethtown, Lancaster county, made repairs to their bethel at a cost of $500.00. The pastor had accorded to him the honor of preaching the sermons on the day of rededication, June 5, 1904. The most modern, attractive and elaborate house of worship and parsonage combined within the territory of the Eldership was built by the church at Shippensburg, Cumberland county, being finished in the Summer of 1904, at a cost of $35,000.00. The credit of this fine enterprise is due to the zealous pastor, C. I. Brown, and the co-operation of the self-sacrificing council and church. The splendid edifice was dedicated on September 25th, when C. H. Forney delivered the dedicatory sermon, and W. N. Yates preached the evening sermon. With H. S. Bickel as pastor, the church at Milltown, Cumberland county, completely remodeled its house of worship, and it was rededicated by I. A. MacDannald on December 11, 1904. A unique service under the auspices of a committee appointed by the Eldership, known as a "Reunion," was held by the churches at Williams Grove, Cumberland county. A large representation of the various fields of labor was in attendance. Four addresses were delivered, two in the forenoon and two in the afternoon. The themes and speakers were: Philosophic Basis of Ordinances, C. H. Forney. Our Plea and Mission, George Sigler. Churches of God in North America, J. C. Forncrook. The Truth Treasured and Transmitted, S. G. Yahn. The meeting was also partly of a social and recreative character.

      Very little material progress is recorded in the Maryland and Virginia Eldership for 1900-1905. One house of worship was extensively repaired, at Broad Fording, Washington county. It was rededicated by J. D. Clark and W. H. Engler on November 16, 1902. At Wakefield, Carroll county, where the meritorious T. B. Tyler was pastor, a handsome new brick bethel was built. It was dedicated July 10, 1904, J. D. Clark officiating in the morning, and L. F. Murray in the [254] evening. A unique dedicatory service followed the evening sermon. The pulpit was set back a few feet; the open Bible was laid on the place where the pulpit had stood; the pastor, Murray, and the members of the church kneeled around the open Bible, and Murray made the dedicatory prayer.

      In the West Virginia Eldership, North, the church at Martin's Ferry, Belmont county, Ohio, built a new, handsome, frame bethel, under the leadership of A. J. Stanley, pastor, which cost $2,100.00. It was dedicated December 17, 1901, Thomas Woods preaching on the occasion. Other ministers present were Lucas, Shimp and Rader. The Centennial Bethel, built in 1876, Greene county, Pa., was replaced with a new building in the Spring of 1904, at a cost of $2,200.00. In June C. Manchester was there to dedicate it; but rains interfered, and failing to raise sufficient money to pay the debt, the dedication was deferred until October 30th, when W. R. Covert preached, collected the needed funds and dedicated the house of God. N. M. Anderson was the devoted pastor. In the territory of the West Virginia Eldership, South, the material part of the work seemed stationary. One house of worship, at Mt. Tabor, was repaired, and rededicated September 25, 1904, under the pastor labors of R. L. Workman.

      The West Pennsylvania Eldership had extended its work into Garrett county, Md., the extreme western section of the State. Here A. W. Snyder was laboring with considerable success. On two successive Sabbaths S. G. Yahn dedicated two houses of worship. The first was at Liberty, where the pastor, J. S. Boyd, had done excellent work during the year, greatly improving the bethel. The dedicatory services were held August 17, 1902. G. W. Byrnes, J. O. Martin and W. B. Elliott assisted in the services. The second was at Latrobe, where the church had erected a new house of worship, which was dedicated August 24th. The church had been organized in 1901, under the efficient labors of the pastor, R. B. Bowser. R. L. Byrnes, the diligent and faithful pastor of the church at Brackenridge, succeeded in enlarging and greatly improving the house of worship at that place, at a cost of $1,450.00. On February 15, 1903, the dedicatory services were held, S. G. Yahn preaching in the morning, and J. L. Updegraph in the evening. A very successful revival meeting was held at Grange, Jefferson county, by J. W. Huffman in the Winter of 1902-3. There were sixty-five converts, of which number, on March 4, 1903, thirty-five entered into an organization of a church of God. They rented a Hall, but also at once began the work of building a bethel. This was completed, and was dedicated May 8, 1904, by S. G. Yahn, Forney O. Eakin meanwhile having become the pastor of the new church. The Fairview church, Westmoreland county, having decided to build a bethel in the village of Kecksburg, began work in the Summer of 1904. Led by their enthusiastic pastor, the work made good progress, and on August 7th the corner-stone of a $4,000.00 building was laid by S. G. Yahn, assisted by W. J. Umstead and W. B. Elliott. The dedication took place on New Year's day, 1905, when Wm. Harris Guyer officiated. W. B. Elliott assisted, while J. L. Updegraph preached in the evening.

      Successful work in certain lines was accomplished in Ohio during this period; but it was disappointing in its character and extent. In 1903 the official Minutes showed a decrease in membership in the State of 539, and there was a sense of depression among the aggressive ministers and churches. These were struggling heroically in a number of localities, and were rewarded with a fair measure of success. A bethel built at Haysville, where A. C. Osborn was the pastor, was dedicated June 17, 1900. J. A. Witham preached on the occasion. The two churches at Canton having united, they at once entered upon the work of repairing and beautifying their house of worship, led by their assiduous pastor, W. E. Turner. The rededicatory services were conducted by C. Manchester, May 27, 1900. At Flat Rock, Paulding county, a new bethel was built under the labors of S. S. Hunter, pastor. It was dedicated by T. Koogle, June 17, 1900. At Killbuck, near West Salem, under the faithful leadership of its pastor, A. C. Osborn, the church repaired its house of worship, which was dedicated by S. Kline and T. W. Bellingham on September 1 and 2, 1900. On June 18, 1901, the Standing Committee authorized T. Koogle to sell the church property at New Washington, and the Trustees to execute a deed, A church building owned by the United Presbyterians at Belmore, Putnam county, was bought by the church at that point in the Summer of 1902. W. P. Small was the loyal pastor and leader in this enterprise. T. Koogle officiated at the dedication, September 14, 1902. With W. P. Burchard as pastor, the church at Ohio City made needed repairs on its house of worship, which was reopened on May 10, 1913, J. F. Slough officiating. The house of worship at the [255] Union appointment, Mercer county, was removed to a more eligible site, and extensively repaired, under the labors of the consecrated pastor, S. D. Harlan. The rededication took place on July 31, 1904, when Chas. H. Gatchell preached the sermons. On the St. Joe Mission, with A. C. Osborn as pastor, the house of worship at Nettle Lake was dedicated October 23, 1904. The ministers preaching on the occasion were J. F. Slough and J. A. Witham.

      Two houses of worship were dedicated in Michigan during this period. Under the pastoral labors of D. L. Wiles the bethel at New Haven Center, Gratiot county, a new stone edifice was built during the Summer of 1901. It was dedicated by C. Manchester on December 22, 1901. The church at Saville Center, where W. J. McNutt was the efficient pastor, followed by M. S. Hemminger, built a bethel in 1904, which was dedicated September 18th, J. E. Moffitt officiating. The work was apparently contracting, or fields were consolidated, as in 1901 there were fourteen charges, which were reduced to nine in 1904. Efforts to quicken the energies and increase the activities of churches and ministers were made; but conditions were adverse, and small results followed. Funds were scarce; ministers inadequately supported, and only a small amount of missionary money was received.

      In the Indiana Eldership there was revived activity in certain forms of religious endeavor. There were, however, reports of only two church dedications. E. Tatman, pastor at Disko, reported a dedication at said place, which took place September 22, 1901. J. E. McColley preached the sermons. In 1902 Tatman was pastor at Akron, where a new brick bethel was erected. This was dedicated by J. E. McColley on November 2, 1902. Annually the Eldership was assured, however, that "quite a number were converted and added to the churches on the different fields of labor; that the churches are in a fair condition spiritually, and that there had been quite an advancement in all lines of Church work." An unusual temporary impetus was given to the work by two simultaneous propositions favorably acted upon in 1903, and consummated in 1904. The first was the consolidation of the Indiana and Southern Indiana Elderships into one body. The second was the organization of "the Indiana Eldership, Assembly," on the general principle of a Chautauqua. It was endorsed by several other Annual Elderships, and in its incipiency seemed pregnant with good results. Its first meeting was held at Syracuse, Kosciusko county, just prior to the "first annual meeting of the Indiana Eldership of the churches of God, united." It continued from Wednesday, September 21, 1904, to Sunday, the 25th. I. W. Markley was the chief promoter of the enterprise, and arranged the program for the first Assembly, and "conducted the meeting with signal success." "Lectures, music and recitations constituted the principal attractions."

      There was much to interest and excite that transpired in the Southern Indiana Eldership in its final semi-decade. W. R. Covert could complacently regard himself as hero in these events, including the final consolidation of the Indiana and Southern Indiana Elderships in 1903-4. Other prominent events, in which he was earnestly seconded by H. H. Spiher and others, were the receiving into the Eldership through action of the Standing Committee, February 12, 1900, of F. O. Bumpus, "who presented a regular license of the Missionary Baptist Church, Junction City, Ky."; and also J. A. Manes, minister of "the General Baptist Presbytery of the Flat Creek Association of Indiana." The former was made General Evangelist of the Southern Indiana Eldership, and the latter was appointed pastor of the church at Matamoras. The most memorable event was the final consummation of a proposed union of the Church of God, White River Conference, sometimes called New Dunkard Church, at Idaville, White county, with the Southern Indiana Eldership, and the appointment of Covert as its pastor. It was comparatively a strong church, of nearly one hundred and fifty members. On February 12, 1901, it voted to join the Eldership. It was an old church, first organized in 1844, and was one of a dozen similar organizations united in an Association which as early as 1897 was almost unanimous in its action to become a part of the Southern Indiana Eldership. But sentiment changed, and only the Idaville church came into the Eldership. A lawsuit followed to get possession of the property, which in September, 1902, was decided in favor of the Idaville church. A dedication, reported by R. M. Pine, in January, 1900, who preached on the occasion, took place at Fairland, December 17, 1899. This new bethel was built under the labors of Jacob Jonas, pastor. A new bethel was built on Eel River, Clay county, under the pastoral labors of G. W. Miller, costing $1,000.00. It was dedicated in June, 1903, when H. H. Spiher preached in the morning; E. M. Love, in the afternoon, and [256] W. R. Covert in the evening. At one time Mrs. M. B. Woodworth's influence dominated this Eldership, and her methods, views and practices largely prevailed. Covert vigorously antagonized her vagaries; churches gathered under her preaching disintegrated and died, and her position became untenable. In May, 1900, she returned her license to the Standing Committee, and resigned her membership in the Southern Indiana Eldership.

      Conditions among the churches in the Illinois Eldership were regarded as "in a good, healthy state." There was "a spirit of progress and advancement throughout the Eldership." Some new church organizations were reported at several annual sessions of the Eldership; but the fields of labor do not indicate an enlargement of the territory, as in 1900 there were twenty-one, and in 1904, nineteen. Material progress was indicated in the payment of debts on houses of worship, and also in the new bethels which were erected. The Eldership had a Church Extension Fund, and through this assisted some of the general enterprises. Among these was the project started in 1901 to secure "a tent to be used for missionary campaigning in Eldership territory." In 1902 an appropriation of $100.00 was made out of the Church Extension Fund toward paying for the tent. I. S. Richmond was given charge of the matter, who was "to raise $200.00 additional by canvassing the churches." He so far succeeded that he announced his purpose "to begin tent meetings at Lodge" in the Spring of 1903. The Y. P. S. C. E. had "become a potent factor in the upbuilding of the churches of God in this Eldership." It held its fifth annual Convention of two days in June, 1904, at Martinsville. In the Winter of 1903-4 the great catastrophe whereby "from five to six hundred men, women and children were burned, crushed, suffocated and trampled to death" in the destruction of the Iroquois Theater, Chicago, intensely excited religious circles all through the State, as it shocked the whole country. The pulpits, as well as the press, discussed the awful calamity. It was given a religious turn, as some ministers insisted, in a somewhat ambiguous manner, that "the fire that burned these six hundred people was God's fire." As such catastrophes so often called out skeptical sentiments, the pulpit combatted these, answering the question, "Is there a God?" This perhaps especially in view of the fact stated, that "nine-tenths of the victims of this horror were women and children." Can Providence be justified? Is there a reasonable explanation of such catastrophes? These and kindred questions the pulpit had to answer to protect the interests of the church and to fortify believers against infidelity. They resolved themselves into the age-old problem in theology: "Is it possible for finite man to construct a theodicy which will justify the divine providence by reconciling the existence of evil with the goodness and severity of God?" Kant said it is impossible. The mission at Mendota having failed, the property was sold and the proceeds covered into the Eldership treasury by the agent. The church at Martinsville, under the pastorate of J. W. Kingston, built a new bethel, costing $4,000.00. It was dedicated November 11, 1900, W. N. Yates preaching morning and evening. The church at Mt. Pleasant, two miles from Charleston, organized about 1875, concluded to abandon the house built in 1876, and erect a new bethel a mile nearer town. With O. B. Huston as pastor, they succeeded in building a house at a cost of $3,000.00, which J. Bernard dedicated November 4, 1902. The new bethel at Melrose, Clark county, where W. H. Cross was pastor, was set apart to the worship of God on September 20, 1903.

      The spirit of the Iowa ministry was aggressive, but not so hopeful, during this period. With the churches they labored diligently, but under rather disheartening conditions, to hold fast what they had, and if possible extend the borders. But while their zeal was rewarded in a few instances, in other places the work languished. There was considerable decrease, according to statistics, in the total membership of the churches. Some four or more churches became extinct, while others were classed as "non-supporting." Yet earnest efforts were made to secure funds to support the work, and some missionary labors in Minnesota resulted in the organization of at least one church. There were elements of discord which hindered the progress of the work. The most serious of these was the missionary controversy, which became somewhat acute as the time approached for the holding of the General Eldership in 1902. The embers of some of the old controversies were also still alive. Among these was the question of unfermented wine for Communion purposes, to which the Eldership was committed. The churches were not all in sympathy with this view, and insisted on using fermented [257] wine. Several pastors resigned their appointments, and were sustained by the Standing Committee, which declared the churches to be in error. To secure better co-operation and inspire greater activity, every field of labor in the Eldership was to be visited at least once during each year by some member of the Standing Committee. Much interest was awakened in Des Moines county because of the semi-centennial services of the beginning of Church work in said county. In 1850 William Vance removed into said county from West Pennsylvania. Among other places where he began preaching was Harmony, largely a settlement of families from Westmoreland county, Pa. There he succeeded in organizing a church on April 14, 1851. On April 14, 1901, he preached the memorial sermon, from John xii. 26. A new town called Royal, in Clay county, was laid out about 1900. It was within the territory in which Conrad Fatland was laboring. With the faithful co-operation of the brethren and friends he succeeded in building a house of worship in Royal, costing $810.00. It was dedicated on June 2, 1901, by G. W. Elliott. The church at Mt. Ayer, served as pastor by D. Long, some years before had suffered the loss by fire of their house of worship. In February, 1901, they resolved to begin gathering funds to rebuild, as the rented house of worship could no longer be had. They received permission to canvass other churches for assistance. The house of worship at Greenmound, where D. Long was pastor, was dedicated December 8, 1901. J. C. Kepford preached on the occasion. In their misfortune, the church at Pleasant Grove, Louisa county, with their pastor, A. B. Chamberlin, manifested the sum of heroic qualities, when the day after their bethel was destroyed by fire they resolved to begin at once the work of rebuilding. The calamity befell them November 13, 1904, and on August 13, 1905, their new bethel, costing $2,000.00, was solemnly dedicated to the worship of Almighty God. L. F. Chamberlin preached from 1 Kings ix. 3-5.

      In Nebraska there was but slow growth during this period. In some sections of the territory no progress was made. The spiritual condition of most of the churches was good. There was an evident feeling of spiritual heaviness, of heart-sinking, at the deferred realization of hopes cherished. Means were limited, so that missionary enterprises either suffered, or could not be entered upon. The indomitable missionary, A. Wilson, went to the Pacific Coast. The Board of Missions of the General Eldership failed to keep any missionaries in the territory of the Eldership. The fields of labor varied from eleven in 1901, to seven in 1904. This in itself does not mean a contracting of the territory, but a rearrangement of charges so as to supply all the churches. Often single churches were supplied in this way by ministers who largely supported themselves. Opportunities for successful work abounded. The fields were inviting the reapers. Great things were possible. But the men, and more especially the means to support the men, were wanting. The machinery of the Eldership was adequate, and was well worked. Funds were instituted; but the receipts did not flow in. There were seven different funds in 1901, but the total amount of money in them was $239. An assessment was regularly made, one-fourth for the Contingent Fund and three-fourths for the Missionary Fund. The aggregate was as low as $66.00. There was all possible activity in every department of healthy church work. There was an Eldership Woman's Missionary Society, whose ambition was to organize a society in every church. The standing and influence of the Church in the State were excellent. Perhaps an indication of this may be seen in the unusual fact that in January, 1903, a former Catholic priest, Leo B. Vander Haden, and a member of the M. E. Church, W. R. Hodges, applied to the Standing Committee for Certificates of Ordination, which were granted. The former was at once "appointed to do evangelistic work in the territory of the Nebraska Eldership," and the latter "to do evangelistic work wherever he finds an opportunity to do good within the bounds of this Eldership." Earlier, in July, 1902, two churches which "were formerly allied with the Free Baptist Church," reorganized "under the name, polity and doctrines of the churches of God," and "asked to become part of the Nebraska Eldership." These were the church at Mills, Keyapaha county, with a membership of twenty-nine, and the church at New Hope, same county, with a membership of twenty-two. With these churches came three applicants recommended for license--G. W. Snodgrass, George Graham and Sister N. S. Trout. These applications were favorably considered, and the churches were to be under the pastoral care of these licentiates. During these five years the work was carried forward in the following counties: Polk, Richardson, McPherson, Gage, Custer, Lincoln, Logan, Keyapaha, Holt, Clay and Saline. [258]

      The Board of Missions of the General Eldership employed missionaries in Kansas each year during 1900-1905. Especially was Ft. Scott well provided for, as O. A. Newlin was the alert and earnest missionary at that point from 1900 to 1903. Several other missionaries labored on other fields. A hopeful spirit pervaded the Eldership and churches; but funds were inadequate to do the best permanent work. In 1902 the eleven pastors received only $882.00 from their fields. But in 1904 the amount had increased to $1,420.00. While the number of church organizations increased from thirteen in 1902, to fifteen in 1904, the number of "preaching points" fell from nineteen to fifteen. There was a remarkable falling off in these two years on three other items in the statistics. Conversions in 1902, 233; in 1904, 71. Fellowshiped in 1902, 425; in 1904, 85. Total membership in 1902, 675; in 1904, 575. Though results do not indicate it, there was commendable activity among the sisters, as they maintained a State W. M. S., and sought to have an organization in every church. Still one of the enthusiastic pastors, at the close of the year 1904, exclaimed: "Praise God for the growth of the Kansas Eldership!" This more in view of the additions to the Roll of Ministers, which was full of promise had there been means available to keep them at work. Material evidences of prosperity were not wanting. The bethel built at Englevale in 1891 had not been dedicated because of a debt resting upon it. This was provided for, and on February 17, 1901, the house was dedicated by O. A. Newlin. This good work was accomplished under the labors of the spirited pastor, W. E. Tuttle. The church at Riley having "disbanded," the Standing Committee on September 14, 1901, ordered the property to be sold. This was also the case with a church in Ness county, and on December 19, 1902, the Standing Committee ordered the bethel to be sold, and the proceeds to be used toward building a house of worship in Pratt county. At Maple Grove, under the pastorate of A. J. Leonard, a new house of worship replaced one destroyed by fire in 1901. It was dedicated by O. A. Newlin on February 23, 1902, with "all bills paid and receipted." W. E. Tuttle and A. Miller conducted an eight-week revival at Mulberry after New Year's, 1902, and organized a church of one hundred and twenty members. The building of a bethel was at once determined upon, and the corner-stone was laid March 8, 1902, by O. A. Newlin. The house was completed, at a cost of $1 300.00, and was dedicated by Newlin and J. F. Thomas on August 17, 1902. While the white church at Topeka had become extinct, and the mission among the colored people of the city, conducted by Elizabeth Dupree, did not prove a success, in the Summer of 1902 Missionary Dupree collected money, bought and set up a tent, and began work anew. She succeeded in organizing a small church of white people, who were "willing to have a colored woman for a preacher." Here, as in some other sections, the "second-work agitators made considerable trouble."

      The Kansas Eldership assumed jurisdiction over Colorado, but it was not able to do much work there, not being financially strong enough to care for the fields in Kansas. The Board of Missions of the General Eldership came to its assistance, and in 1900 appointed P. L. French missionary to Colorado. In 1901 it appointed French to the territory around Parachute, and G. E. Komp to eastern Colorado and western Kansas, Komp also being the appointee of the Kansas Eldership. In 1904 W. T. Turpin was appointed "Missionary in Colorado" by the Illinois Eldership, and also by the General Board of Missions. H. S. Wayne, Parachute, Colo., secured the presence and labors of A. Wilson, of Nebraska, in the Spring of 1900. He had a revival two and one-half miles south of Parachute, and organized a small church. French reached there in October, 1900, and had successful meetings at the same point and at Rifle. When Komp arrived at Clover Meadow in 1901, he found a church there of forty members, worshiping in a school-house. In February, 1901, he labored at Lamar, where a small church was formed. An appointment was opened at May Valley, three miles from Clover Meadow, so that when in 1902 W. T. Turpin took charge he had "four regular appointments." The Kansas Eldership in 1902 appointed W. T. Broad to Parachute. The small churches in Colorado were quite active, and organized Sunday-schools and C. E. Societies. There was a surplus of ministers and hopeful openings, but the funds were not available to properly sustain the work.

      Missouri was still in the main a mission field during this period. This the General Board of Missions fully realized, and it did all it reasonably could to help the Eldership to care for the work. It had from one to three ministers in its employ in the State during these five years. J. F. Thomas was the missionary in [259] south-western Missouri in 1900 to 1903. G. L. Bowman was in northern Missouri in 1900-1. In 1902, W. W. Richmond was appointed to Sullivan county, and in 1903 to north-eastern Missouri, with J. W. Primrose to Clinton and De Kalb counties. In 1903 G. L. Chapman began mission work under the General Board and continued during 1904 and beyond. He had the true missionary spirit from the beginning; is earnest, active and aggressive, and intensely devoted to the progress of the cause in Missouri. In 1904 the General Board sent him to the southern part of the State. Of a sanguine disposition, there were times when he anticipated the future with some apprehensions, as when in an article in 1902 he viewed largely the dark side of the question of "What shall be the Progress and Destiny of the Missouri Eldership"? The work did not seem so prosperous then; yet the missionaries were accomplishing some good. A few new churches had been organized by Thomas in 1900, and up to the Eldership in 1901 he reported three new organizations. A spirit of aggressive work pervaded the active ministry, and at times it was inspired with new hope, and made earnest resolves to do greater things. In 1903 a new church was received at the Dover appointment. Many conversions were reported in 1904, and there was commendable activity in the missionary cause. Satan vexed the churches to some extent during 1903-4, when even one of the ministers "pulled off from the Church," and sowed the seeds of discord and division. While they suffered some loss, peace, harmony and co-operation were restored.

      The consensus of opinion of ministers in Oklahoma and Indian Territory, and of visiting brethren, was that there was a splendid opportunity for Church work, and that the doctrines of the Church were readily received. There were complaints, voiced by B. Ober, Oklahoma, that the territory was too much neglected, especially by the Board of Missions of the General Eldership; while others prayed and pleaded for ministers to come to Oklahoma and build up the Church. But the Board could not answer all calls. In 1901 it appointed J. D. Shoemaker missionary in the Indian Territory, and J. C. Caswell in Oklahoma. In 1902, C. H. Ballinger was assigned to the Indian Territory not included in the Kansas Eldership, and P. L. French to the Kansas part. In 1903 H. W. Allen was the Board's appointee to western Oklahoma, and Ballinger to eastern Oklahoma. Allen was also appointed by the Missouri Eldership. The work at Bartlesville, I. T., had assumed such proportions by 1904 that French was appointed by the General Board to that point; Allen to western Oklahoma, and Ballinger and J. W. Burns to the Indian Territory. The Board authorized its Secretary, S. G. Yahn, in 1904, to visit this part of its vast territory, and in June 4, 1904, he held a conference with missionaries French, Allen, Burns, Richmond and others at Bartlesville, to discuss missionary problems and plans. By this time the church at Bartlesville had completed its new bethel, at a cost of $3,200.00, under French's labors, which was dedicated June 5th, S. G. Yahn officiating. Bartlesville was a thriving town of 2,500 population. Allen, Ober and others were enthusiastic in their praise of Oklahoma, and strongly urged colonization of Church families, as "now is the time to settle in Oklahoma; now is the Church's opportunity to possess the country." W. R. Covert had been called to Bartlesville, a few years prior to the building of the bethel there, and had a successful debate with a Baptist minister, which gave the cause in general quite an impetus. But in western Oklahoma Warner and his "Come-outers" were making the churches of God considerable trouble during this period. "They work under the false guise of Church of God ministers," says Ober, and bring the doctrines of the Church, and its name, into disrepute. To get into the towns where the Church had no houses of worship, the Standing Committee in October, 1902, decided to "secure a tabernacle" for use "in the Indian Territory." E. M. Kirkpatrick and George Kirk were appointed to "receive money and purchase the tabernacle," which was to be "in charge of the Standing Committee for the Indian Territory." In view of the apparently enforced policy of expansion versus concentration in frontier Church work, the question of J. F. Thomas, in July, 1904, is significant: "What is the use for us to want more territory when we do not take care of the territory we already have?"

      Limited results followed the labors of ministers and churches in Arkansas and Texas from 1900 to 1905. Two missionaries were kept in the field by the General Board each year, one among the white people and one among the colored people. These were J. H. Whittington, white, in 1901 and 1903; J. M. Howard, white, in 1902, and D. S. Summit, white, in 1904. The missionaries among the [260] black people were J. D. DeGraftenreed in 1901, and in 1904; M. Bonds in 1902, and W. A. Daniels in 1903. Howard reported the organization of a new church in 1903. There were revivals at various points, with accessions to the churches. The Arkansas Eldership (colored) and its churches were not favorable to women as pastors. In 1902, when Elizabeth Dupree, of Topeka, Kans., went to Arkansas to labor among her race, the church in Logan county rejected her "on the ground of being a woman." The Standing Committee not only sustained the church in this action; but it went further, and declared, "that Sister Dupree shall not be pastor of any of the churches on the same ground." Women, however, were licensed, and were also appointed missionaries. The Texas and Arkansas Eldership had some where about twenty or upward church organizations. It was still doing work in Texas, where J. D. Henson was missionary part of the time. The condition of the Eldership was regarded in 1903 as "at least hopeful." The number of appointments varied, being frequently rearranged, and ranging from nine to fourteen. In the colored Eldership exigencies required frequent changes of fields of labor, so that churches might be supplied with preaching by ministers largely dependent upon themselves for their livelihood. They varied from four to six. Considerable work was done in the Indian Territory, where one, two and three ministers labored at different periods.

      In the Eldership on the Pacific coast slow progress was made. The churches did little more than hold their own. There was considerable activity in missionary work, as some societies were organized, and an Eldership W. M. S. was provided for. The territory was exceedingly large, and churches were scattered, so that fields of labor were often rearranged, and numbered as high as twelve, with two in California. Troubles originated in the latter part of this period, and one church seceded, and several ministers were involved in serious dissensions. A. Wilson was the missionary of the General Board of Missions from 1900 to 1904, devoting much of his time to the work at and near Salem, Oregon. He was strong in his convictions of truth, and an uncompromising advocate and defender of the churches of God and their polity and doctrines.

      Some mission work was done in isolated localities in three different States in the northwest. Families of the Church emigrated to points in Idaho, where, A. W. Reeder made his home as early as 1901. The Advocate was "the only Church of God preacher" he had seen in the State. He strongly urged the colonization of Church families in the section where he lived. Later J. C. Caswell located at Priest River, Idaho, and began preaching. He also began work at Newport, where he held a special meeting. He found it "hard work to build up the Church of God in Idaho." "We are progressing slowly." "People do not receive the word as readily here as in the South and East." J. L. McClanahan located at Juliaetta, Idaho, and did some preaching. He was more sanguine, even expressing his "hope for an Eldership in Idaho." Families of the Church in Iowa and Colorado located at Payette, Idaho, about this time, and began church work. In 1902 W. E. Wolfe, of the Michigan Eldership, made Monitowac, Wis., his headquarters, and began preaching, having secured at different times the Presbyterian and the Disciple houses of worship. His Eldership authorized him to work up a work in Wisconsin." When he advocated feet-washing the doors of these houses of worship were closed against him. He regarded Monitowac "a good place for missionary work." In Minnesota mission work was begun by G. W. Elliott, of the Iowa Eldership, which appointed him State Missionary. Families of Iowa, which were members of the church of God at Alice in 1903, located at Maynard, Minn. There Elliott had a regular appointment in the Presbyterian house of worship. When he proposed to organize a church, after a revival service at which "twenty-two professed saving faith in Christ," "the Presbyterian minister in charge refused us his church, to organize in, or to preach any longer in it." They retired to "Brother Beal's house and completed our organization." This on the evening of January 24, 1904. They at once made arrangements to begin the work of building a bethel, and by March 1st had about $500.00 pledged for that purpose. In the Fall of 1904 this church was, upon petition, received into the Iowa Eldership.

      The famine in India, in view of the missionaries and mission interests of the General Eldership, deeply affected the churches. The missionaries were in no immediate danger; but the natives in their district suffered to quite an extent. What would our small gifts be among these thousands? Nevertheless, during [261] the Summer and Fall of 1900, through The Advocate, nearly $1,000.00 were secured for this purpose.

      Public debates had become almost a discarded mode of defending truth. But two are on record during this period in which ministers of the Church of God participated. Both were naturally disputatious, and rather invited controversy. The first was held at North Middleton, Cumberland county, Pa., and began at 10 a. m., October 18, 1900, between W. Palmer, pastor of the Plainfield circuit, and W. Knight, pastor of the Church of the Free People, Strattenville, Clarion county, Pa. Two propositions were debated, the first affirmed by Palmer, and the second, by Knight. These were: "The church of God authorized by Jesus Christ, and taught by his Apostles, was a man-made, organized church." "The Christian ordinances, water baptism and the Lord's Supper, so-called, are Jewish ordinances, and are abolished." The second, was held at Bartlesville, Ind. Ter., between W. R. Covert, of the Church of God, and C. B. Grady, Missionary Baptist Church. The debate began on December 11, 1902, and was to continue not less than nine evenings. Four propositions were agreed upon, the first and third affirmed by Covert; the second and fourth, by Grady. These were: 1. "That the churches of God, with which I am in fellowship, are most essentially identical with the churches of God founded by Christ and the Apostles, in name, ordinances, teachings and government, according to the teachings of the New Testament, or word of God, than the Missionary Baptist churches are." 2. "That the Church I am identified with, known in history as the Missionary Baptist Church, is scriptural in faith and practice, and is the church founded by Jesus Christ and his Apostles." 3. "The washing of the saints' feet is a church ordinance, instituted by Christ as such, and ought to be observed by all the saints, or churches of God." 4. "That a man who has been regenerated, or born again, will not, and can not, be finally and everlastingly lost." The debate was called "The Missionary Baptists' Waterloo."

      While "controversies" were forbidden in the columns of The Advocate, there was quite a good deal of argumentative or dialectic discussion. It kept the atmosphere pure, and served to confirm the faith of believer's in the distinctive doctrines of the churches of God. Some questions were resuscitated periodically, and discussed by new men, and sometimes from new view-points and fuller knowledge of facts. This was true with the various phases of the temperance question, local option and prohibition, as these problems in social and civic relations came before the people, as in 1901, when local option was agitated; in 1903 when the anti-saloon question received a fresh impulse because of the National Anti-Saloon Convention, and prohibition in 1904, when it was a live issue in Congress and before the American people as to the extent prohibitory legislation should be applied to Government buildings, the Capitol, immigrant stations, forts, Soldiers' Homes, Hawaii, interstate traffic, the Indians, Alaska, and the Pacific and Philippine Islands. Likewise the subjects of the Federation of Churches, the Church of God not a sect, baptism and the remission of sins, born of water, order of the ordinances, and their private observance, the mourners' bench, sanctification, the millennium, imposition of hands, the scriptural authority for Elderships, General Eldership Church polity, and authority of said body; church discipline, faith-healing, the so-called second-work, old landmarks, and a number of others were discussed often by new men, or as live issues in certain sections of the territory of the General Eldership. From 1902 to 1905 some of these questions became more practical and vital by reason of the relation of the W. G. M. S. organized in 1890 toward the General Eldership and the W. G. M. S. organized in 1903 to take its place.

      Wider differences on doctrinal questions began to develop with this generation of ministers; yet not on such points, nor of such a character, as to disturb the harmony of the churches. The reasons were evident. Mainly they were environment, intellectual training and wider acquaintance with scientific, literary and theological literature. Having no published system of theology, ministers made selections of standard works according to their tastes, or under divergent influences. Many also acquired their theological knowledge from other and unreliable sources. But standard works on theology differ radically on some doctrines, and so disagreements were to be expected among ministers who had been careful in their selection of text-books. Neither reason, nor the Scriptures interpreted by human minds, proves an infallible and uniform guide. It was but reasonable, therefore, that on such a subject as the vicarious atonement of Christ, [262] so recondite, so hidden from ordinary and easy perception and intelligence, disputations should arise. The theory of the atonement prevalent among the ministers of the churches of God had always been that advocated by C. Price in a lengthy discussion of the subject in 1900. He defined the "vicarious atonement" to mean, that "Christ suffered the penalty of the broken law, and made a vicarious atonement for sin by suffering in our place and stead." He gave fifteen reasons in proof of this doctrine. From this view, traditional in the Church, others began to dissent. This is true in all Churches. No doctrine of the reconciling work of Christ has ever yet been developed that can be said to have received the consent of the Christian world. Those opposed to Price's position conceded that the idea of expiation, and of penal substitution, lies on the face of Scripture; but that this was not the true meaning and method of reconciliation. The "vicarious" nature of salvation through Christ they did not deny; but only that to interpret it to mean that Christ stood in the sinner's place, had his sins imputed to him, and became legally guilty, and was punished accordingly, they repudiated. This was the vital point in the discussion, and it did not aim at any further attempt at the solution of a problem which has baffled the wisest theologians in all the ages.

      In 1900, and again in 1903, the mooted question of an "invisible" church was taken up by different writers. The discussion grew out of a question answered editorially, in which it was requested that an explanation be given of the meaning and object of "the right hand of fellowship." The answer made a clear and absolute distinction between the "visible" and the "invisible" church, and maintained that of the latter a person becomes a constituent part by reason of the new birth, and that in it are included all true believers. That the former is an external organization, of which one becomes a member by official action of a local eldership. And that this distinction is recognized in the Scriptures, though the terms do not occur. Winebrenner was quoted against this view, though it was really an argument of silence, deduced from his characterization of the church as possessing "visibility." A singular and pathetic coincidence marked the ending of this discussion, in that on May 13, 1903, an article from the pen of W. P. Small, Ohio Eldership, appeared in opposition, and on May 20, 1903, his death was announced.

      Whether the sin of "plagiarism" was more common in those days, or the church's conscience more sensitive, there were repeated discussions of it. In 1900 and in 1902 the evil was severely animadverted upon, and the moral degeneracy of guilty ministers held up to reprobation. That even "the world has indulged a universal sneer at the church for tolerating such immoralities in its ministry and members" was affirmed. The church was called upon "for its own vindication, and the highest interests of its adherents," "to make the basis of this sneer absolutely false," by repudiating the offenders.

      The question of worldly amusements was becoming very prominent. Apparently a process of readjustment was in progress in the Christian church. The practical ethical standards of the church were receiving modifications and eliminations with a freedom which, was alarming to conservative minds. The churches of God had always denounced worldly amusements, such as dancing, card playing, gambling of every variety, theater-going, etc. It stood with the Methodist and like Churches in opposition to all these forms of diversion. In the discussions of 1900-1903, carried on by different writers, recreation and amusements were not indiscriminately anathematized. They were classified as needful, innocent, doubtful and sinful. The latter two were put under ban.

      Electioneering in churches and Elderships was by most of the writers totally condemned, both from the West and the East. More discriminating thinkers realized that not every form of electioneering, or activity in canvassing for votes, is pernicious activity. This was the dividing line along which the discussion was conducted.

      The question of the mourners' bench began to broaden out into that of evangelistic methods. In 1902-1904, as to some extent in the preceding period, the mourners' bench was beginning to lose its place even in churches of God. It had a formal place in most revivals conducted by the pastors; but less stress was laid upon it, and other methods were becoming popular. The discussion was in the main negative. "Evangelistic" instead of "revival" services was the order. Editorially the use of the new term was approved, being a revival of a scriptural word, but used in too limited a sense, The evangelist is the preacher of the gospel. [263] Evangelistic services, however, meant "religious services conducted especially with a view to a revival, or the bringing the unsaved into the church." The discussion did not antagonize changes; but it did severely criticise methods employed. The fundamental thought in the criticisms was the increased liability under the new methods of superficial work, resulting in bringing multitudes into the churches without a real change of heart. A majority of professional evangelists were discredited by Churches and communities on this account.

      A limited space only was given to the discussion of individual Communion cups. They were generally opposed. Those ministers and churches which approved of their use were indisposed to invite censure or criticism by publicly advocating them. Elderships were silent. Here and there a church adopted them, and was confirmed in its faith.

      "Higher Criticism," for obvious reasons, received little attention from ministers of the churches of God. When the subject was discussed during this period it was almost invariably with marked disapprobation of the new science in every respect, and with unfeigned alarm at the consequences. But occasionally some one had the temerity to venture an indirect endorsement of some of the results reached by the more conservative of the higher critics. Positively to endorse Higher Criticism would not have been tolerated. The discussion, as elsewhere, showed great bias and limited information when viewed in the light of such illuminating articles as those reproduced in The Advocate from conservative scholars like Dr. W. H. Green, of Princeton Theological Seminary.

      The sinlessness of believers was a deduction from the second-work theory of sanctification. It was discussed, and repudiated at various times between 1900 and 1905. The sense of sin, it was admitted, was declining, and the liability to deception increasing; but no one is perfect, no, not one, was the general belief. The explanation of John's teaching, that he in whom the divine seed remains can not sin, was not easy; but it was thought to have been found in the metaphysical distinction between the moral and physical natures of man, as also in the duality insisted upon by Paul.

      In no practical question was there more general interest than in that of the country church. In 1903 and 1904, the Editor, F. W. McGuire and a few others devoted some space to the discussion of this question. The importance of the country church; the difficulties under which it labors, growing more formidable; the dying condition of many country churches; the absence of enthusiasm and progressive energy and activity; the constant losses of its most talented and useful younger members, and the best methods of work in country districts were themes of earnest and thoughtful discussion.

[FHCG 250-264]