N her review of the decade preceding A. D. 1912, Ella Wheeler Wilcox characterizes it as "one of wasteful extravagance, unhealthful excitement, unnatural appetites and an utter disregard of the rights of others." She speaks specifically of the financial and social world. But closely connected with that sphere of human activity is the religious world, only presumably in more vital relation to him in whom all things consist. The same human basis underlies both, and so this analysis in a measure applies to the feverish condition of the religious life. The earth itself seemed in active sympathy with the spirit of unrest in the religious and social world. Its blind natural forces were in great activity regardless of ultimate results. Uncontrolled and unguided, they spent their energies to no beneficent end. During the present period these seismic disturbances were numerous, widespread and violent; destroying life and property in almost unprecedented measure. The victims during these five years numbered over 200,000, and the property destroyed aggregated hundreds of millions. From 1905 to 1909 the surface of the social waters in the United States were agitated by the divorce question. It was debated in the halls of legislation, in congresses and conventions, in ecclesiastical gatherings and the pages of religious and secular periodicals. On two or three occasions the Editor of The Advocate and [264] contributors discussed the various phases of the subject, and the East Pennsylvania Eldership, and other Elderships, devoted parts of their sessions to this absorbing problem. Uniform divorce laws, with a largely reduced number of grounds for granting divorce, were the main issues. Opinions varied from that held by the Catholic Church, which makes the marriage relation absolutely indissoluble, to the flexible laws of the State of Nevada, the most liberal in their provisions of all the States. The churches of God quite generally approved the conclusions reached by the Divorce Congress which met at Washington, D. C., February 19, 1906. It greatly reduced the grounds for divorce, and prepared a uniform divorce bill for the different State Legislatures to enact into law. The views embodied in this bill were far in advance of the laws of a majority of the States.

      Potentially the most important of the movements of the early years of the twentieth century was that which enlisted the more general and hearty support and co-operation of the laymen of the churches in the various forms of aggressive church work. Among the most conspicuous of these was the one to organize the men of the churches for direct Christian labor, for more systematic giving and in general for more efficient service in the kingdom of our common Lord. Under various names these organizations became widespread among the men of all Churches. Laymen's Conferences, Missionary Societies, Bible Classes increased with remarkable rapidity. Their purpose was to promote Bible study, increase attendance at church services, maintain altars of prayer in every home, enlarge contributions for missions, especially foreign missions. Under the auspices of the Laymen's Movement so-called "missionary campaigns" were held in many towns and cities throughout the country between 1906 and 1909. The churches of God were not indifferent to these Movements, and they were earnestly admonished to become more active in all these lines of Christian endeavor. And while very little was done by way of organized effort, the churches felt the stimulating influence of these Movements. In eastern Pennsylvania conventions were attended by a number of representatives of churches of God in 1908 and 1909. And in November, 1909, the churches of God in and around Harrisburg, and as far distant as Altoona, following a Laymen's Missionary Convention held in Harrisburg, Pa., held a Conference in the Fourth Street Bethel. No formal organizations were effected, but in the West Virginia Eldership, North, an "Elders' Association" was formed in 1904, and the laymen of the East Pennsylvania Eldership organized a "Laymen's Association" in 1909. The purpose of this organization was to form "a closer bond of Christian fellowship and to secure greater usefulness in furthering the cause of our Lord." More than any other of these popular Movements, that of the Adult Bible Class appealed most generally to the churches of God, and scores of them were organized in the different Elderships. The Ohio Eldership in 1908 "spent some time in discussing its use in the church, and passed a resolution requesting the ministers to organize adult Bible classes in all their Sunday-schools where possible." The organization of the churches of God in Indiana of the character of a Chautauqua, in 1905 became the "Inter-State Assembly," to be participated in by active workers in missionary, Sunday-school and other organizations. It was contemplated to make it in a general sense "a real help to the churches of God." Strong endorsements of this project were received not only from the Indiana Eldership, but also the West Virginia, the Ohio, the Illinois and the East Pennsylvania Elderships.

      With the rapid increase in wealth came enlarged benefactions. In proportion to their material substance it is safe to assume that the churches of God donate as largely to religious, educational and benevolent institutions as does the membership of other Churches. They can not compete with the larger and richer Churches, nor with the individual millionaires of foreign faiths. Yet between 1905 and 1910 they challenge admiration for their liberality. It was a period of munificent giving. Carnegie gave $10,000,000 "to hasten the abolition of war and establish a lasting world-peace;" $10,000,000 additional to the endowment of Carnegie Institution at Washington; $1,250,000 "in furtherance of philanthropies at his Scottish birthplace;" $1,250,000 for a "Hero Fund Foundation for Life-savers in Germany." John Stuart Kennedy made a bequest of $5,000,000 to the Board of Foreign Missions of the Presbyterian Church. Mrs. Russell Sage in 1907 "set aside $10,000,000 for the Endowment of the Sage Foundation." In February, 1907, John D. Rockefeller "announced a gift of $32,000,000 to the General Education Board." Along side of these princely gifts others seem insignificant, such as Carnegie's of $12,500 to Findlay College's new endowment of $50,000, [265] completed in 1910. John Miller, of Linglestown, Dauphin county, Pa., a retired farmer, son of Andrew Miller, who died April 29, 1909, created a fund of $25,000 for the benefit of six churches on the old Dauphin circuit. Mary E. Heckendorn, Landisburg, Perry county, Pa., in 1905, bequeathed to the General Eldership $200.00 for foreign missions. On June 12, 1905, Findlay College was guaranteed $20,000 by a member of the East Pennsylvania Eldership to endow the President's Chair. This must not be accepted as an exhaustive list of bequests and gifts by members of the churches of God during this period.

      A number of the "movements" of this period, as some of earlier periods, were of a non-denominational, or inter-denominational, character, and thus served to promote a spirit of concord and conciliation between Churches. This was especially true of the Young People's Missionary Movement in connection with the Y. P. S. C. E. Unofficially the churches of God were interested in this movement. When the First International Convention, under the direction of the Y. P. M. M. of the United States and Canada, was held at Pittsburg, Pa., March 10-12, 1908, representatives of churches of God were in attendance. The Convention was discussed and reported in The Advocate, and it was claimed that its "effects will be felt in many different ways; but the way it cemented the different Churches in one bond of brotherly love is probably the best and greatest result." The Movement had been organized July 18, 1902, and six years later was fully equipped for world-wide mission work, being "a Movement of the Mission Boards of a number of Churches." The effect predicted in a measure followed, in the intenser feeling of amity and unity between these Churches. The inter-denominational Sunday-School Conventions had the same tendency. The World's Sixth Sunday-School Convention was held at Washington, D. C., May 19-24, inclusive, in 1910. Unofficially churches of God manifested their interest, and sent representatives there. Denominations between which there was a degree of doctrinal unity and similarity of polity naturally began to discuss the problem of organic unity. This was true of the Congregational, the Methodist Protestant and the United Brethren Churches in January, 1905. The Congregationalists, however, through their National Council, adopted principles, or a "platform," which "only means co-operation, or federation, within prescribed limits. It does not contemplate organic union of the Churches." In the Fall of 1905 the movement to secure "federal union between the different bodies of the Reformed family of Churches" was well under way. A convention was held in New York at this time for the purpose of "securing official Church Federation among all Protestant denominations." It contemplated a "General Council" in which the denominations "approving of the purpose and plan of the organization" were to be represented. It was specifically provided "that no phraseology contained in the plan of union shall be construed to imply any doctrinal basis whatever." In 1909 the initial steps were taken to reunite the Evangelical Association and the United Evangelical Church, and Peace Commissioners were named by both Churches. These Commissioners met at Chicago the last of January, 1909, and their "deliberations were eminently satisfactory," and prospects for final union very hopeful. These various movements were generally discussed in religious periodicals, including The Church Advocate, thus keeping the churches of God fully informed of their nature and progress. No official action on the question of the union or the federation of the churches of God with other religious bodies was at any time seriously proposed. The Advocate favored neither, and its position was approved by the non-action of the Annual Elderships and the General Eldership. It was held that such a position was in no wise in conflict with the earlier teachings on "union," which was a prominent item in the platform of Winebrenner and his co-laborers. The union or federation of Churches is consistent with sectarianism, against which earnest protest was always made. It is not the Christian union of the word of God, and so is not in harmony with the platform of the churches of God.

      With all this activity and earnest spirit of co-operation the fruits of Christian labor were somewhat disappointing. Forecasts based on current conclusions were pessimistic. The editor of "The Missionary Review of the World" in June, 1908, wrote on "The Forecast of a Spiritual Panic," and gave "four signs of a coming crisis." They were grave signals, but were declared "certainly to exist." Revivals were not numerous, and generally limited in results. Already at an earlier date, though speaking for England, yet true of the United States, Dr. Joseph Parker said: "It is well known that many Christians have come to have a distaste for the word 'revival' when used with reference to religious work." And [266] while it was conceded by the ministers of the churches of God, as expressed in 1907, "that there is a great need for the old-time revivals," it was also the belief that "the day for old-time revivals is nearly past." The Torrey-Alexander evangelistic meeting in Philadelphia, which began February 4, 1906, was generally known as a "revival." This influence was felt throughout a radius of a hundred miles, and a number of revivals in churches of God were attributed to it. That there was but a small per centum of increase in the membership of the churches of God during 1906 is shown by the absence of reports of extensive revivals. The same is true for 1908 and 1909. It can also be inferred from the general statistics for the United States. In 1906 "the increase of the whole communicant body was 2.72 per cent. In 1908 the total increase in church membership was 1.5 per cent. The method of conducting services for the conversion of the unsaved had materially changed with the ministers and churches of God. The mourners' bench in many churches was practically abandoned. In others it was optional. "The easier method" of rising in the congregation, lifting up the hand, or kneeling at the pew was substituted. Nowhere was the same stress laid upon this form of making the great decision that was almost universal half a century and more ago. It was sometimes defended in The Advocate, and insisted upon, as the preferable way for a sinner to make the most important decision in the history of a human soul. Yet editorially the question, "Is it necessary to use the mourners' bench in revival meetings?" was thus answered April 3, 1907: "No forms are necessary. We have always emphatically taught that the vital point is conversion, regeneration. To this end repentance and faith are necessary; but no posture, measure, form or physical demonstration."

      That results were somewhat meager does not justify the conclusion that the churches of God were not making progress. They were being confirmed and strengthened, conditions were improved and their various interests placed on a better basis. Church extension work was also being done with commendable zeal and liberality. Only the lack of means prevented the planting of many churches in new localities, and in new States. In Idaho a few families located in and near Payette, Canyon county, in 1905, which had been members of churches in Carroll county, Iowa, and at Grand Valley, Colorado. In March, 1905 A. Wilson paid them a visit, and preached for them. He found ten former members of churches of God. He returned and preached for two weeks in the dwelling house of S. B. Alspach and in a Hall, until June 23, 1907, when he organized a church of eleven members, of which S. B. Alspach and H. S. Wayne were the elders, and G. P. Abernathey, deacon. By December, 1907, the membership had increased to twenty, but the church had no pastor. In February, 1908, L. T. Fredericks, of Nebraska, conducted a successful revival meeting, at which twenty-nine converts were fellowshiped. On February 12th, S. B. Alspach bought "a church building formerly occupied by the M. E. Church," which the church later secured, and after needed repairs dedicated as the first bethel of the Church of God in Idaho. December 12, 1908, W. T. Turpin reached Payette to become pastor of the church. A gracious revival followed in January, 1909, during which twenty-five more were fellowshiped, bringing the total membership up to seventy-four. An unfortunate schism occurred in the church during this year, growing out of the W. G. M. S. troubles, and resulting in a lawsuit which threatened for awhile to destroy the church; but which was finally adjusted, and unity and peace restored. At Moscow, Latah county, Idaho, and several other points, A. Wilson preached at different times, and regarded prospects good for establishing churches.

      The work in Colorado was not neglected. In May, 1905, W. H. Cross went to the assistance of W. T. Turpin in a meeting at Buffalo, where Church of God families from Kansas had located. Other points afforded good openings for mission work, at one of which G. Swan preached in January, 1907. D. Long was doing mission work at several points in Prowers county in the latter part of the Winter of 1906-7. There were two organized churches in the county. I. H. Greene did considerable preaching in Wyoming during the early part of this period. Jesse Huddle, of Iowa, preached some at Canton, S. Dak., in 1906. H. L. Soule's church was mainly a church of God in doctrine; but it was not in fellowship with an Eldership. Better success attended efforts to establish the Church in North Dakota. J. W. Cabbage located near Hazelton, Emmons county, in April, 1906, and began mission work. Also in a school-house 7 miles distant, in September, 1907. Here he had a revival in December, 1907, with about thirty converts, and on December 22nd he gave the hand of fellowship to thirty-four, completing the organization [267] January 1, 1908, with a membership of thirty-seven. It was the first church of God in North Dakota, called the church of God at Pleasant Valley, Emmons county, N. Dak. A Y. P. S. C. E. of fifty members was organized, with Mrs. J. W. Cabbage as President. C. D. Bradley having temporarily located in Montana in 1909 reported great destitution prevalent everywhere as to preaching, with the most encouraging prospects for church work, if he could be supported. The fields everywhere seemed ready for the reapers of the Church of God; but they could not be kept in the field to gather in the ripe grain. This applied to Kentucky. In the Fall of 1906, after the Missouri Eldership, of which he was a member, G. L. Chapman revisited southern Kentucky, where he had organized two churches in 1904. He found them "all at work like busy bees," with "a flourishing prayer-meeting, and a house of worship built," which he dedicated October 14, 1906. It was the "first house of worship of the Church of God in Kentucky," and was deeded to the General Eldership. In July, 1907, Chapman was called to Nashville, Tenn., to preach, as he understood, at a revival service; but on his arrival there, July 20th, he found a church inquiring "about the Church of God and its doctrines." After preaching ten days, on Saturday evening, August 3rd, he organized the church of God in Nashville, Tenn., with a "pastor, two elders, three deacons, two deaconesses, a clerk and treasurer, and seventy-six members." It was the result of a division in the Free Baptist Church growing out of the preaching of the pastor, L. B. Shannon. The church and the pastor were received into the Missouri Eldership, August 15, 1907, and Shannon was reappointed pastor in October, 1907, and granted a Certificate of Ordination.. J. A. Swanson preached at Tennessee Ridge, Tenn., in November, 1909, where a revival followed, with thirty converts.

      It is the general belief, that no thing so effectually weakens and destroys the power for usefulness in a religious body as contentions, divisions and schisms. Not only is fellowship broken, but confidence is destroyed, and that good repute with the world is lost which is a condition of success. Unfortunately this was the case to a deplorable extent in the Oregon and Washington Eldership during this period. The division became an open rupture in 1907-9. In the former year a rupture took place in the Eldership, and in 1908 two Elderships were called, and intense feeling prevailed. In 1909, an independent Eldership was organized by those who withdrew from the session appointed to be held by the General Eldership in 1909. Some work was done at Portland, Oregon; but the expected organization of a church was not effected. In other localities the churches languished, so that at the close of this period the cause had suffered serious loss. In Douglas county, Washington, where no work had previously been done, E. M. Kirkpatrick, of Indian Territory, began preaching in 1907. He located in this central county in 1905, and after becoming somewhat acquainted began preaching, and had fair success, having had fourteen conversions at a revival he held. This was east of the ground occupied by the ministers of the Eldership. The fields of labor had increased to eleven in 1907, two of them missions, which were supplied by the one party to the schism, while the other party made eight appointments, but on the same territory in the main. There were eight fields in 1905, when the Eldership was united; but in 1909 the remnant which was left after the schism made but four assignments. In consequence of these conditions the Board of Missions of the General Eldership made no appointments to the Oregon and Washington territory.

      The Nebraska work was largely sterilized, according to reports submitted. Each year the note was "spirituality of churches not what we could wish it to be;" "the churches in some parts are in a lethargic condition;" "spirituality had been at a low ebb." This was relieved in 1909 by the assurance that many of "the churches which had been at a low ebb were increasing in spirituality." There was also quite a healthy zeal in the Eldership for the various interests it represented. It was steadily urged that a higher standard of religion should be preached, and then lived up to. "A deeper sense of the great responsibility resting upon ministers" was insisted upon. The burden of missions was felt, and what the Eldership could do with its limited means it was desirous to do. The help of the Board of Missions of the General Eldership was strongly solicited. Ministers were incited to greater zeal in revival efforts and in teaching the doctrines of the Church. The number of active ministers was inadequate, and so the fields had to be rearranged, and varied from six to fourteen. But nine of the fourteen in 1907 were unsupplied. The women were active in organizing Woman's Missionary Societies, and also a State W. M. S. Work was being carried on in the [268] following counties: Logan, Lincoln, McPherson, Custer, Saline, Polk, Keyapaha, Gage, Lyon, Clay, Richardson and Thurston.

      Under somewhat depressing conditions the devoted ministers and the true and loyal churches in Kansas continued the work of church upbuilding and church extension. Efforts were made to do mission work in Oklahoma and Colorado, but without the funds to support the missionaries. Even the fields in Kansas could not always be supplied. The Board of Missions of the General Eldership kept several men constantly in its employ in the territory of the Kansas Eldership, which included Colorado and a strip 50 miles wide in northern Oklahoma. Bartlesville, Oklahoma, was thus supplied by J. W. Bloyd during this period. O. A. Newlin was the General Missionary on that part of the frontier field. The Ft. Scott church was favored with the services successively of J. W. Primrose, W. W. Richmond and T. M. Funk, under whose labors the interests of the church were zealously cared for. In Ft. Scott mission work was successful in the northern suburb, where in February, 1905, J. W. Primrose began his labors in a school-house. In April he began a seven weeks' revival in a tent, at which twenty-eight persons were converted. He secured "an old stone building," in which he organized "the second church of God in Ft. Scott (Belltown)," with twelve members. The number of fields of labor varied from nine to fifteen, as some of them often consisted of single churches which were supplied from Ft. Scott, or ministers who could largely support themselves. Possibly the attempt to take care of too much territory operated against successful work, for in 1909 the Eldership realized that "the work is not up to the standard we would like to see." In the northern parts of the State there was almost nothing done during this period; but in the Indian Territory and Oklahoma the work was in a promising condition. In District No. 3, Indian Territory, and Woods and Woodward counties, Oklahoma, churches were being established. In Kansas the fields of labor were in Bourbon, Barber, Crawford, Cherokee, Chautauqua, Elk, Edwards, Labette, Pratt, Stafford and Sumner counties, being in the southern three tiers of counties. The interest in current practical questions on the part of ministers and churches is revealed in the topics discussed at the meetings of the Ministerial Association. Among these were "The Duty of a Pastor to the Church." "How Do We Know That We Are Saved?" "Duty of Preaching the Doctrines of the Church." "Best Methods of Promoting a Revival." "Preaching to the Young." "Care of the Young Converts." The missionary spirit was prominent, and the sisters interested themselves in a State W. M. organization, as well as in forming local societies.

      An open field for work was found in Oklahoma and the Indian Territory, and the Board of Missions of the General Eldership manifested a disposition to assist liberally in occupying it. E. M. Hickman was the missionary in eastern Oklahoma in 1905-6-7, and in central Oklahoma in 1908. H. W. Allen labored in western Oklahoma in 1906, 1907, 1908, 1909. And in 1909 J. D. Sutton was the missionary in south central Oklahoma, and C. H. Ballinger in north central Oklahoma, with J. W. Burns in eastern Oklahoma in 1908. Burns had been the missionary to the Indian Territory in 1907. The experiment of holding a camp-meeting was tried by Allen on his mission field in western Oklahoma, near Burmah, in August, 1905. There were at this time in the Oklahoma and Indian Territory Eldership fourteen organized churches. In 1907 it reported fifteen, one having been organized at Francis, Indian Territory, by J. D. Henson in the Winter of 1906-7. Revival work was carried on by E. K. Howe in Woods county, western Oklahoma in the Winter of 1905, and a number were converted. At Indianapolis, Custer county, under the care of B. Ober, a house of worship was erected, and it was dedicated on the third Sunday in December, 1907. Through the energetic labors of P. L. French a house of worship was built near Cleo, Woods county, which was dedicated by J. W. Bloyd July 19, 1908. B. Ober assisted in the services.

      The Texas and Arkansas Eldership was stimulated in its endeavors to strengthen the things that remained and to extend its borders by the generous help of the Board of Missions of the General Eldership. It had in its employ in Arkansas D. S. Summit in the southern part of the State in 1906, and J. H. Whittington in the northern part. It retained Whittington during the three succeeding years. He conducted a camp-meeting, which began July 20, 1908, at Grand Prairie, Arkansas. At Charleston, county seat of Franklin county, Ark., he succeeded in organizing a church of eleven members in 1907. He labored here under serious competition, as the meetings were held in a union house, also occupied by the [269] Presbyterians and the Christians. Whittington was misnamed by the Presbyterian minister as "a Godite preacher." In the same county J. T. Shelby opened several new points. But as he came under the influence of the "Holiness Doctrine," charges were preferred against him for "preaching and practicing the so-called holiness doctrine." These were sustained, and his Certificate of Ordination was withdrawn. This schismatical doctrine was unflinchingly opposed. There was a division of views on the order of observing the ordinances, and this led to occasional controversies. The teachings of the Church of Christ on baptism made the question of the subjects and design of baptism a timely one for discussion before the churches. The support of ministers was very limited, and this was a frequent topic at meetings of the Ministerial Association. While in common with all the Elderships much active interest was evinced in the question of ordaining men to the ministry. Occasionally such abstruse questions as election and predestination, or the office of the Holy Spirit were debated.

      In quietness and dispassionate earnestness the ministers of the colored Arkansas Eldership pursued their labors. The General Board of Missions gave them some encouragement, as S. P. Peters, colored, was in its employ in 1906. The practice of fasting for religious purposes was still retained and the zeal so characteristic of the race was not wholly quenched by the serious obstacles encountered, nor by limited success. The fields of labor were small and weak, but the desire to enlarge the occupied territory induced the churches to make sacrifices. Some funds were raised in 1905-6 to help to support a missionary. In 1906 the missionary was reappointed, and the two circuits were supplied with pastors. A better financial system was put into effect in 1907, and a missionary was elected in 1908, to be supported by the churches. In 1909 two mission points were to be supplied by the Standing Committee. There were promising openings in the Indian Territory, which the ministers were desirous to enter, so as to enlarge the territory of the Eldership. Considerable interest was manifested in the Ministerial Association, maintained under disadvantageous conditions.

      A strong and persistent effort was made to advance the work in Missouri. Generally two men were employed by the Board of Missions of the General Eldership each year. In 1905 D. L. Cox was appointed to Sullivan county, in the northern part of the State, and W. E. Kelly in the central part of the State. G. L. Chapman in 1906-1908 was assigned to the south-eastern Missouri mission. He was general missionary of the Missouri Eldership during several years, as the Eldership manifested deep interest in Church extension work. In 1907-9 J. F. Allman was the appointee of the General Board in south-western Missouri. James F. Sutton was laboring at Keystone and other points in 1908, while in 1909 he was the missionary in northern Missouri, as was D. L. Cox. The reported results were not commensurate with the labors and the means devoted to the work, as judged by the published reports. Chapman had successful revivals in Saline and other counties in 1905. In St. Louis the church was in a critical condition, partly as the effect of an effort on the part of Mrs. M. B. Woodworth to get possession of the property. When the bethel wag deeded by her to the Eldership she reserved the right of "spiritual direction during her lifetime." This the courts decided to be "synonymous with physical possession." And as this was refused her, she made an effort in 1905 to gain physical possession by legal process. At Johnson City, under the missionary labors of O. A. Newlin, a successful woods meeting was conducted, beginning July 4, 1907, which resulted in the organization of a church of eleven members, increased to twenty a fortnight later. G. W. Wyatt had begun, work there in 1906. At Crane the church began building operations in August, 1907, when $1,000.00 were secured for that purpose. On the south-west Missouri mission a new bethel was built at McCullah, near Baxter, which was dedicated by J. F. Allman in 1907. A church of fourteen members was organized August 11, 1907. In the Fall of 1906 a church was formed at Leadwood, and the building of a bethel decided upon. S. A. Rambo conducted a revival meeting at Lakeview, beginning February 15, 1908, at which there were nineteen conversions, and on February 26th a church of twenty-two members was organized. The number of fields of labor varied from ten to twelve, according to the supply of active ministers. Even when there were twelve appointees, some churches remained unsupplied. In 1909 J. B. Shannon, Nashville, Tenn., withdrew from the Eldership, and the work in that city went down. Mission interests were diligently looked after by the State W. M. S., with which the Eldership was in cordial sympathy. An effort was made in 1908 to stimulate interest by the holding of a camp-meeting [270] near Versailles, Morgan county, near the center of the State. J. W. Primrose was in charge, and continued the meeting for three weeks. Later the same year he used a tent for revival services, during which he witnessed thirty-five conversions. A camp-meeting was also held at Linn Grove, from September 25 to October 10, 1909, conducted by Lum Neal and Samuel Van Meter. The results in the way of conversions were disappointing, but God's children were edified and confirmed, and the observance of the three ordinances was a feast. The general conditions throughout the Eldership were reported in 1907 as "in better condition than they had been for several years," although the net increase of the churches up to 1910 was quite small.

      The missionary spirit in Iowa was strong and healthy. The W. M. S. met regularly at the same time and place with the Eldership. The circuits usually included several mission fields, toward the support of which missionary funds were appropriated. Work of this character was done in Missouri, Minnesota, North and South Dakota. The number of fields of labor varied from fifteen to twenty-four, some of them being unsupplied each year. Local Pentecostal meetings were held in a few instances, but were no longer under Eldership auspices. L. F. Chamberlin held one at Harmony in 1908. Ministerial Associations were regularly held prior to the Annual Eldership sessions. Many of the subjects discussed originated in the local or general conditions which prevailed in the churches of God during this period. No Eldership was more vitally interested in such questions than was the Iowa Eldership. Hence, such topics as the following were discussed: "The unity or oneness of the Church;" "Are the demands of Elderships arbitrary, or simply co-operative?" "What do we as a Church need most in the line of co-operative law?" Local conditions would suggest the discussion of the question of "Demitting the ministry;" or, "The relation of baptism to regeneration;" or, "The voter's relation to political parties;" or, "The time limit of the pastorate." The five-year term was thought to be advisable for the older ministers; a shorter term for the younger men. Other topics related to the "dangers of the ministry of the churches of God;" revivals, and "how best to promote them;" "care of converts," and the "financial side of religious work." But the fruits of the devoted labors and self-sacrifice of the ministry were somewhat disappointing. While the churches were taking commendable interest in their spiritual and material advancement, there is little evidence of successful aggressive work. Under the pastoral labors of E. E. Heltebridle extensive repairs, at a cost of $1,900.00, were made to the house of worship at Alice, and rededicatory services were held December 2, 1906. The bethel at North Bend was destroyed by fire about midnight of November 15, 1906, involving a loss of $5,000.00. But with that unfaltering spirit and intrepid courage before which timidity and wavering disappear, the church at once prepared plans to rebuild. And before the twelve months were past, on October 14, 1907, F. E. Heltebridle dedicated the new house of worship. The pastor, J. C. Kepford, labored with meritorious zeal in this work. In Sunday-school work the ministers and churches in Iowa were generally quite active. Societies of young people received more or less attention; but as the interest in foreign missions was supreme, the work of the W. M. S. largely eclipsed all other forms of church activity.

      The Illinois Eldership during this period devoted its energies assiduously to the upbuilding and strengthening of the different churches and fields of labor; the perfecting of its financial system, and the advancement of its various auxiliary organizations. It continued its two Pentecostal meetings, one in the northern and one in the southern part of the territory. The tent for evangelistic services during the Summer was generally in use, and was at the service of any pastor and church which desired it and made itself responsible for expenses. Deep interest was manifested in the Y. P. S. C. E. organization and work. C. T. Ishler, Fred. M. Newlin and other leaders in this form of activity were enthusiastically at work. Annual conventions were held. A few new societies were formed, and the Eldership Union was a live organization. The Society was regarded as "a powerful force for establishing our young people in the faith of the Church of God." There were fifteen local societies in 1909. Important questions bearing on the interests of the churches were carefully canvassed at the meetings of the Ministerial Association, which were regularly held. Some of these were: "Is the Church of God a Divine Institution?" "Should the Church of God Defend its Reputation?" "The Model Pastor;" "The Model Church;" "What Is a Revival?" "How to Promote a Revival;" "Why Do We Fail in Promoting Revivals?" For several years an [271] Eldership camp-meeting was held 4 miles north of Decatur. I. S. Richmond had the supervision of the one held in 1908. The one held at Sangamon in 1907, conducted by J. W. Bobb, was to be "an old-fashioned one." It was to be a "State camp." The more frequent observance of the ordinances was deemed important to the spiritual progress of the churches. Besides, the condition of the country churches was giving the ministry much concern. It was an increasingly interesting and difficult problem. So little aggressive missionary work had been undertaken that in 1908 the question was agitated, "Shall we open a Home Mission this year?" One general worker was kept in the field, those named being W. R. Johnson, in 1905; L. T. Frederick, in 1906; C. A. Schaaf, in 1908. The largest number of fields of labor was in 1906, when there were twenty-one. The church at Martinsville made improvements to its house of worship which cost $1,500.00. An addition was built to the bethel to accommodate the flourishing Sunday-school. A baptistery was installed, and a new piano. The pastor, C. T. Ishler, secured the services of Geo. M. Hulme for the rededication on August 1, 1909. The total church membership increased from 1,196 in 1907, to 1,500 in 1909.

      An orderly and constructive purpose is evident in the work of the ministers and churches of the Indiana Eldership during the period of 1905 to 1910. There were clear-thinking and well-poised men at the helm. Interesting parallels are noticeable between old days and new. There was a lack of ministers to cover the territory with efficient laborers, and so not only had fields to be merged, but some remained unsupplied. The number varied from nineteen in 1905 to fourteen in 1909. The highest number of organized churches reported was forty-one, in 1907. There was fluctuation in their spiritual condition, as judged by the Committees on State of Religion. "In some places bad; in some places pretty good," was the report in 1906. "Spiritual condition poor, and on the decline," was the conclusion in 1908. But improvement was noticed in 1909. There was an expressed "desire to become more firmly rooted and grounded in the truth." They were not inhospitable to new ideas, and accepted innovations which their judgment approved with cordiality. There was occasional friction in the churches, adding proof to the old truth that next to the quarrel in a family there is nothing quite so sharp and earnest as a contest in a small church. Several of these controversies were appealed to the Eldership. With little evidence of Church extension work, there was praiseworthy activity. This is clear from the work done by the W. M. S., and the interest taken in the organization of Y. P. S. C. E. in a number of local churches. In 1908 a convention of these societies was held, and a State organization effected. The Eldership Assembly awaked a degree of enthusiasm which was full of promise; but it was destitute of the elements which are necessary to insure permanence. Pentecostal services were held under Eldership direction in connection with the Assembly in 1908. There was a well-conducted camp-meeting held in 1908, near Sugar Grove Bethel, under the direction of M. W. Johnson, pastor. Efforts were made to revive the work at Anderson, and I. W. Markley and H. H. Spiher were authorized in 1905 to investigate conditions with that end in view; but Anderson does not appear on the list of churches in 1909. The Eel River Bethel, near Roann, Wabash county, was sold in 1905. At Auburn, De Kalb county, a new house of worship was built at a cost of $4,200.00, under the labors of H. G. Herendeen, the young and energetic pastor. It was dedicated February 26, 1905, by M. S. Newcomer. Probably one of the finest new houses of worship in the General Eldership was built at Idaville, White county, in 1908, when E. M. Love was pastor of the church. It cost $9,187.00, and was dedicated December 27, 1908, by C. I. Brown, assisted by O. A. Newlin. The Idaville church confirmed the general truth that a local fight almost always ends in benefit when all the membership in unison take part in it. The attempt to revive church work at Ft. Wayne, Allen county, had an auspicious beginning. H. H. Spiher was the missionary, and began work in a Hall in November, 1907. He found seventy-five persons in the city who had been members of the Church. On Sunday morning, August 25, 1908, "the new church was organized with thirty-three charter members." Immediate steps were taken to raise funds to build a house of worship.

      The evidences of healthy life and activity in the Michigan Eldership from 1905 to 1910 are mainly found in the work done in the use of a tent, and in the Ministerial Association. But in the latter much of the time was devoted to exegesis. The practical questions of practical ministers were not much in evidence. Thus at the meeting in September, 1906, the only question discussed was whether it is necessary to the progress of the churches of God to use Church of God [272] literature in our Sunday-schools. It does not presume that the literature published by the General Eldership was not patronized, nor that the ministry of the Eldership was opposed to it. The journals of the Eldership are witness to the contrary. The texts of Scripture on which exegeses were delivered were not of a practical character, but may have had some-relation to erroneous views which were being propagated, such as sanctification, heavenly citizenship, the baptism of the eunuch, and bodily mutilations for spiritual ends. There was usually a General Missionary, though with inadequate support to enable him to do real mission work. Indeed heavy sacrifices were demanded of the ministers who were pastors of the five to seven fields of labor which were maintained. The churches and ministers were headed right, but the tides of influence were not propitious. Evangelistic work with the use of a tent, in 1907, gave promise of good results. In June, 1907, J. E. Palmer and G. Andrey began their work at Beaver Creek. They remained there several weeks, and witnessed a number of conversions, and organized a church. In July they were at Rock Lake, and "had victory all through the meeting." August 2nd they began a tent-meeting at Berten Lake, and "the Lord blessed their labors with a number of souls, and a church was organized, and F. Spaler appointed to look after the work." A two weeks' meeting was held, beginning August 17th, at Stanwood. This campaign exerted a good influence.

      The influence of Findlay College was felt to a clearly recognizable extent in the Ohio Eldership. Quite a proportion of the pastors were connected with the College as professors and students, or had taken a course at that institution. This promoted unity of sentiment, and fostered a spirit of loyalty under the leadership of the President of the College. The pulpit maintained its hold upon the churches, quite well, if not as well as before the present deluge of newspapers, magazines and public libraries. The fields of labor varied very little from 1905 to 1910, being thirty-one in 1906, and twenty-nine in 1909 for 1910. Several of these were missions, two in Findlay in addition to the two churches. At Fostoria a mission was partly sustained by the Eldership. While the number of fields of labor did not increase during this period, the total church membership did, reaching a total of 2,231 in 1909. In 1905 there were 73 preaching places, 72 organized churches, 77 houses of worship, and 434 accessions. The interest in Y. P. S. C. E. work was general, and an effort was made to have a society organized in each church. This, however, seemed impossible, as there were only fourteen societies in 1905. The movement was regarded as "educational and practical in awakening our young people to their responsibility in home and foreign missions." The Ministerial Association was maintained, and contributed materially to the awakening of interest in practical questions bearing on Church growth. Church extension, Church federation, evangelization, men's Bible classes, the Sunday-school as an evangelizing agency, the evangelistic methods and other practical questions of interest to the churches were topics for discussion. Material interests received some attention. The Pleasant. Grove church spent $539.00 in repairs on its church house, under the pastoral oversight of W. E. Turner. The rededication took place November 12, 1905, the pastor officiating, with preaching three preceding evenings by O. O. Tracy and J. W. Johnson. What had long been known as "The Synagogue," now Vermillion Bethel, Ashland county, after extensive remodeling and repairing, under Leroy De Hays, was rededicated on October 14, 1906, when T. H. McAfee preached the sermons. Near Hamler, Henry county, Zion's Bethel was repaired during the Summer of 1906. It was rededicated September 30th, when C. I. Brown officiated. The church at Rising Sun, in the Spring of 1906, realized the need of enlarging its church building to accommodate the Sunday-school, especially for the primary work. Under the leadership of its faithful pastor, C. H. Gatchell, this was accomplished by building an addition, or "wing," 26x26 feet. The dedication took place December 30, 1906. The services being in charge of J. F. Slough, who had been pastor there for six years. During the Spring of 1908 the church at Wooster, under the pastorate of S. D. Harlan, who had the reputation of being "a good general and a careful financier," spent $3,000.00 on the extensive repairs made to their house of worship. The dedicatory services were held May 3, 1908, in charge of C. I. Brown, assisted by C. F. Raach. A new bethel was built at Ohio City in the Summer of 1909, at a cost of $3,600.00. The faithful pastor was C. H. Gatchell. Prior to the dedication, November 18, 1909, S. F. Bauders and J. F. Slough preached three nights, and O. A. Newlin officiated on Sabbath. The ministers and church actively engaged in the local option campaign in 1907-8, resulting in the passage by the [273] Legislature of a local option law. Among its provisions was one requiring the State official to order an election whenever thirty-five per centum of the voters petitioned for it. Under this provision thirty-eight counties voted out the saloons, with an aggregate majority of 44,247.

      "The statistical foot-rule applied to the walls of Zion" is repudiated by the "Homiletic Review." There is a "deeper valuation that is gaining ground," it is claimed. "In the kingdom of God results are weighed, not counted." This in the main depends on what the statistician is after, and his honesty in handling results. The West Pennsylvania Eldership made no mistake when in 1907 it gave these statistics: Appointments, 56; church houses, 48; organized churches, 52; conversions during the year 1906-7, 633; accessions, 463; total membership, 2,387. The conclusion was that "the Church is making progress." In 1909 it was claimed that "the churches are still making material progress. Old churches are being strengthened, and new ones are being organized." There were 25 fields of labor, 52 churches, 54 church houses, 2,209 members. There was considerable mission work done among the foreign population by Jacob Luchansky, and several churches organized. An earnest missionary spirit prevailed, manifested in the activity of the W. M. S. and its conventions in connection with the Ministerial Association, and in topics discussed, such as "Apostolic Revivals," "Revival Methods," "How to Interest Children in Missions," "Mission Work in the Coke Regions." The Christian Endeavor interests also received systematic attention, and gave rise to questions for discussion, such as: "How to Care for the Converts," "Preaching Our Distinctive Doctrines," "Our Young Men." In May, 1907, the Standing Committee requested George M. Hulme and John H. Gross to open mission work in Franklin Venango county. These were two "capable, earnest and energetic young men." As Church of God families from churches in the county were locating in Franklin, it seemed an auspicious time to begin mission work. Their efforts were successful, and a fine house of worship was built in the Summer of 1908. Connected with it is a good parsonage, which was bought with the lot. The corner-stone was laid May 24, 1908, by S. G. Yahn. The building was dedicated October 18, 1908, when C. H. Forney preached the morning sermon, and S. G. Yahn the evening sermon. T. S. Woods, J. W. Whisler and J. S. Boyd were also present and participated in the services. An extensive revival followed, during which many souls were saved. At Pine Hill, Venango county, a new bethel was built under the labors of George M. Hulme. It was dedicated on December 22, 1907, John H. Whisler preaching in the morning from John iv. 24, and J. L. Updegraph in the afternoon and evening. The cost of the house was $3,000.00. In 1908 the Ministerial Association and Missionary Convention had these questions on its program: "Essentials of Biblical Revivals," "The Spirit of Missions," "Joys of Mission Work." This year successful work was done at several points. The house of worship at Hill View, under the pastoral oversight of F. O. Eakin, was extensively repaired, and on July 26, 1908, was rededicated by W. Harris Guyer. Pastor J. C. Cunningham succeeded in having the Maple Summit house of worship repaired during the Summer of 1908, which was rededicated August 2, 1908, by W. Harris Guyer and J. G. Wise. At Ellwood City the church bought the house of worship owned by the Union Welsh church for $600.00. It received title on December 31, 1908, when the pastor, J. W. Whisler, on January 10, 1909, began a revival service, which continued to February 11th, with fifty-seven converts. On February 7th a church was organized of forty-one members. Repairs were made to the house, bringing its value up to $2,000.00. Whisler also in the early Fall of 1909 secured the use of a small church building at New Castle, where he organized a church soon after.

      The West Virginia Eldership, North, made progress in temporal and spiritual interests. The pastors in their Ministerial Association discussed the greatest needs of the territory of the Eldership, the duties and responsibilities of a good pastor, the secret of soul-winning and kindred topics. The bethel at Mt. Carmel, Greene county, Pa., was rededicated in December, 1906. Z. H. Yoder preached on the occasion. The church at McMechen, long known as the Gravel Street church, organized in 1871 by John Hickernell, built a fine, new brick house of worship, at a cost, lot and building, of $15,000.00, with a splendid organ costing $1,200.00, half of it paid by Andrew Carnegie. It was dedicated on April 26, 1908, C. H. Forney preaching morning and evening, and J. L. Updegraph in the afternoon. Under the pastoral labors of A. J. Stanley, the Pipe Creek church, Ohio, dedicated their new church building August 27, 1905. W. R. Covert delivered the morning [274] sermon, and J. L. Lucas preached at 4 o'clock p. m. In Wetzel county, 5 miles from Proctor, on the farm of Meshack Yoho, called Highland, the highest point in the county, a house of worship was built and paid for by Bro. Yoho. It was dedicated on June 7, 1908, under the pastorate of J. L. Lucas. C. H. Forney preached on Saturday evening, Sunday morning and evening, and N. M. Anderson on Sunday afternoon. The church at Elm Grove, with W. W. Anderson as pastor, in the Summer of 1908 erected a new house of worship at a cost of $2,812.50, which was dedicated by C. I. Brown December 20th. Other ministers present and assisting in the services were N. M. Anderson, J. C. Ream, Z. H. Yoder and B. D. Eden.

      There was far less doing in the territory of the West Virginia Eldership, South. Serious obstacles were encountered which hindered the progress of the work. Churches and ministers manifested an abiding interest in the progress of the Church; but their endeavors were less fruitful than in earlier years. Discussions of doctrine were in a measure superseding questions of practical theology. Yet such questions received prominence as: "How should a minister of the gospel carry himself to have the best Christian influence?" "What is the best method of conducting a revival, or an evangelistic, meeting?"

      Intelligent interest was manifested in Christian Endeavor and Sunday-school work by the churches and ministers of the Maryland and Virginia Eldership. Conventions were annually held, and the International Convention of the Y. P. S. C. E., held at Baltimore, Md., in 1905, was attended by a number of active workers. The sisters were also active in missionary matters, having a Woman's Foreign Missionary Society which held annual conventions. The temporal interests of the churches were well cared for by faithful pastors. Under the labors of S. J. Montgomery the work of building a bethel at Sample's Manor, Washington county, was begun. It was brought to completion under the labors of S. A. Kipe, and was dedicated September 20, 1908, by L. F. Murray. At Woodsborough, Frederick county, the church bought a house of worship, put it in fine condition, and dedicated it August 8, 1909, during the pastorate of J. M. Carter. The preaching on the occasion was by C. H. Forney. A platform meeting in the afternoon was addressed by F. Y. Weidenhammer, J. A. Saxton and L. F. Murray. While W. S. Shimp was pastor at Germantown an addition was built to the bethel, and the house repaired, and rededicated October 17, 1909. V. K. Betts preached in the morning, and O. A. Newlin, Field Secretary of Findlay College, in the evening.

      A live and earnest ministry is indicated by the work done during this period in the territory of the East Pennsylvania Eldership. The membership does not show a large net increase, as 7,223 were reported in 1905, and 7,655, in 1909. But accessions ranged from a little over 1,000 in 1908, to 582 in 1909. Losses were relatively large, occasioned by deaths, removals, dismissal for various reasons and purging of church records. Fields of labor increased from 58 in 1905, to 62 in 1909. Parsonages numbered 28 in 1905, and 32 in 1909. The interest in Christian Endeavor work was well maintained, and the local societies increased from 65 in 1905, to 70 in 1909. The women were quite active in missionary work, and new societies were organized each year and large amounts were collected. The total contributions by the churches for all purposes for the year ending October 1, 1910, were $88,149.17; for the year ending October 1, 1905, $64,314.49. The churches and ministers manifested a permanent interest in the temperance question as it was agitated by the Anti-Saloon League. Agents of this organization had access to many of the pulpits, and petitions to the Legislature were circulated at church services, praying for the passage of a local option law. The Church Advocate discussed the bills before the Legislature, and published the text. As the effort failed in 1905, 1907 and 1909, the friends of the measure, after each defeat, with renewed zeal resumed the fight for the next session. The Eldership each year elected two of the ministers to represent it on the Board of Trustees of the Anti-Saloon League, except in 1912. Sunday-school and C. E. Conventions were held annually, and were largely attended and enthusiastic. Two camp-meetings were held each year, both now under the control of Camp-meeting Associations, and having permanent grounds. The one at Center Manor, the other at Walnut Grove. The spiritual results were unimportant. Conversions were rather the exception. Extremists termed them "religious picnics." The opinion was widespread "that the camp-meeting has had its day; that it has outlived its usefulness, and that as a religious agency in our modern life there is no longer any place for it." Even the money panic of 1907 failed to check the spirit of improvement in [275] the temporal interests of the churches, as may be seen in the building of new church houses and the repairing of old ones often at a cost exceeding that of new buildings years before. At Coalmont, Huntingdon county, where F. W. McGuire was the devoted pastor, the corner-stone of a new bethel was laid June 18, 1905, at which T. H. McAfee officiated. The building was completed at a cost of $1,100.00, and was dedicated December 3, 1905. C. H. Grove preached in the morning; J. T. Fleegal, in the afternoon, and J. A. Detter in the evening. With J. A. Staub as the faithful shepherd, the flock at Fairview, York county, was led to repair the bethel, which was rededicated June 4, 1905, by G. Sigler. The church at Walnut Grove, Huntingdon county, under the pastorate of E. Myers, built a new bethel in the Summer of 1905. It was dedicated August 6, 1905, C. H. Forney preaching both sermons. J. T. Fleegal, had charge of the finances. The house of worship at Suedberg, Schuylkill county, with W. H. Snyder as the energetic pastor, was repaired in the Summer of 1905. At the dedication in September, 1905, C. F. Reitzel preached the morning sermon, and T. H. McAfee, the evening sermon. Under the labors of the veteran missionary, O. J. Farling, the East Steelton house of worship, Dauphin county, was remodeled, and was rededicated August 20, 1905. C. H. Forney preached the morning sermon, and H. F. Hoover, the evening sermon. C. C. Bartels assisted in the services. At Pitman, Schuylkill county, the affectionate pastor was moved to repair the bethel which had not been used for several years, and had it ready for rededication September 10, 1905, when C. H. Forney preached morning and evening, W. S. Sturgen having occupied the pulpit on Saturday evening. The church at Lancaster, Lancaster county, made extensive improvements to its house of worship, which was quietly rededicated August 27, 1905, by the beloved pastor, J. W. Deshong. After much-needed improvements, the bethel at Orrstown, Franklin county, was rededicated November 19, 1905, by I. A. MacDannald. The zealous pastor was C. H. Heiges. Through the persistent labors of J. D. Clark, pastor of the Dauphin circuit, Dauphin county, the church at Linglestown bought a lot near the center of the village on which the third bethel was built in the Summer of 1905. It was consecrated November 26, 1905, when C. H. Forney preached the dedicatory sermon in the morning; O. J. Farling, O. E. Houston and J. C. Forncrook conducted a platform service in the afternoon. I. A. MacDannald preached in the evening. At Wormleysburg, Cumberland county, a "neat and beautiful new bethel" was built under the labors of the efficient pastor, G. Sigler, which was dedicated April 1, 1906. The morning sermon was delivered by D. S. Shoop; the evening sermon by H. F. Hoover, and the afternoon platform service was in charge of J. C. Forncrook, H. S. Bickel and J. R. Stonesifer. The Maclay Street church, Harrisburg, was first known as the Kelker Street Mission, holding its services in the Hall of the Kelker Street Market House. In the Spring of 1906 the Board of Incorporation of the Eldership bought a lot on the corner of New Fourth and Maclay streets, for $2,975.00. The work was then placed in the hands of the Board of Church Extension. But in the Spring of 1908 it was turned over to the church, which proceeded to erect a commodious brick bethel, at a cost of $13,790.00. It was set apart for divine worship September 27, 1908, when the dedicatory sermon was preached by C. H. Forney. The afternoon meeting was addressed by C. I. Behney, S. N. Good and C. C. Bartels. The evening sermon was preached by J. C. Forncrook. In Altoona the Fairview mission was begun by the indomitable pastor of the First church, J. M. Waggoner, in 1906. His efforts were reinforced by the Board of Church Extension, and were so successful that on June 14, 1908, the new house of worship was dedicated by F. W. McGuire, assisted by the pastor and by J. A. Snyder. The bethel at Newville, Cumberland county, was extensively repaired in 1906, A. P. Stover being the aggressive pastor. It was reopened September 2, 1906, when F. W. McGuire and C. H. Forney preached the sermons. At Six Mile Run (or Fairplay), Bedford county, the corner-stone of a new bethel was laid September 30, 1906, by J. M. Waggoner. The first bethel had been built in 1870. The second house was dedicated March 17, 1907, when J. A. Detter preached in the morning and C. H. Grove in the evening. F. W. McGuire was the indefatigable pastor. Under the labors of W. H. Snyder the bethel at Shiremanstown, Cumberland county, was repaired in the Summer of 1906, and dedicated August 12, 1906, by I. A. MacDannald. As a large proportion of the membership of the Progress church, Dauphin county, lived at Penbrook, less than a mile from Progress, it was decided to begin church work in Penbrook, during the pastorate of the wide-awake O. E. Houston. A house of worship was the first requisite. This was erected during the Summer of 1906, and on November 18th [276] the fine bethel, costing $12,000.00, was set apart for religious worship. C. H. Forney preached the dedicatory sermon. Platform addresses were made in the afternoon by J. C. Forncrook, G. Sigler and C. H. Forrest. The evening sermon was preached by C. H. Grove. After spending $1,400.00 in remodeling their house of worship, under the labors of the efficient pastor, G. W. Getz, the church at Carlisle, Cumberland county, reopened their bethel January 23, 1907, the sermon on the occasion being delivered by I. A. MacDannald. The sum of $1,200.00 was spent by the church at Camp Hill, Cumberland county, in renovating and improving their church building, under the labors of their resolute pastor, H. S. Bickel. It was rededicated December 30, 1906, by D. S. Shoop. Another house of worship on F. W. McGuire's charge, at Round Knob, Bedford county, was built in 1907. The corner-stone was laid June 23rd, by W. H. Shade, and the house was dedicated November 3rd, G. W. Getz and J. T. Fleegal officiating. A part of the bethel at Washington Borough, Lancaster county, was badly damaged on March 9, 1907, by the explosion of the acetylene lighting plant. The necessary repairs were made, and the house was rededicated by C. H. Forney June 23rd. J. H. Gervin was the pastor. The church at Sanborn, Clearfield county, had been worshiping in a Hall until the Spring of 1907, when under the labors of their zealous pastor, W. H. Shade, they bought a church building in Brisbin, and removed it to Sanborn. When completed the total cost was $1,500.00. The corner-stone was laid August 18, 1907, by J. T. Fleegal, and the house was dedicated November 10, 1907, by F. W. McGuire. The house of worship at Landisburg, Perry county, after undergoing needed repairs was rededicated August 18, 1907, by G. Sigler, assisted by the diligent pastor, W. S. Sturgen, and W. H. Dressler. Enola, Cumberland county, a new town, seemed a promising place to begin church work. It was placed in the hands of the Board of Church Extension, which secured the services of G. Sigler, pastor at Wormleysburg, who, with commendable zeal pushed the work of building a bethel. It was completed and ready for dedication October 20, 1907, when J. C. Forncrook, preached in the morning, and C. I. Behney, in the evening. The entire cost was $5,000.00, With characteristic energy, G. H. Bowersox, pastor of Lower Perry circuit, Perry county, began the erection of a bethel in Newport. It was completed at a cost of $2,500.00, and was dedicated January 12, 1908. C. H. Forney was announced to preach the dedicatory sermon on Sunday evening; but in his absence I. A. MacDannald preached morning and evening, and W. S. Sturgen, at 2.30 p. m. The rededication of the bethel at Plainfield, Cumberland county, under the labors of J. A. Staub, took place December 1, 1907. J. W. Deshong did the preaching. Repairs costing over $700.00 were made to the Kimmel's church, Schuylkill county, under C. F. Reitzel, pastor, and the sermons on Saturday evening and Sunday morning and evening of the rededication were preached by C. H. Forney. At Smith's Corner., Blair county, a union house was built in the Summer of 1908, which was dedicated on September 27th by G. Sigler. The church at Columbia, Lancaster county, repaired its house of worship, and held dedicatory services February 9, 1908, at which C. H. Forney and C. H. Grove officiated. J. A. Detter was the capable pastor. The church at Vander Avenue, York, York county, under the leadership of their experienced pastor, made needed repairs at their house of worship, and rededicated it May 17, 1908, the pastor preaching in the morning, and J. T. Fleegal in the evening. At Valley View, Schuylkill county, a new bethel was built, the corner-stone of which was laid by C. F. Reitzel on July 12, 1908. The proficient pastor, B. B. Wenger, pushed the work to completion, and the dedicatory services were held December 4, 1908. C. H. Forney preached on Saturday evening, Sunday at 10.30 a. m., and 2 p. m., and I. A. MacDannald at 7 p. m. The new house of worship built by the church at Doubling Gap, Cumberland county, under the pastoral labors of the esteemed pastor, J. A. Staub, was dedicated July 4, 1909. C. H. Forney preached at 10 o'clock a. m.; W. R. Ward at 2 p. m., and G. H. Bowersox at 7 p. m. The rededicatory sermon of the church at South Fairview, Cumberland county, under the labors of S. T. Stouffer, were held July 25, 1909. Preaching on the occasion by J. A. Staub. The Fourth Street Bethel, Harrisburg, was remodeled and repaired in 1909, at an expense of $4,000.00, under the efficient pastorate of J. C. Forncrook. It was rededicated October 17, 1909, C. H. Forney preaching at 10.30 a. m., and S. G. Yahn, at 7.30 p. m. The Nagle Street church repaired its house of worship, and held reopening services September 26, 1909. The diligent pastor, H. S. Bickel secured the services of J. C. Forncrook to preach on the occasion. On November 21, 1909, Forncrook preached the morning sermon and O. E. Houston the evening sermon at the [277] rededication of the Pleasant View bethel, Harrisburg. A. G. Herr was the untiring pastor, who also arranged for an afternoon platform service at which addresses were delivered by J. C. Forncrook, W. S. Sturgen and B. L. C. Baer.

      During this period death took a terribly high toll among prominent ministers in other Churches, in all of which Christians of all religious bodies were sympathetically interested. They deepened a larger tolerance for, and a greater faith on the part of other faiths in, the divine stewardship of dissenting ministers. The first leader to fall was Bishop E. B. Kephart, of the U. B. Church, beloved and admired by his people. He died June 24, 1906. Bishop C. C. McCabe, of the M. E. Church, the most beloved of the then Board of Bishops, ended his illustrious life on December 19, 1906. It could never be said that his eulogists evidently wished to gild refined gold or paint the violet. Sam. P. Jones, the greatest evangelist of the Southland, preceded McCabe, having died in October, 1906. Bishop C. H. Fowler, who rendered unusual services to the M. E. Church, and to the cause of Christian culture, passed away March 20, 1908. His devotion to duty and his splendid ideals, illustrated by extraordinary performances, were proof against detraction, and allayed all doubts and misgivings touching his high character. Ira D. Sankey, whose marvelous gift of poetry and song gave him a place in the hearts of Christian people in all lands, joined the angelic choir August 13, 1908. Bishop Daniel Ayres Goodsell, of the M. E. Church, reached the final goal December 5, 1909. He was of the best type of Methodist Bishops, participating in all the intricate problems of Church government with wisdom and singleness of purpose.

      Two public debates were held between 1905 and 1910. This first was at Joplan, Montgomery county, Ark., July 26, 1907, between J. H. Summit, of the Church of God, and A. Carter, of the Church of Christ. Summit affirmed that the church is the body of Christ, and that the scriptural name is church of God. Carter agreed with the first part of this proposition, but affirmed that the proper name is church of Christ. Summit affirmed that the new birth is the door into the church. Carter insisted that it is water-baptism, which is for the remission of sin. Summit was successful in defending his propositions. A debate between E. M. Kirkpatrick, of the Church of God, and S. O. Pool, of the Christian Church, was held at Riverside school-house, near Pearl, Douglas county, Wash., June 26-30, 1909. The propositions debated were the Church and the washing of the saints' feet. Kirkpatrick made a very successful defense of his propositions.

      A question of world-wide interest occurred in 1909, when Pope Plus X. promulgated a Syllabus in which he authorized the revision of the text of the Bible known as the Vulgate Version, and named the Monks of the Benedictine Order to do it. Coming at the time when the Protestant world was preparing to celebrate the Tercentenary of the Authorized Version, it intensified interest in the Pope's Syllabus. Reverence for the sacred text had decreased in a remarkable degree. Much had been learned of Hebrew and Greek to discredit the translations of certain words, and there was general acquiescence in the demand for a verbally correct translation. There was no such sentiment in Protestant Churches as that which prevailed in Athens in 1901, when there was rioting in the city because the Queen suggested the translation of the Gospels into modern Greek.

[FHCG 264-278]