HE Right Honorable James Bryce, British Ambassador to the United States, in an address before the Clerical Conference in New York City, February 17, 1913, said, that "in looking back over the last fifty years he observed two very great advances that had been made in the work of the various religious bodies, and in their attitude towards the problems of the day." The one was "that different religious bodies were now far more willing to co-operate with one another than they had ever been before in every kind of work that made for the material and moral improvement of the people." The other was "the stronger feeling that the sense of duty to God and the love of God should be shown in endeavoring to help his creatures." These are great truths, but their danger lies in the fact that the original conception as found in the divine Scriptures is that in applying such [278] truths the thought of the masses, which is the thought of the average man, should be guided and tempered by the colder logic of the elders of the church, and by the judgment of a higher criticism. The churches of God realized these changes to some extent within the past ten years; but not to the fullest measure. Always somewhat more liberal as to standards of doctrine than Churches which had Creeds and Confessions of Faith, they, too, developed a tendency to lay still less stress upon theological differences, and more upon all that Churches had in common. While theological differences were held as existing as much as ever, the churches of God were still largely untaught in dogmas and doctrines of systematic theology. It was easy for them to recognize and emphasize that which they had in common in worshiping one Almighty Ruler of the Universe, and in recognizing him as the author of all good, and in feeling that as his children they were bound to one another by ties which rose above their differences. But as with all the smaller religious bodies this operated against the growth and progress of the churches of God.

      Moreover, the commendable facts to which Mr. Bryce refers had lurking in them dangers which developed in various localities, though not necessarily inherent in "the great advances" he had observed. They are found in the terms he employs: "problems of the day," "material and moral improvement of the people," "a great part of the service of God lay in the service of man." Only a small percentage of ministers and churches fell into these dangers to' the fullest extent; but a large majority did so in part. Those which did presented a picture of moral deterioration which is almost inconceivable. Secular subjects were the topics for sermons in many pulpits, and were discussed as if the church were a town meeting, or a board of trade. On the pretext that the church was getting away from the masses; that it is becoming alienated from the masses; is not progressive enough, and because the church fails to appreciate the very human problems of the masses, in not a few instances in the large centers of population the pulpit often, rather furnished cheap, care-killing amusements than a divine and soul-saving gospel. These pulpits and the congregations to which they ministered with a profusion of anecdotes, legendary tales, fairy tales and fables, which provoked laughter and applause, were often compared to places of worldly amusement. The "parish calendar" of many churches not only provided for banquets and social parties; but for eucher parties and dancing classes. By such means and others churches were increased in membership, while a better class of men and women, whose moral lives were faultless, would not desire fellowship. That few of the churches of God yielded to such tendencies, except in the introduction of secular topics into the pulpits, enabled them to maintain an enviable moral and spiritual standing before the world. Then the fact that so large a proportion of the churches of God is in rural districts saved them from these demoralizing tendencies. Securing signatures to political petitions was, however; not exceptional, though none went so far, as it is believed, as "to have registration officers present at the prayer-meetings at various churches," as was the case at Los Angeles and other Pacific Coast towns. There were defenders of the "amuzement craze" in the pulpit. To what extent this spirit contributed to the emptying of churches is matter for conjecture; but it was stated as a fact that at the end of this period "there were 10,000 unused churches in America," while thousands were slimly attended. What follows, but that "when religion shuts up shop the devil works overtime;" that when such conditions prevail spirituality is a vanishing quantity? Religious indifferentism was the universal complaint. The ministers of the churches of God were not passive observers of these deteriorating influences and demoralizing institutions and practices. When some other Churches tolerated the introduction of "moving pictures the organ of the General Eldership spoke in emphatic terms against the institution as of a demoralizing tendency. The slogan of the churches of God still was, "Preach the Word, whether men will hear or forbear."

      The age, however, was pre-eminently pragmatic. Doing, not thinking or teaching, was the universal demand. Hence the prominence of "social Christianity." The church was called by the American Federation of Churches to study the church and social purity, safeguarding children and youth, amusements, the social evil, immigration, the church and the workingman, hours of labor, degree of leisure, organized labor, wages and cost of living, organized labor and wages, unsanitary occupations, housing and sanitation, tuberculosis, and what the church can do, and hundreds of other topics. Even in some churches of God these were [279] topics for the prayer-meeting, or the C. E. meeting. In material interests this was a period of ever-increasing progress and prosperity. It was also a year of large things in philanthropic lines. In 1909 the churches of God entered with determined energy upon the task of raising $37,500 to meet the Carnegie proposition of new endowment of $50,000 for Findlay College, led by the efficient and zealous Field Agent, O. E. Newlin, and the undaunted President, C. I. Brown. The work was accomplished by April, 1911. And the project was started in May, 1911, to secure $24,000 additional endowment by 1916, one brother pledging $1,000.

      Always active in every phase of Christian Endeavor work, the churches of God in the East took an active interest in the International Convention held at Atlantic City, July 12, 1910. Representatives were in attendance who voted to make the slogan for the following year, "A Saloonless Nation by 1920." With twenty-two States having constitutional or statutory prohibition in 1910, this did not seem visionary. That Christian citizenship has a claim on the church was recognized at least by the East Pennsylvania Eldership by the appointment of C. H. Forney, S. G. Yahn, J. A. Detter, Geo. Sigler and I. A. MacDannald as delegates to the Christian Citizenship Convention, which held its session in Philadelphia, November 16-20, 1910.

      In the main the work of the churches was along quiet and smooth paths. There were no disturbing questions to cause friction or provoke acrimonious discussions. The final action on the W. G. M. S. problem was taken at the General Eldership in 1909, and it was no longer open for discussion. The questions, ecclesiastical and legal, were also disposed of which were raised by W. R. Covert in the West Virginia Eldership case, the West Virginia Eldership being sustained on all points. Two Pentecostal meetings were held in Indiana. The one in 1910 was held at Blue River, in connection with the Sunday-School Convention, and the one in 1911 at Syracuse, in connection with "the Young People's Meeting of the Indiana Eldership." The two camp-meetings in the East Pennsylvania Eldership, conducted by Associations, were held each year, with but a few conversions. The formation of the Walnut Grove Association had led to several law suits, detrimental to the church at Walnut Grove and a hindrance to the work of the camp-meeting. The courts upheld the Association, and the law prevailed. F. W. McGuire endured hardships like a veteran soldier, and managed affairs and conducted the camp-meetings with admirable tact and discerning judgment. With the exception of these two, the only camp-meeting held was the one in 1910, authorized by the Illinois Eldership. The committee appointed by the Eldership selected Sangamon as the most suitable location, five miles east of Decatur, and August 11th as the time for it to begin. It continued ten days, "with good interest." There was a more general interest in revival work. In all the Elderships more or less extensive revivals were enjoyed, and the aggregate number of conversions was large and the churches were in a healthy, growing condition. Less work was done in Oregon and Washington because of a division in the Eldership and discouragement of many of the best workers.

      In the East Pennsylvania Eldership a Ministerial Association was organized January 10, 1910, to meet statedly in or near Harrisburg. This proved successful, and was well attended and interesting and instructive. Theological and practical questions were discussed, not in a controversial sense, but as a medium for the friendly exchange of views. Christian Endeavor work was carried on in most of the churches, so that in 1911 there were 47 societies, with a total membership of 2,042, and the contributions for the year to the Church Extension Fund were $190.76, and to the Foreign Mission Fund, $256.05. Annual Conventions of the Society were held in connection with the Sunday-school Convention. There were in 1911 78 Sunday-schools, 12,722 officers, teachers and scholars, 569 conversions and 489 accessions. On May 15, 1910, the beautiful new bethel at Chambersburg, Franklin county, built under the labors of M. T. Lovejoy, was dedicated. C. I. Brown preached at both services. The bethel at Mt. Laurel, Dauphin county, which was struck by lightning and destroyed on September 27, 1910, was rebuilt the following Spring, under the new pastor, Jonas Martin, and was dedicated June 4, 1911. The dedicatory sermon was preached by C. H. Forney; the evening sermon by S. G. Yahn, J. T. Fleegal, a former pastor, assisting in the services. In addition to the Fairview Mission, Altoona, there was a flourishing mission at Lakemont, near Altoona, and at Hollidaysburg, county seat of Blair county. The rededication of the Newburytown Bethel, York county, where H. P. Aston was pastor, took place March 12, 1911, the sermons being preached by W. S. Sturgen. A new [280] church was organized at Central Manor, Lancaster county, where W. Seibert Houck was pastor in connection with Washington Borough, on February 5, 1911, C. H. Forney preached the sermon and presided at the organization of the church. The Mt. Joy church held its eighteenth anniversary by special services, beginning on March 15, 1911. With the exception of one sermon by S. G. Yahn, the preaching was by ex-pastors, in the following order: March 16th, C. I. Behney; March 17th, C. F. Reitzel; March 18th, C. H. Grove; March 19th, C. H. Forney in the morning, and G. W. Getz, pastor and ex-pastor, in the evening. April 2, 1911, Maytown, Pa., had a special service at which a mortgage representing the last installment of its debt, was publicly burned. The preaching on the occasion was by C. H. Forney morning and evening, assisted by the diligent pastor, E. E. Kauffman. The wide-awake pastor of the church at Wormleysburg, Cumberland county, A. P. Stover, succeeded in making needed repairs to the bethel, after which, on May 28, 1911, the house was rededicated, S. G. Yahn and I. A. MacDannald preaching the sermons. A splendid and elaborate anniversary service was held by the Fourth Street Church, Harrisburg, under the enthusiastic pastor, W. N. Yates, September 27-31. It was the eighty-fifth anniversary of the organization of the first church of God in the United States. On the evening of the 28th a "Historical Address" was delivered by C. H. Forney. He also preached the anniversary sermon on Sunday morning, and G. Sigler in the evening, the oldest ex-pastors living. The church at Landisville, Lancaster county, laid the corner-stone of its new bethel on August 11, 1912, under the labors of its worthy pastor, H. S. Hershey. The address on the occasion was delivered by W. N. Yates, who was assisted in the services by G. W. Getz and J. W. Deshong. The church at Waterside, Bedford county, spent $1,551.94 on the extensive repairs made on the bethel. It was then rededicated on September 29, 1912, when D. S. Shoop officiated. B. B. Wenger was the energetic pastor. The church at Enhaut, Dauphin county, burnt the last evidence of indebtedness against it on August 11, 1912, on which occasion the diligent pastor, C. I. Behney, was assisted by his predecessor, R. L. Crawford. To lay a corner-stone twenty-six years after the building of a church was the exceptional experience of the church at South Fairview, Cumberland county, the result of the enterprising spirit of S. T. Stouffer, the pastor. The address was delivered September 22, 1912, by W. N. Yates. The Laymen's Association of the East Pennsylvania Eldership kept up its organization formed in October, 1909, and did some active work. A local organization was formed November 6, 1911, at Fourth Street church, which was imbued with a true missionary spirit.

      In Maryland in 1911 thirty churches were enrolled under the annual assessment for different funds. There were at times unsupplied fields, either because of scarcity of active ministers, or of insufficient support. The question of the scarcity of ministers was discussed, and it was insisted upon that the radical reason is the small salaries paid ministers in contrast with salaries in other callings. Whatever the cause, one effect is that men of more limited talents and qualifications hear, or at least heed, the "divine call" to the ministry. The churches and the cause suffer. Not much progress was made in Maryland from 1910 to 1913. There was praiseworthy activity among the sisters, which kept up their State W. M. S. organization and held semi-annual meetings. The C. E. Society was doing good work, and made efforts to organize local societies in all the churches. It is a serious disappointment when the day and hour for a dedication are fixed and the preacher is not there. The church at Blair's Valley, where W. G. Stine took charge as pastor in the Fall of 1909, decided to make needed repairs. The day of dedication was August 7, 1910, and when Stine returned to the bethel from the railroad station he did not bring with him the preacher of the hour. He preached the sermon, as also in the evening, and the people responded with the cash to pay for the repairs. The church house at Bark Hill was repaired at a cost of $247.87, under the labors of W. G. Stine. July 16, 1911, W. S. Shimp preached in the morning, and S. B. Craft at night. A reunion of a number of the ministers and representative Church members was held on August 7, 1911. It proved so agreeable a service that resolutions were adopted to make it permanent. Accordingly on September 5, 1912, a general reunion was held, largely attended and enthusiastic in spirit.

      The ministers and churches of the Virginia Elderships were zealous in their work; but it was mainly along old lines, and with less encouragement than during some former periods. There were revivals, some of considerable magnitude, and [281] a number of churches were strengthened. Pastor E. W. Moyer, Greene county, Pa., took a very active interest in repairing the bethel at Windy Gap, where is found the oldest church of God in the county, organized by D. Wertz about 1846. At an expenditure of $600.00 the house was put in excellent condition, and was rededicated in August, 1911. A new bethel was built at Lincoln, where R. L. Workman was the faithful pastor. It was dedicated September 29, 1912. Interest was manifested in C. E. work. The West Virginia ministers at one of their Associations discussed the importance of each church having a C. E. Society. The importance of the prayer-meeting to the spiritual life of the local church was a topic for earnest discussion. They felt the need, and appreciated the importance, of a missionary for the Eldership territory. In the midst of the laxness in Church relations they sought to present to the people the New Testament church. At the session of the Eldership in 1910, there were reported 459 conversions, 181 accessions and 149 baptisms. In the West Virginia Eldership, South, there were seven circuits in 1912, including nineteen points. As to the ministry, they expressed a felt need of better educated men, and of "Spirit-filled" men, and earnestly discussed these topics at Ministerial Associations. But there were other "evils" which prevented progress, and they made prayerful inquiry, and sought to answer the question, "What are the greatest hindrances to the progress of the Church?"

      The historian notes the exceptional events. Where these are absent, and there is no progress, the current is at a standstill. Thus judged, the West Pennsylvania Eldership made less history from 1910 to 1913 than during some other years. There was the same patient, persistent, loyal effort to make progress in all departments of Christian labor. The sisters were zealous in their efforts to advance missionary interests, and held their conventions at stated times and employed systematic methods to raise funds. The C. E. department of Church work was pushed forward with intelligent, co-operative effort. The Ministerial Association was helpful and inspiring, and many of the questions discussed were of practical value, and gave indications of the trend of thought and aspirations. While the problem of Church union did not appeal to the ministers and churches of the Eldership, true "Christian unity" did, and it was earnestly discussed. "The scandal of Christendom" was detested. There was more than grief, there was frank indignation, that efforts at Christian unity should be rendered futile by time-worn propositions at sectarian union. "The value of the Church school" as a source of pulpit supply was growing in importance, and received due attention. The Eldership was not strongly impressed with the thought of modernizing the church and adapting it to the times. Nor did it look with too much favor on modern evangelism. The agitation of the second-work holiness theory had not wholly subsided. It was antagonized with the faithful teaching of Bible sanctification. A very conspicuous phase of religious work peculiar to West Pennsylvania was mission work among foreigners. It was a practical quest-ion in that some churches were located in the midst of populations representing foreign nationalities. It was therefore a question for practical discussion. In most instances the language was an insuperable obstacle. But in the divine providence the men were called who could minister to those foreigners in their own tongue. The Luchansky brothers did good work at several points in the coke regions. Joseph Seckley, a man who could make himself understood and could instruct in ten languages, was employed in 1911 as a missionary among the Bohemians, Slavs and other foreigners by the Eldership. In 1910 the church at West Newton, Westmoreland county, under their esteemed pastor, G. W. Byrnes, spent $2,000.00 in renovating and improving their house of worship. It was rededicated by C. I. Brown, assisted by W. H. Guyer, September 18, 1910. During the pastorate of J. W. Whisler at Butler, Butler county, the bethel was "repaired and beautified" at an expense of $567.72. The rededication took place October 2, 1910. A new house of worship, at a cost of $2,495.00, was built at Kennerdell, Venango county, under the labors of L. E. Yahn. It was dedicated May 21, 1911, when J. L. Updegraph preached the morning sermon; Geo. M. Hulme spoke in the afternoon, and J. W. Whisler preached in the evening. The sum of $942.26 was spent in "completely remodeling" the Indian Head Bethel, Fayette county, F. O. Eakin being the diligent pastor. It was dedicated by J. L. Updegraph on July 30, 1911. The Limestone Bethel was jointly owned by the church of God and the Brethren in Christ. H. Armstrong was the pastor of the church of God, and through his persistent labors the house was extensively repaired, at a cost of $1,100.00. It was rededicated May 5. 1912, Geo. [282] M. Hulme preaching morning and evening; J. A. Slagel and Nicholas Lasher representing the Brethren in Christ.

      The state of the churches in Ohio was gratifying and hopeful. There were reported fifty-nine appointments, fifty-six organized churches, fifty-nine houses of worship and six parsonages. The number of conversions during the year preceding the Eldership in 1912 was 928; baptized, 354; accessions, 331; total membership, 4,680. The ministerial ranks were being replenished with young men from the College, so that among the active workers were men with a genius for hard work, and with a courage which does not fear, if it does not invite, opposition when questions of principle are at issue. They held fast with the ardor of intense natures to the faith of the fathers, yet they perceived that new conditions were arising which imposed new duties and responsibilities. But as change of methods does not necessarily involve change of principles, they ceased not to contend for all that the churches of God stood for. They calmly discussed at Ministerial Associations, which were regularly held, "How best to meet the dangers besetting the churches of God." Or, "The undeveloped resources of power in the Christian Endeavor Society for the churches of God." To reach the churches with the illuminating and matured thoughts thus called out many of the principal addresses were published. They felt that the "crying need of the churches of God in Ohio was more conversions and larger accessions." C. E. interests were carefully looked after, and conventions were largely attended. The material interests showed less progress. At Wharton, Wyandot county, on O. O. Tracy's field of labor, "a magnificent new house of worship" was built in the Summer of 1911. The corner-stone was laid June 11th, when T. Koogle and W. E. Turner made addresses, and G. A. Bartlebaugh assisted in the services. The house was dedicated October 22, 1911. T. Koogle preached on Friday evening; S. D. Harlan, Saturday evening; C. I. Brown, Sunday morning, and W. E. Turner, Sunday evening. The bethel at South Bridgewater was struck by lightning on June 26, 1911; and burned. The new bethel at Mendon, Mercer county, was built under the labors of C. F. Raach. It cost $6,000.00. The corner-stone was laid July 2, 1911, when addresses were delivered by T. Koogle and C. H. Gatchell. Before the house was finished the new pastor took charge, S. F. Bauders. The dedicatory services were held December 3, 1911, when C. I. Brown officiated morning and evening. Rededicatory services were held with preaching by T. Koogle on Friday evening, and C. H. Gatchell on Saturday evening. At Canton, Stark county, a new house of worship was built, costing $14,500.00, under the supervision of the energetic pastor, Leroy DeHayes. It was solemnly set apart to the worship of Almighty God on February 18, 1912, when C. I. Brown delivered the sermons. The text for the-morning sermon was Luke xxiv. 32, and for the evening, John xiii. 23.

      While the spiritual condition of the churches in Indiana had improved, a serious defect was noticed in the decline of family religion. The ministry made this a matter for special teaching, so as to raise the standard higher. There was also slackness in the observance of the ordinances, a natural sequence of low states of spiritual life. There was more life and activity in missionary interests, and conventions were held and agents were in active service. The young people were looked after, and more complete organizations were effected. The church at Ft. Wayne enjoyed revivals each Winter, so that the membership increased from forty when the church was organized in 1909, to one hundred and twenty-eight in 1912. At Ari, in 1911, a revival resulted in the addition of forty-three to the membership. Other points realized in a measure an answer to the Eldership's prayer, that a great wave of spiritual power may sweep over the land, until many precious souls shall be brought from the wickedness of this world into the glorious kingdom of Jesus Christ." There' were sixteen fields of labor, with forty churches. Under the labors of Emma L. Isenberg the house of worship at Fairview was so extensively repaired as to make it a "beautiful and up-to-date bethel." On September 18, 1910, H. H. Spiher officiated at the rededication. He gave the cost of repairs to have been $1,200.00. The sum of $1,500.00 was expended in remodeling the bethel at Little River, where H. G. Herendeen was pastor. It was rededicated by C. I. Brown on September 11, 1911, assisted by C. L. Hidy.

      While there were revivals in Illinois during this period, the aggregate results were limited, though the total, net increase in membership fails to indicate growth. Comparing 1911 and 1912, the tables show the following: 1911--converts, 53; baptized, 33; accessions, 54; membership, 1,140. 1912--converts, 84; baptized, [283] 40; accessions, 80; membership, 1,140. The year 1907-8 was the most successful in five years, the number of converts having been 260; baptized, 150; accessions, 213; membership, 1,273. This net loss was not wholly exceptional, as other whole Churches suffered decreases. The Census of 1909 shows that the Free-will Baptists lost 3,532; the Christian Church, 10,224; the Disciples of Christ, 10,398; the German Evangelical Protestant Church, 15,000; the Northern Presbyterian Church, 33,816, and the Reformed Dutch Church, 4,071. These facts prompted serious inquiries into the causes. In Illinois questions like these were considered: "If no visible results follow a minister's labors in one year should he be removed at the end of the year?" "The dark side of our work as an Eldership." "How can we best promote revivals of religion?" "Are special seasons of religious services worth while?" There were twenty-three fields of labor in 1912, served by diligent, faithful pastors. Most of them interested themselves in Christian Endeavor work, with a State Union managed by enthusiastic ministers of the younger class. In 1911 it decided on an effort to raise $500.00. The women were active in missionary work and the organization of societies. The most notable event of the three years was the building of a new bethel at Decatur, one of the finest religious edifices in the body, as it cost, with the ground, $18,000.00. The honored pastor was O. B. Huston. Under his direction the corner-stone was laid May 5, 1910, when addresses were delivered by city pastors, and by J. W. Primrose, I. S. Richmond and C. F. Rogers. C. I. Brown dedicated the house October 23, 1910, preaching in the morning from Luke xxvi. 32, and in the evening from John xi. 28. An Illinois Eldership tent-meeting was held in 1911, near Warrensburg, under the supervision of I. S. Richmond.

      In Michigan conditions were reasonably satisfactory, and the churches were "fairly prosperous." When possible the Eldership kept a general evangelist in the field. No aggressive work was done, and there was no general concert of, action in Endeavor or missionary work. The principal sign of healthy vitality was in "the opening of two-new works" in 1912, and the resolution "to push forward the great work of saving precious souls." Several revivals were enjoyed in 1911. In 1910 there were seven fields of labor; in 1912 there were five.

      While there were some revivals in Iowa during this period, the progress of the churches was less marked than during some other periods. A comparison between the statistics of 1909 and 1912 shows twenty fields of labor in 1909 and fifteen in 1912, a result of consolidations, as the number of church organizations was the same. There were twenty-three organized churches in the Eldership in 1911. Christian Endeavor work received considerable attention, and several Woman's Missionary Societies were organized in co-operation with the W. G. M. S. of the General Eldership. The territory of the Eldership was large, and the churches widely scattered. They were located in the following counties: Grundy, Wright, Bremer, Buchanan, Cedar, Johnson, Jasper, Louisa, Des Moines, Henry, Page, Guthrie, Ida, Sioux, O'Brien, Carroll and Washington. The bethel at Shambaugh, Page county, was struck by lightning on August 20, 1912, and totally destroyed, involving a loss of $4,000.00, as the insurance had expired a short time before. A State evangelist was generally kept in the field, and the ministry was alive to the interests of the cause. The discussion of sundry questions gave evidence of the fact, and also afforded some intimations of difficulties with which the churches had to contend. Among them were these: "Difficulties of present-day ministers on our mission field." "The church--her source of strength." "The unity of the Church." "What is loyalty to the Church?" In no Eldership was the work more difficult and beset with more serious complications during the period of 1903 and 1913 than in the Iowa Eldership. And these internal troubles were constantly interfering with the spirituality and progress of the churches. There was some mission work done in the State, and there was a field maintained in North Dakota, where in 1910 J. W. Cabbage was the missionary. Local missionary work was done by some families living at Sansarc, South Dakota, where in 1911 they had a good country Sunday-school.

      Nebraska had several things in its history of this period which might seem encouraging. During the last part of it Richard Jackson was the missionary of the General Board in the State. In 1909 and 1910 C. S. Kilmer, Sr., was the Eldership's general worker. Lack of means prevented the opening of a mission in Houston county, Tenn., where in 1911 J. Swanson was located. One of the ministers, D. B. Zook, had removed to Sunny Side, Wash., but did only local work. [284] J. L. Williams resided in Minnette, Ala., and preached in a local capacity. J. H. Barkey had located in 1909 in South Dakota, but, while doing some preaching, he could not open a regular mission. The state of religion is from year to year reported as manifesting "some increase in spirituality," with "some in a lethargic state;" or, in "a fair condition;" or, "some points lower than usual;" or, "state of religion is at a very low standard and in a critical condition." This was in 1912, when four of the eight fields were unsupplied with pastors. The ministers were strongly admonished "to do all in their power to uplift the cause of Christ." In 1909 there were ten fields; in 1910 and 1911, eight; but three were unsupplied in 1911. The common routine of church work was followed, except that the W. M. S. was active to the extent conditions would permit.

Lamar Bethel, Colorado.

      As the church at Payette, Idaho, was rent in twain, but little could be accomplished. Efforts at reconciliation were but in part successful. In June, 1911, the Board of Missions recognized one of the organizations as the church at Payette, Idaho, after several members of the Board--A. C. Garner and C. T. Fox--had used their good offices to effect harmony. In June, 1912, Charles Sprout was appointed missionary; but he did not remain long. The church enjoyed several revivals, and these, far more than the law, brought about a union of the two parties, and in October, 1912, they were in harmony and peace, and prayed for a missionary.

      The division of the Eldership in Oregon and Washington continued, as there seemed insuperable barriers to union to exist. There was good ground for successful church work, and calls came from different unoccupied counties for preachers; but there were none who could respond, and no means to support them. There were five fields kept up by the Eldership whose reports were published, and work done by the other body, which seemed indisposed to accept terms of union upon conditions which did not to them promise permanent peace and harmonious co-operation.

      The work in Colorado centered in Lamar, Prowers county, where in 1910 D. Long was the missionary of the General Board of Missions. Under his ministry a bethel of reinforced concrete was built at Lamar, which was dedicated in February, 1910. The Board made an effort to care for this church, but was only partly successful.

      There was no noticeable deficiency of interest and zeal on the part of the active ministers in Kansas; but the record they have made indicates a declension in the work in the State. They received full recognition by the Board of Missions [285] of the General Eldership. In 1910 the Board supplied Ft. Scott by the appointment of T. M. Funk. Others followed him in 1911 and 1912. G. W. Wyatt was appointed to part of Crawford county in 1911, and in 1912 E. A. Bradley served part of the same county. A house of worship was built at Mingona, by the church of God and the M. E. church, and dedicated in April, 1911. The ministry by discussions and sermons aimed to awaken a healthier interest among the churches, so that the cause might prosper more. Among questions in this line which were canvassed were these: "What new methods should we adopt in our church work?" "What are the hopes of a coming revival?" "What faith could do for Christ in Kansas." The W. M. S. was active, and efforts were not wanting to keep the C. E. fires burning. The number of fields of labor varied some, as the Lamar, Colo., mission was sometimes on the list, and in 1910 a mission in southern Texas. There were nine fields in 1909, and ten in 1910. The accessions ranged from 82 in 1909, to 10 in 1910; conversions from 126 in 1910, to 99 in 1912. Two new churches were added in 1911, bringing the number up to ten; but in 1912 there were only nine, though one new church was organized, with thirteen appointments and twelve bethels. The total membership in 1911 was 268. In 1912 the Committee on the State of Religion made the statement, that "we have fewer appointments than last year, and fewer sermons preached, less members and fewer converted and baptized than in the year 1911."

      Apparently the winds were less contrary in Missouri than westward of that State. The ministers maintained the Ministerial Association, and discussed sundry important questions before the churches where the meetings were held. The churches realized, as did the ministers, that the missionary spirit is the spiritual barometer of a body, and they encouraged the W. M. S. and the missionaries in their work. The religious state of the churches was reported favorable. The "need of more competent ministers" was emphasized, and it was felt as a matter of high importance that efforts should be directed toward building up churches in towns. In 1912 there were fifteen fields of labor, and in addition to the missionaries under the Board of Missions of the General Eldership there were two General Evangelists. The support was limited, as salaries were from $150.00 to $300.00 a year. The missionary in northern Missouri in 1910 was L. E. Mitchell, and in south-western Missouri, J. Allman. The latter was continued in that section during 1911 and 1912. In 1911 and 1912 G. L. Chapman was the missionary in south-eastern Missouri. J. A. Miller and D. L. Cox were missionaries in north-western Missouri respectively in 1911 and 1912. There were at this time twenty-five churches in the State. Gratifying success attended the labors of these devoted men. At Leadwood, under the pastorate of Charles Hale, a house of worship was built, which P. L. French dedicated on October 2, 1910, preaching from Josh. i. 7, 8. He was assisted by J. F. Schoch. At Belgrade, G. L. Chapman, after being locked out of the M. E. house of worship, preached in the Odd Fellows Hall. He organized a church there early in 1911. "Other new churches had been organized around Belgrade."

      George L. Chapman was born in 1870, near Rockbridge, Monroe county, Ky. His parents were members of the Missionary Baptist Church. He was converted when about eleven years old, and united with the Church of his parents, and was baptized January 24, 1881. He at once became quite active in all forms of church work. After his marriage, December 2, 1887, he emigrated to Missouri, locating in Sullivan county on October 16, 1890. He first heard the doctrine of the Church of God preached by A. J. Hill. He accepted the truth and united with the church at Ivy Hill, Sullivan county, in 1893. He began to preach in 1895, and was ordained to the ministry by the Missouri Eldership at Versailles, September 9, 1897. The greater part of his ministerial life was spent on mission territory. In 1911 Chapman built a bethel at Cherryville, which was dedicated in May, 1911. A church was organized at Ester, in January, 1911, by M. S. Sikes and Charles Hale, with twelve members. Also, one was organized at Elsey, in May, 1911. In May, 1911, Chapman formed a new church at Furnace Creek. Under Samuel Van Meter a church of twenty-one members was organized in December, 1911, at Richmond. After a revival at Cape Fair, conducted by J. F. Allman, a council was called "to discuss the matter of building a house of worship." After a discourse on "Let us rise and build," it was decided "to build next Fall" (1912), and committees were at once appointed. These churches and ministers gave practical illustrations of lessons taught in the discussion of such questions as: "How shall we educate the [286] churches in auxiliary church work?" Or, "System in Eldership and church work."

George L. Chapman.

As also an answer to the question: "To what extent should we emphasize the ordinances of the Church?"

      South of Kansas the principal work done during this period was in Oklahoma. Active missionary labors, sustained by the Board of Missions of the General Eldership, resulted in the organization of a number of churches. J. W. Bloyd was retained at Bartlesville during the entire period. H. W. Allen was kept in western Oklahoma. J. W. Burns was in eastern Oklahoma in 1910 and 1911, and north of the Canadian River in 1912. C. H. Ballinger in central Oklahoma during the three years. De Loss Crawford was the missionary at Leedy in 1911, and J. H. Whittington in eastern Oklahoma, in 1912, south of the Canadian River. In 1910 and 1911 J. H. Whittington was the Board's missionary in Arkansas, and J. H. Summit in northern Arkansas. The Kansas mission in southern Texas bore fruit. A church was organized by W. E. Tuttle at Big Wells, Texas, in April, 1912, and the new bethel was about ready for dedication in December, 1912. It was deeded to the General Eldership.

      At Oak Valley, Okla., a church was organized by J. D. Henson in 1909, with six members, which in December, 1912, had increased to twenty-two. At Russellville, under the labors of J. W. Burns, a bethel was built, which was dedicated May 15, 1910, by E. M. Kirkpatrick, assisted by B. L. Knight. At a point about six miles north-west of Stroud, Okla., a church was formed by J. D. Henson early in 1910. On his mission field in eastern Oklahoma J. W. Burns succeeded in effecting a church organization at Artisee, in September, 1910. J. W. Burns had a unique experience at Raiford early in July, 1911. He went there to hold a meeting, and found a number of Free-will Baptists, with a Free-will Baptist preacher. The latter organized a Free-will Baptist church, after which Burns continued the revival, meanwhile preaching the doctrine of the Church of God. The result was that he organized a church of God, taking into fellowship all the members of the Free-will Baptist church. Near Mounds, at Duck Creek school-house, in July, 1911. S. O. Cox organized a small church. In various places in Oklahoma families of the same nationalities located in colonies. Such a colony of Germans constituted the bulk of the population at Bessie. A. J. Hill went there to hold revival services in December, 1911, and began "preaching the doctrines of the churches of God." He found them receptive to the truth, and "could have organized a good church if a German minister could have been had." In April, 1911, a church was organized at Mounds, Okla. When the town of Leedy was laid out, not far from a school-house in which A. J. Hill preached, the Town Site Company donated a lot for a bethel, with the condition that "this Winter it was to be used for school purposes." The house was built at a cost of $1,500.00, and was nearly finished and ready for dedication the last of September, 1911. Hill proposed to erect the Tabernacle which he had bought for the use of the Eldership on ground adjoining the bethel. As there were few church houses in the Eldership, it was thought a "Tabernacle would be the most efficient and the quickest way to evangelize and reach the people." After the Eldership in 1911 F. C. Melson succeeded in organizing a church at Ringwood. He and H. W. Allen also organized a church of twenty members at Green Bay school-house in February, 1912. In October, 1912, C. H. Ballinger and L. H. Sullins were instrumental in holding "the greatest revival known in that section [Owala] for a long time." They organized a church of twenty members. In Arkansas there were few signs of spiritual life. A Ministerial Association was in existence, which discussed a number of practical questions. A new church located at Story was received by the Standing Committee into the Eldership on November 5, 1910.

      An event of much interest to the churches of God occurred October 1, 1911. It was thus announced in "The Literary Digest" of October 28th: "We now see the Free Baptists sacrificing their identity to the main Baptist Church." One hundred years ago those bodies were formed by a separation on the theological doctrines of Calvinism and Arminianism. During recent years these doctrines have no longer been a test of membership in either body, and the union was simply a [287] recognition of the fact that the differences which caused the separation have disappeared.

      No less were the churches interested in the publication in December, 1912, of "a new version of the Scriptures by the American Baptist Publication Society," of Philadelphia, Pa., which was called by others "The Baptist Bible." It is called "An Improved Edition (based in part on the Bible Union Version)." The latter version was published in 1866, and was strongly endorsed by different Elderships. It translated "baptize" uniformly by "immerse." The new version does not go that far. It translates thus: "To be baptized (immersed) by him." It has been severely criticised by those who dissent from Baptist views. "The Baptists have gotten out a Bible of their own. It immerses people instead of baptizing them, substitutes the less terrifying word 'underworld' for 'hell,' and makes a few other changes which do not look toward very close fellowship with other Christian denominations, much less a reuniting of Christendom." Some called it "sacrilegious" and "blasphemous." This is not intelligent criticism. It contains a very large number of deviations from the Authorized and from the Revised Versions. A critical examination may reveal the fact that nine-tenths of these are more accurate translations than those in the other versions. That is the only reasonable test of the merits of a translation. For many reasons believers in immersion will find the study of this version profitable. The persistent interest in Bible revision is indicated in Jacob H. Schiff's offer, a banker and philanthropist, to donate $50,000.00 to aid in completing and publishing the new Bible revision under way by the Jewish Publication Society of America.

      The prevailing absence of controversial discussion of subjects is very noticeable during this period. The General Eldership by its final action at Fort Scott in 1909 eliminated the W. G. M. S. question. The firm hand with which the second-work sanctification theory was dealt with relegated that subject to the past, although the scriptural doctrine of sanctification was not made obsolete. Ministers in politics and the degradation of the pulpit by the discussion of questionable topics was the subject of animadversion. But it was not of the churches of God that a popular evangelist said: "Our churches have deteriorated into third-rate amusement bureaus, with religion left out. That is why 7,500 churches in this country did not report a single conversion in 1912." Miracles and faith-healing called out considerable discussion, though the churches did not have their peace disturbed by agitators. The question of the eligibility of deacons as members of Elderships was discussed pro and con by the Editor of The Advocate and three or four ministers. The discussion arose out of an attempt to amend the Constitution of the Oklahoma Eldership so as "to provide that the deacons be members of this Eldership by virtue of this office." The Editor was requested to discuss the question, as it was postponed until the meeting of the next Eldership. Others followed. It was not a new thing in the south-west, as deacons had been members much earlier in the Texas and Arkansas Eldership.

      The establishment of a Republic in China in 1912 was a matter of interest to all Christian people. It seemed to point to an early era of universal tolerance in the ancient empire. The principal misgiving was as, to the capacity of the people of China to maintain self-government. The Christian civilization taught and lived by foreign missionaries had been an influential factor in bringing about the new order. The open questions were: "Will Christianity be benefitted by the change? "And, in turn, will Christianity embrace the new opportunities for service?" [288]

[FHCG 278-288]