A Changing World

Europe

The years, 1870-1900, saw the late flowering of the Industrial Revolution in Europe. Chemical industries were developed, including the manufacture of synthetic fabrics and photography, and the discovery of electricity benefited both industry and the householder.

During this period France worked at establishing stable government. The Republicans won a resounding victory at the elections in 1876. Their tone, however, became increasingly anti-clerical. The bishops, by conniving with the monarchists to bring them down, became the target of their ire.

In Germany, Prince Otto Von Bismarck-Schomhausen, a Junker land-owner of East Prussia, after a decisive victory over the French, which unified the Northern and Southern States, was proclaimed Emperor of Germany on January 18, 1871. He administered the country as Imperial Chancellor from 1871 to 1890, during which time German industry made great advances. In 1871 Germany was potentially the most powerful nation on the European continent.

Up until the 1870's, Britain was the most industrially developed nation of Europe. After the 1870's she forfeited her lead, being no longer the "workshop of the world". She did, however, work at removing poverty and other social ills associated with industrialisation. City workers and agricultural labourers were granted the right to vote by the Reform Acts of 1867 and 1888. City workers were attracted by socialism, being frustrated by the Liberals, who, while guaranteeing the legal status of trade unions, denied them the right to strike. By the beginning of the Twentieth Century, a working class political party, the Labour Party, had emerged.¹

America

Americans, between 1870 and 1890, were pre-occupied with the aftermath of the Civil War between North and South, in which victory had gone to the North. The South was placed under military government for a period of reconstruction. Reconstruction governments, made up of Negroes, poor whites and Northerners, worked at making constitutions more democratic and at establishing public school systems. However, after a few years, Southern conservatives regained control

through the Democratic Party. Reconstruction was brought to an end by 1877, with the removal of the last of the Federal troops. In the wake of this conservative victory, Negroes were subjected to segregation in public schools, public transport and public places, and were prevented from voting by poll taxes and literary tests.

During the final decades of the century industry expanded rapidly, particularly in the North, and led to the development of huge business concentrations. Waves of immigrants were absorbed and rail lines laid throughout the country.²

Australia

In the final quarter of the Nineteenth Century, Australia was maturing and developing a distinctive identity.

The conflict between pastoralists and squatters had begun to settle. The survivors, squatters who hadn't gone under and pastoralists who had not forfeited their properties to the banks, were in the process of establishing themselves. The poorer squatters were eking out a meagre existence from difficult selections, while the more affluent pastoralists were adorning their properties with elegant homesteads. The city bourgeois had also come into their own. They built homes reflecting their new- found wealth and fought each other for the political plums, with principle yielding to interest.

With the failure of denominational education, largely because of squabbling among the churches, free, compulsory and secular education was introduced. It was also during these years that the Bible was subjected to considerable criticism. It was argued that it would be treated as any other book. This promoted spiritual debate and put the Church, Protestant Churches in particular, on the defensive.

Other major developments within Australian churches during the years 1870-1900 were the passing of significant pioneer leaders, like Polding, the first Catholic Bishop in Australia, and the pugnacious Presbyterian, J. D. Lang, the development by Anglicans and Catholics of new dioceses, including the diocese of Ballarat in 1875, the expansion of the churches into the suburbs and into rural areas, the restatement of Christianity in the context of a rising tide of secularism and new intellectual currents, the development of colonial and inter-colonial organisation, the shoring up of the Sabbath against erosion, concern over the fact that Australian Universities were developing which deliberately excluded theology, the development of hospitals and of deaconess orders, the advocacy of prohibition on the part of the Women's Christian Temperance Union, the beginnings of foreign mission endeavour and of work among Australian Aborigines, which, though paternalistic and mostly blind to the essence of Aboriginal culture and spirituality, did offer some respite from the depredations of white civilisation.³

Miles of rail line were laid and inter-colonial connections made. Telephone exchanges were opened and the native-born came to outnumber immigrants. A start was made with refrigerated transport and a sugar industry developed in Queensland, which, in the early years employed Kanaka labour, blackbirded South Sea Islanders.

Australia was hit by a world-wide depression in the 1890's, which was made more serious by reckless economic activity in the 1880's.

The 1880's and 1890's saw a development of unions to a position of strength and the emergence of a Reformist Australian Labour Party. Prompted by Laborites, Liberal governments further democratised parliamentary institution, concerning themselves with wage justice, arbitration and conciliation.

During the final decade the federation idea gained momentum. Issues such as defence, the fear of coloured labour, economic interests that were thwarted by inter- colonial rivalry and tariff barriers and the chauvinism of the 1890's, were responsible for its consummation in 1901.

The 1890's also saw the first significant flowering of an indigenous, if somewhat sentimental Australian literary genre, which tended to focus on the image of the bushman as the figure most representative of the Australian character. Of the literature, produced during the decade, most of which was published in the Bulletin, Lawson's short stories and A. B. (Banjo) Patterson's verse were the most popular and best remembered.⁴

Victoria

Between 1879 and 1900 Victoria was deeply influenced by Alfred Deakin, who was to become the second Prime Minister of Australia in 1903.

Born at Fitzroy in August, 1856, and educated at Melbourne Grammar School and the University of Melbourne, where he studied law, Deakin was endowed with great gifts. A superb orator, who refused to stoop to vulgarity in the face of provocation, Deakin held to a belief in progress and the pursuit of material prosperity. He was of the opinion that careers should be, and indeed, were, open to men of talent, and was an advocate of political democracy.

During these years, and particularly after 1886, the Victorian population rapidly expanded. Between 1886 and 1888 immigration resulted in a 10% increase. In 1888 alone, 40,000 immigrants were absorbed. Melbourne grew enormously and ostentatiously. Because of the immense overseas borrowing's necessary to fund the growth, Melbourne suffered more than Sydney in the depression of the 1890's. Nevertheless, the industrial development of these years helped ensure the future prosperity of a 'protectionist' Victoria.⁵

Ballarat

Between 1870 and 1900 the population of Ballarat remained relatively stable. In the West, women came to outnumber men.

Quartz mining, on the part of large companies, which was occasionally dogged by washouts due to subterranean seepage, was the largest employer of labour. Because of this, and the fact that the bulk of those holding shares in the mines were Ballarat people, the golden city was able to avoid some of the worst features of the depression of the 1890's.

But the mines were not the only employers of labour. Factory development, which accelerated in the 70's, saw the expansion of the Phoenix Factory, which, in 1871, won a large contract to supply locomotives to the Victorian Government. The following year a woollen mill, organised to help keep the population in the city, was set up. By 1880 the mill was employing 105 people and, besides furnishing its local market, was selling its cloth in Melbourne and Sydney.

As agriculture developed in the hinterland, in the Wimmera and Mallee, railways were extended and Ballarat became more of a busy terminus than previously. This development also meant that local agricultural machinery workshops found a ready market for their products. However, while Ballarat benefited from outside markets, it also exposed the city to broader economic fluctuations that were being experienced more severely elsewhere. In periods of depression, like the early 1890's, not only were their markets reduced, due to the reluctance of people and businesses to spend, but they were also challenged by Melbourne manufacturers desperate for work.

It was also during these years that the face of the city changed. The city was smartened up. An attempt was made to overcome the problem of sewerage, which resulted in occasional diarrhoea and cholera epidemics. Old wooden cottages were cleared away and replaced, particularly in the West, by buildings of stone and brick and by new and more attractive wooden dwellings. The lake and garden areas were also improved.

Civic pride and confidence in the future of the city was evident in cultural developments, which reflected a tradition of public rather than private display. Statuary appeared, an art gallery and several libraries were developed, mutual improvement societies, mechanics institutes, clubs and societies burgeoned, while music became the focus of the cultural life of the city.

While the major benefactors of the city's development were little interested in schools, particularly those set up after the Education Act of 1872, several private

schools were established and the School of Mines came into existence. Its trained technicians were in demand throughout Australia.

The city was also keenly caught up in sporting activities, which included rowing, cricket, Australian rules football, horse racing, and minor activities, such as croquet, swimming, bike riding, athletics, hunting, and shooting.

The tone of the city reflected the values of the upper and middle-class leadership. The city was, if anything, more British, Royalist and Imperialist than Britain itself. Its politics was a brand of conservative radicalism, reflected in editorial opinion in The Star and Courier and in the speeches of politicians representing her interests in Melbourne.

But the upper and middle-classes were not the only ones interested in organisation and pointing the way ahead. Workers organised themselves into unions, giving a lead to the rest of Victoria. They were concerned, not merely with wages and conditions, but also with caring for those suffering from work-related illnesses and with campaigning for an eight-hour day.

All classes in this proud, cohesive, self-sufficient city were united against foreigners. This xenophobia, which was clearly racist, and which had earlier manifested itself in strong anti-Chinese sentiment, reasserted itself in the 1890's in the attitude of the city towards Russian immigrants, who had been established in Ballarat West as fruit hawkers by charitable Jews from Ballarat East.

If they were against foreigners setting up in business and under-cutting retail traders, the citizens of Ballarat were solidly behind the Federation idea and elected Alfred Deakin, the Victorian champion of Federation, as member for Ballarat in the first Federal Parliament in 1901.⁶

Churches of Christ

During the period 1870-1900 the membership of the Ballarat Churches of Christ increased marginally from 128 to 174. The lack of substantial progress was due to internal tensions, the fact that the churches were for most of the time without full- time evangelists, who, when they came, generally remained for little more than a matter of months, and to the fact that the Ballarat East Church, which drew from a slightly lower socio-economic strata than Dawson Street, suffered from the removal of many of its members from Ballarat in the 1890's. However, while numbers did not grow significantly, the churches at Dawson Street, Ballarat East and Mount Clear consolidated their organisation, and other causes were established at Buninyong, Cardigan and Daylesford/Hepburn Springs. A work at Meredith was also in process of formation.

Dawson Street

Numbers

In 1869 there were 48 members at Dawson Street. A little over ten years later, in 1882, the roll membership stood at 55. The lack of growth during these years was related to the fact that Dawson Street was excommunicated by other churches in Ballarat and Victoria. However, after 1883 the membership began to increase. In 1887 it numbered 93, in 1893, 110, and in 1897, 128.⁷ Re-acceptance by other Churches of Christ, and a growing strength and stability within the lay leadership, were largely responsible for this growth.

Worship

It is not possible, because of the lack of information, to describe a typical worship service at Dawson Street during these years. However, comparison with other Churches of Christ congregations indicates that it would have focussed on the Lord's Supper, to which members in good standing, and other immersed believers whose credentials were in order, would have been invited.

Another feature was exhortation, which, as the century drew to a close, was less of an opportunity for the voluble and swift-footed to monopolise the platform and more a matter of planned addresses by rostered speakers.

Readings from the Old and New Testaments were also featured. In December, 1890 the Church decided to prepare a list of readers for each quarter. The readings used were to be those prepared and circulated by A. B. Maston, an American evangelist working with the Australian Churches of Christ in the field of publishing.⁸

Music was also an important part of the service. In the absence of organs, individuals were called upon to lead the singing with the help of tuning forks. "Starters", however, were not always easily recruited. When G. Reid was asked to lead the singing in 1881 he declined, arguing that the responsibility would unhinge his mind.⁹ However, Arthur Lilburne, who later became church secretary, was not affrighted at the prospect, and accepted this role, much to the delight of the membership.¹⁰ In the latter part of 1891 he was joined by James Morrison, who conducted the singing in his absence.¹¹ Women were also accepted in this role. Nellie Price, who had transferred from Peel Street in 1894, also wielded the tuning fork.¹² In the early 1890's Tonic Sol Far singing classes were held in the church and conducted by Mr. D. J. Montague.¹³ The officers, however, had difficulty in collecting overdue fees for this service.¹⁴

There is no way of knowing whether the morning worship profited from this tuition. What is clear is that this interest in singing coincided with a piano craze in the city. Another point of interest is that, towards the close of 1893, the church purchased

copies of Sankey's hymns for use in worship.¹⁵

Evening Services

Even less is known about Sunday evening services. These were largely the preserve of evangelists or competent laymen, who filled in their absence.

Midweek Meetings

A midweek service was conducted on Wednesday evening and Bible lectures were sometimes held on other week nights, depending on the availability of out-of-town lecturers, usually evangelists working with other Western Victorian churches or in Melbourne.¹⁶

Pastoral Care

As in the previous decade, the church helped the indigent and attempted to restore non-attenders and those whose conduct was considered unacceptable.

Members in need of financial assistance continued to be helped by the church, some on a continuing basis. During the depression of the 1890's, a Benevolent Fund was set up, which the elders administered.¹⁷ Charles Morris, who was ever on the lookout for cases of hardship, appears to have accepted major responsibility for this service.

Besides general financial assistance, help was also given for specific purposes. In October, 1871 the Board agreed to give £1 to "Bro. Nish (sic Neish?) for the purpose of obtaining needful medical comforts for Sister Nish".¹⁸ At an officers' meeting held on February 5th, 1873, Bro. Smith reported that he had sent the Chinese Doctor to Bro. Prior.¹⁹ In January, 1887 it was moved "that the sum of ten shillings (10/-) be given to Bro. Pullbrook to assist him to get his tools from Blakeville, where he had been working and where he met with an accident which compelled him to remain in hospital for 3 months". In June, 1890 Pullbrook was appointed cleaner and given responsibility for opening the chapel.²⁰ When Pullbrook's wife died in May 1896, the church gave him £5.²¹ A member shifting to Warrnambool in November of that year was voted $1-10-0 to help defray expenses.²² At a special meeting in July, 1897, the church agreed to forward £1 to Sister Powell "to pay for medical certificates to enable her to place her daughter Mary, who is insane, in the Lunatic Asylum".²³ In March, 1898 two members had their rent remitted because of losses sustained in bush fires. They must have been renting property owned by the church.²⁴

During this period the Dawson Street Church continued to be concerned with the problem of non-attendance. In the 70's and 80's there were a number erased from

the roll. They were usually visited, sometimes on a number of occasions, before they were struck off.²⁵ Later, the practice of sending letters to absentees was substituted for personal visits,²⁶ and not infrequently resulted in increased attendance.²⁷

Discipline

The behaviour of members continued to be closely watched. Discipline, if considered necessary, was firmly administered.

In 1871 one of the brethren was accused of mistreating his child. The charge, however, was greatly exaggerated.²⁸

In November, 1871 "Sister Reed of Sebastopol charged Sister Ferguson, with conduct calculated to bring disgrace upon the church", an accusation which Sister Ferguson,²⁹ when spoken to by C. H. Martin, indignantly denied.³⁰

A rather sorry episode concerned the Birch family of Urquhart St. Attached to the minutes of the deacon's meeting of August 17, 1886 was a letter from Elizabeth Birch, witnessed by her mother, which read "I am sorry for what I have said concerning my father's character as it is not true".³¹ Her father, who had transferred from Mt. Clear to Dawson Street in July 1883, was a deacon. Six months later it was learned that Elizabeth was pregnant to a lad from Sebastopol, "one Wells Baker." Because she was "guilty of fornication", it was recommended to the church "that her name be struck off the church roll in the hope that after due repentance she might again be restored to church fellowship".³² A harsh judgement, particularly in the light of the fact that she later died in childbirth.³³

In 1885, when Bro. and Sister Gullock Jr., who had burnt their fingers speculating, and were shifting to Melbourne, applied for letters of commendation, they were gently but firmly rapped over the knuckles. They were told that the officers, who granted their request, considered their difficulty in Ballarat, with Bean and Son, the result of their foolishness and inexperience. It was suggested that it should be a lesson to them to consider possible adverse consequences before involving themselves in speculation that would bring trouble upon themselves and the church.³⁴

In 1893 Sister Lizzie Crump, possibly a sister or daughter of Sister Jane Crump, who helped lead the singing at Peel Street in the late 1880's,³⁵ was informed by the officers that they disapproved of her joining dancing class.³⁶ Several letters were sent but no reply was received. The situation worsened when the contagion spread and two others joined up.³⁷ It was righted, however, when the elders were commissioned to visit the young women, who agreed to mend their ways.³⁸

The Chapel

During the period 1870-1890 the Dawson Street building underwent slight alterations. In 1882 the interior was plastered, gas fittings were altered and a new fence erected. The appearance and comfort of the building were greatly improved. The cost, £50, was defrayed by special contributions from members, by the financial assistance of members in other Victorian churches, as well as gifts from as far away as New South Wales and South Australia.³⁹ Other minor repairs were suggested in June, 1884, including raising the platform six inches, carpeting it, reslating the northern section of the roof and providing new ridging.⁴⁰

These improvements were made before the original debt was paid off. The latter was eventually cleared when Charles Martin returned from a year's holiday in Britain in February, 1889.⁴¹

In the late 1870's Martin was in Northern Ireland, under an educational exchange, where he served as headmaster of a school in Belfast.⁴² Despite his absence, however, the "Father of the church" continued to be regarded by the Dawson Street members with deep affection.

Before sailing from England in 1889, Martin wrote to Dawson Street "to say that if the brethren would raise what they could towards payment of the church debt by his return he would make the church a gift of the remainder, as a thank offering for mercies received".⁴³ At a tea meeting to welcome him home, the church was able to celebrate both his safe return and the extinction of the chapel debt. A further bonus was that Martin had retired from the Education Department and was free to give more of his time to the church.⁴⁴

This, however, did not conclude the building saga. In May, 1891 the officers needed to contact the architect who had designed the chapel, because of a slight settlement in the foundations under the north east corner of the building. Whenever it rained, water from an old drain under the road collected in front of the church. Because there was no outlet to drain it away it was percolating into the front wall of the church. Doane, the architect, suggested the church grounds be cleaned up and earth filling be used to slope the ground away from the walls to carry water from the building. He went on to suggest that the old drain, which was the council's responsibility, should be cleaned out to prevent water collecting in it and soaking into the foundations. He further suggested that a drain should be opened from the north east corner of the property, deep enough to take water away from the lowest part of the foundations at the back of the building.⁴⁵

In 1891 the vestry was enlarged to double its size to accommodate a growing Bible Class.⁴⁶ In 1895 the chapel windows were vandalised and Martin was deputed to

talk to the police about the matter.⁴⁷ In this same year the vestry was more adequately ventilated. Further expense was incurred the following year, when gas was piped into the Sunday School hall and library.⁴⁸ In 1897 the church successfully petitioned the council for the erection of a street lamp in front of the church.⁴⁹ Tuck pointing, flushing cement work on the gable and wire netting for the windows were also attended to that year.⁵⁰

Besides being used for worship and regular meetings of church auxiliaries, the buildings, particularly the vestry, were also available, on request, for the use of members and associations with which the church identified. A minute of the June, 1893 board meeting reveals that at that time rent for the use of the chapel and vestry was raised to 7/6.⁵¹

One association that made use of the vestry was the Temperance Movement. That the church was in sympathy with this cause was obvious from the fact that one Temperance group using the vestry was charged only a nominal rent of 1/- per night.⁵² This judgement is supported by the fact that, when the W. C. T. U. applied for the use of the church for a meeting in April 1899, permission was readily granted.⁵³

In the late 1890's, when Temperance fever was running high, members of the local congregation were taking increased initiatives in this area. In August, 1899 Bro. Reid applied for the use of the vestry for a Temperance and Elocution Class. He planned to use the room one night a week and offered to pay for the gas. He was charged a mere 10/- a quarter.⁵⁴

The buildings were also used for weddings, though how frequently is not known. The only record of a written request was the application made by Sister Elinor Lucas for the use of the vestry on September 8, 1897, for the marriage of her daughter Nellie Price.⁵⁵ Mrs. Lucas, who transferred to Dawson Street from Ballarat East with her family in 1894,⁵⁶ contributed significantly to the life of the Dawson Street Church as well as to the city.

One further matter, relating to the buildings, that could be mentioned, was that the ground at the rear of the chapel was sometimes rented out. A minute of the September 21,1892, officers' meeting records the fact that this area had been let to a Mr. Alland for 15/- per quarter from the 1st August.⁵⁷

The Officers Board

Between 1870 and 1900, the composition of the Officers' Board reflected the fluctuating fortunes of the church, particularly the difficulties of the 70's and the strength and greater stability of the 90's. Throughout this period the composition of

the Board altered, with older Board members occasionally moving from the district and others, won through the ministry of the Church or transferring from elsewhere, taking their place. Despite this flux, however, the church continued to grow and consolidate its position. This was largely due to the continuing, stabilising and moderating influence of Charles Morris, J. P., a wholesale and retail hat and cap manufacturer, whose Ballarat Hat Mart was located at 24 Bridge St.⁵⁸ Morris, a generous and compassionate man, was an initiator and carried responsibility with lightness and grace.

When John Bethrel, who had been secretary/treasurer in the late 60's and early 70's died, on September 9 1871, Morris was appointed pro tem secretary, and Bro. Davey pro tem treasurer.⁵⁹ Morris relinquished the secretaryship in January, 1872, when Robert McMaster was appointed to take his place.⁶⁰ In October, McMaster resigned as both deacon and secretary. The reason was not given.⁶¹ There is a gap of two months before the next lot of minutes, which recorded that Morris was again appointed secretary.⁶² There is a further gap in the minutes, between March 1873 and June 1881, when it was resolved that the deacons would take turns conducting the Wednesday night meetings, using the International Lessons.⁶³ At the next meeting of the Deacons Board, on July 8, at which Morris, W. Davey, Alf Davey, Birch and Charles Furmedge were present, the latter was appointed secretary.⁶⁴ In April of the following year Furmedge tendered his resignation as secretary, as he was leaving for Queensland, and Arthur Lilburne, of Drummond Street, was appointed to fill his place.⁶⁵ Davey was again pro tem treasurer.⁶⁶

For some time the church had been operating without elders, an obvious result of the effect of Dawson Street's having been ostracised by the other churches. To remedy this situation, Martin and Morris were appointed elders in June, 1890.⁶⁷ Martin had been an elder for twelve years in the earlier period, from 1863 to February 1876, when he had moved from Ballarat.⁶⁸ Morris later took over from Davey as treasurer.⁶⁹

There would appear to have been a general increase within the board in the mid-to- late 90's. Those listed as deacons in 1893 were Thomas Birch, Edward Jackson, a carpenter, Inuk Janssen, a mining manager, A. E. Lilburne, E. Gullock, and William Allan, a firewood merchant who was blind.⁷⁰

In January, 1895 Janssen, who indicated that work would keep him out of the district for at least six months, resigned from the Officers' Board.⁷¹ Another absentee from deacons' meetings at that time was E. Gullock.⁷² In June, 1895 the other officers decided to write to Gullock to discover the reason for his non-attendance.⁷³

Five months later the Board was faced with a further defection when Arthur Lilburne resigned as deacon and secretary. He had been unhappy for some time, having written out his resignation two months previously.⁷⁴ Lilburne became increasingly disenchanted with the church. In 1896, his absences from worship were followed up, after which the matter was left in abeyance in the hope that he would change his mind.⁷⁵ This was not to be, however, and the matter dragged on until February, 1899, when Lilburne intimated "that he had decided to not come back to the church again".⁷⁶

Thomas Vanston, who was elected to the Board to replace Janssen and Gullock, was appointed secretary at the first meeting of the Board in December, 1895.⁷⁷

In 1897 another deacon resigned under a cloud. An anonymous letter was sent to the Board, and consequently read to the church, regarding Alfred Davey's "inability" to preach the gospel. Whether the issue was theological, moral or concerned his competence, is impossible to determine.⁷⁸ The letter itself, and the fact that the Board had paid attention to an anonymous accusation, upset Davey.⁷⁹

Finally, Reid, who was nominated a deacon at the half-yearly meeting in 1898,⁸⁰ before the year was out, began absenting himself from officers' meetings, though he maintained his membership with the church, at least into the following year.⁸¹

Sunday School

In the fourteen year period, from 1869 to 1883, numbers in the Dawson Street Sunday School grew by a mere twenty. The number of teachers remained around seven. The Dawson Street Sunday School, like the church, seems to have suffered from the isolation of the 1870's, though lack of numbers would also have been related to the exodus of young families from Ballarat at that time.

From 1883, however, numbers steadily grew. This was in line with an increase in immigration to the area of parents in their 30's and 40's, who brought with them their young children. There were eighty scholars and ten teachers in 1886. The number of scholars jumped from 83 in 1891 to 127 in 1892, by which time there were eleven teachers working in the school. A high point was reached in 1895, when there were 160 scholars and ten teachers. This number fell away to 150 in 1896 and to 130 in 1897. These numbers represent the number of scholars on the roll. Average attendances are not recorded, apart from 1896, when they were around 100.⁸²

The school must have been well conducted throughout this period, as there is only one mention of organisation and discipline being sufficiently out of hand to warrant the Board's intervention. This was in February, 1893. As numbers had risen by 53

in the space of two years, the sudden influx could well have accounted for the chaos.⁸³

In June, 1891 the school asked the Board if they would arrange for the construction of a platform for anniversaries. However, the project was considered too expensive in the light of financial commitments and was left over for a year.⁸⁴ The Board moved on the matter the following July.⁸⁵

A library was developed in connection with the Sunday School, which was generously stocked with Churches of Christ publications. Those specifically mentioned in the minutes were A. B. Maston's On the Rock, J. B. Rotherham's translation of the New Testament, J. W. McGarvey's commentary on Acts and Moses Laird's commentary on Romans.⁸⁶

Bible Class

The most prominent factor associated with the school in the 1890's was a Bible Class, established by Charles Martin in 1889, after his return from Britain and his retirement from the Education Department.⁸⁷

Martin was an excellent teacher and his Bible Class was praised by church leaders in Melbourne. In 1891 A. B. Maston wrote, speaking of Ballarat, "We hear that they have a fine Bible Class, under the leadership of Bro. Chas. Martin. Several additions from this class have been reported lately". In August, 1892, Joseph Pittman, invited to Dawson Street for the Sunday School anniversary, commented that Martin's Bible Class, which usually enjoyed an average attendance of 25, numbered 39 when he addressed it on the 13th.⁸⁸ In December of the same year, A. M. Ludbrook, evangelist with the Swanston Street Church in Melbourne, reported that he had addressed 45 young people on the Saturday evening when he had spoken to the class.⁸⁹

The Youth

Through the period, 1870-1890, other activities, besides the Sunday School, were organised to harness the talents of the youth of the church and to equip them for service.

An Adelphian Class was set up by C. L. Thurgood, who had trained in America and spent several years with the churches in Ballarat. As well as developing preaching talent, Thurgood involved the young people in the distribution of tracts.⁹⁰

In the early 1890's a Mutual Improvement Class, designed for the same purpose, was held on Monday evenings. Many of the young men from this class cut their teeth at Mount Clear.⁹¹

A young people's C. E. Society was operational in the mid-90's.⁹²

Christian Endeavour was the brainchild of the Rev. F. E. Clark, minister at Portland in the USA, where he established the first society there in February, 1881.

C. E. was designed to lead young people to Christ and into His Church, to establish them in their faith and to introduce them to Christian service. While there was concern among some members of Churches of Christ in Australia, when C. E. was introduced, that the organisation would take over the Church, it caught on quickly, and, by the first decade of the Twentieth Century, was said to be the most effective means of consolidating and training young people.

At Dawson Street the Society was keen to help collect for the Victorian Home Mission Fund and to do what it could to alleviate financial hardship. In January, 1895 the average attendance was 23. In the previous six months the society distributed 25 parcels of groceries, £1/8/6 in cash and loaned $2 from its funds.⁹³

Women's Work

Organised women's work was developed at Dawson Street in the mid-80's.

Mrs. C. L. Thurgood was responsible for the formation of a Sister's Church Aid Society in 1885. More attention will be given to her work with the women of the Ballarat churches later in this history.

The first mention of a Dorcas Society, in the Board Minutes, was in 1896. In January of that year, at the half-yearly business meeting of the church, the society reported an average attendance of ten and the distribution of gifts of clothing to the value of £8/1/10.⁹⁴ The following year the secretary of the society, Sister Jolly, indicated that 25 meetings had been held throughout the year, with an average attendance of twelve. £7/10/8 had been spent on clothing materials, $5/6/6 had been given away in cash, 143 articles of clothing had been distributed, as well as 23 parcels of flour, butter, eggs and print.⁹⁵ In March, 1900 the Dorcas Society was asked to take responsibility for widows within the congregation.⁹⁶

Ballarat East

Statistics

The church formed in Ballarat East in 1869 had a chequered history throughout the period 1870-1900. Its pattern of development was the opposite of Dawson Street's. Membership at Ballarat East rose to a peak in 1877, and then fell away. There were 80 in membership in 1869. In 1874 there were 127, with a regular attendance of 75. In 1877 the membership peaked at 130. By 1883 the numbers had dropped to 86.

By 1886 the figures had risen again, this time to 100. This figure was maintained in 1887, but fell to 88 in 1888. The following year it was down to 56. In 1891 there were 45 members. The membership reached 52 in 1893, but was down to 38 in 1896.⁹⁷

Several factors were responsible for the drop in membership during this period. First, Ballarat East lost a good number of families, who were forced to leave the district to find work outside Ballarat during the depression of the 1890's. Second, some who left Dawson Street at the time of the split returned. Third, when Ballarat East numbers dropped, the church looked to Dawson Street for assistance. This association led some to transfer to the larger and more visible church on the hill.

Worship

Worship services at Ballarat East were similar to those at Dawson Street, though communicants were more strictly supervised and far more time was given to excommunicating errant members than was the case at Dawson St. In the services themselves, music played an important role.

As at Dawson Street, the singing, in the early years, was led by "starters". In August 1887 Ramage, Butland and Sister Jane Crump were given this responsibility.⁹⁸ However, unlike Dawson Street, Ballarat East had, by 1900, introduced an organ into worship.⁹⁹

The question of whether or not organs should be used in worship services was hotly debated by many Protestant Churches in the latter part of the Nineteenth Century. Churches of Christ were no exception. There were many within Churches of Christ who considered that the "kit of whistles" was the devil in disguise. The issue was argued out at the level of local congregations, as well as in the periodicals of the period. That the organ was finally accepted was largely due to the fact that members were buying pianos and thus cultivating the musical tastes of their children, who, as a consequence, were demanding newer and livelier tunes and adequate musical accompaniment.

As early as July 1, 1888 a vote was taken at Ballarat East to determine whether the organ should be used in worship services. The motion was lost and enthusiasts were forced to bide their time.¹⁰⁰ An organ was purchased for use in the Sunday School and was operational, at least by 1893. Jane Crump was the organist.¹⁰¹ The issue of the use of the organ in the church was again raised in October, 1897, when the motion was carried and Sister Louise Porter appointed organist.¹⁰²

In 1887, as part of an attempt made by the Officers' Board of Ballarat East to set the affairs of the church in order, an order of worship for the am. service was set

down to be followed. It affords an interesting insight into the pattern of worship in vogue at the time at Ballarat East

In April, 1888 it was decided to use wine manufactured by Bro. J. Smith, a member of the congregation.¹⁰⁴

Other Services

Evening services were a feature of the life of Ballarat East from the beginning. H. G. Picton took charge of them in the early days. In the late 1880's, after Picton left the area, they were poorly attended.

A mid-week Bible Class was also organised at the beginning, though there is no indication of how successful it was.¹⁰⁵

Pastoral Supervision

Less emphasis appears to have been given at Ballarat East to assisting the indigent and far more to excommunicating prodigals than at Dawson Street.

Pastoral Care

In Ballarat East relief in the form of cash, food and clothing was offered those in need through collections for specific purposes and through general charity offerings.¹⁰⁶ A special feature of the church's pastoral care was the visitation undertaken by some of the women. In 1889 Sisters Lucas and Ramage were thanked for what they had done in this respect.¹⁰⁷

Discipline

Members were withdrawn from for either non-attendance or "disorderly walking".

While it was not known how long an absence qualified a member for excommunication in the early days, a minute on the books, which fixed this period as one month, was rescinded in June, 1887.¹⁰⁸ The line was drawn at three months in October of the following year.¹⁰⁹

Among those who fell away were former leaders. A case in point was Bro. Williams, who was appointed Sunday School Superintendent in December, 1890,¹¹⁰ and who was chairing Board meetings in 1892. Williams resigned as superintendent of the Sunday School in January, 1893,¹¹¹ and in June was no longer attending services.¹¹² His short stay in the school suggests that he may have had difficulty coping and with criticism. The church continued to be concerned with his non- attendance as late as 1903.¹¹³

Disorderly walkers were sometimes written to, usually visited, and often requested to attend meetings of the church where they were publicly examined.

At a church meeting held on Wednesday February 12, 1873, charges of slander and falsehood were laid against Bro. Wade and it was recommended that he be publicly rebuked. He was visited the following day and requested to present himself at the church the following Lord's day to be publicly admonished.¹¹⁴

At the same meeting Bro. Haines Sr. was charged with drunkenness and bad language and Bro. Haines Jr. with bad language. Sister Louisa Waight was also withdrawn from for "disorderly walking", the precise charge not being recorded.¹¹⁵

Certain of the recalcitrants, understandably, failed to put in an appearance on such occasions. In October of the previous year, Bro. Capes had not obeyed the summons. He had had a difference of opinion with some of the brethren and anticipated an unfair trial.¹¹⁶ However, he later repented and sought a meeting with

a committee of the officers. All did not go well for him, however. He was charged with making promises and covenanting to pay certain monies, which he failed to perform, and with deliberate falsehood. His wife, being forced to listen to it all and being angered by the procedure, was herself disciplined. It was recommended that she be withdrawn from "for the unseemly behaviour displayed by her during a portion of the investigation of the charges against her husband".¹¹⁷

Another interesting illustration of excommunication over the repudiation of financial obligation was the case of Bro. Butland, who had been the prime mover in purchasing the organ for the Sunday School and had encouraged others to contribute 1/- shilling per month towards the cost. In November, 1886 both he and his wife were ten months behind in their payments. It was not that they were unable to fulfil their responsibility, they simply refused to do so.¹¹⁸ Obviously, they were either protesting about something or else using their refusal as leverage. The matter must have been resolved as Butland was the following year appointed one of the musical starters¹¹⁹ and two years later placed in charge of the singing.¹²⁰ Perhaps he was a temperamental musician!

While the church usually took the initiative in withdrawing from individuals, the boot was sometimes on the other foot. Some members asked to have their names struck off the roll. One instance concerned a member who felt that "the teaching of the church did not agree with his views".¹²¹

Those excommunicated for disorderly walking had the option of reforming and being readmitted. Mullen, who had been withdrawn from in July, 1872,¹²² applied for readmission the following April. He was unsuccessful, however, as the church felt they needed more proof of his reformation.¹²³

A Building

The church at Ballarat East originally met in the Temperance Hall. The first worship service was conducted there at 11am on the 31st January.¹²⁴ On the 21st October the venue was shifted to the lecture room at the Mechanics Institute, which was more commodious.¹²⁵ It would also appear that the church in those early years occasionally used the Assembly Rooms of the Alfred Hall for evangelistic lectures and tea meetings¹²⁶ which, after 1872, were held every three months.¹²⁷

In May, 1871 a building fund was set up, with monies being collected for the purpose every fourth Sunday.¹²⁸ In October, 1872 a shift was made to the Societies Hall in Grenville St., for an initial period of twelve months.¹²⁹

Early in May, 1873 the church advertised for a building site "within the boundaries of Lydiard and Peel Streets and Mair and Dana Streets".¹³⁰ At a church meeting, held a month later, the secretary reported that he had discovered a site at the corner of Peel and Dana Streets which he considered could be purchased for £150. The church decided not to act, but to look for another site.¹³¹ This crown allotment of land, however, was eventually purchased and registered as a site for a chapel. Shortly afterwards, a wooden chapel, belonging to the Baptists at Sebastopol, was purchased and shifted to the site on a jinker drawn by sixteen horses.¹³²

When the minutes recommence, early in 1887, the church was meeting in a building they had erected, but for which they were having difficulty paying. In February it was suggested that £1000 be borrowed, with details being left to the half-yearly meeting. To clear the debt, envelopes were printed and a separate account established, out of which principle and interest would be paid.¹³³ In March, when this measure was decided upon, the drastic step was taken of visiting members to encourage them to lend the church the £1000 to clear the debt.¹³⁴ These were troubled times for Peel Street, which was receiving help from Dawson Street.

At the half-yearly meeting in August, 1887, it was agreed to sell the Peel Street property, whenever a city site became available which would be suitable for a worship centre capable of incorporating Dawson Street and Peel Street congregations.¹³⁵ The suggestion of amalgamating the two congregations, and locating them nearer the centre of the city, came from C. L. Thurgood, who was attempting to co-ordinate work in the Ballarat area. The amalgamation did not eventuate.

In 1888 the church was still having problems servicing its debt. The members were again visited "and requested to state how much they can individually promise to contribute per week to the church funds".¹³⁶ In April of that year, the officers decided that they would open their chapel "for exhortation, prayer and singing".¹³⁷ They were not nearly as keen at this stage on the idea of joining with Dawson Street in securing a joint property.

By 1890 the chapel and vestry were in need of repair. These were carried out.¹³⁸ In 1892 a new "bath" was purchased for baptisms for £5/15/10.¹³⁹ However, it was not until March, 1895 that "a very fair credit balance" was reported.¹⁴⁰

The Officers

When the church at Ballarat East was established, in 1869, Cathcart was elected secretary and treasurer.¹⁴¹ Kugelman, Picton and Reid were asked to preside alternatively on Lord's Day mornings.¹⁴² On the 22 February John Anthony, William Long, George Reed, John Smith and James Balfour Cathcart were appointed deacons.¹⁴³

In April, 1870 Kugelman resigned as a presiding brother, "alleging as a reason there being no Scriptural ground for such a position". He was warmly thanked for his help in the past and his service was recognised with a gift.¹⁴⁴ In May, 1871 Anthony resigned as a deacon because he felt "he came short of the qualifications to hold such office".¹⁴⁵ George Reed resigned in April of the following year.¹⁴⁶ In December Long resigned because of his inability to devote sufficient time to his duties.¹⁴⁷ He was later reappointed as an officer, frequently serving as chairman of the Board¹⁴⁸ until his transfer to South Melbourne in 1890.¹⁴⁹

In January, 1873 the question of elders was raised. Smith and Reed were nominated. When Reed declined his nomination, arguing that he lacked the necessary qualifications, it was decided that Smith and Reed "be requested to preside at the meetings of the church on Lord's Day mornings alternatively".¹⁵⁰

A fourteen-year gap in the minutes does not allow us to follow the course of events between 1873 and 1887. In the latter year, however, Franklyn, Pitts, Ramage, J. Smith, E. Smith and Williams were elected deacons.¹⁵¹ E. Smith chaired the half-yearly meeting that year.¹⁵² In March, as part of a reordering of the affairs of the church, instigated by Thurgood, the duties of officers were carefully spelled out. These were:

Those listed as visitors were Bros. Thurgood and Pitts and Srs Thurgood, McDonald, Thump, A. Smith and L. Smith. The duties of secretary and treasurer were also set out.¹⁵³

In March, 1887 Ramage was listed as Assistant Secretary.¹⁵⁴ Again, largely through the influence of Thurgood and the officers of the Dawson Street Church, with whom the Peel Street officers had begun to meet, the latter decided to hold regular monthly meetings rather than meeting before the service each Sunday.¹⁵⁵ At the half-yearly meeting, in August, 1887, when this was decided, Ramage, Franklyn, Pitts and E. Smith resigned as officers, though apparently not for this reason.¹⁵⁶In 1888 there were new names on the Board, which was made up of W. Long, McCollock, Burgess, Hooker, J. Smith, Williams and Ramage.¹⁵⁷ Ramage was elected secretary.¹⁵⁸ He was also at that time superintendent of the Sunday School.¹⁵⁹ In 1890 he resigned as secretary, because he was often away from Ballarat. A. Smith was elected secretary in his place.¹⁶⁰ Ramage's situation must have apparently changed, as he was again elected secretary in 1891.¹⁶¹ On 13 April, 1892 Ferguson and Pitts resigned as presidents of the am service.¹⁶²

In 1892 the number of officers was increased from five to seven.¹⁶³ In 1894, Ramage was again keen to resign, and, at the half-yearly meeting that year, it was decided to ask Porter to accept the secretaryship.¹⁶⁴ Up until 1899, the chairmanship of church meetings, and of the Board, had been shared around, with Long and Pitts taking the major responsibility. In that year, following the death of Long, Benjamin Price was voted to the chair¹⁶⁵ and continued as Chairman into the early years of the twentieth century.

Sunday School

When the pioneers of Ballarat East organised themselves, in 1869, they considered the education of the young so important that they immediately developed plans for a Sunday School. It was to be held on Sunday afternoons, between 2.30 and 4.00. Cassidy was appointed superintendent and treasurer of the school.¹⁶⁶

In October, 1871 the suggestion was made that church officers, who were also Sunday School teachers, be relieved of the latter responsibility so that they could devote time to visiting the members.¹⁶⁷ Cassidy was followed in the superintendency by Foote, who himself resigned in 1873.¹⁶⁸ Over the years a small library, furnished with books for the use of the School, was built up¹⁶⁹ and a morning school established.¹⁷⁰

In the early 1880's Reed was appointed superintendent. He was succeeded in June 1888 by Ramage. At the same time Sister Cox was appointed superintendent of the

morning school.¹⁷¹ The afternoon school was again in need of a superintendent in 1890, when Williams volunteered to help out for a quarter.¹⁷² Williams carried on until January 1893, when Reed was reappointed to take his place.¹⁷³ Reed, was, this time, faced with the increasing problem of insufficient teachers and books.¹⁷⁴

Numbers in the school, as in the church, declined over the years. There were eighty scholars and seven teachers in 1869. A low point was reached in 1875 with fifty scholars and six teachers. However, numbers in the school began to rise again and peaked in 1886 at 102 scholars and seven teachers. The same number of teachers, approximately, coping with twice the number of scholars! The number of scholars fell the next year to 51. It jumped the following year to 80, and then fell again to 63 in 1889. By 1891 numbers had fallen to 48 scholars and nine teachers. The number of scholars rose to 60 in 1893, but fell again to 40 in 1896. In the late 1890's numbers continued to decline. In 1901 Ramage resigned and the school was closed.¹⁷⁵

Youth

It is not known whether, in the early days, Ballarat East provided clubs for the youth of the church, apart from the Sunday School. The first mention of a youth organisation appearing in the minutes was in June, 1887, when Mrs. C. L. Thurgood asked for the use of the chapel for Band of Hope Meetings.¹⁷⁶ A Mutual Improvement and Christian Endeavour Class was operational in 1891 and met on Tuesday evenings.¹⁷⁷ This was probably what remained at Peel Street of the joint Adelphian and C. E. Societies set up by the Thurgoods in the mid-to-late 1880's.

Women's Work

The initiative of Mrs. C. L. Thurgood was also evident in the official visits to members of women undertaken in the late 1880's. Much of this work was undertaken by Sisters Lucas and Ramage.¹⁷⁸ Elinor Lucas was also busy collecting weekly subscriptions towards support of the local ministry and for the Missionary Fund of Churches of Christ in Victoria.¹⁷⁹ The women of the church were, at this time, organised into a Sister's Aid Society.¹⁸⁰ A Dorcas Society was in operation in the early 1890's. In 1892 the church voted £1 from its Funds for the Dorcas Society.¹⁸¹ At this stage the Dawson Street and Peel Street Societies were working in close co-operation.

Concluding Comment

The church at Peel Street came into existence because of differences, personal and theological, with those who remained at Dawson Street. These differences were exaggerated when Hamill pressed charges of unorthodoxy against Charles Martin

and his supporters at Dawson Street, and enlisted on his side, not only other Ballarat churches, but also the Victorian Conference of Churches of Christ.

While the prospects of the church at Ballarat East were bright in the early years of its existence, membership fell away dramatically after 1889. However, despite the lean 1890's, the leadership of the church, with the help of Dawson Street, clung to the conviction that their faithfulness would one day be rewarded.

Other Congregations

Mount Clear

Constitution

The church at Mount Clear, made up of members who had previously been associated with the Union Church, was officially constituted on the 12th November, 1863. At this meeting

Mr Picton and friends from Ballarat explained the doctrines held at the Disciples of Christ. Those who had complied with the Saviour's commands (to) Believe and be Baptised were then invited to form a church.

Those making up the initial nucleus were J. N. Anderson, Emma Anderson, Joseph Board, Mary Board, William Smith, Mrs. William Smith, Sarah Dye, Malcolm Reed, Mrs. Reed and Christiana Reed.¹⁸²

Statistics

The membership at Mount Clear rose to a high of 27 in 1869, and thereafter fell. In 1874 it numbered 20, and remained at that level until 1877. The membership was further reduced to fourteen in 1879. It rose to 21 in 1882, but was back to 13 the following year. In that year Mount Clear lost some of its best members through transfer. Membership continued to decline, and, in 1889, numbered 10. It remained around this figure until 1895, when it rose to 13. This figure maintained the following year, but the number fell to 8 in 1897.¹⁸³

Services

Those who met to constitute the church decided that they would meet for the "breaking of bread and prayer on Lord's Day mornings at eleven o'clock" and for "preaching" at three in the afternoon. The Ballarat leadership undertook to conduct both services.¹⁸⁴ In August, 1865 Anderson was made responsible for conducting services in the absence of help from Ballarat.¹⁸⁵

Baptisms

Those touched by the preaching, or otherwise influenced by the church, who wanted to be baptised, were inter-viewed by the deacons.¹⁸⁶ If the latter were satisfied with their genuineness, they were baptised on a week night near to a full moon.¹⁸⁷ The lighting was obviously important! They were received into membership by having their names mentioned the following Lord's Day.¹⁸⁸ There must have been a considerable number of baptisms in the early years as the church considered it necessary to purchase "a dress" for the pastor to use for immersions.¹⁸⁹

Pastoral Care

The church's pastoral care followed the pattern of the churches at Dawson Street and Ballarat East.

Financial assistance was offered those in special need. In August, 1868, when Jacobs had his clothes stolen, the church helped him out.¹⁹⁰

Discipline

The Mount Clear congregation was also concerned to maintain high moral and spiritual standards.

When the split at Dawson Street occurred, Mount Clear, influenced by Ballarat East, decided to "receive into fellowship no person who is under discipline by any other church"--which included all Dawson Street members.¹⁹¹

The first internal disciplinary issue that arose was over the question of the sale of intoxicating liquor. A minute was placed on the books in March, 1865 barring any member from selling intoxicating drinks.¹⁹² Later that month, at a meeting at which Martin and Picton were present, Sister Deye (Dye), the principal offender, let it be known that she intended to keep selling alcoholic beverages and that she was withdrawing from the church.¹⁹³

In December, 1868 a difference of opinion arose between Anderson and Board. Anderson offered to resign. His resignation was not accepted and two of the brethren were asked to wait on "Mr" Board!¹⁹⁴ On the 26th February "Bro. Board publicly apologised and was received back into the church.¹⁹⁵

The case of Sister Williams was a little more serious. It was talked over "in sorrow" on January 27th, 1869. The issue was to be left over for four weeks.¹⁹⁶ However, the situation must have worsened, as the matter was brought up on the 28th February, when it was "unanimously resolved that she be cut off from connection with the church".¹⁹⁷ "Mrs" Williams must have mended her ways, because she asked to be received back into the church in June of the following year. Her application was

successful.¹⁹⁸ However, she was again the subject of discussion on December 4th, "when it was agreed that the male members should meet on Wednesday evening to inquire into the same".¹⁹⁹ The evidence against her on the 7th was overwhelming and she was again expelled.²⁰⁰

Mid-Week Meetings

In August, 1868 two further elements were introduced into the life of the church. The church "agreed to meet every Wednesday evening for prayer and praise and the reading of God's Word" and "to request Bro. Picton to give four lectures in the chapel at each full moon".²⁰¹ One wonders what part the "full moon" played in Picton's delivery? Maybe it lighted the way over rough bush terrain for worshippers attending evening services!

Sunday School

There is no way of telling exactly when the church commenced a Sunday School. The first mention of a school was in June, 1869, when £1 was voted to purchase books for the students.²⁰² The first reported activity of the school was the 1898 anniversary, which was written up in the Australian Christian. The programme included "recitations, songs and solos by the children" and a presentation of prizes.²⁰³

Other Auxiliaries

Nothing is known of the activities of other auxiliaries in the period up to 1900. However, one feature of the church's programme that was mentioned was an annual church picnic.

A Building

In August, 1864 the members were asked to state what they could contribute towards the erection of a church building. Most offered £1. Martin from Dawson Street offered £3, and Anderson and Jacobs of Mount Clear £4 and £5 respectively.²⁰⁴

A loan of £30 from Martin was thankfully accepted in December of that year, when plans were made for erecting a wooden building, 18 feet by 32 feet, on a property adjoining Mr. B. Angeley's residence.²⁰⁵ Jenkins superintended the work, which was performed by the voluntary labour of the members. The project was commenced on the 22nd December and it was reported to the meeting on January 4th that the building had been completed, that seats were being made and that arrangements had been finalised with Picton for the official opening of the building the following Lord's Day.²⁰⁶ The table for the Supper, a tablecloth, plate and glass were later purchased.²⁰⁷

In July, Martin, Anderson, Gullock, Reed and McHutchison were appointed trustees and an effort was made to clear the debt.²⁰⁸

In March, 1867 it was decided to add a vestry, 14 feet by 10 feet. Jenkins' tender of £3/5/0 was accepted.²⁰⁹ Two years later, with sufficient funds available, some of which came from the renting of the building to others--the Temperance cause, as with Dawson Street, was given a discount--it was decided to construct a baptistery.²¹⁰ Gowans and Anderson, who had earlier been responsible for fencing the property, made repairs to the baptistery in March, 1871.²¹¹ That the baptistery needed repairing must have been due either to an excess of baptisms or to the flimsy nature of the structure. In 1880 the building was lined with pine timbers by Bro. Scurrer ["a" or "ah?"] of Buninyong.²¹²

Church Officers

When the church was first set up Anderson was appointed Secretary.²¹³ In March, 1865 an official officers' board was constituted, with Anderson as Chairman and Gullock and McHutchinson as deacons.²¹⁴ Anderson was appointed Pastor in May, 1870.²¹⁵ He continued as Chairman until August, 1871, when McHutchinson succeeded him.²¹⁶ There is a gap in the minutes between December 1871 and August 1880, by which time Davidson was chairing meetings.²¹⁷ The next minutes are dated 13th January, 1901.

Buninyong

Beginning

The church at Buninyong was established on 29th March, 1871. It resulted from a series of meetings conducted by J. A. Hamill in the Temperance Hall in 1870, when there were only two members of Churches of Christ in the area, Sister Goode Sr. and her son F. Goode, who was worshipping with Dawson Street at this time.

Hamill aroused the opposition of a local Presbyterian clergyman, Rev. T Hastie, whom he engaged in debate on the question of baptism. The debate, which resulted in free, unsolicited publicity, led to Churches of Christ members at Buninyong being known as "Hamillites", a nickname that was still being bandied about in 1877.²¹⁸ Hamill, incensed that the Buninyong members had to put up with this, replied to his critics:

Had I found a church by a method, or made any feature of mine necessary for membership, as in the case of Mr. Wesley, the designation of 'Hamillites' might be appropriate, if accepted by the membership; but if renounced by them they ought not to be reproached with it. But no doctrine have I taught, or "laid down", of my own. I have only called (sic)

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attention of people to what Christ and his Apostles have already 'laid down' in the New Testament.²¹⁹

Growth

The church at Buninyong grew rapidly in the early years, but fell away in the late 70's and early 80's, due to a general exodus from the area. From 46 in 1874, membership fell to 18 in 1882. It remained at this level through to 1890, except for a spectacular increase of 10 members in 1886. Membership declined to 17 the following year. Thereafter, through the 1890's, the membership held steady at about 15, except for a low of 10 in 1896.²²⁰

A Chapel

It was not long after the church came into existence that the members decided to erect a chapel. The building, complete with a baptistery, was erected, in 1873, on one third of an allotment in Learmonth Street. It seated 200 comfortably and cost £300. The church, which had unsuccessfully approached Ballarat East for a loan of £90, had cleared the debt on their chapel by 1877. Like other Churches of Christ throughout the Australian colonies, they prided themselves on paying for their building without asking for government assistance or help from non-members. As Edwin Fisher, of Cardigan, put it:

It was a very great effort for them (having been left so few in number, by removals) to clear and make the chapel their own in about four years, without asking a penny from the world or from any non-member.²²¹

While the building met the needs of the Buninyong congregation, the land on which it was erected was so tiny that there was no room for a front fence.²²² In 1886 the other two-thirds of the allotment were purchased.²²³ In 1894, with the help of a loan from Dawson Street, Buninyong members dismantled their chapel and re-erected it in the centre of the allotment. It was considerably altered, made more convenient and beautifully finished throughout.²²⁴ "A first-class fence," described as "a decided improvement", was built around the block.²²⁵

To further beautify the property an "Arbour Day" was arranged for the 28th August, 1896, when 20 ornamental trees, pines and cedars, were planted. Ballarat members, enticed by the promise of "free tea and damper", turned up in force, despite the fact that the day was cold and wet. The Martins and Morris's from Dawson Street had the honour of planting the first trees. Throughout the afternoon the company sheltered under umbrellas and waterproof coats. After feasting on the "hot tea and good things so bountifully provided by the bonny Buninyong sisters", the company sang for an hour while waiting for the train to take those from Ballarat back into the city.²²⁶

Leadership

Nothing is known of an authorised officership at Buninyong, apart from the fact that "Bishop Scurrah" was the leading light.²²⁷

Sunday School

As with the other Churches of Christ in Ballarat, the Buninyong nucleus established a Sunday School. The first available statistic is for 1874, when it was reported that there were 18 students. The following year there were 20, with two teachers. Numbers then fell off to 8 in 1885, but rose the following year to 22, and to 25 in 1887. They began to fall again in 1889 to a new low of 7 in 1895, but rose by one in each of the following years to 1898.²²⁸

Cardigan

Cardigan, some five miles west of Ballarat, was thinly populated in 1870, when a group from Ballarat East first proclaimed the "ancient Gospel" in the home of one of their number. Those members responsible for this initiative successfully convinced fellow members at Ballarat East in June, 1870 that it was more sensible for them to meet together in their local area in the cold winter months, than to travel to Peel Street. Edwin Fisher took the initiative in this venture. The church was officially constituted on July 10.²²⁹ On June 20th of the following year, the group, numbering 18, were meeting in their own building, had enquires coming forward and boasted a Sunday School of 30.²³⁰

Hepburn Springs-Daylesford

From time to time, during this period, members from the Hepburn Springs/Daylesford area met to observe the Lord's Supper.

In the obituary of Richard Butland, an officer in the Peel Street church, who was baptised in the Dana St. chapel on March 10th, 1875, by H. G. Picton and who died on 28 November 1891, mention is made of the church at "the Springs". Butland, who also had contacts with Dawson Street and was committed to the Temperance cause, by his "quiet and kindly manner", induced others in the Springs area, mostly old friends, to gather for worship. A former Methodist, who had been "brought to examine the Scriptures on hearing a discourse on the second chapter of Acts by Bro. Picton", Butland was firmly committed to the position of Churches of Christ.

In the early days the church numbered 30, but removals soon thinned their ranks.²³¹ In 1897 the church was still holding on. Robert Gerrand, reporting from Daylesford, indicated that meetings were being held there each Lord's Day. On the week previous to his writing, eleven had "broken bread", seven of whom were visitors. Of these, six were from the Drummond Church.²³²

Meredith

A group of members at Meredith formed themselves into a church on 17th June, 1900. The Potters, in whose home the church originally met, were the principal initiators. They had been baptised by C. L. Thurgood and taken up membership at Dawson Street. The Potters influenced others around them, particularly the Boyds and Mr. A. McKay, who were immersed at Geelong. Three Potter children, two sons and a daughter, were baptised in Ballarat. These eight formed the nucleus of the Meredith Church.

During a mission, conducted by Thomas Hagger, of Geelong, Bro. and Sister Combridge Jr. joined the church.²³³

In December, 1900, at which time the church was meeting in the Potters' home,²³⁴ Dawson Street voted the young church at Meredith £2 towards the construction of a chapel.²³⁵ Three years later membership had grown to 38 and the church was meeting in a neat chapel of their own which was almost free of debt.²³⁶

Togetherness

Tea Meetings

Tea meetings continued to be a prominent feature in the life of the Ballarat Churches in the 1870's. They helped to bind the churches together, when other factors threatened to draw them apart. Because of the heavy emphasis on preaching, which was mainly a reiterating of the basic principles of the Movement, the younger members were introduced to the intricacies of Churches of Christ and older members were confirmed in their views. The preaching also resulted in a more than unusual degree of theological uniformity.

An excellent illustration of the typical diet offered on such occasions is evident in the account of the tea meeting held at Buninyong, which was organised to welcome Hamill, who was visiting from Geelong, in the latter part of 1874. It was reported in the November issue of the Australian Christian Advocate. Green, of Cardigan, spoke first on the existence of God. Then Picton spoke from Nehemiah 4:10, on getting rid of the "rubbish" of the past before the Church can be built. He ranged through the Old Testament, the Middle Ages, the Reformation and finished by talking about the Campbells. Hamill, following him, related the history of the Campbells and other Restoration pioneers in America and Britain and closed by remarking that, because Churches of Christ were guided by the New Testament alone, they were not a sect, except that one 'everywhere spoken against'. The space given to the addresses of Picton and Hamill, and the wealth of detail, can only be accounted for either by a phenomenal memory on the part of the scribe, scribbled notes, or by the fact that either Picton or Hamill did the reporting. Either could have

filled in forgotten details of the other's lecture!²³⁷

Financial Appeals

During the 1890's the Ballarat Churches were being asked for an increasing number of donations. This was due partially to the development of Colonial and Inter-colonial Conference committees and of enterprises sponsored by individuals, and partly due to practical responses to the depression of the early 1890's.

Like other churches throughout Australia, Ballarat congregations were invited to contribute to the Victorian Missionary Fund,²³⁸ to the development of a cause in Western Australia²³⁹ and to evangelising of Kanakas on the Queensland cane fields,²⁴⁰ a project developed by John Thompson, a former Roman Catholic, who had been associated with the Elizabeth Street Church in Sydney.²⁴¹

The churches were also asked to help fund the work of the Victorian Bible Institute, which arose out of the efforts of the Swanston Street Church to train the young men of their church. Its principal was J. K. Henshelwood, evangelist at Swanston Street. Henshelwood, before joining Churches of Christ, had been a Presbyterian clergyman. Set up in 1888, the VBI continued operating until 1896, when Henshelwood lost the confidence of the churches.²⁴²

Support was also asked for a Boy's Home established in Burwood by R. Campbell Edwards, a businessman who was keen to duplicate what Dr Bernardo had done in London,²⁴³ and for foreign missionary enterprise, and, in particular the support of a young lass from Shepparton, Mary Thompson, who left for India in 1891.²⁴⁴

It had been customary, almost from the time Churches of Christ first developed in Victoria, for churches to invite other congregations to help them finance chapel construction. In the 1890's, however, letters requesting assistance were as numerous as falling leaves in Autumn. They were, more often than not, from churches unable to service loans they had contracted in the boom period of the 1880's. Some, like the Collingwood Church, which had constructed a magnificent "Tabernacle", were offering debentures.²⁴⁵ Others were asking for donations. Dawson Street received letters from churches at Williamstown,²⁴⁶ Launceston,²⁴⁷ Castlemaine,²⁴⁸ Charters Towers,²⁴⁹ Lismore,²⁵⁰ Horsham²⁵¹ and Bairnsdale.²⁵² Ballarat East, who were less affluent, and seem to have received less letters, even had churches as far away as Belfast and Kensington²⁵³ writing to them.

Churches that were finding it difficult to pay their preachers were also asking for help from Dawson Street. In addition to such requests, Dawson Street was also,

along with other churches, asked to come to the assistance of preachers who had fallen on hard times, like W. W. Davey,²⁵⁴ who had worked under the Ballarat Evangelistic Union at Nunawading,²⁵⁵ or to assist the families of those who had died, as was the case with Hamill in 1878,²⁵⁶ The saddest case was that J. K. Henshelwood, former principal of the Victorian Bible Institute, who wrote a series of increasingly pathetic begging letters to the Dawson Street Board, blaming his plight on the action and insensitivity of Melbourne leaders.²⁵⁷

Dawson Street, at the same time that it was being asked for assistance from individuals, churches and committees, was becoming increasingly involved in local causes and charities. The congregation gave its support to the Temperance cause, as it gathered momentum in the 1890's,²⁵⁸ and offered what assistance it could to the local hospital,²⁵⁹ the Blind, Deaf and Orphan Asylum²⁶⁰ and a local Orphanage in Ballarat East.²⁶¹

The Turn of the Century

Dawson Street, despite the fact that it was without a minister, was growing in strength as the century drew to a close. The strength of its lay leadership and preaching talent, and particularly Martin's Bible Class work, were largely responsible for this. Peel Street, on the other hand, was limping towards 1900, looking as if it could be suffering from a mortal illness. Mount Clear and Buninyong were also barely holding on. The Church at Cardigan had faded from the scene, though a new cause was being established at Meredith. What the 2Oth century would bring, nobody quite knew.

[BCOC 51-81]