Developments within Ballarat

In the first two decades of the 20th century Ballarat's confidence in its future faltered. With a downturn in mining activity, due to antiquated machinery, a decrease in outside investment and constant flooding, and with the closure of the Phoenix Foundry and McKay's decision to shift its manufacturing base to Melbourne, the number of unemployed grew. This led to an exit from the City and a decline in population. The exodus was vividly symbolised in the stream of timber homes that were transported to Melbourne and elsewhere. Ballarat was in the process of losing the eminence it had enjoyed in earlier years. Geelong, which had been little more than a backwater, was fast approaching Ballarat in size and importance. With an increase in communication between capitals and an upgrading of Melbourne's terminal facilities, due partially to a growing Melbourne-Sydney rivalry, both manufacturing and farming interests were choosing the capital, rather than provincial Ballarat, as the terminus for their product. Ballarat's ills, which were mostly endemic, were blamed on Melbourne.

However, while Ballarat lost two of its major industries, an industrial base remained and was augmented by new firms, like Hart's Royal Dyes, Williams the Shoeman, a Ballarat firm that was to go national, and Lucas, which, by 1910 employed 400 women. By 1921 there were 300 factories, employing 5000 people and paying £15,000 a week in wages.

Other changes were also afoot. Those of the original pioneers who remained finally passed from the scene. Timber, which had previously been used at a prodigal rate, became scarce. Bricks began to be used for the building of homes. Motor vehicles replaced horses and the tram system was electrified and extended. Private educational institutions continued to be developed. With South Street and Ballarat's statuary beginning to attract attention, the city began promoting itself as a tourist attraction. Former diggings sites began to have a nostalgic appeal. This mood culminated the 1917 Back to Ballarat celebrations.

Of course, not all was well. The City was without effective sewerage, which resulted in the continuing outbreaks of diphtheria and measles. Drunkenness, particularly among the unemployed, led to an increase in convictions for disorderly behaviour.

Those boasting a string of prior convictions were generally cared for by the Salvation Army and the Town and City Mission.

With the outbreak of war in 1914 Ballarat was awash with patriotic fervour. An initial euphoria, that saw the 70th, a militia unit, camp at the seaside town of Queenscliff for two weeks, gave way to serious recruiting for the Victorian contingent of the AIF. Following the Gallipoli campaign, recruiting personnel were urged to redouble their effort to fill the "Dardanelles Gap", which became increasingly difficult, despite appeals to mothers and sisters to shame their sons and

brothers into enlisting. Casualty lists and the return of the wounded brought home the stark realities of the conflict, which became more evident with the wasteful carnage in the trench warfare in Flanders. Despite Ballarat's patriotism, an awareness of the hellishness of the conflict helped contribute to Ballarat's registering of a No vote in both of Billy Hughes' conscription referenda.

Ballarat was proud of its first war hero, Corporal William Dunstan, of the 7th Battalion, who covered himself with honour and glory" at Lone Pine on the 9th of August, 1915, winning the Victoria Cross. The city was also proud of the former town clerk of Ballarat West, Brigadier General R. E. (Earnest) Williams, who was responsible for accommodating and training the 100,000 strong military force in Victoria. It was Williams who arranged for the setting up of a decentralised training camp for 1000 recruits at the Ballarat Showgrounds. While this move was not welcomed by everyone, the camp, for the duration of the war, became a permanent feature of the city to which it contributed financially. Sergeant Wiles, a local blacksmith, also made a name for himself as a consequence of the war, when he won a contract to supply to the Australian Army a camp cooker, which he invented and manufactured. The Sunnyside Woollen Mill also benefited from the conflict when it was ordered to cease producing for the domestic market in order to complete defence contracts for thousands of bolts of khaki cloth.

The Red Cross and the YMCA were the more prominent of a number of agencies that contributed significantly to the war effort on the home front

During the course of the war, and in its aftermath, the Lucas women were active in supporting and encouraging those involved in the conflict. In 1916 they started a fund to provide a memorial avenue along the highway in memory of men on active service.

In Ballarat, In the period 1901 to 1947, Anglicans and Presbyterians maintained their numbers, Methodists fell back from 27% to 20%, as did Baptists and Congregationalists, whose numbers were halved between 1901 and 1921. Catholics, who suffered from Protestant intolerance, gradually edged up from 17 to 20%, while

Churches of Christ grew from 279 in 1901 to 910 in 1947.¹

Wider Church Developments

The 1890's were difficult times as major world economies were suffering from severe depression. The inability of the churches to appreciate or adequately address this crisis, together with an endemic wage disparity, which disadvantaged the working classes, led many, who were formerly associated with the churches, to transfer their allegiance to socialism and to a nascent Labour party, which they hoped would remedy glaring injustices.

It was also during the 1890's that many churches established congregations in Western Australia and Queensland, while those that already had rootage there extended parishes and circuits.

During the early decades of the twentieth century evangelists and scholars, with a breadth of sympathy and an appreciation of new intellectual currents, liberalised Evangelicalism in Melbourne and Adelaide. Sydney, influenced by Evangelical Anglicans, whose distinctive ethos was becoming more pronounced, was establishing a reputation for uncompromising theological conservatism.

Federation coincided with moves among the churches to federalise their organisation. It also caused them to look beyond denominational federalism to broader church unity, though a Congress on Union in 1913, in which Churches of Christ were involved, eventually bogged down because of entrenched positions.

While women were still regarded as unfit for leadership in the church and community, a movement was afoot that would lead in the 1990's to agitation for the ordination of women and for equality of opportunity for those thus ordained. Paternalism also continued to play a part in renewed interest in Aboriginal missions, though Christian missions did offer limited protection against savagery on the part of some whites. The church occasionally raised its voice to alert the community to the plight of Aborigines, though it had little influence on community groups or governments.

Most churches justified Britain's entry into the war on the basis of a commitment to justice and humanity and the need to overthrow barbarism and oppression. The Federal Conference of the Australian Churches of Christ in September, 1916 voiced its "profound conviction of the justice of the cause of the allies."²

The Lutheran church suffered most during the war. Some pastors were interned, churches were burnt down, and the names of some people and some places were changed. Few churches spoke out against this xenophobia or assisted the persecuted.³

Dawson Street

During the years, 1900-1917, the church at Dawson Street steadily gained strength. Prominent laymen like Chas. Morris, E. H. Price and J. A. Wilkie gave the congregation strong leadership.

The reason why the chapter concludes in 1917 is that the ministry of A. W. Connor, who commenced with the church the following year, is more appropriately considered as the first of a series of more stable and settled ministries.

Statistics

It is difficult to graph the numerical growth of the church during the first two decades of the 20th century, especially in the early years. While membership numbers rise and fall, the number attending am. and pm. services did not greatly alter, at least before 1905, after which attendance figures were no longer listed in the returns.

From 1900 to 1905 the roll membership grew from 112 to 144. On each of those years the am. and pm. attendances were registered as 65 and 100. In 1905, a roll revision was responsible for a membership loss of 34. Attendances were also down that Year 60 (am.) and 90 (pm.). Numbers, however, climbed from 107 to 115 in 1906. The following year the membership rose again to 126 (3 by faith and baptism and 9 by transfer). In the next year the figure jumped to 201. A mission conducted by H. G. Harward, in November-December, 1907, was largely responsible for this increase. During that year, 81 were received in by faith and baptism. Numbers grew steadily till 1910, when they topped 212. They fell the following year to 190. That year 14 left the district. The tally fell to 171 at the beginning of 1914, but had risen to 181 by December, largely as a result of the Kingsbury-Binny mission. During 1915, there were 48 additions by faith and baptism, and, at the beginning of 1916, the membership stood at 235. By December of that year it had dropped to 225, largely as a result of transfers out. No figures are available for 1917.⁴

The Officers Board

Developments in congregations are frequently reflected in the history of their officers boards. This was certainly the case at Dawson Street. Not-with-standing occasional feuds, the growing stability evident in the church was based on the growing strength of the board.

Knowledge of board activities is dependent on written minutes. While these leave much unsaid, they are illuminating. Developments will be treated chronologically.

In September, 1902 Reed resigned as a deacon, stating "that he did not intend to take part in the preaching arrangements in future".⁵ After being approached by Morris and Vanston, he withdrew his resignation.⁶ Dissatisfaction must have continued to simmer, however, as Reed again tendered his resignation in June,

1905.⁷

In August, 1904, when Jackson returned to Ballarat, he was invited to resume his place on the board as a deacon.⁸

At a half-yearly meeting, early in 1906, Reed suggested that another elder be appointed. The officers decided against such an appointment, and, instead, appointed Benson and Chaffer as presiding brethren "to assist Bro. Morris by taking alternate Sundays".⁹

In January, 1907 Vanston resigned as deacon and secretary because of ill health.¹⁰ While a letter of sympathy was sent, the resignation was held over till the following meeting, when it was decided to leave the matter in abeyance for three months.¹¹ Nothing more was recorded of the impending resignation. As Vanston's name does not reappear among the list of officers present at meetings, it is to be assumed that his continuing illness decided the issue. In any event, James Morrison took over as secretary.¹² Later that year, at an adjourned business meeting, it was moved that all officers resign, with the exception of the elders.¹³ There is no indication of the reason for the motion, or of its outcome. Obviously, someone was unhappy.

In May, 1908 Morrison resigned as secretary and A. G. Chaffer was appointed pro tem replacement.¹⁴ When an election of officers was held later in the year, Chaffer was elected secretary in his own right.¹⁵

Over the years the number of men serving on the board increased. By 1911 it was made up of C. Morris (Chairman), Allan Morrison, Price, Pittock, Griggs, Stanley Tape (Evangelist), H. W. Morris and Benson.¹⁶

In October, 1912 Benson, who had transferred from Enmore, NSW in 1899,¹⁷ resigned as deacon and presiding brother. While his resignation was accepted, Morris and Pittock were deputed to speak to him to discover the reason for his resignation.¹⁸ The minutes do not record the sequel, though the forced resignation of the evangelist several months prior to this could have influenced his action. Benson was later re-elected as an officer, early in 1913.¹⁹

In May, 1913, in the absence of Chas. Morris, E. H. Price was elected chairman for three months.²⁰ In August of the following year, Lang, the current evangelist, was appointed to act as chairman until Chas. Morris returned from Sydney.²¹

Pittock, whose work was "highly appreciated", served as secretary for several years before his retirement in 1915. He was succeeded by A. E. Bailey.²²

In February, 1917 J. A. Wilkie, who was to figure prominently in the later history of the church, was welcomed to the board.²³

In March of that year, W. H. Benson was appointed chairman.²⁴ In August, 1918, however, Chas. Morris was back in the chair again.²⁵

Prominent Laymen

Throughout the period 1900-1917, several laymen figured prominently in the life of the Dawson Street Church.

Charles Martin

While Charles Martin made his major contribution in the years leading up to 1900, he was by no means uninvolved after that date.

Martin was born at Islington, London, on December 23, 1827. In 1852, after migrating to Australia, he became a reporter for the Age. He was later appointed a teacher at a school at Pt. Nepean. In 1857 he came to Ballarat to take charge of the first National School (later State School 33).

After his first wife died, in 1876, Martin remarried a Mrs. Anderson, a widow and "much esteemed sister of the Dawson Street Church".²⁶

By 1900 Martin was obviously in "failing strength", and was unable to continue taking evening services.²⁷ In spirit, however, he had lost none of his old fire.

An article by J. H. Jennings on "The Wrath to Come", in the June 19 edition of the 1902 Australian Christian, fanning the embers of an old and painful controversy, goaded him into addressing himself to the editor thus:

I desire to make an earnest and solemn protest against the Australian Christian being made a vehicle to spread the teachings of such blasphemous diatribe as appears in its current issue. When this paper was started it professed to be one that should fairly represent the whole brotherhood and I remember that the late Bro. Laing in The Standard on one occasion wrote that the dogma of eternal torment amongst the brotherhood was about dead and buried. But here is an attempt to revive it in an abusive article occupying nearly five pages. If my health permitted and you would grant me an equal space, I would undertake to refute this tirade. But the state of my health prevents me, and I must be content with recording my most solemn protest.²⁸

While patronised and fobbed off, there was no doubt that the old conflictual energy was capable of being aroused.

Martin took up his pen again the following year to argue against C. L. Thurgood's suggestion of a cradle roll and the notion that communion be taken to the sick. Martin equated cradle rolls with infant baptism ("dedication" was the word he used) and argued that there was no authority for the latter.²⁹

Martin was still serving on the Dawson Street board in February 1906, when he suggested that "the church contribute five shillings towards keeping the directory going in the Christian". Despite occasional disagreements with the editorship of the Australian Christian, Martin remained a committed subscriber.

Martin died on July 29, 1908. He was described in an obituary notice as

a tower of strength, slow to advance a new truth and always sure of his ground before doing so. He loved the church before all earthly societies and gave his full time and money freely to prosper the interest.

Martin was much loved by the church. Of his influence, Morris commented:

He has been more to me than a father, I owe to him, to his faithful teaching and consistent Christian character more than words are able to express.

Martin was survived by the second Mrs. Martin and by five sons and two daughters, all of whom were active in the church.³⁰

In February, 1914, with his memory still fresh in the minds of those who had worked with him, the board appointed a committee to erect a memorial tablet to commemorate Martin's contribution to the life of Dawson Street.³¹

Charles Morris

Unlike Martin, whose major contribution was made in the previous era, Charles Morris was centrally involved in the life of Dawson Street both before and after 1900.

In the early 1900's, Morris helped out with preaching at the new church at Meredith.³² Like Martin, he contributed generously to the work of the Dawson St. church. Committed to Temperance, Morris was involved with the Independent Order of Rechabites,³³ and, in May 1912, was appointed to represent the church at the Temperance Alliance State Convention.³⁴

Morris, perhaps following Martin's lead, was unafraid (at least in his younger days) of speaking his mind on doctrinal issues.

In 1899 he wrote to the editor of the Australian Christian, disagreeing with an article of J. W. McGarvey, Professor at the College of the Bible, Lexington, and theological guru of the Australian Churches of Christ. The question at issue was the time Christ was supposed to have been in the tomb. Morris argued that Jesus had literally been three days or seventy-two hours in the grave.³⁵ His correspondence on the issue, with the editor of the Christian, engaged the young A. R. Main in a lively debate.³⁶ Main was later to spend a brief time in Ballarat as interim evangelist.

When Morris left Ballarat for Sydney early in 1913. It was not known if, and when, the family would return. They had been members at Dawson Street for forty-five years. There was great sadness at their going. A farewell dinner was held in the A.N.A. Hall, which was presided over by F. G. Dunn, editor of the Australian Christian. At this gathering there were visitors present from various parts of the state, past members who had shifted away. At the dinner, Morris' contribution to Dawson Street and to Churches of Christ conference activities was commented on by Dunn, Martin, Benson, Chapman and Pittock. Elinor Lucas presented Mrs. Morris with "a handsome tea service". Charles was handed a purse of sovereigns and an illuminated address. Morris' final address to the church was on March 2nd.³⁷

When the new building was commenced, in 1913, Morris was invited to lay the foundation stone. He was unable to make the trip and H. W. Morris, a son, deputised for him.³⁸ However, Charles, in company with his wife, visited Dawson Street Church from Sydney in September.³⁹ Furthermore, although in Sydney, Morris did not forget the Dawson Street congregation. In November, 1918 he donated £20 to the building fund.⁴⁰

In November, 1914 Morris received a letter from the Victorian Government Statist informing him that his name had been removed from the list of "registered clergy" and that he could no longer celebrate marriages in Victoria. He was upset because neither he, nor the church, had been consulted. Morris wrote to the church about the issue, and the church, in turn, wrote to the Home Mission Committee.⁴¹ (Morris had been in hot water in 1905 with both the Home Mission Committee and the Government Statist for advertising his services as a marriage celebrant.)⁴² A reply was received from Smith, Secretary of the Conference Executive, in February 1914.⁴³ As the Dawson Street board decided to forward the letter without comment to Morris, it would appear that the latter had no option other than to accept what had been done.

In August, 1914 Dawson Street became aware that Morris was returning. At the board meeting that month, Leng, the evangelist at the time, was appointed pro tem chairman until Morris arrived.⁴⁴ Morris was back chairing meetings in March of the

following year.⁴⁵ The Morris's, held in the highest esteem, were warmly welcomed back.

In February, 1917 Morris was again honoured on the occasion of his jubilee as a member of the church. He was presented with another purse of sovereigns and an armchair, as an indication of the church's affection and respect. In replying to numerous speeches of appreciation, he contended "that instead of saying what an amount of good he had been able to do for the church, they should have dwelt upon the good the church had done for him". He also acknowledged the help he had always received from his wife and family. Offering advice to the younger generation, he argued that any wanting "to live good and right lives" should "follow in the footsteps of Jesus Christ".⁴⁶

Early in 1917, when the church was without a minister, the board again applied for a marriage licence for Morris. The Advisory Board, through whom the request needed to be processed, considered that he did not qualify. Such licences, with the development of a more regular ministry, were not being as easily distributed as previously. Not to be put off, the church argued that the Advisory Board was "mistaken regarding Bro. Morris' qualification as pastor and preacher" at Dawson Street and requested "that the Board take the necessary steps to forward the necessary papers for fulfilment".⁴⁷

Morris' wife died at the age of 71, on August 24, 1919. A "Mother in Israel", her sweetness and love had endeared her to all.⁴⁸ The family suffered further bereavement, later that year, when a grandson from Sydney, only 19 years of age, sickened and died after returning from America. Charles Morris' mother, "Grandma Morris" of Enmore, New South Wales, died in November of the following year, aged 100.

Elinor Lucas

Elinor Lucas, a daughter of John Hargreaves, a Yorkshire businessman from Bradford who came to Ballarat seeking gold, was a resolute lass. Her mother died four years after arriving in Ballarat. With other of the children, she was cared for by friends. After two years schooling she went to work at 14.

At 18 Elinor married John Pittard Price, a Welshman and inveterate prospector. They had six children, three sons and three daughters. Two of the boys died before the father was killed in an accidental fall at Kelsall's Soap Works in 1873. Elinor, 30 and penniless, realised that she would have to support four children. Mr. J. Kelsall, her husband's employer, and Mr. Martin Hosking of the Ballarat Town and City Mission, established a fund to raise money for the family. Donations helped them buy a four-roomed cottage in James Street, Ballarat East, and a sewing machine. Elinor had not sewn before. However, for eight years she supported her family by

sewing underclothes and shirts from material supplied by drapers in Bridge Street.

In 1886 Mrs. Price married William Lucas, a widowed minor living at Redan. Lucas was killed 2 years later and Elinor shifted back to James Street. She received a little money from her husband's estate. She returned to her sewing, enlisting her daughters in the enterprise. Two rooms were added to the cottage and a partition dismantled to provide a workspace 24 feet by 20 feet. She bought twelve sewing machines and hired 16 girls. Her backyard factory was to grow into one of the largest enterprises in Ballarat.⁴⁹

Elinor Lucas was early involved in the Peel Street Church. However, in 1894 she transferred her membership to Dawson Street.

Early in 1904 she left for a six-month visit to South Africa with her daughter and son-in-law, J. J. Passe. The Dorcas Society organised a welcome home in October.⁵⁰

Throughout the minutes there are constant references to Elinor Lucas' generosity. In July, 1905 she gave ten shillings to Perc Davey for his mission work in Japan.⁵¹ In 1913 she presented the church with new Sankey's Hymn Books and lent the church her organ for use in the vestry, while the new chapel was under construction.⁵² Little wonder that when she applied for the second hand ventilators, left over from the alterations to the chapel in 1916, her request was unanimously agreed to.⁵³

Elinor Lucas, besides assisting the church financially, also participated in the life of the church in other ways. For instance, she led the singing on Lord's Day mornings until 1912.⁵⁴ She was also President of the Young Women's Mission Band, in which capacity, in June 1914, she asked "permission of the officers to hold a sale of their work open to all".⁵⁵ She was held in great affection by the young women who presented her with an enlarged photo of the group.⁵⁶ She was also an enthusiastic visitor, and, in 1917, was asked to act, along with several others, as an official church visitor.⁵⁷ She shortly afterwards shifted to Healesville, from where she retained a continuing interest in Dawson Street.⁵⁸

E. H. Price

E. H. Price was born to Eleanor and John Price on the 19th February, 1878, in a cottage they owned a mile or two along the Geelong Road. He was seven months old when his father died.

As already indicated, with the death of her husband, and with generous assistance, Mrs. Price moved to James Street, closer to town. Edward began his schooling at St. Paul's Kindergarten and went from there to Humffray Street School, where he remained until he was eight, when his mother married Mr. Lucas and the family shifted to Sebastopol.

When Mr. Lucas died, the family returned to James Street. Ted was sent to Dana Street to complete his schooling.

Edward was barely thirteen when his mother decided that he should learn a trade. As he had shown an aptitude for woodwork, he was apprenticed to a cabinet maker, Mr. W. A. Lamont. Lamont appreciated the lad and later wrote glowingly of him in a reference. Commending him to prospective employers, he commented, "I can honestly and very confidently recommend Edward Price as a most diligent, industrious, capable workman and trustworthy to a higher degree". Price had been working for Lamont for five and a half years.

As a young man, Ted was a good rifle shot and ran with the Ballarat Harriers, until a knee injury restricted his sporting activities.

Ted Price was sixteen when he committed his life to Christ and joined the Dawson St. church.

As his mother's sewing business grew, E. H. Price, in 1898, at the age of 20, gave up the furniture business and became involved full-time in the growing enterprise. He worked in many capacities--packer, handyman, salesman and production manager. He had inherited his mother's tenacity and drive. He was optimistic, physically strong and quietly sociable. The staff of the "Busybee", later Lucas and Co., regarded him as a gentleman, who was personally concerned for their welfare. On 30th December, 1902 Ted Price married Elvira Morris, the eldest daughter of Mr. and Mrs. Chas. Morris.⁵⁹

E. H. Price, who was to figure prominently in the life of the Dawson Street Church, was first elected to the board in 1907.⁶⁰ In May 1909, however, he indicated that he would not be renominating as he would soon be departing for England and America. The trip was connected with the family business, responsibility for which E. H. had taken over from his mother. It had grown under his capable supervision.⁶¹ When he returned, in December, the church joined with Lucas and Co. factory staff to welcome him home. Echoing the sentiment of many Ballarat identities, who had travelled the world, Price made the comment "that there was no place like Ballarat and home".⁶²

In November, 1912 E. H. Price purchased a car "and decided to make use of it" to help the weaker churches in the area. The first ecclesiastical excursion was on Sunday November 3rd when Price and A. E. Bailey motored to Buninyong to take the service. The aged Scurra had been unable to attend services, due to increasing age. Price arranged to pick him up and take him home on this occasion.⁶³ Such thoughtfulness was characteristic of the man, as it was to be of his sons.

On May 5th, 1913 Price was elected chairman for three months.⁶⁴ Apart from an incidental chairmanship the month before, this appears to be the first occasion on which he was elected chairman. It was a position held until then by his father-in-law, Chas. Morris. Price remained in the chair until February, 1914, when the evangelist, H. P. Leng, was voted to the position for a six-month term.⁶⁵ From about this time, the Price home began to be used for special functions.

In the latter part of 1916, the Prices left on a visit to Japan.⁶⁶ Before setting out, E. H. gave a set of communion plates to the church.⁶⁷

J. A. Wilkie

James A. Wilkie, who had been in membership with the church at Great Wellington Street, Glasgow, applied for membership at Dawson Street in November 1913.⁶⁸

Wilkie settled in Ballarat partly because his mother's sister's family had immigrated to Australia some years previously and had taken up residence in Shepparton.

Wilkie worked first in the Ballarat Library, which this bookworm found congenial! However, an estate agency came up for sale and E. H. Price, anxious to keep Wilkie in the city, and in the church, assisted with its purchase.⁶⁹

Wilkie had scarcely settled in before he involved himself in the life of the congregation. A powerful speaker, he preached at the anniversary celebrations at Meredith on November 30th, when his messages were described as "full of power and blessing".⁷⁰

In 1914 Wilkie achieved notable success in the South Street Literary competitions. He won three first prizes, his topics being "St. Paul's Teaching on the Christian Mission", "Foreign Missions and Their Stabilising Influences" and "Self-Control". He won a second prize for "The Influence of the Achievement of National Independence of the Scot's Character and its Contribution to the Development of the British Empire". He was invited to read the first of these essays to the church on Sunday morning 23rd.⁷¹

Lecturing was Wilkie's forte. In 1915 he delivered a series of lectures to the adult Bible class, of which he was the leader, on "The Kaiser's Kingdom and Christ's Kingdom--A Contrast in Ideals".⁷² That same year he won the "Champion Debate" at the South Street competitions. The following year he won first prize for an essay on "Christianity and War", the first instalment of which was published in the April 13th edition of the Australian Christian.⁷³

There must have been some question about Wilkie's membership at Glasgow, perhaps related to an absence from the church for a period, because, in February,

1916, about four years after he had made application for membership at Dawson St., it was reported that the Glasgow Church "had no objection to Bro. Wilkie being received into fellowship as a restored member".⁷⁴ Dawson Street certainly had little hesitation in placing him on their roll.

Wilkie's addresses were always listened to with great interest. He was elected to the board in 1917.⁷⁵ He was by then deeply appreciated by the Bible class, which, in September, presented him with an oak dining-room clock.⁷⁶

Wilkie's reputation spread further than Ballarat. In 1918 he was invited to preach the Victorian Conference sermon, when he took as his subject, "The Increasing Christ". The auditorium in Collins Street, which was hired for the purpose, was filled to capacity with 2,200 present. Hundreds were turned away. Wilkie rose to the occasion.⁷⁷ Reporting the address, the Age commented:

Mr. Wilkie spoke of the "increasing Christ" and urged that the churches of today needed an increasing vision of the Lordship of Christ. If that was truly realised all the difficulties that have kept his followers apart would disappear as did the morning mists before the sun. The sheep of Christ were always mingling. Every manifestation of the Divine Life in spiritual movements called them together. "Sad to say", remarked the preacher, "it is the shepherds who keep up the barbed wire fences that force Christians apart. We must recognise that every clerical autocrat is the rival of Christ, and an unconscious usurper of his Lordship. God gave Christ as head over everything to his Church. Let this be recognised, and the open sore of division will be speedily healed". Mr. Wilkie held that it was the mission of his denomination to pioneer that great reunion and men and women would only be worthy to attain that if they individually allowed the increasing Christ to work in their lives. The world's desperate need and the yearning face of Christ both call every true Christian to place their Lord supreme in heart and life.⁷⁸

The address was greatly appreciated, and understandably so, as it was not only well constructed but true to the spirit of Thomas and Alexander Campbell! During 1918, Dawson Street continued to enjoy Wilkie's preaching. In the evenings, during May-June, he preached a series of addresses on "The Adventures of the Early Church".⁷⁹

Buildings

During the period 1900-1917 the church buildings underwent constant repair and enlargement.

By September, 1913 the decision to proceed with major renovations was becoming more settled and the Board looked for alternative accommodation while the rebuilding was proceeded with.⁸⁰ It was decided to take the Athenaeum Hall, in Grenville Street, adjacent to the Colosseum, at a rental of 17/6, with lighting extra.

Signs were made and placed outside the church and the Athenaeum indicating the change of venue during the alterations.⁸¹ To help with finance, it was suggested that the adjacent property be sold, provided it brought at least £600.⁸²

A final service was held in the old chapel late in August, 1913, when A. R. Main delivered the address.⁸³

The Lucas and Price families aided the programme considerably. Ted Price had made the financing of the project possible and donated platform furniture. His mother, Mrs. Lucas, donated the organ,⁸⁴ as well as offering generous assistance in other ways.

An interesting feature associated with the new building was that during the course of construction the foreman bricklayer made the good confession.⁸⁵

While the new chapel was being erected it was decided to plan a mission in connection with its opening.⁸⁶

The building was officially opened on March 15th, 1914. The significance of the event can be judged by the fact that an account of the opening and description of the building warranted two pages in the Australian Christian. After pointing out that the original building had been dismantled and portions of it used in the new chapel, the report went on:

The front of the chapel, which is a brick structure, is particularly attractive. It is formed of a gable, containing a large leadlight window, and two half-circle wings. The top portion of the exterior walls is covered with rough-cast cement, which is very effective; while the roof is formed of terra cotta tiles. Leading to the entrance doors on either side of the building are conveniently-wide asphalted ramps. It may be pointed out that the exterior provides a fitting indication of what is to be found within the building. The interior walls and the ceiling are white, giving the place a pleasantly cool, clean and healthy appearance. The walls are lofty, and the latest methods of ventilation have been adopted. The dimensions of the floor are 75 feet by 32 feet, and seating accommodation is available for practically 400 persons. The adjustable chairs are similar to the latest design found in metropolitan theatres. The chairs were made locally, and of oak, and the same material is used in the furnishings throughout. The railing of the platform is truly artistic. The aisles are covered with a pretty, dark grey carpet. The platform carpet is a rich maroon. The whole of the carpet was supplied to the order of the Young Women's Mission Band. It is, of course, from inside that the full beauty of the stained glass windows becomes apparent. Electric light has been installed throughout. The art metal ceiling was designed specially for the new building, and its effect is decidedly pleasing. Above the platform, on the right side, hangs a handsome clock, presented to the church by Bro. P. McMaster, of Melbourne. On the left hand side of the platform has been erected a fine marble tablet inscribed, "In affectionate remembrance of Bro. Charles Martin, an elder of this church for 40 years".

- 128 -

The schoolroom, 50 feet by 37 feet, is located beneath the chapel. The place is well ventilated, and has a neat appearance. The ceilings and walls are painted white. Alongside this is another room, 30 feet by 14 feet, which will be very handy for preparing the food for tea meetings, etc. At the rear of the chapel stands a two-storey wooden building. The rooms are about 25 feet square. One will be used as the vestry, and the other, the lower one, will be occupied by the kindergarten section of the Sunday School.⁸⁷

The completion of the new building did not mean that the church did not need to consider further renovations. In May, 1914 the Board decided to prepare the vestry for use as a Dorcas sewing room.⁸⁸ The weeds outside were also causing a problem and it was decided to get rid of them with a dousing of gasoline.⁸⁹ By July, 1915 a number of tiles on the roof needed attention.⁹⁰ Early in 1916, the asphalt approach to the church needed renewing, as did fencing on an adjacent property.⁹¹ By 1918 the baptistery had fallen into disrepair.⁹²

Dawson Street was generous in the use of its buildings and equipment. In April, 1901, on the occasion of a two-hour visit to Ballarat of HRH. the Duke of York, Prince George, later King George, and Queen Mary, Charles Morris, having decided to erect a balcony in Lydiard Street in front of his business, borrowed forms from the vestry for five shillings, offering to make good any damage.⁹³ In July of the same year, a Miss Lucarce was given permission to use the church building to conduct a singing class. She was tutoring a group for the South Street Competitions. She was charged 30/- for the time the building was required.⁹⁴ A Mr. Montague was offered the same privilege for a singing class in May, 1907, at five shillings per night for the church and 3/6 for the vestry.⁹⁵ Weddings were also conducted in the church, for which, by 1916, set charges were levied, a uniform charge of 10/- for the chapel and £1 for the school room and chapel, with 50% of the money going to the caretaker and the balance to the building fund.⁹⁶

Finance

Buildings and finance are interconnected. This is mostly because new buildings place a severe demand on church finance.

In June, 1913 the officers recommended to the church that envelopes be used for church contributions. It was decided to use "duplex" envelopes, in which specific contributions to the church and conference departments could be made separate compartments, with the destination of conference contributions being listed.⁹⁷

In May, 1915, following the erection of the new building, contributions fell off and a special meeting was called to see what could be done.⁹⁸ Price, Benson, Pittock and

Bailey worked on a scheme of debt liquidation that was put to the half-yearly business meeting in 1915.⁹⁹ The plan aimed at reducing the debt from £800 to £500 in the next year. One member (probably Ted Price) offered £150 if the church raised an equal amount. Despite this scheme, church leaders continued to be concerned with the state of the general fund and a further meeting was called for April 17th. It was decided to send a circular letter to members outlining the urgent need for finance.¹⁰⁰ The financial position was little or no better in November, when the bank informed the church that their account was overdrawn.¹⁰¹ Things were little better in 1917, when a promissory system was instituted, but with poor response.¹⁰² Despite considerable concern, however, it does appear that the church was whittling away at the debt. By 1916, £700 had been raised. In January the building debt stood at £493, having been reduced £314 since 1915.¹⁰³

Worship

Singing had always been an important part of the worship of Churches of Christ. As congregations grew, and until the advent and acceptance of organs, starters were needed to lead the singing. Starters, no less than organists, occasionally proved temperamental. This was certainly the case with James Morrison.

At the beginning of the period under review, Morrison led the singing. In April, 1901 Mr. Passe Jnr. was asked to fill in during Morrison's absence.¹⁰⁴ Something obviously disturbed Morrison in September, 1903, because he resigned his leadership of the singing at the October Board meeting "to take place at once". Though the issue was not mentioned in the minutes, he felt that he had been treated unfairly. Morris was asked to talk to him and to explain "that no offence or slight was intended".¹⁰⁵ Morrison was placated, and, in February 1909 "all arrangements for singing and evening meetings" were left in his hands.¹⁰⁶ Further trouble developed, however, and he resigned from "the arranging of solo singing at the gospel meetings" and the leadership of the am. singing. A note in the August 1909 minutes mentioned that Morris had been asked to "wait on Bro. Morrison and see if he will lead the singing on Lord's Day morning meetings".¹⁰⁷ The following month it was resolved "that Bro. Mortimer again interviewed Bro. Morrison re the leading (Sic) singing at worship meetings and if Bro. Morrison was agreeable Bro. Mortimer to take charge of singing for gospel meetings and to arrange for a singing practice through the week".¹⁰⁸ Morrison, whose wife, along with Maggie Jolly, was appointed organist for the Harward tent mission,¹⁰⁹ again resigned from "the position of leader of singing" early in December, 1910. However, Morrison, who arrived halfway through the meeting at which his letter of resignation was read, was pressured by those present to reconsider his position. ¹¹⁰

The next mention of the singing leader was in May, 1912, when Sister Lucas resigned from this position. Her resignation was held over till the half-yearly meeting.¹¹¹ It was more than likely that Elinor Lucas had taken over from Morrison.

Throughout the year, but particularly in the latter part of the second decade of the twentieth century, the church at Dawson Street benefited from the participation of choirs from other Churches of Christ competing in the South Street Competitions. When choirs remained in Ballarat over a weekend, the church asked them to take part in the services. There is a record of the Swanston Street Choir being invited to sing on October 29th, 1916.¹¹²

Morrison was back in the news again in August, 1917, when the officers were informed that he had "offered to take charge of the singing at the evening services with a view to improvement". Chary of accepting the offer, because of past experience, the Board "decided that it would not be wise to make any change unless it were in the direction of organising a regular week-night singing practice". In reply, Morrison suggested that singing practices be conducted prior to the gospel service.¹¹³

In the last quarter of the nineteenth century, when pianos and organs became popular, many wished to use organs in worship services. The churches, however, were generally reluctant to do so. Even using them in gospel services was frowned on. As late as June, 1903 a group of 50 Dawson Street members petitioned the Board for the use of the organ at Sunday evening services. The matter was referred to the half-yearly meeting.¹¹⁴ There is no record of what happened at that meeting.

Scripture reading, like music, had long been an integral part of Sunday morning worship. In March, 1907 the Board decided to use "the readings published by the Austral Co."--bringing them into line with other Churches of Christ.¹¹⁵ Not all readers were keen to remain on the plan, however, and some were struck off for incompetence.

Throughout this period the church continued to use a large shared cup for the wine. These apparently needed renewing in Jan, 1908, when Morris was empowered "to make inquiries re glass goblets for use at the Lord's Table".¹¹⁶ The custom of using a shared cup was obviously unhygienic. To remedy this it was decided, in August 1911, "that officiating deacons be provided with a serviette to wipe the cup at the end of each seat".¹¹⁷

Other articles used in the communion service also needed attention. In May, 1908 it was decided "to procure four wooden collection plates" and "two more metal plates".¹¹⁸ At the following meeting the matter of open collection plates was referred to the half-yearly meeting. Open plates were an innovation. The suggestion that they

be purchased provoked debate, which the Board had not anticipated. It was not until 1916 that new plates were supplied. They were presented to the church as a gift by E. H. Price.¹¹⁹ A gift was not easily rejected, particularly from Price.

There were other matters concerning the am. worship that were also of interest. In the first decade of the 20th century, it would appear that meetings dragged on. Either speakers were long winded or too many wanted to address the congregation. In August, 1903 the officers "decided that an effort be made to close the meeting by half past twelve".¹²⁰

Changing the service format proved difficult. In 1906 the Board slightly altered the order of service. However, when Bro. Allen objected to the alteration, it was decided to "go back to the old order".¹²¹

Flowers are part of the decor, though little is mentioned of this ministry in the minutes. The only reference is in December, 1915, when the officers decided to write and thank Sister Nettie Morris 'for the floral decoration on the platform from week to week".¹²²

Evening services were of less concern to the Board than morning worship. In December, 1907 it was decided to conduct a brief breaking of bread service after evening services for the benefit of members unable to attend morning worship.¹²³ In April of the following year, it was agreed that Sankey's Hymn Book be used at the gospel services.¹²⁴

Gospel services became quite rowdy late in 1914. The Board decided to roster officers to sit at the back of the chapel "to preserve order".¹²⁵ It seems that the young people, who later became staid oldies, had difficulty controlling their restless vitality.

Pastoral Concern

Visitation of the membership continued to be an important aspect of the church's life in the years 1900-1917.

While those evangelists employed by the church visited assiduously, visiting was not seen to be exclusively their role. During intervals between ministries, lay visitors, largely women, assumed the whole responsibility. This was usually arranged through the Dorcas Society. The hospital was included in their visiting. Hospital visitors appointed in March, 1909 were Sisters Pigeon, Reid, Morris and Grenfell.¹²⁶ Those appointed as official church visitors in 1917 were Sisters Wilkie Snr., Lilburne and Lucas, who were offered travelling expenses.¹²⁷

Needy cases were given special consideration by the church. In June, 1901 Sister Blashford was given thirty shillings to help with expenses incurred by her in the course of her son's departure for South Africa.¹²⁸ In July, Sister Rentoul asked for

assistance to make payment on a loan. Indicating that she was willing to refund the amount when she was able, she was given £2.¹²⁹ The Geddes family was in dire straights in 1904¹³⁰ and was given £5 from a benevolent fund. Members were asked to do what they could to supplement this amount. Sister Bower had her rent paid for her three months in February, 1905.¹³¹ £1 was voted to Bro. Birch the following November.¹³² In July, 1906 the church offered to help pay for medical treatment for Sister Lawson.¹³³ Five-pound was forwarded to the Wilkins on the occasion of the death of their son Bowden, a member of the Bible school, in February, 1913, as a practical expression of the church's sympathy.¹³⁴ In June, 1913 financial responsibility for helping needy cases was shared by the church with the Dorcas Society, at their request.¹³⁵ It would appear that for some time prior to January, 1917, an evening collection had been taken up once a month on the third Sunday in the month for benevolent purposes, as it was agreed on that date that the practice be continued.¹³⁶

In the first decade of the twentieth century, while the church was without an evangelist, several members applied for and secured substantial loans from the church, usually at the prevailing rate of interest. An illustration of this was the loan of £100 made to Mrs. Furlong. She had two years to pay it off, with the option of discharging it in one. Interest was 6%.¹³⁷

Not only the needy, but strays also, continued to come under consideration at board meetings. In June, 1901, Sister Williams, who had been baptised by Picton at Mt. Clear 30 years previously, asked to be readmitted as a member. Though she had not attended for many years, she wanted to begin again to serve "the Lord whom she had deserted". Her request was granted.¹³⁸ All must not have gone well for her as she was readmitted again on February 9th, 1905, when she was publicly reproved and given to understand that she need not expect further financial help from the church".¹³⁹ It seems that she had not genuinely reformed and had re-associated with the church in the hope of being offered monitory assistance.

In January, 1904 L. G. Brown, who had been withdrawn from by the North Richmond Church for "intemperate habits", having "for a considerable time been leading a steady life" applied for and was admitted to membership at Dawson Street.¹⁴⁰ Like Sister Williams, Brown found the going tough. Nevertheless, he promised "to try to pull himself together again and to keep from the drink".¹⁴¹

Williams and Brown were not the only ones giving the church concern. In May, 1915, Collins apologised for "misconduct".¹⁴² Drink was the problem, which continued to plague him. In July his name was removed from the roll for "repeated convictions for drunkenness".¹⁴³

Drink, however, was not the only issue concerning the board. In 1902, Sister Blashford had run up an account with Mr. Thussen on the understanding that Janssen and Halliday would guarantee payment, though they had made no such undertaking. Janssen, who had come to conclude that he was left with the debt, was voted £1 by the church as part payment of the account.¹⁴⁴

The problem of non-attending members continued. In April, 1913 the board decided to keep an attendance roll.¹⁴⁵ Non-attendance was still sufficient of a problem the following year for the board to commission the secretary and evangelist to draft a letter to be sent to absentees.¹⁴⁶ In June 1916 the board decided to arrange for a list of non-attenders to be drawn up so that they could be systematically visited.¹⁴⁷

Church Auxiliaries

The Dorcas Society

One of the most active¹⁴⁸ auxiliaries of the church during this period was the Dorcas Society.

In 1900 the society was asked to help with benevolent work among widows of the church.¹⁴⁹ In 1906 a Junior Dorcas Society was set up to cater for the young women of the church. Sr. Jolly was elected President, Louisa Franklin Secretary and Nellie Vanston Treasurer.¹⁵⁰

The Dorcas Society was frequently called on to assist in special programmes, evangelistic crusades¹⁵¹ and the opening of the new building in 1914.¹⁵²

The report of the 21st anniversary of the Dawson Street Dorcas Society, in 1912, gives some indication of the extent of the Society's activities. The report ran:

Balance Sheet for six years--Receipts: Collections, 6 years, £23/3/11; Church donations £6/17/7; socials and donations £13/19/6; goods sold £8/12/11; total £25/13/11. Expenditure: Cash given away, £15/10/3; groceries, etc., given away, and 400 garments, 53 parcels, 5 tons firewood, 8 bags coal, blankets, boots, etc. £34/7/8; cash in hand £2/16/-; total £52/13/11. Collected for Missions £82/14/8; paid out for Missions £60; balance in hand, £22/14/8. From 154 meetings held, total monies through Society, £135.¹⁵³

To assist with their charity work the Dorcas Society, in 1914, received permission from the officers to have collection boxes placed in the new chapel.¹⁵⁴

Sunday School

One of the earliest established and most effective auxiliaries in the church was the Sunday School. Its work was as crucial in this period, as in earlier times.

Between 1900 and 1908 numbers in the school ranged between 120 (1900) and 84 (1905). The figure in 1908 was 100. The number of teachers during those years stretched from a high of 13 to a low of 8. In 1910 student numbers were down to 90, but rose to 116 the following year. They dropped again in 1913, to 86, but had climbed to 128 by 1915. The following year the number of students jumped to 212. No further figures are available until 1920, when there were 205 in the school. Through the years 1908-1916 the number of teachers rose from 8 to 20.¹⁵⁵

During the years 1900-1917 anniversaries, which usually included activities on the Saturday, Sunday and Monday evenings, were a feature of the life of the school, with the children providing the programme of songs, recitations and dialogue and receiving certificates and/or other prizes for examination successes. Those involved in training the children in the early years were Sisters Pitts, Maggie Jolly, L. Franklin and H. Morris. Besides anniversaries, which attracted the parents of scholars, the community also became the focus of attention when "competitive rallies" were organised to recruit new scholars. Apart from these scholar drives, it was usually the kindergarten department that boasted most additions.¹⁵⁶

In 1907, Mr. Halliday, who had been superintendent for some time and was leaving for Mildura, presented the school with a bannerette and was himself presented with a silver-plated teapot. The officers who needed to endorse the choice of superintendent, left it with the teachers to name a replacement. In the interim, Charles Morris took over superintendency.¹⁵⁷ When Morris resigned, in December, 1908, Pittock was appointed superintendent.¹⁵⁸

The officers were vitally concerned with the school, and, in 1907, voted £5 annually towards this work.¹⁵⁹ In May 1913 the Bible School Union urged churches to specifically concentrate on the work of the school by observing a "Bible School Day", a suggestion that Dawson Street took up, with the setting apart of May 18th for that purpose and with the taking up of a special collection for the school.¹⁶⁰ In 1917, members were asked to donate a chair for the primary department to assist the school.¹⁶¹

When Mortimer became evangelist, in 1909, he organised a "teacher training class" for teachers and scholars. Some twenty-seven took part. They studied "the first ten lessons of Moninger's book, and the first seven chapters in the Acts". At each of their sessions they had a Scripture lesson, with prepared questions. An oral examination, with 89 drill questions and 150 questions on Bible lessons, resulted in two competitions for the first prize. A play off between these two left Miss Rebecca

Franklin with first prize and Miss Martha Wilkins with second.¹⁶²

The Bible Class

The Bible Class, which had developed under the management of Charles Martin, and who was so important to the life of the church in the latter part of the 19th Century, was inoperative at the turn of the century.

In October, 1905 the officers reconstituted the class under Chaffer's leadership. It met on Monday evenings.¹⁶³ Chaffer must not have had a great deal of success as the class needed to be resuscitated two years later.¹⁶⁴

It was the same story in 1910, when an attempt was made "to form a male Bible class". In an effort designed to draw more men into the class, cards were distributed bearing the mysterious letters "R.U.A.B.S.?" Their meaning was explained at a specially convened meeting on 15th July, which featured "a musical and elocutionary programme". The evening was appreciated by a large audience and a number were encouraged to join the class.¹⁶⁵

Despite its spectacular beginning, the Male Bible Class did not continue long. Not to be discouraged, the officers the following year established a Young Men's Class, which met on Tuesday evenings. In March this class, spoken of as the Young Men's Class, was well attended. A choir was formed which made its debut in the evening service on May 12th.¹⁶⁶

By September, 1914 the Bible Class had been reconstituted under the leadership of James Wilkie and boasted an attendance of 53.¹⁶⁷ Wilkie's success at South Street, as well as the obvious ability that enabled him to attain such results, drew additional members to the class. In April, 1915 he gave a series of lectures on "The Kaiser's Kingdom and Christ's Kingdom--A Contrast in Ideals". There were 75 at the first lecture. Wilkie, and the committee assisting him, were hopeful of reaching the century mark before the church's jubilee celebrations in June.¹⁶⁸ By June the numbers were up to 92.¹⁶⁹ Later in the month, at a mission organised for the jubilee, 102 were present to listen to an address by the missioner, A. G. Saunders.¹⁷⁰ At a later meeting, addressed by the singing evangelist, W. H. Clay, there were 120 present.¹⁷¹ In November it was reported that attendances of over 100 were being maintained.¹⁷²

An item of interest in connection with the Bible class, which reflected on the earlier reluctance of the church to allow instrumental music in worship, was the advice of the board in replying to a question on the part of the Bible Class in 1915, that "the church officers had no objection to instrumental music provided players were

members of the church".¹⁷³ Early in 1916, attendance was listed at 70.¹⁷⁴ One hundred and three were present on the 12th March, when Wilkie, against the background of the War, spoke on the subject "Should we Pray for the Dead?"¹⁷⁵ In September of the following year, the class, entering on a Century Campaign and aiming at maintaining numbers over the century, became known as the Century Bible Class.¹⁷⁶

Christian Endeavour

At the turn of the century the church was also without an Endeavour Society. Introduced by the Thurgoods in the 1880's, it had been discontinued. However, at the June 14, 1901 Officers' meeting, Reid asked for the use of the vestry to restart the work.¹⁷⁷ In November of that year a letter was received by the officers from the reconstituted society, "suggesting that the church might hire the gospel team for a short time", and promising assistance with the mission, should the idea be taken up.¹⁷⁸ In January, 1903 the officers received a letter from the Christian Endeavour Union's secretary, suggesting that the new society affiliate with the Union. The letter was referred to Benson, as President of the Dawson Street Society.¹⁷⁹ Despite the enthusiasm of this new beginning, the society again ceased functioning. In August, 1909 it was once again suggested that it be reformed.¹⁸⁰ The reformed society was launched on the 22nd. The following Tuesday the president of the new society, the evangelist, Mr. Mortimer, had the 22 members home to tea.¹⁸¹ How long this momentum maintained is uncertain. The next mention of the society was in February, 1914, when it was indicated that a CYTSE had been formed with a membership of 46.¹⁸² Numbers were up to 56 by the following March.¹⁸³ It would appear that Endeavour Societies, like many other auxiliaries, fell victim to frequent ministry changes. They were commenced or resurrected by evangelists, who moved on all too quickly.

Boys Club

A boys club was commenced in May, 1914.¹⁸⁴ How long it lasted is impossible to say. It could not have continued more than a couple of years, because at the May, 1917 officers' meeting the board was asked for the use of the Dorcas Room "in the advent of a boys' club being started".¹⁸⁵

Gymnasium Class

In July, 1906 the board voted £1 to help in the formation of a gymnasium class, for which J. Passe took responsibility.¹⁸⁶ This class was still operating in September of the following year, when the leader appealed to the board for the use of boxing gloves. Permission was refused.¹⁸⁷ There is no indication of what happened to the class beyond this point.

Young Women

The first record we have of the existence of a Young Women's Guild was early in 1911. The guild, which was formed on 19th February with 26 girls, "resolved to spend two nights a month studying the gospel and Acts, and the other two nights work on behalf of foreign missions". They also determined to "support a teacher in the foreign field", which was later refined to read, "a native helper for Sister Thompson of India". £3 was collected on the opening night, and a concert held in conjunction with the Guild was presided over by Elinor Lucas. Also called the Girls' Missionary Guild, this organisation was said to be "a credit to any church".¹⁸⁸ In December, 1912 the Guild, now named the Young Women's Mission Band, asked to use the vestry for a sale of work. Permission was granted.¹⁸⁹ Two years later permission was again requested for another sale of work. The request came from Lucas, who was described as president of the band.¹⁹⁰ In July of the same year, the Mission Band presented the officers with a cheque for £48/8/3 "for carpet furnishings" for the new chapel.¹⁹¹

[BCOC 114-137]