Conference Concerns

Overseas Missions

In the early 1890's Churches of Christ became involved in Overseas Mission work, then described as Foreign Missions. Throughout the years, 1900-1917, many missionaries and missionary speakers visited Ballarat.

Mary Thompson, the first Australian Churches of Christ missionary to serve overseas, left for India in 1891. Mary worked with the missionary society of the American Disciples at Harda. Since this time, the attention of the Australian Churches of Christ was directed to that sub-continent.¹

In August, 1900 Dawson Street contributed £5, collected from the membership, to the Indian Famine Fund, organised by the State Dorcas Executive.²

In 1909, Mary Thompson, on leave from India, was invited to Dawson Street.³ The following year, the Struttons, who pioneered the first distinctive Australian Churches of Christ mission work in India, and who were home for a period, spoke to the congregation.⁴ The following year H. Watson, another missionary on furlough, lectured to the church on India.⁵ G. P. Pittman, and his wife, also on furlough, spoke to the church on Wednesday night, 28th August, 1917.

China was also an early focus of attention for the Australian Churches of Christ. In July, 1901 Fred Ludbrook, Foreign Mission Secretary, spoke at Dawson Street, to alert the church to the fact that Miss Rosa Tonkin, missionary elect to China, was available to speak. She came on the 28th, speaking at Peel Street in the afternoon and Dawson Street at night. She was accommodated and given £1 towards her expenses.⁶ The following year, the Board received a letter from Rosa, who asked for assistance with the cost of erecting a building. The church sent £2.⁷

When the congregation learned that Dr. Macklin, a medical missionary from China, was to visit Australia in 1914, they wrote to a Foreign Mission Committee to ask that he visit them, if at all possible.⁸ Macklin came in early September. He was given a civic reception by the Mayor, and considerable interest was raised in his

work in China. His lecture, "Revolution in China," was an eye-opener to many.⁹

Dr. William Ewart Macklin, a Canadian from Toronto, had been a missionary in China for 28 years He was the first medical missionary sent to China by the American and Canadian Disciples. In the early years, he lived in old temples and set up a little dispensary at the swarming "South Gate" of the city of Nanjing. While he ministered to all castes, he was most concerned for the poor, who were always welcome. In later years, he was given land by Chinese admirers, on which a hospital was built. He used a teahouse for evangelism. He had a commanding knowledge of Chinese proverbs and stories and judiciously mingled jest with earnest discussion and appeal. He also distributed tracts written by himself. One familiar with his work wrote, in the Australian Inter-Collegian,

Most vivid in my memory is perhaps one Sunday morning when I saw him quietly sit down among a tumultuous group of drunken soldiers of the worst character and quietly treat with them until one recognised and greeted him as the man who had saved his leg after a recent battle Then came the humour, the telling of proverbs, the enthralling stories, and, later, the home truths that brought self-condemnation and then the preaching of the power of Jesus that brought new hope and life to the eyes of at least one man there and sowed seeds in the minds of all. I have never better understood how Jesus Christ must have worked among the lowest sinners. The story is told of a coolie, who, when asked why Macklin's hospital is called the Christian hospital, explained that Dr. Macklin was "Jesus Christ." He identified him with Him whose mission it was to love and heal the poor.

Macklin toured the countryside round Nanking, where he was a familiar figure. His outspoken condemnation of officialdom and his sympathy for the poor aroused the respect and consideration of the most powerful officials in Nanking. This "little poor man of Christ" was called upon to mediate in civil conflict. He tried to encourage overseas agricultural experts to settle in China, support themselves and teach their methods to the Chinese. It was little wonder that he made an impression in Ballarat.¹⁰

Interest in Christian work in China continued. In 1917, Mr. Robert Powell, of the China Inland Mission, spoke to members at the Sunday morning service.¹¹

One of the earliest members of the Australian Churches of Christ to venture overseas on missionary work was Perc A. Davey, who went to Japan in 1889 to work with the American Disciples, who were pioneering a work in Tokyo.¹² In December, 1902 Dawson Street received a letter from Japan seeking financial assistance.¹³

Davey spent a week with the church in July, 1905. Using a lantern, he raised a great amount of interest in his venture. The following week he was featured at the Sunday School anniversary.¹⁴ Davey visited the church again on May 25th, 1913.

The morning meeting was one of the largest gatherings the church had witnessed for some time. There were visitors from Castlemaine, Stawell, Gordon and Buninyong. The evening meeting was also crowded, with Davey again preaching.¹⁵

Africa was also on the Churches of Christ map. In 1904 the Dawson Street Church received a letter from Capetown, asking for a donation for the Church Building Fund!¹⁶ The Churches of Christ missionary best known to the congregation was John Sheriff, who was located at Bulawayo. His wife was in the Ballarat Insane Asylum.¹⁷

The Philippines was less a focus of attention, but important none the less This work was associated with the names of A. George Saunders, who was visited Ballarat in April, 1915. Saunders was working in the Philippines, under the direction of the American Foreign Christian Missionary Society, the missionary agency of the American Disciples.¹⁸

Missionary effort in the New Hebrides was relatively new in this period, and developed from work among Queensland Kanakas, South Sea Islanders, who had been blackbirded to work on Queensland sugar plantations.¹⁹ One of the early pioneers of this work was Alf Chappel, who visited the church in March, 1916, when he was greatly appreciated.²⁰ Stan, a nephew, and retired farmer, was in membership with Dawson Street until the mid 1980's.

College of the Bible

Like the Foreign Mission Committee, the College of the Bible was an agency of the Federal Conference. The most significant item on the agenda of the first Federal Conference, in 1906, was the establishment of the College.²¹

Dawson Street, like other Churches of Christ in Australia, supported the work of the College from the beginning, recognising the need for an Australian institution to train Churches of Christ preachers. Many of the young men, who had gone to America for their theological education, did not return.²² Furthermore, the Australian Churches needed men trained in their own traditions.

In August, 1906 the promoters of the College wrote to the Dawson Street officers asking for "names of those most likely to contribute" to its establishment. The letter was read to the church.²³ The College wrote to the church again in 1908, asking the congregation to look at the possibility of taking up a collection for the College on the first Sunday in September. Though the special collection was not agreed to on this occasion, the notice was posted in the porch and members supplied with envelopes.²⁴ In time, September came to be, for Churches of Christ throughout Australia, the month set aside for the College of the Bible offering.

In November, 1914 the College wrote to Dawson Street, as well as to other churches, to ask if they would contribute to a memorial scholarship in honour of F. G. Dunn, who had been editor of the Australian Christian and a noted leader.²⁵ In September, 1916, a College tea, led by Reg Ennis, the College Secretary, and including Sivyer, Clark, Eaton and Nankivell, students at the College, visited Dawson Street. They brought addresses, musical items and spoke about the work of the College.²⁶ Ennis again visited the church the following May.²⁷ He was keen to keep the work of the College before the church.

A close connection between the College and Dawson Street had been cemented earlier, however, through the weekend ministries of Harward and A. R. Main, and the successful missions of the former.

Other Agencies and Causes

During the years, 1900-1917, there were a host of causes and churches associated with Churches of Christ in Australia that wrote to Dawson Street seeking publicity and financial assistance.

These included State and Federal Committees and related institutions, such as the Victorian Home Mission Committee,²⁸ the Federal Home Mission Committee,²⁹ and the Burwood Boys Home, the brainchild of R. Campbell Edwards.

R. Campbell Edwards

Robert Campbell Edwards was born in 1862 in Northern Ireland. His father died four months after he was born and his mother migrated to Australia with her two sons in 1877. They secured accommodation at 4 Wangaratta Street, Richmond.

Campbell Edwards secured a job as clerk and debt collector. The latter showed him the importance of relationships and familiarised him with local geography.

He then worked for Rolfe and Co., Wholesale Grocers and Importers, who were situated in Bourke Street West. He was assigned to the tea and coffee department. His job was to test and blend teas and to cost and clear goods for the customhouse.

Rolfe and Co. were agents for some of the tea manufacturers. Contact with one of these, Harrisons, Ramsey Ltd. led to a further change of employment. The manager of the latter took a liking to him and educated him in the art of tea tasting.

Awake to the fact that tea that was purchased for 5 pence farthing to 5 pence halfpenny a pound was sold for 1/3, 1/6, and 1/9, the young man decided that he would enter the wholesale tea business himself. He discussed the matter with his mother, who was to be his backer. What little money she had was in the Union

Bank, and she very trustingly said that he could have the use of it for a year. At 19, and with a capital of £300 (about $8000 today), he established a tea and coffee business, under the brand name Ensign. Within six months, he had repaid his mother, hawking and selling the tea in the daytime and blending it at night. The business quickly prospered. After Melbourne's business boom burst in the early 1890's, he bought up considerable real estate. His own money was in the Union Bank, one of the two that did not close its doors.

During these early years, Campbell Edwards also became associated with Churches of Christ. He tried evangelising, but found that it was not a gift, despite his enthusiasm. He, therefore, found his outlet in social work. He became a supporter, and then an emulator, of Dr. Barnardo.

Campbell Edwards established the Burwood Boys' Home, not for good waifs but for incorrigibles. It was he who discovered and purchased the property in Elm Road, Glen Iris, which, in 1910, he sold to the College of the Bible. He was an energetic man, both in business and in his Christian and community involvements.³⁰

Two Memorials

The church at Dawson St. was also contacted to contribute to memorials to A. B. Maston³¹ and M. W. Green.³²

Chapels

Churches also wrote asking for financial assistance, usually for the purpose of erecting chapels. Among those who contacted Dawson Street during the period were Bunbury WA,³³ Brighton Vic,³⁴ North Melbourne,³⁵ South Yarra,³⁶ Mooroolbark,³⁷ Colac,³⁸ Preston,³⁹ Northcote,⁴⁰ Erskineville NSW,⁴¹ Albion Qld.,⁴² Launceston Tas,⁴³ Croydon SA,⁴⁴ Wingham NSW,⁴⁵ Annerley Qld⁴⁶ and Seven Hills NSW.⁴⁷

Aged and Indigent Preachers and their Families

For some time previous to 1900, the churches had been concerned about preachers who fell ill, particularly the aged and those whose families were left bereft and in indigent circumstances.

In the early years of the twentieth century appeals were made for special cases through the Australian Christian.

One of the earliest and most needy cases was W. W. Davey.⁴⁸ The New South Wales conference also wrote, in 1910, seeking help for Jesse Colbourne.⁴⁹ When T. B. Fischer died, in 1913, his widow and family were left in needy circumstances, Federal Conference Executive took the initiative, in this instance, in appealing to the

churches.⁵⁰ It was the turn of the South Australian committee two years later. They made an appeal on behalf of T. J. Gore,⁵¹ the grand old man of South Australia, an American evangelist who came to Australia in 1867.

Ad hoc measures were, however, inadequate. In the first decade of the 20th century, several schemes were put forward to cater for ill and aged preachers and their families. In April, 1902 Dawson Street received a circular from Alan Price, advocating the establishment of a Church Benevolent and Gospel Fund, the object of which was "the support of aged and broken down preachers."⁵²

The scheme that was eventually adopted, however, was developed in New South Wales, by a number of concerned businessmen, who were involved in the life of the church in that State. Due to their initiative, the Federal Conference set up an "Aged and Infirmed Evangelists" Committee.⁵³ The Dawson Street officers received a letter from this committee asking for financial support in August, 1911.⁵⁴

J. K. Henshelwood

In the closing years of the 19th century the church at Dawson Street received begging letters from J. K. Henshelwood.

The church voted Henshelwood 10/- in May, 1900.⁵⁵ He wrote again, early in 1901.⁵⁶ The church received another letter from him in October, 1902, when they replied that they were not prepared to assist him further at this stage. Henshelwood had apparently taken another member to court and the judge had decided against him.⁵⁷ He wanted to appeal. Not to be deterred, he wrote again the following month.⁵⁸

Early in 1903, Henshelwood wrote "a very lengthy appeal for assistance". The family were in urgent need. He argued that he was "a much ill-used individual", and blamed A. B. Maston for his plight. Despite the fact that the Dawson Street officers felt that "that churches that had the benefit of his ministrations should be the ones to provide for him", they sent him £1.⁵⁹

Later in June, the church received another letter, from Allan Boak, of Oakleigh, and L. S. Blair of Murrumbeena, asking for financial assistance for Henshelwood, "to enable him to go to a warmer climate during the winter months", as he was "in a poor state of health". No action was taken.⁶⁰ The following month a letter was received from Henshelwood himself, asking for assistance for his wife and family, who were "in very straightened circumstances". He was at the time in Mildura "for the benefit of his health". He was sent 10/-.⁶¹

Another letter was received in December. He and his family were "in great want". He complained bitterly of the way he "had been treated by the Lygon Street Church", who had withdrawn from him, "chiefly at the instigation of Bro. A. B. Maston". He was voted £1.⁶²

Another letter reached the Board in March of the following year. Henshelwood needed money to pay the premium on his insurance policy. He was reminded that it was only a short time since the church voted him £1. The "church was not in a position to respond to so many calls".⁶³

Undeterred, Henshelwood wrote again in August, mentioning that his rent was in arrears and that he was in a bad way. He complained that some of the Melbourne brethren were doing their best to injure him. He was sent £1 and was "requested to refrain from using such strong language in reference to any of the brethren, as it did not show a Christian spirit on his part".⁶⁴

In February, 1905 he was again voted 10/-.⁶⁵ He received a further 10/- in July.⁶⁶

In March, 1906 he wrote to say that his son was suffering from typhoid fever, which involved him in considerable expense. The church sent him £1.⁶⁷ He wrote again in June, but was knocked back.⁶⁸

In September, 1906 he was sent 10/- in reply to a further request.⁶⁹ Another letter was read in March, 1907, when the church replied that they were not in a position to assist him.⁷⁰ The final record of a request from Henshelwood was in July, 1908, when he again asked for assistance and was sent 10/-.⁷¹

Making allowances for Henshelwood's bitterness and indigent circumstances, he nevertheless recognised that in the officers of the Dawson Street Church he could count on men of tender emotions and indulgent sympathy.

The Wider Women's Work

This resume of conference activity has concentrated on male involvements. The women of the church also had their wider contacts. In 1903 the church received a letter from the Sisters Executive, which mentioned that they were coming to Ballarat "for a chat with the sisters of Ballarat", and in which they asked for the use of the buildings for the occasion. The Ballarat sisters considered themselves an integral part of the State women's work.⁷²

The Local Community

Dawson Street was also involved in its local community.

Baptists

There was increasing contact with local churches and particularly the Baptists, with whom the Churches of Christ felt they had more in common, than with other groups.

In late 1912, and early 1913, several conferences were held with officers of the Dawson Street Baptist Church.⁷³ This was a period, in Victoria, when union was in the air. In 1913 a significant congress on union was held in Melbourne, in which Churches of Christ were represented by F. G. Dunn and A. R. Main.⁷⁴

In March, 1914 the preacher of the Baptist Church in Dawson Street was invited to a social gathering, associated with the opening of the new building.⁷⁵

Council of Churches

The first mention of a Council of Churches, whether local or State is uncertain, was in 1916, when a circular dealing with the early closing of hotels was received. The Statement was read to the congregation.⁷⁶ The next mention of the Council of Churches was in November, 1917, when the Board received from that body a "Manifesto". This was read to the congregation on the Sunday morning.⁷⁷

Other Christian organisations, with which the Church had association during this period, were the British and Foreign Bible Society,⁷⁸ the Protestant Federation⁷⁹ and the Scripture in State Schools Campaign Committee.⁸⁰

The Temperance Alliance

The most consistent inter-church involvement of the Dawson Street Church during this period was with the Temperance cause.

Before the advent of Mahon at Dawson Street, Temperance work, at least in the more recent past, had not been emphasised. Mahon made it a prominent part of his ministry. In 1900, he lectured in the chapel on "Prohibition". He organised open-air Temperance meetings every Saturday evening in Sturt Street. These featured the church choir and what brass instruments were available. Mahon stressed the duty of Christians to be involved in Temperance.⁸¹

In October, 1902 the Church voted the Victorian Alliance ten shillings to help with the publication of tracts. In return, the church asked the Alliance to send them a supply for distribution.⁸² In 1906, the Alliance was voted £1 for their fighting fund.⁸³ The 1907 mission was opened, characteristically, with a Temperance meeting.⁸⁴

In 1908, the officers informed the Victorian Churches of Christ Temperance Committee that Temperance work was kept to the fore in Sunday School every quarter.⁸⁵ A Temperance Sunday was held by Dawson Street in 1911, when Stanley Tape preached from Deuteronomy 22:8, "Building a Battlement". He was said to have "made a splendid appeal for the overthrow to the drink fiend",⁸⁶ the fiend that was shortly to be responsible for his disgrace.

In March, 1912 Charles Morris attended the annual meeting of the Independent Order of Rechabites at Hamilton.⁸⁷ On June 3rd, he was asked, because of his firm commitment to Temperance work, to represent the church at the State Convention of the Victorian Alliance.⁸⁸

In 1913, in complying with a request from the Victorian Churches of Christ Temperance Committee, a special evening Temperance Collection was taken up on November 9th.⁸⁹

A letter was received from the Victorian Alliance in 1914, urging the Church's co-operation with the local Option Movement. A suggested resolution was eventually endorsed and it was resolved that copies be sent to the Premier, Chief Secretary, members of both Houses and to the press.⁹⁰

H. P. Leng, like Mahon, was a committed Temperance advocate. In February, 1915 he addressed a meeting in the Skipton Street Methodist Chapel.⁹¹ In March, a Mr. A. Harris, of the No-Licence League, addressed a Sunday afternoon meeting in the chapel.⁹² In November, 1915 Leng was re-appointed President of the Ballarat No-Licence League.⁹³

Other Civic Involvement

Besides such inter-church commitment, Dawson Street was also involved in the wider local community.

Local charities continued to be supported. Members were keyed up for and enjoyed the royal visit in 1901.⁹⁴ The church also supported the YMCA.⁹⁵ Copies of the Australian Christian were placed in the public library⁹⁶ and members were involved in the Ballarat homecoming festivities in 1917. Morris and Price represented the Church at planning and public meetings and were commissioned to make arrangements with visitors to take part in the service on April 8th.⁹⁷

Individual Involvement

The involvement of individual members of the Church in the local community was epitomised in the commitment of E. H. Price. A brief memoir, prepared for the benefit of the family, following his death in 1945, while it goes beyond the period

under review, gives some impression of Price's commitment.

Price was an enthusiastic supporter of projects designed to stimulate pride in Ballarat. He shared in organising the "Ballarat Home Coming Celebrations" in 1917. He served for many years as a member of the Ballarat Exhibition Commission, and was several times President.

Price was Chairman of the Committee that organised the Ballarat Centenary Floral Festival, in 1938. This will be long remembered as a highlight of Ballarat's history. In recognition of the splendid service rendered on this occasion, a complimentary dinner was tendered to Mr. and Mrs. Price by prominent citizens at Craig's Hotel, on 13th May, 1939.

Price took an active interest in various proposals for the building of a Concert Hall, worthy of Ballarat. With characteristic vision, he arranged for the making of a model of the proposed Civic Centre, which was later incorporated by the Town Planner in his recommendation to the Ballarat City Council.

Price was keenly interested in Municipal and Parliamentary Elections, and was, for some time, President of the Ballarat West Branch of the Liberal Party. He served on the Committee of Management of the Ballarat Benevolent Home for many years, and was President during 1920, 1933 and 1937.

Price was also concerned with the care of those who had been caught up in the tragedy of two World Wars. In the period following the First World War, he demonstrated concern for the welfare of Returned Soldiers. He was also a member of the Ballarat Repatriation Committee. Price was appointed a Trustee of the Soldiers' Memorial Building at its foundation in 1923, and, on 30th May, 1947, the members unveiled his photograph as a tribute to his memory. After sharing in the planning and planting of the Avenue of Honour, and the erection of the Arch of Victory, he became the first Chairman of the Avenue of Honour Committee.

For many years Price acted as Chairman of the Novar Hospital Committee of Management.

In recognition of conspicuous service, rendered during and after the First World War, Price was elected President of the Ballarat Branch of the Australian Red Cross Society in June, 1922. For the following 24 years he continued to serve in this capacity. Under his leadership, the Ballarat Branch was able to bring urgent and effective relief to many who suffered in the disastrous bushfires of January, 1944.

Throughout World War 2, the Ballarat Branch was active in Red Cross service to many thousands of troops at the 108th Army General Hospital, the 107th Convalescent Depot, the RAAF School for Wireless-Air Gunners and the US Army

Camp in Victoria Park, which were all located in the Ballarat district. No matter what the hour of the day or night that Hospital Trains or Ward Cars passed through Ballarat, Price was present to supervise the provision of comforts for the patients. In addition to these responsibilities, the Ballarat Branch did its share of organising relief for Bomb Victims, Food for Britain and other Patriotic Appeals. During the 2nd World War Price was a member of the Ballarat Patriotic Funds Committee, which raised funds jointly for the Australian Comforts Fund and the Australian Red Cross Society.

During his last few years, E. H. Price was the driving force behind the establishment of the Ballarat Youth Centre. It was his vision that saw the Red Cross Buildings of the temporary 108th AGH removed into the City for permanent use as a Youth Centre. He took an active part, among the young people, in voluntary leadership, and was later elected the first Life-Governor. On 19th August, 1947 his photograph was unveiled on the wall of the Centre as a public tribute to his unselfish service.

As a charter member of the Ballarat Rotary Club, when it was established in 1926, Price became a keen Rotarian, and enjoyed Club fellowship. He attended the Conventions of Rotary International at Honolulu, Scarborough, Blackpool and Boston, and in his daily life he lived out the Rotary motto, "Service before Self".⁹⁸

The War

The most critical event to occur during the period 1900-1917 was the War of 1914-1918. In July, 1915 the church agreed to allot the evening offering to the Red Cross Fund. This was in response to an appeal from Lady Stanley, through the Victorian Home Mission Committee.⁹⁹ Again, in response to this committee, the church allocated an amount for a soldiers' reading room at Broadmeadows' Camp.¹⁰⁰ That same month Bailey and Wilson were commissioned to prepare an honour roll for the church and school,¹⁰¹ which was unveiled on March 5th, 1916.¹⁰²

In January, 1916 it was decided to take up a collection for Anzac Day. £2/5/0 was also given to the YMCA for their Field Service Fund.¹⁰³ In March, the Board decided to donate one evening collection to the British and Foreign Bible Society for their Testament to Troops Fund.¹⁰⁴ Other funds, to which the church contributed during the war years, were Lady Hennessey's Russian Flag Fund,¹⁰⁵ the Belgian Fund,¹⁰⁶ the American Relief Fund,¹⁰⁷ the Suffering Nations Fund¹⁰⁸ and the French Comfort Fund.¹⁰⁹

In October, 1916 the Church received a letter from the Home Mission Committee, asking for the names and addresses of members in camp, or on active service, and suggesting that an evening collection be donated to the social work carried on by the

committee. The church agreed to both requests.¹¹⁰ Dawson Street members were in frequent contact with the soldiers who were camped in the area. Those who came to services, or otherwise made themselves known, were invited home.¹¹¹

A church member, who had been wounded in action, was present at the service in August, 1915.¹¹² In the September 2nd issue of the Australian Christian, the Secretary of Dawson Street indicated that "the Ballarat Church would like to be notified by church secretaries of any members of their congregation at present in Ballarat training camps".¹¹³

In July, 1916 Benson volunteered to write to those in active service on behalf of the church.¹¹⁴ That same month Ramage received word that his son was in hospital in France, with a fractured leg, which he had sustained as a result of the fighting.¹¹⁵ In September, 1916 the church was saddened to hear that Alex Wilson, who had joined the church three years previously, had been killed in action. The loss was deeply felt.¹¹⁶ At the same time, news came that C. H. Harrop, in membership with the church at Gordon, was killed on active service. The church felt with the families of these young men.¹¹⁷ In November, 1917 the Ramages, whose son Rodney had been invalided to Australia from the war zone, learnt that their youngest son Harry had been killed.¹¹⁸ The War continued into 1918, and, therefore, in its later stages, lies beyond the scope of this chapter.

Conclusion

The years, 1900-1917, were eventful for the Dawson Street Church. Though the congregation was for much of this period without a resident full-time evangelist, and while several, who were engaged as ministers, embarrassed the church, the membership grew. This was largely due to a series of successful missions and to the strength and calibre of the lay leadership. Those who particularly stood out were Price and Wilkie. Ted Price was particularly influential, being the head of one of the largest businesses in the city. Besides his work with the church and community, he also took a family interest in his staff, many of whom linked up with the church.

[BCOC 179-190]