At the General Conference in September, 1957, it was decided to have a complete history of South Australian Churches of Christ prepared for publication, and the writer was asked, by virtue of his long and wide experience in the affairs of the church, to undertake the task. In a previous publication, "The Story of a Century", he had recorded the main lines of growth of the Restoration Movement in the State from 1846 to 1946. The present purpose is to add a brief history of each local congregation so far as data can be obtained, biographical sketches of representative men of the churches and contributions of churchmen in public affairs, chiefly on social questions as they were debated in the legislative chambers. The writer's views on present trends in the life of the Church are also given.

      The compiler claims that he has done nothing more than make an honest attempt to give a fair picture of the beginning and development of a religious movement which, although represented as yet by only a few thousand people, has contributed not a little to the moral, social and spiritual welfare of various communities and to the State as a whole, perhaps beyond what its numerical strength might suggest.

      Main sources of material: Data supplied by the secretaries of churches and obtained from official records; "The British Millennial Harbinger"; "The Australian Christian Pioneer"; "The Australian Christian Watchman"; "The Australian Christian"; "Jubilee History of Churches of Christ"; "Early Recollections" by Sir Joseph Verco; "The South Australian Register" and "Observer"; "The Advertiser"; Hansard records of Parliamentary Debates; and the South Australian Archives through the courteous attention of Mr. J. McLelland and his staff, whose help has been invaluable. Other acknowledgements appear with historical references.

      Churches of Christ in South Australia form a small part of a great religious movement which began in the early years of the nineteenth century, and which numbers today over two millions of people. Its main strength is found in the United States of America, but it is also represented in Great Britain, Ireland, Canada, South Africa, New Zealand, and Australia, and less known in other parts of the world. This reformation lays claim to be a "movement"--a movement back to New Testament principles, which has characterised religious reformations throughout the Christian era, and a movement forward, guided by the Spirit of God, towards the ultimate union of all who call themselves Christians.

      Having no credal statement as such, Churches of Christ are built on the fundamental, basic truth expressed in the words of the Apostle Peter, "Thou art the Christ the Son of the Living God", in reply to his Master's question, "Who say ye that I am?" Acceptance of Jesus Christ as Lord and personal Saviour, open confession of this faith, repentance, and submission to the ordinance of immersion into the name of the Father, the Son, and the Holy Spirit, are all that are required of a person seeking salvation and admission to the church.

      The church accepts the New Testament doctrine of the priesthood of all believers, convinced that any Christian has a direct, vital relationship with the Father through the Lord Jesus Christ, the Great High Priest, and that any Christian may fulfil whatever priestly functions have a place in the New Testament church. Patterned on the organisation of this church, Churches of Christ appoint evangelists, pastors or elders and deacons. Every congregation controls its own affairs. General conferences are held annually for the purpose of free discussion by delegates from the churches on matters of common interest pertaining to the kingdom of God and of making recommendations to the constitutive churches for co-operative activities.

      From the New Testament it is gathered that the early Christians met on the first day of the week to "break bread". This practice is supported by church history and tradition. The sacred ordinance has the central place in the worship of the church on the Lord's Day, commemorates and proclaims the death of Jesus Christ, and points forward to his triumphal second coming.

      Churches of Christ claim that mere human opinions have no authority over the conscience of those who seek to follow Christ and are of too little importance in themselves to divide the Christian church. In his "Declaration and Address" Thomas Campbell, one of the founders of the Restoration Movement, wrote: "It rejects human opinions and the inventions of men, as of any authority, or as having any place in the Church of God, that the Church might forever cease from further contentions about such things, returning to, and holding fast by, the original standard, taking the Divine word alone for its rule, the Holy Spirit for its teacher and guide to lead into all truth; and Christ alone as exhibited in the Word for salvation."

Foreword
Introduction

PART ONE - General History
Chapter I. - The Beginning of the Movement
  II. - The Franklin Street Church Re-Organised
  III. - American Evangelists
  IV. - The Pioneer Spirit
  V. - Co-operative Evangelism
  VI. - Rapid Progress in Evangelism
  VII. - The Church Faces Difficult Conditions
  VIII. - Recent Evangelistic Activities
  IX. - Training Evangelists in South Australia
  X. - The Evangelistic Union Established
  XI. - Instrumental Music in, the Churches
  XII. - Anniversary Teas and Public Meetings
  XIII. - Other Union Concerns
  XIV. - Preachers Vindicated
  XV. - "Arise and Build!"
  XVI. - Overseas Missions
  XVII. - Winning Youth for Christ
  XVIII. - Christian Endeavour Societies
  XIX. - Social Services
  XX. - Christian Rest Home
  XXI. - Aborigines Missions
  XXII. - Women's Work
PART TWO - A Brief Account of the Churches
Chapter I. - The City Churches
  II. - The Suburban Churches
  III. - The Rural Churches
  IV. - The Barrier Church
  V. - Defunct Churches
PART THREE - Biographical Sketches of Representative Men
PART FOUR - Churchmen in Public Affairs
PART FIVE - Present Trends

Index

      IN the spring of 1845 a young man, Thomas Magarey landed at McLaren's Wharf, Port Adelaide, from Nelson, New Zealand, to settle in South Australia. Seeds of the Restoration Movement in Australia were first sown by this godly Irish business man. He was born on February 25, 1825, in the north of Ireland, but spent most of his youth in the English county of Lancashire. With his elder brother he migrated to New Zealand in 1841, settling in the Nelson district. Here he came under the influence of the teaching of Thomas Jackson, who arrived in the village of Nelson in 1843, bringing with him a knowledge of the principles which were slowly being accepted in various parts of the old country. Thomas Jackson was of the stuff of which religious reformers are made. Writing to the editor of a British periodical, "The Christian Messenger", in August, 1844, he said: "When I arrived there was not one Christian Disciple to be found in this part of the island, and I am much persecuted for assuming such a name. It is with great pleasure that I have to impart the gratifying intelligence that I have tried to plant in this small place a congregation according to the apostolic order. On March 2, 1844, I preached the same gospel that Peter did at Jerusalem on the Day of Pentecost. I have baptized the house of Thomas Butler, and this makes us five in number."

      Another letter, dated January 4, 1846, from the three elders of the infant church, including Thomas Jackson, informed the British brethren that the number of disciples in Nelson had increased to sixteen. The letter continues: "This does not include one brother who left some time ago for South Australia, who, we hope, may be useful in promoting the truth as it is in Jesus." Thus Thomas Magarey was linked with the cause in our sister dominion over a century ago.

      The minds of the colonists in the land where Thomas

Magarey chose to make his permanent home were open to new religious ideas. There was a love of independence and a desire for freedom of thought untrammelled by custom and State interference. The wide open spaces of virgin land may also have had something to do with the development of this freedom of the spirit. Shiploads of German settlers, seeking religious liberty, had arrived within the first few years of the colony's history. One group was established near the city, creating the village of Klemzig, named after the German town from which Pastor Kavel had led his flock to the land where freedom of conscience was promised. Another German group settled in the Mount Lofty ranges at Hahndorf, to which Captain Hahn, of the ship which brought them out, gave his name. These migrations were due to attempts on the part of the Prussian government to force on the Lutherans forms of worship of which many of them disapproved. George Fife Angas, the "father" of South Australia, himself a lover of freedom and a Baptist, promoted the movement and settlement of these splendid people. Religious freedom in the colony was endangered by the persistent efforts of early governors, notably Governor Robe, who took over from Governor Grey in 1846, to give State aid for religion. He said: "Apportioning of Government aid among the different sects is a matter of some difficulty, but it is not, I trust, insurmountable." Petition and counter petition were submitted to him. He remained obdurate. A league was formed for the "maintenance of religious liberty in the province", the members asserting that Government aid corrupted religion, made it formal, and interfered with the right of conscience, for no individual should be compelled to support teaching which he disapproved. Some £900 was paid over to the churches the first year. The coming of a new governor (Sir Henry Young), a broad-minded churchman, gave more political freedom, and the colonists obtained the main voice in the election of the Legislative Council. At the first meeting of the legislators a Bill for the continuance of State aid for religion was thrown out. This reflected the spirit of the colonists. In South Australia, as, indeed, in the whole of the Commonwealth, the Restoration Movement has never had to contend with what has imposed such an obstacle to religious freedom of thought and action in the motherland.

      First-hand knowledge of the earliest religious experiences of Thomas Magarey in Adelaide is found in a letter he wrote to James Wallis, the editor of "The British Millennial Harbinger" on August 10, 1847. It runs as follows:--

      "Beloved Brother Wallis: May favour, mercy, and peace from God our Father and the Lord Jesus Christ be with you. In a letter from an entire stranger some explanation seems necessary. I was received some time ago into the church in New Zealand by immersion for the remission of sins, having been in this colony" (South Australia) "nearly two years. I am in connection with a congregation professing New Testament principles, led in part by means of your valuable 'Messenger' to discard sectarian names, taking the New Testament alone as their standard and guide. For a time baptism for the remission of sins was the stumbling block. A free discussion has been conducted in the most brotherly fashion. Bro. Campbell's essay on the Remission of Sins, sent by you to this country, has been received and produced its usual effects. A fortnight ago one was immersed, a presage, we hope, of a rich and abundant harvest. Verily the harvest is great but the reapers are few and illiterate. We shall pray to the Lord to send more and well-instructed labourers into this field. Two young females have since been added to our number. T. MAJANY" (mistake for "MAGAREY").

      Magarey was connected with a small body of people known as the Scotch Baptist Church or Church of Christ. As Scotch Baptists they had met in a mud hut in Morphett Street on the western side, about half way between Franklin and Waymouth Streets, until January 4, 1846, when the congregation moved into a little stone building in Franklin Street, on a 40-feet block adjoining the present Maughan Church property on the east.*

      *The site of the block of land purchased for the Franklin Street chapel was in doubt until the Registrar-General of the Lands Titles Office (Mr. G. A. Jessup) recently engaged in a close search of records of early land transfers. He found that Philip Santo on June 29, 1846, purchased all of town acre 266, less 40 feet, some time previously sold to William Scott and others by George F. Angas. In this conveyance the 40 feet is referred to as "having a chapel built on it", but these words are pencilled out, suggesting it was afterwards found out that there was no building on the block. This same 40 feet was conveyed to Philip Santo and Thomas Nell by George Fife Angas for £13 on June 6, 1850, and no mention is made of its having been previously sold to Scott and others. In 1851 Amos Armour had this 40 feet and other land to the east of it transferred to him by Santo and Neill. Next to the 40 feet on the west was the "Wesleyan New Connection Church", obviously the forerunner of the Maughan Church. In his "Early Recollections" Sir Joseph Verco stated that the Franklin Street chapel was built on the wrong block, one which belonged to the Roman Catholic Church, and that Bishop Murphy, when approached on the matter, genially and graciously granted the use of the block until it was no longer needed. Records do not show that this church ever owned a block of land in the immediate vicinity. Henry Hussey, secretary of the Franklin Street Church when it was decided in 1856 to build on Grote Street, stated that the block of land was too small to allow additions to be made to the original building, which, he claimed, had been erected on the wrong block.

      In the "Adelaide Register" of January 7, 1846, there is a brief report of the opening of the chapel: "The body of Christians, commonly known as Scotch Baptists, but who eschewing all denominational badges of distinction, call themselves merely the Church of Christ, and whose retiring and unostentatious habits occasioned the absence of even the ordinary publicity which is expected upon such an event as the opening of a new place of worship, especially as affording to strangers an opportunity of informing themselves as to the peculiar views and mode of worship intended to be identical with the place of assembly, opened their new place of worship for the first time on Sunday last, the 4th inst. After the breaking of bread, for which purpose they meet every Lord's Day morning, Captain Scott delivered an interesting discourse from 1 Sam. 7:12, 'Hitherto hath the Lord helped us.' The afternoon service was conducted by Mr. Neale" (Thomas Neill), "who preached from 1 Peter 2:4: 'To whom coming as unto a living stone, disallowed indeed of men, but chosen of God and precious.' And as there was no evening service, this closed for the day the simple but interesting public worship of this quiet body of professing Christians. The building, which is substantial but plain, is capable of holding about 100 hearers, and cost £65, and being paid for previous to the opening (a circumstance almost unprecedented in the annals of church building in this colony where Christian liberality has been evidenced in so many remarkable instances) there was no collection. As begging was excluded there was no boasting about money matters or any parade to 'get steam up', a trick too often resorted to by those who ought to give freely as they have received without the aid of unsanctified stimulants."

      In regard to the raising of funds to purchase the block of land and erect the building, details are supplied by a notebook which belonged to Thomas Neill, the treasurer of the fund. The main contributors were Thos. Neill, £2; Wm. Scott, £10/10/-; P. Santo, £5/15/-; J. Verco, £5; Thos. Jones, £ 3; Amos Armour, £3: Total subscriptions, £84/5/-; costs-land, £13; building, £65; seats, desk, etc. £10/8/6. Total, £88/8/6. The debit balance of £4/3/6 was met from church collections fund.

      The little chapel was built of Glen Osmond or Dry Creek stone (as it was then called), and roofed with slate. Philip Santo was the carpenter and James C. Verco the mason, who also did the roofing.

      Although ten years had elapsed since the site of the city

had been surveyed and occupied, little had been done to the streets, particularly in the Franklin Street area. They had been cleared of trees which had been grubbed, leaving unfilled holes. Metal for them had not then been considered, nor had they been levelled. As a result during rainy weather the holes filled with water, becoming dangerous to man and beast. It is recorded that one of the members of the church, with his wife, attended a prayer-meeting one evening in the Franklin Street chapel, and while they were there heavy rain began to fall, and the street became a sheet of water.

      They had not gone very far on their way home when the lady plunged into one of the tree holes up to her waist, and was dragged out with difficulty.

      The Franklin Street chapel had no vestries, nor was there a baptistry. All baptisms took place in the River Torrens. A contemporary described the chapel and its situation: "Those who belonged to that generation can just recall the little stone edifice, its central aisle, with the row of railed forms on either side; its candles fixed in small tin candlesticks projected by a plain wire bracket from the walls; and can remember how their mothers sat just within the door on summer evenings to listen, to the discourse and at the same time to watch the children as they played in 'the acre' with the tethered goats."

      Seeing that the chapel was opened three or four months after the arrival of Thomas Magarey and he was not actually received into membership for eighteen months, some other disruptive influence must also have been at work among the Scotch Baptists. It is known that a few of the younger men in the church had been dissatisfied with the rigid Calvinistic teaching of Captain Scott and his views on the significance of Christian baptism. The coming of Thomas Magarey and the articles in British Church of Christ publications he brought with him, strengthened the hands of the malcontents. The fact that the new chapel was opened in the name of "Church of Christ" speaks for itself. By the time Magarey wrote his first letter to James Wallis his views no longer debarred him from fellowship, and he could report. "I am in connection with a congregation professing New Testament principles." As we shall see all the matters under discussion had not been completely settled at this stage, and the strongest influence until the arrival of Thomas Jackson was Scotch Baptist.

      Some knowledge of the Scotch Baptists is necessary to show the kind of soil into which the seeds of the Restoration Movement were first sown in Australia by zealous

teachers and disputants. The Scotch Baptists are highly Calvinistic in their teaching, standing for divine election or foreordination, and the final perseverance of the saints, or "once saved always saved." They contend that the direct operation of the Holy Spirit produces faith, and that as soon as the sinner believes he receives the gift of the Holy Spirit, is born again, and enters the family of God. Immersion simply sets the seal upon what has already transpired between the sinner and his Lord. As the church had grown by the addition of newcomers to the colony some of the members leaned to the opinion of a salvation free to all and the word of God as the instrument of the Spirit in conversion, pardon and sonship in the Divine family and the gift of the Holy Spirit were promised to those who received the gospel by faith, repentance and baptism. A little group of dissidents broke away from the Scotch Baptists when they were meeting in Morphett Street and associated themselves with the "Christian Church", which had been established in the city. Among them were Messrs. Neill, Santo, Jones and Verco. However, they soon discovered that this church advocated "open membership", i. e., membership without baptism, and returned to their original spiritual home.

      The arrival of Thomas Jackson from New Zealand on December 14, 1847, altered the complexion of things, and controversy soon reached an acute stage in the Franklin Street chapel. Thomas Jackson may be allowed to tell what happened in his own words in a letter to the editor of "The British Millennial Harbinger", written April 4, 1849. He wrote:--

      "I expected to find a church here founded on the true principles of Christian union, but my expectations were disappointed. My wife and I applied on the 17th to join the church, but they required a week to examine us. Consequently we appeared on the 24th. when the pastor put the following question to us: 'Do you believe in baptismal regeneration?' I answered, 'We believe that faith in the Son of God, repentance, and baptism are regeneration, and all the regenerated are called to walk in a new life, in hope of immortality with the redeemed for ever.' We joined the church by a majority of votes. But, it did not stop here; it was the cause of bringing up old discussions amongst us which ultimately led the pastor (Captain Scott) and about one half of the members leaving the church, the whole blame of which was laid to you and Bro. Campbell" (Alexander Campbell in the U.S.A.)

      "Yet it would be

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much better to censure the Holy Spirit than either you or him. We had two or three still left in the church who contended that Paul's sins were all pardoned, and that he knew it to be the case, before Ananias went to him. I asked for their testimony, but this they could not give from the Book, and yet they had not the candour to say so. One of these persons, being formerly a deacon, was chosen pastor in place of him who left; but his reign was short. On the 23rd July, 1848, he collected all his forces to overwhelm our arguments, but it was all in vain. He felt the word of God, the sword of the Spirit, to be too powerful for him and his party. He gave way, and he and the others who supported him left us in possession of a neat stone chapel. The wooden throne" (presumably the pulpit) "we have cast away, gently turning it out of doors, and filled its place with a table, around which we assemble to show forth the Lord's death on every first day. Glory be to the Father through our Lord Jesus Christ. Our number is thirteen . . . I remain, yours sincerely, THOMAS JACKSON."

      We see from this letter that Thomas Jackson and 12 others were in possession of the Franklin Street chapel in August. 1849. It is not known what finally happened to the ardent restorer of the primitive faith. He simply disappeared from the picture. The Royal South Australian Almanac (John Stephens) of 1849 gives us some particulars of the church: "The Church of Christ meeting in Franklin Street is a congregation of immersed believers who meet together on the first day of the week at 11 o'clock to break bread and read the Scripture, as also for mutual exhortation among the brethren. The evening service for the preaching of the Gospel commences at six o'clock, and there is also an evening service at six o'clock on Wednesday." The writer continues, somewhat naively: "This body of believers, for the better preservation of peace among themselves, and, as they believe, in furtherance of the triumph of Christ, have resolved to substitute the bond of union prescribed by Jesus Christ and his Apostles, in place of the abstract themes and dogmas of human invention which they say have nothing to do with the religion of the Son of God."

      After Thomas Jackson and his wife left the colony, a handful of brethren was all that remained of the original Church of Christ in Franklin Street. It may be assumed that Thomas Magarey, Philip Santo (he went to the Burra late in 1849), Thomas Neill, and James C. Verco remained with

a few others. When Philip Messent arrived in the colony in 1849 he immediately made his way to the Franklin Street Church, where five or six brethren were found worshipping together. He was not impressed with the service. It was so strange that he felt he could not make his spiritual home there. Philip Santo presided, and when the meeting was over invited the newcomer to his home for dinner. Messent, being as he said over cautious, refused the invitation. Afterwards he found that he had been misled into thinking that the church in Franklin Street taught baptismal regeneration. Going from one Baptist Church to another, he at length linked up with his first choice.

      On withdrawing from the church in Franklin Street, Captain Scott and his followers used the lodgeroom of Abbott's public house on the corner of Bower Street and Kermode Street, North Adelaide, for a meeting-place. At the end of 1851 they united with a Baptist Church which met in a building afterwards known as "Zion Chapel". A compromise had been effected between the two groups on the vexed question of open or close membership, and it was agreed that the Lord's Supper should be observed weekly. Captain Scott, after sailing the stormy sea of religious controversy of the pioneer days in the colony, at length reached a quiet harbour by uniting with the Flinders Street Baptist Church in 1861. A biographical sketch in the "Observer" at the time of his death, five years later, at the age of 72 years, recorded that he occupied a position of importance and influence in the public life of the colony. He sat in the Legislative Council for many years.

      MINUTE book of the "Disciples of Christ Assembling for worship, Franklin Street, Adelaide," supplies details covering the period from 1850 to the opening of the Grote Street chapel on December 14, 1856. It appears that the church was re-organised under a new name. A minute runs: "At a meeting held in the house of Brother Thomas Neill, North Terrace, it was resolved that the following persons should meet to attend to the institutions of the Lord's house:--Thomas Neill, Jean Neill, Agnes Neill, James Verco, Ann Verco,--Duke, Joseph Penfold,--Penfold, Joseph Hicks,--Haines,--Brock, Thomas Magarey, Elizabeth Magarey,--Brock, Johanna Isamann,--Smith, Samuel McKay,--McKay, James Magarey, Matthew Ferguson, Betsy Ferguson, Archibald Aird." The next entries were made on June 23:--"Brother Neill, chosen to preside: Brother Verco, chosen treasurer; Brother Magarey, chosen secretary," and "Franklin Street chapel was obtained at the weekly rent of 6 shillings as a place of worship, in which the brethren assembled June 23rd." It is not known to whom the rent for the chapel was paid.

      Only sparse events, those regarded as important in its affairs, were recorded concerning the life of the church during the period under review. A few of them are culled as follows:--

1852      

      "Philip Santo, Sarah Santo, George Pearce, Mary Ann Pearce, Henry Pearce, Amos Armour, Sister Armour, Joseph Oliver, were received."

---

1853    

      "Lord's Day evening meetings were begun and Bro. George Pearce was appointed to speak at these meetings for the period of three months."

      "Resolved that members shall be received by the right band of fellowship."

      "Resolved that Brethren Henry Pearce and James Verco be deacons."

---

1854    

      "On resignation of Thomas Neill as president, George

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Pearce and Thomas Magarey were appointed. Amos Armour replaced James Verco as deacon."

---

November 5, 1854    

      "Brother Magarey offered a building at Hindmarsh for the proclamation of the Gospel. The kind offer of Brother Magarey was accepted and the Gospel proclaimed in the same, November 12, 1854."

      From November, 1854 to February, 1855, there was an influx "of immersed believers from another church" received into membership. Names: Mr. and Mrs. George Brookman, Mr. and Mrs. Thomas Jones, Mr. and Mrs. Andrew Thompson, Jane and Jessie Thompson, Mr. and Mrs. Thompson, sen., Mr. and Mrs. Warren, and Mr. Ireland.

February 21, 1855    

      It was "agreed that a Sabbath School be established and that the expense attending same be defrayed by the church. It was also agreed that Brother Andrew Thompson be manager of the school."

---

April 4, 1855    

      "Bro. Brookman was appointed to act as secretary." "The introduction of strangers to the fellowship of the church was brought under consideration. It was resolved that brethren from distant churches should be referred to the President, who would, if satisfied with their credentials, introduce them to the fellowship of the church, and that brethren who intended to reside permanently here should produce testimonials from the church they had left."

---

April 8, 1855    

      "Brother and Sister Lyall" (T. S. Lyle and wife) "from the church at Parang" (Prahran, Victoria) "were introduced by Brother Warren and received into the fellowship of the church."

---

April 15, 1855    

      "Bro. and Sister Santo and family were again received into fellowship on their return from England."

---

June 3, 1855    

      "Bro. Magarey intimated that those brethren and sisters residing at Hindmarsh had resolved on forming themselves into a church."

---

June 17, 1855    

      "Henry Hussey, an immersed brother, was received into the fellowship of the church, and handed the

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following testimonial from Brother Campbell, of Bethany, Virginia, U.S. of America:--

Bethany, Virginia, Aug. 14, 1854.    

      To our brethren in Christ Jesus our Lord, to whom these presents may come, greeting.

      "It gives me pleasure to introduce to your acquaintance and fellowship the bearer, our beloved brother, in the faith and hope of the glorious Gospel of the blessed God, Henry Hussey, who, on the confession of his faith in the original Gospel of our Lord Jesus Christ, was immersed into the name of the Father, Son, and Holy Spirit, and united with the church in this place, August 6th. We recommend him to the Lord and to the fellowship of all our brethren in Christ amongst whom his lot may be cast.

(Signed) ALEXANDER CAMPBELL,      
One of the elders of the Church of Christ at Bethany Virginia, U.S. America."      

      The church also received a gracious covering letter from Alexander Campbell, which has special interest in that It stresses among other things the importance of evangelism.

"Bethany, Virginia, Aug. 14, 1854.      

      To our brethren in Jesus Christ, residing in the city of Adelaide, Australia--May grace, mercy and peace be multiplied through the knowledge of God and of Jesus Christ our Lord.

      It has afforded me much pleasure to have heard of your devotion to the truth as it is in Jesus Christ our Lord, by the bearer, our beloved Brother, Henry Hussey, who has spent a few days with us here, and who on forming our acquaintance was immersed into the faith once delivered to the saints, and I trust he will be with you a co-operant in building up the good cause of original apostolic Christianity in your growing city and colony. If the sects around you have the advantage ground in popular prejudice, you have the true vantage ground in having the truth, the whole truth, and nothing but the truth as your faith and your law. For your own comfort and growth in grace you need no more. But for your being a light of life in the world, and for the conversion of your contemporaries, you must have the labours of evangelists, men who will devote an enlightened understanding, a zeal according to knowledge, and a benevolent heart, to preaching

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Jesus the Christ . . . The Gospel must be preached, as well as the church must be edified, and grow in grace in order to grow in fruitfulness, as well as in personal holiness and happiness. Preaching, teaching, exhorting in season and out of season, are the great instrumentalities by which Christians in faith, love and hope increase in usefulness and happiness . . . I trust you will find our brother a good accession to your cause, and that you will all strive together for the faith given in charge to us by the holy apostles. I pray that the good Lord may multiply and bless you exceedingly, and that you, may be preserved blameless to His everlasting kingdom, and that it may be our glorious destiny to meet together in His heavenly kingdom, where congregations never break up, and Sabbaths never end. In one faith, in one Lord, and in one hope, Your brother,

(Signed) ALEXANDER CAMPBELL.      

Church of Christ, Adelaide, Australia,      
Favour of Brother Henry Hussey."      

November 6, 1855

      "The following brethren and sisters, formerly members of the Baptist Church, under the pastoral charge of Captain Scott" (meeting in Pulteney Street) "were received into fellowship of the church, viz., W. H. Burford, Philip Messent, Wm. Pollard, Geo. Hammond, Sisters Mrs. Berry, Mrs. Gall, Mrs. Donaldson, Mrs. Cox, Mrs. Cook, Jane Vincent, Sister Pollard, Charlotte Envor (?), and Mrs. McLaren."

      At this time several members were transferred to form the Point Sturt Church, leaving the Franklin Street Church with 65 names on its roll.

      In the early fifties Adelaide became almost a ghost town owing to the gold rush to Ballarat, Bendigo, and other centres in Victoria. It was hardly worth while for any man of energy to remain in the city in view of the little business being done. When the gold escorts arrived in Adelaide with the precious metal, the town seethed with excitement, and more men were stirred up to "try their luck". But gold seekers like everyone else must eat and drink. The scarcity of flour in Victoria sent the price of wheat up to almost famine price. Messrs. Santo, Verco, and Magarey (Franklin Street members) went into partnership in the transportation of wheat to the sister colony and found it a lucrative

business. Two letters, written by Thomas Magarey to "The British Millennial Harbinger" and to a private person (Henry Warren) refer to the effect of the gold craze upon the religious life of the community. He said:--

      "Since you heard from us we have added about fourteen by immersion; we numbered then about seventy members in fellowship with the three churches" (Franklin Street, Willunga, and Burra Burra) "and with every prospect of a speedy increase. Such were our expectations when they were disappointed by the discovery of gold in the neighbouring colonies . . . When men are excited about the things of this life all their thoughts are engaged; they forget for a while that they are accountable beings and will listen to no message from heaven or concerning their salvation. Besides, the majority of our male population were attracted to the diggings. For every two that went, a third was thrown out of his ordinary occupation. At length, the greater number of our brethren have had occasion to go."

      In the second letter he wrote:--

      "We are by no means sure that rich goldfields will not be found within the precincts of this colony; but I hope not; it has a sad effect upon the minds of Christians."

      However, at the end of the same year (1852) Thomas Magarey wrote in a more hopeful strain regarding the church, after it had dragged through its existence, with scarcely enough brethren to conduct the worship. He said:

      "We have now under the blessing of God enjoyed some months of worldly prosperity, and as the diggings are becoming every day less profitable to individuals, though on the whole more productive, our brethren are returning gradually to their accustomed avocations, thankful for the wealth God has given them, and for the happiness of being re-united to the church and their families."

      THE history of evangelism as it concerns Churches of Christ in this State and in Australia generally must take account of the progress of the Movement in the United States and the contribution made by individual leaders many years before its principles found root in the Southland. All who have subscribed to its tenets owe a great debt to an outstanding figure who was closely associated with the Campbells--the remarkable evangelist, Walter Scott. He was born, brought up and educated in Scotland, and as a young man, on emigrating to the States, soon came in touch with the Movement when he moved into Pennsylvania. This led him to accept believers' baptism and link himself with the new cause. After teaching a school for boys for several years, he was called to become an itinerant evangelist. Robert Richardson, in his "Memoirs of Alexander Campbell", refers to Scott's special powers of analysis and classification which he applied to the Christian faith, resolving the Divine plan of redemption into its component parts. He "saw in the simple facts of the Gospel and its expressive ordinances a power which he believed capable of breaking down all the barriers of religious partyism and carrying salvation to the ends of the earth." Having completed a close study of the conditions of salvation revealed in the New Testament and the consequent blessings, the exercise of his analytical mind led Scott to arrange them in the order so familiar to all Churches of Christ evangelists, thus:--1, Faith; 2, Repentance; 3, Baptism; 4, Remission of sins; 5, Gift of the Holy Spirit. This five-finger exercise, as it was called, led him to present the Gospel, as he understood it, in its primitive simplicity. It was commonly held in those days that it was necessary for some supernatural influence to be exerted upon men's hearts before they became fit subjects for baptism. Scott pointed out that the Gospel itself provided a sufficient call, and that his hearers' inherent powers of mind, heart and will enabled them to respond to the appeal of the evangelist. The gifted evangelist preached a sermon in 1827, taking as his text, Matthew 16:16 and The Acts 2:38, in which he proclaimed the Lordship of Christ, and for the first time set out in

consecutive order the conditions of salvation and the blessings to follow. He had little success that particular day when he launched his strange teaching upon his audience, but it was not long before his simple message, driven home by his eloquent presentation and persuasive power, began and continued to bring large numbers into the church. It was a turning point in the history of the Restoration Movement. "Henceforth the Reformation, which had already restored to the church the ancient order of things and the simplicity of the primitive faith, was enabled to make a practical application of the Gospel to the conversion of the world." Alexander Campbell, writing to "The British Millennial Harbinger" in 1854, averred: "It is to the honour of the present Reformation that it was the first to present in bold relief to the world the grand and sublime truth, that the faith of the Gospel is a faith in the personality of the Lord Jesus Christ, and that a union with him is the very life of the Gospel; that he, and not doctrine, is the centre around whom all parts of the system revolve; that faith in him, and obedience to all that he has commanded, is the sum and substance of the whole scheme."

      Thus in the United States the evangelist assumed the place of importance in the Movement. Early in the history of Churches of Christ in Australia, Thomas Magarey and others of like spirit in the eastern colonies, aroused by reports of what had taken place in the United States through intense evangelism, felt that the time was long overdue for the introduction of trained men from abroad who could give full time to the work. Eyes had been turned towards Great Britain looking for help which did not come, owing to a shortage of men. Magarey, disappointed with the repeated failures, sent a Macedonian call across the Pacific. Whether his coming was in response to Magarey's importunate appeal, or not, is not recorded, but Henry S. Earl, a British-American evangelist, arrived in Melbourne on July 24, 1864. His work in Australia marks the beginning of an era of successful evangelism, and paved the way for other American evangelists of honoured memory to give some of their best years or whole lives to the cause of primitive Christianity in the Southland. The total number of church members in Australia in the middle sixties was about 650. In Victoria there were roughly 400, the remainder being in South Australia and New South Wales. Earl was the first to devote his full energies to the presentation of the plea of Churches of Christ in this part of the world. He saw at once the potentialities of the field and urged

other evangelists to follow him, promising almost certain success and the cordial and liberal support of the brethren.

      Earl's silver-tongued oratory immediately drew great crowds to hear him in St. George's Hall, Melbourne. In six months 193 were added to the church. He came to Adelaide on a short visit for the good of his health at the end of the year, and preached in White's Assembly Room (the Majestic Theatre now stands on the site) on December 3 and successive Sundays. The building was filled to capacity, for the fame of the preacher had preceded him. Thirty-two were added to the church. He returned to Adelaide at the beginning of June the next year, and even greater crowds flocked to White's Room. On August 26 the new Town Hall was hired to accommodate the people. In Earl's own words, "the largest audience ever congregated for religious purposes in South Australia, upwards 2,200, were present, and more than 500 were unable to gain admittance." All classes and creeds were represented, including the Mayor, Councillors, and Members of Parliament. No less than 43 persons were baptized during the month of August. "Thus" wrote the evangelist in a burst of enthusiasm, "the cause of pure Christianity is advancing more gloriously in South Australia, and will soon occupy the foremost rank in power if we could only get several able and devoted evangelists in the field." Altogether, during his second visit, 123 people linked with the churches, swayed by Earl's overmastering oratory, impassioned appeals, and irrefutable New Testament teaching. Much of the evangelist's time for the next seven years was spent in South Australia (he married a daughter of Thomas Magarey). Twelve months were given to the Hindmarsh Church, which thrived under his powerful ministry. He was at the same time instrumental in opening new causes in country towns. The "Adelaide Church", meeting in White's Room and the Town Hall, was built up from a few score to 300 members. He could truthfully say in writing his last letter to the "Australian Christian Pioneer", in surveying "my past labours in Adelaide, the suburbs, and the adjacent towns, the evidence is clear and abundant that my labours have not been in vain in the Lord, but have been crowned with a cheering success."

      When the city church returned to Grote Street in 1873, it was found necessary to enlarge the chapel to accommodate the people. It may be accepted that the removal of the "mother" church from Grote Street to the very heart of the city for four years, although the cause of the displacement is deplored, had the effect of drawing the attention of

a greater number of people to the teaching of Churches of Christ than would have occurred during the same period had the church remained in the chapel.

      Two other evangelists from America arrived in 1867 G. L. Surber, who stayed in Melbourne, and T. J. Gore, M.A., who came on to Adelaide and remained in this State, except for brief visits to his native land, for the rest of his life (see "Biographical Sketches") He was closely associated with Henry S. Earl at White's Room for several years after his arrival.

      A FEW stalwarts laid the foundation of the New Testament church in the colony. Those bearded figures, decked with frock coats and bell-toppers, who made their way to church meetings in their carriages or on foot, or in the country, dressed with less care, plodded over long distances in cart and trap, or rode on horseback, defying rain and heat, have now gone. Their best memorial is the church today with its multiplied interests, touching life in many ways and moving with the times. Writing in the "Australian Christian Pioneer", D. A. Ewers, then editor, paid this tribute: "How much the cause of primitive Christianity owes to the consecrated zeal of the pioneers is sometimes overlooked. They had, in those early days, no regular preachers to do the work, nor the means to support them, but the work was done, and well done. They had imbibed the spirit of One who said, 'My meat is to do the will of him that sent me,' and with untiring energy and unfaltering zeal they pressed on, not only keeping the old flag flying, but ever establishing new outposts and gaining ground from the enemy. Most of our strongest churches today were founded by faithfulness of the few who through evil report and good report toiled on with resistless perseverance until permanent victory was achieved. It was the work of such heroes that made possible the advent of men like Earl, Gore, Surber, and others, who, building upon the foundation so well and truly laid, were thus enabled to at once bring into public prominence the distinctive plea of the Disciples of Christ. And what was true of our larger cities was true also of scores of our country districts where brethren meeting in twos and threes to break the memorial loaf and as occasion offered proclaiming the ancient Gospel to their neighbours, thus planted causes that are flourishing today."

      G. B. Moysey, one of the best-known South Australian preachers of over 50 years ago, was also well-fitted to extol the spirit of the pioneers, which he did in a chapter of the publication, "That They All May be One." He wrote: "The pioneers were characterised by deep and unfeigned piety in times when ungodliness abounded and many who left the

old country with fair reputations for religion made shipwreck of faith. They were devoted to Bible study. To them the Bible was The Book-their mine of truth, wherein they searched as for hidden treasures; their armoury, whence they took their weapons for constant conflict with sectarianism and sin; their storehouse of spiritual food, whence they gained their daily bread. They were fearlessly aggressive. They were condemned, opposed, misunderstood, and in defence and by necessity, if not by choice, they became warriors, and built the walls of their Jerusalem with the trowel in one hand and the sword in the other. They were uncompromisingly opposed to clericalism and priestcraft of every kind. They sought to maintain a 'thigh standard of discipline in the churches, and took care that the members were not only sound in the faith but consistent in life, as disciples of Christ. They were strenuous advocates of equality of rights and liberty of ministry among the brethren. The right of each one, as a member of the royal priesthood, to serve in the spiritual temple, was accepted as an axiom. The pioneer churches were intensely democratic. They loved to settle points of difference in public assembly. Questions of discipline were often thus dealt with. Sharp divergences of opinion frequently arose and division threatened to become the bane of the churches. They were also slow to recognise and accept official authority, and to this characteristic may be traced, in part at least, the fact that even today" (Moysey wrote in 1900) "while the New Testament order of elders is universally admitted in theory, there has been largely a failure to restore it in practice. Their convictions of truth were deeper, their grip more tenacious, and their individual efforts to extend the Gospel more general and energetic, than those of the present day, while defections and losses were relatively fewer. The fruits they gathered into God's basket were hand picked, and that is usually the finest and keeps the longest."

      IT was not until 1875 that steps were taken to unite the churches to engage in a concerted effort in evangelism. Up to this time any extension of the cause was due to the progressive outlook of individuals in existing churches. Leaders were somewhat shy of "annual meetings", consisting of representatives called together to discuss matters pertaining to the progress of the Movement. A fear was prevalent that such conferences might result in the exercise of an assumed authority over the churches through the setting up of an ecclesiastical body. Annual meetings were held in Victoria in 1866-1868, and then abandoned. When these meetings were resumed in 1873 their purpose was very clearly defined. They were intended to spread the Gospel in those localities where a few members were not able to accept the responsibility. Combining together, stronger churches were expected to enter into a voluntary undertaking to support weak congregations and open fresh fields. Group co-operation among the churches at this stage of history was, therefore, specifically restricted to the evangelistic enterprise. It was fitting in this colony that the missionary-minded church at Hindmarsh should initiate the annual conference. A "Preliminary Co-operation Meeting," consisting of delegates from the churches met at Grote Street on Monday, March 29, 1875, "to devise some measures for securing further evangelistic power." The churches represented were Adelaide, Alma, Dalkey, Hindmarsh, Mallala, Milang, Mt. Gambier, Norwood, Port Adelaide, Stirling East, Strathalbyn, and Two Wells. Philip Santo was voted to the chair, and he asked Jesse Colbourne the preacher at Hindmarsh, to state the object of the meeting. Mr. Colbourne said that it had been a matter of consideration at Hindmarsh for some time to devise a system of co-operation to secure further evangelistic aid for country churches especially. Appeals for assistance had been made to the brethren at Hindmarsh by these churches, many of which were in a helpless condition. Brethren thought a little given by all churches would enable needy

fields to receive aid, and an evangelist might be kept in the field for this purpose. The discussion revolved around the question of where a general evangelist should be employed. The following resolution was finally adopted: "That it is desirable to place one or more evangelists in the field to assist such country churches as need assistance, and to open up new fields of labour by the proclamation of the Gospel." It was further decided to appoint an Evangelist Committee to raise funds and carry out the wishes of the brethren. A committee of thirteen was elected: Philip Santo, W. Burford, Thos. Magarey, A. T. Magarey (Adelaide), W. H. Taylor, W. Shearing, S. Kidner, J. Weekes, T. Harkness, F. Reeves (Hindmarsh), Jas. Hales (Norwood), G. W. Smith (Port Adelaide), and Stoddart (Stirling East).

      The first general evangelist employed by the Evangelist Committee was Jesse Colbourne. He went to Norwood for a short time and then transferred to Strathalbyn.

      At the second annual meeting held the next year it was resolved to keen Jesse Colbourne at Strathalbyn for at least another six months, and, if possible, secure an additional evangelist. Statistics of the churches showed that 105 Persons had been immersed during the year, and the total number on the rolls of seventeen churches was now 1,204. Five settled evangelists were giving full time to the work. An able and a searching address was delivered at the evening session by T. J. Gore on the subject. "Our Work" (Matt. 28:18, 20), in which he stressed the double task of the church to preach and to teach. "Our work, our great work," he said. "is to preach the Gospel. By our work we mean the work of the church. Most assuredly the church is not answering the object of its creation and existence unless it is earnest and diligent in the proclamation of the Gospel . . . We know what a work might be accomplished if every Christian would bear in mind that it is the duty of the church to preach the Gospel. The church calls certain men to devote their talents, yea, their lives, to this work, and pledges itself to support them as far as concerns temporal necessities. If a church once settles down into the comfortable notion that it has nothing to do but edify itself, it is on the highway to a cold and selfish state, the end of which is death."

      The only evangelist employed the following year was R. Woolcock, who spent twelve months in the south-east. From the 1878 Annual Meeting R. Woolcock was sent back to the south-east, where a church had been recently formed at Millicent. At the same meeting D. A. Ewers was

introduced to the notice of the delegates, with the recommendation that he be stationed at Two Wells, at Reeves Plains, and the surrounding district for one year, co-operating with Jesse Colbourne at Mallala (Thirty years later D. A. Ewers would play a big part in a burst of evangelism in South Australia).

      During the next few years little united evangelistic work could be done owing to lack of finances. From 1883 to 1891 the colony passed through a period of depression. Widespread distress resulted from the failure of the Commercial Bank of Australia, one of the greatest financial calamities which have befallen the country. In 1886 and succeeding years, drought conditions had to be faced. Wool depreciated in value in overseas markets. It was also during this period that direct taxation was introduced against strong opposition. Naturally, economic conditions affected the enterprises of the churches. Funds to extend evangelistic work or even maintain what had been started were difficult to obtain. In those days no annual offering was sought from the churches, nor was there much publicity given to the committee's proposals. At the annual meetings delegates promised certain amounts from the churches they represented, and this money and the result of extra calls when funds fell short of requirements, usually enabled the treasurer to balance his meagre accounts. At the 1885 annual meeting he reported having received £191 during the previous year. In the following years receipts ranged in the vicinity of £ 300. In spite of the fact that salaries of the evangelists employed were scarcely at subsistence level, few men could be employed even if they were available. From 1884 to 1894 the following men served the committee:--W. Judd. Jesse Colbourne, Donald McCrackett, W. J. Way, A. C. Rankine, G. D'Nesi, T. J. Gore (general evangelist for over twelve months), and George Day. Owing to lack of business the Evangelistic Committee went into recess from August, 1893 to the following May. The Secretary explained to the delegates at the next Annual Meeting that some churches previously subscribing liberally to the fund had either singly or in groups acted independently. These independent operations did not disturb the committee, for greater activity had been displayed by an increasing number of "young preaching brethren", so that as much if not more evangelistic work had been carried on than previously. Quite significantly no financial statement was presented to the 1894 conference, except the report of £50 having been specially given to relieve churches in Queensland,

suffering from the effects of flood. The economic situation generally could not altogether be blamed for the financial drift. It was suggested by the sub-committee of "Ways and Means" that more practical methods for the collection of funds for general evangelism should be forthwith instituted, and after a lengthy discussion upon the alternative propositions of a pro rata levy to be put to the churches for their approval or otherwise, or the continuance of the slip-shod way of past years, the conference decided to leave it to the committee to use their discretion in carrying out their duty. A larger attendance of country delegates at the next conference reflected a more widespread interest in evangelism. The conference bestirred itself sufficiently to resolve to place another evangelist in the field and to ask churches with settled preachers to lend them to the committee for brief periods. Two evangelists were employed, G. D'Nesi in the north, and R. G. Cameron in the south. However, they could not continue owing to the depletion of funds at the disposal of the committee.

      Apparently the churches up to this time and for several years afterwards did not learn the principle of Christian stewardship. The money that came to the treasurer had to be somewhat painfully extracted. No account had been taken of the Apostle's words, "The Lord loveth a cheerful" (literally "hilarious") giver." At a meeting of the committee when their funds were very low, a letter was received from an anonymous correspondent. "Faith," suggesting that envelopes be distributed to the churches asking them to take up quarterly collections for Home Mission work. He enclosed £5 as an evidence of his sincerity. The committee was much encouraged. It "rejoiced them to see at the close of the letter that 'Faith' promised to write again soon. " At the close of the meeting one of the preacher members offered prayer "thanking the Lord for the practical letter of 'Faith', and praying for many more similar communications."

      The salaries of evangelists supported by the committee were two pounds weekly. One of them sacrificially returned 10/- per week as his contribution to the work. Strangely enough the committee permitted this sacrifice. A few months later this same self-denying preacher wrote informing them that he was involved in financial difficulty owing to sickness in his family, and asking for help to enable him to meet his doctor's and chemist's accounts which totalled £20. The churches be served were requested to assist him in his straitened circumstances. The response was the sum

of £5 from two churches. At the next conference this worthy man, one of the most successful of the evangelists of the period, gave an appropriate and timely address on the subject, "Courage". During the next year the distressed preacher's salary was raised to £ 2/5/- per week.

      The hand to mouth way of raising funds for evangelism having been disproved over the years, the committee decided to seek an annual offering for the work on the first Sunday in February. This date having been proved unsuitable, the first Sunday in January was chosen. It was also resolved to reserve one night of conference for speakers to press the claims of the home fields, and another night for fields beyond.

      THE beginning of the new century saw the committee struggling to advance the cause, owing to lack of funds; but brighter days were ahead. In twelve years, from 1902 to 1914, the membership doubled, reaching a total of 6,772 at the end of the period. Several factors contributed to the rapid advance-aggressive leadership, an awakened Brotherhood, protracted missions in chapel, tent, and public hall, economic expansion in industry, agriculture, and mining, and, above all, the people felt that God was with them. Courage, enterprise, and faith brought their reward. G. T. Walden, then in the midst of his long and fruitful ministry at Enmore Tabernacle, Sydney, spent five weeks in a united mission at Grote Street, with the amazing result of 196 confessions of faith. Such an unprecedented effort was needed to awaken the churches to the success to be expected from a well-organised campaign of aggressive evangelism. The effect is seen in the Years to follow. It was proposed at the next conference to hold a series of missions in the weaker country churches. A tent was purchased for £50, capable of seating 250 persons. It was first used in March, 1903, when J. E. Thomas held a mission at Stirling East with ten decisions. Missions at Willunga, Gilles Street (Adelaide), Hamley Bridge, and Croydon proved the value of this kind of approach to the people. The immediate results totalled 108. The report of the Evangelistic Committee expressed unwonted optimism: "The indirect result of these missions cannot be tabulated. The churches have been stirred up and the cause has received a great advertisement among those who previously hardly knew of our existence." They felt sure that the tent was a good investment. Funds were not available to support a tent missioner full-time in the State fields, so the Committee suggested to the other States that an American evangelist should be invited to conduct missions throughout the Commonwealth. They did not fall into line. Locally a depleted treasury forbade the continued forward movement, although some inquiry had been made to secure a suitable man from overseas with a view to independent action. The Committee had not learned to go ahead and "trust the Brotherhood," which almost became an adage in later

times. The Brotherhood, after the temporary revival, returned for a while to its comatose state.

      During the year 1903-1904 the tent was used once, but in the next year J. C. F. Pittman spent four months as general evangelist with a resulting 81 additions. The tent had again proved its worth. However, this spasmodic effort drained available funds. An urgent appeal to the churches, and a warning to the preachers employed by the Committee that owing to the seriousness of the position their services might not be required after conference, created a depressing outlook.

      The year 1906 saw further successes in general evangelism. J. C. F. Pittman conducted several tent missions, and John T. Brown, an American evangelist, assisted by E. W. Pittman as leader of song, had striking results in a series of meetings at Norwood, with 135 confessions, and in a tent mission in the heart of the city on a vacant allotment at the corner of Gouger Street and Victoria Square, where there were 203 decisions. H. G. Harward and E. W. Pittman were associated in efforts at Hindmarsh and North Adelaide early in the next conference year.

      The development of a ring of new suburbs in the expanding city of Adelaide, to which members of churches were moving, challenged the committee to grasp the opportunity. The return of D. A. Ewers, with a wealth of experience in other States, to his native soil, augured well for the years ahead. He undertook the responsibilities of financial secretary to the committee in addition to his local ministry at Mile End. J. E. Thomas, ministering at Grote Street, and A. C. Rankine at Norwood, had vision and "drive". H. J. Horsell (Croydon), I. A. Paternoster (Prospect), H. R. Taylor (Maylands), and W. J. Taylor (Semaphore), enthusiastically led churches which had a mind to work, with the result that membership in these churches increased apace. Mile End Church with its part-time preacher kept step with the other thriving congregations.

      S. G. Griffiths came to South Australia in 1909, after his training and experience in the United States, and his acceptance of the position of State evangelist gave an impetus to tent missions over the next three years. He conducted campaigns in a new tent at Maylands, Mallala, Semaphore, Broken Hill, Naracoorte, Williamstown, Long Plains, Owen, Balaklava, Mile End, York, Kadina, Wallaroo, Tumby Bay, Stirling East, Port Pirie, Hindmarsh, Strathalbyn, Port Pirie South, and Murray Bridge. Altogether there were upwards of 700 confessions.

      For a long time reports had been received of the phenomenal success of Charles Reign Scoville, of the United States, in highly organised campaigns in his own land. Plans were made for him to come to Australia with his team in 1912 to conduct missions in some of the capital cities. On August 4 he opened a united mission in the Exhibition Building, Adelaide. All the forces of the churches were harnessed in the huge task of organisation. A complete census was taken of the church affiliations of all the people in the city and suburbs. Prayerful interest resulted from a week's preliminary services in the local congregations. Literature was distributed freely house to house in successive waves. No participant in the campaign will forget the novel advertisement of a packet of "Everlasting Seeds", a replica of the seedsman's containing passages of Scripture relating to eternal things, and an announcement of the mission, which, while many people may have been momentarily deceived, had great publicity value. A huge choir was trained by A. J. Gard in readiness for Charles Marty, the evangelistic team's song leader. Night after night crowds flocked to the Exhibition Building. The audiences were thrilled by the singing and held by the magnetic personality of the missioner and his message. During the extended invitation hymns at the close of the address, personal workers, trained by H. F. Phillipi, moved quietly among the audience, encouraging men and women to make their decision. A canvas baptistry was used each night, and whilst in the opinion of many the dignity and solemnity of the sacred ordinance inevitably suffered, this demonstration of the mode of baptism enjoined by the Lord, accompanied by quotations of Scripture, left a permanent effect on people who had not considered the New Testament teaching on the subject. The evangelistic team consisted of Mr. and Mrs. C. R. Scoville, C. R. L. Vawter (supporting evangelist), H. F. Phillipi, and Charles Marty. As a result 957 persons confessed their faith in Christ, and 526 united with the churches. The mission cost a little over £ 1,000.

      With the growth of the churches and an awakened interest in evangelism, there came an increase in the practical support of the work. Whereas in 1903 the total income of the committee for the Year was £350, in 1914 it was £2.242, which included subsidies paid by Home Mission churches and an annual offering of £846.

      D. A. EWERS, who had already done much for evangelism in South Australia since hi-S appointment as part-time organiser, was asked by the 1914 conference to give all his time to the work, for the responsibility of carrying the extra duties involved in the extension of the Home Mission fields had become too great in addition to the burden of ministering to a local congregation. Facing the crisis due to war conditions, the organiser addressed the conference with the challenge: "Among and in importance far above all other conflicts is that between the forces of good and evil. The struggle between right and wrong is world-wide and permanent, while its effects reach beyond the grave into eternity. As one of the factors in this warfare our co-operative work takes its place with the forces that make for righteousness. In the past we have had our struggles but also ever-advancing victories. And now we come to a critical stage in our work. In addition to the forces of evil we have to face the prospect of financial weakness. Drought and war threaten to cut off our supplies of ammunition. Can we possibly hold our own? Shall we continue to hold sixteen fields along the firing line, where our forces have done such splendid service or are we to be beaten back? The situation gives us cause for anxiety." The churches were urged to make substantial sacrifices. He closed his appeal with the lines:--

      With great zeal the organiser plunged into the struggle for which he was so eminently fitted by character and long experience. In spite of the difficulties of the situation, the churches improved the financial position of the committee. At the 1915 conference they recorded their high appreciation of the organiser's services under trying circumstances. But the strain took heavy toll of his strength and before

the end of the conference year David Ewers had passed away. H. J. Horsell took his place and did solid service until his retirement in 1940.

      The spirit of evangelism persisted. Tent missions were conducted after the cessation of hostilities by Gilbert Chandler and Will Clay at Balaklava and Moonta, resulting in 60 and 100 confessions of faith respectively; by W. C. Brooker among the Port Line churches; and by W. Beiler. Then another united mission was held in the Exhibition Building from October 25, 1923 to November 25, by Dr. Jesse R. Kellems and C. H. Richards, with big attendances. Again, as in the Scoville mission, the singing of the massed choir inspired the gatherings. Dr. Kellems was a finished speaker, and eloquently and clearly presented the great truths of the Christian faith. Of the 464 people who confessed their faith, 333 were added to the churches. After this effort, A. E. Forbes and J. Warren undertook further tent missions, followed by similar campaigns by E. C. Hinrichsen and D. Stewart at Maylands, Mile End, Prospect and Broken Hill, the results tabulated being over 400. From 1914 to 1929 thirteen new churches appeared. The Home Mission committee sponsored most of them.

      From 1929 to 1945 only six new fields were opened, those under the auspices of the committee being Moorook, Victor Harbour, Edwardstown West, Whyalla, and Central Eyre Peninsula. The number of fields supported by the committee was as follows:--1930 (10); 1935 (8); 1940 (9); and 1945 (13). The annual offerings, including duplex envelope contributions, were respectively £1,199, £742, £903, and £1,038. Immediately after the 1935 conference, necessary amendments having been made to the constitution of the Union, the administrative and the evangelistic interests of the Brotherhood were assigned to separate committees. For a long time it had been felt that the increasing executive activities of the Union often robbed Home Mission affairs of their due consideration at the monthly meetings, and that the importance of evangelism demanded the undivided attention of a strong committee elected for the purpose.

      THE deplorable decline in church membership and attendances at worship which marked the economic depression and Second World War years, a period of over 15 years, happily came to a halt in 1951. Since then the total membership of the Brotherhood has gradually increased. This is in spite of a more careful and frequent revision of church rolls and the separation of "active" members from those listed as "Inactive", thus showing a truer total strength. The per capita contributions levied on churches towards administrative expenses of the Union Executive Committee, it has been not unkindly suggested, furnishes a motive for the removal of "dead wood" by the drastic use of the pruning knife.

      Preparations for the centenary celebrations of the South Australian churches in 1946 stimulated evangelism as well as other phases of Union activities. A major aspect of the programme was the appointment of G. T. Fitzgerald as State evangelist, whose successful tent campaigns, extending over two years, strengthened and encouraged some of the churches.

      Since the end of the Second World War the committee's progressive policy has stimulated the church's interest in Home Missions. New congregations first appeared at Kilburn and Enfield Heights in the northern suburbs, and Padthaway and Tarpeena in the south-east. Then, with the opening up of new suburban areas by the South Australian Housing Trust and private enterprise, the committee has seized favourable opportunities presented at Albert Park, Clovelly Park, Ascot Park, and Brighton Gardens to open new causes. In the country, Loxton, on the River Murray, and Mount Gambier, in the south-east, have come into the over-all picture. A church in the "satellite" town of Elizabeth has also been given a good start. E. C. Hinrichsen had very successful missions at Naracoorte and Kilburn in 1951, which thoroughly established the two churches. With the arrival of E. P. C. Hollard, from New Zealand, in December, 1951, Home, Missions took a new turn. Prior to his coming leadership was in the capable hands of Trevor Butler (chairman) and Charles Schwab (secretary). Their business acumen applied to committee projects laid a sound

foundation for a forward movement. The new leader, entering the work with unbounded energy and intense self-devotion, has conducted fruitful missions in various centres and given valuable general oversight. Recently the policy of consolidating new suburban fields has absorbed much of his energies.

      Phenomenal growth has been the experience of the churches during 1959. Local Home Visitation Evangelism has contributed much to an increased number of conversions and the Dr. Graham Crusade has intensified the spirit of evangelism, awakened many people in the various communities to their need of the Gospel, and brought them to commitment for Christ. The year in which, this history is being published promises to be the most fruitful of all since the Restoration Movement began in South Australia.

      From the beginning of the century nearly 150 men, serving at different periods, have either been employed by the Home Mission Committee or the churches where they laboured subsidized. Nearly fifty existing churches have at one or more stages of their life drawn upon the committee's funds. The following preachers have served in three or more fields:--R. Harkness, B.A., T. Edwards, H. R. Taylor, B.A., P. Warhurst, J. T. Train, Roy Raymond, B. W. Manning, A. H. Wilson, F. Hollams, W. G. Or am, R. Blackburn, E. A. Arnold, E. G. Warren, E. H. Randall, A. C. Killmier, B.A., W. N. Bartlett, H. G. Norris, M. T. Lawrie, F. G. Banks and G. T. Fitzgerald. (The names of other preachers engaged in Home Mission fields appear in the history of local churches).

      In connection with the "Crusade for a Christian World" in 1951-1953, the committee responsible, with Dr. Trevor Turner (chairman), and Arthur J. Fisher (secretary), included in their programme a "Year of Evangelism" and a "School for Evangelism". These projects served to emphasise the primary purpose for the existence of the church.

      W. L. Ewers introduced the idea of a "League of Five Hundred" at the 1941 conference, membership of which meant a call of a pound twice a year for the purpose of assisting infant Home Mission churches to obtain the necessary 20% of cash as the basis of a loan from the Extension Committee. The League is now designated the "League of One Thousand", as in several instances these figures denote the amount given by interested members.

      John Verco became the first secretary of the "Evangelist" or Home Mission Committee. He served for twelve years until 1896. Those who followed him were Jesse Colbourne,

A. C. Rankine, A. M. Ludbrook, W. G. L. Campbell, G. P. Pittman, H. J. Horsell (two periods totalling over 30 years), D. A. Ewers, H. R. Taylor, B.A., W. L. Ewers, J. E. Shipway, and Charles Schwab. The present secretary is E. P. C. Hollard.

      EARLY in the history of the Restoration Movement in Australia the leaders were seized with the importance of training men to work the evangelistic fields to meet urgent demands. The splendid success of the American evangelists in South Australia and elsewhere intensified the demands. In 1869 five men were being trained in Melbourne by O. A. Carr and G. L. Surber, and one in Adelaide by T. J. Gore. Apparently the time was ripe for the establishment of a college after the pattern of the College of the Bible, Lexington, Kentucky, U.S.A. But the churches were not wealthy enough to raise the required money without outside help. Henry S. Earl was therefore commissioned as financial agent to tour the American churches to gather funds and furnished with the following letter of commendation:

"Adelaide, South Australia,
January 3rd, 1870.

      We take great pleasure in introducing and commending to your confidence our esteemed brother, Henry S. Earl, whose labours in Australia in the Lord's cause have been abundant and successful, and who is now about to visit America to present the claims of 'The Bible College of Australia,' of which he is the authorised financial agent. We trust his appeals on behalf of this necessary institution will be heartily responded to by the brethren, and that he will return to us laden with ample assurances that the brethren in America feel a deep interest in the Lord's work in this important field of labour. We have commenced the work in earnest and in faith by educating, under many difficulties and disadvantages, several suitable young men who have presented themselves for Biblical instruction, and we have determined by the Lord's help to complete this much-needed auxiliary to the Church of Christ. One brother has promised four thousand pounds sterling-nearly equal to twenty thousand dollars--upon condition of an equal amount being subscribed. Owing to the commercial and pastoral distress which has so long existed in Australia, we feel it impossible to raise the required sum without being largely assisted by the

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liberality of the friends of Jesus in America. To you, therefore, we appeal. Enable us to say, by the assistance of loving American Disciples of Christ, we have been enabled to establish the first Bible College in Australia.--Thos. J. Gore, Thos. Magarey, Philip Santo, Samuel Kidner, G. L. Surber, Oliver A. Carr, Andrew Thompson, Wm. Robertson, John S. Perry."

      In his appeal to American churches through their periodical, "The Christian Standard", H. S. Earl gave striking facts regarding the churches in Australia. Six years previously the cause was almost unknown. Now thousands listened to its claims every Lord's Day. Then, not one evangelist was in Australia. Now, thirteen men were wholly engaged in preaching the Gospel. Then, there were a few small churches meeting in cheap and unsuitable buildings. Now, they had large and flourishing churches meeting in neat commodious chapels. Then, a baptism was a rare occurrence. Now, members were baptized into Christ every week. Then, the number of brethren did not exceed seven hundred. Now, they numbered about three thousand (during the same period the membership of the South Australian churches had risen from about 150 to over 800).

      H. S. Earl, accompanied by A. T. Magarey, left Australia on January 20, 1870, and returned ten months later. He met with only a fair success, for he had struck a period of commercial depression in America, and outside Kentucky the response to his appeal was negligible. The total amount raised was five thousand dollars. He closed his report on the tour with an appeal to the Australian churches, on which, he felt, rested the chief responsibility of establishing a college.

      To launch the projected college more money was plainly required. The need of trained evangelists was ever in the minds of the leaders of the Movement. T. J. Gore, who was always in the forefront in advocating evangelism, urged in the columns of the "Australian Christian Pioneer", July, 1875, that the church needed evangelists whose time and energies were devoted to the preaching of the Gospel. "We have no idea that any church is answering the great need o' its existence", he wrote, "when it quietly sits down to the work of edifying the brethren while the Gospel is hidden from those in the very shadow of the walls where it assembles for worship. In South Australia and Victoria the brethren are alive to the necessity of having evangelists to proclaim the Gospel." As to the sources of evangelists he added: "We must look to ourselves. In order to have

evangelists the churches ought to sharply observe their own young men, and if they promise to be useful as preachers of the Gospel, give them encouragement. All other things being equal it would be better to have Australian evangelists than those from America. We want preachers native to the soil. To this end we are trying to establish a Bible College in our midst where young men can be prepared for usefulness as preachers of the Gospel."

      Six years later the college fund amounted to £2,340. A trust deed was then executed, the original trustees being Philip Santo, Alexander Thomas Magarey, and Silvanus James Magarey. A Committee of Management of not more than seven members, including three trustees, was given sole control of the affairs of the trust. Adelaide was named as the location of the college. The project had aroused some interest in the other colonies but not enough to induce brethren to invest their money in it. There was a difference of opinion as to the city where the college should be located. Whilst the trustees were "anxious to meet the views and to secure the earnest co-operation of the Brotherhood", they were not prepared to have the provisions of the Trust Deed set aside in favour of Melbourne as the home of the college.

      In 1887 M. Wood Green left Australia for America and Great Britain to solicit further gifts to the fund on the basis of certain conditions to be incorporated in a Supplemental Trust Deed, viz., that the college should be an intercolonial institution owned and controlled by the Australian and New Zealand colonies, and that the representation on the Board of Control should be in proportion to the amount of money contributed by the various colonies. Mr. Green's tour brought in another 3,700 dollars and a promise by the Christian Missionary Society to pay 700 dollars per year for five years after the college was opened. English and Scottish brethren subscribed £93.

      Lectures in connection with the college began in 1888 and continued for two-and-a-half years, during which time seven young men received tuition under T. J. Gore. In addition evening classes were conducted for the benefit of "Speaking Brethren". The inadequacy of the funds to maintain a college staff and assist students while they were being trained, and the disinclination of the other colonies to co-operate by raising funds, thus qualifying for representation on the Board of Management, led to the suspension of activities until a wore favourable season arrived.

      After the establishment of the Federal College of the

Bible in Melbourne in 1907, considerable correspondence was exchanged between its representatives and the trustees of the fund held in Adelaide with a view to the application of the income to the Federal institution. Eminent legal opinion was against the diversion of the income, and the question was finally dropped.

      Although a college as such has not been founded in Adelaide, the income from the invested Trust Fund has been of untold value to the South Australian churches through the evening classes conducted for many years, with little break since "T. J. Gore's Class" was a recognised means of training. Financial assistance has also been given to enable courses of instruction to be offered by the Youth Department and other organisations.

      The present Board of Management consists of T. P. Richardson, D. K. Beiler, and R. Johnson (trustees), and L. B. Bowes, C. L. Fitzgerald, and H. R. Taylor.

      A MEETING was held at Kermode Street, North Adelaide, on December 28, 1883, to inaugurate an Evangelistic Union. Churches represented were Kermode Street (Dr. J. C. Verco), Pt. Pirie and Baroota (W. Moffit), Balaklava (W. J. Verco), Dalkey (D. Finlayson), Cameron (A. L. Greenshields), Langhorne's Creek (H. Saltmarsh), and Yatina (J. B. Carr). H. Saltmarsh was appointed chairman and John Verco, secretary pro tem. In his report of the "Promotion Committee" John Verco, said that the meeting owed its existence to a widely spread and freely expressed sentiment circulating amongst the brotherhood of Churches of Christ in South Australia to the effect that a more intimate and operative association should be established amongst them. Articles of union had been compiled based on those in force in Great Britain and Victoria, which would be considered by the first general meeting and ratified or altered according to the will of the churches. Eleven churches had already given their approval of the proposal, viz., Kermode Street, Dalkey, Langhorne's Creek, Pt. Pirie, Balaklava, Cameron, Mt. Gambler, New Thebarton, Willunga, and Yatina. The purpose of the proposed union was the co-operation of the churches for evangelism. Brethren representing the consenting churches had guaranteed more than enough to support an evangelist for two years. Having heard and discussed the report the meeting decided that the churches named should form themselves into an association under the title, "The Evangelistic Union of Churches of Christ in South Australia". The promoters of the meeting became the first committee:--Thomas Dalton, W. J. Verco, John Wark (Balaklava), Alfred Billing, Henry Malcolm, Chas. Clark (Mt. Gambler), David Finlayson, Albert Hall, David Hammond, Donald Gordon (Dalkey), Henry Salt marsh, W. T. Binney (Langhorne's Creek). Dr. J. C . Verco (North Adelaide), James Manning (New Thebarton), and John Verco, also of North Adelaide, secretary.

      At the same meeting nineteen articles of association were adopted. Before the union of all churches in the colony was finally accomplished those which provoked most discussion were:--

      2. That no church shall be admitted to this Union that knowingly has fellowship with the unimmersed at the Lord's Table.

      16. That no evangelist shall be employed who will knowingly fellowship with the unimmersed at the Lord's Table.

      Article 19 (b) and (c) are of interest in the light of avowed principles of Churches of Christ relating to the liberty of the local church under the congregational form of government and freedom of thought where opinions on doctrines and practices are involved.

      19 (b) That the General Meeting shall have no legislative power over any of the Churches of Christ, even those in the Union; and resolutions passed having reference to the evangelistic work shall be binding upon the co-operating churches so long as they are in the Union. If any church is unable or unwilling to conform to such resolutions, its privilege and remedy will be to withdraw from the Union.

      (c) That this Union shall have no power to settle matters of discipline or dispute in any church. Any resolution on practice among the churches shall be considered only as an expression of opinion of the whole or a majority of the brethren present at such meeting, and shall not be deemed law to any of the churches, and shall not bind any of the churches in the matter of doctrine or practice, or their communion with other churches. But the General Meeting shall have power to decide whether or not it will admit a church into co-operation which maintains certain doctrines or practices.

      Evidence that the position as regards "open" or "close communion" was serious, is found in the existence of two groups of churches in the colony, one group represented by the newly-created "Evangelistic Union", and the other more liberal group represented by "The Evangelistic Committee of South Australia", (formed, as we have seen, in 1875), on which preachers of some of the strongest churches had membership. A conference between representatives of the two parties was arranged at Grote Street on May 20 1884, at which the following resolutions were passed:--

      1. That the Churches of Christ in South Australia advocating the one Lord, one faith, and one baptism, do

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form an association for the proclamation of the Gospel in South Australia.

      2. That the association be called "The Evangelistic Union of Churches of Christ in South Australia".

      3. That the association adopt the Bible, the whole Bible, and nothing but the Bible, as its rule of faith and practice.

      4. That no church shall be admitted into this association that knowingly has fellowship with the unimmersed at the Lord's table.

      These resolutions, amending those carried at the previous conference in December, were not acceptable as a whole to the churches of the liberal party, when referred to them for their consideration. The fourth was deleted, but the other three, worded substantially the same, were sent on to the next annual meeting of the Evangelistic Union as the basis on which they were willing to unite.

      Meanwhile the editor of the "Australian Christian Watchman" (J. J. Haley) discussed the question in dispute in a leading article under the heading, "Matters in South Australia". He sounded a note of warning that the churches in the neighbouring colony were drifting towards disunion, and the condition of affairs had reached a critical stage. "The immediate cause of the agitation", he wrote, "which has culminated in a lengthy annual meeting debate and a strenuous effort to modify the constitution of the existing Evangelistic Association, is the alleged open communion practice of some of the churches. Instead of the collective conscience of the church fixing the limitation of communion rights, this important function is handed over to the individual conscience of the applicant for fellowship." The editor warned the more conservative South Australian brethren against setting up a creed to "keep out heresy". The more serious question which they had to face was not the creed question, nor yet the communion question on its own merits, but this--Should they allow a difference of opinion on a simple phase of the communion question to become the occasion of division among the churches? On the principle of a choice of evils, division of the body of Christ under any pretext was a much greater sin than open communion.

      September 1, 1884 was a solemn and memorable conference day in the history of the Restoration Movement in South Australia, for the dismemberment of the Brotherhood was seriously threatened. Much depended on the way the matter in dispute was handled. J. B. Carr, of Yatina,

occupied the chair. All the speakers agreed that the Union by adopting the Bible, the whole Bible, and nothing but the Bible, could not conscientiously permit those who were disobedient to their Lord in baptism to commune with them at the Lord's Table. One speaker said: "Co-operation with churches practising open communion is an impossibility, that practice being illogical and irreconcilable with the assertion that baptism is a condition of the remission of sins." The conference carried unanimously "That this Union is desirous and willing to co-operate with all churches that adopt the Bible, the whole Bible, and nothing but the Bible, as their rule of faith and practice but we cannot cooperate with the South Australian Evangelist Committee as at present constituted, because it consists in part of churches that knowingly fellowship with the unimmersed, in contravention of this basis. And we plead with the churches that admit the unimmersed to the Lord's Table (but hold to the doctrine of baptism as one of the conditions of salvation and forgiveness of sins) to abandon such practice for the sake of the union." Not all the churches were represented at the conference.

      It appeared that a definite split had occurred, but wiser counsels ultimately prevailed, for most of the brethren saw that they had gone too far in adopting the original articles 2 and 16. These articles, they now thought, constituted a creed, and in deference to them the promoters of the Union decided that the articles that outlawed churches and evangelists encouraging open communion should be expunged. However, this reservation was adopted, that every application for admission into the Union should be considered in the light of the principle involved. Just how and when the principle was afterwards applied is not known.

      All will admire the strength of convictions which dominated the minds of worthy church leaders of that time. No one living now will ever know how near the Brotherhood was to being wrecked on the rock of private opinion. About twenty years earlier the churches in Great Britain had resolved: "We hereby decline to sanction evangelistic cooperation with any brother, whether from America or elsewhere, who knowingly communes with unbaptized believers, or who in any way advocates such communion." In this colony the views of leaders influenced by British or American thought had clashed before on questions of religious practice. Happily freedom of thought in matters of opinion has been maintained. Throughout the years, since the threatened rupture described at length, nothing has

seriously disturbed the fellowship of the churches. It is generally held today that if the communion table is recognised as belonging to the Lord and every communicant is but a guest, no one has the right to assume the priestly prerogative of deciding who shall and who shall not share the fellowship. The individual worshipper, whether immersed or not, must decide this personal question in the light of his own conscience and Christian experience. But the church is not absolved from the responsibility, as occasion may offer, of setting out the New Testament doctrine of conversion.

      How difficult the more conservative brethren have found it to be consistent in their attitude towards the unimmersed may be illustrated from an incident in those days. A godly elder of a country church not only refused fellowship at the Lord's Table to the unimmersed but also returned money to such pious people who had happened to be worshipping at the morning service, and who had incurred his displeasure by daring to place an offering on the plate. One Lord's Day his niece, who happened to be a guest in his home over the week-end and who was a faithful member of a pædo-Baptist church, came to, the service, and much to the surprise of the congregation she was permitted to commune. A deacon approached the elder after the service and asked, "How is it, Brother -----, that at other times you refuse to let the unbaptized partake of the Supper, but this morning your niece, Mrs. -----, was given the privilege?" "Ah, John," the old Scotchman answered, "but she was a guid wuman."

      Much more unanimity was displayed at the second annual meeting of the Union in 1885. When the conference opened thirteen churches were co-operating under the constitution. Most of the non-co-operating churches also had representatives at the meeting, viz., Grote Street, Alma, Hindmarsh, Mallala, Norwood, Strathalbyn, Stirling East, and Wild Horse Plains. All present were invited by the chairman to freely express their views on any matter brought before the meeting. The secretary (John Verco) reported that he had written to all known Churches of Christ in the colony, extending a cordial invitation for their co-operation upon the basis of the amended articles of association, and the replies he had received inspired the hope that no obstacle now existed to prevent united action. After further slight amendments had been made to the rules the secretary moved "That the following Churches of Christ in South Australia be now recognised as members of The Evangelistic

Union of Churches of Christ in South Australia, viz., Hindmarsh, Grote Street, North Adelaide, Baroota, Balaklava, Cameron, Dalkey, Millicent, Mount Gambler, Langhorne's Creek, Port Pirie, Yatina, Norwood, Stirling East, Unley, Wild Horse Plains, Long Plains, Mallala, Milang, Point Sturt, Strathalbyn, Willunga, Alma, Hall, and Halbury." The resolution was carried unanimously. Notwithstanding, several years passed before there was complete accord among the churches.

      THE introduction of the organ into the church services had long disturbed the peace of churches before the question was finally raised at the annual meeting in 1886. It was moved "That the delegates of the various churches now assembled express regret at the introduction of instrumental music into some of our churches, as such is offensive to many of the brethren and is likely to prove disastrous to the peace and prosperity of the Churches of Christ in this colony. We would, therefore, respectfully urge that the brethren who have introduced this innovation give the matter their best and earnest attention and have the organ removed as early as possible." This drastic motion called for a counter amendment, "That this meeting considers it inexpedient at the present time to express any judgement on the subject." A long and lively discussion ensued, and unanimity not having been obtained, the motion was allowed to stand over until the next meeting. At that meeting it was withdrawn after a short debate.

      The organ question was not a storm in a tea cup to many estimable brethren, and the refusal of the annual meeting to commit itself threw the question back to the local churches for settlement. Here it caused some sleepless nights. Brethren were concerned because instrumental music is not mentioned in the New Testament as an accessory to the worship of the primitive church. A "Thus saith the Lord" or a principle that might be applied seemed to be wanting. The older folk generally were quite content to carry on their worship without an instrument. It did not distress them very much when the tune was pitched too low or too high for the congregation to follow, and the leader of song had to call for a halt and make a fresh start They had become accustomed to such failures. But the young people were beginning to make their presence felt in the churches, and wanted music of a better quality, with a greater diversity of tunes. So the fathers had to sink their feelings to attract and hold youth. One good brother in a country church referred most disparagingly to the organ as "a kist of whistles", and opined that "the devil had put it into the chapel." But whether the presence of the

organ is due to the agency and activity of the evil spirit or not, the organ came, and it came to stay. The said brother left his home church and went to another out of the hearing of the "whistles", but the devil followed him there with another "kist", and as the brother had nowhere else to go for worship to escape the malignant spirit, he carried on his good work as an acceptable speaker, in spite of the serious handicap, and no doubt in time became somewhat accustomed to the use of the organ in worship, as others did. Whilst appreciating the loyalty of the older brethren to the Book, it was not unkindly suggested by the liberal element in the churches that it was quite as unscriptural to use a tuning fork as an organ. However, let it be said in support of the conservatives that when the proper pitch of the tune was struck, the congregation did really sing in the days of the "pipe" and the "tuning fork". After all said and done the use of the organ in worship is a question of expediency and not of faith. To show how far brethren have gone in the use of instrumental music to aid worship, it is reported that even pipe organs have appeared in some chapels of Churches of Christ.

      IN pioneer days the greatest annual events in the churches were the anniversary celebrations. Even in the city the church people, who were not surfeited then with social gatherings and entertainments as they are now, looked forward with keen enthusiasm to the Sunday meetings, with their visiting speakers, and the tea and public meeting that followed on a weeknight. Women provided the delicacies for the tea tables and vied with one another in healthy competition. Children revelled in the event. The public meetings were well attended. Appetites for spiritual food and solid teaching were as keen as the desire for the rich cakes and dainties of the tea table. A modern congregation might find it difficult to mentally digest the programme which, for example, was presented in the Hindmarsh chapel on November 21, 1877. The report reads: "The chair was ably filled by Mr. D. Gall, whose quaint speech" (evidently to act as a relish for what followed) "will not soon be forgotten." The other subjects spoken to were:--'God's People Willing in the Day of His Power', by T. J. Gore; 'The Faithfulness of God to His Promises', J. Colbourne; 'Importance of Individual and United Effort', J. McEwin (Congregational minister); 'Certainty of Success in the Christian Life', H. Hussey; 'Being True Witnesses for Christ', T. Lees; 'Proofs of Progress in Christianity, A. T. Magarey." The reporter added; "All of which were instructive and interesting." Such a programme was apparently within the capacity of the grown-up folk to enjoy, for they flocked to such meetings. Speakers rose to the occasion with the best they could select from the "barrel". Some did not mince matters relating to the distinctive plea of Churches of Christ. Strangers present provided an excellent opportunity which was not to be despised at least by visiting speakers. The older members had not only food for thought but matter for criticism. Woe betide any speaker who failed to quote Scripture passages correctly and whose doctrinal views were suspect.

      At another similar gathering at Mallala in the "good old days" of simple living and high thinking it was reported that "interesting and profitable addresses were given by

Bros. Woolcock upon 'Prejudice and its Power in the Way of Reception of the Truth'; Strang, 'Salvation under Moses and under Christ'; Crawford, 'Great Men and the Example they Furnish'; Gore, 'Progress of the Gospel of the Grace of God'; Lawrie, 'Apathy'; Colbourne, 'Personal Testimony for Christ'." These were not "a few remarks" or "short talks", but real sermons, of at least twenty minutes' duration, full of substance and delivered under the inspiration of a chapel full of eager listeners. Such meetings often continued until well after ten o'clock.

i. Incorporation of the Union.

      New rules and regulations of the association of churches were passed at the 1912 conference with a view to the incorporation of the Union, thus enabling the Brotherhood to receive and hold property in its own right. Six seal holders were elected in the persons of W. C. Brooker., A. J. Gard, A. L. Read, James Manning, G. D. Wright, and D. A. Ewers. Other brethren who have acted:--W. J. Manning, H. J. Horsell, John Harkness, F. P. Langlois, and T. Butler. The present seal holders are C. M. Verco, A. Anderson, S. R. Beck, M. A. K. Crosby, W. L. Brune, and H. R. Taylor. Their chief duties relate to the custody of Brotherhood securities and important documents and they also use the seals when required.

ii. Union Trust Fund.

      As an expression of gratitude to God for His rich blessings, Mr. William Burford, when he reached his 70th birthday in 1917, decided to transfer 8,200 shares in the firm of W. H. Burford & Sons, Limited, to The Churches of Christ Evangelistic Union, Incorporated, the income therefrom to be distributed annually to named beneficiaries-The College of the Bible, Glen Iris, Victoria, £ 50; State Home Missions, £50; Church Extension Building Fund, £50; Overseas Missions, £30; Preachers' Provident Fund, £30 (now increased to £ 60); S.A. Auxiliary British & Foreign Bible Society, £20; British Daltonganj Indian Mission, £26; Glenelg Church of Christ (the church of the donor), £34. The Union Executive now benefits from the trust to the extent of £250 per year. Sixty pounds annually was granted a Day Kindergarten, conducted on the premises of the Glenelg Church. When the school removed elsewhere in the town, the sum was diverted to the Ellerslie Girls' College funds until the affairs of the college were wound up. Having met the payments to the beneficiaries in accordance with the deed of trust, the Union is permitted to apply any excess income as it thinks fit. Recently the shares in W. H. Burford & Sons have been compulsorily acquired by the company and the capital sum is invested by the Union in first-class securities.

iii. Girls' Collegiate School.

      A "certain brother" in 1919 offered a property in the Unley district as a home for orphan and other needy children of the churches. In this way William Burford displayed the same munificent spirit which had created the Union Trust Fund. The conference questioned whether the institution could be satisfactorily maintained. Two years later an offer of the property was again made, this time as a "Churches of Christ Collegiate School", where a first-class education could be obtained by daughters of church members. A start was made by opening a primary school under the leadership of Miss Eva Uncle. Several leading brethren formed the Board of Management. During the following year a fully graded college was opened in a fine property near Magill. Robert Harkness, B.A., became the principal. This worthy man threw himself heart and soul into the task of putting the school on its feet both scholastically and financially. Girls of all ages were catered for from beginners up to leaving standard. At one time the college was in a fair way to becoming self-supporting. But the depression came and "Ellerslie College" ceased to exist. The full responsibility of the college was never taken over by the Union, although several brethren, including the Hon. William Morrow, M.L.C., helped to organise it and sponsored it after the death of the founder.

iv. Central Office and Bookroom.

      The growth of the Brotherhood and the increasing responsibilities of the organiser and financial secretary, H. J. Horsell, who held dual positions in the Union and Home Mission Committee, made it imperative in 1925 that central rooms should be obtained for an office and a typist employed. Rooms were first secured in, the Liberal Club buildings on North Terrace, and a bookroom was opened. Later the vestries of the old Grote Street chapel were occupied. More recently rooms in the heart of the city were rented, where the business of the bookroom considerably increased. Now a Union office, bookroom, boardroom, Youth and Social Service Departments occupy spacious premises in Gawler Place. The property is partly owned by the Brotherhood.

v. Co-ordination.

      Changes in the Constitution were effected at the 1935 conference to provide for the separation of the Executive Committee of the Union from the Home Mission Department to enable undivided attention to be given to the work

of evangelism, and at the same time to co-ordinate the activities of the Brotherhood through a central body on which all departments could be represented. The general business of the Union now falls to the "Executive Committee", which also carries out all the decisions of the conference not specifically within the province of the departments or any other committee. Standing committees are expected to supply monthly reports of their plans and activities. The cost of administration is met by means of affiliation fees from the churches and some of the income of the Trust Fund.

vi. State Publications.

      In 1868 "The Australian Christian Pioneer," edited by T. J. Gore, H. S. Earl, and G. L. Surber, began to be published. Other editors, including D. A. Ewers, then in Queensland, later became responsible for the periodical until it merged into publications which appeared in Melbourne. "The Challenge", first edited by J. Wiltshire, was published for fifteen years. The "S.A. Fellowship News" took its place in 1944, with A. H. Wilson as editor and Trevor Butler as business manager. The present editor Is A. A. McRoberts, B.A.

vii. Special Committees.

      In addition to the "Departmental Committees", the work of which is described in other chapters, committees are appointed by General Conference to promote important interests.

1. The Committee for the Promotion of Christian Union

      In line with the activities of other States this committee has given fresh emphasis to the purpose of the Restoration Movement to advance the cause of Christian union by the restoration of the New Testament faith and practice. The committee has planned for addresses on the theme to be given during the Pentecost season, Churches of Christ leaders of thought to lecture at rallies in, the churches, union camps for youth, mid-year conventions, distribution of literature, and other expedients to promote its object. It has also represented Churches of Christ on the State Regional Committee of the World Council of Churches.

2. Christian Men's Society Committee.

      At the 1955 conference, following the visit of Dr. Mark Rutherford, this committee was formed to "foster the harnessing of the mall-power of church membership to the

advancement of the Kingdom." So far the idea of the organisation of men's groups has not been accepted generally by the churches, although it is recognised that men everywhere are freely giving thought, time and energy along many channels where Christian men express their devotion to the cause of Christ and the church. The more recent emphasis is being laid upon a "wider and deeper fellowship" among the men.

3. Choral Association.

      With the object of providing a high standard of inspiring church music for Brotherhood gatherings, including the general conference and Easter and Christmas festivals, and for local congregations on special occasions, a Choral Association was formed in 1947. W. W. Watson became the first conductor. His transfer to another State led to the appointment of Albert A. Glastonbury to the leadership of the choir, a post he has retained since with characteristic zeal and conspicuous ability.

      INSTEAD of the haphazard change-over of preachers from one field to another which had always created problems for preachers and churches, a "Preacher Placement and Advisory Board", first elected by conference in 1940, handles the transfers, on a recommendatory basis in the interest of both. Changes are effected as far as possible at the beginning of the year on completion of the term of service. The Board also advises churches and preachers on knotty problems which may arise within any local church. Without unduly trespassing upon the liberties of the self-governing congregations which constitute the Union, the Board has functioned well.

      As early as 1898 William Burford, always a friend of the preacher, was keenly alive to the need of providing assistance to preachers who by reason of sickness or advancing years could no longer continue their work. He moved in conference "That an 'Aged Evangelists' Sustentation Fund' be formed, and that a scheme for its administration be formulated by the Executive Committee." The resolution aroused an animated discussion before it was carried. Mr. Burford intended that the other colonies and New Zealand should be invited to co-operate in the creation of an adequate Australasian fund to be raised by subscriptions from the churches on the basis of one shilling per member annually. The distribution of financial help was to be left to the various executive committees. That this scheme did not receive much support does not reflect upon the wisdom of the originator, but suggests rather that he was ahead of his time in placing upon the churches the onus of caring for devoted men who had worn themselves out in the service of the brotherhood, and who, in most cases, received such a meagre salary that it was impossible for them to provide for their future sustenance. Ultimately the Federal Conference established the Preachers' Provident Fund. Although the scheme as first formulated was a commendable one, it went only a part of the way towards providing preachers with security against sickness or old age. As the result of decisions at the last Federal Conference better provision under a new constitution is now to be made for

preachers on their retirement, for their dependants on their decease, and for preacher and family in case of prolonged illness. The churches are being called upon to assume more responsibility by increasing their subsidies to the fund.

      The 1954 conference decided to set up a committee of inquiry to review the conditions under which ministers wholly employed in the service of the church were compelled to work, particularly as regards their financial support. Some years before Trevor Butler had submitted a schedule for increased salaries, but the matter was shelved. It might seem that to ensure the fulfilment of the prophetic word, "The poor ye have always with you," preachers had been kept as near as possible to the bread line. This may, with some stretch of the imagination, have been thought good for the soul, but much unnecessary hardship was otherwise inflicted on the preacher, his wife, and family. It was felt by the delegates at conference that the time had come when salary rates should not cause capable and trained young men, desirous of entering the ministry, to hesitate because of any apprehension on the score of the sufficiency of their remuneration to sustain themselves and their families. From the inquiry the recommendations, adopted at the following conference and passed on to the churches for implementation, lifted the stipends to such a level that they would compare favourably with salaries paid to clerks or wages to competent tradesmen, on the Scriptural principle that "They who proclaim the Gospel shall live of the Gospel."

      Another amenity has been the provision of manses for preachers. This was forced upon some of the churches by the absorption of available homes in post-war years to meet the demands of a rapidly-increasing population. Nearly all the churches can now offer a suitable dwelling when inviting a preacher to the pastorate.

      THE appeal of Nehemiah to the returned Jewish exiles "Let us arise and build", might well be the caption of the chapter on the activities of the Building Extension Committee, for the present stability and the future of the church depends on the provision of buildings set apart for the worship of God and the preaching of the Gospel, besides other purposes related to the manifold activities of the modern church.

      The Extension Building Fund began with an idea presented at the 1906 conference that a "Debt Extinction Fund" should be raised to pay off all the debts on existing church properties. This was thought to be impracticable, and a scheme, submitted by T. B. Verco and a sub-committee to the 1907 conference, proposed the establishment of a "Church Extension Building Fund." Its main purpose was to provide loans at one per cent. interest to churches to purchase land and buildings or to build chapels. To attain this object it was proposed to raise money by an annual offering, personal gifts, and loans without interest. A capital sum, created by these means, could be lent to churches, and, having been repaid within fifteen years, could be relent, and so ad infinitum. The scheme received the hearty endorsement of the conference. An immediate appeal realised £700, which, with additional amounts, was applied for the erection of a chapel at Mile End.

      In his annual report at the 1935 conference the secretary of the committee (H. J. Horsell) reviewed the part the fund had played during the most progressive period of Churches of Christ in South Australia, 1907-1929. In 1907 there were 28 churches, with 24 chapels, and a membership of 4,486; whereas 22 years later there were 70 churches and 8,158 members. Twelve churches had been assisted from the Building Extension Fund to erect or purchase their buildings-Mile End, Maylands, Croydon, Semaphore, Broken Hill, Railway Town, Berri, Forestville, Murray Bridge, Moonta, Mount Compass, and Tumby Bay. Since 1929 many other churches have received loans, most of them at much higher rates of interest, for the fund was not capable of meeting all requests for loans without seeking the help of the banks and individuals. For nearly 40 years

the annual offering for the fund rarely reached £100. More recently its growing importance in the eyes of the Brotherhood has been seen in a steady increase and the upsurge in 1956-1957, enabling a grateful committee to report the receipt of £1,425 from the annual and duplex gifts. Besides the churches already named the following have received loans from the two Building Extension funds (General and Mutual):--Gawler, Nailsworth, Cheltenham, Flinders Park, Wudinna, Cowandilla, Lenswood, Brooklyn Park, Moorook, Torrensville, Edwardstown West, Whyalla, Kilburn, Fullarton, Port Lincoln, Blackwood, Koongarra Park, Victor Harbour, Bordertown Circuit (for Padthaway), Henley Beach, Clovelly Park, Loxton, Mount Hill, Albert Park. Ascot Park, Enfield Heights, Brighton Gardens, and Elizabeth.

      Capital funds were accumulated during several years following the Second World War, owing to a scarcity of building materials and Government restrictions on their release even for religious purposes. However, when the permit system was abolished, the funds were quickly absorbed in delayed building projects.

      In 1954 an enlarged committee took over the valuable idea of previous committees to borrow money from individual church members at current Savings Bank interest to provide loans for churches. By this means some help had been forthcoming, but the demands for new buildings far exceeded the capacity of the committee to meet them. This need led to the creation of the "Mutual Fund", and deposits of personal, church, and other committees' reserves were invited. Under the constitution framed to enable the committee to meet withdrawals from the accounts of depositors, 25% of the deposits are held in reserve. The response to the appeal for loan-deposits has been most encouraging, allowing the committee in some cases to lend churches substantial amounts to help meet the advanced cost of chapels and balls at present day figures. To give added security to the fund it is backed by the Union.

      The incorporation of the Union in 1936 enabled it to hold property, both its own and as trustee for local churches, many of which have transferred their titles into the name of the Union. Loans from the Mutual Fund are conditional upon the church's property being held by the Union.

      With a view to a more effective application of Extension Funds a joint committee has been formed to meet quarterly, formed of members of three departmental committees, viz.,

Building Extension, Home Mission, and Youth, and, in addition, a "Building Sub-Committee" gives advice to churches planning to build.

      An "Emergency Loan Account" exists under the control of the Extension Committee, consisting of £600, given by a member of one of the churches, to assist any church experiencing difficulties in connection with their property. This provides for a loan without interest up to a maximum of £200, to be repaid in five years. Several churches have benefitted from this temporary assistance.

      The following brethren have filled the office of secretary:--James Manning, H. J. Horsell (for 20 years), W. J. Manning, A. Weir Tompsett, H. R. Taylor, W. C. S. Morrow, and N. H. Coombe. For several years O. V. Mann served as chairman of the committee. His wide experience in handling property made him a valuable officer. W. L. Brune, as present chairman and as architect in an honorary capacity, has given unstinted thought and practical attention to the increasing responsibilities of the committee. The treasurer, R. D. Evans, serves the committee in a splendid manner.

      PRIOR to 1893 little was done by the South Australian churches to answer the call for the Gospel from distant lands. In 1889 G. L. Wharton, working in India under the Foreign Missionary Society of American Disciples, visited Australia and gave inspirational addresses and educational guidance in the capital cities on world-wide evangelism. Churches and individuals responded to the urgent call, and foreign mission committees were soon formed in Victoria, New South Wales, and South Australia. The 1891 conference, held at Unley, resolved "That in the opinion of this conference the time has fully come when foreign missionary work should be entered upon; that this conference decides to take independent action in foreign missionary efforts for the present, and that a committee, consisting of five brethren and four sisters, be appointed by this conference, with power to add to their number, to be known as the Foreign Missionary Committee to confer with the executives of the different foreign missionary bands of the colony and arrange a basis of missionary effort under the guidance of the conference, the committee to have power to take such immediate action as it may deem wise." A further resolution requested the Evangelist Committee to elect the Foreign Missionary Committee, and it was urged that the committee should meet early, "So that the work may be commenced forthwith." The Brotherhood had awakened to its responsibility to have a part in fulfilling the commission of the Lord to His church. The first committee consisted of H. D. Smith (secretary), T. Colebatch (treasurer), M. Wood Green, A. T. Magarey, John Verco, Mesdames S. J. Magarey, Rose Reeves, Mary Burford, and Miss Hannah Jones. Having caught the vision of G. L. Wharton, the women at Grote Street, Hindmarsh, and Unley had formed mission bands.

      It was stated in the first report of the Foreign Missionary Committee, presented to the 1892 conference, that "Bro. T. Colebatch holds one boy's donation to date, viz., 2s. 6d." The boy's gift may have meant much self-sacrifice. It heads the list of donations and church offerings that have since passed through the hands of the treasurer of the State

committee. In 66 years a grand total of almost £150,000 in annual offerings has been given within the State for overseas evangelism. The total receipts have grown from £127 in 1893 to almost £9,000 in 1958. It was the privilege of South Australia in 1911 to be the first State to reach £1,000 as an annual contribution. Grote Street Church has the honour of becoming the first Living Link church. This was in 1913, when the church supported Frank G. Filmer in Pentecost, New Hebrides.

      Soon after the committee had been appointed inquiries were made of workers in India, China, and Japan concerning openings for missionary enterprise, and it was discovered that doors were ajar everywhere. Seeing that resources were not sufficient to justify an attempt to occupy any part of these fields, the committee decided to wait for the Federal Conference and there urge co-operation between the colonies. At this conference the three colonies where committees had been formed resolved to pool their incomes and work together. The committees framed rules for their guidance. Some of the rules are of special interest. The committee in Melbourne was selected as the executive body of the General Executive which consisted of representatives from each colony. Neither the members forming that portion of the General Committee resident in Victoria, nor those forming that portion of such committee resident in any colony, should act independently the one of the other except in matters of detail in their respective colonies. Business motions might emanate from any colony, but each motion should be sent to the committee in Melbourne, which in turn should forward a copy or copies of all and any such motion to the members of the General Committee resident in each colony. All monies allocated by the respective colonies should be placed in the hands of the treasurer in Melbourne to one common fund. No monies should be expended (except in the way of petty cash) without the vote of the General Committee being first had and obtained for such expenditure. The rules have a distinctly legal flavour and reveal that the colonies carefully protected themselves against possible unilateral action. The first Lord's Day in August was selected as "Missionary Sunday" in 1892. The next year it was the corresponding day in September. Not until 1899 did the July date receive general approval.

      Miss Mary Thompson, the pioneer missionary of the Australian churches, who went to Harda, India, in 1891, under the American Board, received the hearty support of

the South Australian Brotherhood. John Thompson, of Queensland, visited the colony in 1892 to seek the churches' support in establishing a mission among the South Sea islanders, known as "Kanakas", who were indentured labourers in the sugar plantations of the northern colony. This made a strong appeal to the churches and liberal contributions continued from 1893 to the close of the mission in 1907. The return of the Kanakas to the islands, due to the enforcement of the "White Australia" policy, led to urgent appeals from Tabymancon on behalf of his people for a white missionary to be sent to the New Hebrides. Frank G. Filmer, of the Norwood Church, answered the call. Dr. (later Sir) Joseph C. Verco was a liberal supporter of the Kanaka mission in Queensland and helped to build a chapel at Childers. William. Burford privately assisted G. L. Wharton, of Harda, India, and Robert Middleton, a member of an Adelaide church, who had gone to China under the China Inland Mission. Henry H. Strutton, of the Hindmarsh Church, went to India to work with the Poona Mission in 1889. His home church supplied £40 annually towards his salary. Rosa L. Tonkin who was actively associated with the Grote Street Church and its auxiliaries, heard the call of China's millions, and in 1901, under the American Society, began her long period of devoted service in Shanghai, China, in the uplift of the women of the city and the education of the children. She was the first missionary of the Australian Brotherhood in China.

      At the 1906 State conference Robert Lyall, of Melbourne, spoke of the need of a bungalow residence for missionaries at Baramati, India. A suggestion that the South Australian churches should raise £ 200 for the purpose was eagerly taken up, and the home was erected as a memorial to the life and work of A. T. Magarey, so long and closely associated with South Australian mission enterprises.

      Since the transfer of the Federal Foreign Mission Board to South Australia, the following have served as members:--J. E. Thomas, J. W. Cosh, Ira A. Paternoster, W. Charlick, W. Morrow, J. Fisher, A. L. Read, L. W. Baker, O. V. Mann, J. Wiltshire, A. G. Saunders, T. Hagger, A. C. Garnett, M.A., G. T. Walden, M.A., A. J. Gard, J. E. Allen, G. P. Pittman, R. J. Finlayson, A. Anderson, K. A. Jones, C. Schwab, T. P. Richardson, H. G. Norris, F. K. Glover, C. L. Fitzgerald, W. A. Roberts, and A. J. Ingham. The present chairman is Sir P. Santo Messent.

      Four members of the Federal Board now deceased manifested their deep interest in overseas missions by leaving

the Board a big proportion of their estates, viz., William. Morrow, R. J. Finlayson, A. J. Gard, and O. V. Mann. Regular income from William Morrow's estate has been received since 1934. Out of the capital account the Board earmarked £1,000 for the children's ward at Dhond, India and added £5,000 to the Endowment Fund. Further substantial increments will accrue when the properties and investments are fully realised. From the income of the other valuable estates benefactions regularly swell the funds of the Board. The amounts will increase as the years pass.

      The first Indian Christian to be appointed a delegate from the Churches of Christ in India to the Australian Federal Conference and the first Indian Christian lady to come from "Our India" to speak at the gatherings, Miss Shantabai Choudhari, received a warm welcome in Adelaide in 1958.

      For many years a Chinese class was conducted at Grote Street under the superintendency of W. Jackson and his successor, E. McPhee. Teachers came from metropolitan churches, each of the Chinese having his own teacher, who taught the pupil to read the English New Testament. This gave a unique opportunity to impart Christian teaching, and whilst some of the men attended to learn English for the sake of material advantages, others were susceptible to the message concerning Jesus Christ. Eventually a Chinese mission was organised and a church formed under the guidance of the Grote Street elders and a Chinese elder. Contributions were given to Home and Foreign Missions, and the little church assisted in the support of Chinese missionaries sent to their own land by their countrymen in Australia. These brethren also supported their own evangelist to move from one capital city to another proclaiming Christ to the Chinese resident in an alien land. The most outstanding was W. Jame. The Chinese church in Adelaide closed in 1915 when but two members remained.

      THE growth of Churches of Christ in South Australia is vitally related to the establishment of Sunday Schools and the promotion of a central organisation devoted to youth work. The first Church of Christ Sunday School in this State was opened at Hindmarsh in 1853. It is claimed to be "the earliest Sunday School amongst the-Disciples in Australia". Grote Street school was not far behind. Henry Hussey, on his return from America, visited this school on June 17, 1855, and wrote that he was well pleased both as regards numbers and the Scripture information possessed by the children. On the following Sunday he went to the Hindmarsh school, and said afterwards rather cautiously, "I think it likely that this institution will be extensively useful." His place is among the prophets!

      There was a time when sticklers for "Bible things with Bible names" were doubtful as to the scripturalness of the Sunday School, if not of its expediency. Some of the churches took little or no interest in the work among the young and left it to a handful of members to carry the full responsibility. "Hear the pennies dropping" never, in those days, came from the lips of the tiny tots as the collection box was passed around, for no child was allowed to contribute towards the support of the school unless he or she was old enough to become a member of the church, and then only through regular church offerings. Even so, some churches were remiss in supporting their school. T. J. Gore wrote in the "Australian Christian Pioneer" in 1877: "Sunday School teachers constitute a class which are beginning to be more and more appreciated. This is a good omen and speaks well for the church. However, it has been generally the case that teachers have been left not only to teach the children, but also to furnish the money necessary to carry on the school. The teacher," in his opinion, "who devotes his or her time to this work should not be expected to pay more than any other member of the church." Teachers also paid for the annual school "treat" out of their own pockets.

      Sir Joseph Verco, himself for many years a Sunday School superintendent at North Adelaide, in his "Early

Recollections," tells us that in the early days the school was conducted with "simplicity". Children went twice on Sunday, in the morning for an hour or one-and-a-half hours, and again in the afternoon. They also attended the morning and evening services. Each Sunday afternoon they were expected to repeat in class six verses of Scripture committed to memory during the week. These were the first six verses of the chapter which formed the lesson of the day. The teacher of the little children used a few large cards on which were printed in large letters three or four monosyllabic lines, such as "God is love" "Do as you are bid," "A bad way has a bad end," and "Go not into the way of sin." The children had to spell out these words and repeat them until they were thoroughly impressed on their minds.

      As early as 1877 there are records of the existence of what was called the "South Australian Christian Sunday School Union," which held quarterly meetings. The names of S. Kidner, H. D. Smith, W. H. Martin and Dr. S. J. Magarey appear in the minutes of these meetings. H. D. Smith, the enterprising initiator of several phases of united Christian work, acted as secretary of the Union. At a meeting held on May 8, 1877, among other matters of business it was stated that the "second Lord's Day in January was generally observed as a day of special prayer for Sunday Schools and Sunday School work." It was decided to urge the schools of the Union to take part in a competitive examination to be held on or about September 30, the scope of the lessons to be Acts 13th to 20th chapters inclusive. Two boys, afterwards prominent leaders in South Australian churches, Stanley Weir (Norwood) and George Walden (Adelaide) received certificates. A few months later it was decided to pay £2/2/- admission fee to the South Australian Sunday School Union. No further meetings of the "Christian Sunday School Union" are reported. In 1876 the first school statistics appeared, which showed 82 teachers and 764 scholars in nine schools of the 17 churches listed. Four years later 14 schools reported 101 teachers and 911 scholars.

      At the conference in March 1891, the following resolution was passed: "That in the opinion of this conference the time has now come when the churches in the Union should establish a Sunday School Union for the more effective instruction of children in the word of God and for the spread of improved literature." This Union came into being in the following September. It was the precursor of what is

now designated the "Youth Department". The first officers elected were:--Wm. Burford (president), H. D. Smith (vice-president), R. Forsyth (secretary), J. Warren Cosh (assistant-secretary), D. Verco (treasurer) and T. Forsyth and A. Glastonbury (visitors to schools).

      After a few years' experience discussions took place as to what "desirable objects" should be included in the "policy" of the Union. When framed the policy included objects such as training of teachers, giving lectures, discussing Scripture examinations and competitions, formation of libraries, exchange of books between schools, occasional entertainments for senior scholars, and interchange of teachers between schools for the purpose of giving addresses and exchanging ideas. In carrying out these objects the Union undertook not to interfere with the affairs of individual schools, thus preserving the democratic principle governing all associated activities of the churches.

      In 1910 steps were taken to amend the constitution so as to identify the Union more closely with the Brotherhood by the election at the State conference of ten members to act together with one representative from each school. Previously the committee had consisted solely of delegates. This latest arrangement lasted until 1925, when the Bible School and Young People's Department was formed, consisting of members as before with the addition of three representatives from the Christian Endeavour Union. Sporting activities were included in their oversight of young people's interests. Other changes later led to the present organisation which provides for 16 persons to be elected by conference.

      In 1892 scholars numbered 1,510. The trend in the following years was upward. The graph (page 69) will show the rapid increase from 1910 to 1915; then a slower movement lifted the figures to 6,697 in 1930. Alarmed by the decline of the thirties, which threatened to become a catastrophic slide, the Union formed a commission to inquire into the causes and propose remedies. It consisted of W. Beiler, C. L. Johnston, A. C. McLean, W. T. Matthews, A. E. Mauger, and W. W. Saunders. They presented an excellent report, full of practical suggestions, which included the development of the idea of camps for young people, increased youth activities during the week, week-end conferences of workers, teacher training courses to raise the standard of teaching, drives to gather new scholars, greater emphasis on evangelism, the cultivation of a deeper spirituality among all workers, and an awakened church ready to assume its

responsibilities towards youth welfare. Probably the main causes of the slump were beyond the control of the churches, for the period of heaviest losses coincided with the economic depression, which affected all phases of national life. As we have seen, church membership plunged downwards during the same unhappy period. It may be fairly concluded that economic pressure, accompanied by dire poverty, is not conducive to progressive religious work. Spiritual interests are pushed out of focus by anxiety caused by the lack of physical necessities.

      Mr. Archibald, a British Sunday School expert, came to Australia in 1912 and left a permanent effect on Sunday School methods by his advocacy of the graded school, which enables suitable worship and lesson programmes to be prepared for scholars of different age groups. Lack of separate accommodation has placed difficulties in the way of a complete application of the principle. One school planned to carry out the graded school scheme in its entirety and a building was erected by the Norwood church for the purpose. G. D. Wright, general superintendent, then organised the school on modern lines.

      Amongst early leaders in Sunday School work the name of Thomas H. Brooker, superintendent at Hindmarsh, stands out most prominently in the Union. As the importance of the Sunday School grew with the passing of the years in the eyes of the church, it was felt that a full-time organiser and evangelist was required to obtain the best results through the central organisation. At the end of December, 1924, J. Wiltshire, having recently returned from England, was appointed youth organiser. After twelve months, financial support not being forthcoming for fulltime work, he accepted part-time employment. This was found impracticable. In 1931, W. Beiler, who for some time previously had acted as secretary in an honorary capacity, was appointed paid secretary on a part-time basis. Three years later he gave the whole of his time to youth. Again the financial situation controlled events, and the organiser reverted to limited activities until 1944. Mr. Beiler's eighteen years' State-wide leadership, in which his recognised organising ability found full scope, paved the way for the developments marking recent years in youth work.

      In July, 1945, Gordon R. Stirling, B.A., arrived from New Zealand to assume duties as director of all youth activities. His powers of leadership immediately stimulated the Youth Department to follow him in a programme containing many fresh features. C. L. Johnston, chairman of the committee,

ably seconded the director as his fertile mind submitted lines of activity. From the first the main emphasis was placed upon "evangelism through youth work". By "evangelism" it was proposed to (1) bring as many boys and girls as possible within reach of Christian teaching, (2) help them through Christian nurture to come into the "fulness of the stature of Christ", physically, mentally, socially, and spiritually, (3) having led them to Christ, to hold them for Christ and the church in wholesome fellowship and vigorous Christian enterprise. This comprehensive aim may be regarded as the key to Youth Department activities under exhilarating leadership. To this programme the churches in recent years, when they were once aroused to their responsibilities to youth, gave their blessing and hearty and liberal practical support. As to tabulated results, whereas in 1945 youth additions to the church were 145, in 1958, when the full effect of the programme could be seen, 323 young people were reported as having surrendered to Christ. During the same period the number of scholars increased from 4,833 to 8,069. Geoffrey A. Whiting, B.A., took over the directorship from Gordon Stirling in 1954 and he has been succeeded by Keith D. Horne. The impetus previously given to youth work has been well maintained under recent leadership.

      A few of the highlights deserve special reference:1. For many years youth camps during holiday seasons were carried through successfully by Mr. and Mrs. W. Beiler under conditions which in spite of capable leadership were not always conducive to the best results. A permanent site, owned by the Union, was a long-felt want. This (a real act of faith) was accomplished in 1953 by the purchase of a property of 18 12 acres at Longwood for £1,800. On a hilltop, protected from storm winds by a group of magnificent pines, buildings have been erected and facilities provided for the comfort of hundreds of young people from all over the State, who now periodically enjoy fellowship together and receive special teaching for church membership and training for youth leadership. It has more than proved its worth in meeting the demands of evangelism at its widest reach. 2. Another project, involving a heavy financial outlay and intended to solve the problem of maintaining contact with all youth groups throughout the State, was the purchase of a panel van and its replacement from time to time. 3. The rapid increase in Sunday School enrolments is partly explained by the "Happy Hour" programmes conducted in church premises near primary schools after children

have been dismissed from their classes. By this means they have been entertained and instructed and those not attending Sunday Schools elsewhere attracted to Church of Christ schools. 4. Recently a youth office in the city has been secured through the purchase of a property by the Union which will form a centre for all of its activities. 5. Along the line of visual education the purchase of a sound projector and equipment was made possible by a grant from the South Australian Fitness Council and the response of churches, youth groups, and individual contributors. Strip film projectors are also in constant use by churches and the Department. 6. Other valuable innovations during the past ten years include annual youth conferences; the Christian Youth Fellowship; Youth Councils in local churches, the Federal Board of Christian Education which provides an improved curriculum and literature for all schools; the purchase of a hut and hall as temporary homes for new schools; week-day club activities; and Youth Tea Club, meeting monthly for fellowship, talks, and discussion.

      GROTE Street Church organised the first Christian Endeavour Society connected with Churches of Christ in South Australia. On April 4, 1892, a meeting was called to launch the Society, and the first consecration meeting was conducted by M. Wood Green. Miss Rosa L. Tonkin became vice-president. When she was being farewelled, prior to leaving for China, she paid a striking tribute to the C.E. Society, testifying that her interest in and devotion to the work in the mission field were the direct result of her connection with the Grote Street Society. Other missionaries, many preachers and Christian workers might well testify to their indebtedness to this valuable organisation for young people, built on definitely spiritual lines, and calling for complete self-dedication to Jesus Christ and the church. In the Christian Endeavour Society young men have learned to take the first steps in preaching; teachers have prepared themselves to express their thoughts on Bible subjects; singers have discovered their talent to convey the message of life on the wings of song; sensitive and shrinking spirits have felt the thrill of Christian service and invested their single talent in the business of the King Eternal; babes in Christ have learned to walk in His ways through fellowship with consecrated youth; and all who have associated with Christian Endeavourers have caught the vision of Christ touching all phases of human life as youth goes out into a needy world.

      The Christian Endeavour Union was formed on June 19, 1908, at a meeting held in Grote Street lecture hall. Unley, Norwood, Glenelg. Hindmarsh, Balaklava, and Grote Street Societies were represented. The first officers were:--Chairman J. E. Thomas; vice-chairman, H. J. Horsell; secretary, Will Beiler: treasurer, Geo. Mauger; co-junior superintendents, Miss Dora Fisher (now Mrs. H. Lovell, U.S.A.), and Edgar Kentish. The second annual report revealed a strength of 16 Young People's, 12 Junior, and 2 Intermediate Societies, with a total membership of 1,253. During the years since the strength of the Societies has varied. The Young People's section rose to over a thousand in 1915, dropped during succeeding years, and reached its peak of

1,246 in 1934. Combined figures of the Young People's and Intermediate Societies in 1958 were 709. Juniors climbed to 1,259 (1933) and now number 801.

      Christian Endeavour interests are now combined with other Youth Department activities. It is open to question whether this coalition has been altogether an advantage for something may have been lost without the concentrated efforts of ardent Endeavourers with their channels of service guided by their own independent central organisation.

      As proof that the Christian Endeavour movement still retains its virility and makes its appeal to youth, the total membership in the three societies shows a 20% increase over the 1945 figures, but growth in numbers has not kept pace with increased Sunday School enrolment. Under Youth Department supervision an improvement is seen in the programmes arranged for Christian Endeavour meetings, bringing them closer into line with modern youth tendencies and at the same time not losing their spiritual value and usefulness as a training ground for future leadership in the church and community. The broader basis of the Christian Youth Fellowship principles and activities evidently makes a stronger appeal to many in the older adolescent group.

      CHURCHES of Christ in South Australia have always been in the vanguard of any movement organised to oppose the social evils that afflict humanity, burden the State, imperil home happiness, and make the task of the church and the development of Christian character more difficult. The most potent of these evils is the liquor traffic. A resolution was passed at the 1889 conference, the first of its kind, "That this meeting of the representatives of Churches of Christ in South Australia desires to express its earnest sympathy with all legitimate efforts to lessen the evils attendant upon the use of intoxicating liquors, and declares its firm conviction that it is highly expedient that an Act of Parliament should be passed placing the power of veto in the hands of the people, and that the chairman be authorised to sign a petition to Parliament to that effect." The next year the conference pledged itself to support the enactment of a Local Option law, and, convinced that the people should be enlightened on the effects of strong drink, fell in with the suggestion of the South Australian Alliance by making the last Sunday in November a "Temperance Sunday."

      A temperance meeting took its place on the conference programme for the first time in 1899, on the evening before the opening of the business sessions. Thomas Adcock, a well-known temperance advocate of those days, and James Manning, a stalwart Church of Christ reformer, gave two of the addresses. A temperance committee was elected in 1900. At subsequent conference gatherings, Thomas Price, M.P. (afterwards Premier), Thomas Ryan, M.P., T. H. Smeaton, M.P., and the Hon. John Verran (Premier), a virile and rugged Cornishman, gave stirring addresses to crowded audiences. The temperance cause owed much to these outstanding public men, and especially Thomas Price, for their fearless advocacy of restrictions being placed upon the sale and consumption of alcoholic liquor. About this time an agitation was afoot for the abolition of barmaids, a reform which, happily, was soon brought about.

      The First World War accentuated the problems created by the twin evils of the excessive drinking of alcoholic

liquors and the spread of gambling. Reformers were encouraged by restrictions placed upon the use of alcohol as a beverage in some European countries and the advance of public opinion towards prohibition in the United States, to enter upon a campaign for six o'clock closing of hotel bars in South Australia. Setting an example to other states the Peake Government granted a referendum, and the result was an overwhelming vote in favour of early closing. For six o'clock 100,418 votes were cast, for 11 o'clock 61,362; and for hours between, 14,757. So unmistakable was the attitude of the people that the Vaughan Government gave legislative effect to the decision. Churches of Christ members united with those of other religious bodies in a house to house canvass, and J. J. Franklyn, a well-informed and forceful speaker, was employed for several months by the Temperance Committee at open-air and indoor meetings. Following this success an attempt was made to obtain another referendum on the prohibition issue, but it was refused.

      The Temperance Committee widened the scope of its work in 1925 by affiliating with other religious bodies in the establishment of the Morialta Protestant Children's Homes on the payment of £200 towards the first capital outlay. The original representatives on the Board were I. A. Paternoster, A. E. Forbes, and F. Lewis. Since then Churches of Christ have been well represented in the administration of the Home. E. W. Peet, J.P., eventually became the secretary, giving the institution financial stability in a time of crisis. F. A. Halleday is now rendering excellent service as superintendent-secretary.

      During the economic depression of the thirties 400 acres of land were leased on the Finnis River, near Mount Compass, and several families welcomed an opportunity in healthy surroundings to rehabilitate themselves in clearing and cultivating the soil, and thus attempt to provide for their wants independent of Government aid. The area became known as the "Enterprise Colony". Although the project did not meet with all the success desired by the sponsor, J. Wiltshire, with others, the churches had the satisfaction of knowing that at least a practical effort had been made to assist worthy brethren in a time of distress and discouragement. The colony finally came under the control of the Government.

      The 1945 conference took a decisive step by asking the Union Executive and the Social Service Department to establish the Christian Fellowship Association in this State,

the purpose being to help association members in times of misfortune and personal need by loans or gifts to meet their temporary difficulties. The Association began to operate in January, 1947. After over ten years a large capital sum, raised by contributing members, is available to carry out its purpose. The Association is an incorporated body, and the control is vested in the members themselves. Members of the Social Service Department, which is subject to conference, form the C.F.A. Committee. Thus indirectly the Union has some voice in guiding the affairs of this useful organisation. Many church members have cause to be grateful to their fellow Association members for relief in times of personal hardship.

      The multiplication of the activities of the Social Service Department led to the appointment, in February, 1954, of A. R. Jones, Dip. Soc. Sc., as organising secretary. He first gave a part and then the whole of his energies to social activities, opening a Welfare Centre in the Norwood church premises but now located more conveniently in the city Brotherhood Centre. Mr. Jones interviews needy people with a view to granting material assistance to genuine cases of distress; advice is offered in solving domestic and other social problems; migrants are helped to adjust themselves within their new environment; employment is sought for men and women out of work and accommodation for the home seeker. Welfare work covers a hundred and one opportunities for Christian service. The Department, in the wider scope of its activities, has given help to displaced and distressed people of Europe and elsewhere, channelled through the United Nations Organisation and the Society of Friends. An appeal on behalf of victims of the River Murray floods of 1960, sponsored by the Department, brought a ready response from the churches and enabled it to distribute nearly £ 2,000 to fourteen families in the devastated area.

      The appointment of J. E. Shipway as hospital chaplain on a part-time basis meets a long-felt want.

      THE women of the churches, the Social Service Department, and leaders of the Brotherhood had in mind for years the establishment of a home for aged members. In commemorating the centenary of the Restoration Movement in South Australia it was felt that nothing could be more fitting than to raise funds for the accomplishment of this long-cherished project, and it was decided by the Union Executive to devote 80% of the "Centenary Fund" towards the object. A small sub-committee undertook to raise £ 5,000 for the fund. Subscriptions from church members, substantial amounts from the Women's Conference, legacies, and other gifts, ultimately realised over £ 6,000 for the Rest Home. This enabled the Union to purchase the residence of Dr. William Ray on Portrush Road, St. Georges, and its extensive grounds, for £6,500. The members of the Rest Home Committee at the time were Dr. Trevor Turner (chairman), T. Butler (vice-chairman), Charles Schwab (secretary), W. Beiler (treasurer), F. A. Halleday, Mesdames C. M. Verco, W. Green, J. Graham, and Miss C. Rudd, and the president of the conference (W. A. Russell).

      The Christian Rest Home was officially opened on April 15, 1950, by H. Cave (conference president), in the presence of 500 people. Ten guests were then in residence in the Home in charge of Matron Anne Harkness and her assistant, Miss H. M. Shanks. These devoted women are still on the staff, and the continued success of the Home is largely due to their careful management and the high standard of attention given to the guests. On the administrative side, Dr. Turner, T. Butler, and Charles Schwab were chiefly responsible in first placing the Home on a sound footing.

      Accommodation for additional guests was provided by the opening of the south wing on September 12, 1953. A McGlasson & Son contracted for the erection of the well planned building for £8,000 at little more than building costs. About the same time the Ellen Mosman cottage, presented by Mrs. C. M. Verco in memory of her mother, was opened by the donor.

      On account of the Commonwealth Government's decision to contribute pound for pound to meet the cost of providing homes for the care of aged people, the Rest Home

Committee immediately envisaged the erection of another wing. It was proposed to accommodate eight men in addition to the same number of women in this, the east wing. A. McGlasson & Son also contracted for the second wing, and, in addition, the enlargement of the dining room in the old building, and other improvements, for the sum of £13,450. The building was opened in 1955 by M. A. K. Crosby, conference president. The paucity of applications from aged men to fill the male section of the wing, permitted the whole of the wing to be occupied by women.

      A still further extension of the buildings has just been carried out. This includes separate quarters for the staff, additional accommodation for guests, a brick laundry and storeroom (the cost is being met by the Women's Conference), an enlargement of the kitchen, a double-unit cottage and an office. The Commonwealth government granted £12,500 towards the latest project, on the basis of £2 for every pound contributed.

      The value of the whole property is now estimated at £50,000. This magnificent effort in twelve years is a tribute to the generosity of the churches and individual members and the social conscience of the Government. A comfortable home is afforded in pleasant surroundings for over forty aged women. It is not intended to further enlarge the premises to take in any more guests, for the "home" atmosphere would be lost were the present number exceeded.

      VERY slowly Churches of Christ awoke to the pressing spiritual, moral, educational and social needs of the Australian natives, but once they were aware of the churches' responsibility, particularly to the children, their achievements over the past seventeen years have been remarkable. Western Australian delegates to the 1941 Federal conference, led by A. Maston Bell, called for federal co-operation in facing these demands. As a result a Federal Aborigines Mission Board, resident in Western Australia, was created. A South Australian State Committee was appointed in February, 1942, with A. E. Hurren as chairman, Mrs. W. Green as secretary and treasurer, and T. E. Yelland, A. Glastonbury, and Mrs. W. F. Nankivell, as the other members. Meanwhile the Federal Board, with A. Maston Bell as organiser, had been surveying likely centres for Brotherhood activities. Twelve months later the Norseman mission had been opened and two lady missionaries settled in charge. South Australian churches had contributed £200. Further progress was reported at the 1944 State conference. K. N. Roberts had taken over the superintendency of the Norseman mission and a new site for a mission had been investigated at Carnarvon. D. G. Hammer was chairman of the State committee and H. L. Davie had undertaken the secretary's duties, an office he held with commendable zeal and efficiency for thirteen years. During the next year D. G. Hammer and his wife, became the pioneers at Carnarvon. The success of this mission from the start onward is largely due to their self-sacrifice, foresight, courage, and ability. Mr. Hammer, after his early service at Carnarvon, served the Board for some time as organising secretary. He returned to the ministry of a church, but eventually accepted another call to superintend the mission in north-west Australia.

      In five years the Carnarvon mission grew in numbers to 100, including native children, the staff and their families, whilst at the end of a slightly longer period the Norseman mission cared for 40 children. At present the two stations in Western Australia carry 138 children at Carnarvon, with 18 missionaries and their families, whilst Norseman has 75

native children and 14 missionaries and their families. The high standard of efficiency exhibited in both fields has attracted increasing attention from the Government. Their approval led them to supply building materials to meet the increasing demands for accommodation and to pay substantial subsidies for the support of the children. Building operations have been mostly carried out by voluntary labour, men travelling from Perth and even inter-state to lend a hand. In 1955 the properties at Norseman and Carnarvon were valued at £58,000 for insurance purposes.

      Throughout the history of the aborigines missions the South Australian churches have shown increasing practical interest. Their offerings reached over the £700 mark in 1950. Four years later they had risen to over £1,100, and in 1958 to £2,000. Since the South Australian Women's Auxiliary Conference created an Aborigines Committee in 1955 under the supervision of Mrs. S. E. M. Riches, a large quantity of clothing and other useful articles has been sent to the missions. During a recent year their insurance value was estimated at £ 300.

      The Aborigines Board has not confined its work to Western Australia. In the east some progress is shown in establishing missions at Lismore and Balladoran in New South Wales. A greater advance has been made at Mooroopna, Victoria. The mission at Fitzroy, Melbourne, under the leadership of Pastor Doug. Nicholls, M.B.E., continues with gratifying success.

      Missions to the aborigines supply a striking illustration of what can be done to bring to light and develop the potentialities of native children by providing them with a home and Christian environment, opening their minds to the treasures of knowledge, and, above all, leading them into the fellowship of Christ and the church. Already scores of native young men and women have been enabled to reach a standard of character and efficiency high enough to ensure them of a permanent place and partnership in the future of the Australian nation.

      THE position of women in the church received much attention in the nineties owing to their demand for political rights, the prominence of women in philanthropic

organisations, and their interest in the enterprises of the church, such as the temperance movement, and especially in foreign missions. Elderly brethren were somewhat dubious on the point whether women were trespassing on the sphere of men in the churches when their voices were heard in business meetings, and the Apostle's Paul's well-known injunction, "Let the women keep silence in the churches," was in some quarters cautiously applied. At the 1893 conference M. Wood Green appeared as champion of women's rights, and expounded the subject, "The Position of Women in the Church", in an essay of considerable length. He reasoned that the restrictions placed upon women in Oriental countries arose out of the social customs of the times, but the same degree of silence, self-restraint, and retirement required in the apostolic age is not now in order in the west.

      The essay may be regarded as somewhat of the nature of the "Magna Charta" of women's rights in the future history of Churches of Christ in South Australia.

      A rhymester, in a satirical mood, once penned the lines:

which do not apply in the fields where churches of the Restoration Movement are deployed. Here both men and women stand shoulder to shoulder in all the varied aspects of Christian service.

      Many years elapsed before the women of the churches first occupied a big place in the annual conference. In 1904 one hour was allowed for the presentation and discussion of the reports of Dorcas Societies. The following year Miss Norman read an essay on "Women's Work in the Church", the topic significantly suggesting that it was only necessary at this stage of their hard-won freedom, seeing that their position was now assured, to define the scope of their activities. In June of the same year, women representing Dorcas Societies at Grote Street, Unley, Norwood, Hindmarsh,

Queenstown, North Adelaide, and the Christian Church at Hindmarsh, had met, under the presidency of Mrs. Dumbrell, to consider the advisability of organising a "Sisters' Auxiliary" to the general conference. The proposal met with strong opposition from some of the women, and it was decided to hold a united prayer meeting at Grote Street on the first Thursday in each month. At the annual meeting of the prayer group the following year, Mrs. E. W. Pittman and Mrs. D. A. Ewers spoke on the work of the women in Victoria and Western Australia, with particular emphasis upon home and foreign mission interests. A resolution was carried by a majority vote to hold a Sisters' Auxiliary Conference in conjunction with the General Conference the next September. Members of the Home Mission Committee assisted Mrs. Pittman to plan the conference, which took place on Monday afternoon, September 10, 1906, 170 women being in attendance.

      It was with some trepidation that the women had launched their conference, and a word of encouragement was given by the president (Mrs. Mauger) in her address on the text: "Be strong and of good courage; be not affrighted, neither be thou dismayed: for the Lord thy God is with thee whithersoever thou goest" (Joshua 1:9). Mrs. R. Burns in a paper on "Personal Influence", stressed the importance of women's influence in the home, in which all other phases of life were rooted. Five committees were appointed:--Home Mission, Foreign Mission, Dorcas, Prayer Meeting, and Hospital Visitation, with their respective superintendents:--Mrs. R. Burns, Mrs. E. W. Pittman, Mrs. Cutt, Miss McGregor, and Mrs. T. H. Brooker. Other committees added since are Aborigines, Young Women's Groups, Catering, Social Service, and Christian Rest Home.

      The women aimed to raise £50 for Home Missions during the first year. Throughout the fifty years of devoted work the needs of the mission fields have been uppermost in their plans. Large sums have been raised annually, most of it by small contributions, the grand total for Home Missions reaching £9,000 and for overseas missions, £8,000.

      Since the auxiliary came into existence, the women of the churches, both in the metropolitan area and the country districts, have multiplied their usefulness in many ways, not always on the main highways, but along the bypaths and in hidden places, where men and women languish in hospitals, institutions, and private homes, and long for the touch of a sympathetic hand stretched out to minister to human need. Groups of women in the churches have been

visited by auxiliary representatives, encouraged in their work, and given a wider vision of the horizon of Christian service. The voice of the women in conference and elsewhere has always been raised against social evils which threaten the peace and security of the home and so often thwart the church in carrying out her saving mission.

      Long before any action was taken to bring the Christian Rest Home into existence the women had it in their hearts to provide a home for aged people. Eagerly and generously they threw themselves into the project when definite steps were taken to bring this long-cherished desire into the realm of facts. Besides raising funds for furnishings, stimulating individuals to make personal gifts of equipment, and in many other ways showing their practical interest in the Home, they undertook the responsibility of raising the necessary funds for a brick laundry, drying room, and storeroom which are now in use. Close contact with the guests in the Home has been maintained through social afternoons and in other ways. The Women's Conference is also represented on the administrative board.

      In March, 1947, an all-day conference of the women of the churches considered important matters relating to their work, and other similar conferences have been held. These gatherings are in addition to the September conference. Social afternoons for pioneer members of the churches, held during the general conference, have attracted increasingly large numbers of aged people. The initiative was taken to encourage churches to form groups to bring together young married women for social intercourse and spiritual fellowship.

      Considerable thought has been given to obtain official recognition of women's special activities in the local churches by the appointment of deaconesses to assist in visitation and personal evangelism, to maintain contact with isolated women, and to meet any need that may arise in what may be regarded as specifically women's work. As the result of the advocacy of the Women's Conference some of the churches have elected deaconesses with good results.

      The visit of Dr. and Mrs. Mark Rutherford, American church leaders, to South Australia, led to the adoption of a new general title to embrace all women's organisations in the churches, viz., Christian Women's Fellowship. To give a "new look" to the women's co-operative work, the name of the September conference has been changed from "Sisters Auxiliary Conference" to "Churches of Christ Women's Conference".

      In the following pages an attempt has been made to record the main events in the life of each of the churches in the State so far as data is available. For obvious reasons names of individual members have been withheld, with the exception of evangelists and church officers, some Sunday School workers, and a few others who have rendered conspicuous service to the local church.

1. GROTE STREET

      After the central church had met for ten years in Franklin Street, and the number of worshippers had increased beyond the capacity of the little meeting place, it was decided to build elsewhere. Thomas Magarey, prior to his leaving on a trip to England, placed £ 400 in the hands of Henry Hussey for the purpose, provided the sum of £800 was raised by the church within two years. The church soon resolved to proceed with the building under the direction of a committee composed of Brethren Armour, Hussey, Messent ' 4*Santo, and Verco. The last-named offered a block of land in Grote Street for the sum of £350, which offer was accepted. The chapel, with vestries, cost £760, and was opened on December 14, 1856. At that time the church roll showed a membership of 78. Other churches had been established at Hindmarsh and Point Sturt with a nucleus of members transferred from the mother church. For more than ten years the responsibility for the oversight and ministry of the Word at Grote Street fell largely upon a few men of the church. In his "Early Recollections" Sir Joseph Verco told of his impression of the speakers upon himself as a lad:--

      "Mr. W. H. Burford was the deepest thinker of them all, He was a more philosophical speaker than the others, used frequently to take his texts from the

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Gospel of John, and had a forceful and emphatic manner. But his subject matter was rather above the capacity of the boys. He spoke much longer than the others . . . Mr. Santo was better liked by the boys because his sermons were shorter and simpler and much more pathetic. He often shed tears which would run down his cheeks and have to be caught in his pocket handkerchief. Mr. James C. Verco was also an occasional preacher. He wrote out his sermon in full and read it verbatim to his audience, and not infrequently it ended with the mournful strain of the unconverted, 'The harvest is passing, the summer is ended, and I am not saved.' One man to whom they listened with great pleasure and profit was Mr. George Pearce, of Point Sturt, a welcome personality on the Grote Street platform. He had been a Benjamite or Primitive Methodist, and when residing at the Burra was regarded as a rising young man of the denomination. He was certainly a naturally gifted man. He had a remarkable memory and so had a mind stored with historical and scientific facts and with the doctrine and incidents found in the Word of God. His addresses to the church were quite original, full of information of various kinds, well and simply constructed, never aggressive or tending to excite unnecessary prejudice, and clothed in telling and accurate diction. He had had little or no training from any master and was almost wholly self-taught. He simply stood before his audience with his eyes closed, and only occasionally looked out of them between scarcely separated lids. His pronunciation of foreign proper names was as they were spelt. 'Socrates' was a word of two syllables, instead of three. 'Themistocles' became 'Themis-Tocles'; 'Saturn' was 'Sa-turn'; and Saturn's rings were 'luminious' instead of 'luminous'. Among illiterate people it made not much difference. They absorbed his ideas and enjoyed them, and were carried along by his simple eloquence and instructed by his exceedingly informing and refreshing style. He was also a sort of mechanical genius. When Ridley invented his reaping machine, the cost was rather too high for Mr. Pearce's pocket. So he set to work and made one for himself and reaped his corn-fields at Point Sturt. When some years later he had given up farming and had some leisure, he made a large reflecting telescope about ten feet long. He and his father ground their own

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reflecting lens and manufactured all but the more intricate and delicate pieces of mechanism which were indispensable."

      Sir Joseph described in some detail the worship meetings of the Grote Street Church in the early days--

      "The children of a family in those days sat together on one bench and did not sit where they pleased. Mrs. Verco and five boys sat together on the third seat from the front until two of them were old enough to sit on the platform. Mrs. Santo and her five daughters sat on the fourth. Mr. and Mrs. Richard Verco and their seven children on the seat behind them, and so on. Smaller families sat on the smaller side seats near the walls. In the middle of the platform stood a large table, behind which was a form to accommodate the three elders, and on the table in the morning were displayed the loaf on two silver plates, also the tankard and the two silver goblets. At night a desk was placed on the table, bearing a large Bible, and on each side was a large electroplated candlestick. On each side, suspended by a chain, was a kerosene lamp. At each end of the platform were three benches. On the foremost on each side sat two deacons, Mr. Lyle and Mr. Pollard, and Mr. Messent and Mr. Upton. The benches behind them were filled with young men. As these grew up and were able to undertake the duty of reading the Scriptures in public and otherwise acting as 'helps', so they were elevated to the platform. There was no instrumental music and no choir, but congregational singing. In the very early days Mr. Thomas Jones used to find the starting note on a pitchpipe, and he would lead the song service. Later Mr. W. H. Burford was the leader, and he struck the keynote with one of his tuning forks which lay on the table before him. He was a properly instructed and trained singer, and had a fine tenor voice. In fact he had been a concert singer behind the footlights."

      A new day dawned with the coming of American evangelists to Adelaide. The foundations of the Restoration Movement had been solidly laid by the pioneers, who followed the customs and methods of the British churches. Men of the calibre of Henry S. Earl and T. J. Gore were destined to bring the plea for Christian unity well before the public, thoroughly establish a church which would stand the test of time, and introduce American ideas to help the thinking of many and disturb the minds of others. For fourteen

years urgent appeals had been sent to Great Britain for evangelistic help, without avail. In 1864 Henry S. Earl, English-born but American-trained evangelist, arrived in Australia, and came on to Adelaide from Victoria. His success in Adelaide is elsewhere recorded. There were 100 members on the Grote Street roll when Earl came. Two years later the figure had reached 223. T. J. Gore, another American evangelist from Kentucky, took up work with the Grote Street Church in 1867, and the impact of his preaching and pastoral activities was immediately felt.

      A faithful historian will not fall, whilst recording the highlights of a church's life, to venture also some reference to events which create the shadows. The "British Millennial Harbinger" of December, 1869, contained the following information in its "News Items":--

      "Grote Street, Adelaide-the once flourishing church in Grote Street is now numbered among the things that were. It no longer exists. The meeting-house is sold and closed to the church. Some of the members have joined other religious bodies, some have returned to the world, some have united with H. S. Earl in White's Rooms, and about sixty of us meet in a room we have hired for the purpose, resolved by the help of God to bear testimony to the truth, and though deeply humbled, live down the reproach . . . Two years last March we were a happy, hard-working and prosperous church of about 215 members, and the Lord was continually adding to our number. We had a chapel which cost about £1,200, on which was a debt of only £170. Now the church is broken up, the chapel sold for half of what it cost, and for purposes of worship closed."

      Letters breathe a spirit of deep sorrow, disappointment and dejection. It was "the end of the chapter". Several letters had been received by the editor of the British periodical on the situation from correspondents who took different points of view, each section blaming the other for what had happened. All agreed that the immediate cause of the conflict in the church stemmed from a disagreement on the duties and relationships of the elders and evangelist. In a word, the views of the British and American churches clashed on the question of church leadership. In Great Britain evangelists were subordinate to the eldership; in America the minister, or "elder", as he was then called, assumed greater powers of leadership.

      It was during this unhappy period that the churches at

North Adelaide and Norwood came into being (the former met in rented buildings in the city until the Kermode Street chapel was built). The city church, which had been worshipping in White's Rooms and the Town Hall since its displacement in 1869, after four years' absence decided to obtain repossession of the Grote Street chapel (Thomas Magarey had purchased it). Early in 1873 it was again in the hands of the church. A T-end having been added, the chapel was re-opened for worship on July 6th, with T. J. Gore as evangelist. Here he continued until 1885, and after a break of eight years, took up the work again from 1893 to 1898. M. Wood Green served the church from 1885 for three years, giving much of his time also to assist country causes. The following have continued the ministry:--H. D. Smith, Wren J. Grinstead, B. W. Huntsman, D. A. Ewers, J. E. Thomas, J. J. Franklyn, Thomas Hagger, Dr. A. C. Garnett, M.A., A. C. Rankine, J. Wiltshire, Charles Schwab, A. E. Hurren, Will Beiler, H. P. Manning, A. W. C. Candy, H. G. Norris, and the present evangelist, L. E. Jones. The passing of aged members and the opening of suburban churches in areas from which Grote Street Church drew much of its strength, to say nothing of the extension of business places into the western part of the city, have seriously affected the mother church.

      Two men have given outstanding service as superintendents of the Sunday School, viz., Dr. S. J. Magarey, who filled the office for 21 years, and E. Ross Manning, for 33 years. The Sunday School building was opened on May 4, 1884, and the Magarey Hall and kindergarten room on March 21, 1914. G. H. Trott became the first organist of the church. For over 30 years A. J. Gard continued as organist and choir conductor. Since his retirement W. W. Watson has served as choir master with good success. In earlier days a male quartette, consisting of A. Morphett, W. T. Magarey, R. R. Carmichael, and W. D. Rankine, inspired and enriched the Gospel services and the annual general conference with their splendid voices.

      Some of the finest members of the church have entered mission fields. including Miss Rosa L. Tonkin (China), Miss Elsie Caldicott, Colin Thomas, and Mrs. Bruce Coventry (India). W. E. and Mrs. Black (New Hebrides), Ross and Frank Manning (Central Africa), and N. L. Gooden (secretary of the Ceylon and India Mission, London). For many years a Chinese Class was conducted on the church premises, which finally merged into a Chinese Church. It has now disappeared.

      The present place of worship was opened in 1926 by Mrs. T. J. Gore. Accommodation is provided for 600 people to enable many of the conference gatherings to centre there.

      All through the years the church has set a fine example of loyalty to the plea of the Brotherhood, of whole-souled devotion to its enterprises, generous giving, and steady witness to the faith and power of the Gospel.

2. KERMODE STREET, NORTH ADELAIDE

      At present the North Adelaide Church consists of a handful of faithful disciples. In the days of the pioneers a strong and flourishing church met in this part of the city. Early in its history two congregations amalgamated to form the Kermode Street Church. One group had branched from Grote Street to form a fellowship in Archer Street under the care of A. T. Magarey, John Anderson, William Matthews, and J. Tonkin. The other group, having as elders James C. Verco and W. H. Burford, and deacons P. Messent and T. S. Lyle, established itself in Kermode Street. Before finally settling down in Kermode Street it had also been associated with Grote Street, but, after breaking away, had met in different buildings near the original church until 1883. The Kermode Street chapel was built by Dr. J. C. and John Verco and let to the church for a nominal sum, until in 1925 Dr. (then Sir) J. C. Verco generously transferred the title to the church. After the union of the two congregations the preaching was done chiefly by Dr. Verco, George Pearce, and John Anderson. In January, 1890, Jesse Colbourne became the first paid evangelist. The church grew under his ministry to such a degree that it was proposed to build a larger chapel in Archer Street. Upwards of a thousand pounds were promised for this purpose, but nothing was done to implement the proposal. An extension of the cause to Prospect began to be entertained, and this turned attention from the Archer Street project. Again in 1916, whilst Robert Harkness was working with the church, it was in mind, owing to the site in Archer Street offering "a better position for aggressive work", to proceed with a building. More recently the question was again raised. However, nothing was done, and, finally, the property in Archer Street was sold to another religious body.

      The membership of Kermode Street, as the result of the ministries of Jesse Colbourne and J. C. Dickson, reached 274 (its highest point). This strength was maintained for many years in Spite of rigid roll revision. Probably no church in the State has given such careful and constant

attention to its membership roll. Records from the beginning reveal that at almost every quarterly meeting some withdrawals were decided upon usually on the ground of "wilful and persistent non-attendance at the Lord's Table."

      At a church meeting, held on August 2, 1893, it was resolved that the church support the officers in their plans to open a cause at Prospect or elsewhere, as they might think fit, if such action should meet with the approval of the church people living in the district where they intended to hold meetings. Given carte blanche permission to branch out, the officers decided to begin at Prospect. Twenty-five persons attended the first meeting in Pulsford Road on Sunday morning, September 10, 1893. For a number of years both morning and evening services continued in a hired hall. Then on a block of land on Prospect Road, given by Dr. Verco, a chapel was opened in 1610. The North Adelaide Church retained the names of future Prospect members on its roll, and one official board acted for the two groups until the middle of 1911, when the Prospect Church became an independent, self-governing body.

      For several years, under the capable leadership of Mrs. Henshaw and Miss V. B. Thompson, a Women's Bible Class was conducted in the Archer Street mission room, the membership reaching a climax in 1892 with 75 on the roll. The Sunday School at Kermode Street at one time had over 200 scholars. A strong Dorcas Society, with Miss Hannah Jones as secretary, carried on an extensive benevolent work in the heyday of the church's life. Other organisations were a Mutual Improvement Society, Band of Hope (one of the oldest and biggest) and Christian Endeavour Society.

      Preachers at Kermode Street have been Jesse Colbourne, J. C. Dickson, A. M. Ludbrook (two periods), Percy Pittman, A. G. Day, R. Harkness B.A., W. Baird, H. Gray, A. McLean, Garfield Rootes. A. E. Brown, R. H. Lampshire, W. Beiler, and H. R. Taylor. B.A. At present J. E. Shipway ministers to a small group. Sir Joseph C. Verco, an eminent Adelaide physician was a main pillar of the church from its inception until his decease. As an able expounder of the Scripture his discourses were always well received and left a deep impression on the minds of the congregation of his home church and wherever he went as an ever-welcome guest speaker.

1. ALBERT PARK

      First steps to begin a cause in the suburb of Albert Park were taken several years ago by the Port Line Men's Group by the purchase of a block of land near the railway station. Contributions from the seven interested churches and a substantial gift from a preacher had made this possible. The title of the property was registered in the names of W. C. Brooker, S. E. Matthews, G. M. Cox, G. A. Foote, and A. G. Hinde, the last-named being the principal moving spirit in the project. At attempt to raise sufficient funds as a nucleus for a building through the League of Five Hundred (this had just been launched and Albert Park had the first call upon contributors) resulted in contributions amounting to £192, which was later considerably increased. Before the chapel was erected further offerings came from the Port Line churches. In 1952 three preachers E. P. C. Hollard, J. Cain, and J. B. Baker thoroughly canvassed the area and discovered many members living within easy reach of the Albert Park property. Meetings of interested people led to the first communion service in the home of Mr. and Mrs. W. L. Fax on March 15, 1953, when 32 persons entered into a covenant to constitute a church. J. Hall, an elder at Queenstown, presided at the Lord's Table, and F. Collins, preacher of the Henley Beach Church, gave the address. At a business meeting the following deacons were appointed:--J. J. Bain (chairman), R. Fax (secretary), R. Hollams (treasurer),--Williams, W. L. Fax, E. Stanton, L. Kennedy, L. Matthews. S. Thomas. A. Clarke. T. Brunton, and A. Pawson. A loan from the Building Extension Fund enabled plans to be prepared for a chapel, the foundation stone of which was laid by F. Collins in October, 1953. The building was opened on October 16 1955. Much of the work was done by voluntary labour. Since then the rapid growth of the Sunday School has led to the erection of a hall. Part-time ministries by J. B. Baker and E. P. C. Hollard gave the

      cause a good start and prepared the way for the first fulltime preacher. R. G. Deane, who has now resigned, and M. A. Coombs has taken his place.

      Opening in October, 1952, with 84 scholars, the Sunday School has reached an enrolment of almost 300.

2. ASCOT PARK

      This church, established in a rapidly expanding south-western suburb, began its history on August 2, 1953, with the first service in the Rechabite Hall, Marion Road, when 43 people communed. Three months earlier the Edwardstown Church had taken steps to form another church consisting of members who had moved further west. With this in view a meeting of men was called and 18 responded. They decided to canvass the district. A church of 20 members was constituted on September 26, 1954, to form part of a circuit with Edwardstown. The first official board consisted of L. C. Keatch (secretary), K. Matthews (treasurer), C. Matthews, S. A. Bull, and J. E. David, with Mrs. Keatch as convener of meetings. For a time services were held in a temporary frame building, lent by the Home Mission Committee, and erected on a block of land previously purchased by the Edwardstown Church as the result of a Temple Day Offering. The building was opened on May 20, 1956. Encouraged by the favourable prospects in the district, the church, obtaining finance from the Mutual Fund, was able to move into a permanent building on November 16, 1957. Two preachers have so far served the church, viz., H. Cave and S. L. Patching. Churches in the southern district are regularly contributing towards the support of a preacher in the field.

      The Sunday School opened in August, 1953, and has increased in numbers so quickly that the Conference statistics for 1958 showed an enrolment of 182, including 42 on the Cradle Roll.

3. BEVERLEY

      Like the church at Philippi, in Macedonia, the Beverley (formerly York) Church began in a prayer-meeting. H. D. Smith, of Hindmarsh, gathered a few people together in the home of William Brooker for prayer and Bible study on March 18, 1884. This paved the way to the first public meeting in the Rechabite Hall, Port Road, on July 20 and successive Sundays of the same year. At the initial services A. T. Magarey spoke in the morning and H. D. Smith at the Gospel meeting. The Rechabite Hall having proved too "strait" for the growing church, a block of land was purchased in 1888 in the names of the following trustees:--G. Cosh, W. Brooker, N. Shill, W. Simons, and C. O. J. Fiedler. Until 1889 the cause was fostered by the Hindmarsh Church. In this year it was considered that the lusty infant church could well walk alone and the allegiance to the

mother church was surrendered. On March 29, 1891, the chapel was opened with great enthusiasm.

      The Sunday School held its first session on October 5, 1884 with W. T. Hubbard as superintendent.

      The pioneer preachers of the church were T. J. Gore, M. Wood Green, Jesse Colbourne, and W. A. Keay, each of whom stayed for a short time. W. G. L. Campbell entered upon a three-year ministry in 1899. K. W. Duncan followed with part-time service, and then H. J. Horsell began his splendid work in 1903, which terminated in 1912. Other preachers who have rendered service to the church are E. J. Paternoster, P. R. Baker, G. Wilson, A. B. Chappell, H. L. Davie, A. C. Killmier, B.A., R. H. Lampshire, H. P. Manning, R. Hilford, J. H. I. Durdin, G. Rootes, L. G. Johnson, A. B. Titter, W. Greenwood, and W. A. Russell.

      As in the case of other churches in the older suburbs, the Beverley Church has declined in strength, owing to the settlement of younger members in new areas. At one time the membership reached the two-hundred mark. Today's figures are less than half.

      In addition to the chapel, other buildings are two vestries (built 1901), three classrooms (1907 and 1915), social room (1920), porch to chapel (1923), kitchen (1948), and hall (1949). The church also has a manse alongside the chapel.

4. BEULAH ROAD, KENSINGTON PARK

      The Sunday School Union initiated a cause in the neighbourhood by purchasing a block of land at Saint Morris in 1916. A second block was given by the owner, Harry Woodcock, of the Henley Beach Church. A. L. Read, chairman of the Union, laid the foundation stone of a school hall on June 23, 1917. Within twelve months the school had enrolled 120 scholars. On October 13, 1918, twenty members of the Church of Christ living in the district constituted themselves into a church under the pastorate of L. A. Bowes, serving in an honorary capacity, with B. N. Rodda as secretary, and H. S. Pearson, treasurer. G. D. Wright, of Norwood, temporarily acted as superintendent of the school. A kindergarten room was soon added to the property. G. T. Walden. M.A., Robert Harkness, B.A., (the Principal of the Girls' Collegiate School), G. P. Pittman, W. Beiler, and Dr. E. R. Killmier assisted the church after the resignation of L. A. Bowes. H. R. Taylor, B.A., became the first full-time minister in July, 1925. During his term of two years another room was added to meet the demands of a large kindergarten and several youth organisations. Garfield Rootes continued the ministry.

      For over a decade the Church of Christ had been the only religious body within a wide radius. Then the entrance of another communion, with well-equipped premises, took many young people from the school. For several years afterwards the church maintained its witness by means of local and visiting speakers. In 1939 it embarked on a fresh venture by the transfer of its centre from Saint Morris to Beulah Road. The original hall had become almost untenable for the work owing to the erection of an adjacent picture theatre. The move, boldly conceived, called for much self-sacrifice. However, an attractive place of worship was opened on the new site on May 12, 1940, by E. Minshall, a faithful member. For several years little progress marked the church's life, as a full-time ministry could not be maintained. Near the end of 1952, the Maylands, Beulah Road, and Koongarra Park churches formed a circuit, with E. R. Sherman, B.A., and G. Wood as ministers. The latter accepted full-time work with the Beulah Road congregation in 1955, which resulted in a thorough establishment of the cause. The church has now been able to provide a home for its preacher. R. Clymer is the present minister. A youth hall is also projected.

      Too much praise cannot be accorded to an enthusiastic group of women who throughout the years, with the men, have given devoted service in many ways, not the least in raising funds to enable the church property to be secured.

5. BRIGHTON GARDENS

      The opening up of wide stretches of the south-western suburbs of the city by the South Australian Housing Trust brought several staunch Church of Christ families into the sub-division of Brighton Gardens, and these, with the establishment of homes by other young married couples offered plenty of scope for a strong future church. E. P. C. Hollard, Home Mission director, and B. Burn, minister of Glenelg, called the first meeting of prospective members to attend a communion service in the home of Mr. and Mrs. R. Manning in July, 1954, and the church was formerly constituted in March, 1955, with 17 members. Officers appointed were R. Manning. R. Russell, C. Mableson, H. Wenham, M. Hill, and R. Kemp (secretary). Loans from the Mutual Fund enabled the church to build a hall, which was opened in March. 1957. This was almost immediately followed by the erection of a manse for a full-time minister in the person of A. F. Cant. In pursuing the policy of consolidating new suburban causes, the director of Home Missions

spent several months with the church. The League of One Thousand (formerly "Five Hundred") has given nearly £900 towards the cost of the building.

      The Sunday School has reached an enrolment of 180 and the Cradle Roll, 60.

      The church's remarkably rapid growth has now enabled it to assume full financial responsibility, thus relieving the funds of the Home Mission Committee.

6. BROOKLYN PARK

      This flourishing church of today well Illustrates what may be done by an ardent band of Christian people served throughout most of its history by part-time ministers. On February 10, 1924, members of the Church of Christ living in Brooklyn Park, Underdale, Lockleys, and Torrensville, encouraged by the home church at Mile End, met in the home of Mr. and Mrs. A. E. Arthur to consider the formation of a new cause. B. W. Manning presided over the meeting. A communion service was held in the same house on March 2 and continued every Sunday without intermission. G. Tease, of the Cowandilla Church, gave useful oversight, but the main burden was borne by J. E. Smith and other men of the local congregations. As the prospects of the new field were encouraging, it was decided almost immediately to build a chapel and two allotments of land were purchased on Allen Street, Brooklyn Park. Plans for the building were prepared by T. Schiller. H. R. Ackland contracted for the brickwork and plastering, and voluntary labourers under the direction of Mr. Schiller, did the rest of the work. The building was opened on October 4, 1924, when the membership had increased from 24 at the founding of the church to 35. G. Tease, J. Wiltshire, and B. W. Manning spoke at the opening services. During the following year a kindergarten room and kitchen facilities were added at the rear of the chapel. These buildings provided sufficient accommodation until 1951, when a brick hall was built. Afterwards a Nissen hut was purchased to provide for an extended youth work. Recently a manse has been erected.

      The following part-time preachers have ministered to the Brooklyn Park Church:--G. Tease, J. Wiltshire, James Gordon, F. Cornelius, W. Beiler, A. H. Wilson, H. L. Davie, and A. E. Brown. The self-sacrificing, constructive work of Mr. Brown in his spare time over a period of ten years finally enabled the church to employ a full-time preacher in the person of R. Chamberlain. His resignation to enter the new

overseas mission field in New Guinea led to the selection of J. W. Lewis, of Victoria, to carry on the work in a well-organised, active church, with flourishing youth activities.

      The original board of officers consisted of J. E. Smith, A. E. Arthur, W. H. Smith, L. Heddle, C. Lewis, and T. Schiller. The office of secretary has been held by J. E. Smith and S. Sherriff. At present the membership of the church is 124.

7. CHELTENHAM

      This little church in a western suburb branched off from Queenstown in 1924. A meeting to consider this move was held in the home of C. Wilson-Smith in August of that year. Sixteen members, temporarily retaining their membership with the home church, began meetings in the local public school on February 24. W. C. Brooker presided over the first communion service. A Sunday School, starting about the same time, was superintended by H. R. Matthews. By the end of June the enrolment had reached 59. When the members, later in the year, formally organised themselves into an independent church, the following constituted the official board:--H. R. Matthews, Jesse Shooter, James Mitchell (secretary), Harold S. Watkins, Chris. A. Smith, Sefton R. Glastonbury, and A. Halliday (treasurer). It was some time before the church settled down satisfactorily to its separate existence.

      Assisted by a loan of £200 from the Building Extension Committee, the church was able to put up a neat wood and iron building, which was occupied on June 13, 1926. The site of the chapel on the western side of the Cheltenham racecourse has always somewhat cramped the activities of the church. Several years passed before it made any headway. Little more than a handful of people struggled to maintain its life. Sunday evening services offered little opportunity for the successful preaching of the Gospel, but during the period of struggle the school maintained an encouraging enrolment.

      Throughout its history the church has relied on local and visiting speakers to supply its platform. Among others, R. Conning, H. R. Ackland, and several Queenstown members, including A. Coin and A. G. Hinde, rendered valuable service. The church has been fortunate in its secretaries, upon whom the burden has mainly fallen, particularly J. Mitchell, S. R. Glastonbury, and H. S. Watkins.

      The years 1930-1934 proved to be Cheltenham's brightest period, when a large number of Sunday School scholars and several adults registered their decision for Christ. In

1934 the church showed 80 on the roll, but the following year a heavy revision had reduced the number to about half. The latest returns of active members reveal a roll strength of 30.

8. CLOVELLY PARK

      The young church on the South Road, Clovelly Park, was started by a small group of consecrated local people, with the aid of churches of the southern group and the Home Mission committee. The group took a lively interest in the new and promising field. The first meeting was held in the home of Mr. and Mrs. D. A. Kruger on April 12, 1953, when a church was begun with 16 foundation members, viz., Mr. and Mrs. D. A. Kruger and family, Mr. and Mrs. R. C. and Barbara Burt, Mr. and Mrs. L. W. Proudlock, Mr. and Mrs. S. G. McLean, Mr. and Mrs. W. J. and Ray Taylor, and Mr. and Mrs. P. C. Western, of whom most of the male members constituted the first official board. Substantial financial support for the erection of a chapel came from the southern church group and the League of One Thousand. The building was opened on September 18, 1954, by M. A. K. Crosby, the president of the Union.

      N. S. Moore, B.A., gave part-time service to the church almost from the beginning, and its brief history has been marked by steady progress, until now the membership stands at 79. In the early days some pastoral oversight was given by I. J. Chivell, of the Unley Church, and W. A. Russell of the Forestville Church, continued this valued help for a longer period. The Sunday School of 200 scholars has been seriously hampered by inadequate accommodation, but the situation is now met by the addition of another building. Boys' and girls' organisations provide week-day activities for the young people of the community, and women's and men's groups offer channels of service to express the life of the church. G. T. Fitzgerald now gives part-time service to the church.

9. COLONEL LIGHT GARDENS

      The garden suburb of Colonel Light Gardens, with its winding streets, "The Strand", "Piccadilly Circus", "Broadway", and other grandiose titles, was planned under a Government "Thousand Homes Scheme" after the First World War. A Church of Christ sprang from the suggestion of Mrs. H. F. Schmidt that a Sunday School should be opened to meet the needs of Churches of Christ and other families in the vicinity. A canvass had revealed that in three

families there was a total of 29 children. W. J. Harris, with a long experience as superintendent elsewhere, was available to lead a school. But it was decided, first of all, to organise a church. This was done on January 21, 1925, in the home of Mr. Harris, where 23 members were enrolled. The Sunday School opened a few weeks later with about 20 children in attendance.

      Gifts and loans from the members and a small bank mortgage supplied the funds for a building, which was opened on August 26, 1925. J. Wiltshire conducted the opening services. Soon afterwards a tent mission, conducted by A. E. Forbes and J. Warren, increased the membership sufficiently to enable the church, with a subsidy from the Home Mission Committee, to employ Mr. Warren as its preacher. H. J. Horsell continued on a part-time basis. Heavy losses and the unemployment of members during the economic depression affected the strength of the church and the employment of a preacher became impossible. Week-end supplies helped the cause for about twelve years. Eventually Colonel Light Gardens and Edwardstown combined to employ D. H. Pike and then F. Cornelius. The withdrawal of the latter church from the circuit opened the way for G. T. Fitzgerald to include Colonel Light Gardens with his ministry at Blackwood. From 1950 the church continued alone with limited service given successively by Ray Vincent, Ivan Hull, H. P. Manning, S. L. Patching, T. Edwards and F. G. Banks. At present I. Nixon ministers.

      Over the years two additional blocks of land, one with a galvanized iron hall, suited for a kindergarten, have been purchased and recently a porch has been attached to the chapel, and a large brick hall, replete with kitchen conveniences, erected to complete well-equipped premises.

      An extensive field for educational evangelism is offered by the large Sunday School.

10. COWANDILLA

      To the Mile End Church may be attributed the origin of the church at Cowandilla. Preliminary meetings were held in the home of A. G. Whyatt. On the suggestion of their home church, several Mile End members consented to form the nucleus of the new Church of Christ body, which was organised early in 1922. The first officers were B. W. Manning (evangelist at Mile End), G. New, G. Hossack (secretary), F. Milne. B. Rodda, and A. G. Whyatt.

      Within a few months a church home had been built. At the opening service on August 22, H. R. Ackland, of Mile

End, presided, and H. J. Horsell gave the address. Ten years later additions to the building were opened by S. J. McLean. The church has now provided a manse for the preacher, and, with faith in the future of the cause, a new chapel is its most recent addition to the property.

      The preachers who have served the church over extended periods are as follows:--13. W. Manning (early oversight), G. Tease, J. Wiltshire, James Gordon, F. Cornelius, F. Hollams, E. Fisher, T. Robinson, and K. Horne. At present D. H. Smith is the pastor. Temporary ministries have also been given by representative men.

      From 1936 to 1946 the church suffered a decline, but it has since steadily increased its strength to become one of the strongest suburban congregations.

      Youth has received special attention over the years. Big youth clubs provide week-day interests for a large Sunday School and the spiritual welfare of young people is well provided for.

11. CROYDON

      In 1910, H. J. Horsell, then ministering with the York Church, saw the possibility of opening a new cause in the district of North Croydon. He conferred with the officers of the Hindmarsh and York churches, and, after visiting members known to be residing in the area, called a meeting at the home of F. Plant. A church of 47 members was established on July 31, 1910. Other promoters of the church besides H. J. Horsell, were F. Plant, T. J. Flint, H. Bartlett, Sid Brooker, and Thomas and Edmund Bartlett. Throughout Its history a strong body of officers have helped to give stability to the church. For twelve months after the formation of the church, communion services and mid-week meetings were held in a private house. Two blocks of land, one given by Thomas Bartlett, having been secured, and a loan of £ 600 borrowed from the Building Extension Fund, a chapel was built. At the opening services on July 9, 1911, T. J. Gore, M.A., D. A. Ewers, and H. J. Horsell gave the addresses. Early in the following year H. J. Horsell accepted an engagement as minister, the Home Mission committee assisting to finance the work. Both the church and the Sunday School (organised on July 16, 1911, under the superintendency of Alf Dodson) grew rapidly. Children of tender years flocked to the school, making a kindergarten room indispensable. Mrs. Horsell laid the foundation stone on May 30, 1914. H. U. Rodger succeeded Mr. Horsell as pastor. Then A. H. Wilson consolidated what had been done

previously. A. E. Forbes, the next minister, urged the necessity of putting up an adequate youth hall. This object was accomplished by willing hands under the guidance of Cliff Crouch, at a cost of under £ 400 and occupied on March 14, 1925. Subsequent preachers have been Ross Graham and A. G. Brown (each two terms), John Turner, B.A., F. G. Banks, and W. N. Bartlett, now in the thirteenth year of a remarkably successful ministry.

      Staffed by devoted men and women, the Sunday School has maintained a high standard of efficiency. K. Marriott, as secretary, has an unbroken record of over 30 years' service. At present the scholars number over 250.

12. DULWICH

      On November 18, 1913, at the home of W. Uren, a meeting of interested church people was called to discuss the prospect of erecting a church home in the eastern suburb of Dulwich. A number of Norwood members lived in the district, besides others from various congregations. D. A. Ewers presided over the meeting, which consisted of the following:--W. Uren, W. Jackson, A. H. McCormac, N. Washington, B. G. Hawkes, S. G. Grant, W. G. H. Davey, and P. A. Dickson (preacher at Norwood), and Mesdames Uren, McCormac, Washington, and Peterson, and Miss Peterson. Services were held in private homes for a start, beginning on March 29, 1914, and continuing until 1920. The purchase of a block of land on Stuart Road prepared the way for a building, funds for which were provided by gifts from local brethren, loans free of interest, and a bank loan. Councillor S. G. Grant, J.P., laid the foundation stone on May 29, 1920. A re-organised church appointed J. Cooper,--Cully, S. G. Grant, A. M. Ludbrook (secretary), and J. B. Williams on the diaconate. The building was officially opened on September 19 by Mrs. Grant. E. W. Pittman presided at the communion table, and G. T. Walden, M.A., delivered the address. T. Hagger preached at night. Large congregations at both services augured well for the success of the church. The first minister was E. W. Pittman, who served in an honorary capacity for four years. Following him were W. G. Oram, G. T. Walden, M.A., A. C. Rankine, Trevor Turner, John Turner, B.A., Dr. A. C. Garnett, M.A., H. G. Norris, F. Collins, H. Cave, G. Whiting, B.A., S. E. Matthews, and G. A. Hearn.

      Youth work has been well sustained and developed. The Sunday School was organised on October 17, 1920, with Miss Ida Hancock as superintendent. Seven years later

additional rooms provided necessary increased accommodation at the rear of the chapel. During the ministry of H. Cave, a well-equipped frame hall, built by voluntary labour, offered facilities for indoor recreation for youth, and served other purposes. The main activities of young people are centred in the Junior C.E. Society, Christian Youth Fellowship, Girls' Life Brigade, Life Boys, Good Companions, and sport clubs. The Dorcas Society (C.W.F.), and Hospital Visitation Committee offer avenues of service for women, and the Christian Men's Society, recently formed, for men.

      Two outstanding leaders in early years were Councillor S. G. Grant, J.P., and Hon. Wm. Morrow, M.L.C.

13. EDWARDSTOWN

      The origin of the church can be traced to a chance remark made by a local doctor, who, on account of sickness in the family had been called to a Forestville home one Sunday afternoon. He said that a Sunday School was badly needed in Edwardstown West, judging by the number of children he had seen as he passed through, playing in the streets. This hint was passed on to T. Edwards, then minister of the Forestville Church. He, with J. Fielder, promptly undertook a thorough canvass of the district. The results were very encouraging. Accommodation for a school presented a serious difficulty, which was only overcome by the offer of Mrs. Mary Tate to allow the two front rooms of her home to be used for the purpose. The school was opened on January 14, 1940, with 16 scholars in attendance. On February 11, the first communion service was held in the house. The school, staffed from Forestville, grew steadily to a point beyond the capacity of the two rooms. Quick action by a sub-committee from the Home Mission Committee led to the purchase of a block of land on Towers Terrace. A. McGlasson contracted for the building of a hall at a low figure, and it was opened on July 13 by T. Edwards. Church services the next day attracted full attendances. By this time the school had reached a total of 63 scholars and teachers.

      A. H. Lovell, of the Forestville Church, had charge of the school for several years and proved a splendid leader of the infant cause both among young people and in the church. Before six months had passed it was found that the increasing number of kindergarten children demanded additional space. A decision to enlarge the galvanised iron store room for the purpose was immediately translated into

action. A thoroughly-organised working bee completed the extension in one day. A large school has been built up over the years. Over 200 scholars are now enrolled. The doctor's hint has borne abundant fruit. The church membership roll bears 100 names. For several years the Home Mission funds helped to support the field. Now it is self-supporting. The following preachers have successively served:--Arnold Brown, D. H. Pike, F. Cornelius, G. T. Fitzgerald, P. R. Baker, and H. Cave. P. R. Whitmore continues an effective leadership. A fine church building has now been erected. The church at Ascot Park is an offshoot from Edwardstown West.

14. ELIZABETH

      This field is one of the most promising which Churches of Christ have entered for many years. It is anticipated that the population of the "satellite" town will soon reach 20,000. Mrs. N. Russell, formerly in membership at Cowandilla, took the first step towards a future church by opening a Sunday School in her own home, continuing it in the back of a shop when more space was needed, and then transferring it to the public school buildings. A church of 23 members was constituted on March 17, 1957. Kevin Heath spent a short time with the church and then A. R. Pigdon, of the Gawler Church, gave oversight. A fine place of worship was opened on November 16, 1958, and on the same day, R. B. Ewers was inducted as the first resident minister.

15. ENFIELD HEIGHTS

      Following the spread of the population northward, this church arose from an effort connected with the "Crusade for a Christian World." The Prospect, Nailsworth, and Kilburn churches, associated with the Home Mission and Youth Departments and the Union Executive, undertook to begin the new field. At a communion service, held in the Enfield Institute Hall on November 6, 1949, Charles Schwab (Home Mission secretary) constituted a church of 14 members, and H. Cave preached the sermon. An election of officers at a subsequent business meeting resulted in the appointment of R. Bunyon, C. Burbridge, and A. B. Mauger (secretary and treasurer). Two well-placed blocks of land bad been purchased and held by the Building Extension Committee for several years before it was decided to build a chapel. Mr. and Mrs. A. E. Mauger laid the foundation stone and the building was opened on June 1, 1956. Various speakers gave valuable service to the church, D. K. Stewart

for 12 months and A. R. Jones after the erection of the chapel, for nine months. Under the circuit system the minister of the Kilburn Church (N. Kingston) and later K. J. Paterson, B.A., and S. Neighbour, B.A., of the Prospect Church, gave oversight. Since March 17, 1957, Albert E. Brown has given limited time. The church membership has grown to 68, and the Sunday School to 200. The new housing area affords ample scope for future growth.

16. FLINDERS PARK

      A loan from a member of the Beverley (York) church enabled the Youth Department to purchase a block of land at Flinders Park, where a school hall was built in a day on September 11, 1926, under the direction of H. R. Ackland. The first service was conducted the same evening and a school came into existence the next day. A year later the school reported 86 scholars and 11 teachers. R. E. Mossop was the first superintendent. The church was organised on January 2, 1927, the first officers being R. E. Mossop (secretary), A. Pearce (treasurer), and A. Arthur. For many years the cause made slow progress as the frame and iron building stood at the edge of the closely settled area, with rough, open land beyond. The whole area is now occupied.

      The following preachers have served the church:--H. J. Horsell. J. E. Webb. R. McLean, F. Hollams, S. E. Matthews, and, at present, J. B. Baker. The church membership is 126 and Sunday School 200, with a staff of 34. The rapid development of the work under the leadership of the present preacher, giving the whole of his time to it, has induced the church to purchase a manse and erect a new chapel, which was opened on August 4, 1956. From the beginning of September, 1958, the church, previously assisted from Home Mission funds, assumed full financial responsibility.

17. FORESTVILLE

      After 30 years of steady progress this church numbers over 130 members. Three preachers (T. Hagger, H. J. Horsell and J. Wiltshire) and T. H. Spotswood saw the opening for a congregation in the growing community, and, after contacting the resident members, arranged a preliminary meeting for November 13. 1919, in the home of A. H. Lovell. The first morning service was conducted In the home of A. B. Williams, where a church was formed, consisting of 16 members. Mrs. L. J. Morrison opened her sitting-room for future meetings. Within twelve months an increase of local interest made it necessary to hire the Goodwood Institute

for the anniversary gatherings. For several years Frank Hollams, with praiseworthy zeal, while carrying on heavy daily work, also ministered to the church, at first only to the morning meetings, as no building was available for evening services. In 1921 the erection of a hall made progressive work possible. Not until 1926 did the church, with the aid of the Home Mission Committee, employ a preacher the whole of his time in the person of R. H. Lampshire. The school had now grown to such an extent that it was necessary to teach some of the classes in the open air. The chapel was opened in May, 1927. More recently the further additions of a fine kindergarten room and kitchen have completed the church's equipment. A manse is the latest project.

      For three years, after R. H. Lampshire had completed his ministry, the church reverted to the support of a part-time minister. Alan Garland devoted his full energies to the work in 1931. His successors have been J. T. Train, T. Edwards, David Hammer, and W. A. Russell, who has just resigned after thirteen years' service. N. Kingston is the present minister.

      The school opened on June 5, 1921, was superintended by A. H. Lovell for ten years. An increase campaign in 1927 brought in 67 new scholars. Youth work in its varied aspects has always been stressed and carried on by devoted leaders.

18. FULLARTON

      The church at Fullarton, after a history of over 30 years, although now firmly established has had its lean periods. I-laying started off well, it was severely hit by the economic depression of the thirties. But, as the result of the work of several able and devoted preachers, the support of faithful and courageous members, and the blessing of God, the church has become a virile unit in the Brotherhood.

      In 1925 it was concluded by the preacher of the Unley church (J. E. Webb) after collaborating with David W. Thorpe and J. Wiltshire, organiser of the Youth Department, that the time had arrived for Unley members in the Fullarton district to start a Sunday School and establish their own church. A morning service was held in the Masonic Hall, Milton Street, on March 8, when 50 people gathered. J. Wiltshire conducted the gospel meeting in a marquee. A church was formed on March 25, in the home of Mr. Thorpe. The following deacons were elected: H. Headland, A. Chiles, R. Eglinton,--Spry, H. Gitsham, A. W. Charlick, H. L. Vawser, and D. W. Thorpe (secretary).

      The last-named also became the first Sunday School superintendent. The church, assisted by Unley friends, almost immediately purchased blocks of land on Hall Street. All meetings for the first two years were held in the Masonic Hall. Dr. A. C. Garnett, M.A., undertook the preaching of the Gospel for a few months. With the assistance of the Home Mission Committee the church was soon able to support a resident minister. W. G. Graham began a very successful four-years' ministry in November, 1925. At its close the membership had reached 137.

      With the completion of a hall and rooms on December 4, 1927, the work received a great fillip. A manse was purchased the same year. Encouraged by Its increased strength, the church attempted self-support. But the heavy debt on the property and the economic depression, which caused much unemployment among the members, burdened the church over much. Consequently, for two years the Fullarton and Cottonville (now Hawthorn) churches were obliged to share the services of a preacher (S. E. M. Riches). A succession of part-time Preachers then continued the work at Fullarton, viz., J. T. Train. F. G. Banks, J. Warren, A. C. Rankine, and W. Beiler. With faith in the future, the church, in 1945, invited B. W. Manning to undertake the pastorate. The membership then stood at 87. Five years later it had reached 185 and the church was on a firm footing. Mr. Manning was succeeded by A. H. Lennox. Before the arrival of A. W. Morris in 1955 the Federal Foreign Mission secretary, Albert Anderson, paved the way by a valuable interim ministry. The present minister is J. C. Cunningham.

      For a long time the disadvantage of the site of the church property had been apparent, and with the coming of Mr. Morris steps were taken to secure a more favourable location. A fine property was acquired at a reasonable figure on the corner of Glen Osmond Road and Wattle Street. The church now occupies a newly-erected hall, with rooms, on Wattle Street, and owns a splendid manse and a vacant block of land on the main road. The original church premises and manse have been sold.

19. GLENELG

      On Sunday December 18, 1877, Dr. S. J. Magarey convened a meeting in his borne of a few Church of Christ people living in Glenelg. Further communion services were held in the home of Thomas Magarey, Jun. Afterwards a small group met in a room of the Town Hall. The coming

of William Burford and family to Glenelg led to the formation of a church on July 24, 1892, consisting of 18 members. The following names were registered:--Mr. and Mrs. A. Kemp, Miss E. Kemp, Mr. and Mrs. R. J. Lemming, Mr. Robertson, D. J. Easom, H. H. Wright, T. J. Gore, Mr. and Mrs. W. Burford. Misses L. and E. Burford, Mrs. T. and Miss Chapman, Miss E. Cook, and Mrs. Webb. T. J. Gore, M.A., served as preacher during 1892 and 1893 and thoroughly established the church. He was followed by A. Smith, Percy Pittman, and Jesse Colbourne. Not until the end of 1899 did the church feel strong enough to secure a block of land on Rudolph Terrace (now Gordon Street) and put up a chapel, the foundation stone of which was laid by Mrs. Burford on November 4, 1899. the building being opened in the following February. At that time W. A. Keay was the preacher. The following have since ministered to the church: E. W. Pittman, H. R. Taylor, B.A., G. O. Tease, T. Edwards, James Johnson. M.A., Wilkie Thomson, Dr. D. H. Pike, M.A., A. Hutson, W. B. Burn, and C. E. Curtis (at present).

      During the ministry of E. W. Pittman a kindergarten room was added to the premises by William Burford, in which, besides its use on Sundays, was occupied during the week by a big group of little children in charge of a trained teacher from the Kindergarten Union.

      In 1955 a modern manse was provided for the minister. A tower, foyer and rooms have also been added to the front of the chapel.

      Realising the tremendous and urgent need of Christian literature for peoples of neighbouring lands, a printing press was recently installed in the kindergarten room. The men of the church accepted the unique responsibility of printing and publishing annually large quantities of leaflets and tracts. In this way the printed Word of God reaches the teeming millions beyond.

20. HAMPSTEAD GARDENS

      First services in this northern suburb were held in April, 1954, in the home of Mr. and Mrs. N. Coombe, where E. P. C. Hollard organised a church of 17 members. The following were appointed deacons:--N. Coombe (secretary), L. and M. Hull, R. Whalland, A. Fax, C. Glover, K. Brokensha, and M. R. Watson. The church occupied a temporary building, lent by the Youth Department, until such time as a permanent place of worship became possible. A brick ball and kindergarten room have now been completed. Speakers of the local body and other churches have addressed the

Sunday services. W. S. Morrow assisted the church in this way for some time. At present A. E. Cremin is giving platform service. Besides the growing Sunday School, auxiliaries to meet the needs of youth are in full swing.

21. HAWTHORN

      About sixty years ago Mr. Cotton, M.P., initiated a move to settle families on working men's blocks in the southern suburbs. The new area was named "Cottonville". A few of the families taking up land under the scheme belonged to Churches of Christ at Grote Street, Unley, and North Adelaide. Enterprising members at Unley, led by M. Wood Green, their minister, opened a mission in the suburb, which led to regular services in the home of Mr. and Mrs. E. Semmens, of Angas Road. A wood and iron building was erected on a block of land given by W. Bloor, and opened as the "Cottonville Mission Chapel" on July 19, 1896. Speakers from Unley and other churches helped to supply the pulpit for many years. Not until 1916 did the Cottonville Church begin to manage its own affairs, taking over the responsibility from a committee on which the Unley Church was strongly represented. At the same time the following officers were appointed:--E. Semmens and J. McNichol (elders), H. E. Batchelor, J. Odgers, J. J. Pappin, R. Thomson, W. A. Leaney, and W. J. Harris (deacons). Prior to his entering the College of the Bible, B. W. Manning was engaged to preach the Gospel on Sunday evenings, and on the completion of his training he became the first resident minister. Great progress marked his seven and a half years with the church. The membership increased from 105 to 300 and correspondingly the Sunday School figures rose to 273.

      The present chapel, following an American design, was erected in 1916, and a large hall at the rear of the block, was built by church men in 1956. After several attempts to secure a suitable home for the preacher, one has now been built on Angas Road.

      The following preachers have served the church:--J. C. Hunt, B. W. Manning, S. J. Southgate, G. Mckie, C. P. Hughes, W. G. Graham, S. E. M. Riches, F. Hollams, H. P. Manning, J. E. Brooke, G. M. Mathieson. and A. A. McRoberts. The present minister is G. Wood. Missionaries who have gone out to overseas fields are Mr. and Mrs. B. V. Coventry India), Mr. R. Butler (China Inland Mission), Miss Beth Wordie (South Africa), Miss Dorothy Cornelius (Japan) and Merle (Indonesia). The longest term on the official board of the church was given by W. L. Gloyn, now

deceased, who served as deacon for eight years, elder for 25, secretary for 19, and in addition was church organist for 38 years. Surely he created a record! The women of the church have wholeheartedly supported every activity since the formation of "The Willing Workers" in 1913 under the leadership of Mrs. J. McNicol.

      As "Cottonville" no longer exists as the name of a suburb, and the chapel being in Hawthorn, the name of the church has been changed accordingly to "Church of Christ, Hawthorn."

22. HENLEY BEACH

      In 1881 a discussion in a Bible Class at Fulham on a passage of Scripture with reference to Christian baptism, aroused much interest. Two young men, G. Noble and S. S. Sherriff, found the explanation by the teacher unsatisfactory. They belonged to the Hindmarsh Church of Christ. Their preacher, H. D. Smith, was invited to begin Bible Classes in the home of Mr. Sherriff at Lockleys. The attendance of Bible students increased so much that a larger room in the home of Mr. S. Lewis was secured. Gospel services were also conducted in the same room on Sunday afternoons by various speakers. Baptisms resulted and a church was organised at Fulham. The departure of H. D. Smith from Hindmarsh was a blow to the young church which declined in strength until meetings were discontinued.

      On July 9, 1891, Robert Lawrie, having removed to Henley Beach, called together the members of the defunct Fulham Church and others to consider the possibility of forming a church at the seaside town. As a result the first communion service was held on September 6. Almost immediately steps were taken to erect a chapel. The Fulham Church had left £ 115 in trust for such a purpose. An assurance that funds were available encouraged the brethren to purchase a block of land on Seaview Road. Here a chapel was opened on January 22, 1893, Dr. J. C. Verco, T. J. Gore, and H. D. Smith taking part in the services. The membership at the time was 20. A month later J. Weekes, of Hindmarsh, assisted in the organisation of a Sunday School. Within two years the membership of the church and Sunday School stood respectively at 68 and 56.

      Being without a resident preacher, the church received help from T. Lees, Henry Hussey, A. C. Rankine, H. D. Smith, J. C. Dickson, and M. Wood Green. In 1898 the church linked with the York and Glenelg congregations in

the support of Jesse Colbourne, who, finding the field too big, limited his ministry to Henley Beach and Glenelg. Later ministers to the church have been J. Fisher (evening services), H. J. Horsell, C. Thurgood, T. J. Gore (his final ministry), H. U. Rogers, Graham McKie, A. C. Rankine, H. L. Davie, Ross Graham, P. R. Baker, H. P. Manning, A. R. Jones, A. O. S. Baker, W. L. Ewers, F. Collins, N. Moore, and J. E. Webb. S. E. Matthews now serves the church.

      In the history of the Henley Beach Church the names of several men stand out prominently, viz., Robert and Alex Lawrie, G. Noble, G. Hurcombe, S. Lewis, J. Stanford, and J. W. Cosh. G. Hurcombe was the first secretary of the church and he held this position and the superintendency of the school for many years.

      The present membership of the church is 86 and of the school 105.

23. HINDMARSH

      A minute in the records of the Franklin Street Church, dated November 5, 1854, states that "Bro. Magarey offered a building at Hindmarsh for the proclamation of the Gospel. The kind offer of Bro. Magarey was accepted." Thomas Magarey had recently taken over the flour mill in the "village", as the suburb was then described, from John Ridley, the famous inventor of the first reaping machine. Another minute of June 3, 1855, reads: "Bro. Magarey intimated that those brethren residing at Hindmarsh had resolved on forming themselves into a church to meet in that capacity on the first day of the week in the village, viz., Thomas Magarey, Mrs. Magarey, Miss Elizabeth Magarey, Ellen Mann, Jas. Warren. Mrs. Jas. Warren, Joseph Oliver, Joseph Ireland, and Marian Warren." The distance, over two miles, for Disciples to attend services at Franklin Street, had been found too great for convenience, with heat in summer and wet and bad roadway in winter. It was also pointed out that parents desired their children to attend services with themselves. With this in view the partition separating the rooms of a cottage on the Magarey property was removed and a school started in the enlarged space. Among the first scholars were William and Thomas Brooker, Alexander and Sylvanus Magarey, William Cornish, Sarah, Mary and Elizabeth Warren, Ellen and Emma Brett, Mary Cornish, and others whose names are not so well known. The teachers were Mrs. and Miss Elizabeth Magarey, Misses Jane and Janet Thompson, and Thomas Magarey.

      Meetings for the breaking of bread were held early in 1855 In the dining room of the Magarey residence, near the old mill. A wooden tablet in the present chapel, records the formation of the church on June 10, 1855, with this declaration:--

      "We the undermentioned disciples of Christ now meeting in accordance with previous resolutions, as recorded In the minute book, as a Church to worship God and His Son Jesus the Christ, to hold forth the truth In Its purity, and attend to the institutions of His house as follows:--On every Lord's Day the members to assemble themselves together and partake of the Loaf and Cup, which commemorate the sacrifice of the Body of Christ for us; to teach, exhort and admonish each other on those subjects which pertain to our eternal welfare, the welfare of the world at large, the glory of our God and His Christ; to contribute of our worldly goods to the support of the needy, and towards the advancement of His kingdom on earth; and to receive into our communion all who believe in Jesus the Christ as the Son of God, the only Saviour of mankind.--Magarey, Thomas: Oliver, Joseph; Warren, Henry; Ireland, Joseph: Thompson, Jane; Thompson, Janet; Magarey, Elizabeth; Magarey, Elizabeth Mary; Warren, Mary Ann: Warren, Ann; Mann, Ellen; Thompson, George; Thompson, Jemmima."

      Among the first preachers were Henry Warren, John Aird, John Lawrie, Henry Hussey, Benjamin Brookman, and Thomas Magarey. Immersions were carried out in the River Torrens or in a roomy, square, leadlined bath on the verandah of the Magarey home. In 1858 the membership was 25, but by 1868, a rapid increase brought the number to 200, creating the necessity for a chapel, built on land given by Magarey and which was opened on October 2, 1866. H. S. Earl and J. W. Webb had been signally blessed in their ministries. The latter's enterprising work affected a local Baptist minister's congregation, and he sadly declared: "I had a nice flock of chickens till Webb came, but he is turning many of them into ducks." The removal of several members to the hills led to the formation of a church at Cox's Creek and Stirling East. It was during 1867-1868 that Earl spent about twelve months with the church. Dr. Porter succeeded him. The following ministers have since served the church:--J. Colbourne, H. D. Smith (three periods), T. H. Bates, J. C. F. Pittman, I. A. Paternoster, G. P.

Cuttriss, L. Morton, E. G. Warren, E. W. Pittman, E. J. Paternoster, Allen Brooke, A. E. Illingworth, W. W. Saunders, W. L. Ewers, and J. E. Shipway, who has recently completed 14 years' work. The present preacher is H. E. Greenwood. During H. D. Smith's extended ministry the school hall was built in 1880. This is claimed to be the first building of the kind among Churches of Christ in Australia. Under the same ministry this consummate religious teacher taught Bible classes in Thebarton, York, and Fulham districts in private houses. Churches at York (now Beverley) and Henley Beach stemmed from these well-attended classes. H. D. Smith's views on some religious questions conflicted with the opinions of estimable brethren in the colony and led him to break away from the Brotherhood for a time. However, he resumed his interrupted ministry with all the zeal and vim previously displayed.

      The year 1892 saw extensive additions to the church property, including the front porch, gallery in the chapel, and classrooms at the rear. In after years the erection of a gymnasium during the ministry of the athletic G. P. Cuttriss provided exceptional facilities for youth development along physical lines.

      Robert Street Church has always been missionary-minded. It gave Mr. and Mrs. Henry Strutton to the Indian mission field and helped to support them by means of the penny-per-week system. H. R. Coventry, another missionary in "Our India", grew up in the Sunday School and received baptism at Hindmarsh. For several years, beginning in 1903, men of the church conducted a mission at Brompton. The church has never adopted a stay-at-home ne plus ultra policy. It has constantly and consistently "lengthened the cords and strengthened the stakes."

      In the year 1870 the question of an improvement in the praise part of the services of the church agitated the members. Until then the preacher, whether he could sing or not, was expected to lead the singing. This most unsatisfactory state of affairs was improved by the appointment of "starters", whose duty it was to start the hymns with the aid of a tuning fork. A little band of "starters" decided to band themselves into a choir. The introduction of an organ raised objections from conscientious brethren. H. D. Smith championed organ music in the church services, pointing out the disappointing and disheartening effect of defective singing upon the church as a whole and himself in particular, for discordant sounds and frequent breakdowns marred the

influence of his addresses and gospel appeals. The organ came and remained, and the church still found favour with the Lord in spite of repeated warnings to the contrary.

      The organisation of the Sunday School, as we have seen, preceded that of the church. A feature of the school for years was its Bible classes for young men and women. T. H. Brooker gave almost life service to the young people and his name is held in honoured remembrance by many now advanced in years who attended the school in his day. Notable brethren in the church in the early years were Dr. S. Kidner, William Brooker and family, Thomas Harkness (Hindmarsh Town Missioner, partly supported by G. F. Angas, the "father" of the colony), Henry Warren, and Albert Glastonbury, whose grandson, bearing the same name, carries forward the family tradition.

      The golden days of the "Robert Street" church are in the past. Like other old churches in the inner suburbs, its field has been circumscribed by industrial plants and people have removed further away. But a vigorous though depleted membership of over 100 still carries forward a steadfast witness to the Restoration plea.

24. KILBURN

      In a little over a decade, beginning with a handful of people, the church at Kilburn has grown into one of the strongest suburban congregations. It was a day of small things when A. E. Brown, minister at Prospect, conducted a communion service for six persons in the home of Mrs. F. M. Langstreth. This led to the organisation of the church in the Progress Hall on March 31, 1946. A. E. Brown presided at the meeting and J. T. Train, representing the Home Mission Committee, gave the address. Twelve members were then enrolled. The first officers were Charles Schwab (Home Mission Committee), G. R. Stirling, B.A. (Youth Committee), B. F. Lawrance and A. E. Brown (Prospect Church), R. J. Peacock, J. Pritchard, and A. E. Field. In addition to the Progress Hall, two masonite huts, once used by the Army, each 12 feet by 16 feet, constituted the first church premises. These were soon found to be far too small to meet the needs of the rapidly developing school. A brick kindergarten hall, mostly built by voluntary labour under the direction of S. Hoskin, of the Croydon Church, was opened on March 29, 1953. The present chapel, occupied in 1957, with other buildings, provides ample accommodation for a flourishing church and its youth activities.

      Assisted by the Home Mission Committee, the church has

been able to support the following preachers:--F. Collins, A. J. Ingham, T. Edwards, H. G. Norris, and E. McIllhagger, B.A. (the present minister). A tent mission, conducted by E. C. Hinrichsen in 1951, brought 79 into the church. To the leadership of R. J. Peacock (Sunday School Superintendent) and Mrs. Peacock (first kindergarten leader), may be attributed in large measure the phenomenal early growth and efficiency of the school. Without burdening the church the Building Extension Committee has provided a manse property.

25. KOONGARRA PARK

      The first meeting of the church was held on August 31, 1952, when 49 people were received into membership, thus constituting a new cause in the eastern suburbs. The Maylands Church mothered this promising field. Two blocks had been purchased on St. Bernards Road when a Sunday School, staffed by the home church, opened in the hall generously lent by the St. George's Church of England, a gesture of goodwill which was greatly appreciated. H. Hannam visited many homes in the district and was chiefly instrumental in gathering together children for the school and members for the church. The hall, a frame building, was erected by voluntary labour under the direction of A. J. Wormald, and opened on August 23,1952.

      E. R. Sherman, B.A., minister at Maylands, fostered the infant church until it was well-established. This led to the formation of a circuit, consisting of Maylands, Beulah Road, and Koongarra Park congregations. G. W. Wood, a graduate of the College of the Bible, was invited to associate himself with Mr. Sherman in the work of the circuit. Ultimately each church decided to act independently. After A. J. Ingham had given interim service at Koongarra Park, R. B. Ewers settled there for nearly three years with good success. The present minister is H. G. Norris. The Maylands and Beulah Road churches assist the cause financially.

26. MAYLANDS

      A mission was opened at Maylands, then a fast-growing new suburb, on Sunday night, November 25, 1906, in a dance hall on Janet Street. This building afterwards became a furniture factory. Domestic articles in various stages of completion occupied a part of the building, and all manner of creeping things disputed possession of the rest of the space. J. H. M. Hawkes, leader of the Norwood Young Men's Bible Class, took the initiative in running the mission, supported by a strong committee, viz., A. D. W.

Lawrie, W. J. Cooper, A. C. Rankine (minister of the Norwood Church), T. Booker, G. Collins, sen., G. D. Wright, Henry Hannam, E. C. Mauger, and A. Weir Tompsett. A strong choir, led by G. D. Wright, supplied the music. Little impact could be made on the people of the district owing to the conditions under which the services were held, which might have daunted less devoted men and women. The veteran preacher, H. D. Smith, long known for his vision and enterprise, whilst serving the mission part-time, chose a block of land in a strategic position opposite the Wellington Road Public School as the site for a hall. A loan from the Building Extension Fund supplied money for the building, which was opened on February 20, 1910, the preachers being T. J. Gore, M.A., and H. D. Smith. On the same day 49 members (32 from Norwood) were received into the church. The first deacons were A. L. Read, F. Sando, Alfred Tompsett, J. H. Daniel, J. Pillar, and N. Jaggers. For a few months E. J. Paternoster ministered to the new cause. In the same year H. R. Taylor, who had just graduated from the College of the Bible, Lexington, Kentucky, U.S.A., was invited by the Home Mission Committee to become the first resident preacher. In six years the church, which "had a mind to work", could report a membership of 264, and had become self-supporting. F. Collins, of Paddington, N.S.W., entered the flourishing work at the end of 1916 and stayed for twelve years. During his splendid ministry the debt on the hall was cleared, and in 1927 the fine chapel was built to adorn the neighbourhood and provide adequate accommodation for all the activities of a we'll-organised body of Christian people. Ministers who have served the church are H. D. Smith, E. J. Paternoster, H. R. Taylor, B.A., F. Collins, J. E. Allen, G. T. Fitzgerald, D. Wakeley, K. A. Jones, E. R. Sherman, B.A., G. M. Mathieson, and I. J. Chivell. For many years A. L. Read filled the dual offices of church secretary and Sunday School superintendent. His wise counsel and constructive leadership made a big contribution to the establishment and progress of the church. The women displayed a keen, sustained interest in the church, of whom may be mentioned Mrs. A. L. Read and Miss Josephine Whitfield, the former the first leader of the primary department of the school, and the latter of the kindergarten children.

      Offshoots from the Maylands Church are the Beulah Road and Koongarra Park churches.

      A keen missionary spirit has always pervaded the church, created and fed by the remarkable work done by two members,

Misses Florence Cameron and Edna Vawser, in the Indian Mission field, Mrs. J. Clothier, of the Aborigines Mission, Norseman, W.A., and David Brook, Japan, have also contributed to the maintenance of the same spirit. Several young men have entered the ministry of Australian churches, viz., Jim Luff, Robert Brittain, Kevin Heath, Gerald Rose, Rex Chamberlain, and Allen G. Mathieson.

      From 1931 onwards, F. H. Stacey, M.H.R., a respected member of the church, represented the Adelaide District in the Federal House of Representatives. Prior to this he had occupied the mayoral chair of the St. Peters Corporation.

      Evangelistic missions have strengthened the membership, notably the Henrichsen-Stewart campaign in 1928, which resulted in 94 additions.

27. MILE END

      Several attempts, one as far back as 1882, had been made without success to establish a church in Thebarton before the existing one came into being in Mile End. At the General Conference, 1906, it was decided to open up a new field in the suburbs under the auspices of the Home Mission Committee. After careful investigation Mile End was chosen. The Grote Street Church called a meeting of its members who lived in the district at the home of E,. A. Riches, where 20 people pledged their support to the movement. The creation at that time of the Building Extension Fund, from which it was proposed to lend substantial sums at a low rate of interest, made possible the purchase of a block of land on the Henley Beach Road and the erection of a chapel. At the opening service on May 31, 1908, T. J. Gore constituted a church of 43 members. Crowded meetings in the chapel and the Thebarton Town Hall gave promise of rapid growth. D. A. Ewers, a man of wide experience and wise counsel, became the first evangelist. He also shouldered the heavy responsibilities of Home Mission organiser during his six years of fruitful ministry. A strong band of officers supported him, viz., W. Matthews and James Manning (elders), E. A. Riches, G. A. Clarke, L. P. Perriam, E. Hayward, and S. W. Edwards (deacons). A Sunday School had been opened twelve months prior to the formation of the church in the home of G. A. Clarke. Its quick growth soon demanded the addition to the chapel of a large kindergarten room. Robert Harkness, B.A., took over the work for six months after the resignation of D. A. Ewers. Early in 1915, J. Wiltshire began an extended ministry, during which the church became self-supporting and the debt

on the property was liquidated by a special offering of £238 (a large one for those days). Since 1921 the following preachers have been engaged:--B. W. Manning, W. L. Ewers, L. C. McCallum, M.A., B.D., H. P. Manning, A. E. Forbes, G. T. Fitzgerald, J. E. Webb, R. W Marshall, Lloyd Jones, and C. W. Jackel. During the first 20 years an average of 60 people were added to the membership every year. The totals enrolled since the foundation of the church have been by faith and baptism, 804; by letter, 402; and by previous immersion, 95.

      Land was purchased at Cowandilla in 1922 and a building erected, mainly by voluntary labour. Nearly 50 Mile End members pioneered the new cause. Two years later another branch appeared at Brooklyn Park. About the same time a school and open-air services began at Torrensville under the supervision of the Mile End officers. This effort has developed into a third self-supporting church stemming from the Mile End Church.

      An intense evangelistic spirit has always dominated the Mile End people. Missions have been held under the leadership of I. A. Paternoster, J. Wiltshire, G. T. Walden, S. G. Griffith, A. G. Saunders, J. E. Thomas, E. C. Hinrichsen (twice), K. A. McNaughton, and Lloyd E. Jones.

      Several men of the church have entered the ministry, viz., A. J. Ingham, R. H. Lampshire, S. E. Riches, Allen Brooke, A. C. Caldicott, and J. Blakely.

      After 50 years the only original member of the church whose name is still on the local roll is Mrs. C. Warrick (nee Lily Creer).

28. NAILSWORTH

      In the northern district an effort was made in 1874 to establish a church at Enfield. A small chapel provided a place of worship for a group of members identified with the Grote Street Church, for how long is not known. Alexander T. Magarey's name appears in reports of the meetings. No trace remains of the early effort. Another cause at Walkerville had a direct bearing on the existence of the Nailsworth Church. In July, 1911, the Young Men's Bible Class at Norwood led by their teacher (J. H. M. Hawkes) opened a mission at Walkerville in the sample room of a delicensed hotel. Besides the preaching given by speakers from Norwood and other metropolitan churches, local residents undergirded the struggling church. Connected therewith the records supply the following names:--J. Dabb, T. Pettman, A. Howell, H. Davie, and W. Bristowe. A church of some

13 members was formed in 1919 by H. J. Horsell (Home Mission organising secretary). As little growth could be expected in the old, settled area of Walkerville, it was decided to centre the work in the growing suburb of Nailsworth, where, until a church hall was built on the present property in 1923, services were held in the Druids' Hall.

      Dr. A. C. Garnett, M.A., and H. L. Davie served the Nailsworth church part-time in the early stages, and Roy Raymond became the first resident preacher in 1925. Under his able leadership and impressive preaching rapid progress was made, which warranted the erection of the chapel opened on February 10, 1929. Successors of Roy Raymond have been Graham McKie, J. E. Shipway, A. E. Talbot, H. P. Manning, A. J. Fisher (a manse was purchased during his ministry), A. C. Thurrowgood, and the present preacher (N. Gavros).

      The Official Board consists of N. Gavros, A. Howell, A. Rebbeck, and A. Lambert (elders), W. Bristowe, H. Moore, L. Pitt, E. J. Oxenbury, S. Roberts, J. Jeffrey, B. Bristowe, R. E. Pittman, N. Coombe and M. Purdie (deacons). The membership of the church is 155.

29. NORWOOD

      Prior to the establishment of a Church of Christ in Norwood, services had been conducted in Chapel Street by a little group who had broken away from the Stepney Christian Church. They at first occupied a very small building which had to be enlarged to house an increasing congregation. This formed the meeting place for Churches of Christ people. A report in the "News" columns of "The Australian Christian Pioneer", December, 1870, supplied by T. J. Gore, reads:--"We have lately begun a cause in Norwood. Bro. Porter and myself have been preaching there on Lord's Day afternoons for the past three months. We have now commenced to meet there on Lord's Day mornings and evenings . . . The Sunday School numbers about forty. We have obtained a chapel, seating about 250, at a small rental. Fifteen people were worshipping in this chapel before we took it." In the April issue of the following year it was stated that a church had been formed the previous month and the "prospects were cheering for establishing a large and flourishing cause there." The church then numbered about 30 people who previously belonged to the city church. T. J. Gore continued the work for about two years. Then local members took the responsibility of the services with some help from visiting preachers. The newly-formed Evangelistic

Committee placed Jesse Colbourne with the Norwood Church for a few months in 1875. Its strength gradually increased and then declined. A temporary revival took place in 1880, when an ex-Roman Catholic priest, Signor Giovanni Ferrero, became the evangelist. After his withdrawal, although reduced to six members, the church struggled on, but finally had to close its doors. In autobiographical notes, supplied to "Pure Gold", A. C. Rankine, gave this information: "The Norwood church, as many know, through mismanagement, etc., was destroyed, and the chapel closed for some eighteen months. Efforts were made by some of the Adelaide brethren to re-open the chapel for preaching services, and the work had been going on for some little time when I was asked by the Evangelistic Committee to speak at Norwood" (this was in 1888). He went on to say "My first congregation numbered about twenty souls." A. C. Rankine found that much prejudice existed in the neighbourhood against the church. This he was able to break down, and for many years phenomenal success marked his work. The chapel proved inadequate to seat the people who flocked to the services. It was enlarged, but when the membership reached 600, something more had to be done to provide accommodation. Land was purchased on the other side of Chapel Street, and a tabernacle, seating 700 people, erected. Prominent names in the church in these years were Redman, Weir, Sando, Hawkes, Hannam, Hales, Jackson, Ireland, Neville, Hilleur, and Lewer.

      A. C. Rankine remained with the church for 23 years. At the close of his ministry, probably the most remarkable in the history of the church in South Australia, the church roll contained 791 names. He had a strong personality and preached the Gospel with convincing power. His pastoral care of the flock was almost faultless. S. G. Griffith succeeded Mr. Rankine. He was followed by P. A. Dickson. In 1915, Leslie W. Baker, M.A., one of the most finished speakers of all who have occupied the pulpits of the churches, attracted crowded congregations until his untimely death in 1918. Since then preachers have been W. Beiler, I. A. Paternoster, P. R. Baker, A. C. Rankine (second but brief term), T. Edwards, A. J. Ingham, A. R. Jones, D. G. Hammer, P. Woolford, and A. E. Cremin.

      In 1906 the members of the Young Men's Bible Class started a mission in Maylands which led to the establishment of a church in 1910. Later the opening of a new field at Dulwich also drew members from Norwood. A population less responsive to the Gospel came into the immediate

neighbourhood of Chapel Street in recent years. Young couples set up homes in new suburbs. Elderly people passed to their rest. "Ichabod" has long been the cry. Now the well-known "Norwood Tabernacle" has been sold for business purposes, and the church has disbanded.

      The Sunday School was fortunate in its leaders, among whom were Ambrose and Robert Redman, Alfred Weir, Henry Hannam, G. D. Wright, G. H. Jenner, S. Price Weir, and C. J. Parker. To provide for a fully-organised departmental school, as advocated by Mr. Archibald, who lectured in Adelaide on modern school methods and equipment, a modern building was erected at Norwood in 1914. The church had caught the enthusiasm of the superintendent, G. D. Wright, and his co-labourers. for the new ideas. A school of 400 scholars was thus provided for. During the golden days of the church and school, two Bible Classes, one for young men, taught by J. H. M. Hawkes and afterwards by W. Miller, and the other for young women, taught by Mrs. L. E. Bowes, contributed largely to the success of the church.

      After the turn of the century, more familiar names appeared in the life and witness of the Norwood Church, among whom were G. J. Jenner, J. Bradley, T. Brooker, J. Pillar, G. Cant, A. Greenshields, A. W. Lawrie, J. Johnson, T. Johnson, D. Freestun, A. Luckman. Herbert Taylor, G. D. Wright, D. Wilson, Geo. and A. E. Mauger, A. L. Read, and H. Greaves. Of recent years the name of Parker became prominent.

30. PROSPECT

      In 1893 about 20 members met in Miss Belcher's schoolroom, Pulsford Road, for the observance of the Lord's Supper. Dr. Joseph C. Verco presided at the first meeting and John Fisher gave the address on "Christian Union". The North Adelaide Church had the oversight of the new cause. Of those present at the first meeting Miss Anna Whitfield is the only survivor. A Sunday School was opened in 1895. As more people came to the services a larger building, the Oddfellows' Hall, on Prospect Road, was occupied. Early preachers were shared with the North Adelaide Church, the first being J. C. Dickson, who was followed by A. M. Ludbrook and Percy Pittman. A block of land, given by Dr. Verco, became the site of a chapel, which, costing £620, was opened in March, 1905. The group then had a membership of 32 and the school 150. In July. 1911, the congregation formed themselves into a church, independent of North

Adelaide. L. Thomas became the first secretary. Early in 1912, I. A. Paternoster accepted an engagement as the first resident preacher. He is credited with the organisation at Prospect of the first Kappa Sigma Pi Club ("Knights of St. Paul") in Australia, and the kindred girls' club ("Friends of the King Forever") followed under the direction of Mrs. Paternoster. From 1917 onwards the preachers listed have successfully carried on the work, viz., E. J. Paternoster, Ross Graham, W. Beiler, W. A. Russell, A. Baker, Charles Schwab, A. E. Brown, R. Vincent, S. L. Patching, K. J. Paterson, B.A., and S. Neighbour, B.A.

      A kindergarten room was added to the chapel during the early days of the First World War, and the primary and other rooms in 1921. In the late forties voluntary labour undertook the erection of the Crosby Memorial Hall, dedicated to the memory of L. H. Crosby, for many years a stalwart supporter of the church. A manse, now situated in Pulsford Road, solved the ever-recurring problem of finding a home for the preacher.

      The enlistment of 49 young men and women for war service during the Second World War affected the church membership. More recently the poliomyelitis epidemic reduced the school figures. Nevertheless these setbacks were only temporary and the membership of both church and school now numbers over 160.

      Two other churches, Kilburn and Enfield Heights, have branched from the Prospect church. These fields are helping to meet the needs of the expanding northern metropolitan area.

31. QUEENSTOWN

      Not until 1875 was any permanent work done in the Port Adelaide district. Records reveal that a church was formed at the port in 1869, and met in a certain Mr. King's schoolroom. George Cosh was the secretary. After several years the interest of brethren of other churches was aroused, it being felt that a golden opportunity presented itself of "conveying the glad tidings to others in distant parts of the earth" from this strategic seaport base. Practical support from those interested brought W. E. Martin, an American evangelist, to locate there. He conducted morning and evening meetings in the Town Hall, beginning his work on August 8, 1875. Large attendances at the gospel meetings and many additions to the membership encouraged the church, but while in 1877 the enrolment reached 54, the following year, when Mr. Martin resigned for health reasons,

there were only 24 reported in the statistical returns. Members had migrated elsewhere. After the departure of their preacher, the church met in different halls. Valuable assistance in the services was given by W. Moffit and for ten years by John Verco.

      In 1900 the church purchased the Whittaker Memorial Primitive Methodist place of worship on the Port Road at Queenstown, and W. Moffit accepted the position as evangelist. C. J. Hunt succeeded him in 1904. W. C. Brooker took up the work in 1905 as part-time preacher, until, having retired from business, he was able to give the whole of his time. His total length of service of 42 years created a record pastorate among Churches of Christ in South Australia, if not in the Commonwealth. During his long term, additions made to the property included class rooms at the rear of the chapel and the purchase of two adjoining cottages for school activities. The name of "Pastor Brooker" became a household term throughout the whole of the Port Adelaide district, for the people recognised his deep interest in their welfare both spiritually and socially. His multiplied activities during the years of economic depression won for him unstinted praise. The Port Line Group of churches found in Mr. Brooker a staunch supporter, and a mission tent, bought by the Group, enabled him to carry out several campaigns on behalf of the churches with great success. He passed away on March 24, 1947. The porch of the chapel has been erected to his memory. Other ministers of the Queenstown Church have been W. L. Ewers. Ross Graham, J. H. Cain, and Ira A. Durdin. At present Horace Cave serves the church.

      Long service has been rendered by Thos. Martin, for over 30 years church secretary; G. M. Cox, choirmaster; J. M. Hall, Sunday School leader; and A. G. Hinde (deceased) elder.

      Two churches drew their first members from Queenstown, viz., Semaphore and Cheltenham, and Albert Park Church has reached into the area covered by Queenstown.

32. SEMAPHORE

      As several of their members lived in Semaphore, the Queenstown Church, guided by W. C. Brooker, took steps to open a cause in the seaside suburb. After several unsuccessful attempts to make a start, they accepted the recommendation of their officers "that the upper room of the Town Hall, Semaphore, be engaged . . . for the breaking of bread, and that three elders, including W. C. Brooker,

should take oversight of the services and appoint any officers required for the branch cause until it is organised as a separate body." At the first morning service on January 9, 1910, when ten people gathered, John Fisher, President of the Union, conducted the worship, and W. C. Brooker gave the address. At this meeting 16 children were enrolled in a Sunday School. On August 10 of the same year, T. J. Gore, M.A., and W. C. Brooker organised the Semaphore Church of 32 members. The following month S. G. Griffith, State evangelist, conducted a tent mission on a vacant block of land on Military Road, now occupied by the chapel. As a result 21 people were added by faith and baptism and 11 by letter of transfer. Until the chapel was built the church met in the Town Hall. W. C. Thurgood was the first preacher to give full ministry to the church. W. J. Taylor, from the College of the Bible, Kentucky, U.S.A., on his arrival in 1911, took over the responsibility and found that the use of the rented hall hindered progress. A loan from the Building Extension Fund enabled the church to build an attractive place of worship, the foundation stone of which was laid by Miss M. A. Bloor on December 14, 1912. Later additions to the property were a galvanized iron hall at the rear, and a manse alongside, which, standing on sloping ground, made the provision of a kindergarten room in its basement possible. By July, 1912, the church membership had reached the hundred mark. The school enrolment kept pace with the growth of the church. A year later the church figures had jumped to 183. A. G. Saunders, B.A., succeeded W. J. Taylor in 1915. The church gradually advanced towards self-support, which was attained in 1923. Others who have served the Semaphore church are listed as follows:--Basil G. Rudd, J. C. F. Pittman, G. McKie, Garfield Rootes. W. Beiler, W. G. Oram, W. L. Ewers, and S. E. Matthews. R. H. Sercombe now ministers to a membership of 140 and a school of 110.

33. TORRENSVILLE

      Early in 1923, J. Twist opened a Sunday School in his home, Meyer Street, Torrensville. Church services began on the present site in Clifford Street on November 19, 1925, with ten members. Sixty-seven scholars were on the Sunday School roll. The meeting place was an unpretentious iron and frame building. Responsibility for the oversight of the small cause at first rested on the shoulders of J. Twist, W. Green and H. R. Ackland, of the Mile End Church. The platform for several years was supplied by speakers of the

two churches. From 1930 to 1932, F. G. Banks engaged in a part-time ministry. Subsequent regular preaching by M. Morris, J. Meyer, and L. Smith, and then reversion to supply speakers without pastoral visitation, although gratefully received, did not advance the little church very much over a period of 14 years. In 1946 Denziel C. Ritchie shared his ministry with the churches at Brooklyn Park and Torrensville, with promising results. Financial assistance was given by the Home Mission Committee. This brief ministry having ended, the Torrensville Church again turned to its own resources. W. J. C. Maxted then began his long and successful ministry, for seven years giving a portion of his time, and afterwards, until the present, being fully employed. The effect is seen in the growth of the church membership from 44 to 119 and of the school from 58 to 111.

      The present well-organised activities cater for the spiritual, physical and social development of the youth of the district. The Women's Christian Fellowship has an average attendance of 30. Every man in the church is linked to one of the four committees which serve its varied interests--works, membership, sport and sociability, and stewardship. The united efforts of the men constructed an attractive front to the chapel, improved and decorated the interior, erected a school hall, and finally a steel-framed youth centre, called the "Activity Hall", in the plan of which a projection room for films is incorporated.

      Although the Torrensville district, as such, abuts the Mile End field, with a thousand homes within reach of the church plenty of scope is offered for a stable and enterprising Christian work.

34. UNLEY

      In historic sequence the Unley Church was comparatively late in its birth. Between 30 and 40 years had passed since the Restoration Movement in South Australia had begun in the city proper. Not until 1882 did a few Grote Street brethren living in the southern suburb become interested in opening the new work. William. Burford initiated the move, and, arrangements having been made for the use of the Unley Town Hall, the first service was held on Sunday evening. December 10, 1882, T. J. Gore, M.A., preaching to 51 persons. Morning services began on the following Sunday. On January 20, Jesse Colbourne arrived from Melbourne to become the resident preacher. Mr. Gore constituted the church on February 18. At this service 21 persons made a solemn declaration to assemble themselves together on the

Lord's Day to attend to the teaching of the apostles, and the fellowship, the breaking of bread and the prayers, following the example of the church in Jerusalem after Pentecost, and to engage as they had the ability in all Christian work whereby the name of the Lord might be honoured and sinners saved. They held the word of God to be their only rule of faith and practice. In March the infant church decided to erect a chapel on a block of land in Park Street given by William Burford, who, with his characteristic generosity, also met the extra cost of the building when the contractor found it impossible to complete it at the contract price of £1,200. The total cost reached £2,200. The building was opened on Sunday, September 7, 1884. At that time there were 89 names on the church roll.

      Jesse Colbourne remained with the church for over seven years. When he gave place to J. C. Dickson the membership had reached 213. M. Wood Green, J. Donaldson, and G. D'Nesi followed for short periods. Then came T. J. Gore, M.A., who engaged in a monumental ministry of over 14 years. At the close in 1912 the membership of the church had reached well over the 400 mark. Subsequent preachers have been G. T. Walden, M.A., B. W. Huntsman, Robert Harkness, B.A., J. E. Webb, H. R. Taylor, B.A., (12 years), W. F. Nankivell, B.A., H. G. Norris, and I. J. Chivell. C. H. J. Wright, B.A., now ministers to the church. The present membership is slightly under 200. During the ministry of M. Wood Green a mission was started in what were then known as the working men's blocks at Cottonville, now the church at Hawthorn. More recently the Unley church provided a nucleus for the cause at Fullarton.

      In 1906 additional land on the western side of the chapel was acquired. A church hall was recently built on this block to meet an expanding youth work. Alterations to the interior of the chapel just completed, include an open baptistry.

      Among the names held in honoured remembrance in the church are Burford, Charlick, McGowan, Verco, Johnston, Mann, Manning, Thomas. Burns, Yelland, Messent, Gore, Jones, Cutts, Uncle, Harris, Batchelor, and Bond. A. C. Rankine, evangelist of the Norwood Church, when a young man, travelled 200 miles to Unley from over the Victorian border to receive baptism at the hands of Jesse Colbourne. James E. Thomas, for many years a minister at Grote Street, was a boy in Park Street. Barton W. Manning, son of William Manning, showing early promise of preaching ability, went from the church to conduct regular gospel

services at Cottonville. W. N. Bartlett, a successful South Australian preacher, was in membership with the church when he entered the College of the Bible at Glen Iris.

      William Burford was the first superintendent of the Sunday School. Other outstanding early leaders were John and Frank Verco and W. J. Harris.

      Park Street members feel justly proud of their practical interest in Overseas Missions, for since 1890 they have contributed over £13,000 towards this object.

1. BALAKLAVA

      A preliminary meeting was held in the home of John Fisher at Dalkey, on October 14, 1877, at which it was resolved to form a church at Balaklava to be known as "The Church of God", otherwise, "The Church of Christ in Balaklava". The following persons agreed to accept membership:--Thomas and Mrs. Dalton, John and Mrs. Fisher, George and Mrs. Dorey, H. T. Sparks, and John Verco. At a second meeting on October 25, it was decided to proceed immediately with the erection of a chapel. This was opened on June 16, 1878, with David Hammond presiding at the communion table, and D. A. Ewers, then ministering at Two Wells, speaking at the evening service. A four-weeks' evangelistic campaign followed, D. A. Ewers, H. D. Smith, J. Colbourne, and S. Judd conducting the meetings a week each in rotation. The original chapel still stands and is used by another religious body. The influence of the Balaklava Church was felt over a wide area. On August 10, 1879, a church was organised at Dalkey, with 19 members. In the same year services began in William Smith's home at Hall. Later in that year a chapel was built on his property, the church being known as "Bowilla Church". They disbanded after about four years. The year 1880 saw services begun at Halbury. Good progress marked the first ten years of the history of the Balaklava Church. Intermittently preachers had located in the town, including G. Greenwell and W. H. Hindle. In 1892 George Day, from N.S.W., began a twelve months' ministry with Balaklava, Dalkey, and Alma. The church also grew with G. D'Nesi as evangelist. Twenty-six persons were added in six months and it became necessary to enlarge the chapel. W. A. Keay undertook the work in 1897. James Johnson. M.A., succeeded him. Until this time men had been sent by the Evangelist Committee to labour on the circuit plan among the northern churches. Relieving the committee of financial responsibility, four churches--Alma, Owen, Lochiel, and Balaklava, pooled their resources and employed their own preacher. In 1907 a new and bigger place of worship was projected, the foundation stone being laid by John Verco and the chapel opened on August 5, 1908.

      One of the speakers at the inaugural meetings was Arthur G. Day, an exit student of the College of the Bible, Lexington, Kentucky. He served the northern circuit and then became the first full-time preacher at Balaklava. W. L. Ewers took his place in 1912. A temporary building housed the Sunday School until 1927, when the present fine hall was erected. A new manse was provided for the preacher in 1954. In recent years the following preachers have rendered service:-- W. Beiler, F. T. Saunders, W. L. Ewers (second term), B. W. Manning, L. C. McCallum, M.A., B.D., A. J. Ingham, W. N. Bartlett, A. Hutson, A. E. Cremin, and L. G. Armstrong. K. J. Paterson, B.A., is now in residence.

      Several tent missions have strengthened the church, the most successful being conducted by S. G. Griffiths, G. Chandler--W. Clay, W. C. Brooker, P. R. Baker, and E. C. Hinrichsen.

      Balaklava young men who have entered the ministry are Frank Hollams, Jas. E. Webb, J. and G. Holloway, Colin Curtis, Geoff. Whiting, B.A., Phil Woolford, and Bruce Roberts.

2. BLACKWOOD

      Members of the church residing in the town were called together at the home of T. B. Verco in October 28, 1915, to form a church of 14 people, those responsible for the move being T. C. A. Magarey, the Verco family, Mr. and Mrs. Wise, and R. and Mrs. Eglinton. Almost immediately a chapel was built. Local and occasional visiting speakers addressed the meetings. For about 30 years C. M. Verco, B.A., gave his spare time to preaching and pastoral oversight, thus providing a good foundation for the recent advance. A considerable increase in the population of the town and neighbourhood created the necessity for an evangelist. G. T. Fitzgerald gave a part-time service for two years. He was followed by J. E. Webb. Then Mr. Fitzgerald resumed his ministry. A. A. McRoberts, B.A., now has the responsibility.

      Youth activities include a well-organised Sunday School and Christian Endeavour Society. A youth hall is proving of great value. Women's special interests are directed by a Dorcas Society.

3. BORDERTOWN CIRCUIT

      (1) Wampoony--This church originally bore the name of "Carew", and began its history in 1883, after the arrival of John Spotswood in the Tatiara district. This was in 1882. At the end of the first week he had made arrangements

with a neighbour (a Wesleyan) to hold services in his home. Later, finding others with beliefs like his own, he, Mrs. Spotswood, his two brothers, Wm. and Mrs. Carson, and James and Mrs. Buchan, forming a church, met at Carew for the breaking of bread in September, 1883. On alternate Sundays services were held in his own home at Wampoony, ten miles distant. Local men spoke at the meetings. The church was admitted to the Evangelistic Union at the 1888 conference. It was reported at the next conference that the church had added 23 members during the year. George (?) Hilliar had conducted special evangelistic services, supported by John Spotswood and other earnest Christians. As the result of an appeal to conference for "more evangelistic aid", D. McCrackett spent a month in the district. Later Jesse Colbourne spoke at a brief series of meetings.

      A severe drought in the nineties affected the church financially. It was reported at one of the business meetings that the general offerings for the preceding quarter had totalled £1/3/8, or 1/11 per week. At this time 38 names were on the church roll. In spite of economic distress the church opened a building fund with a contribution of two pounds from general offerings. The fund increased slowly, and it was not until November 26, 1899, that a little stone chapel was opened at a cost of £168, allowing £68 for voluntary labour. John Spotswood had given the land. Meanwhile the church had transferred its allegiance to the Victorian Conference, as the distance from Adelaide was too great, as they said, for much help to be expected from that quarter. The Wampoony Church thereby became a part of the West Wimmera Circuit. Early preachers were W. D. Little, A. W. Connor, W. G. Oram, John Clydesdale, and E. E. Edwards. By 1903 churches had been established at Bordertown and Mundalla, and the three churches formed themselves into a separate circuit. By arrangement with the Victorian Conference the new circuit became linked with the South Australian Union in 1912. E. E. Edwards, the resident evangelist, who had been labouring in the district for over four years, continued his fine work. At that time the membership at Mundalla was 88, and Wampoony, 38.

      Although the Wampoony Church has never reached a large membership, it has always exercised a strong Christian influence in the community. It has also consistently and liberally supported Brotherhood enterprises. A new chapel of modern design was opened on November 8, 1953.

      (2) Bordertown--Mundalla--Wolseley, and Padthaway.

The linking together of these congregations and Wampoony well illustrates the success of the circuit system, which, except in a few areas, has never received the sympathy it deserves from South Australian churches. Owing to the refusal of churches within a reasonable distance of one another to co-operate in the support of a preacher, heavier burdens have been laid upon the Home Mission Committee and capable men have not had the opportunity to employ their talents in supplying the pulpits while the preacher has distributed his energies over the circuit.

      W. W. Tomlinson, of the Kaniva circuit, came over the border in 1889 and conducted services at Bordertown in the Foresters' Hall. D. Little followed the pioneer preacher. He was succeeded by A. W. Connor. Then H. P. Leng and W. G. Oram carried on a dual ministry. A. W. Connor, speaking at a Victorian Conference on one occasion, in a facetious mood remarked that he had "crossed the border and preached to the heathen in South Australia." The "heathen" responded well to the "missionaries" and gave early promise of the establishment of a strong cause in the Tatiara district, which events have not belied. A tent mission by Thomas Hagger in 1902 considerably increased the membership of the church. Converts were baptized in Pike's waterhole or at Wampoony. In order to give closer pastoral oversight to the church W. G. Oram took up residence in Bordertown. At this stage meetings were being held in the old Salvation Army hall.

      As the result of a small loan and of generous voluntary labour from men of the church, notably L. Fisher, E. W. Milne, Robert Carson and W. G. Oram, whose activities were superintended by W. H. Rich (afterwards in membership at Unley), a chapel was built and opened on March 5, 1905. H. P. Leng conducted the opening ceremony.

      With the association of Wampoony, Bordertown and Mundalla in a circuit it was financially strong enough to reach self-support. The consolidating ministry of E. E. Edwards, the first circuit preacher, terminated with his death. W. A. Eagle ministered for a short period. Then two lengthy terms of valuable service were given, F. Cornelius for eight years and W. A. Russell for eleven years. Steady growth also marked the ministries of A. 0. S. Baker and C. E. Curtis. The present preacher is F. Langford. During recent years the circuit was able to maintain two preachers concurrently, the additional men being R. E,. Pritchard and B. H. Crowden, who resided in Mundalla.

      Besides tent missions conducted by Thomas Hagger (a

second one in 1934 brought 34 new members into the church), similar efforts by Thomas Bagley (1910), A. E. Forbes (1927), and E. C. Hinrichsen (1950) gave great impetus to the cause. The growth of the church made it necessary to erect a new church hall in Bordertown to accommodate the worshippers.

      Four men have served as church secretaries, viz., E. W. Milne (from 1889 to 1912), T. B. Verco, E. P. Verco, and D. R. Milne. Sunday School superintendents since the school began in Bordertown in 1903 have been L. Fisher, L. E. Verco, A. O. Warncken, F. Milne, E. P. Verco, J. E. McDonald, and C. Barnett. F. Fisher organised the first school at Mundalla. Since 1915 E. L. Milne has held this position.

      A chapel was opened in 1934 at Wolseley to serve a small group of worshippers. Similarly a hall erected at Padthaway in 1953 provides for a school and a few local people.

      This south-eastern circuit, situated in a part of the State where God has singularly blessed the soil for man's sake, has freely given as it has freely received in the support of the Gospel and all deserving causes.

4. GAWLER

      Miss Ruby Smith, of Gawler, having entered the Christian way of life whilst on a visit to Kadina, returned to her home town eager to see a church established there. People were moved by her warmth of feeling to call a meeting in the home of Mr. and Mrs. Jack Olafsen, where it was decided to hire the Foresters' Hall in Murray Street and begin meetings. H. J. Horsell, formally constituted a church of 12 members at the first service in November, 1919. Within a year the number had grown to 38, and a year later to 65. The foundation members were Mr. and Mrs. Jack Olafsen, Mr. and Mrs. Joseph Smith, Miss Ruby Smith, Mrs. Dealy and her son William, Mrs. Ern Clift, Mr. and Mrs. Albert Dowling, Mrs. Ivy Curtis, and Vie. Beard. J. Olafsen undertook the secretarial duties. After two years of oversight by Mr. Horsell, who arranged for speakers for the services, mostly from Adelaide, the church expressed a desire for a resident preacher. Roy Raymond accepted the Home Mission Committee's invitation and began his work in January, 1922. Although seriously handicapped by having to use a hall for the Sunday services, the church made headway. A loan from the Building Extension Committee provided funds for a place of worship, the foundation stone of which was laid by William Burford on June 28, 1924, and on December 24 of the same year the attractive building was opened, the

services being conducted by A. C. Rankine and Roy Raymond. W. G. Oram entered the field in 1925, and those who followed have been E. J. Miles, M. T. Lawrie, H. R. Fitch, W. N. Bartlett, H. E. Paddick, Garfield Rootes, A. R. Pigdon, and J. A. Luff.

      During the course of the church's history several tent missions have been conducted, the evangelists being W. Beiler, A. E. Forbes, W. L. Ewers, G. T. Fitzgerald, and E. C. Hinrichsen (his last mission).

      The Sunday School has proved a valuable adjunct to the church. A hall for youth activities, completed at the end of 1957, at a cost of £ 1,800, meets a long-felt want.

5. GOOLWA

      Situated near the mouth of Australia's greatest waterway, the River Murray, the town of Goolwa, in early days promised to become an important centre for handling wheat and wool and other primary products from the remote upper river and its tributaries. For many years paddle steamers conveyed these products down the river to Goolwa, and in return the river town served as an emporium for goods required by settlers in the interior. Visionaries never gave up hope that some day engineers would solve the problem of bringing ocean vessels through the treacherous Murray Mouth, or a canal would be cut through the sandhills to the sea. But, as it happened, railways tapped the river trade in Victoria and South Australia and diverted it to the capital cities and their ports. Consequently Goolwa has remained a small town, depending chiefly upon the farming community in an extended are, with some help from its fishing industry.

      A few Church of Christ members were in the town and vicinity when H. J. Horsell, then at Strathalbyn, followed up the suggestion, made locally, of opening a cause at Goolwa. In the records of the Home Mission Committee, May 13, 1902, a letter from H. J. Horsell "laid before the committee a scheme for evangelising Goolwa." Two months later, following a visit to the town and the organising of a church, he intimated his intention of "visiting Goolwa once a month." First meetings were held in the Foresters' Hall. The original members were Mrs. Alexander Gordon, J. M. and Miss Helen Gordon, Mr. and Mrs. P. Kemp, Miss Hedding, Mrs. H. Shipway, John Probert, and Annie Graham. During the early stages the Strathalbyn, Milang, and Point Sturt churches supplied speakers. In 1905 a carpenter's shop was converted into a neat little chapel. Twenty years

later a kindergarten room was added. To the opening of the chapel a big group of people came from Milang and Point Sturt in a chartered steamer. T. J. Gore, M.A., and A. C. Rankine gave the addresses to a crowded public meeting in the Institute Hall. The list of preachers, some part-time, is as follows:--G. S. Bennett, H. R. Taylor, E. Neville, J. T. Train, J. W. Caines, A. Cameron, L. E. Verco, A. Marshman, P. Warhurst, S. E. M. Riches (week-ends), G. Rootes, Hugh Gray, B. W. Manning, F. Collins, W. L. Ewers, C. Cartmell, A Thurrowgood, W. H. Greenwood, and R. L. Oke.

      Over the years, prior to the opening up of the new field at Victor Harbour, the Goolwa Church had built up a tidy financial reserve. As a part of the circuit of the two churches, the riverside church showed its deep interest in the venture by drawing heavily on its accumulated funds to assist the Home Mission Committee to maintain a preacher, who lived at Victor Harbour and gave a comparatively small part of his time to the older, well-established church. At present the Goolwa Church shares the services of the preacher with the Mount Compass congregation.

      Men of the Goolwa Church who entered the ministry are J. E. Shipway, Ross Graham, and Stan Neighbour, B.A.

6. KADINA

      Three towns appeared on Yorke Peninsula as the result of the discovery of copper in the early sixties. Specimens of rock, rich in this mineral, were picked up by a shepherd in the employment of Mr. (afterwards Sir) Walter Watson Hughes on a run near where the town of Kadina is now located. Some Cornish miners were attracted to the scene, saw possibilities in the find, and the result was the opening up of what was known as the "Wallaroo Mines". Copper deposits were also found, again by a shepherd, a few miles westward, and the even richer Moonta mines were opened. In full swing these mines gave employment to upwards 3.000 men and boys. The population consisted mainly of Cornish folk and the towns in consequence became Methodist strongholds. In spite of this the Evangelistic Committee felt that Churches of Christ had a message for the communities. The field was surveyed by H. D. Smith and James Manning on behalf of the committee early in 1900. As no building suitable for religious services was available at Moonta, attention was centred on Kadina. Here W. A. Keay organised a church on August 12, in the Rechabite Hall. About four months later G. B. Moysey accepted an engagement to labour with the infant church. He was seriously

handicapped by not being able to meet the expense of bringing his wife and family from another State, but he carried on bravely for two years, laying the foundation of a healthy cause before he removed elsewhere. Twelve months later he came back to continue his work under more satisfactory family arrangements. J. Selwood and W. Moffit had helped the church during the interval. The latter reported 22 confessions while he was there. For his second term of three years Mr. Moysey had a remarkably successful ministry both in Kadina and at Bews. Occasional services were also conducted at Wallaroo. A tent mission, conducted by J. C. F. Pittman at Kadina, resulted in 13 additions to the church. At the 1905 conference the church reported a membership of 105. Several members from Bews had gone to Butler on Eyre Peninsula, and, with others, started a small church.

      The church at Kadina badly needed a chapel. Their meeting place was also used as a skating rink, which was "draughty and uncomfortable". The floors and walls were "disgustingly unclean", the whole set-up, as the preacher feelingly said, "Being the cause of great discontent and discouragement." By the beginning of 1906, when E. G. Warren took over a flourishing church, they were able to purchase the Rechabite Hall for £700. Now in their own building, the church during the next few years moved forward from strength to strength. Largely as the result of a tent mission held by S. G. Griffith the net increase in membership reported at the 1912 conference was 80. Although revision of church roll reduced the number during the next year, the church essayed self-support. From the close of Mr. Warren's long ministry the preachers have been Garfield Rootes, W. H. Nightingale, W. J. Taylor (the present chapel was completed during his term), F. Filmer, E. G. Warren (second term), L. A. Bowes, J. Warren, A. E. Brown, K. Dyster, M. T. Lawrie, Garfield Rootes (second term), T. Edwards, R. B. Ewers, and M. T. Lawrie (second term). Among the men of the church who have given outstanding service are David Wright, J. T. Train, W. I. Neill, S. Trenwith, C. E. Larcombe, and the Russack family of father and sons.

7. KERSBROOK

      Like other small, long-lived churches in the Brotherhood the church at Kersbrook has maintained a steady, consistent witness since its formation in the early sixties of last century. Originally the church belonged to a group known as "Christian Churches", a separate religious movement

established in Adelaide soon after the colony was proclaimed, whose first leaders were Pastors Playford and Finlayson, and later Henry Hussey and others. Early records of the history of the church have been lost. From the original property indenture it is known that a certain "Thomas Scott granted bargained sold and released to the saith trustees" (whose names are given) "and their heirs all that allotment piece and parcel of land containing two rods or less being the allotment No. 4 in the township of Maidstone" (now known as Kersbrook) . . . for a chapel to be erected thereon for the public worship of Almighty God under the direction of a society of persons who had formed themselves into a Christian Church then meeting in the school room at Kersbrook." This old record bears the date of February, 1862. The building was opened the following year. Little else is known of the beginnings of the cause. The statistics of the church first appeared in the Churches of Christ report book 1911. The following preachers have ministered to the church:--Thomas Verco (39 years), Jacob Abbott, Albert Pascoe (22 years), Roy Raymond, G. T. Walden, M.A., J. Warren, H. J. Horsell, R. Crosby, W. T. Matthews, and L. G. Armstrong (the majority gave part-time service). At present the church is associated with Williamstown and B. W. Manning is the circuit preacher.

      F. M. Fullston carried out the secretarial duties for 35 years. Among the many devoted Sunday School workers the names of F. Telfer, J. A. and R. J. Osborn, and H. Crook appear.

8. LENSWOOD

      On a run through the Adelaide hills, motorists are attracted by two little frame buildings, a hundred yards or so from the main road, near the Lenswood primary school. This is the property of the Lenswood church. The land was given by James Roberts, in whose house in the orchard below, the first communion service was held on August 22, 1933. Eleven people became foundation members of the church, the officers appointed being B. J. Lawrance (secretary), L. Lawrance, F. Lawrance, and I. L. Bennett. A chapel took form in 1935. It was erected in a fortnight by voluntary labour. One tree supplied the whole of the timber used. F. Cornelius opened the door for worship and B. W. Manning gave the first address. The church has always carried on its work without a regular preacher. Under the ministrations of local preachers and guest speakers from

city churches, particularly Maylands, the church has maintained its Christian witness. Removals from the district during the second world war somewhat depleted the membership, but the numerical strength is being gradually built up again. A feature of the little church's work has been a flourishing school, and the interests of youth in the neighbourhood have been well-served by a District Youth Fellowship. For several years a branch school was conducted at Basket Range in a large room of an old building, formerly a hotel.

9. LONG PLAINS

      In the horse and buggy days a number of members of the Mallala Church who lived at Long Plains, finding the distance too great to attend the services regularly, decided to hold meetings in their own locality. This led to the formation of a church of 39 members in a barn owned by E. Good on July 17, 1881. All were transferred from the Mallala Church. R. Woolcock chaired the first business meeting, at which Thos. Daniel, Robert Barr, sen., Robert Barr, jun., E. Good, J. Barden, and R. L. Lawrie were elected deacons, the last-named also being secretary. Over 20 years passed before the church ventured to build a place of worship. About this time a meeting place was also erected at Wild Horse Plains, but within a few years this was sold to another religious body. A disastrous bush fire which swept with terrifying speed through the district early in 1948, completely gutted the old Long Plains chapel. The present buildings, including a youth hall, near the railway station, were opened for public worship in 1953.

      The church originally formed a part of a circuit with the Mallala and Wild Horse Plains congregations. Avon came into an association later with Long Plains and Owen. In spite of the fact that the church is set in rural surroundings changes frequently occur in the population, which is reflected in the personnel of the church. The present membership is 57.

      The following evangelists have served the church: R. Woolcock, E. Griffith, G. P. Cuttriss, F. Goodwin, Ross Graham, W. J. Taylor, T. G. Mason, Ira Durdin, Garfield Rootes, J. B. Baker, M. D. Williams, and M. A. Coombe.

10. MILANG

      Not many years after Captain Sturt, the intrepid explorer and his companions sailed across Lake Alexandrina in their

search for the mouth of the River Murray, a group of pioneers of the Church of Christ, Franklin Street, Adelaide, pitched their tents beside this beautiful sheet of water at Point Sturt and started a religious cause. Six miles from their settlement the town of Milang was springing up. The name "Milang" comes from a native word, "Millank", meaning "place of sorcery". However, at this time Milang was not a place of sorcery, but of irreligion and consequent loose living. George Pearce wrote of the steps taken by the Point Sturt settlers to meet the need: "The newly-opened township of Milang was at this time without a place of worship or religious gathering of any kind. The Lord's Day was devoted by the settlers to cricketing, boating, shooting, drinking, and kindred occupations. A friend offered us his wheel-wright's shop, and we made a commencement. The sober-minded residents rallied around us, and very soon a considerable gathering, some from long distances, came to hear our message. The unseemly pursuits were abandoned, and before long, some of the people had decided to give themselves to the Lord. The room in which we met became too strait for us, and as the opening at Milang was full of promise, we decided to build a meeting-house, which became an accomplished fact in 1857. An urgent appeal for help had been made to members of the churches in Adelaide, who responded well. Thomas Magarey gave a block of land. Of the local brethren, W. H. Turner and James Pearce quarried the stone, and J. Goldsworthy carted it with his team of bullocks. The window frames were brought from the chapel in Franklin Street, Adelaide, which had been demolished. The building, 22 feet by 16 feet, was completed, furnished, and duly opened for worship on November 1, 1857." After 40 years the building was enlarged to its present dimensions, and vestries were added in 1908. Among the charter members were W. M. Crawford and family, Alexander and Mrs. Kemp, Henry Thorne, Mr. and Mrs. Ball, Mr. and Mrs. Warner, Mr. and Mrs. McKenzie, Silas Bladen, James Dixon, Mrs. Chaplin, Mrs. Beecham, Alfred Powell, and Mr. Parnell. Other prominent members who came later were the Goldsworthys, Overalls, Hopgoods, Davys, Whitfields, Stoners, and Griffins. At the end of the first year the membership totalled 48.

      The list of preachers includes local men and those giving the whole of their time to the work, the latter being G. Goudy, S. Judd, John Strang, R. G. Cameron, J. E. Thomas, Gershom Bennett, C. A. Wilson, Chas. Wilcox, Robert Bass, P. R. Baker, Edgar Hall, Alfred Marshman, Allan J. Wedd,

T. G. Mason, Ira Durdin, A. H. Wilson, S. E. Riches, K. Dixon, and A. E. Cremin. For many years the Milang Church has formed a part of a circuit with Point Sturt and Strathalbyn congregations. The present preacher is W. Philp.

      Among local members the names of several now deceased stand out prominently--R. J. Blackwell, J. E. Whitfield, and S. H. Goldsworthy. The last-named probably created an Australian record as church secretary for 52 years and Sunday School superintendent for 40 years. Local preachers who rendered great service were Arthur Stoner, E. E. Newell, A. Gordon, C. E. Verco, and Arthur Pearce.

11. MOONTA

      Some will remember the big booming voice of "Captain" McGregor as he appealed year after year in conference for help for "Munta". In response B. W. Manning was asked to survey the field in 1913, and in July of the same year G. P. Cuttriss began work in the town. A commodious church property, formerly occupied by the Bible Christian Church, was purchased by means of a loan from the Building Extension Committee. J. E. Allen succeeded Mr. Cuttriss. Under his virile leadership a flourishing church and school influenced the life of the town. The Sunday School once reached a membership of over 300 scholars. The Home Mission Committee had good reason to anticipate the development of a self-supporting church in the not distant future, with the copper mines in full swing and a population in Moonta of 6.000 people. There were 128 names on the church roll in 1918. The closing of the mines the following year created a serious economic situation and forced 40 members to leave the district. After J. E. Allen had returned to Victoria, H. L. Vawser undertook the work for twelve months. Then a Chandler-Clay tent mission added 100 to the church. With this influx the future seemed to be guaranteed. The mines re-opened and closed again during the ministry of W. G. Oram, causing fluctuations in the strength of the church and school. Since then, in spite of the work of able men, the cause has languished. The membership is now 21.

      Other preachers who have served the Moonta Church--J. Turner, W. A. Eagle, G. McKie, James Johnson, M.A., A. E. Talbot, F. G. Banks, Theo. Edwards, and B. W. Manning. Faithful men locally have conducted the services 2nd guided the activities when a preacher was not available, among whom A. Doley is an example of loyalty and devoted service.

12. MOUNT COMPASS

      As the result of the settlement at Mount Compass of Melville and Ernest Jacobs on the rich peat swamps, and their zeal for the church, a group of ten people met in 1908 for the Lord's Supper. The church as the years passed became and still remains the chief religious force in the delightful rural community. J. Weeks of Hindmarsh, lent his support to the infant cause by his faithful preaching and visitation. The Mount Compass hall was rented until 1916, when the chapel, built from local resources, was occupied on June 26. During much of its history the Mount Compass Church has supplied its own talent for platform work. Their efforts, supplemented by visiting speakers from the city and elsewhere, have created a healthy spiritual condition. J. Weeks continued for eight years. Other preachers giving periods of continuous service, have been L. H. Crosby, P. Warhurst, N. Jaggers, W. Spry, E. W. Pittman, A. C. Killmier, B.A., H. P. Manning, R. Burns, and W. Greenwood. At present R. Oke serves the circuit consisting of Mount Compass and Goolwa. During the ministry of E. W. Pittman the manse was built. A kindergarten added to the chapel in 1929 facilitated school work. Women's work is carried on by an auxiliary started by Mrs. Pittman.

13. MOUNT GAMBIER

      It is not known when the plea of Churches of Christ was first proclaimed in the "capital of the south-east". Mount Gambler was probably pioneered from Victoria. In 1869, when D. A. Ewers, then a lad of 16 years, went to the Mount from Adelaide to follow the trade of a wheelwright, he linked himself with the church. W. Moffit, a blacksmith, who did considerable evangelistic work in the early days, established a business in the town in 1875. According to the "Border Watch", at that time a meeting house in James Street, now a dwelling, was owned by the local church. W. Moffit is reported as having given a "religious address" on a Wednesday night on the question, "Was the Doctrine Taught by the Apostles of Christ Inspired?" There were about 20 persons present. "Mr. Moffit," the reporter stated, proved very clearly from Scripture records of the apostles' work and also from fulfilled prophecy, particularly St. Paul's prediction respecting the Great Apostacy, that they were inspired, and this being established, exhorted his hearers to 'obey their precepts and follow their example. Unfortunately, W. Moffit's preaching was not always acceptable to strangers who attended his meetings as his zeal

outran his discretion, and his representation of the principles of the Restoration Movement sometimes did more harm than good. Nevertheless, one can admire his fearlessness.

      T. J. Gore paid a five weeks' visit to Mount Gambler and district in May and June, 1876. A church of between 30 and 40 members was found there under the guidance of two elders, "Brethren Clark and Billing". He reported: "We think the brethren in the south-east with prospect of much success can support an evangelist among them. The gospel might be preached successfully at such places as Millicent, Naracoorte, Kingston, McDonnell Bay, and Mount Gambler, besides other places."

      The church was credited with 44 members in 1879. Occasional visits by evangelists after this date found the church in a weak state. Owing to lack of funds the Evangelistic Committee in Adelaide was unable to send a preacher to buttress the church. Finally it died, as no conference statistics appeared after 1891.

      Recently an awakened interest in the field at Mount Gambler has resulted in the re-organisation of a church. This was accomplished on August 10, 1958, when the church was constituted in the home of Mr. and Mrs. Fimmell and 15 people covenanted together. The Bordertown and Naracoorte circuits have pledged to maintain a preacher at Mount Gambler for two years. Land has been purchased by the Building Extension Committee to enable a chapel and manse to be built. Sanguine hopes are entertained for the development within a few years of a self-supporting influential church in the long-neglected southeast. R. V. Holmes settled in as preacher at the middle of 1959.

14. MOUNT HILL

      In 1903 the Hundred of Butler on Eyre Peninsula was thrown open for settlers in rough and stony scrub country. Men and women across the gulf were prepared to face the hardships of the "West Coast", as it was called, to wrest a living, and maybe, over the years some degree of wealth from the soil. Like other pioneers of the colony many of them carried with them their religious faith and desire for fellowship in Christian worship. Among the settlers were Mr. and Mrs. George Young and some members of the Kadina and Bews Churches of Christ. The Lord's Table was set up at "Rockaby" (so named because of the rocky condition of the property), the home of Robert Barr. Here

the Butler Church began. Before long the few devoted people put up a building, by no means a cathedral, but none the less a sacred place to the little church. Of corrugated iron, unlined, with a dirt floor and a lean-to roof, this "Bethel" indicated to the local people and passers-by that Churches of Christ had come to Eyre Peninsula. For many years the building served its good purpose.

      G. B. Moysey, accompanied by T. Pedler, went across from Kadina and organised the church at Butler on September 24, 1905, consisting of Mr. and Mrs. David Butler, Mr. and Mrs. George Young, Mr. and Mrs. Robert Barr, and J. Mills. A few months later Mr. and Mrs. Pedler, having taken up land in the Ungarra district, and Mr. and Mrs. Whiting, of Butler, linked with the church. The first preacher a Mr. Liddel, came from Stirling, and O. Forrester (of the British churches) continued the ministry. David Hammond then undertook the responsibility, reaching out to church people far and wide in this land of long distances and sparse population, and preparing the way for the establishment of other churches in more settled areas. Removals from the Butler district reduced the strength of the church to a handful in the early twenties. But the cause revived and again lapsed. About ten years later, most of the members having removed to Mount Hill and petrol being an expensive luxury during the depression years, it was decided to centre the church there. A small building was first rented and afterwards bought. In 1953 George Young, sen. turned the key in a new stone chapel to meet the needs of the church for many years ahead.

15. MURRAY BRIDGE

      In 1874 an attempt was made to establish the Church of Christ in Murray Bridge. Dr. Maslen, of Langhorne's Bridge (or Creek), opened a practice in the town and gathered into his home a small group of fellow-believers for communion. Some evangelistic services were held by John Strang with success. However, the cause disappeared. The name of Stephen Page appeared in reports of these activities. As one of South Australia's important river towns and the centre for big farming and dairying industries, Murray Bridge is now the home of a well-established and fully-equipped church. On September 15, 1912, J. T. Train, after preliminary visitation, gathered 12 people together to form a church in an iron building known as the "Skating Rink", in Bridge Street. The Grundy family, formerly of Goolwa, and Stephen Page, formed the nucleus of the group. During

the first year a tent mission, conducted by S. G. Griffith and A. G. Day, met with some success. Very soon steps were taken to erect a chapel, the foundation stone of which was laid by Ira A. Paternoster on October 13, 1913. The Home Mission Committee gave financial support to the church for 34 years. Preachers serving the church have been J. T. Train, T. Edwards (two terms), Roy Raymond, P. A. Warhurst, A. Marshman, Eliot Arnold, A. C. Killmier, B.A., E. H. Randall, Wilkie Thomson, N. G. Noble, A. E. Cremin, N. Kingston, G. G. Filmer, and P. R. Whitmore.

      Steady growth, with some recessions, has characterised the history of the church. Probably no other church in the State has suffered so much by removals from the district, partly owing to lack of employment for young people. This at times had a depressing effect and created financial strain. The transfer of the railway workshops from Murray Bridge to Tailem Bend in the early thirties was a heavy blow. But the church followed up the 20 members thus isolated from their fellowship and held Sunday afternoon communion services in Tailem Bend until the members moved elsewhere. Branch meetings and Sunday Schools were also conducted at Lameroo, Hillside, Woods Point, Jervois West, Burdett, and Pompoota, at various times. Evangelistic missions, led by T. Hagger (1919) and Forbes and Warren (1926) strengthened the church. The debt on the chapel was cleared in 1933, and the church afterwards raised £ 800 largely through the activities of the Women's Guild, to purchase the manse. A youth hall was opened in 1955.

The church has not been remiss in its youth work.

16. NARACOORTE

      A certain Ephraim Quire, of Naracoorte, reported to "The Australian Christian Pioneer" on March 11, 1873: "We still continue to hold our meetings every Lord's Day, small though our numbers be." After referring to three members received by transfer from the church at Mount Gambler, he went on to say: "We hope to go on with the simple plain way on which we are directed by the Book, still trusting that the Lord will add to our number here and throughout the length and breadth of the land until sin and the many-headed monster, error, shall fall like Dagon before the ark of the Lord of Hosts". As in Mount Gambler the questions of how, when, and who, relating to the origin of the first Church of Christ at Naracoorte remain unanswered. Probably a few zealous brethren set up the Lord's Table, formed a little church for fellowship add mutual encouragement,

held their meetings in a hall or a private house, and when the leader or leaders removed elsewhere, the little company dispersed through lack of someone to conduct the services. This happened in a number of centres in colonial days.

      Like the fabled Phoenix, the Naracoorte Church rose from the ashes. At the Wimmera District Conference at Kaniva on March 22, 1905, H. P. Leng suggested that something should be done in neighbouring districts, including Naracoorte. As the result of a visit paid to the town he reported having found some 15 members who desired the resumption of the work. Two tent missions held there within twelve months increased the membership to 45. A Sunday School had also opened. During the first mission a newly-formed church rented the Oddfellows' Hall for a meeting place. Among the foundation members the name of Stuart Stevens appears. He afterwards became an evangelist of Churches of Christ. I. J. Mudford gave valuable service after H. P. Leng withdrew. The proposal to have a place of worship of their own seized the minds of the officers. E. Blake gave a block of land, and, sufficient financial support being forthcoming, a chapel was ready for occupancy on March 4, 1906. A. B. Maston, editor of "The Australian Christian" was the guest speaker. The church then had a membership of 65. In 1908 the South Australian Conference took over the responsibility of the Naracoorte field from the West Wimmera Conference, which had previously supported it. Preachers who have laboured at Naracoorte are as follows: H. P. Leng, I. J. Mudford, A. Strongman, F. Thomas, T. Edwards, P. Warhurst, C. Delves, W. G. Oram, L. Verco, A. Pascoe, E. Randall, A. R. Benn, A. H. Wilson, R. Hilford, F. G. Banks (two terms), H. Cave, A. C. Killmier, B.A., A. Hutson, W. R. Burns, and D. J. Stirling. The present minister is M. D. Williams.

      A frame building at the rear of the chapel proved useful for general purposes until 1955, when it was dismantled and replaced by a large stone hall, with kitchen facilities and a committee room. In 1949 a manse had been purchased as the result of legacies from the estates of the late B. J. Lawrance and Mrs. Lillian Wardle.

      With commendable enterprise the church sponsored the erection of a building at Tarpeena in 1955 to accommodate a small church and school, and continues to supply speakers for the services. The Naracoorte people are also sharing with the Bordertown circuit in the support of a preacher at Mount Gambler for two years.

17. OWEN

      This faithful and vital little church owes its existence to a few members at Alma, who were living in the mallee country around Owen. They felt that a church in their district "would do much good". On March 20, 1881, thirteen people met in the home of David Finlayson and formed themselves into a church. After a time an approach was made to another small church about six miles distant, which met at Dalkey in the home of David Hammond on Verco Bros. & Co.'s farm, with a view to amalgamation. This church, consisting of 31 members, was sponsored by the church at Balaklava. Agreement on the proposal having been reached, a block of land was bought, on a spot where eight roads met, about one and three quarters of a mile from the township of Owen. Here a building was opened free of debt on January 1, 1882, to accommodate 140 people. The first officers are listed as follows:--D. Hammond and D. Finlayson (elders), W. G. Reid, A. Hall, S. Burt, Geo. Dorey (deacons), Sparkal Robinson (secretary), and Donald Gordon (Sunday School Superintendent). Brethren Hammond, Finlayson, and Gordon, did most of the preaching, with some help from J. McLachlan and W. Judd, of Alma, W. Hindle and G. Greenwell. For some time the chapel was taxed to its limits to seat the crowd of people who came together. But a series of more or less adverse conditions scattered the members during the years from 1884 to 1904. Finally the Dalkey chapel was demolished and its materials used, as far as possible, to put up a new chapel in Owen. This was opened on September 2, 1906. The following preachers have served the church: W. Judd, G. Day, G. D'Nesi, James Johnson, M.A., J. Selwood, R. J. Clow, G. B. Moysey, A. G. Day, T. B. Fisher, A. H. Wilson, James Gordon, John Turner, W. G. Graham, J. English, L. A. Bowes, A. R. Jones, W. McDowell, W. V. McKenzie, W. J. Thomson, N. G. Noble, J. B. Baker, M. D. Williams, and M. A. Coombs. During most of the period when a preacher has been employed the church has been a part of a circuit.

      Three full-time preachers have been nurtured in the Owen church--Alfred Marshman, James Gordon, and M. T. Lawrie. Although its numerical strength is small, the members have a generous, practical interest in all avenues of Brotherhood co-operative work.

18. POINT STURT

      The Point Sturt Church has the honour of being the oldest rural congregation of Churches of Christ in Australia,

with the longest stretch of unbroken meetings for worship. In 1830, when Captain Sturt made his famous journey down the River Murray, he discovered and named the arm of land reaching south-eastward, around which the main waters of the river, after passing through Lake Alexandrina, curled on their way to the Southern Ocean. Here a group of members of the Franklin Street Church founded a home in the scrub. A minute of the mother church, dated November 6, 1855, records:--"The undermentioned members have removed to the new township of Milang, viz., Bro. and Sister Crawford, Bro. Geo. Duke, Bro. and Sister Pearce, Bro. Peace, sen., Bro. and Sister Dewar, Bro. and Sister Mann, and Sister Taylor." George Pearce, then a young man, relates their early experiences:--"We resolved when we went there," he said, "to follow the admonition of the Apostle Paul by not forsaking the assembling of ourselves together, and from the first we regularly met on the Lord's Day in the tent of Bro. and Sister Crawford. In the afternoon we generally met by appointment at the tent of one of the other brethren, where, sometimes under canvas but more often under the shade of a tree, we spent the rest of the day in social conversation, prayer, and praise, and one or other of the brethren would generally read a portion of the Divine Word and give a brief address. Meetings were held in a private house as soon as one was available. God blessed our feeble efforts in His work," George Pearce continued, "and as proof that He can use the feeblest instrumentality to accomplish His purposes it was not long before we were called upon to assemble on the shore of Lake Alexandrina and use its waters for the first time in its existence as an emblematic grave of our dying and risen Lord. On the second occasion of baptizing in the lake a number of natives had assembled and were silently and attentively watching the proceedings in stupid wonder at the performance of the white fellows. At the close one of them accosted a brother who had taken the most prominent part in it with the question, 'What for you put Mrs. ----- under water and then take up again like a that?' 'Because God tell me to do it,' was the reply. A solemn 'umph' was the only response, and on subsequent occasions they often showed the interest they felt by their attendance, and I have heard them repeating to each other, 'God tell him do it.'

      The irreligious condition of the people of Milang, six miles nearer the city, distressed the Point Sturt worthies and led them to begin services there in a wheelwright's shop (See

on Milang Church). A small building was erected at Point Sturt in 1861 and opened free of debt. Early evangelistic efforts by Dr. Porter, of Hindmarsh, G. Goudy, and S. Judd had remarkable results, 42 being added in one year, this in spite of the strong sectarian spirit aroused against them. In 1874, J. Strang came from England and worked with a circuit comprising Milang, Point Sturt, Langhorne's Creek, and Strathalbyn. Jesse Colbourne spent six months in the district after Mr. Strang left. For several years Point Sturt and Milang carried on with local preachers. A decline in membership was seen in both places. When preachers were once more available new life was infused into the churches. Nevertheless the Point Sturt church has always been a small one, its membership varying with changes in the sparse population of the district.

      The names of Pearce, Mann and Yelland are deeply embedded in the history of this church. Of the Pearce family, Henry Pearce, his sons, George and William, and the sons of the latter, Arthur and John, have given invaluable leadership. Arthur Pearce served as secretary and Sunday School superintendent for 44 years. He was always much in demand throughout the south and at home on account of his preaching ability.

19. PORT LINCOLN

      Often referred to as the "capital" of Eyre Peninsula and possessing a magnificent harbour, Port Lincoln might have been chosen as the capital site of South Australia when the first settlements were made in the colony. Not until 1941 did any one attempt to form a Church of Christ in this important town. Credit must be given to C. A. Jones and his brother Eric for gathering a few people together for Christian fellowship and the preaching of the Gospel in the Rechabite Hall. A church was formed in 1942. During 1947, the church, having received a loan from the Building Extension Committee, built a manse on Matilda Street in a new residential area to be used for the time being for church services and a Sunday School. Efforts to secure a resident preacher were not successful until T. Edwards consented to spend a few months with the church. Then Ivan W. Nixon was brought from Western Australia to advance the cause. In 1954 the chapel was completed. Progress towards establishing a strong church has been slow. Statistics presented to the 1958 conference showed a membership of 55, and 80 scholars in the Sunday School. The present preacher is Neilford Hodgekiss, from the Woolwich College, of N.S.W.

      Since a full-time preacher has been stationed in Port Lincoln by the Home Mission Committee the Ungarra Church has given substantial financial support.

20. PORT PIRIE

      Early in the history of Port Pirie the town offered a good opportunity for religious work. From 1875 to 1878 the pioneers of the Church of Christ met in the home of Henry Warren. He, with Mrs. Warren, Mrs. McCrackett, Mr. and Mrs. W. Liddle, Mr. and Mrs. T. Kent, and Mr. and Mrs. W. Moffit, formed a small church. In September, 1878, a meeting of members discussed the best means of securing a chapel for public worship. It was decided to purchase a block of land and put up a stone building at a cost of £430. A committee consisting of the men named above and K. W. Duncan was appointed to carry out the plan. At that time 21 members constituted the church. T. J. Gore opened the building on August 31, 1879. There was great hope of a forward movement, but members moved away from the town. The departure of H. Warren and his family had a serious effect, for he was a good teacher, an earnest preacher, and what counted for much in those days, an effective controversialist. Local talent carried on the services for several years. Advances were made under the leadership of evangelists, J. Langsford, G. D'Nesi, and others, but removals and other difficulties kept the membership on a low level. Other early preachers were F. C. Hawkins, C. J. Hunt, G. B. Moysey, W. Mitchell, and G. Wilson. William Morrow linked up with the church in 1899 and proved himself a stalwart supporter, his platform ability being effectively used when the church had no resident preacher. W. Beiler and F. Garnett also assisted in the pulpit, the Sunday School and Bible Class.

      A serious attempt to permanently unite the Church of Christ and Baptist Church in Port Pirie was made in 1911. The united church continued until 1917, when by mutual consent the two groups separated. They had not been strongly cemented together. The rules of the "Christian Church.", as it was called, confined the membership to immersed believers. But this requirement ultimately became a rock of offence to some worthy people and wrecked the organisation.

      As an independent congregation Churches of Christ people started again from bedrock. J. E. Shipway accepted a call as the evangelist and remained with the church for over five years until it was firmly re-established. In its first

year under his virile leadership the number rose from 44 to 85. By 1920 a new church home had been built on an excellent site near the public school. At the close of Mr. Shipway's ministry the membership had reached 136. Since then the preachers have been E. A. Arnold, L. A. Bowes, C. P. Hughes, E. H. Randall, A. C. Killmier, B.A., D. C. Ritchie, A. Hutson, A. R. Pigdon, K. W. Barton, M. R. Smith, and G. D. Rose. During the ministry of Mr. Randall a small church was formed at Crystal Brook. It had only a brief history.

      Recently the Port Pirie Church has purchased land at Risdon Park with the intention of selling its present property and assembling in what is now a more promising area where many of the townspeople have moved.

21. STIRLING EAST AND ALDGATE VALLEY

      W. N. Stevenson, one of the first preachers of the Stirling East Church, in an exalted mood broke out into the following poetical effusion on the beauty of the hills:--"The stars never seem brighter, the grey and blue of the sky never seems sweeter, nor the air, softer, purer, and cooler, than that which falls nightly around our wooded hills--hills rock-ribbed and massive, where the birds sing and the brooks sparkle, and God is praised." Amidst these sylvan surroundings, where the Gospel was needed, a church was formed in the days of the pioneers. Early in the ministry of J. W. Webb at Hindmarsh which began in 1866, he reported to "The British Millennial Harbinger": "Brother Samuel Kidner and I went one Friday evening to Cox's Creek" (the stream used to drive the mill-wheel at Bridgewater), "where four members of the Hindmarsh Church live. Though the evening was not a favourable one for persons in the locality, we had an attentive audience of about 60 in the district schoolroom." Soon after Drs. Kidner and S. J. Magarey paid the district another visit and preached to a gathering of 120. It was found that several people living at Cox's Creek had come under the influence of Henry S. Earl's preaching in Adelaide. The results of the evangelistic meetings in the hills were so encouraging that Mr. Webb, after completing his ministry at Hindmarsh went to live there to carry the work further, and formed a church. Dr. Kidner followed him, preaching regularly in addition to his medical practice at Hindmarsh. Samuel Judd then took up the work, and the church grew apace. A chapel, built on a piece of land on the main road, Stirling East, was opened on January 24, 1869. The speakers on

this occasion were Henry S. Earl, Dr. Porter, and T. J. Gore. About this time a minister of another religious body in the vicinity gave a lecture on "Baptism". Samuel Judd's review of the subject filled the new chapel Sunday after Sunday with interested hearers and gave New Testament teaching wide publicity. After a brief ministry Mr. Judd exchanged fields with George Goudy, of Milang and Point Sturt, who remained for a few months. Then for several years the church was left without a resident preacher. Men devoting all their energies to the ministry were scarce in those days. When men were available their financial support, although salaries were miserably small, were beyond the power of the new congregations to continue beyond a brief ministry. Here, as elsewhere under similar conditions, the congregation dwindled to a mere handful. At the close of 1878 the appointment of W. M. Stevenson to the field by the Evangelist Committee led to a brief revival with many additions and a flourishing Sunday School. Again the church was left to struggle on as best it could without the help of a resident preacher, with the inevitable result--the shepherdless church declined in strength. In 1887 the Evangelist Committee once more came to the church's rescue and Donald McCrackett entered the field. It was during his ministry that a number of "Blockers", as they were known, who lived at Aldgate Valley and whose membership was at Stirling East, began to meet for worship under a large willow tree on the property of Mr. Wissell. He eventually transferred a piece of land to local trustees, and on a knoll above the creek running through the valley, in truly rural surroundings, a small chapel was raised. Other preachers, among them A. Hope and G. D'Nesi, stayed with the churches for brief periods. In June, 1900, delegates from Milang, Point Sturt, Strathalbyn, and Stirling East and Aldgate Valley, met at the lakeside and decided to create a circuit of three churches, excluding Strathalbyn. J. E. Thomas undertook the oversight for two years, and at the close of the circuit arrangement, prior to his leaving for the College of the Bible, Kentucky, confined his attention to the hills church for six months. The following preachers have also served the church:--H. Harkness, B.A., A. C. Killmier, B.A., T. Edwards, W. N. Eagle, J. Wiltshire, J. T. Train, E. J. Paternoster. H. E. Paddick, S. H. Wilson, G. T. Fitzgerald (two terms), J. A. Hindman, J. H. Cain, D. K. Stewart, and Ross Graham.

      Lately the need of a home for the new resident preacher (B. Crowden) has been met by erecting a modern manse.

22. STRATHALBYN

      The name of this beautiful southern town suggests that Scotchmen first settled in the district. "Strathalbyn" is made up of two words--"Strath", a wide valley through which a river runs, and "Albyn", supposed to be derived from "Albion", a Celtic name for Scotland. The beauty as well as the fertility of the district must have appealed to the Scottish settlers, for many families established themselves in the valley. In the centre of the town St. Andrew's Church, quite a landmark, testifies to their religious zeal and liberality in the early days.

      Henry S. Earl visited the town in October 1869 and conducted services in a big store owned by the local miller, a Mr. Colman. He reported that at the morning service the building was well filled, and in the evening it was "crowded to overflowing". A few weeks later several baptisms took place in the River Angas. A curious crowd of 600 gathered to witness the strange sight. On October 27 a church of 23 members was constituted, with Alexander Gordon and Jephra Goode as deacons. Requiring the store for the storage of the season's wheat, the owner lent the church another building near the railway station, and then offered the old mill itself for a place of worship. This was occupied for four years. T. J. Gore, Dr. Thos. Porter, and S. Judd followed up the initial work of Earl, who also, as long as he was in the colony, paid periodical visits with gratifying results. Dr. Porter, in 1870, divided his time between Hindmarsh and Strathalbyn churches. For a period supply speakers came from the city, after which G. B. Moysey was located in the town. On April 1, 1873, the church first met in their own building, erected largely by voluntary labour. T. J. Gore conducted the opening services. John Strang and Jesse Colbourne continued the work with marked success. The withdrawal of the latter by the Evangelistic Committee introduced a lean period without a resident preacher. Alexander Gordon, a worthy old elder, conducted the services until his removal from the district in 1890. This left the church without leadership and the building was closed for a time. The return of Mr. Gordon signalised a re-opening, but only a handful of people now met for worship.

      Ministries by Donald McCrackett and R. G. Cameron stimulated the cause, as also did A. J. Harris for a short period. H. J. Horsell then entered the field and laboured with great success. Other preachers have been L. H. Crosby, F. Thomas, G. T. Black, A. M. Whittenbury, A. Marshman, T. G. Mason, Ira Durdin (two periods), A. H. Wilson, S. E.

M. Riches, F. Stowe, and A. E. Cremin. W. J. Philp is the present preacher. For several years the churches at Strathalbyn, Milang and Point Sturt have been linked together as a circuit.

      A fine manse was opened on June 25, 1955, by T. Butler.

      The Strathalbyn Church has had a chequered history, being reduced time and again to a mere handful of members and reviving as resident preachers became available. Today the roll shows an active membership of over 80. But for the faithful women the church may have long since permanently closed its doors. A women's auxiliary began to function in 1925. Those present at the first meeting were Mrs. E. Bartlett, Mrs. A. Verner, Mrs. R. Durdin, Mrs. Walmsley, Mrs. Simcock, and Misses J. Allen, E. Klaebsch, and A. Cross.

23. TARPEENA

      The little church now meeting at Tarpeena in the south-east can trace its origin to the work of a devoted woman Mrs. C. Duthie, a twentieth century Lydia. She started a Sunday School on December 12, 1947, in her own home. Afterwards the Education Department granted the use of the public school property. Here the number of children reached the sixty mark. For four years the Baptist Church at Mount Gambier assisted Mrs. Duthie, who herself travelled every Sunday from Kalangadoo to superintend her work. Owing to the removal of Baptist helpers and the temporary break-down of the health of the faithful woman, the Naracoorte Church was called upon to assist in running the school. Generous financial gifts from this church made possible the erection of a small chapel, which was opened on May 3, 1953. The organisation of a church of 15 members followed. Its officers were A. C. Killmier, W. V. McKenzie, and W. H. Francis (Naracoorte), C. Duthie (Tarpeena), who was appointed secretary, and D. Fimmell (Mount Gambler), treasurer. Speakers from the neighbouring towns have helped the church. In addition to the Sunday School, youth work finds an outlet in a Christian Endeavour Society and Youth Fellowship. A "Bright Hour" Club, under the leadership of Mrs. Duthie, helps the women of the district. Recently an additional room has been provided for the kindergarten children of the Sunday School.

24. TUMBY BAY

      Church of Christ people residing in Tumby Bay worshipped with the Congregational Church until their own

meetings began in the local hall. Here the church was organised by 0. Forrester in 1909. During 1912 S. G. Griffith held a very successful mission in the town. The minutes of a meeting of the church, held on November 27, 1912, records the decision of the church to buy a block of land on which to build a chapel. This block, situated on the sea-front, had been allocated to the Roman Catholic Church, but their people were not happy about the site. So the sale. The Building Extension Fund supplied money for the building. The stone for the walls consisted of granite deposited on the block, which had been brought from South America as ballast in sailing ships. The shipping company was happy to find a convenient place to unload it, in fact, paid £25 for the privilege. The next year saw the chapel occupied by the now well-established church. Of recent years a youth hall has been built.

      In Tumby Bay, as in Ungarra, the membership is under 50 persons, who are dominated by a healthy spirit.

      Robert Harkness, B.A., accepted on invitation from the Home Mission Committee to begin work in the circuit on March 1, 1910. It consisted of the churches at Tumby Bay, Ungarra, and Mount Hill. His three years' ministry laid a sound foundation for the permanency of the "West Coast" churches. Roy Raymond, as his assistant, gained valuable experience as an evangelist in the extended circuit, which included not only the churches referred to, but also a number of smaller groups requiring visitation and oversight. Other preachers serving the circuit have been A. J. Fisher (1914-1915), C. H. Hunt (1916-1919), R. Blackburn (19201922), W. A. Russell (1923-1927), H. L. Davie (1927-1930), Ross Graham (1930-1933), Ira Durdin (1934-1938), H. G. Norris (1939-1945), G. E. Newell (1939-1941), M. T. Lawrie (1946-1950), P. R. Whitmore (1951-1954), and A. B. Titter.

      The circuit realised self-support in August, 1925, during the ministry of W. A. Russell.

      25. UNGARRA

      Scattered throughout the wide spaces in the district of Ungarra during the early years of its settlement were a number of Church of Christ people who found the distances too great to attend the services at Butler. Consequently little groups met in private homes to attend to the ordinance of the Lord's Supper. One met in the home of T. Pedler and another in the large kitchen of O. Treasure at Yaranyacka. These groups coming together formed a church in 1911. The foundation members were Mr. and Mrs. Norman

Lawrie, Mr. and Mrs. Gavin Lawrie, Albert and Nichol Lawrie, Jack Will and Howard Kennett, and Mr. and Mrs. T. Pedler. At the inaugural meeting, held in the home of Mrs. Gates, of Lipson, T. Pedler reported that a township was likely to be created on a corner of his farm at Ungarra. This information led to the selection of a suitable site for a chapel, which, completed in 1913, consisted of wood and iron. A youth hall and a stone chapel, replacing the original one, were built many years later.

      The church at Ungarra, although its membership has never been large, consists of a devoted body of Christian people, faithful in their witness, and generous in their support of other fields. Without their liberal and continued support many years might have passed before the Home Mission Committee could have been in a position to place a preacher in Port Lincoln.

26. UPPER RIVER MURRAY CHURCHES

      (1) Berri and Winkle--During the year 1911 several Church of Christ people met for fellowship at Berri in a tent, pitched on the bank of the River Murray. Those responsible for the meetings were a Mr. Rieves, S. W. Edwards, and A. G. Jarvis and his son George. General Conference, 1911, commissioned W. L. Ewers to investigate the possibilities for church openings at Renmark and Berri. His favourable report of the interest of the isolated members in the proposal and their readiness to give financial support to such a venture, encouraged the Home Mission Committee to invite Roy Raymond to pioneer Berri and the near-by settlements. His first meeting in April, 1914, was held in the home of S. W. Edwards, with an attendance of 14. Officers appointed by the church were A. G. Jarvis (elder), and S. W. Edwards and A. A. Simons (deacons). With Berri as his centre of operations the preacher reached out to Pyap West, Renmark, and Loxton. In 1917 weeknight meetings began at Winkle. The erection of a chapel at Berri the same year helped to give permanency to the Upper Murray cause. J. Wiltshire opened the building on August 5. The manse was occupied by Mr. and Mrs. Raymond in January, 1919.

      The provision of a school building at Winkie in 1918 by the Sunday School Department offered a place of worship for a group of members enrolled at Berri. Church services continued here until 1951, when it was decided, adequate transport being then available, to combine the two congregations at Berri.

      At the close of the First World War and the opening of

settlements in the Murray valley for returned men, the 1919 conference enthusiastically extended the field to include Barmera and Cobdogla, and a second preacher was employed, with his centre at the former place on the shore of Lake Bonney. A. Cameron, a returned soldier, who had worked with the Y.M.C.A. abroad, was chosen as the first preacher. A chapel of wood and iron, in which, being unlined the summer heat was unbearable, had been provided by the Brotherhood. A. C. Mudford, who followed Mr. Cameron, heroically continued the work in this area for four years. Progress was slow, for returned men under the stress of opening up their blocks were not generally responsive. In 1925 a cyclone completely wrecked the chapel. It was rebuilt, but soon afterwards meetings were discontinued at Cobdogla and the members at Barmera linked themselves with the Berri Church. The building at Barmera was dismantled and transferred to Wudinna, on Eyre Peninsula. Recently the cause at Barmera has been revived (see paragraph below).

      During 1927 the Lord's Supper began to be observed at still another settlement, viz., Moorook, in the homes of J. Gray and E. Liddicoat, by a handful of interested members They soon formed themselves into a church. In 1940 the Buffalo lodge-room was purchased for a meeting-place. E. P. C. Hollard, preacher at Berri, in accepting the responsibility of shepherding the little flock, conducted a series of special evangelistic services which brought 20 additional members into the church. The Moorook Church is now linked with the congregation at Loxton to form another circuit.

      Reverting to the earlier days of the Berri circuit, at the close of R. Raymond's ministry in 1923, C. H. Hunt entered into an engagement with the Home Mission Committee and continued for six years. Like his predecessor he was eminently suited for the field. Other circuit preachers have been E. H. Randall, A. E. Talbot, W. N. Bartlett, E. P. C. Hollard, S. L. Patching, L. G. Johnson, and R. W. Marshall. J. A. Manallack has just completed an outstanding ministry of ten years, and given place to R. W. Saunders.

      Several tent and chapel missions have been conducted in the settlements and added to the strength of the membership, the missioners being W. Beiler, J. Wiltshire, E. A. Forbes, K. A. McNaughton, and C. H. Hunt. The circuit became self-supporting in 1928 at the close of E. H. Randall's term.

      For 18 years W. A. Hunt, now deceased, served the circuit

as secretary, and L. A. Chapple has been continuously on the official board for over 40 years.

      (2) Barmera--The growing importance of Barmera and the knowledge that a strong nucleus of Church of Christ people, sufficient to warrant the re-opening of the cause in the town, led the Berri-Winkie officers to call a meeting in the home of Mr. and Mrs. H. Agg on August 31,1955. The proposal was warmly received. It was decided to hold meetings regularly on Sunday afternoons for the breaking of bread in the local hall of the Legion of Ex-Servicemen and Women. J. Manallack addressed the first meeting on September 4. Three months later the interest created justified the formation of a church. On November 27, Elder L. A. Chapple welcomed 22 persons into the new fellowship. The officers elected were A. Clark (elder), and deacons--D. Hillier (chairman), J. Bibby (secretary), H. Agg (treasurer), T. Finn, and A. Simons. The lease of a block of land for building purposes having been obtained by the church, it has just completed a place of worship. A Sunday School of 40 scholars and ten teachers began on February 19, 1956.

      In February, 1958, through the initiative of J. Manallack and the men of the river churches, permanent camp buildings were erected on the shore of Lake Bonney, providing accommodation and equipment for 80 persons.

      (3) Loxton--The extension of the irrigation area by the Government Department and the prospect of a large population settling in the district, encouraged a few families to organise themselves into a church on July 22, 1951. Application was immediately made for the lease of building sites for a place of worship and a manse. In 1954 a vacant chapel on a large block of land on a main road a short distance from the centre of Loxton, was purchased, and J. McCormick was placed in the field to serve Moorook and Loxton as a circuit. The following year P. C. Woolford replaced Mr. McCormick and the church was able to supply him with a manse purchased from the Housing Trust. It was soon evident that the position of the chapel did not permit the church to meet the needs of the townspeople. So for many months the men of the church under the supervision of a tradesman laboured night and day to erect a brick place of worship opposite the Civic Centre. This self-devotion saved the church some £4,000. The building was opened with great enthusiasm on March 15, 1959, by Mr. and Mrs. W. May after the President of the Union, C. L. Fitzgerald, had unveiled the foundation stone.

Charles Schwab gave the morning address and A. R. Jones preached the Gospel at night. The present membership of the church is 32.

27. VICTOR HARBOUR

      For many years the eyes of Brotherhood leaders had been turned in the direction of this popular seaside resort facing the Southern Ocean, but not until 1929 did any one take steps to, begin a work there. On April 21 of this year a small church was brought together in the Masonic Hall by E,. W. Pittman and M. Jacobs of Mount Compass. Herbert Overall had done much to awaken interest in this move. Supply speakers helped the church at first. 'The Goolwa Church had also been depending on outside assistance for its pulpit supplies and it was arranged that the two churches should pool their resources to obtain a resident preacher. The Goolwa Church stood in with generous financial support and the Home Mission Committee gave its aid. Garfield Rootes became the first circuit preacher. It became apparent that the development and permanency of the seaside cause depended on the building of an attractive chapel. Hugh Gray followed Mr. Rootes and he in turn was succeeded by B. W. Manning. A legacy of £ 50 and an offer from a member to subsidise pound for pound up to £100 enabled the church to purchase a block of land in a central position. The self-sacrifice of the local people, the State-wide response to an appeal for the building fund by a preacher with unbounded enthusiasm, and the spirit of prayer, provided the necessary finance for a chapel, costing £2,300. It was opened free of debt at Easter-time, 1940. A. McGlasson, of Glenelg, was the architect and contractor. In the early forties the church suffered a setback owing to the removal of some of its strongest members. Today the membership is over 70. Churches of Christ people, holidaying during the summer, welcome the opportunity of fellowship at the Lord's Supper. The Home Mission Committee, having fostered the cause from the start, still contributes towards its support. Besides those named other preachers have been F. Collins, Colin Cartmell, A. C. Thurrowgood, and S. J. Patching. At present F. B. Burtt is the minister. The Building Extension Committee supplied funds for a manse.

      After several years it was found that Victor Harbour and its neighbourhood demanded the whole of the preacher's time. Consequently the Goolwa Church linked with Mount Compass to form a circuit.

28. WHYALLA

      No one would care to attempt a prediction as to what lies ahead for the town of Whyalla as the result of its industrial development. Big things are expected through the use of the immense deposits of rich iron ore in this district, much as yet not opened up. Within 20 years the establishment of steel works and shipbuilding yards has drawn thousands of people together to form a prosperous community. The influx of population brought a few faithful members of the Church of Christ into the town, drawn from different parts, who were not slow in holding meetings for worship in the home of Mr. and Mrs. L. G. Curtis where ten people met for two years. The little group also worshipped with the Presbyterian Church on Sunday evenings and assisted with their Sunday School. Mr. Curtis often filled the pulpit. Reference to the ordinance of Christian baptism in one of his addresses aroused the interest of a young man, whom Mr. Curtis baptized in the waters of the gulf. The removal of Mr. Curtis from Whyalla led to the use of the Institute Hall for communion services, which began on November 3, 1940. Those present at the first meeting were Mrs. M. Brougham, R. M. Brown, E. Parker, Mrs. E. G. Rodda, Mrs. V. C. and Miss J. Stevenson, W. J. Tregloan, and A. G. Thurgood. The last-named tuned the hymns to the strings of his violin at this and succeeding meetings. During the next year a Sunday School was started in a private house, that of Mr. Les. Berry being first opened for the purpose. With the growth of the school it was transferred to the newly-built home of Mr. James, in Whyalla South, the direction in which the population was moving. Well-attended prayer-meetings were also conducted in homes of members.

      The selection of a suitable block of land in Whyalla South a loan from the Building Extension Committee, and a substantial gift from the League of Five Hundred, enabled the little church to have its own building. This project had been delayed owing to war conditions and the scarcity of building materials. Under the expert supervision of S. Hoskin, of the Croydon Church, then employed in Whyalla, the hall was at length completed and occupied on June 5, 1943. W. L. Ewers, Home Mission Organiser, declared the building opened. Later a further loan from the Building Extension Committee provided necessary funds for a manse for the first resident preacher, S. E. Matthews. Prior to his appointment city preachers had been rostered to help the church once a month.

      At the time when Mr. Matthews began his work the membership

had reached 50. Reporting to the 1944 General Conference the newly-settled preacher gave his impressions of the field: "Whyalla is justifying the faith and forethought of brethren who said, 'Let us help Whyalla.' Within twelve months Whyalla has a chapel, manse, and resident preacher. Of its 51 members, 49 have been received by letter of transfer, representing 20 churches." He went on to say: "Whyalla, with a population of 8,000 and a promise of 30,000, is a strange city in the making. On Sundays, in every street, are to be seen people building their homes. Hundreds still live in shacks. Drink, gambling, and sport claim many devotees." The indifference of industrial towns to any religious appeal is unhappily reflected in Whyalla. Consequently the progress of the church has been slow. However, a splendid youth work has developed in the Sunday School and clubs. Recently a bus has been given to the church by a friend to bring children to the school from a distance. A youth hall is contemplated.

      The ministry of the church, after valuable spade-work by S. E. Matthews, has been continued by F. G. Banks and K. N. Roberts. At present A. E. Stevens leads the work.

      This Church has undertaken the oversight of a church lately formed at Port Augusta, organised by P. R. Baker.

29. WILLIAMSTOWN

      Until the Williamstown Church affiliated with the Churches of Christ Union it was known as a "Christian Church", familiarly called locally, "Little Glory." The church was organised about 1890 and met in a galvanised iron building on private property, later used as a bicycle shop and garage. The following men and women pioneered the church:--Samuel Grapes, William Pappin, Otto Messenger, J. J. Pappin, A. W. and J. J. Bain, and Mesdames McLeod, Stanley, Coles, and Mewett. Having worshipped for ten years in the original building the church bought a piece of land and put up a stone chapel. A school-room was added later and kitchen facilities were provided in 1957. A home has also been built for the preacher.

      The following ministers have located at Williamstown: E. G. Warren, R. Blackburn, A. Pascoe, A. E. Talbot, and J. Warren. A circuit consisting of Williamstown and Gawler was served by Roy Raymond, E. J. Miles, M. T. Lawrie, H. R. Fitch, W. N. Bartlett, H. E. Paddick, and Garfield Rootes. Recently Williamstown and Kersbrook have shared the services of L. G. Armstrong and B. W. Manning (the present preacher).

      Besides a healthy Sunday School formed in 1899, and other auxiliaries, the church has been instrumental in starting an interdenominational Christian Men's Fellowship, which has proved its value in the religious and social life of the community

30. WUDINNA

      Until 1929 Eyre Peninsula, the tremendous stretch of country towards the west of the State, had been served by three churches of the Restoration Movement. The central portion had not been touched although it was known that a number of members were scattered about in that part. Frank Hollams, with the heroic spirit of a pioneer, and willing to sacrifice his home life in the city, went out under the Home Mission Committee in April, 1929, equipped with a motor van and a supply of religious books, to help the settlers. He spent several months in covering a wide area and touched places which could boast little more than a general store and a dance hall. He called a meeting of interested men at Yaninee on June 10, to consider the formation of a circuit and the selection of a centre. Those present were B. and W. Black, and A. Gregory, of Minnipa, and L. W. Vawser and J. J. Bain of Wudinna. The meeting resulted in the formation of the "Central Eyre Peninsula Circuit" with Wudinna as the hub. Frank Hollams was appointed elder of the church, and the deacons were W. D. Black, M. D. Pascoe. L. W. Vawser, and J. J. Bain (secretary and treasurer). Subsequently the names of B. C. Black and A. Rowley were added to the diaconate. The evangelist reported the same year at the annual conference that about 20 isolated members had been brought together. A block of land at Wudinna had been offered as a chapel site. Other stations for worship and preaching were Minnipa, Warramboo, and Wadicke Rock. Later extensions were made to Kopi, Yaninee, Cootra East, Pin Bong, Palabie, and Pildappa. But a more restricted area was afterwards found to be advantageous. A frame building, transferred from Barmera, helped to give some stability to the work. Successors of Frank Hollams were H. G. Norris, H. R. Fitch, M. T. Lawrie, W. W. Dixon, and M. Roberts. After the removal of Mr. Lawrie, the field carried on without a resident preacher for some time with assistance from the Tumby Bay circuit.

      Some years ago, the population in central Eyre Peninsula thinned out, as it had been proved that small holdings of land offered nothing beyond a bare living to farmers, whilst a bigger acreage gave an opportunity for better returns

from grazing as well as agriculture. The Home Mission Committee found the financial burden very heavy, for about half the annual offering was being absorbed in maintaining the work. The recent removal of several families from the district has weakened the church to such a degree that now a handful of members remains to keep the doors of the chapel open.

      THE discovery of silver-lead at Broken Hill, New South Wales in 1883 led to the speedy growth of an important mining town, which soon became a city. Among the early residents there were several Church of Christ members, and the eyes of the South Australian Home Mission Committee turned across the border to the likely field for evangelism. South Australia had been quick to grasp the opportunity to turn some of the wealth of the mines and the business of the town in this direction by building a railway to the border. It was felt by the Committee that the spiritual and moral welfare of the people was largely the responsibility of the church in this State. At their September meeting in 1900 the secretary wrote to F. Plant relative to the prospects of opening a cause in the town. Jesse Colbourne paid a visit to spy out the field. At the 1901 conference it was reported that H. D. Smith had organised a church of 26 members, and he believed a good cause could be established as the people were disposed to work earnestly together and take steps to build a chapel. The committee strongly recommended conference to "authorise the taking of definite and decided steps" to efficiently carry on this important mission. But the committee found itself unable to proceed to carry their proposal into effect, being faced with the obstacle, the lack of finance. The New South Wales and Victorian committees were approached to enlist their support, and although the Federal Conference recommended them to provide £50 each for twelve months, they were not able to fall into line. So the little church, working under difficult conditions to make an impact upon the population of a mining town, was for several years left to its own resources.

      A decided move was made in 1905 to increase the strength of the church. J. C. F. Pittman conducted a tent mission in the city. M. Wood Green followed him and spent about nine months with the little flock, bringing the number up to 45. His meetings were held in the Protestant Hall. In his report to the conference he said:--"Although I visited at many hundred homes and at the mines with handbills and personal Invitations, there was no perceptible result . . . Sunday work at the mines and the intense pleasure-loving

and political partisan character of the people are among the hindrances that make the work very hard. With so many brethren coming to Broken Hill for work it is important that a cause should be maintained here, or they will wander and we shall lose them. In addition there is the claim which so large a population has upon our Christian effort." Given their own place of worship, the church, he felt, might be able to hold its own and also make quiet, steady progress.

      The establishment of the Building Extension Fund by the Union and a special appeal for money for a Broken Hill chapel, made it possible to advance a loan of £710 for the purpose. Two class-rooms were added to the building In 1911, and a youth hall is a recent addition to file property. When the church occupied their own place of worship, E. J. Tuck had begun his long ministry with them. An unfortunate break-away occurred about this time from the parent body, and a small church was constituted at Railway Town, about a mile distant from the chapel on Wolfram Street. "Father" Tuck carried on at the latter place, while for a time T. Jones gave valuable part-time service to Railway Town. From time to time in those years industrial strife affected the life of the city, with reactions on the churches. W. G. Oram entered the field in 1917 and he was followed by R. Blackburn. E. G. Warren then began his eleven years' strenuous ministry. A tent mission by the Hinrichsen-Stewart combination in 1929 resulted in 77 additions by faith and baptism, bringing the membership up to 92. But heavy roll revision soon reduced the number. Twelve months later Mr. Warren had to report at conference: "We have passed through one of the most difficult years of our experience." It had been proved that it is one thing to bring large numbers into church membership and quite another thing to establish people permanently in the fellowship. For several years unemployment in the Barrier affected the church financially and inflicted hardship upon many families outside. Consequently a tremendous amount of social work devolved upon the faithful minister and his wife. Often they went without necessaries themselves to relieve the distress of others. Elliot Arnold succeeded E. G. Warren. During his ministry the ever-active Ladies' Guild were able to pay a substantial deposit to purchase a manse. Other preachers serving Broken Hill and Railway Town have been J. E. Brooke, H. E. Paddick, R. Hilford, J. McCormick, and Norman Kingston. W. Greenwood is now located in the city. One of the past preachers has summed up the situation in Broken Hill in the not unsympathetic statement: "Broken

Hill presents opportunities and a challenge to any Christian brotherhood. It is a very large city, with a large friendly heart, in which the desire for spiritual things is not great." A mining centre presents its own peculiar problems.

      The Railway Town Church is now non-existent.

      WE give here an account of several churches which had a comparatively brief history and have now become extinct as far as organised groups of Church of Christ people are concerned. But their influence has not been entirely lost, for they still continue to make their contribution to the Brotherhood through the consistent lives of men and women who can trace their religious ideas and impulses to their forbears once closely identified with the defunct churches, which, like Abel of early Old Testament history, being dead, yet speak. To write of the stream of spiritual life flowing within the channel of Churches of Christ in this State without some reference to its erstwhile tributaries would leave incomplete any attempt to produce a faithful record.

1. ALMA

      No pioneer country church in this State did more for the Restoration Movement than the Alma Church. It had its day and ceased to be an organised body of Christian people, but its powerful influence is still felt in most congregations throughout the State by the dispersal of its devoted members. The family name of "Lawrie" is known everywhere amongst the churches. The Alma Church was the result of the removal of members from Brith and New Mills, Ayreshire, Scotland. Several members of these churches emigrated to the colony in 1847. They settled in the Willunga district and formed themselves into a Church of Christ under the teaching of John Aird, who, with Robert Lawrie, another of the settlers, had been an elder of the church at New Mills. Robert had persuaded his fellow-elder to come to the colony to help establish the little church in the "wild prairies". Meetings were held in Mr. Aird's house. John Lawrie, with other members of the New Mills church, arrived in 1853 and linked himself with a small group of dispersed Willunga members who had moved further south to the Myponga hills. Five years later the opening up of new country in the Lower North drew John, Robert, and Alexander Lawrie to Alma Plains. As soon as a hut was built the Lawrie group and George Hammond met for worship. Twelve months later Robert Harkness joined them. The little

church was soon able to use the barn belonging to John Lawrie for its meetings. Under the leadership of this member of the Lawrie family the company increased rapidly. Several families, including that of A. Greenshields, J. Watson, John Hammond, James McGregor, J. McLachlan, D. Finlayson, and W. Howard, became identified with it. The first chapel was built in 1862. Ten years later, when the membership had grown to 60, a new chapel to seat 200 was put up alongside the old one. A schoolmaster's residence was also provided near by to house the preacher who carried out the extra duties of teaching the three R's to the little ones. At one time the church membership reached 140. So influential did the church become that the annual conference of the churches in the colony met at Alma in 1879. John Lawrie continued as the recognised leader of the church until his death in 1888 at the age of 78 years. In Scotland he had received training for the Presbyterian ministry. He was a man of strong commonsense and firm convictions and did not hesitate to express what he believed to be the truth. He was an excellent teacher, but slow in speech, and lacked "terminal facilities," forgetting the passage of time when completely absorbed in his theme. For many years he contributed articles to "The Australian Christian Pioneer" under the pseudonym of "YZ". Other important figures in the Alma Church were Robert Lawrie, who is described as "a most attractive Christian character", J. McLachlan, who occupied a seat in the House of Assembly for several years, John Hammond, and Robert Harkness. The last-named came to Sydney from Scotland in 1853 and made his way to Adelaide. Under the influence of a faithful Christian man, George Duke, of Franklin Street Church, he was baptized and took membership with it. John Lawrie afterwards persuaded him to go to Alma.

      Anniversary occasions were always highlights in the history of the Alma Church and were remembered long afterwards for their big congregations, big teas, as only country people can provide, and big addresses at the public meeting. People rallied from near and far in those horse and buggy and equestrian days. Distance was no concern when a public tea and meeting were promised at the end of the journey. Something "out of the box" could be expected from the city preachers who were present and who always welcomed the break from their regular work, among the hospitable country folk. The crowd was so great at the 1868 public meeting that Dr. Porter, of Hindmarsh, "took a wagon for his stand" when he spoke in the early evening,

but the cold night winds drove the crowd indoors (as many as could be squeezed in) for the other four addresses.

      The Alma Church had its great days and then steady decline set in. In 1869 the church reported 56 members; 1879, 134; 1889, 103; 1903, 49; 1913, 38; 1936, 28 (the last figures). The Sunday School showed a corresponding decrease, pointing to a dearth of young families. In the "Jubilee History of Churches of Christ" T. J. Gore attributed the decrease to the setting in of a "migratory epidemic" the movement of the farmers to fresh fields and pastures new. He added: "A great number of the members were affected by it. Happily, they were not lost to the Church of Christ, but like the members of the Jerusalem Church went everywhere preaching the word."

2. BURRA BURRA OR KOORINGA

      Near the end of 1849 Philip Santo removed from the city for a time to the northern copper fields town of Burra Burra. One Lord's Day, soon after his arrival, he came across a building in Kooringa which had the appearance of a meeting-place for worship. He joined the little company of worshippers and heard an address on the Acts 2:42, in the course of which the speaker referred to the custom of the primitive church to meet on the first day of the week to break bread. Mr. Santo learned that no body of people in the settlement was actually meeting for this purpose on every Lord's Day, but his inquiries among the residents did reveal the fact that a handful of immersed believers were prepared to gather in his house, where, on January 6, 1850, he organised a church. When their numbers increased, a large store-house was rented for a meeting-place. By the end of the year a chapel had been built and occupied. One of the early additions was George Pearce, a most acceptable preacher of a pædo-Baptist body, who, when he went to the city and further south, rendered splendid service. Another local preacher also linked up with the infant church. His earnestness on the platform was commendable, but his ignorance of the Scripture was displayed in the exordium of an address on the second coming of the Lord, when he said: 'Then shall that glorious Scripture be fulfilled, 'Jack's as good as his master.'" Most of the brethren willing to speak at the services were unable to continue for more than a few minutes. So a succession of brief homilies from several filled the time allotted for teaching, and the president then briefly summarised and applied what was said.

      The church at Kooringa, although it started so auspiciously

had only a brief history. The year 1851 brought a time of depression in business at the Burra Burra and throughout the colony. Simultaneously the discovery of gold in Victoria drew most of the men across the border in search of quick wealth. Scarcely any of them came back to resettle. Finally, the copper mines failed and the smelters closed. These events sounded the death knell to the church.

3. KINGSTON

      During 1876 a report from D. A. Ewers, then at Kingston, stated: "For some months past a few baptized believers have been advocating a return to the "Old Paths!" This had led to an invitation to H. D. Smith, of Hindmarsh, to visit the town. He arrived by the ship "Omeo" on July 30. As a result the ordinance of Christian baptism was attended to in Maria Creek, this being, Mr. Ewers said, "the first time the scriptural command had been obeyed here, considerable interest was evinced by the public." On August 13 nine persons "were formed into a Church of God." Prior to this a Sunday School and Bible Class had been started. The Kingston church soon lost its two mainstays, Robert Redman removing to Norwood, and Mr. Ewers being invited by the 1878 conference to accept work under the Evangelist Committee in the Lower North.

4. MILLICENT

      The annual meeting of the churches, 1877, resolved to send R. Woolcock into the south-east for twelve months. He chose Millicent as his centre of operations. Meetings had been commenced in the town by John Bowering, of Mount Gambler. This faithful disciple gathered together others like-minded to worship at first in a private house. Later the public school building was used for both morning and evening services and a Sunday School. On August 5, 1877, Mr. Woolcock organised a church of 13 members, and on October 13 and 14 special services were held to celebrate the opening of a small stone building for the worship of the church. In reporting this event the evangelist wrote: "The chapel is a neat and substantial stone building 20 feet by 30 feet." The allotment of land was given by Mr. and Mrs. Roland Campbell (parents of Mrs. A. C. Killmier). Contributions towards the cost of the building were solicited from the Mount Gambler Church, which was apparently strong enough financially to give assistance. Previously baptisms had been carried out in the local drain, with many comments, not always sympathetic, from interested onlookers.

      The withdrawal of Mr. Woolcock from the South-East after two years left the oversight of the Millicent Church to local leaders with occasional guidance from city preachers, particularly Jesse Colbourne and T. J. Gore. As there was no rail service to Millicent they went by boat from Port Adelaide to Beachport and finished the long journey by horse and buggy. Among those in membership in those days were Mr. and Mrs. Newberry, Mr. and Mrs. W. H. Rich (in their declining years members of the Unley Church), Mr. and Mrs. Roland Campbell, and Mr. and Mrs. Timothy Poole. The last-named couple moved to Naracoorte and there became foundation members of the revived church. Mr. Poole guided the labours of the local brethren at Naracoorte when they built the chapel.

      For a time the Millicent Church grew in numbers. Branching out to other centres, Roland Campbell and some of the brethren conducted fortnightly meetings at Rendelsham and Tantanoola. The population of Millicent and district became unsettled in the late nineties, and removals drained the strength of the church. It ceased to meet about 1900. The building was used as a grocery store, chaff depot, band room, and eventually a lodge room. It stands today as a mute witness to the existence of a flourishing cause some sixty or more years ago.

5. LOCHIEL

      A very interesting letter, written by W. A. Greenshields, appeared in the "Advertiser" at the end of October, 1935, giving an account of the jubilee celebrations of the Lochiel Church. He wrote: "On Sunday and Monday, October 27 and 28, the Lochiel Church of Christ whose chapel has lately been renovated by its members, held its jubilee. The chapel was built 50 years ago. Mr. J. G. Cosh and Mr. A. L. Greenshields inaugurated the building fund and T. J. Gore conducted the opening services." Among the greetings received at the jubilee were replies from J. Greenshields (Payneham.), Mrs. Swain (Croydon), Mrs. McGregor (Lochiel), T. J. Pridham (Glenelg), Mrs. Cock (WillaMulka), C. Lammond (Bumbunga), Mr. and Mrs. Phillis (Lochiel), W. and C. Harding (Everard East), W. A. Greenshields (Nantawarra), and Mrs. I. Grieg (South Hummocks). Letters were received from C. H. Harding (King's Park), an early secretary of the church, and Senator Uppill, who made his debut as a speaker on the Lochiel platform.

      In 1898 the conference report stated that W. A. Keay was serving as evangelist of the church under the Northern

Conference and the Home Mission Committee, the group consisting of Balaklava, Dalkey, Long Plains, Mallala, Alma and Lochiel. Later T. Jones ministered at Lochiel and Mount Templeton, and H. Clark, of the College of the Bible, spent one of his vacations with the two churches. At this time the membership stood at 81. Frank Hollams began a three-years' ministry with the churches in 1915. When he resigned the church carried on without a resident preacher. In 1928 some platform service was given by S. E. M. Riches and later by Ray Crosby and E. J. Paddick. For many years the name of W. A. Greenshields appeared in reports, and we can well imagine that it was he who tried to keep the flag flying until the doors of the old chapel were finally closed.

6. MALLALA

      This church in its best days had a membership of 90 and exercised a strong influence in the Lower North. It was founded on March 24, 1872, drawing its charter members from the Two Wells Church, viz., Mr. and Mrs. J. Marshman, Mr. and Mrs. H. Lawrence, E. Hastwell, and J. W. Wood. Among the preachers who laboured at Mallala the most successful were George Day, Jesse Colbourne, and R. Woolcock. The strength of the church was considerably reduced by the transfer of several members who found it more convenient to worship with the Long Plains Church. As the years passed the church dwindled in numbers until only a handful of people remained. In its last years Mallala and Long Plains were served by a preacher on a circuit plan. Eventually the chapel property was sold and the proceeds were passed over to assist the Long Plains Church to meet the cost of their new chapel.

7. WILLUNGA

      Henry S. Earl paid a visit to Willunga in 1867 and was Impressed with the possibilities of the field. The slate quarries industry was then in full swing. A band of pioneers, else where referred to, of 20 years earlier, had all gone from the district. T. J. Gore and Dr. Thomas Porter preached on successive Sundays in March, 1869, and Henry S. Earl followed them with a very successful series of meetings against strong local opposition. This paved the way for the formation of a church in the Oddfellows' Hall of 24 members, on August 4 of the same year. By December their numbers had increased to 53. "Never before," wrote Earl, "has there been such a thorough religious awakening in this town and neighbourhood. The Scriptures have been diligently

searched and the great topics of Christianity discussed with deep earnestness." On a fine building site in the main street steps were taken to put up a place of worship. Dr. S. Kidner, of Hindmarsh, gave considerable platform help in these days. Philip Santo, H. S. Earl, and Dr. Kidner took part in the opening services of the chapel on December 11, 1870. Chapel and vestries overflowed with the crowd that gathered in the evening. The first full-time evangelist was S. Judd, who had an extended period of ministry. Others who followed him were J. W. Hindle, D. McCrackett, W. J. Way, L. H. Crosby, and J. Weeks.

      The high hopes of the successful first years were not realised. In 1876 statistics showed 33 members on the roll. About 25 years later some efforts were made to revive a moribund cause, which faded until only one saintly old man was left. He refused to allow the building to remain closed on Sunday mornings. Alone, he opened the door and sat for a while and worshipped. Local people spoke of him as "Old Fidelity". From the dying church at Willunga there arose another congregation at Mount Compass.

8. WALLAROO

      A church of eleven members was organised at Wallaroo on June 1, 1902, by G. B. Moysey, then ministering at Kadina. Meetings were first held in the Rechabite Hall and later in the Waterside Workers' Hall. Some of the members having left the town, the church could not hold meetings from 1908 to 1910. The arrival of E. J. Killmier and family stimulated the cause and meetings were held in his house. A notable work by J. Wiltshire brought a big increase in the membership, justifying the erection of a chapel in 1914. This now well-established church promised a long and fruitful history, and the work of a succession of able preachers and the results of several evangelistic missions combined to maintain the church's strength. Besides J. Wiltshire, the following preachers, giving either a part or the whole of their time to the field, served the church:--A. H. Wilson, Clive Taylor, A. J. Ingham, E. G. Warren, Ira Durdin, Alan Garland. H. L. Davie, F. G. Banks. G. Rootes, M. T. Lawrie, J. Paddick, W. Philp, and B. W. Manning. In recent years the church, not having a resident preacher, gradually became weaker until it was no longer possible, with the few people in attendance, to maintain the services. Over the years negotiations with the three peninsula churches Kadina. Wallaroo, and Moonta, had in view the formation of a circuit, but this did not eventuate. The property has

now been sold and the proceeds given to the Elizabeth Church.

      The Wallaroo Church gave several prominent men to the Brotherhood, viz., Dr. E. R. Killmier, A. C. Killmier, B.A., Allen Brooke, J. E. Brooke, and J. E. Clothier.

      THE history of Churches of Christ in South Australia would not be complete without special reference to some of the men who have rendered conspicuous service to the church either in the full-time ministry or in their spare time. The writer may be taken to task for passing by other brethren who also made no small contribution to the life and progress of the church. In a few cases their omission is explained by the lack of sufficient information for a satisfactory sketch. Most of those on whom the choice has fallen have been known personally and appreciatively by the writer, and if any apology is needed for the absence of any names from the list of representative men of those who might have been included had someone else essayed the task of a historian, this explanation must suffice.

1. THOMAS MAGAREY

      This pioneer may be regarded as foremost in founding the Churches of Christ movement in South Australia. He was an Irishman and was cradled in County Down in 1825, but most of his boyhood was spent in Lancashire, England. With his brother James he emigrated to Nelson, New Zealand, in 1841, and there came into touch with the Restoration Movement through Thomas Jackson, an ardent advocate of its principles. Several copies of "The Millennial Harbinger" edited by Alexander Campbell, which came into his hands, also threw light on the Movement. A little church had been formed in Nelson, and Magarey, on his acceptance of New Testament principles, was received into fellowship.

      What brought the young man to the distant and little-known colony of South Australia? Maybe there was something in him of the adventurer, for youth likes to leap into the unknown. However, we can be sure that he saw economic opportunities in this colony which were not offering in New Zealand. In and around the tiny settlement of Nelson settlers were glad to work for two shillings a day. Some were leaving for other parts. It is more than likely that Magarey's interest in mining turned his eyes in the direction of Australia. Not long since John Ridley had invented a

reaping machine which overcame the difficulty of handling the harvests from the continually increasing wheatlands in the neighbourhood of Adelaide. He also set up a steam-driven flour mill at Hindmarsh. Small shipments of wheat and flour were sent to New Zealand to open up new markets for surplus production, and the quality was such as to suggest possibilities of material advancement to an ambitious young business man. His experiences following his arrival in Adelaide in September, 1845, are recorded in the earlier pages of this history.

      In 1849 Thomas Magarey and his brother took over Ridley's flour mill. In the "village" of Hindmarsh, as the suburb was then described, Thomas had much to do with the beginning of the church in Robert Street. Being deeply interested in public affairs he became a member of the first Hindmarsh District Council in 1853, and seven years later extended his field of service by his election to the House of Assembly. He subsequently entered the Legislative Council. He was recognised as a "champion of the pastoral industry" in the colony. His interests lay more and more in country areas, for he owned or leased huge sheep runs near Naracoorte and in other parts of the south-east. On Eyre Peninsula he held land at Sleaford Bay, known as "Tulkea", and other stretches of country in the same area. State aid to religion found him a strong opponent until the question was settled to his satisfaction in the first elected Legislative Council in the fifties. He was one of the original directors of the Bank of Adelaide and was also a director of the "Adelaide Register."

      In later years Mr. Magarey, finding himself in closer agreement with the religious ideas of the "Brethren", severed his connection with Churches of Christ.

      Eliza Davies, who had lived for a time with the Campbell family at Bethany, West Virginia, U.S.A., came to South Australia in 1861, and joined the Magarey household, then living at Enfield. In her autobiography she referred to Thomas Magarey as "a man of wealth and influence . . . but he had the higher title of a Christian gentleman." The family consisted of Alexander and Sylvanus, two fine lads, who were going to college: Janie and Bertie, two very sweet girls, then two younger boys, James and Tom; and Lillie, who came while I was there. It was a large but lovely and loving family." She added: "Mr. Magarey was a liberal man, but he did not let his left hand know what his right hand did."

      Thomas Magarey, this greatly respected and influential

pioneer of the colony and to whom is due so much of the credit of establishing the Restoration movement in Australia, died at Enfield in 1902 in his 78th year.

2. ALEXANDER THOMAS MAGAREY

the eldest son of Thomas Magarey, was born in 1849 at Noarlunga. As a boy he was one of the original scholars enrolled in the first Australian Church of Christ Sunday School at Hindmarsh. He entered the church in his early teens, being baptized in the old bath built by John Ridley on the verandah of the cottage where the Hindmarsh Church first met for worship. His education wag obtained at St. Peter's College and the Melbourne University. He intended to become a preacher of the Gospel, but after doing some preaching he entered business. This did not deter him from exercising his talents on the platform of many of the churches and his services were much sought after both in the city and the country. A great lover of flowers, it is said that during his residence in the hills, which meant travelling to and from the city by train, he formed a habit of distributing from the carriage window seeds of plants he had gathered in his own garden or purchased. In public life he was closely identified with the movement for the restoration of the Bible to State schools. He was a member of the Children's Hospital Board. His deep and continued interest in the Brotherhood was recognised by his appointment as president of the Union in 1899, and again in 1904.

3. DR. SILVANUS JAMES MAGAREY

      He was the second son of Thomas Magarey, and was born in 1850. At eleven years of age he entered the fellowship of the church at Hindmarsh and in his late teens joined the church which met for some years in White's Rooms, King William Street. His medical studies were undertaken in the Melbourne University. During his student

days he attended Lygon Street and took an active part in its life, particularly in the Adelphian Society, where he cultivated the art of public speech. In Adelaide he built up a big medical practice and was highly respected as a true Christian physician. In church life at Grote Street he superintended the Sunday School for over 23 years as well as serving as an elder of the church. It was as a pronounced temperance advocate that Dr. Magarey was best and most widely known to the general public. His knowledge and experience as a medical man opened his eyes to the harm the use of alcohol as a beverage was doing to the community.

      The temperance organisations in his day were to a great extent powerless as a political force owing to the want of concerted action. Dr. Magarey threw himself wholeheartedly into a movement for the formation of an alliance which would render common action possible. He became in turn secretary and president of the South Australian Temperance Alliance. When it decided that an effort should be made to secure the election to parliament of a strong man of pronounced temperance views, the Alliance chose Dr. Magarey, who was voted by the Central District to the Legislative Council by a big majority. Although only 38 years of age and one of the youngest men in the House, he was not long in making his influence felt. He made no pretensions to be classed as an orator, but he was one of the clearest and most forcible speakers. For nine years, from 1888 to 1897, he sat in Parliament. When finally he decided not to seek re-election he declared in his closing speech that when he stood for Parliament he had certain things on his mind which he thought could be secured. Full of the ardent hope of youth he thought he would be the means to accomplish them. One of these things was the abolition of the drink traffic. But after years of effort it was discouraging to find how little progress had been made. However, by combination and persistence they were able to make inroads into the stability of the traffic.

      His death occurred in 1901.

4. WILLIAM THOMAS MAGAREY

      "Will Magarey" as he was familiarly called, the third son of Dr. S. J. Magarey, took an active part in the work of the church from early years, not as a speaker, but as a business man dedicated to God and the Restoration Movement. He united with the Glenelg Church; then for many years he was identified with the Grote Street congregation. He returned to Glenelg and finally settled at Unley. His gift of a beautiful tenor voice, used for the highest ends, influenced many towards Christ. For many years he sat with the Home Mission Committee and proved himself a wise counsellor. As a business man he was dominated by Christian principles and won and held the respect of all who had commercial dealings with him. His death took place in 1928 at the age of 47 years.

5. HON. PHILIP SANTO

      This pioneer of the church in South Australia was born at Salt Ash, near Plymouth, England, in 1818, and at the

age of 19 years became a member of the Baptist Church. He and his wife arrived in Adelaide in December, 1840. Here he found plenty of scope for his trade as a builder and superintended the erection of several big business premises on the main streets of the city. In the early fifties he spent a brief period at the Burra and in Melbourne. Returning to Adelaide he went into business as a merchant. For over 20 years he represented various constituencies in the House of Assembly and the Legislative Council. In the Assembly he filled the office of Commissioner of Public Works during six successive ministries and presided over this department when the Duke of Edinburgh laid the foundation stone of the General Post Office. As a member of the Legislative Council the title "Honourable" was permanently conferred on him as it was on all other legislators who at any time between 1857 and 1910 were members. On his arrival in the colony Philip Santo joined the Scotch Baptist Church, then meeting in Hindley Street. With James C. Verco, he built the small meeting place for the Church of Christ in Franklin Street and took a prominent part in the transfer of the church to its new home in Grote Street. He remained in membership with this church until his death in 1889, having served as an elder for many years. To this kindly Christian man may be attributed much of the success in laying the foundations of the cause of primitive Christianity in South Australia.

6. JAMES CRABB VERCO

      He was born at Callington, Cornwall, in 1814. As a young man he went to Texas, U.S.A., seeking wealth in a thinly-settled country, but after some adventurous experiences he returned to England, and, marrying, he and his bride left for Adelaide in 1840 in the ship "John Brightman". Philip Santo and his wife travelled on the same boat, and the two couples became fast friends. On reaching Adelaide the men entered into partnership as builders. Under the influence of his friend, Mr. Verco was induced to accept baptism, which took place in the River Torrens, and joined the Scotch Baptist Church. He continued with the Church of Christ in Franklin Street and went with the congregation to Grote Street, where he served as an elder. Later, with his family and others, he established the church in Kermode Street, North Adelaide, and remained there until his death in 1891. From 1862 to 1865 Mr. Verco held a seat in the House of Assembly, where his commonsense views made a valuable contribution to public affairs. He held

protectionist ideas, advocating the protection of colonial industries by means of heavy import duties on all manufactured goods that could be produced in the colony and favouring the admission, free of duty, of raw materials that the colony could not supply. Protection and free trade were live questions in those years. His other interests outside the church led him to become one of the founders of the Commercial Bank of South Australia and to serve as a member of the Adelaide City Council.

7. SIR JOSEPH C. VERCO

      This highly-respected medical man, a son of James C. Verco, was born at Fullarton in 1851. As a youth he chose the medical profession for his life work and obtained his degrees for both medicine and surgery in London, and thus opened the door to a brilliant career and Royal recognition. Before his retirement in 1919 he had been regarded for many years as the most eminent physician in South Australia and amongst the most accomplished in the whole of the Commonwealth. From 1887 he was closely associated with the Adelaide University, where he lectured in medicine and became dean of the medical faculty. As a member of the Royal Society, Dr. Verco occupied the presidential chair from 1903 to 1921. His work as a conchologist was well known throughout Australia. Sir Joseph possessed a charming personality and a deep religious faith, and can be aptly described as a "beloved physician". Identified first of all with the Grote Street Church he with his parents and the rest of the family had much to do with the establishment of the Kermode Street Church. He and his brother John bought the land and built the chapel, which finally, as a gift, was transferred into the name of the church in 1923. For many years he superintended the Sunday School and promoted temperance work by giving strong support to the Band of Hope movement. As a teacher he was unexcelled. Punctilious in preparation, with a thorough knowledge of the truths of the Scripture and the Christian faith, and effective in the quiet delivery of his messages, it was a delight to listen to his expositions. Sir Joseph was knighted in 1919.

8. WILLIAM HENVILLE BURFORD

      The name of "Burford", represented by father and son, stands high in the roll of honour of the worthy Christian men who laid the foundation and helped to establish Churches of Christ in South Australia. They were business

men to their finger tips and applied their ability in commercial life to the work of the kingdom of God. The father was born in Middlesex, England, in 1807, and, when a lad, having finished his education, he took up the trade of butchering and candle-making. He came to South Australia on the same ship as Governor Gawler in 1838, accompanied by an invalid wife and two, children. When he landed at Glenelg he had one shilling and sixpence in his pocket. What he lacked in hard cash he made up in enterprise and hard work. He first laboured at a lime kiln and then excavated cellars in Hindley Street. Dissatisfied with this type of employment he became a painter and glazier. Ultimately the scarcity of candles and soap gave him the opportunity to lay the foundation of a successful business. When the copper mines opened in South Australia and gold was discovered in Victoria, he obtained large contracts to supply the miners with these essential commodities and established a thriving factory in the city. Thus began the business of W. E. Burford and Sons, a business that brought more than modest wealth to the promoter. In public life Mr. Burford in 1841 became a member of what was known as the "Common Council of Adelaide". He occupied a seat in the House of Assembly for two sessions from 1857, and gave strong support to the Bills which brought about the Real Property Act of Sir Richard Torrens, who presented his colleague with the first copy of his book on "Law Reform" with the inscription: "This is the first completed copy of my work which I present to my friend, W. 11. Burford, hoping he will accept it as testifying my esteem for his steadfastness and integrity of character and my gratitude for the assistance rendered by him in carrying the Real Property Act through the Legislative Assembly, especially on the occasion of the second reading." In the early history of Churches of Christ the first mention of the name of W. H. Burford refers to his reception into the membership of the Franklin Street Church in 1855. He and others came from Zion Chapel, Pulteney Street, where Captain Scott of the Scotch Baptist persuasion, had charge of a small congregation. Mr. Burford used his business experience in the affairs of the church and exercised his talents for public speaking and music in its services. He served as an elder both in the Grote Street and Kermode Street churches. At the time of his death he was in membership with the Unley Church. A friend, summing up the life of this worthy Christian leader wrote: "W. H. Burford's life was affected by deep religious fervour. He held strong views and never swerved from

them. He had a favourite saying that 'a candle maker, of all persons in the world, though he might not be a great luminary, ought to burn with no uncertain light.' "

9. WILLIAM BURFORD,

son of the above, was born in 1845. Immediately upon leaving school he joined his father in business and carried forward the same spirit of straightforwardness and integrity of character. In early life he was baptised and received into the membership of the Grote Street Church. For a time he associated himself with Henry S. Earl in the church which met in White's Room. His name heads the list of foundation members received into the fellowship of the Unley Church in 1882. The erection of a chapel in Park Street was chiefly due to his generous gift of blocks of land and £ 1,000 in cash. He also was largely instrumental in organising a church at Glenelg when he and his family removed there in 1892. Here again he found scope for the exercise of his generous spirit in assisting to build a chapel and hall, and years afterwards by the provision of a kindergarten room to accommodate a week-day pre-school training centre. This excellent Christian leader will be best remembered as a "Brotherhood Man". Guided by the motto, "Trust the Brotherhood" he was ever on the alert to expand the work of the church, being confident that the churches would readily respond to any reasonable call to support a forward move. He filled the office of President of the Union in 1892. Elsewhere in this history will be found reference to the Ellerslie Girls' College, which Mr. Burford initiated and heavily financed, and the establishment of the "William Burford Union Trust Fund" in 1917, with a gift of 8,200 shares in the firm of W. H. Burford & Sons.

10. THOMAS JEFFERSON GORE

      This "Grand Old Man" of the South Australian Brotherhood was born at Bloomfield, Kentucky, U.S.A., on March 23, 1839. In his young manhood he prepared for the ministry of the Gospel by obtaining the Master of Arts degree at the Transylvania University, Lexington. The latter part of his university life was spent in the home of the President, Robert Milligan, "the man he admired more than any other man". Some one has said that the character of Robert Milligan was greatly influenced by Thomas Campbell, and that T. J. Gore imbibed the spirit of Milligan, so that in the line of true succession, he, with his capacious heart, intense devotion to the word of God, and splendid charity and toleration

towards all who differed from his views, in turn passed on to those who were privileged to come within the range of his influence the spiritual mantle of the father of the Restoration Movement. After his arrival from America in 1867 he first laboured at Grote Street, his ministry there extending to over 20 years. His other fields were at Norwood York, Glenelg, Unley, and Henley Beach. But his ministry touched the whole Brotherhood, for frequent visits were paid to the churches for anniversaries and on special occasions. T. J. Gore's work was essentially that of a builder. He was largely instrumental in laying the foundations of the Movement in South Australia and steadily contributed much in building thereon the stable structure of a big and influential body of Christian people. The "Adelaide Bible Students' Training Class" was opened soon after his arrival. Unsurpassed as a teacher, his love for young men attracted them, informed their minds, and helped to mould their Christian character. As a preacher he was mighty in the Scriptures and unexcelled as an expositor. The editor of the "Quiz", an Adelaide publication, once attended Grote Street church for a Sunday evening service in the course of a round of visits to sum up city churches and their preachers. He wrote of T. J. Gore: "There stands the preacher, a long, powerful man, a man of strong sympathies but of rather ruthless judgement. He cannot conceive why others cannot agree with him. And yet Mr. Gore does not rant. There is at first no suspicion of an orator. He stands most of, his time with his hands by his sides. Action you think is out of the question . . . Presently he livens up. He tosses his long arms about until they look like the wings of a windmill in distress . . . He evidently determines that every sentence shall tell. He lashes, he scarifies his congregation in one breath, and in the next he is pleading earnestly in subdued voice with them. You forgive him all his Americanisms and eccentricities of style, because the earnestness of the man is abundantly apparent."

      As a pastor Mr. Gore never failed his people. On foot, or by pony and phæton, often accompanied by Mrs. Gore, he ministered to the flock in sickness and distress and led back to the fold the straying sheep and lambs. As a writer his articles in the "Christian Pioneer" and other publications were full of mature thought, which was always clearly and powerfully expressed. Rarely did he engage in controversy on religious questions, but when he did enter the arena to

meet opponents through the printed page, his logic was irresistible. The retirement of Mr. Gore from his active ministry in 1915 drew this tribute from one who knew him best: "He has done more under the blessing of God than any man to mould the thought and direct the energies of the Brotherhood in South Australia." The earthly life of Thomas Jefferson Gore closed on July 4, 1925.

11. DAVID A. EWERS

      Probably no preacher of Churches of Christ could have claimed a more far-reaching influence over the life of the church than "Daddy Ewers", as he was familiarly known. His early as well as his closing years were spent in South Australia. He was born at Enfield, a suburb of Adelaide, on April 28, 1853. His parents, originally connected with the "Brethren", united with the Grote Street Church in 1865, and two years later David was baptised by Henry S. Earl. As a lad of 16 years he removed to Mount Gambler and for five years met with the church there. From his earliest years in the church he displayed an ardent interest in evangelism. Leaving Mount Gambler, he went to Kingston to follow his trade of wheelwright, and at the same time, with Robert Redman, fostered a small church in the town. Then, having attracted the attention of the Evangelist Committee he was invited to enter the ministry and labour at Two Wells and Reeves Plains. After a brief term with these churches he went to Murtoa, Victoria, where he resumed business and organised a congregation which became the mother church of the Wimmera district. The early death of Stephen Cheek, a pioneer preacher in Queensland, opened this field to Mr. Ewers. He baptised hundreds of people in the northern State and was more or less responsible for planting churches in a dozen centres. His next move was to return to Victoria to labour with great success at Shepparton, Williamstown, Hawthorn, and Doncaster. Petersham, N.S.W., then received a great impetus as the result of a five-years' ministry. Owing to failing health he came back to his home state in 1901 for a few months, serving at Glenelg and Henley Beach. An imperative call drew him to Perth, Western Australia. David Ewers' final work was done in South Australia. In 1908 he became the first preacher of the newly-formed church at Mile End, and also took over the responsibilities of Home Mission organiser for the State. His zealous advocacy of New Testament principles and organising ability found full scope in the rapid development of new suburbs and the establishment

of churches to meet the needs of the people. This singularly successful evangelist poured out his energies in Christian service. He had no college training, but once facetiously claimed, after his visit to the College of the Bible, Lexington, U.S.A., that he had been through college, having gone in at one door and out at another. His wealth of natural ability was devoted not only to the preaching of the Gospel and his organising activities; he also had literary talent which was displayed in articles in church papers, pamphlets, a booklet under the title, "Chips from a Wheelwright's Block", and as editor of "The Australian Christian Pioneer." Summing up, it may be said that David Ewers was a rare personality completely dedicated to Christ and His church. He passed away in 1916.

12. ANDREW C. RANKINE

      He was one of the church's strongest preachers and leaders of past generations. He was a close student of the Scriptures, an intense evangelist and an indefatigable pastor. His deep and wise interest in missions was reflected by his membership over a long period of the Overseas and the Home Missions Committees. Mr. Rankine was born at Ballarat, Victoria, in 1865, and came to South Australia when eight years of age. He received a good English education, and after vain attempts of his parents and teacher to induce him to enter the Education Department, he turned to farming. For a time he worked for Alexander Gordon on Angas Plains, near Strathalbyn. In close association with his employer he became acquainted with the Restoration Movement, but not until he was 21 years of age did he accept Christian baptism. Being then in Victoria, he travelled 200 miles to be immersed by Jesse Colbourne in the Unley Chapel. His training for the ministry was begun in the College of the Bible, Lexington, Kentucky, U.S.A., and on his return to South Australia, completed under T. J. Gore. Over a long period he did a monumental work with the Norwood Church. It had come through difficult and barren years before he began his ministry there, but under his virile leadership became one of the strongest churches in Australia. In his later years he also served in Victoria and Queensland.

13. JESSE COLBOURNE

      This piquant personality and one of the most successful of the early preachers in South Australia was born in Dorset, England, in 1840, and came out to New Zealand when

23 years of age to engage in business. He was a member of the Baptist Church and preached for this body in Auckland, where he came into touch with Churches of Christ. M. Wood Green interested him in the Restoration Movement, and this led him to unite with a small group meeting at Horitika and to become their full-time preacher. Proceeding to Adelaide, he received training from T. J. Gore and Henry S. Earl, and was invited to the ministry of the Hindmarsh Church. Mr. Colbourne did not confine his activities to one church, for much of his time was spent in helping weak causes throughout the colony. The name of Jesse Colbourne will always be associated with the beginning of co-operative evangelism in South Australia, for it was he who brought before the first meeting of representatives of the churches the need of an "Evangelist Committee" to co-ordinate efforts to extend the Movement. He himself became the first preacher in a Home Mission field. Following his work at Hindmarsh he had highly successful settled ministries at Mallala, Unley, North Adelaide, and Glenelg-Henley Beach, besides work in Victoria and New South Wales. An effective preacher, a diligent pastor, and possessing a bright personality, he was always welcome among the people in both city and country, especially on anniversary occasions.

14. HORACE J. HORSELL

      Having been trained for the ministry by T. J. Gore and A. C. Rankine in the Grote Street Training Class, H. J. Horsell left his grocery business to become the preacher at Strathalbyn in 1901. His success there was repeated at York and Croydon. In 1903 he undertook the additional duties of secretary of the Conference and Home Mission Committee, and over two periods spent altogether almost 30 years in administrative and organising work. His dedicated life, business acumen, and close attention to detail in all his activities, as well as his ability as a preacher, won for him an important place in Brotherhood affairs. His committee work extended to membership of the Overseas Missions Committee and the secretary-treasurer responsibilities of the Building Extension Committee. He also occupied the presidential chair of the Union in 1912. Probably no other man has touched the life of the church in South Australia at so many points. His death occurred in 1948.

15. THOMAS HENRY BROOKER

      From the early days of the church in South Australia the

name of "Brooker" has been a household word. The most outstanding representative of the family was Thomas Henry Brooker, who was a member of the Hindmarsh Church from boyhood to the end of his useful life. He was born in London in 1850 and arrived in the colony with his parents and elder brother William when he was five years of age. As a lad he accepted employment at Hardy's Bankside vineyard, where he worked for 15 years as a trusted employee. Deeply interested in public affairs and with strong democratic tendencies, he was elected a member of the House of Assembly in 1890 and spent all told, 15 years as the representative of West Torrens and then of Port Adelaide. In his early political career he earned for himself from his colleagues the title of "Honest Tom". In his first speech in the House he said that he had been sent to Parliament by the labouring classes to a very great extent and this might bring with him some of the antipathies and prejudices of these classes, but he had an honest and true heart so far as the welfare of the country was concerned. The quality of straightforwardness and sincerity characterised him throughout. In the Assembly he received the appointment of Government Whip for the Kingston and Holder Governments and of Minister of Education and Industry during the Jenkins term of office. Other public positions occupied by Mr. Brooker were councillor of the Hindmarsh District Council and Mayor of the municipality. In the Hindmarsh Church his recognised powers of leadership and platform ability gave him an important place in its life. A big contribution was made through the Sunday School, of which he was superintendent for many years. His interest in youth work was also reflected in his active participation in the affairs of the Sunday School Union of Churches of Christ. As a member of the Home Mission Committee he directed a keen and well-balanced mind towards the State-wide enterprises of the church. He served as president of the Union in 1906.

16. JAMES McLACHLAN

      He was born in Lanarkshire, Scotland, in 1842. At the age of 16 years he was brought to Christ during a wave of revivalism which swept through the country. He migrated to Western Australia in 1862, but, dissatisfied with the opportunities presented there to push forward, he came further east, and, with two half-crowns in his pocket landed in Port Adelaide with his wife and child. Soon after his arrival he met Robert Harkness, of Alma, and went north to

help on his farm. Amongst the first questions he asked concerned a place of worship. His employer told him of a body of people who took the name of "Christian", living in the district. This led Mr. McLachlan soon afterwards to accept baptism and take membership with the Alma Church. For many years he had a prominent place in the life of the flourishing church of those days. After several years' experience on the Home Mission Committee he filled the office of president of the Union in 1896. He entered Parliament in 1893, representing Wooroora in the House of Assembly, a seat he held until 1902. His colleagues regarded him with great esteem. He was respected by all parties and did good service, although, as one said, "He had no sympathy with much talking and preferred to work in a quiet way." After his death the Speaker of the House (Sir Jenkin Coles) spoke of him as "an embodiment of honour". Mr. McLachlan's son, James, and grandson, Roy, subsequently held a seat in the House of Assembly.

17. EGERTON LEE BATCHELOR

      Although not prominent in the work of the church, Mr. Batchelor, who died tragically when mountain climbing in Victoria at the early age of 47 years, left on honoured name behind him as the result of his character displayed in public service in his home State and the Commonwealth. He entered the House of Assembly in 1895, representing the West Adelaide district. Having served his time as an apprentice at Islington Railway Workshops, he developed strong labour sympathies. He was foremost among those who drew up the scheme for the formation of the political organisation of the Trades Hall Party, and was one of the first chosen to fill a seat in the Assembly for the United Labour Party. His ability was soon recognised and he was appointed as Minister of Education and afterwards Minister of Agriculture. One of his associates in the House referred to him as an 11 able administrator of the highest integrity and character, who sought to make the world better for having lived in it." Another also testified after his death that "he gave his life in the cause and service of the people." With the attainment of Federation Mr. Batchelor was elected in 1901 to the first House of Representatives by the Boothby district. He became the Minister of Home Affairs in the Watson Government and Minister for External Affairs in the Fisher Government, and as such attended the coronation of Edward VI. At the time of Mr. Batchelor's death he was in membership with the Unley Church. Formerly he and

his family had been in fellowship with the Grote Street Church.

18. WILLIAM MORROW,

churchman and a prominent figure in public affairs, spent his early life at Port Pirie, where he united with the church in 1899, and proved himself a tower of strength to the little cause. He followed the trade of tailoring, but after his removal to the city he entered the estate and land agency business. Besides his interest in the local church at Dulwich where he was in membership, he was deeply interested in Brotherhood administrative work and occupied the presidential chair of the State Conference in 1911 and of the Federal Conference in 1926. Later he was appointed vice-president of the World Convention of Churches of Christ. For several years he gave able leadership to the Federal Foreign Mission Board as its chairman. From 1915 onward Mr. Morrow represented the district of Victoria, Eyre Peninsula, as a member of the Liberal Party in the Legislative Council. At the time of his death in 1934 his colleagues gave unstinted praise regarding his sterling qualities as a fluent speaker and debater, his high principles and exceptional loyalty to his party.

19. JAMES MANNING

was a city business man who gave much of his time and thought to Brotherhood affairs. He was born in Adelaide in 1851. After completing his education at a private school in Hindmarsh Square he spent some time in a solicitor's office, then turned his attention to farming in the country, and finally settled in business as a land and financial agent. For several years Mr. Manning interested himself in municipal concerns with the Thebarton Corporation, and in 1880 donned the mayoral robes. One of his greatest public interests was the cause of temperance. He held several important positions in the Independent Order of Rechabites, and was president of the South Australian Temperance Alliance during the successful six o'clock closing campaign of 1915. In the church, as a member of the Home Mission and other committees, his wide vision and keen, yet withal cautious mind, always won respect for his views on any debateable question. As a local preacher his services were much sought after. For 20 years he carried out the duties of secretary of the Grote Street Church and became one of the foundation members of the Mile End church. In 1901 he occupied the presidential chair of general conference.

      At the time of his death the chairman of the Stock Exchange paid tribute to the character of Mr. Manning by saying that during his long connection with the Exchange he had gained the friendship and respect of all members by his straightforward and upright conduct.

20. ALEXANDER LLEWELYN READ

      This valuable civil servant and church leader spent 50 years in the South Australian Public Service. In recognition of his long and distinguished service His Majesty King George VI conferred on him the honour of the Order of St. Michael and St. George. At the time of his death in 1942, in addition to his being Under Secretary, he was Official Secretary to the Premier, Clerk of the Executive Council, a Commissioner of Charitable Funds, and Government Representative on the Public Service Classification and Efficiency Board. He organised the State centenary celebrations and directed arrangements for the visit of the Duke of Gloucester to the State. On his decease the Premier summed up his valuable service to the State with this eulogy: "He was an outstanding civil servant." Mr. Read was also essentially a church man. As a young man he united with the Norwood Church. Then at Maylands all his spare time was given either to the cause of Christ in the district or to Brotherhood affairs in general. The church at Maylands is largely a monument to his zealous organising activity and sound judgement. He gave many years' work to departmental committees (home missions and youth), became president of the Union in 1939, and afterwards occupied the presidential chair of the Federal Conference. He made an important contribution to the overseas missions by his membership of the Federal Board and as its chairman.

21. ROBERT BURNS

      Among "laymen" of the church no man won greater respect than Robert Burns. He came from Exeter, England, in 1884, seeking better health in the sunny climate of South Australia. On arrival he joined the literary staff of the "Adelaide Register", where he remained until the journal was absorbed by Advertiser Ltd. He had then been editor for six years and well maintained its high literary and moral standard. This fine Christian gentleman united with the Unley Church during the ministry of Jesse Colbourne. He exercised a potent influence on the spiritual life of the church, filled the office of superintendent of the Sunday School for several years, served as an elder of the church,

and frequently occupied the pulpit in various churches. In the wider field of Brotherhood affairs he was president of the Union in 1909.

22. BRIGADIER-GENERAL STANLEY PRICE WEIR

      As a member of the Norwood Church Stanley Price Weir, over a period of 40 years, filled the various offices of deacon, secretary, treasurer, organist, and Sunday School superintendent. In later years he attended the Maylands Church. He served on the Home Missions Committee and presided at the 1924 conference. Outside the church he interested himself in the Y.M.C.A., of which he became president. The board of Our Boys' Institute recognised his value as a member by appointing him a director. During the First World War as Colonel Weir he commanded the famous "Fighting Tenth." at the landing of Gallipoli and in Egypt, Asia Minor, France and Belgium. He was mentioned in dispatches by Sir Douglas Haig and received the D.S.O. and other coveted decorations. At the close of the war he was appointed the first Public Service Commissioner.

      CHURCHES of Christ have always taken a deep interest in public affairs insofar as these have a more or less direct bearing on the religious, moral, and social life of the community. Along with other and stronger religious bodies they have helped to create public opinion which has made social reforms possible through legislative enactments. Outstanding men of the church have sat in both Houses of Parliament and in some cases retained their seats over fairly long periods. We venture to say that the part they have taken in debate has done something to enlighten the minds of some of their colleagues and to stimulate sluggish consciences on matters the church regards as inimical to the best interests of the community. In this part of the history we have gathered from parliamentary debates over the years the considered views of Churches of Christ men on such questions. The following men have sat in Parliament since 1857:--

      Legislative Council--Thomas Magarey (1865-1867), Philip Santo (1871-1890), Silvanus James Magarey (1888-1897), Kossuth William Duncan (1900-1901), William Morrow (1915-1934), Frank Andrew Halleday (1938-1943).

      House of Assembly-William. Henville Burford (18571859), Thomas Magarey (1860-1862), Philip Santo (1860-1870), James Crabb Verco (1862-1865), Thomas Henry Brooker (1890-1902), Egerton Lee Batchelor (1893-1901), James McLachlan, sen. (1893-1902), James McLachlan, jun. (1918-1929), Lindsay Gordon Riches (1933-), Roy McLachlan (1947-1953), Gabriel Alexander Bywaters (1957-). Our churchmen have expressed themselves on the following questions:--

1. STATE SUPPORT OF RELIGION

      Writing to the editor of "The British Millennial Harbinger," March 26, 1852, Thomas Magarey stated: "This colony has claims higher than any other for moral and political excellence, having been founded by lovers of religious and political freedom, and

who have now succeeded in regaining the rights which were guaranteed to them at the first foundation of the colony, and which were for a time in bad faith withdrawn. I mean that none should be compelled to support a State religion, as was the case here. An annual grant was granted to every sect possessing a clergyman who would receive it; but no sooner had the people gained the privilege of electing their own legislators, than they opposed State grants in support of religion. This was made the test of the candidates' fitness for office, and they succeeded in electing three-fourths of their representatives who were opposed to these grants. Nevertheless, it was a hard struggle." Although at this stage of their history Churches of Christ were but a "feeble folk", their love of freedom drew from them whole-hearted support of legislation which guaranteed for future generations an open road, unencumbered by the burden of supplying financial aid to church organisations other than the one of their own choice. For all that, public men of the free churches in colonial days had to be continually on the alert lest special privileges should be granted particular religious bodies. During the 1857 session of the House of Assembly, when the use of public lands for building purposes was being debated, W. H. Burford successfully moved an amendment to the proposed disposal of such lands that they were not intended for purposes of worship. A few days later he raised his voice in the House against an undue preference under the Immigration Act being given to followers of a particular creed.

2. TEMPERANCE REFORM

      As early as 1839 steps were taken to counter the drink traffic by the formation of a Total Abstinence League, with which, some years later, the Band of Hope was linked. Congregationalists, supported by other "Free Churches", were very active in the movement. In 1871 the League drew the attention of the House of Assembly to the system of licensing houses for the sale of liquors without sufficiently regarding the wants and wishes of the people in the vicinity. The House sympathised with this viewpoint. In 1876 David Nock, a member of the Wesleyan Church, brought a Bill to the House which contained the principle of Local Option. This Bill provided that no licence could be granted if two-thirds of the ratepayer was within 200 yards of the proposed public house or wine .£lop objected (the distance was afterwards extended to 500 yards). Additional restrictions of the drink traffic followed the persistent

advocacy of reform by church leaders. Temperance organisations increased in number with the formation of the Blue Ribbon Army, Gospel Temperance Union, and the Church of England Temperance Society. On October 10, 1884, the South Australian Temperance Alliance was brought into being. It aimed at prohibition by the process of educating the public until they demanded the total abolition of the liquor traffic. The Adelaide branch of the Women's Christian Temperance Union appeared in 1886. Many Churches of Christ women have from the first taken a prominent part in the work of this organisation. Up to this time Philip Santo had more than once raised his voice in both Houses against granting further facilities to the drink trade. He held that the present law was quite sufficient to meet the interest of those who were "disposed to conduct themselves with propriety." Anything to increase drunkenness was to be avoided. Speaking against increased trading hours he said he had no doubt "it was a great hardship to a particular class not to be allowed to sit and soak themselves with drink till all hours of the night." When a Bill was introduced to the Council to extend hours of drinking on Sundays to two hours in the evening in addition to the hours between one and three in the afternoon, Santo strongly objected to the measure as a matter of "decency and propriety."

      In the early nineties the fires of reform, kindled and fed by a few churches, increased in warmth. The Supreme Court and the Licensing Court were also urging reform. In July of 1891 a Bill in the Legislative Council did not go far enough to please the temperance parties on behalf of which it had been introduced. Dr. S. J. Magarey, president of the South Australian Temperance Alliance and a member of the Council, called it a "Brewers' Bill." But the Bill did somewhat advance the cause of the reformers. It limited the hours of trading, made each Corporation or District Council a local option district, and provided for a poll to be taken at the request of one-tenth of the ratepayers to decide whether licences should be increased or decreased (the first time the people had received this power). The Act also decided that clubs should be licensed. At this stage the Alliance was not asking for prohibition except as a long-range objective. During the debate Magarey had pointed out in a lengthy address that the country was not ripe for prohibition. However, public opinion was gradually but surely changing. As this evolution progressed and as the public conscience demanded, so should the people be entitled

to vote out in whole or in part the traffic in their midst. The machinery to express their growing hostility was local option or "local veto". When the tide of public opinion rose to the point of demanding that there should be no more new hotels opened, then no lower power than the will of the people should prevail. When the intelligence of the people rose to the point of saying that the evil should cease in their midst, no monopoly, vested interest, or any inferior authority should stand in their way. Opposing the section of the Bill that provided for compensation for the loss of a licence, the ardent reformer stated his case in no uncertain terms. Compensation, he contended, was simply to buy back a monopoly value which had been obtained, not by any diligence or merit of the trade, but simply because legislation had given to a few the privilege of selling drink. It was a value given by the Sate itself, and when they got right back to justice belonged to the State itself, and the State ought not to be asked to pay for its own. If the publican was to be compensated for the loss of his licence, who was going to compensate those who had lost money, affection, peace and happiness by the tempter being stationed in their midst. It was a shame if people were compelled to pay taxes to compensate those who had become rich through a trade which lived on the wretchedness and misery of the people. In spite of Magarey's protest the Act provided for compensation. He also presented a private Bill to the Council in 1893 in which at a local option Doll a straight decision could be given to completely prohibit the sale of intoxicating liquor in a particular area. But the Council evaded the issue by promising to prepare a Bill for the next session to suit all parties. Some improvements in the Local Option Act were afterwards made. Disappointed with his failure after years of struggle to secure for the people the opportunity to wipe out the trade, Magarey did not seek re-election beyond the 1897 session.

      T. H. Brooker, who was always a strong temperance advocate, in speaking on the Licensed Victuallers' Bill in 1896, said that the more the House took the test of the people on the question of the drink traffic, the better and more lasting would be the legislation on such matters as the age of children permitted to go to hotels to procure liquor for their parents, the employment of barmaids, and the opening of public houses on Sundays. Until the whole of the people expressed themselves on those questions no finality would be reached. He looked for reforms from the education of the people.

      Another Churches of Christ representative in Parliament, K. W. Duncan, of the Stanley district, supported in the House of Assembly reform measures in a Bill to consolidate and amend the liquor laws introduced by the Government in 1908. He felt that prohibition was not within the realm of probabilities, but he supported the clauses limiting the time of trading and the enforcement of the law against Sunday trading. This Bill provided for the progressive abolition of barmaids, the closing of bars on Good Fridays and partial closing on Christmas days. Duncan considered it undesirable that women should be placed in the sphere of temptation presented by the bars of hotels.

      William Morrow, from his first appearance in the Legislative Council, was regarded as a crusader in the cause of temperance, or as one member put it, "a shining light in temperance circles." Speaking on the Licensing Bill which came from the House of Assembly on September 15, 1915, Mr. Morrow said that it was a peculiar privilege that the first time his voice was heard in the deliberations of the Chamber it was in support of a measure that had for its purpose the restriction of a traffic the existence of which he believed was inimical to the best interests of the State and Commonwealth. He then continued at length on the world-wide revulsion against the traffic, and made it clear that he would give hearty support to every proposal that would in terms of justice put the drink traffic under more effective control. A member, interjecting, said he supposed the honourable member had been called a "Wowser." To which Mr. Morrow replied in the affirmative and added that he was not sure whether the term "wowser" was not becoming synonymous with clean living and clean statesmanship, and when he took into consideration the person to whom the term was applied and the source from whence it came, he prided himself on being so-called. Throughout his long period in the Council Mr. Morrow lent his voice to foil any attempt to undermine the effectiveness of six o'clock closing of hotel bars.

      An effort was made in both Houses in 1938 to change the hours for liquor trading from 5 a.m. to 6 p.m. to a shorter period but one more favourable for evening drinking, viz., 9 a.m. to 6.30 p.m., with provision for the earlier opening of hotel bars in the vicinity of markets and other places where persons were following any lawful trade or calling. Both Mr. L. G. Riches and Mr. F. A. Halleday attacked the Bill on the ground that the question should be referred to the electors before any alteration was made to the expressed will of the people registered years before, by referendum.

      In 1942 the question of the employment of barmaids came before the Council. Mr. Halleday moved a motion that in the opinion of the House the action of the Women's Employment Board in allowing the employment of barmaids had no authority. Their action was unconstitutional and had a demoralising effect on the life of the community (the Board intended the employment of women in bars to be a wartime measure to release male labour that could be better employed in essential industries). In the debate that followed Mr. Halleday used the opportunity to express his views on the restriction of the liquor trade. Being asked whether he believed in prohibition, he answered that he believed the introduction of prohibition would be the "finest step" and not unreasonable, if it could be shown that the legally unrestricted or semi-restricted use of alcohol resulted in temptation being provided too strong for the moral control of a

considerable portion of the population, or of more than were actively benefitted by its free use and enjoyment. The country had reached a stage when more drastic restrictions should be enforced.

      An attempt made in the Assembly during 1945 to amend the Licensing Act in order that the consumption of alcoholic liquor at dances might be regulated, drew from Mr. Riches the statement that it was not desirable that a permit should be issued for any social function which was associated with dancing if persons under the age of 21 years were to be invited. At a later date Mr. Riches supported a Bill which proposed that public drinking lounges should not be opened unless approved by the Licensing Court, and that the existing provision relating to the exclusion of children from barrooms should be extended to make it apply also to public drinking lounges. He said it was a genuine attempt to improve an undesirable position. Hotel lounges were no place for children.

3. THE MENACE OF GAMBLING

      Churches of Christ leaders and the rank and file have always uncompromisingly opposed the social evil of gambling in any shape or form. Year after year the General Conference has unanimously resolved to appeal to the Government to restrict gambling by all means within its power. Early in the history of South Australia the colonists outlawed gambling. It was prohibited in public houses in 1839, and a few years later in all other places where people gathered. Drastic measures in 1859 sought to stamp out gaming and betting in any sport or

pastime, but lotteries could not be suppressed without further action. So a Bill passed through both Houses and had the effect of preventing the promotion of big public lotteries. However, this type of gambling went on in a small way and betting at races had a free run.

      With the object of remedying some of the worst evils arising from betting at races the totalizator was established in 1879. Philip Santo expressed his concern in the Legislative Council that if the Bill passed, greater evils in the field of speculation would result. Youths who were yet too timid to go to bookmakers would gain courage and begin betting with bookmakers. In the course of the debate Mr. Santo was asked what he knew about the matter. Being a churchman his opinion was "not worth a fig." Events proved that he was right in his contention. As an experiment the totalizator failed to have the effect desired, and the Act was repealed four years later. An attempt to restore it in 1886 was unsuccessful, but two years afterwards the general election strengthened the forces in Parliament favouring the totalizator. In spite of over a hundred petitions from the churches, in which Churches of Christ had a share, the racing interests had their way and the betting machine came back to stay. Dr. S. J. Magarey, concerned now as always with the welfare of the community, strongly opposed the reintroduction of the totalizator.

      T. H. Brooker, when the Suppression of Gaming Bill was before the Assembly in 1896 expressed the wish that men would realise the evil of gambling and keep away from it. If he had been in the House when the totalizator was introduced, he would not have voted for it. Still, they had it, and, compared with illicit bookmaking and betting agencies, was the less of the two evils. E. L. Batchelor pointed out during the same debate that betting on races was not the only form of gambling. Nearly the whole of business and speculation came within the same category. The effects of gambling on races were admittedly worse. He was sure that there was a large amount of gambling among children and betting was increasing in workshops. The totalizator had increased gambling. Referring to the proposal in the Bill that provision should be made for betting in large sums only by means of the totalizator, Mr. Batchelor said he favoured giving the small man every reasonable facility, if the machine was to continue, to back his fancy equally with men better off. He' was prepared to assist as far as possible in knocking out the totalizator, but he was not going to be a party to what was in effect party legislation.

      When the fresh Totalizator Bill of 1898 brought the gambling evil again under review, T. H. Brooker contended that the question of the continuance of this method of gambling should be referred to the people by referendum. It was most important to know whether the people were in favour of allowing the State to participate in the profits of the gambling propensities of a certain class. Personally he was opposed to it. Until they had a direct mandate from the people he was not prepared to vote for any extension of the use of the machine (it was proposed to extend it to country towns).

      The problem of gambling came up again for review when a Bill was presented to the Assembly in 1907. A cry had been raised against betting in the streets of the city, in clubs, and amongst young people. Church conferences passed strong resolutions and asked for more power to be given to the police to enforce the law. During a lengthy debate K. W. Duncan urged the House to pass the strongest legislation to deal with a situation which was a disgrace to the community.

      In 1931 the Trotting Races Bill proposed to extend the use of the totalizator to the Trotting Association. William Morrow, in the Council, said he was against the Bill on principle, as he was against gambling in any form. He took his position on moral grounds and would not be a party to the passing of any legislation which he believed would materially interfere with the moral standards of the community. Two years later a Lottery and Gaming Acts Amendment Bill provoked warm discussion in the Council. Based on the report of a Royal Commission the Bill proposed the licensing of bookmakers on racecourses, a State-wide totalizator, and other amendments to the laws with the object of eliminating, as far as humanly possible, illegal gambling. Speaking on the Bill, Mr. Morrow asked whether gambling was right or wrong. If gambling was a vice, putting a legislative label on it did not make it a virtue. If it had no virtue, could it operate for the welfare of the community, and should it receive parliamentary sanction. When called upon to deal with a question that was going to affect seriously the moral life of the community, then those who were entrusted with making the laws, should follow the right course, notwithstanding any outside clamour, however popular it might be. If it was good for the churches and schools to inaugurate a campaign of education on the evil of gambling, had not the Government also a responsibility, and was not example better than precept.

      L. G. Riches, speaking in the Assembly on the same Bill, stated that he had definite views on gambling, but realised that it was impossible for gambling to be done away with altogether. He had no time for gambling or any desire to help the gambler by giving him additional facilities. He supported the licensing of bookmakers on racecourses with a view to removing the evil of illicit gambling outside. He also favoured the State-wide totalizator to improve the present condition of affairs, as with the totalizator there would be no canvassing for bets or agencies as when illicit bookmakers operated.

      Lotteries were again prohibited in South Australia under the Lotteries and Gaming Act of 1917 which expressed public opinion in these unmistakable terms: "Every lottery is hereby declared to be a common nuisance and unlawful. No person shall sell or offer for sale or deliver or give or buy or pay for or knowingly receive any ticket chance or share in any illegal lottery." Since the promulgation of this Act every Government has steadfastly set its face against the introduction into this State of public lotteries whatever the motives suggested by would-be promoters. The strongest appeal in favour of lotteries was made on the ground of the support they would give to the public hospitals. Yielding to outside pressure the Government appointed a Royal Commission on Lotteries in 1936. Evidence was sought from private citizens and representatives of various organisations. On behalf of Churches of Christ G. T. Fitzgerald and H. R. Taylor were appointed to express the Union's views. After setting out the social effects of gambling, they dealt more specifically with the question of introducing public lotteries to bring needed financial support to hospitals. They pointed out that it was proposed to relieve the general taxpayer and ratepayer of a part of the burden of maintaining hospitals and place it upon the shoulders of the gambling section of the community. This transference of the burden meant, not that those who could afford it would in the future be the main contributors to the hospitals, but that the poor, who were desperately up against their circumstances, lured by the prospect of sudden affluence, would scrape together their few shillings every week to make an "Investment". The only equitable way to maintain an adequate hospital system was to put the responsibility upon the taxpayer. People had surely advanced far enough in their civilization to regard the social services as the primary privilege of citizenship. It was also pointed out that a function of government was to provide a

healthy social environment in which it would be reasonably possible to develop in the citizens those traits of character which were in keeping with the moral, social and spiritual well-being of the whole of the people. Since gambling had been declared by all competent ethical authorities to be an evil, it followed that a Government which sanctioned the extension of the gambling spirit was actually assisting in the creation of a social medium which was bound to produce a crop of social vice.

      In its findings the Commission recommended that it was not desirable to authorise the holding of lotteries in South Australia for the purpose of raising funds to assist in financing hospitals and other charitable institutions. The arguments advanced in favour of legalising lotteries were considered to be unsound.

4. THE BIBLE IN STATE SCHOOLS

      Prior to the Education Act of 1875, it had been the practice for portions of the Bible, from the Authorised or Douay Versions, to be read in public schools, although strong protests had been voiced by the Roman Catholic Church on the ground that it disturbed their religious tenets and consciences. In 1860 a motion embodying this protest was submitted to the House of Assembly. During the debate that followed Thomas Magarey urged that the reading of the Bible in the schools was necessary as the Bible was a record of historical facts. Without this knowledge education was not complete. The New Testament was what might be said to be the foundation of education. The motion was lost by 21 votes to three. Speaking again the following year on the Education Act Amendment Bill, Mr. Magarey said that the State had no right to interfere with the conscience of any portion of the community, but at the same time no right to deprive the majority of what they considered a right. The majority in the colony insisted that their children should have the Scriptures read to them in school. Ten years later Philip Santo presented a petition to the Legislative Council, signed by over 20,000 people, that the Bible should continue to be in public schools. This was in answer to a clamour from a certain quarter for a secular education. When the Education Bill of 1875 was before the Council, and it was decided to establish a free, compulsory and secular system of education, Mr. Santo made a strong plea for the continuance of the reading of the Scripture during school hours, and expressed his deep regret that children were to be deprived

of the knowledge of the book upon which all laws were based. Under the Act it was provided that the Bible might be read a quarter of an hour before school began in the morning, but no child was obliged to attend. This clause of the Act remained in force until 1940.

      In 1894 Dr. S. J. Magarey moved a resolution in the Council that in view of the expressed public desire for Scriptural instruction in State schools this Council is of the opinion that a Government poll should be taken among parents having children in attendance to ascertain what proportion of them desire Scripture instruction to be given, with the right reserved to those who prefer secular instruction only to have their children so taught. He claimed that permissive legislation to provide instruction to be given before school hours had failed. An amendment that the poll should be taken of all the electors passed by a narrow majority.

      It is only of recent years that the Bible has again found a place in the State schools. Opposition to State aid for religion, an echo from pioneer days, may have had something to do with the maintenance of a purely secular system. Many teachers were unfavourable to the restoration of the Bible to the curriculum. However, with a long-range view of securing legislation to permit the entry of ministers of religion and accredited teachers to the schools to give regular instruction in the Scriptures, a Council of Religious Education existed for many years prior to the passing of the desired Bill in 1940. The Council consisted of representatives of the Church of England, Methodist, Baptist and Presbyterian churches, Churches of Christ, and the Salvation Army. Over the years differences between the religious bodies were straightened out and a favourable public opinion created. Strangely enough, a Roman Catholic layman prepared the scheme which was accepted by the Legislative Council as a basis for the amending legislation. This was finally embodied in a Bill introduced to Parliament by the Hon. R. S. Richards, the leader of the Opposition, as a private Bill. It passed by 27 votes to three. Churches of Christ were in full sympathy with the movement to restore the Bible to the State schools. W. Beiler took a leading part in all the meetings of the Council of Religious Education and eventually became its president.

5. OTHER SOCIAL QUESTIONS

      The unemployment problem was discussed in the House of Assembly during the 1896 session. E. L. Batchelor said that the Government should provide

every possible means of affording men employment so that they would not be idle consumers but producers, adding to the national wealth. Idle men became discontented, creating class hatred. He claimed that the opening of an Unemployment Bureau would help solve the problem. In 1935, during the economic depression, L. G. Riches said that the question of unemployment should be tackled from a moral standpoint. Wealth and influence ought to be used to provide work for those who urgently needed it. He believed that sooner or later the nation would have to face up to the position that society could not afford to keep some men living in affluence whilst others were unemployed.

      Another question which took years to settle owing to antagonistic interests involved, was the reduction of hours of labour. In the early nineties the question of the 48-hour week often provided a subject for warm debate. Speaking to a motion that the eight-hours-day system should be adopted in all branches of the Public Service, T. H. Brooker said that 48 hours per week were quite sufficient. Laboursaving machinery should benefit the workers instead of being used by capitalists to the detriment of the poorer classes. On the Factories and Shops Bill of 1891 he declared that the health aspect of the Bill deserved consideration. In many factories in Adelaide the workers were confined in places where they should not work for long hours. Again in 1896 he supported a measure to reduce the hours of labour. Experience proved that moral suasion directed to employers did not have the desired effect. He advocated at that time 48 hours for women, young persons and children, and not more than 52 hours for any other person, and Saturday afternoon closing in lieu of the Wednesday half holiday.

      Both of these early representatives of labour in the House of Assembly gave their support to Bills as they appeared to provide safety measures for the reduction of accidents in industry and compensation for the unfortunate workers who might be involved.

CHRISTIAN UNION

      Long before the ecumenical movement of our times was launched and found expression in the organisation of the World Council of Churches, a lone voice in an age of religious strife called upon the warring sects to come together on the basis of New Testament beliefs and practices in order that the purpose of God in Christ might be accomplished. Thomas Campbell spoke 150 years ago. His cry to the churches to close their ranks is echoed today everywhere, but the simple basis of union is still disregarded owing in part to the churches enslavement to human opinion. Churches of Christ in this State as in other parts of the Commonwealth have always strongly advocated Christian Union. How is union ultimately to be achieved and the prayer of Jesus answered? The purport of His prayer envisages spiritual union, that His disciples may be one as He and the Father are one in spirit and purpose. It was thought by our people in the pioneer days that every detail of the united church had been set out in the New Testament in a sort of blue-print, that the Churches of Christ had unearthed this model, and it was their peculiar mission to see that every part was reproduced through their disclosure and promulgation of what had been found. It was also felt that unless other Christian bodies conformed to this pattern, union of any kind was out of the question. In fact, the more daring saw union accomplished by the process of absorption of other religious bodies into one body under the name of "Churches of Christ."

      Churches of Christ today are as keen, if not more keen than ever before, to realise the Master's prayer. They have seen the Christian world becoming increasingly aware of the burden that rested heavily on His heart as He faced the deepening shadow of the cross-a divided church in a disordered world, and they rejoice at every manifestation of the spirit of union. It has been said that "Christian unity is more likely to be found along the road of union in work than through the air lanes of theological inquiry and uniformity". Now, instead of being regarded as a somewhat queer people, deserving little sympathy or even respect,

Churches of Christ are accepted as of equal standing as a religious body with all others, for they make a valuable contribution to the religious, moral and social life of this modern day. Whilst holding fast the principles of the New Testament church, they co-operate freely and fraternally in all community activities which tend to promote the kingdom of God.

      In advocating the cause of Christian union among all Christians it is supremely important that the protagonists should first of all maintain unity among themselves. There have been tensions within the Churches of Christ in South Australia and provocative issues have been raised, but nothing has appeared serious enough to break the tie that binds. Freedom of thought in matters of opinion has been exercised with good effect and new methods of advancing the varied interests of the church have been accepted without demur. The united activities of the South Australian Churches of Christ are channelled through departments, each controlled by its own committee, which is appointed annually at the general conference; each makes its own financial appeal to the churches. At the conference the plans and proposals of each department are submitted for consideration, and, once adopted by a majority of delegates from the churches, loyalty to Christ, the Head of the church, and to the Brotherhood, furnishes an adequate motive for co-operative activities along the accepted lines. This is a united church in action.

EVANGELISM

      Whilst in the churches the Preachers do not fall to extend an open Gospel invitation at the Sunday evening services, the response to earnest appeals generally comes from the youthful members of the congregation, for in proportion, fewer adults are in attendance and those who do attend appear to be less disposed to respect the claims of a Gospel based on New Testament principles. Consequently a modern trend is towards "educational evangelism". Christian homes, Sunday Schools, and youth clubs and fellowships Provide the most fruitful field for evangelistic effort either through personal interview or public preaching, or both. This is all to the good. The net of the evil one is cunningly and widely spread in these days to catch the unwary susceptible youth, and the church, on its part, dare not let its opportunity slip to use every legitimate means to present the claims of Christ while life is still capable of being easily moulded into shape for the kingdom of God. To enable the

church to reach adults the method of "home visitation evangelism" has been introduced with striking results. This is nothing more than the organisation of the type of Christian activity that was fairly common in pioneer days by zealous men and women who were deeply concerned about the salvation of their neighbours, friends and kindred, and who used their opportunities privately to introduce Christ and the teaching of the New Testament church to them. Tent or marquee evangelism, so much in vogue half a century ago, is no longer popular, The novelty has probably worn off.

FAITH IN CHRIST

      The pioneers emphatically and repeatedly announced the formula; "We have no creed but Christ." What did they mean? Was it that whereas other religious bodies had elaborate creeds of many articles, Churches of Christ were content with a streamlined creed having only one article, "I believe that Jesus is the Christ, the Son of God"-this an intellectual assent to a proposition, the belief of a truth in response to the cumulative evidence of the Scripture? Is the Christian faith limited to belief in a doctrine? To the pioneers, as we understood them, the Christian faith could not be found in any set or doctrines or propositions, or, indeed, in any single truth, but, as it has been expressed, in the "warm surrender of the whole personality to the Person of Christ Himself." Dwight E. Stevenson, an American leader of the thought of the Disciples, has recently declared: "The Christian faith is not any belief about Christ; it is a belief in Christ Himself and full commitment to Him." He added: "When Paul sought to express what the Christian faith meant to him, he said, very simply, 'For me to live is Christ.'" The object of Paul's faith was a Person. To be persuaded of the truth of a proposition about the Person of Christ-a cold bare belief, is not enough. The tendency for a long time has been (in some quarters, at any rate) to regard the foundation of the church as a truth about a Person. We find that the fresh emphasis today is upon trust in a Person, not so much that "Jesus is Lord", as "Jesus is my Lord." Primarily, a vital relationship to Christ is based on self-commitment. Recognition of His authority as Lord follows commitment.

      The pioneers, having disregarded formulated creeds as such because they savoured too much of human opinion, went beyond the call to a simple commitment to Christ as Lord and Saviour by adding to it a credal reliance on the

letter of the Bible, so that the movement became Christ-centred and Bible-centred. Their refusal to accept a manmade creed gave place to the acceptance of the New Testament as the creed of the church. True it is that no one can rightly claim to be a Christian and fall to accept the fundamental facts of the Scripture. But beyond these clear-cut essential facts there is a wide field in the New Testament for human opinion. Jesus placed the emphasis where it belongs when He said: "Ye search the Scriptures because ye think that in them ye have eternal life; and these are they which bear witness of me; and ye will not come to me that ye may have eternal life." Our present trend, whilst we hold fast to the saving truths of the Scripture, is to encourage a more vital relationship to the Christ revealed in the Scriptures.

CHRISTIAN EDUCATION

      The question may be raised, Is the modern Christian as familiar with the teaching of the Bible as were his forebears? Is the Bible read as much and its teaching applied as vigorously as it used to be? That a wider field of Christian education exists than is offered by the Sunday School and kindred organisations must be apparent to all. This field is now being worked. In a number of religious bodies, including our own, a growing emphasis is placed on "Adult Christian Education." A "disciple" is regarded, true to the meaning of the word, as a member of the school of Christ, where his education is never complete. His progress in the Christian life depends a great deal upon his knowledge of Christ. It is admitted that many pioneers used the Bible as an armoury to provide and sharpen their weapons for attacks on denominationalism and the "sects." Yet the Book also had its place in the home experience of the family, and worshippers in church assemblies were not remiss in carrying their Bible to church and handling it in the course of the service. To a church which claims to be a "Bible People" the present movement for adult Christian education should make a strong appeal.

CHURCH ORDER

      Much more was made of the eldership of the church in the early days than is so now. Leadership then was in the hands of the elders. Now the "minister of the church" is the recognised leader. He has been trained not only to preach the Gospel as an evangelist but also to teach the church and organise, and have the general oversight of all the

activities of the local church, in a word, he "takes charge" of it in a very literal sense. In a fully organised church the elders still function in a limited sphere. The pastoral care of the flock is mostly left to the minister, who, by virtue of his call to give full-time service to the church, is also ex-officio accepted as elder and pastor. Some might go so far as to attribute to him the office of "ruling elder", or even hint at the danger involved in an incipient clericalism. Lighter spiritual duties are usually allotted to the eldership, such as the formation of a church plan of official duties. Disciplinary measures, when demanded by obvious irregularities among church members, are its prerogative; but disciplinary action is of rare occurrence in these days, except the transfer of indifferent members from the active to the inactive list on the church roll. In the Pauline and pastoral epistles much more was expected of the eldership of the primitive church which may be described as "presbyterial" in its order.

      Whilst in early days the morning worship of the church was led by the elders or men of ripened Christian experience, and the deacons alone ministered in distributing the emblems of the Lord's Supper, young men are now planned for these solemn duties in addition to the older official representatives of the church. To fitly describe the function of the one chosen to dispense the sacred emblems and conduct the service, perhaps a better term is needed than "president". This savours too much of mundane affairs. The term "leader of worship" is much to be preferred, for it suggests the heavy responsibility which rests on him who has charge of the service to prepare both himself and the worshippers for the spiritual experience of communion with the Lord. According to Robert Richardson in his "Memoirs of Alexander Campbell". this great leader of the Restoration Movement "entirely approved of mutual exhortation and instruction but thought it best . . . that at the Lord's Day meetings, when the public were expected to attend, only those should be set forward who were best able, from their knowledge of the Bible and their natural gifts, to speak acceptably and profitably to the assembly."

- A -


Aborigines Missions, 77, 78
Anniversary Teas and Public Meetings, 45, 46
Archibald, Mr., 66


- B -


Baptists, Scotch, 3, 5, 6, 8
Batchelor, E. L., 182, 192, 196, 197
Bible College, Adelaide, 33, 34
Bible College Trust, 35, 36
Bible Schools, 63-69
Pioneer Schools, 63, 64
Decline in Number of Scholars, 65, 66
Department Organised, 65
Visit of Mr. Archibald, 66
Organisers, 66, 67
Highlights since 1945, 67, 68
Membership Graph, 69
Bible in State Schools, 195, 196
Brooker, T. H., 189, 192, 193, 197
Building Extension Committee, 55-57
Fund Established, 55
Churches in Receipt of Loans, 56
Mutual Fund, 56
Emergency Loan Fund, 57
Secretaries, 57
Burford, W. H., 9, 82, 83, 174-176, 187
Burford, William, 47, 51, 104, 122, 176
Burns, Robert, 184, 185


- C -


Campbell, Alexander, 11, 12, 202
Chinese Mission, 61
Choral Association, 50
Christian Endeavour Societies, 70, 71
Christian Fellowship Association 73, 74
Christian Men's Society, 49, 50
Christian Rest Home, 75, 76
Christian Women's Fellowship, 81
Christian Union, 198, 199
Christian Union, Promotion of, 49
Churches
City
Grote Street, 16, 82, 87
North Adelaide, 87, 88
Suburban
Albert Park, 90
Ascot Park, 90
Beverley, 90, 91
Beulah Road, 91, 92
Brighton Gardens, 92, 93
Brooklyn Park, 93, 94
Cheltenham, 94, 95
Clovelly Park, 95
Colonel Light Gdns., 95, 96
Cowandilla, 96, 97
Croydon, 97, 98
Dulwich, 98, 99
Edwardstown, 99, 100
Elizabeth, 100
Enfield Heights, 100, 101
Flinders Park, 101
Forestville, 101, 102
Fullarton, 102, 103
Glenelg, 103, 104
Hampstead Gdns., 104, 105
Hawthorn, 105, 106
Henley Beach, 106, 107
Hindmarsh, 107-110
Kilburn, 110, 111
Koongarra Park, 111
Maylands, 111-113
Mile End, 113-114
Nailsworth, 114, 115
Norwood, 115-117
Prospect, 117, 118
Queenstown, 118, 119
Semaphore, 119, 120
Torrensville, 120, 121
Unley, 121-123
Rural
Balaklava, 124, 125
Barmera, 151, 152
Berri-Winkie, 150, 151
Blackwood, 125
Bordertown Circuit, 125-128
Gawler, 128, 129
Goolwa, 129, 130
Kadina, 130, 131
Kersbrook, 131, 132
Lenswood, 132, 133
Long Plains, 133
Loxton, 152, 153
Milang, 133-135
Moonta, 135
Moorook, 151
Mount Compass, 136



- 204 -


Churches Rural-continued
Mount Hill, 137, 138
Murray Bridge, 138, 139
Naracoorte, 139, 140
Owen, 141
Point Sturt, 141-143
Port Lincoln, 143, 144
Port Pirie, 144, 145
Stirling East-Aldgate Valley, 145, 146
Strathalbyn, 147-149
Tarpeena, 148
Tumby Bay, 148, 149
Ungarra, 149, 150
Victor Harbour, 153
Wampoony, 125, 126
Whyalla, 154, 155
Williamstown, 155, 156
Wudinna, 156, 157
Broken Hill, 158-160
Defunct
Alma, 161-163
Burra, 163
Kingston, 164
Lochiel, 165, 166
Mallala, 166
Millicent, 154, 155
Wallaroo, 167, 168
Willunga, 166, 167
Church Order, 201, 202
Colbourne, Jesse, 20, 21, 179, 180
Communion, Open, 38-41
Crusade for Christian World, 31


- D -


Duncan, K. W., 190, 193


- E -


Earl, Henry S., 15, 16, 33, 34
Education, Christian, 201
"Enterprise Colony", 73
Evangelism, 199, 200
Evangelism, Co-operative, 20-24
Evangelism, Tent, 25, 26
Evangelists, Training of, 33-36
Ewers, D. A., 18, 21, 22, 26, 28, 29, 178, 179


- F -


Faith in Christ, 200, 201
Fitzgerald, G. T., 30, 194, 195
Franklin Street Chapel, 3-5
Franklin Street Church, 9-13
Freedom, Religious, 2


- G -


Gambling, Menace of, 191-195
Girls' Collegiate School, 48
Gore, T. J, 17, 21, 34, 35, 63, 176, 178
Graham, Dr. (Crusade), 31
Green, M. Wood, 35, 79
Griffiths, S. G., 26


- H -


Halleday, F. A., 190, 191
Harkness, Robt. Jun., 48
Hinrichsen, E. C., 30, 31
Hollams, Frank, 156
Hollard, E P. C., 30, 31
Home Mission Preachers, 31
Home Mission Secretaries, 31, 32
Horsell, Horace J., 180
Hussey, Henry, 10, 11


- J -


Jackson, Thomas, 1, 6, 7
Jones, A. R., 74


- K -


Kellems, Dr. Jesse R., 29


- L -


Labour, Reduced Hours of, 197
League of One Thousand, 31
Longwood Camp Site, 67
Lotteries Commission, 194, 195


- M -


McLachlan, James, 181, 182
Magarey, Thomas, 1-3, 5, 13, 15, 82, 169, 171, 186, 195
Magarey, Dr. S. J., 171, 172, 188, 189, 192, 196
Magarey, Alexander T., 171
Magarey, W. T., 172
Manning, James, 183, 184
Messent, Philip, 8
Missions, Overseas, 58-62
Missions, Aborigines, 77, 78
Morialta Children's Homes, 73
Morrow, William, 183, 190, 193
Moysey, G. B., 18, 19
Music, Instrumental, 43, 44


- P -


Pearce, George, 83, 84, 142
Pittman, J. C. F., 23, 52
Preachers' Salaries, 23, 52



- 205 -


Preachers' Placement and Advisory Board, 51
Preachers' Provident Fund, 51, 52
Preachers' Manses, 52


- R -


Rankine, A. C., 116, 179
Read, A. L., 183
Religion, State Support of, 2, 186, 187
Riches, L. G., 190, 191, 194, 196


- S -


Santo, Philip, 81, 83, 172, 173, 188, 192, 195, 196
Scott, Captain, 5, 6, 8
Scott, Waiter, 14, 15
Scoville, C. R., 27
Shipway, J. E., 74
Six O'clock Closing of Liquor Bars, 73
Smith, H. D., 109, 112
Social Services, 72-74


- T -


Taylor, H. R., 194, 195
Temperance Reform, 187-191
Temperance Committee, 72
Tent Missions, Early, 25, 26


- U -


Unemployment, 196, 197
Union, Evangelistic Formation, 37-41
Churches First Associated, 41, 42
incorporation, 47
Trust Fund, 47
Central office and Bookroom, 48
Publications, 49
Presidents, 50
Secretaries, 52
Graph of Membership, 54

- V -


Verco, James C. 173, 174
Verco, Sir Joseph C., 63, 64, 174


- W -


Walden, G. T., 25
Weir, S. Price, 185
Wharton, G. L, 58
White's Room, Church in, 16
Women's Work, 79-81