The method of working together in Christian effort beyond the bounds of the local church has immemorially been known as "the co-operation". It was a method not an entity. But, in time, the brethren learned they could safely delegate power to persons to act for the body. Thus the idea of an organization became a fact, perhaps in 1846. As men saw that the move was in harmony with other advances of mankind confidence was raised. That adverse criticism should hamper progress by so humane a method is something to marvel at. Liberty has been sorely won, in religion as in the State.

      The early Reformers in Ontario loved exceedingly the cause of a church set free from the bondage of creeds and to be distinguished with perpetual clarity and authority upon the pages of their revered New Testament. They sought to know it and glorify it by its extension. In a pioneer country their progress was slow. They began by winning families, then by public meetings, and the cause grew by "tens", until it numbered hundreds. That was a day of hope and all new causes have shared this enthusiasm; and also suffered likely the inevitable decline.

      There were hidden causes for delay and some open ones. One was the supply of 'laborers', as preachers were named. Men of natural talents were pressed into the service. All of these, not being professional 'clergy' were in the process of raising a living from the soil of a new township. But, most of the men who attempted public advocacy were educated men, for their time.

      One hidden cause for hesitation lay in the realm of 'expedients' for the propagation of the gospel message. With the concept of a church and its fundamental beliefs and practices clearly and prophetically outlined in the New Testament, grew apparently, in some minds, as an after-thought, the idea that nothing but what was used, mentioned, or approved in the Book should constitute any part of Christian endeavour, either within or without the church. This attitude to disciplined minds, plainly begs the question: it is clearly uncritical and unsound. The contrary has been well expressed by that great Bible expositor, Richard C. Moulton, in his Short Introduction to the Literature of the Bible, (1901). He saw particularly Acts and the Epistles as "New Testament history presented by itself". This may have been parent to the idea that the New Testament is the child of the Church, and not the contrary. Hear but another, perhaps [77] more familiar voice, that of A. Campbell himself, with regard to use of means in church procedure. "An attempt to find a liturgy in the New Testament, under the terms of 'express precept or precedent for everything' is what subjected those called Sandemanians, Glasites and Haldanians to be so much censured." Christian Baptist, (Burnet ed.) But this view was but a minority one at any time.

      Error thus it was, yet a human one, for men love truths put into small parcels. Everyone was familiar with the Mosaic ordinances which established the tabernacle in the wilderness (dearly cherished as the model of the Christian church) and yet plainly distinguishable as temporary. They thought of "See that thou make all things according to the pattern showed to thee in the Mount." (Heb. 8:5). Yet, humanly, they forgot the familiar truth (Col. 2:14) of the old law "nailed with its ordinances to the Cross of Christ." It was clearly also a hankering after a new formula to replace the 'creed'. It was somewhat due to these causes that progress was impeded in Ontario. In 1947, instead of emerging from swaddling clothes, we ought in a wider path to be clothed in the garments of liberty.

      There were esteemed to be great talents in Ontario and the brethren in a New York State Convention in 1848 said that we ought to use them instead of asking help. On November 12 to 19, 1847, there was held a solemn meeting to enquire into causes of spiritual lagging. And they knew without enquiry that prayer, consecration and labor were the secret of advance.

      The practical awoke in them as they threw off some of the chains of fear. Two churches would co-operate, practically always their method. Soon a group joined in, and their proceedings justified the step, because the 'laborers' sent forth returned and told the 'church' just what they had done. Thus the Church was honored; but still (in the words of the gospel) "some believed not." Yet, the parent co-operations, the Eramosa-Erin co-operation, the Niagara one, the Georgian Bay co-operation, the Prince Edward County co-operation, came to productive life.

      By the year 1843 a "provincial co-operation" was in being, in a manner in which the majority apparently agreed. This interesting fact, with its first annual report and some reflections may be read at p. 71. It appears to have been a memorable and inspiring occasion "in the pine log meeting house in Esquesing" as reported by Jos. Ash in the Christian Worker, November 1882. That report is a core of early history to be studied. Yet, this pleasing and profitable start seems to have suffered an early lapse, [78] for a time, according to W. W. Eaton (c.f. Millennial Harbinger, 1844, p. 379) who stated that "while the brethren from their inmost souls were ready to exclaim 'how good and pleasant that we dwell together in unity' . . . fearful that their yearly meeting might grow into a calf, an ox, or something worse (Exodus 32:19) they concluded future meetings should be for the alone purpose of cultivating Christian union, building each up in the gospel and preaching the tidings of salvation to those without". Thus there is a break of undetermined length in our 'June meetings'.

      This move was not that of 'co-operation' brethren, the leaders, but the point may have been conceded in the hope of securing or keeping unity. Yet the rational way continued: it was clearly a product of pioneer thinking about the Bible instituted by the Reformers of Pennsylvania and Kentucky.

      The first 'co-operation' of record in print is dated February 8, 1846, at Eramosa East. 'Messengers' from the churches of Erin, Eramosa and Esquesing met in the house of John Stewart. The chairman chosen was W. A. Stephens, afterwards to be known for his work in Owen Sound. Object of the meeting, the adoption of measures for the more efficient spread of truth by means of evangelists. L. Parkinson explained that it was desirable to make more effective the existing 'co-operation.' The results of the meeting were:

      (1) Appointment of L. Parkinson as treasurer to receive and disburse the contributions of the several churches in the manner used by the co-operation already in being. (This began apparently in 1843.)

      (2) A general secretary to conduct correspondence and record their proceedings. W. Oliphant was chosen.

      (3) W. A. Stephens was appointed president.

      (4) Semi-annual meetings, namely on the first Lord's day in June at 4 p.m. to choose officers; and the first Lord's day in December at 4 p.m.

      (5) That brethren Black and Menzies receive approval for their evangelistic efforts and that two brethren be sent over the previous route used (Witness of Truth vol. i, number 10, p. 210, dated July 1, 1846.) Apparently this journal had its first issue in November, 1845, just a century before its use in this work of history.

      The Co-operation now called the "Wellington" for many years, began the support of Michael Coryell, worker in the town of Kitchener (then [79] Berlin), and contributed some funds toward paying for the publishing expenses of D. Oliphant. At this time Wellington County had (in Eramosa township) three churches--E. Eramosa (1831), West Church, (1842), Centre (1847), with an approximate membership of 150 persons, rising in 1857 (as reported) to 172. It became the most influential body of co-operators for many years.

      This Co-operation had been formed in the year 1845, being under the direction of officers of Pickering, Oshawa and Bowmanville, but after several years needed reviving--thus in the year 1849 (on September 29) when, at Bowmanville, impetus was given to the co-operation idea by the employment of brethren James Kilgour and Alexander Anderson to begin to travel as evangelists on January 1, 1850. Their salary was to be each the sum of $300 for the time agreed on. These good men accepted the call to leave their farms, attributing the unanimous call of their brethren as from on high. Their travel in winter was on horseback, with baggage strapped to their saddles. They were 'entertained' by their brethren in apostolic and Ontario pioneer fashion. At the end of a trip they would report to the church their travels and success, with also an account presented in the Oliphant journal. It is the compiler's belief that they went as far as Dorchester township, Middlesex Co., and to Prince Edward County eastward. But at that time the number of the disciples of Christ was small and the field too large for such ambitious aims as 'provincial'. After some indifferent success the seat of the Co-operation was removed to Wellington County. It was then continued under the name "Wellington Co-operation" and lasted until 1888.

      This Co-operation included the energetic Eramosa and Erin churches, which gave great gains to the Disciples during the next thirty years, (its fruitfulness is reported in another chapter) but it did not prevent other 'co-operations' being formed and managed to suit particular districts. In 1870 a 'co-operation' was dissolved by consent and another grouped to serve the churches in Wellington, Halton, and King township, likely including Toronto, and being, in fact, the 'Wellington Co-operation', though it was known simply as the 'Co-operation'. As a rule the Co-operations served only within their 'bounds', but they gradually outgrew that and went beyond them. [80]

      In this Co-operation James Black was leader and prime mover, the actual president for many years, though the office was held by others as well. Some other names of leaders of this pioneer period deserve notice. Joseph Ash is one, an early preacher and church founder, and also our first historian in Ontario. Robert Royce, of Eramosa was 'presiding elder' in at least two churches during his life connection: he was also treasurer of the Co-operation from 1853 to 1875, when he retired. In 1853 James Kilgour was president (see elsewhere). His son, John W. Kilgour served for many years as secretary-treasurer, beginning in 1884. Hugh McMillan, of Erin, and Henry King were president and secretary respectively in 1876. Charles McMillan, of Erin served as secretary in 1878 and was a speaker, as was also Lazarus Parkinson, of Eramosa, an early treasurer, who used his talent for evangelism. James Menzies, of Esquesing, was secretary of not only the first church in the province (Scotch Baptist, 1820) but also of this Co-operation during 1859 to 1863. He made the first report of our activities to the Millennial Harbinger, appearing August, 1843. Wm. Oliphant was secretary in 1853 and likely other years. The name of Abram Farwell, of Cobourg brings a fine memory of the pioneers. With his Christian activity Bro. Farwell &ought also splendid financial contributions. Some very handsome ones matured in later years were from Col. J. E. Farwell, of Oshawa.

      The leaders were in touch with American brethren and there was considerable crossing of the line, both ways. Benjamin Franklin (great preacher and editor) came over to Erin centre June meeting in 1875, where a great assembly met him, mostly out of doors. He came in other years also and spoke at various places, Isaac Errett made a visit in October, 1873 at Everton. The cost of that trip was $100, a record probably for that time. But the most famous Disciple of all, Alexander Campbell, was persuaded to come over in July-August, 1855. He records his impressions of the trip in the Millennial Harbinger of August, 1855. He visited and spoke at Bowmanville, Toronto, Esquesing; and also at Everton, in the large barn of John Stewart, on con. 7, a mile east of the stone church. It also was an event. He was attended during some of the time by various men like D. Oliphant, Jos. Ash, A. Farwell. Ash records that 'old brother Simmons' came into the mineral springs hotel in St. Catharines where Campbell was staying for his health, and greeted him with, 'Why Brother Campbell, I heard that you were dead". (News of his death had been spread all over the continent.) [81] Campbell replied: "So did I, but I did not believe it." David Oliphant escorted him as far as Detroit in leaving. Oliphant had been a Bethany student in 1842.

      The Co-operation continued until 1886 when it was merged with another and new body. Its affairs were managed by a small committee appointed by Wellington County churches. For some year Amos Tovell was President and Walter Buckingham, of Guelph also, treasurer. When the Norwich Street church in Guelph was remodelled in 1920, the remaining funds were given to the Guelph church, this being appropriate, as it was a "Wellington Co. church."

      Theirs was a simple evangelization program and it covered a large part of Ontario. But some churches arose as specially due to the Co-operation. These are Everton, 1861; Erin Centre, 1840; Erin Village, 1875; Mimosa, Garafraxa, Grand Valley, 1863; Acton, 1875; Guelph, 1879; Nassagaweya, 1837; Minto, 1858.

      This Co-operation also affected the history of the following: Uxbridge, 1862; Richmond St., Toronto, 1850; Kilsyth, 1857; Berlin, 1848; King, 1850; Hamilton, 1848; St. Vincent, 1849; Dundas, 1849; Elora, 1850; Omagh, 1863; Dunkeld, 1873; Toronto; Prembroke St., 1874; Bronte, 1850; Stouffville, 1862; Toronto, West End, 1882.

      These annual gatherings were begun several days before the first Lord's day in June and usually in the life of the co-operation were for the purpose of evangelism and re-creating Christian fellowship. They were the days of "big preaching" and crowded meetings. Several 'big meetings' were held. These expressed the body's longing attempt to secure attention. The one in Rockwood on June 15, 1860, was a famous one. A tent was used, brought from Ohio, and capable of holding four thousand. The tent was filled. It was a province-wide event. The best Ontario talent were speakers, and some from Ohio. In the course of the day there was a recess for refreshments, which were served to everyone, usually bread and cheese and a beverage. Baptisms were an accomplishment, as a rule, at these meetings, for strong preaching was heard. They were most notable occasions for fellowship in the Lord's table. A thousand were served at one meeting. They continued until 1879 when they were discontinued. The writer recalls several of them, amidst the green surroundings of Eramosa 'bush'. There [82] seems a probability that young minds were impressed by the urgency of a gospel that could be preached out of doors, like that in Galilee. Perhaps the evangelistic results of a modern camp for youth is a psychological parallel.

      The churches of Ontario have thrown open their doors annually to entertain the Co-operation annual meeting. To define the actual years which each church has enjoyed the privilege, is held unnecessary. But the opportunity to "have the convention this year" was perhaps never neglected by a church which had acquired a new house of worship. The country folk, as a rule, were glad to attend a Toronto convention; and many quiet rural conventions were most esteemed.

      Financial records of this Co-operation now extant do not begin until the year ending June 1878, when the disbursement for evangelism amounted to $1,420.72, the highest yet reached. The amounts diminished yearly from that date to 1886 when the amount disbursed was $1,024.42. Up to September 1919, the total paid out was $14,082.93. From financial reports printed in the Banner of the Faith for some years, and an estimate for some years missing, it appears that the co-operation disbursed during the period from 1850 to 1919 the round sum of $20,000. During the period from 1888, to 1921 the Co-operation largely existed as a trusteeship for the handling of its funds, including the sum of $1,994.32 which came from the estate of the late Mr. and Mrs. Thomas C. Scott of Toronto, making a total of $22,000. for the organization.

      Brother Thomas C. Scott of Toronto was a power in the Toronto churches during his lifetime. See the Toronto story. His zeal and service for the church were among the finest on record. At his death on January 7, 1877, the prospect failed of healing differences between two parties in the body at that time. His death was mourned as of a father in Israel. Mrs. T. C. Scott was Miss Sarah Hawley of Detroit. She died in March, 1887. She with her parents were founders of the cause there. Her beneficence there, and later in Ontario, was very considerable. Five-sixths of $50,000. was laid aside by her for religious and other Christian purposes. She held herself as a steward for her Master. Our remaining trust funds in Ontario are greater today because of the faithful stewardship of these two servants of the Lord. This holds true for others, and markedly for Mr. and Mrs. Alex. Anderson of Eramosa, later of Hamilton.

      The fact most striking as arising out of history is that changes occur. For some cause not clearly revealed, the old Co-operation became [83] outdated. A new direction towards the principle was required; the workers needed a modern, practical approach. As its power waned the seeing brethren gathered hopes of a new attempt. This materialized in a called convention in Acton, Halton County, on June 12 and 13, 1883, of which Robert Royce was moderator. Brethren James Black, James Kilgour, Edmund Sheppard, pioneer preachers, were present, and certain other workers of the time, such as O. G. Hertzog, H. B. Sherman, Andrew Yule, H. A. MacDonald, James Lediard, W. M. Crewson and John Stewart. The old pioneer Alex Anderson was absent through holding another meeting.

      By unanimous consent by men who had unselfishly given the best of their lives to make effective the rule of Christ in the heart and in His church, another simple business organization was formed known as "Ontario Co-operation of Disciples of Christ." Its sole purpose was the selection and employment of an evangelist to be kept permanently in the field, who was to be supported through the voluntary gifts of members through a five year program of pledging and yielding support. The persons named to make it work were James Lediard, preacher, as president; Andrew Yule, business man of Aurora, as secretary-treasurer, to receive and disburse the offerings of the brethren; and three managers to aid these named--brethren Dr. Fry of Selkirk, H. T. Law of Meaford and George Barclay of Toronto.

      Up to this point the brotherhood had suffered only from the timidity of a few who, in the new found formula of 'everything according to the Book' imagined that everything within the book (or not within the book) must be the complete answer to the creeds and commandments of men from which they had departed. (Their error was in extending to limitless, timeless means the rules governing only the fundamental leap of faith which must be unchangingly defined.) David Oliphant had occasionally voiced this view in obscure language, the effect of which was not to convince but merely to confuse. And within that cloudy range of wilderness, created by the heats of hesitation, many heirs of the Restoration movement have wandered. Among these was James Beaty, Jr. of Toronto. His book (1885) Paying the Pastor, Unscriptural and Traditional, helped so to explain him; but here again he differs from all of his class of legalistic teachers in certain writings in the Bible Index regarding the eldership. There were no elders in the Beaty churches. So, it is not surprising that in the July issue of the Bible Index James Beaty stated his anathema against the new Co-operation, with many painful epithets, of which only a sample [84] need be quoted. He averred, there was born in Acton a "new sect" which "bore the marks of the beast" of Revelation, which would assume to rule over the consciences of the brethren after the Romish pattern of "Babylon, mother of harlots", with all the tainted irreligion that followed. He prophesied that this attempt should fail because the New Testament knew nothing of a Co-operation, and therefore it was abhorrent, a thing of evil. (His reason offered was the statement that "the New Testament was the Constitution of the Church"). And the sad fact must further be recorded that because of his concrete antipathy to the venture of the faith of hundreds of his brethren, thousands have wandered, and still wander, in the wilderness of a restricted, legalistic, literalistic interpretation of the Book, which makes no allowance for the true genius of the more truthful method of interpreting it according to the ideas used in understanding any other book whatsoever. That method was the very making of the early Reformers, but in Ontario it was reversed. The very method he used, also, has all the earmarks of the creed-makers, though with less to support it.

      Comment upon the following of the early Campbell announcement that the scripture must be our guide, is surely due here by a statement made by A. Campbell himself regarding the N.T. being our 'constitution'. It reveals that A. Campbell did not regard the Book as a piece of legislation, but probably of inspiration of the spirit. Anyway, in Millennial Harbinger, abridged, Volume II, pp. 397-9, occurs the following by one of the authors of the Disciple idea that the New Testament is our 'constitution'.

      "Matters for prudential arrangement for the evangelization of the world . . . according to the exigencies of society and the ever varying complexion of things around us, are left without a single law, statute, ordinance, or enactment in all the New Testament, For my part, I see no necessity for any positive divine statutes in such matters."

      To return to the effect, the end sought and the means proposed had been in operation in Ontario since 1845, by men who were possessed (even obsessed) by a desire to obey the New Testament. Fortunately for our cause today they were men more impressed by the spoken commands of Jesus than the implication of the "silence of written scripture" on this part as to how the command must be fulfilled. Here "silence" clearly left the way open to the willing disciple to devise his plans according to the spirit of the Founder of his faith. And that way very shortly led the disciples in their development to the aggressive idea of world-missions for the cause of Jesus Christ, which is expressed in another chapter. Nevertheless, the [85] Scripturally known "Diotrephes" (III John 1:9) had left his 'mark' upon events and the patience of a loving heavenly Father was further extended to a brotherhood which has even yet not fully expressed the unifying meaning of the Cross.

      It is a comforting fact that in all these years there has been nothing that could be called controversy. Both parties to the cause, seemingly so arbitrarily divided in 1883, have gone their ways, and whatever debate has occurred under cover has not agitated so-called "progressive" churches. Some very friendly fellowship has at times occurred, notably in years following 1923-4; and within the "conservative" group, on Bathurst Street at least, a fair attempt at conciliation and union was debated but defeated. Brethren who thought similarly in the U.S.A. in the year 1906 sought a refuge in a divisive group called the "Churches of Christ" and so named categorically in the U.S.A. census. This, fortunately, has not happened in Canada, although in Ontario certain efforts in recent years reveal a divisive attitude, seeking disassociation from their brethren in the matter of name and in regard to the solemnization of marriage.

      It is plainly a sad obligation that still faces the friends of Christian unity, to seek an appropriate release from the present impasse. What has been briefly hinted at here, has never to the writer's knowledge been projected in any church or group, since the expiration of earlier efforts. But the imperative obligation remains, perhaps more evidently for all of us who acknowledge the Restoration movement. The yellowing pages of our divided record in Canada call for a freshening of the spirit of the Master amongst us, and enquire: Is a re-consideration of our disunion ever to be staged amidst a Christian atmosphere? The divided ranks of Christ's disciples throughout Canada could contribute vastly more progress to the kingdom and His Cause, if they could melt into true Christian union.

      The last Co-operation established in Ontario is called as in the heading. Its origin was at a convention called for the purpose on June 5, 6 and 7, 1886 at Everton, at which delegates from 32 churches came together prepared to make a decision. The movement was based upon the necessity of replacing the former "Ontario Co-operation", which was in financial difficulties. There was also the decadent "Wellington Co-operation". Behind the confusion attending the failure of the second organized Co-operation, there was a growing volume of belief that the Disciples had yet their best work to do for Ontario. That idea was correct, [86] and the Co-operation then launched is in existence still in 1949. The proposal was to merge the two older bodies.

      The official records note the following persons, with others, present: James Black, James Kilgour, Hugh Black, L. Parkinson, Jas. S. Tolton, Geo. J. Barclay, H. T. Law, Geo. Tough, James Lediard, Wm. Tovell, R. N. Wheeler, John W. Kilgour, Gabriel Wells, Henry T. Wood, T. L. Fowler, S. Woolner, W. Forrester, Silas Moote. A. T. Cobb, an evangelist from Illinois was also there. Never any evangelist for young people in those days had quite his persuasive charm.

      A half measure of decision was reached by Saturday evening, that we wait for another year; but on Monday the meeting by a decisive resolution proposed by H. T. Law, of Meaford, and Geo. Tough, Grand Valley, asked and decided that the proposed union be consummated. The liabilities of the former Co-operation were taken over and discharged. Thus came to life the organization which has helped the brethren "to make disciples" and improved the efficiency of our churches.

      The name chosen differed slightly from the former one. "The Co-operation of Disciples of Christ Ontario" omits the use of "the" before Disciples, leaving other disciples free to co-operate at will. The first and only aim of the Co-operation was to add to the number of disciples in Ontario. As it grew this policy was extended.

      The first persons named as managers were: from Everton, James Black, L. Parkinson, John Black, John McKinnon: from Erin Centre John Thomson, A. J. Currie, Robert McMillan: from Erin Village, Henry Smith, H. Hamilton: from Guelph, John Kilgour: from Nassagaweya, A. McPhedran: from Meaford, H. T. Law: from Toronto, Geo. J. Barclay, James Lediard. They were to serve for a year to June, 1887.

      The evangelists who had been active in recent years were H. B. Sherman, C. W. Martz (two Americans) and Andrew Scott, a Canadian. Eight churches pledged $330 to carry on the work: Kilsyth, Garafraxa, Cobourg, Aurora, Pickering, Stratford (individuals), West Lake, Toronto (West End). Of these the two last survive. The work was made effective in September by electing George Munro and T. L. Fowler to do evangelistic work at the expense of the board. S. Moote was to be supported at Welland.

      This first 'June meeting' (new style) was held as usual on the Thursday before the first Lord's day in June, in the city of Guelph. The occasion drew a large audience and great optimism was manifest. Hugh Black [87] was chairman and Donald L. Sinclair, acted as secretary. The financial result of the year was announced as total receipts $1,953.60; disbursements $1,483.95: balance on hand $2.11.33; for Ontario missions, $258.32.

      At this meeting an important decision was arrived at by the decision that the women might be commended in their desire to organize a missionary Society. A quiet depressive had been against this proposal. It was a matter of new argument that a women's influence could be used in the church affairs. But George Munro, of Erin, 'broke the ice' and the organization began, using the well-known name used in the heading.

      The following were elected to serve in 1887 to June, 1888, Hugh Black, Everton; chairman; John W. Kilgour, Guelph, recording secretary: T. L. Fowler, corresponding secretary: John McKinnon, Guelph, treasurer. Members: R. McMillan, John Campbell, St. Thomas, C. A. Fleming, Owen Sound, W. B. Malcolm, Toronto, and H. T. Law, Meaford.

      The method of work was effected by the following means (1) the employment of a general provincial evangelist, of which there have been many during the years, (2) raising funds for evangelization (3) financial aid to new or mission churches, (4) devoting an evangelist's time occasionally to a longer period, (5) offerings from churches and schools to be taken on the first Lord's days in June and November, (6) individual gifts were sought, (7) offerings at Conventions.

      This had deep roots in the pioneer period just over. A few families would meet to break bread and an evangelist might be sent to gain a hearing. A Sunday school would start and a hearing group become established. When the group became church-conscious, or organized, efforts would be made to raise sufficient funds for a year's support. At this point an appeal "to help these brethren" would come to the board. With a recommendation it would be laid before the brethren at the annual meeting; a committee would consider all such appeals and the results voted on by the delegates present. Thus a year's grant was voted, subject always to the new congregation co-operating in all ways as other brethren and maintaining a preacher or evangelist. The corresponding secretary had a great deal to do with arranging such matters. Thus a check was kept and the money given for the kingdom was carefully guarded. When additions were numerous [88] and interest strongly maintained, the result was happy and more support was easily granted. On the contrary, if success and interest were slight, it generally resulted in a decrease of the grant; and whenever there was no preacher working, the grant was not paid. Under this policy a great many congregations in Ontario received aid and many of them became established and able to assist other points. Aid to cities was necessarily greater than in rural churches. Toronto, Cecil Street and Toronto, Keele Street, were on the list of aided churches with a decreasing amount yearly for many years, and other cities thus aided were Hamilton, London and Owen Sound. The success of aided churches may be read in the histories. Very few churches in Ontario have been able to do without financial aid and rightly so, for the expansion of the cause is a responsibility resting upon every member in every church. (Here is an educational idea).

      A defect was that many churches sought aid for unsubstantial reasons: (a) a few used to the privilege of membership now lost to them yearned for the old ways; (b) causes were started locally with leadership that would not be considered sufficient by outsiders; (c) bad local leadership was a drag on mission funds, since it wasted instead of improved; (d) occasionally local leadership got out of touch with the movement and became self-centred. A board of benevolent-minded brethren were often puzzled to properly administer the funds with assurance of correct judgment.

      As experience was gained, a closer co-operation between the local group and the aims of the province was attained. Here were determined always the skill, judgment and usefulness of an executive secretary or evangelist who sought to give inspiration and draw out local response.

      A credit mark to the method was the insight, reports, and sympathetic contacts secured so as to conserve mission funds. Until the year 1898 the board of managers were selected from brethren that resided within easy reach of Everton, so as to enable at least frequent meetings of an executive committee. "Horse and buggy days."

      Not for many years was a local church that was aided, permitted to have a member elected to the board. This was cancelled later. Nevertheless it was found necessary in a revision of the constitution in 1904 to provide that wherever a local church was financially aided (particularly for a term), its property deed was given a clause which provided that in the event of the work ceasing and the property being sold, the Co-operation's claim for financial aid rendered should be paid back. This reasonable idea [89] was acceptable, As a fact, many churches when sold sent their proceeds to the Co-operation for trust funds, and all with the understanding that if the work was re-opened the money value would be restored.

      The constitution just referred to was adopted in the year 1889. It was the work of George Munro, and C. A. Fleming printed it for the Co-operation in 1891. Its validity within the meaning of an existing Act was certified to by Mr. Justice Street in 1892. It has had frequent amendments to provide for changes needful to a growing cause.

      The constitution called for the election of the usual officers to do certain necessary things for any organization and these details need not burden the reader. The name was the subject of Article One, and Article Two reads, "its objects shall be to devise ways and means for (1) the spread of the gospel and the establishing of churches of Christ in Ontario."

      Briefly, the constitution calls for the election at a meeting called for the Thursday before the first Lord's day in June of each year, of a board of managers; the board just expired to make a report of all matters to a general meeting; and any standing committees to make reports to the convention meeting. The officers to be elected are a president, vice-president, secretary, treasurer, recording-secretary and six board members.

      The important historical items in the constitution are its various changes. Example: Article Two just referred to was very soon altered by adding the words "and when thought desirable and practicable in the other provinces of Canada and also in foreign lands." Foreign Missions began to assume importance in Canada about 1890. Another addition to Article Two is "the education of persons preparing for the work of the ministry of the gospel." Our College efforts are comment on that.

      Article Three deals with membership. Members must all be Disciples in good standing in their churches. Any such may attend and take part in discussions. While the constitution calls for only delegated members voting, this has seldom been practised. Every church contributing to the Co-operation shall be entitled to two delegates to an annual meeting; every Sunday School, every Christian Endeavor Society, every Young People's Society, one delegate. Annual membership may be had for the payment of a dollar and life memberships by paying $25. (These [90] regulations were largely used in early years, but are not now practised; they could be revived with profit.)

      Some of these changes were the result of amendments sought from time to time. The Young People were admitted in the year 1892 to share in such work as they could do to advance the general interests of the Co-operation. J. Alex. McMillan and Donald Munro were active in this.

      Article Four deals with officers and their duties. The Board of Management has power to appoint their own meetings, elect their own chairman and clerk, adopt such rules as they may need for transaction of business, fill all vacancies occurring in the board during the year, carry into execution the resolution of the annual meeting, employ evangelists and fix their compensation, direct them in their fields of labor, make appropriations of funds and shall present a full report with such recommendations as they may deem proper. The action of the board is subject to the revision of the annual meeting.

      These somewhat dry matters were developed as years went by from a very short constitution evolved in 1889 and enlarged and re-printed in 1927 at Toronto. It may be said with truth that all the regulations of the Co-operation have been achieved in the spirit of brotherhood and within the same sense of responsibility as enhances the deliberations and actions of any local church. In fact, to Co-operation officers of long standing, their deliberations seem to be but a working on a larger scale of their own local congregations in the spirit of brotherhood.

      The management of the Co-operation partook of all the elements of a Christian democracy. The principles of it were that certain brethren were annually elected, selected by the "messengers of the churches" to do the business of the co-operating brotherhood. Authority to do business was assumed by such election to do certain acts and prosecute a certain design of Christian effort already known and established. The term of office granted was twelve months, when an account of stewardship must be rendered. During the over sixty years of this form of unity there have been a multitude of men elected to the board of officers (generally six in addition to officers) and their names are recognizable as leaders in the local histories. Naturally, some were but briefly in office and, since 1910, geographical reasons have promoted a widely-drawn board. On the whole, fitness and willingness to serve drew into the annual circle perhaps as serviceable a lot of brethren of similar minds as may be imagined. [91] Proportionately the leadership took the same pattern. While many annual boards were re-elected because of seeming need, changes in personnel took place naturally. The executive officers, of necessity, absorbed the most capable that could be selected. Groups of these in the long history seem to have been selected because of a working affinity and ability to serve together. Virtually it seemed but the local church election of a wider range of duty. All were concerned at the 'June meetings' to learn the names of the new board, which were usually reported late in the proceedings.

      This writer views the list following as the roll-call of hardworking 'saints' for the cause of Christ in Ontario. With most of the earliest of them he enjoyed the familiarity of friendship and the consciousness that here were brethren doing their best for the whole brotherhood in a co-operative way. Of the entire list to date it can be said that they were men in whom the Brotherhood had entire confidence. With the exception of Charles L. Burton, of Toronto, (who was first secretary in 1912 and later president,) all of the personnel up to year of election in 1914 have passed to the majority. Brother C. A. Fleming, of Owen Sound, who has been active in all the Co-operations since the year 1881, began to be treasurer of current funds in 1914 and continued as such (as treasurer of trust funds since 1923) until his death in April, 1945. His sound judgment and wise actions always won him universal regard. (Further notice of him appears in Chapter Six.)

      There is not a character named but deserves a tribute, and most surviving members-of the Brotherhood who have been familiar with our co-operative work will know what is meant. Let me speak only of the earlier years, omitting the names of the living. The following names are those of many who distinguished the cause by their faithfulness: James Black, Hugh Black, John W. Kilgour, Andrew Yule, John McKinnon, Dr. T. L. Fowler, George Munro, Percival Baker, R. W. Ballah, John Campbell, Amos Tovell, M. N. Stephens Jr., James D. Higgins, John Munro, Arch. McKillop, Archie E. Trout, John B. Ferguson and Thomas Whitehead. But, of course, the six 'Pioneer Preachers of Ontario' who are elsewhere described more fully (and some others noted as leaders but not officers) are entitled to be here listed in this roll of honour. The local histories (Part Two) describe many others worthy of affectionate memory and regard. [92]

      The "Co-operation" has for 60 years been maintained as the provincial set-up for all our organized work, and is now integrated with the All-Canada Committee. [94]

[DCC 77-94]