"And he said unto them, Let us go into the next towns, that I may preach there also; for therefore came I forth."--Jesus: Mark 1:38

"Christianity itself . . . we see it leaping forward, making decided progress in its march Westward around the world."--W. T. Moore, in "History of the Disciples of Christ" (1909).

      To thrust our cause into the new Canadian territory of the Canadian West was the first hope of Canadian women: and they did something to make the dream come true. Their entrance to organized work began in Guelph, Ontario, June, 1887; and from that time forward their power grew at least equally with that of the other sex and with very definite results. Their first objective was Portage LaPrairie, Man. Preaching began there in 1881 was followed by a second attempt at Minnedosa, Man. Prior to this, conservatism in most churches throughout Canada kept them "silent" in the churches, according to an interpretation of Paul's injunction. The women's urge to work helped to stay the sentiment against it. The aid of the women was offered about ten years after migration began to Portage. The Minnedosa effort proved to be abortive. After a year's trial, Portage work still stands. With the years came experience and changes. The Christian Women's Board of Missions of Manitoba got the impulse later, in about the year 1907, when the women of First church bought a building lot, on which later stood St. James Church of Christ.

      Before definite church organization was begun the need was felt of binding together the diffused interest amongst the Disciples resident in the territory. What better way to evolve a definite policy and arrange for someone to act for the Brotherhood than to call a gathering together. The Portage church acted as host to this and in pursuit of a policy decided to form an organization "for aggressive missionary work in Manitoba and the West." The name was not announced by M. P. Hayden, in his article in the Christian Messenger, Nov. 1, 1901; but later it appeared as the Western Canada Christian Missionary Association. W. H. Graham, of Winnipeg, was chosen as president, A. H. Finch, vice-president, and M. P. Hayden, of Portage, secretary-treasurer. The prevailing sentiment then in [109] Manitoba was the establishment of a church in Winnipeg. The American Christian Missionary Society was linked with this aim, and B. L. Smith, its able secretary was present at the convention. This proved to be the first joining of America and Canadian organizations in the west. A fund was started to provide a meeting and next October, M. P. Hayden reported at their second gathering in 1902 that $247.80 had been attained. Meantime, in September, Bro. J. A. L. Romig, of the A.C.M.S. had been called to Winnipeg and engaged in a meeting which resulted in 16 additions, making thirty-four now in the group. On September 27, 1902, the first public worship was held by the Disciples with Bro. Romig as preacher.

      The organization of Winnipeg First church (Kate St.) was an act of faith and vision as well. The story elsewhere records the vicissitudes which beset the group of first Disciples there. It had some remarkable gifts of leadership in its membership; and Home St. church is still a leading church of Canada, situated as a sort of half-way post between East and West. It was organized October 26, 1902, by M. P. Hayden.

      At this second convention in Winnipeg, in October, 1902, it was stated that financial support had come from 34 different persons in 11 different localities, of which 8 were in Manitoba, one in Assiniboia (meaning Saskatchewan) and 2 in Alberta. There were free-will offerings, running from 50c to $40.00. This beginning was held to be a practical demonstration of Christian union in the Lord's work, and in opposition to a theory of union which forbids the co-operation of followers of Christ simply because they were too widely separated to be members of the same local congregation. This, it was asserted, was neither Scriptural nor profitable and "a theory that is contrary to common sense cannot be true." Such a pronouncement hints at impediments to the spread of the cause that had to be overcome.

      Riding Mountain (1905) and Swan River (1903) were added to the Manitoba churches in a somewhat indigenous way and their stories may be read in Part Two.

      The third annual convention met in Rat Portage on July 8 and 9, 1903, following the aim of making their year end with June 30 in keeping with American practice. In this third convention there was co-operation from the churches in Winnipeg, Portage LaPrairie, Rat Portage, and Christiania, Ontario. The last was a work started by R. A. Burris as part of his Rainy River colonization scheme (which see.) It was not a large gathering but cordial agreement and fellowship in the work were manifest. Officers were elected, as follows: J. Alex. McMillan, president; Levi [110] Thomson, Wolsley, vice-president; M. P. Hayden, Rat Portage, secretary-treasurer; members of board, A. P. Campbell and Thos. Sissons, Portage. These were the days of buoyant attitude in the West, including the Rainy River work. About this time work was begun in Carman, Man. by brethren from Meaford, Ontario, which has not been fully co-operative as yet, though they support a minister.

      The task of raising funds brought forth the following plans: a self-denial week in October, and life-memberships ($25). It was hoped that the Ontario Christian Women's board might divert its work toward the establishment of a Bible chair in the University of Manitoba. It cannot be said that from Canada at this time sufficient funds flowed in to assist the gigantic enterprise involved in winning the West. We were too occupied in Ontario and in the Maritimes trying to expand there. However, Ontario assisted Rat Portage (Kenora) for some years. The work went forward hopefully and in the 1904 convention at Portage, B. L. Smith of the A.C.M.S. was again present. J. A. L. Romig again became vice president, L. D. Kight, corresponding secretary; Dr. P. L. Prentice, Winnipeg, recorder: member of board, Henry Ogletree. At this convention mention was made of a valiant attempt at Bagot, Man. which was made by Bro. Romig with 35 confessions "some of which would be hindered in being baptized." Bagot became only a preaching point and school. Throughout this history it is evident that large numbers of persons submitted to Scriptural baptism without joining the Church of Christ. We know of some of their number simply through the census of Canada. The Manitoba work also includes the two Winnipeg churches, St. James and Norwood. See the Manitoba section, Part Two.

      The year 1904 seems to close the operations of the Western Canada Christian Missionary Association, according to available reports. No definite closing is mentioned in any periodical, the only source of record. The Christian Messenger, Toronto, was practically the only medium of dissemination of news, and frequent and urgent appeals for aid to the West are noticeable in it, especially after 1909 and 1910, when other Western Societies had been launched. The Manitoba C. M. Society is locally dated from the year 1900. This appears to be a year earlier than the record disclosed plainly in various issues of the Christian Messenger. No written official records are known; but it is apparent that the tremendous job [111] undertaken by the W.C.M.A. was taken over by the Manitoba Christian Missionary Association; of which other details are later given.

      From Manitoba the work of the Disciples was pushed farther West into Saskatchewan, which became a province in 1905. This chronicler has learned of no earlier entrance to Saskatchewan than that of William G. Kitchen, who afterwards was a minister in it and other provinces. Upon questioning by the writer he yielded the following facts. In that period he was with his brother homesteading in N. W. Territories in the neighborhood of Glenavon, a small place in the Qu'appelle district. His habit was to preach to the community, at first in homes, then in Chering school. This he continued to do for about two years and in the spring of 1904 he baptized a woman, Mrs. George Thornquist, who he believes was the first person to be baptized in the province. (Bro. Kitchen's preparation for the ministry was work at Kentucky University, at Eureka College, Ill.; and at Northwestern University, Evanston, Ill., and his long experience has justified this labor.)

      The Jones family, from Ontario via Wiarton and Hamilton, came to Saskatchewan about this time. There were E. C. Jones and his wife: two daughters, Thirza M. and Alice E. (who became Mrs. Wm. Bratt, of Buck Lake). Sons were Alfred E., Horace P., Herbert, Edwin and C. Everett. The family, like their neighbors, were farmers here and settled at Buck Lawe, about 14 miles south of Regina. Their foundation work at Milestone church may be read. The Western Canada Christian Missionary Association appealed to the American C. M. Society and its evangelist, J. A. L. Romig, was sent to Milestone, where he held a historic meeting. Thus the first church of Christ to be formed in Saskatchewan came into being with 28 members, A. R. Adams became first minister.

      From that small prairie town of Milestone, in true N.T. missionary fashion, came the impulse to preach in "the next towns", and the provincial seat, Regina, was in view. Just how that was accomplished will be found in that story (see Regina church). It will be noticed that the co-operation of the provincial body was the under-girding of what would have been otherwise impossible. Regina went on to foster a suburb also. The important university city of Saskatoon also came into view, and in due course a fine entrance was made there, property acquired and a faithful band endeavored to witness to the simplicities of N.T. gospel teaching as applied to the conduct of a congregation. But these two points were actually later: the [112] second church established was at Yellow Grass, which is about 20 miles S.E. of Milestone on the Soo line. Here again J. A. L. Romig, veteran proclaimer, was to present the plea of the Disciples. There were at least two local brethren on that field who count for much in the history. They are John M. Ford and R. C. Murray, and their associates. Bro. Ford had come to the district in 1904 and by the year 1907 the Yellow Grass congregation was in being. This happened through a bit of real co-operation with the Baptist body. Bro. Ford accomplished more than an individual share for the glory of his Master. He was, and still is, looked upon as a leader in the province of Saskatchewan. He became the first president of the Missionary Society of the church of Christ in Saskatchewan.

      The formation of a missionary organization was an early step, led by R. J. Westaway and J. Alex. McMillan, preachers at Milestone and Yellow Grass respectively. In 1909 they discussed plans which were fulfilled in a request to the Christian Standard, of Cincinnati, O., to send an evangelist. This brought S. S. Lappin to the scene and he preached at Lang from July 10th to 18th, 1909. On Lord's day 18th the gathered disciples "broke bread" together for the first time in the new preaching point. The day was climaxed by the decision to organize as a provincial society. Brethren McMillan and Westaway were appointed to draft a constitution, and they became respectively president and secretary of the organization when completed. Ratification of the constitution was effected on November 25, 1909.

      This new organization was, of course, a friendly measure to take over the too-far-reaching program of the first Western Canada Christian Missionary Association, with Winnipeg headquarters. The provisions of the constitution are simplicity itself and are briefly recorded as follows.

The Name, Saskatchewan Christian Missionary Society (changed in 1909).
The object of the Society shall be the spread of the Gospel and the establishment of

churches of Christ in Province of Saskatchewan.

Members shall be the pastor and officers of all churches of Christ in Saskatchewan,

delegates appointed by the churches on the basis of one delegate for each

ten members; and all isolated Christians who may not be able to attend regular

meetings.

The officers shall be president, vice-president, secretary-treasurer, and trustees.

Officers elected annually, trustees every three years.

The officers constitute a board of managers which shall have charge of all the work of

the Society, subject to instructions given in [113] convention assembled. They

are to report fully, and appoint the Superintendent of Missions.

The Superintendent of Missions shall have oversight of the mission work of the

Society, subject to the board . . . he shall make recommendations relative to the

work of the board, employ evangelists or missionaries as he may be

empowered to do . . . he shall be paid by the board and recouped for his

expenses . . . he shall receive all money contributed to the Society and turn it

over to the treasurer.

Conventions shall be held every July and January. Constitution may be amended at any

annual meeting, after notice given.

      It was the trusteeship of this organization that financed the Regina building. The splendid co-operation of the Board of Church Extension (U.S.A.) is to be recognized in a loan of $10,000, and salary for pastor $800. Without this co-operation and considerable help from the All-Canada Committee, what followed would have practically been much less. To state this is to reveal the underlying responsibility for every member in Christ to assume his share according to ability to further the work of the Master. His responsibility does not stop at the local church, but is ever reaching out after 'others', in the fashion of the Christ. It was this impediment that the former Western Canada Christian Association felt was to be overcome.

      Here is recounted something of the work of two pioneers in the West. The first is the frequently mentioned J. A. L. Romig, who was an American-born evangelist, working under the direction of the American Christian Missionary Society--an organization which has aided mission work in every province in Canada since the early days of W. W. Eaton in Nova Scotia in 1858. Bro. Romig's first efforts were at Portage LaPrairie, where as pastor he served several years, but his passion was to evangelize. In an annual message of his to the Society in October, 1906, he reported that in his great parish of all territory west of Port Arthur (1000 miles long, 500 miles wide), there were probably but 600 members of the churches of Christ, seven congregations, and five preachers. Regularly he presented such messages of an inspiring opportunity for the Disciples to expand; but what was done was but the minimum; the Disciples of Canada were too busy merely 'holding their own' in their local fields. The ability of Bro. Romig to inspire other individuals with the vitality of his message, whilst evident in close contact, did not win those followers of Jesus, to the extent it might have had there been from the first, in the Brotherhood [114] organization, unimpeded teaching regularly with regard to the missionary aspect of His work.

      Richard J. Westaway was another personality early identified with the Saskatchewan work. He too was dissatisfied to labor at one point for a stated salary. Here was something reminiscent of the unceasing itineraries of Charles J. Lister in old Ontario. Westaway resigned at Milestone that he might go out and satisfy his desire really to 'spread the gospel'. Of course, he is not alone in this. But Westaway staked a homestead in order that he might go out and preach wherever a few could be gathered together. Often he drove long miles in sub-zero temperatures. He gathered a group at Roadene, but others can be named as his amongst a number, such as follow. These are Drinkwater (union); Cedoux (est. 14); Thorndale (Luseland); which was long a W.M.S. point. One of Westaway's visions was to project a small church building on skids, which could be drawn anywhere to a new town site to which perhaps a railway was coming. Certain other groups are reported individually in Part Two.

      Thus the organized missionary work of Saskatchewan began in 1909. In 1919 the name of the Society was changed to "Missionary Society of the Church of Christ in Saskatchewan" and its constitution was re-written. It is in affiliation with the United Christian Missionary Society. When Wm. G. Kitchen left the work at Saskatoon in 1928 to go to Vancouver, he had been secretary-treasurer of the Society for more than 16 years. The Society holds a Convention in each July.

      The spirit of expansion is very noticeable in this western effort, examples of which are in Winnipeg where First church (later Home St.) seemed to neglect her own advance to first establish the missions which grew into St. James and Norwood churches. Most of the organized churches grew up around individuals or smaller groups of Disciples who had been members in the East or in the U.S.A. (So M. B. Ryan records in an article called Beginnings in Western Canada.) Later on regular ministry would be established and organization and property secured. Portage LaPrairie fostered the work at Riding Mountain. The country churches of Yellow Grass and Milestone, Sask. sponsored the beginning at Saskatoon and Regina. The Regina church, itself a mission, fostered a mission S.S. in a suburb. The church at Saskatoon also went out to two outside communities to organise W.M.S. groups. Lethbridge First church was co-operative and missionary in its early days. The church at Nanton reached forth to S.S. [115] mission work and was largely responsible for Vulcan. The Edmonton church has always promoted mission work at accessible points about it. This characteristic passion for sharing will always be the hall mark of fidelity to the Master's mission which was always--Forward, for others.

      Evangelism is often spoken of as being a prime essential. That is true, but the labor involved is not so easily provided nor is success assured. Here is a small section of the task brought into a personal relationship, owing to certain reports of evangelists in this period becoming available. Note that the territory ranges between the head of the great Lakes and into British Columbia. The time worked was in the years 1907-1908. The whole number of evangelists reported at work are J. A. L. Romig, F. W. Defoe, M. P. Hayden, A. Martin, H. G. Bennett, John W. Marshall. They evangelized in the following places: in Ontario: Fort William, Port Arthur (establishing a church there), Kenora, in Manitoba: Riding Mountain, Poplar Bluffs, Portage LaPrairie, Neepawa, Bagot, Minnedosa; in Saskatchewan: Milestone, Yellow Grass, McTaggart, Wilcox, Lashburn, Lloydminster; in Alberta: Okotoks, Nanton, Red Deer, Calgary, Wetaskiwin, Edmonton, Broadway, Vermilion, Strathcona. In British Columbia, Penticton, Vancouver, Tongue Creek. The reports of J. A. L. Romig are summarized but may not be assumed to be correct for these years, yet they indicate definite results for the period stated. Days of travel are counted as days of labor. He worked 637 days, preached 446 sermons, baptized 234 persons, and received into the church from other sources 136, a total of 360. He organized the church at Port Arthur also and usually used a tent as an auditorium. The work of the other evangelists cannot definitely be set forth.

      The province of Alberta (made so in 1905) came next in development and is related to two factors: the first, the incoming of many Americans to virgin prairie farms, who included many Disciples used to their own form of worship and churches in the U.S.A.; second, there seems to have been an increased activity of the American C.M. Society in sending its evangelists to the northern field. These factors helped Saskatchewan also. But amongst the pioneers of the two provinces representatives of the Maritime Disciples occur, and perhaps even more prominently the names of Ontario brethren. It has never likely been ascertained which factor is the larger, but they both work as one. [116]

      The earliest efforts naturally were starting Sunday Schools for the study of the Bible and meetings for enjoyment of communion. These were prime needs in so new a country. Evangelism followed the ideas of organization and co-ordination of effort in mind. It seems significant of something again in our history after so long a separation, there were meetings conducted with the help of the Baptist people. This had occurred also in Saskatchewan. Union groups were first formed at Ponoka, Okotoks, Vermilion, Lloydminster, Viking, Vegreville and Innisfall (Canadian Disciple, April 1940). All these were later dissolved and the Disciples, more or less, coalesced as a separate people in Alberta. Purple Springs, a school group, however, has long been active, with an estimated enrollment of 45.

      The first annual convention in Alberta was held in Calgary in July, 1909, when the Alberta Christian Missionary Society was formed. A co-laborer with J. A. L. Romig in the field was H. Gordon Bennett and he was here appointed provincial evangelist and superintendent of missions. At the second convention, held in Calgary in July, 1910 there were reported 61 baptisms and 29 added by statement to the churches; and a total budget of $4,876.50 raised during the year.

      The Christian enterprise exhibited in the founding of a church of 73 people won by primary obedience in March, 1909 should be read. This concerns the little town of Erskine and one of its business men, G. C. Bergman, from Missouri.

      Another important step forward was taken with the coming of M. B. Ryan as superintendent of missions, which occurred on April 1, 1911. He used a tent and held a number of meetings during the summer. The concrete results of his labor largely, aided by others, can be read in the organized churches of Lethbridge, Calgary, Edmonton, and later on, in Hanna, Vulcan, and Black Diamond, and stories for all of these will be found in their places. During the early years of this epoch-making march the evangelist's work was promoted and supported by the American Christian Missionary Society. As the work grew and churches increased in numbers and strength, the Alberta missionary society assumed the support of the evangelists in the field, whilst the A.C.M.S. and later the U.C.M.S. appropriated money for the aid of missions in Lethbridge, Edmonton and Calgary.

      Without attempting to name all who are worthy of notice in connection with this initiation of our work in Alberta, certain family names stand out: Simpsons and Doughtys at Ardley; Nelsons at Lake DeMya; [117] Montgomerys at Nanton; Whetzels and Bergmans at Erskine; Bakers at Ponoka; Stephens at Vermilion; Farrows and Dunsworths at Lethbridge; Curries and VanSickles at Calgary; Paynes and Jones at Hanna; Walkers and Deans at Vulcan; Hovis at Black Diamond; Thomsons and Fullerton at Edmonton.

      Other individuals who served the cause effectively in those formative days include O. B. Stockford, of New Brunswick, who was one of the main movers in our associated work in Okotoks and other points in the province; H. W. Wood, a former Missourian and prominent as executive head of the Alberta Farmers' organization; G. C. Bergman, a Drake University man, who was prominent at the initiation of our work in Erskine and later as a charter member of the church at Edmonton; G. S. Farrow, who brought to Alberta some of the inspiration of the church at Eugene, Ore.; Henry Stephens, (of Ontario) and leading merchant in Vermilion and a recognized leader in the work of moral reform in the province; R. H. Simpson, (from Ontario) a successful farmer who started and shepherded our work at Ardley from the beginning; Samuel Woolner (also from Ontario) who was used greatly at two points; and H. H. Cox, a Transylvania graduate one of God's noblemen, who served as provincial secretary until his death.

      Of our preachers, two might be mentioned among the pioneers: Percival Baker of Ontario, a Transylvania graduate who did a solid and sacrificial work at Ponoka for years (after a long preaching experience in Ontario, where he was secretary-evangelist of the Ontario board); and L. M. Doughty, a Eureka man, who preached widely and well at various times. In addition they were hard-working farmers in a new section.

      First pastors in the new city churches were J. B. Pickel, at Lethbridge; W. J. Johnston at Calgary; Morton L. Rose at Edmonton; J. W. Derby at Hanna. Later leaders have included J. W. Jenkins, of Aldersyde, native Canadian, Bethany graduate, and noted pioneer in our work in the United States and a foster-father to our whole cause in Alberta; Charles W. Simpson, (of Toronto) for fifteen years pastor at Edmonton; R. J. Westaway, who started our second church at Calgary; C. H. Phillips, founder of Alberta Bible College; J. H. Deans, pastor-evangelist at large. (Canadian Disciple, April, 1940.)

      Some of the foregoing regarding Alberta pioneers came from Bro. Ryan's pen; but more should be recorded of this forerunner and organizer. His work as superintendent lasted for six years, ending June, 1917, at [118] which time he was able to report pastors in all organized churches. It is hard to grasp the immensity of the task he undertook in the beginning; only one with long experience and fitness could have so bravely done what he did amidst the rawness and uncertainty of a new country, where human nature too suffered owing to the extra strains put upon it. He had a vast territory to explore and religiously to assist in developing. He travelled untiringly when needful; he was in labors oft and he shared his Christian fellowship widely with many pioneers across the Albertan plains. His final report on ceasing labors includes the following, in addition to a statesman-like review of the cause: "Besides the groups and organized churches in the province there are families or individuals at a large number of points, such as Airdrie, Alhambra, Baraca, Berry Creek Blackie, Blackfolds, Botha, Burfield, Cappon, Caskeyville, Castor, Champion, Chinook, Claresholm, Clyde, Cowley, Elk Point, Ft. Assiniboine, Grand Prairie, Graystones, Heathdale, Islay, Langdon, Lundbreck, McLeod, Milk River, Patience, Peace River Crossing, Pine Creek, Reid Hill, Retlow, Riley, Sacree Butte, Staufer, Stony Plain, Sulphur Springs, Sylvan Lake, Wainwright, Wetaskiwin--all these places (and others where the work has been established) have people from the churches in the East and the United States. In these points and more particularly where he developed so strongly he himself used what he called in others the "shepherding habit". After his organizing work be served as pastor at Milestone for two years, held a meeting in Saskatoon and another at a point in British Columbia with one baptism, and at Central church, Vancouver, helped forward the completion of the new building. To the writer in a private letter he states that in his 66 years of organized Christian activity (beginning 1897) he has preached or held pastorates or evangelized in seven Canadian provinces, five American States; and that he owes inspiration for his lifework to "Uncle Michael Wallace" of West Gore, N.S. His birthplace was Shubenacadie, N.S. on August 9, 1855. His education at Bethany College, with such men as R. W. Stevenson, H. A. Macdonald, and T. L. Fowler of Ontario. And to end a too brief statement regarding this leading Canadian preacher, what his pen contributed to our Canadian journals in his time was both solid and remarkable for its contribution to the Christian thought of his time. He is now retired, at Wapato, Wash.

      This sketch of the progress of the Churches of Christ (Disciples) across the continent ends with Central Church, Vancouver (which see). It is somewhat significant and inspiring to know that from the extreme east of [119] Canada, at New Glasgow, P.E.I. came disciples from the care of Donald Crawford, who were amongst the first to attempt organization and service in this last West stronghold.

      How inadequate these pages to suggest the bigness of the task. But throughout the formal church stories will be noticed constantly the emergence and support of the co-operative principle, without which this happy progress would have been impossible. What has been done is a challenge to any who may consider more worthy the lone efforts of some who cannot co-operate because some other spirit does not readily adjust itself to team work. The social results of the gospel in any attempts to further its calls reveals 'co-operation'--from the time Jesus sent forth his disciples by twos.

      Therefore, we may once more thank God for the organized Christian thought in the work of

The American Christian Missionary Society
The Board of Co-operation of Disciples of Christ in Ontario.
The Ontario Christian Women's Board of Missions.
The Western Canada Christian Missionary Association.
The Board of Church Extension, U.S.A.
The United Christian Missionary Society (U.S.A.)
The All-Canada Committee of the Disciples of Christ.

as well as the organized Provincial Missionary Societies functioning in each Western Province in Canada. [120]

[DCC 109-120]