Subjects treated: The integration of Canadian and American organizations--Variation in sources--Journalism and fellowship helped--Rise of the Ontario C. W. Board of Missions--Varied Aid given by the Ontario C.W.B.M.--Women send their first foreign missionary--Some imposing grand totals--Names of distinguished workers in Ontario--Christian Endeavor, Sunday Schools, Young People--Christian Endeavor a spur to action--Sustainers of a losing Church--Sunday Schools not our major interest--Young People's work organized in Ontario--Organization in the Maritime Provinces--Prince Edward Island organizes--The Maritime Provinces C.W.B.M.--The Manitoba Christian Women's board of Missions--Manitoba Christian Missionary Society--Missionary Society of the Church of Christ in Saskatchewan--Women's missionary work in Saskatchewan--Some highlights and laborers in Alberta--Some Able Personnel sketched in Alberta Christian Women's Work--Disciples and other 'Restorationists' when numbered--Joseph Ash on numbers in Ontario--Numbers in Maritime Provinces--Dominion of Canada Census figures--Summary of statistics in Canada Year Book--On the question of names--Commission to Re-study the Disciples.

      This chapter is related to chapters 6, 8, and 9. It sketches briefly some movements through organization which indicate that American and Canadian churches are integrated in their work as well as their faith; and that as such they are but a small part of the universal scheme of the Church which Christ founded. The whole universal, Brotherhood of Christian effort may be so related, without any bounds but loyalty to Christ, and no superior organization to the individual church directly or controlling either faith or effort. Such is the liberty that may exist in church policy.

      The body known as Disciples of Christ is in Canada often rated as an American outreach of Christianity. It is true that such an inference has at times impeded its progress. This is the fault of inherent nationalism, which affects many causes besides that of the religious and it has operated on both sides of many international lines.

      As other chapters and some local histories reveal, the things that happened in the States of the Union where the cause flourished, reacted in lesser centres in Canada in various provinces, though at later periods and, in most cases, with smaller success. In the U.S.A. the cause of the Disciples actually served the needs of an expanding pioneer community, and both grew together, as W. E. Garrison has so well set forth. In accounting for the greater growth in America it must be remembered that America [190] had broken colonial ties and swept swiftly into nationalism. This result evoked a spirit of independence which was missing from the British colonies, even though they bore provincial names' honored in a later Confederation. These had still to draw some inspiration from the Mother Land. After the Revolution the American colonies had by constitutional right a land which neither offered or gave distinction or difference to any established Church, and forever erased on the soil of the continent the idea that every country must by right have a Church which shared some complementary right or duty with the State. And, on the contrary, one province of Canada (Ontario) was endowed with an embarrassing regulation of the government which identified the religious interests of Ontario with the privileges of the Church of England. By this means, one-eighth of all land in the province was set aside for the maintenance of the clergy of that Church, even though that Church was at no time anything but a minority in the province. In time this impediment was removed, but it is easier to correct a specific injustice than to alter inbred opinions.

      Canada and the U.S.A. we're unlike also in sources of rebirth. Canadian searchers after a simple church policy, owed at first more to the Scotch Baptists and other Independents than did the American brethren. The spiritual foundations of our American brethren of the Churches of Christ were laid in the great Kentucky revival of 1801, in the search for Christian unity by Barton W. Stone and associates beginning in 1804; and the intellectual researches of the Campbells followed in time by which the whole program was unified. But, it should never be overlooked that the cause in Canada received its full re-birth of knowledge and spirit from American brethren. Credit to the writings of Alexander Campbell particularly is meant. (See Biographies--Ash and Black--who were typical leaders, whose testimony is extant.) It is, therefore, almost entirely the fact that the Disciples of Christ in Canada (since they adopted the name favored by A. Campbell) are, if not largely descended from the American movement, owing much to it for their fullest development.

      It is a truth that lies deep when we say that the Campbell writings and journalism of our American brethren have steadied and developed our Canadian heritage on the new truth of the Restoration Movement and the cause of Christian Union. But an almost equally strong influence has been, [191] through the long years, a vital breath of spirit whilst in the flesh--the a annual visits of many leading brethren upon whom for a time lay the burden of an advance. Probably Alexander Campbell made the greatest effect of olden times during his visit to Ontario in 1855. Our Ben Franklin and Isaac Errett followed in the early 'seventies'. We share equally with our American brethren indebtedness for the foreign missionary vision and outreach of our own Archibald McLean of P.E.I. And in the late 'eighties' the A.C.M.S. began to send its secretaries to various Canadian 'June' meetings, of whom the writer first recalls B. L. Smith in June, 1889; and a little later Robert Moffett, of Ohio, who brought annual messages and gave us some memorable meetings. Later years have brought an increased number of annual (or more frequent) counsellors, of men and women, whose names cannot be all states. During the last twenty years, Dr. Robert M. Hopkins, for a time president of the U.C.M.S., is most familiar, and the vice-president, Mrs. R. S. Doan, (our own returned) aid in foreign missionary work. These visiting brethren have helped us shape, and re-shape, our work and during all, never can it be said that there was anything save harmony and spiritual values beyond computation. What is true of Ontario (to the writer) he finds was equally felt and shared in the Maritimes; and to read the chapter on the opening of the cause in the Canadian West, is to get a new appreciation of how two peoples, (with a boundary line between) never were more than casually aware of its existence. The long records of this long interchange and fusion of effort towards a common Christian goal, contain nothing of what might be called a 'difference'. This is what the gospel of Christ produces when men work together for its promotion. So, we have practically one people, influenced by the same passion for purity and truth as we see it; and joined in a united effort at building the cause of Christ through local churches and through national gatherings.

      Such a spiritual and practical union scarcely exists elsewhere, amongst major religious bodies which are spiritually and historically related upon this continent. Disregarding here any attempt to explain this phenomenon, it may be said that this might not have happened had an international boundary line become more than a formal demarcation. Thus, the spiritual unity effected between two great physical areas of Christendom is re-inforced by the strength of that line; but its essence is more deeply explained by the fact that the Christian Church, or the Disciples of Christ, survived unbroken the strain put upon American ideals in the Civil War for the [192] preservation of the Union. This cannot be said of any major religious movement in the U.S.A., where most large groups became 'North' or 'South' as they wished; and they are now reversing a long period of aloofness, from which the Disciples never suffered. Undoubtedly the deeper minds may see here the reason which lies in our common outreach for fundamental biblical ideas of Christian association and union; whether by the persistent advocacy of Restoration preaching, or the gentler but often equally smoother method, of free association and fellowship within present or possible boundaries.

      Here we arrive at another point of tracing the development of Canadian churches through organizations. The reader will have noted the brief description of American activities in chapter three. The second broadly directed American Society seems to have been the Women's organization, called eventually the Christian Women's Board of Missions--the C.W.B.M.

      It is as remarkable in the United States as in Canada, that the missionary spirit of women broke the long silence as early as the voice of the men--if not earlier. In America, the Society founded in 1849--the American Christian Missionary Society--had ceased efforts in the foreign field but was developing strength in the home land. The voice of American womanhood in support of world-wide missions began to be heard through Mrs. C. N. Pearre, of Iowa City, Iowa, who was instrumental in forming the National C.W.B.M. in 1874. There followed a remarkable outburst of missionary fervor (long dammed up by inaction), and this was matched by equal organizing ability. Its method was by the trickle of small monthly sums, along with the study and circulation of missionary information through tracts and the monthly Missionary Tidings. This was a creative policy totally different from the vacillations and division that had occurred over the first mistakes of the American Society. Like the fruitful life of Joseph, where "the branches ran over the wall" (Genesis 49:22), the activities of American women became known in Canadian churches and stimulated longing desires into action. In the months of October and November, 1884, George Munro, in the Christian Worker, had urged the promotion of missionary efforts through the use of the Foreign Christian Missionary Society, which had been founded in 1875. He was followed by Mrs. Currie Angle, of Wainfleet, Ontario, in the same journal's issue of January, 1885. These utterances in our print are historic in that no [193] previous calls exist in our literature. (How strange it seems now, in our advanced use of such expedients--the possession of Christian faith, of an urge to fulfil the imperative command of Christ "Go ye into all the world"--and nothing being done about it!) Yet that was the position of Canadian churches of Christ in 1884--and a sadder truth--it remains so today for many of them. Some heirs of the Restoration Movement overlooked the fact that faith points ever forward. The wishes and hopes of the Christ thus become a dead letter, through the failure of eyes unable to see or hearts unable to feel!

      Here we have two agencies recognized by Canadian workers--the two Societies, the C.W.B.M., and the Foreign Christian Missionary Society--the F.C.M.S. Their histories are extant and may be studied. Their influence through seventy years have been strong in Canadian homes and churches. Some Canadian homes reacted magnificently: read the record in Chapter seventeen.

      The first actual missionary contact on our soil broke through the American frontier in the Niagara peninsula. It is apparent from an article in the Canadian Evangelist, October, 1887, that the women of Wainfleet (Winger) had organized a "Band of Christian Workers" in 1884, and in 1887 were one of the original groups (probably the first) in Ontario who helped to found the Ontario C.W.B.M. in June, 1887.

      The story of the Ontario Women's Missionary Society is told more fully in Chapter Sixteen.

      Past Presidents: Mrs. S. M. Brown of Wiarton; Mrs. T. L. Fowler, of St. Thomas; Mrs. W. W. Coulter, of St. Thomas; Mrs. W. B. Malcolm, of Toronto; Mrs. James Lediard, of Owen Sound; Mrs. Amos Tovell, of Guelph; Mrs. John A. McKillop, of W. Lorne; Mrs. Hugh McColl, of Windsor; Mrs. C. G. Welsman, of Welland; Mrs. Herbert Stainton, of Toronto; Mrs. Thomas Baxter of Ridgeway.

      Past general secretaries: Mrs. S. McClurg, Poplar Hill; Miss Isabella Sinclair, Blenheim; Miss Elizabeth V. Rioch, Hamilton; Miss Sara McCloy, Toronto; Miss Agnes Stephens, Glencairn (over 23 years); Mrs. G. C. Welsman, Welland; Miss Nancy Inglis, Aylmer; Miss Tena McKillop, W. Lorne; Miss Helen Rowbottom, Stouffville; Miss Ora Climenhegg, Fort Erie; Mrs. D. W. Barnett, Toronto (1946). [194]

      Past treasurers: Mrs. Geo. Munro, Guelph; Mrs. John Campbell, St. Thomas; Miss Jennie Fleming, Owen Sound (over 50 years); Miss Ruth Coulter, St. Thomas (over 9 years); Mrs. Wm. Luton (1946).

      Past recording secretaries: Miss Annie Kilgour, Guelph; Miss M. A. Sinclair, of Strathroy; Miss Bessie Parkinson, of Everton; Mrs. James Whitehead, of Walkerton; Mrs. C. B. King of London; Mrs. Ralph Starratt, of Toronto; Miss Tena McKillop of W. Lorne; Mrs. C. G. Welsman, of Welland; Mrs. Arnold Black, of Guelph; Miss Fern Simpson of Ridgetown.

      Some vice-presidents are named: Mrs. T. D. Butler, of St. Thomas; Mrs. David Oliphant of London; Mrs. J. E. Hambly, of Toronto. A vice-president frequently acted as president during some years. The period here covered is from 1887 to 1946. In the knowledge of the writer no group of workers in the province have existed so long, nor served more loyally. There has seemed more coherence amongst them than in the still longer serving group of workers in the general field, beginning with the pioneers.

      The above words imply the various modes by which our youth have first been taught (outside of the home) something of the Christian life, and by which also many have been led into a richer fellowship of experience with others. When Francis E. Clark, in the early 'eighties' founded the Christian Endeavour Society, he opened a wide door to youth fellowship and learning which has not yet been closed. Its outgrowth has been world-wide. Its motto was: For Christ and His Church; and its operations were designed for every church. Eventually it became an established Society in various bodies across the world. Its rapid spreading in evangelical churches created an organization that loomed very largely in the religious world. It must have created endless ties of hope for a church that would be undivided. Yet, in time, as we all know, its power seemed to wane; and there was exhibited the array of denominational societies with similar aims that might be guided into home rather than interdenominational channels. The step towards internationalizing our whole area of Christian fellowship, was too wide for the religious bodies. Nevertheless, the Society went on, to conquer new territory in distant countries. It is the first organized attempt to internationalize Christian fellowship, which will yet be achieved. [195]

      It might be possible to prove that the Churches of Christ more warmly welcomed the C.E. and co-operated longer than most bodies. We did at the start. We kept it up warmly for a decade, and then gradually the interest slackened, owing perhaps to causes mentioned later.

      The compiler here speaks for his known Ontario, where a Society was first formed in Toronto (Denison Avenue) about the year 1886. At that time, to young persons, the idea of a Society pledged to Bible study, loyalty to Christ, to support of the needy church, seemed irresistibly to meet the situation. Some objected to taking the "pledge" assuming that all loyalty to Christ is covered by the original entrance into Him. This is true; but men need methods, helps, association, fellowship. The objection is but part of the inherent weakness of the early mind of the Churches of Christ, namely, that anything unmentioned in the New Testament is of evil. What a handicap a low view may become to the spread of truth.

      Even before the 1890's the practical plans of C.E. won many groups in Ontario and it seems in the East as well. One reason was that it opened up a way for young persons to have some voice and action within the Church. About this time the idea that women should have no voice in the Church ("keep silent") was overcome by a Christian and really scholarly interpretation, and the C.W.B.M. was formed, providing a wonderful outlet for women. Certain young people were vocal; they craved a place in our co-operative system; which was for a time denied them, for a reason that ultimately was proved the wisest, namely that "co-operation" is a word that means not class effort, but unified effort. In 1892 the Young People won the right to have their efforts recognized by the Co-operation in an annual report; but they wanted more--the right to have a special cause to support. Our work was scarcely big enough for this and one effort about established the futility of such a move. Leaders in this were Donald Munro and Alex McMillan, both becoming ministers later on.

      In the next decade the Disciples in Ontario made great progress. This was due to vision, hope, faith, and effort. The rising wave of young peoples' influence added its share. For example, in June, 1895, the united C.E. Societies had been active in various lines of church and gospel work, specified by W. W. Coulter, of St. Thomas, in his report of the Y.P.S. There were 22 Societies in being, an aggregate of 520 active members and 163 associate, which with 68 honorary made a total of 751. Forty-two accessions to the church through the C.E. were claimed; money raised for [196] the Home Society, $210.36; for the home churches, $392.69; for Home missions $110.57; foreign missions $73.30; $11.00 for the Educational funds; a total of $788.92 - an average of $35.86 for each of 22 Societies. Here the C.E. Society was teaching the young people of this era the duty of Christian liberality. In June, 1894, Miss Hannah McDougall reported much the same with an increase in Societies to 32. Other ardent C.E. leaders in Toronto were Miss Ada Leary, C. L. Burton, and J. L. Leary. These afterwards developed long years of usefulness in Cecil St. and Hillcrest churches. Another young man prominent in promoting S.S. and Endeavor work was J. A. Aikin, who became a minister, and took up journalism in the West.

      This was the heyday of C.E. The young people were spurred to giving by the hope of establishing some 'Cause' which they might call their own. Consequently, their inability to realize their aim in less than ten years, caused the disappearance of their name as class contributors to Home Mission funds. For some years spasmodic efforts appear. The weakness of their aim lay in their inexperience. Countless people have been inclined to open their hearts and purses for some needy cause which excites immediate sympathy--perhaps the financial support of one who rashly goes abroad and throws himself upon the (sympathies) of his brethren, but all such independent efforts, temporarily useful, are but a hindrance to the idea of using massed co-operative funds and united reasoned direction of the whole group. The workers who were anxious to begin Young Peoples' work, found later in maturer life plenty of opportunities for service, and most of them gave it.

      After 1910, the Young People's Christian Endeavor Societies continued for many years to function in worship and study groups, both Seniors and Juniors in Ontario churches. They joined in the permanent long-term programs of the church. The pool of the Brotherhood is the plan of wisdom.

      It has often been noted by this compiler in the local histories that when a church was losing ground, or when it had lost its minister, the Young People stepped into the breach with services maintained, according to ability. It seems probable that the spirit of loyalty to Christ and His Church evoked by the regular C.E. program has by far contributed the maximum of aid possible by young people. It is noted that this sponsorship has been undertaken in other provinces. The money raised by the C.E. [197] Societies and by similar methods, has helped out many Brotherhood funds, and always will; but the study of the Word and the creation of spiritual awareness' are aims that never should be dropped by the Young People, under whatever name they function. This is a message for today.

      It took some time before organization could be effective around S.S. work. Some early pioneers and churches were aloof and wished to give all honor and effort to the glory of the Church. True, it is a leading function of the Church of Christ to "teach them all things". Memories still extant of pioneer churches reveal that such schools as existed were in the main summer schools, composed of large groups, according to age, who were taught verse by verse, and by chapter some of the lessons of the 66 Books. Memorization was a regular feature. This method really helped to build up a knowledge of the Book and awareness of its various messages. This aim is sought today by use of Graded Lessons.

      In Ontario this study method was in vogue in the 1830's. David Oliphant has commented on the soundness of the lessons he learned as a lad in the early schools of E. Eramosa. E. M. MacDougall, of West Gore, N.S., has described the early S. Schools of Hants County, as built on the models of severe study of the Word itself, and with memorization.

      With the second revival in the 1890's our Schools became more class conscious and ambitious. In the Owen Sound region in September, 1891, the Disciples churches of the district met for a S.S. Convention, to hear of teaching principles and learn of modern methods. This is the first of such methods to be noted. A young preacher then, Amos Tovell, was a counsellor--his direction based on E. Eramosa memories. For some years a Committee on Sunday Schools studied the matter annually and reported at Conventions our status with regard to this work. It had its effect. C. A. Fleming was one of such advocates and counsellors. In the 1890's, too, a Committee on Statistics always gave comprehensive studies on progress, and often remarkable numbers of baptisms were reported--which would be sensational today. The 'helps' in those times were the International Lessons, based on one portion for the whole school. Even that simple method helped to promote unity and built up our churches a consciousness of the Bible in a way not so evident today, with Schools left to juniors.

      Our Sunday Schools in the growing period and long after, were looked upon as financial aids to the co-operative purse. Yet there was a strong opinion expressed at the Convention in 1891 (1) that the Church should [198] support the School financially and (2), that the contributions of the pupils should be devoted to missions and benevolence. Perhaps we can get back to the higher ideal some day: and the early ones of 1891 were nearer right. Our Schools as a rule provide their own funds for expense and give special gifts to the needy Church. True, there is co-operation in this, and it has its teaching and practical aspects. It may be true that on the whole we have lost something by this attitude. The financial side of S.S. work is always helped by the presence of adults, whose personal interest in study, teaching and giving, offers an enduring example for eager youth to copy.

      In the present somewhat decadent state of this work, the loss of adult persons in the School is to be deplored for their own sakes and for the sake of the School. Our churches as a whole have not maintained the principle of every member in the School or a Bible student. We have become a preacher-hearing church, not a Bible-studying Church. If this could again become the normal thing, the result might be phenomenal. And it lies in the power of our churches, with leadership, to effect this desirable change.

      The development of the Religious Educational Council of Canada opened a way in larger centres for more systematized and efficient training of teachers. Our histories record at least systematized study in Winnipeg, Charlottetown, and Toronto, and may other places. Thus, in the co-operative interdenominational movement, the Disciples have taken a large share in support and use of modern methods. Here is a field where we as Disciples may evince our faith and particularly our fellowship, by joining with other groups in studies, counselling and administration. During a period since 1923, Mr. George H. Stewart of All-Canada, was the head of the Religious Education Council of Canada. Many Toronto workers have for years filled places on the various Work Boards (This organization in 1947 was merged with the Canadian Council of Churches).

      But, the fact remains, that there is no large group, nor single able leader, functioning for the Disciples in the creative and permanent field of this important mission of the whole Church, "not for an age but for all Time."

      A fine start was made in organized leadership training--particularly for Sunday Schools--was made in Ontario from June 29 to July 9, 1923, at Port Talbot, on L. Erie. It was conducted by Miss May Irwin, of the Christian Board, St. Louis, who was assisted by Miss Marion Royce, B.A., of St. Thomas, and Miss S. L. Muir, B.A., of Toronto. The subjects [199] explored were from the first year's course in Standardized C.G.I.T. training--the teacher's task, and a Life of Christ. This first outdoor training camp in Canada was reported on page 11 of the Canadian Disciple for August, 1923. Undoubtedly it helped to initiate the camp idea.

      The idea of Young People's Work was first canvassed at the London convention in 1925. At that time Miss M. V. Royce was doing field work for the All-Canada Committee in Religious Education. She worked also towards the organization and arranged a series of three conferences throughout Ontario for the consideration of plans. At these points local organization was effected. Later, on September 18, 1926, at Toronto, these groups came together and organized as "The Young People's Union of the Churches of Christ in Ontario." The first officers were: counsellor, Mrs. H. A. Stephens; president, Albert E. Smith; vice-presidents, Oliver McCully, Earl Moore, and Kenneth S. Wills; secretary, Miss A. Milloy; treasurer, Miss Ruth Sinclair. The new organization succeeded in sending two delegates to the Youth Conference at Memphis, Tenn. These brought back enthusiasm for summer leadership training camps, which were just then in vogue in the U.S.A.

      In August, 1927, Ontario held its first Y.P. camp at Terrace Beach, L. Erie. Miss Royce planned, promoted, directed and was its guiding spirit (so says Ruth Sinclair in a report, which has been largely quoted herein.) (Manitoba Young People were holding a camp that month also and claimed to be first in Canada by a matter of days, or hours.) (Can. Disciple, August, 1927). From that time onward it seems, camps have come to stay.

      Camping takes leadership, and the harmonious arrangement of camps and conferences provoked some difficulties. In 1932, in Toronto, the matter was smoothed out by appointing a Commission to act as clearing house with the Y.P. Union. Finally, at West Lorne, in 1935, these activities were combined under a new name an organization to be called "The Ontario Young People's Council of the Churches of Christ", with an executive of eight members, and all related to other organizations through appointed representatives from the Co-operation, the W.M.S., All-Canada Committee, and the College.

      The first officers of this Council were: president, Kenneth S. Wills; secretary, Miss Jessie MacKinnon; treasurer, T. E. Carr. Since 1935, all young people's work in Ontario has been done through this Council. [200]

      Takayama (Terrace Beach) served for eight summers as camp, and then a camp for juniors (Albasbeen) was set up. Both camps have helped to develop many young persons. In 1939, the Council assisted the National Young People's Committee in sending three delegates to the World Youth Conference at Amsterdam: Miss Jean Ferguson, Miss Margaret Stainton, and G. Hayden Stewart. Another activity was in connection with the sinking of the steamer Zamzam, owing to which Dr. and Mrs. A. G. Henderson were later interned in Germany. The National Committee sponsored piano recitals by Ross Pratt, resulting in making up a fund for the Hendersons. The Council has planned for Boys' and Girls' camps; it publishes a bulletin, and provides worship services for special occasions for young people. Their view is that wherever there are young people they stand in need of service, fellowship and encouragement in their local work.

      By organization is meant, as in other provinces, the formation of an association for the purpose of preaching and the founding of churches in the three provinces of Nova Scotia, New Brunswick and Prince Edward Island. The method was to create a board of responsible brethren who would through its executives direct the work and raise the funds necessary to support it. The origin in the Maritimes (above) occurred at Milton, N.S. in 1885 (Christian Banner). The date was 25th June. A representative gathering, including some from P.E.I., formed an agreement (1) to meet annually in either N.S. or N.B., or P.E.I. for preaching and missionary business; (2) that the next meeting be at Douglas (W. Gore) on the first Monday in July, 1856; (3) that the meeting be called a Branch of the North-Eastern Co-operation; (4) that the meeting acknowledges the aid extended through the A.C.M.S. through the presence of its secretary, and its extension was also solicited; (5) that John McDonald and Donald Crawford be engaged as evangelists for the ensuing year; (6) that evangelists be directed to collect for the society where it may be deemed expedient. A board of seven brethren were chosen, the following being officers: Wm. Murray, president; Levi Minard, secretary; Allen Minard, treasurer. Thus was launched what the Maritimes for many decades have called their "Annual". The next few annual gatherings were held necessarily at W. Gore, 1856, Newport 1857, Milton 1859 . . . in 1865 at St. John, N.B.--the first in New Brunswick. So the work went on by a series of successes, and possibly failures. W. H. Harding records that in the days when the evangelists were promised no fixed sum, the work prospered more. By 1879, 6 churches had [201] a membership of 100 or more. In 1882, the Annual reached Halifax, and this was regarded as a triumph. In Sept., 1902, at Port Williams, N.S., the "Maritime Christian Missionary Society" was formed and later a government charter was recorded "for the purpose of promoting and supporting Christian missions throughout the Dominion of Canada and other countries." The singers were Geo. F. Barnes, James S. Flaglor, and E. C. Bowers. This organization still functions and holds an annual "Convention" in the summer for reports, fellowship and preaching. In its time all the churches of New Brunswick, Nova Scotia have been helped by the efforts of the Brotherhood in finance and other ways. Their stories are to be read in Part Two.

      The promoters of the Maritime Society through the years have done great and loyal service. It is not possible to designate by an annual list of all who bore office and thus served particularly. Records reveal that in 1899 L. A. Miles, George F. Barnes and James W. Barnes were active promoters. These gave a very long service; the last, James W. Barnes, is the veteran survivor at writing. The following were officers in one or another departments: W. A. Barnes, J. F. Floyd, James S. Flaglor, (many years), E. C. Ford, R. E. Stevenson, O. B. Emery, C. E. Armstrong, W. H. Harding, L. F. Sanford, J. W. Derby, O. Wallace, F. L. Wallace, W. J. Johnston, H. E. Wagner, E. M. MacDougall, Ralph W. Pugh, and Robert E. Shaw.

      It is impossible to say at what date the 'Island' withdrew from the group of 1855 (likely owing to isolation) and formed the "Christian Association". J. H. Williams, Of Charlottetown, for seventeen years a faithful secretary, gave a summary of its outstanding features at New Glasgow, P.E.I. in August, 1924. He states that the records of the Association go back to Cross Roads (Lot 48) on July 10, 1869, but that the volume is the second book of records, the first being missing. (It is interesting to note that the missionary written records of Eramosa pioneers, began in January, 1869, their first books of records are not available.) The names follow of those who were 'moderators': Dr. John Knox, eight years up to 1875; Donald Crawford, eight years between 1876-1895; J. A. Falgetter, 1878-9; R. W. Stevenson, five years to 1904; O. B. Emery, nine years, ending 1899; Thos. Beattie, 1896; F. R. Whitson, 1901; G. N. Stevenson, 1902; A. N. Simpson, 1905; W. R. Motley, 1906-7; C. B. Woorhees, 1908-9; J. F. Floyd, 1910-11; W. H. Harding, six years ending 1920; H. R. Bell, 1913; S. Kennedy, 1914; C. E. Armstrong, five years ending 1924. [202]

      The secretaries were as follows: Robert Stewart, twenty-six years to 1924; C. E. Armstrong, six years to 1921; J. W. Hayter, two years to 1894; Geo. A. Jeffrey, four years to 1898; J. H. Williams, seventeen years 1919; S. W. Kennedy, 1917.

      Mr. Williams records other earlier names of promoters, such as M. Wallace, E. C. Ford, George Garraty, John Simpson, A. Linkletter, Neil McLeod, T. H. Blenus, Murdoch Gunn, Ira Mitchell, John MacNeill, Howard Murray, H. A. Macdonald, H. W. Stewart and T. H. Capp. Those were local men. He notes that the Island was visited by many stalwarts of early days, such as Benj. Franklin, B. B. Tyler, Ira Chase, Benj. Smith, Clark Braden. (What a wide and wonderful record this acute debater and scholar had over the continent!) Another was Dr. Belding of the Ohio group, and most of the foregoing visited Ontario beginning in the 1870's. In 1888, elder Robert Dewar, then 86, presided at the Lord's Supper at the gathering. It is the writer's reflection at this point, where it is needful to pause, that the characteristics of our leaders and workers spiritually and in practice, correspond to that evinced in other provinces. At heart they were the same earnest band, struggling to support the work of ten amidst discouraging circumstances. More should be revealed about early pioneer times. Like in the physical field, in the spiritual foundations of Canada we owe an even unrecognized debt to our pioneers. W. H. Harding's chapter on "Beginnings" should be studied and noted. Of Bro. Harding, it may be said that he appears to have served more at 'dedications' of church buildings than any other Maritime preacher. At his ending (October 19, 1939) he had been giving radio talks for ten years, in which the Christian message would not be neglected. Another brother with a long record in the Island is C. E. Armstrong. During a period of need on the Island he served for some years acceptably as 'pastor-at-large', visiting a number of congregations and helping them to hold the line.

      In 1891, Mr. and Mrs. J. Eustace Barnes visited the Toronto convention and reported to their home folk that the women of Ontario were desirous of sending forth a missionary to China. This stirred the minds of the sisters and led by Mrs. J. S. Flaglor, a provincial organization was later developed, at Westport, N.S. The first officers chosen were: Mrs. J. M. Ford, president; Mrs. J. E. Barnes and Mrs. H. Murray, vice presidents. In 1892 Miss Mary Rioch of Hamilton, Ontario was chosen as [203] the missionary to represent both boards. Together they shared in the real inspiration that Miss Rioch's work brought. Miss Rioch had been appointed to Japan where she established a Girls school at Tokyo (two in fact); bought property and built; had the thrill of losing it by fire; but the women stood by her, and together their co-operation did much to inspire other work for the kingdom. Miss Emma Christie, of St. John, was also an early leader, and the local pastor, Henry Stewart, aided and encouraged the women's efforts. The women were cheered in their annual conventions by visiting speakers from Indianapolis and many ties bound the women of both countries together by so doing.

      In the Canadian Disciple for March, 1937, a full report of their work was given by Mrs. W. J. Johnston, regional worker for the W.M.S. in the Maritimes. Some striking facts are here excerpted: in 1892 Port Williams organized as a W.M.S., the women being deeply moved by the address of Mary Graybiel, of India. Of that group Bessie Kidston (later Mrs. Robert Wilson) went with her husband to Africa and served on the Congo. In 1897, Douglas Avenue, St. John, organized for missions and home work together, with eighteen charter members. In 1903 at Westport, a W.M.S. was organized by Mrs. Darst, of Everett, Mass. Cobourg St. St. John organized in 1905, with a membership of fifty-seven; in 1917, Danvers mission was organized, under the consecrated leadership of Mrs. Henry Lewis. In 1928, a Mission Society was organized at Southville with twenty members. It held its meetings at night so that men could attend. Mrs. Johnston organized Dorne Ridge as a W.M.S. in 1930, giving to both home and foreign missions; and a group at Burtts Corner began to give a monthly offering for foreign work. Lord's Cove Society has been active for many years, with leadership by Mrs. J. S. Lord and Mrs. Frank Richardson. River John, N.S. also responded to the call to organize a W.M.S. with twelve members. Milton, N.S. was organized in 1890 by Mrs. Darst, with twelve members and later began a Mission Band for juniors. Halifax has an active W.M.S. and the work is being further opened up elsewhere. In addition to the foregoing W.M..S. organizations, various groups were organized as Circles, Triangle Clubs, mission bands at the following points; Douglas Ave., St. John, W. Gore, Riverdale, Burtt's Corner, Lord's Cove, Leonardville and River John.

      In the Maritimes, as in Ontario, there has been at times a linking up of the women's and Provincial societies to aid in evangelism and church welfare. They gave from $75. to $450. a year to this cause. Mrs. Johnston, [204] who served as regional worker for several years, was linked also with her husband's oversight in the Home field. Her loss by death was a great blow. She was a deeply consecrated woman and both she and her husband are mentioned elsewhere.

      A long list of personnel follows to reveal the loyal workers through many years. It is hoped no omissions of leading workers occur. It is to be noted that as far back as 1899, Miss Carrie Payson and Mrs. Frank Richardson were to the fore; others named are Mrs. Alex Murray, Mrs. O. Wallace, Mrs. H. B. Ford, Miss Lillie Jackson, Mrs. S. F. Stevens, Mrs. Olive Wallace, Miss A. Freeman, Miss Clara Wood, Mrs. L. A. Miles, Mrs. A. A. Stuart, Mrs. Geo. B. Stuart, Miss Susie Ford, Mrs. J. M. Ford, Mrs. D. A. Murray, Mrs. J. S. Flaglor, Miss M. E. Tulloch, Mrs. H. Wallace, Mrs. Leith Wright, Miss Margaret Roberts, Mrs. M. C. Phillips, Mrs. Fred W. Wallace, Mrs. Fred Welsford.

      Aggressive leadership in Prince Edward Island began to promote the idea of a Women's missionary board, as early as 1909. Conservative influence there, as in other provinces, caused hesitancy. But, as elsewhere, when an opportunity came for participation in a Women's Christian effort, the call did not sound in vain and, indeed, it is believed to have been everywhere welcome.

      Such documents as may be consulted affirm that the first auxiliary was formed in Summerside church in July, 1909. By July, 1912, also in Summerside, a provincial society was formed, with the following officers: president, Mrs. W. H. Harding; secretary-treasurer, Mrs. C. E. Armstrong; recording secretary, Miss Ada Stevenson. By 1912, the two societies of S. Lake and Greenmount had been founded; and in 1913, Charlottetown had a society and of this group Mrs. Louise Henry was treasurer for twenty-three years. In 1913, the leaders were: president, Mrs. M. F. Schurman; vice-president, Mrs. E. F. Rayner; secretary treasurer, Mrs. MacArthur; recording secretary, Miss Eva Stevenson; treasurer, Mrs. C. E. Armstrong. That year they raised $265.89.

      As a concession to some who asked a definite objective rather than giving to one treasury which may be drawn from as planning directs, the idea of supporting a native evangelist in Mexico was agreed upon; and Isaac Uranga was selected, in the year 1915. At that time there were five societies, a membership of 103 and a total of money raised $444. That was at the Montague convention. Officers available for 1914 were: [205] president, Mrs. M. F. Schurman; vice-president, Mrs. W. H. Harding; corresponding secretary, Mrs. MacArthur; recording secretary, Miss Ada Stevenson; treasurer, Mrs. C. E. Armstrong. Thus the sisters named seem to have carried the early formative burdens of office. In 1918, 'Mother Ross' was one of the welcomed workers from Indianapolis. She organized the New Glasgow society. That year Murray Harbor co-operated with a special gift, though probably not then organized. Life memberships were largely used and honored by aiding gifts.

      The development of missionary principles in the young was furthered by the formation of Mission Bands and Circles at Summerside, Montague, Greenmount, Charlottetown, with much heart participation therein. We may expect this to tell in the next generation.

      For some years up to 1935, the regional worker was Mrs. M. F. Schurman, to whom the Island owes much for her faithful career in this and other church fields of labor. She was president for some years and always a leading spirit. Mrs. Leith Wright, of Charlottetown, and Miss Agnes Williams, were also named as regional workers and they made an undoubted contribution, upon which, like others, it would be agreeable to enlarge, were the facts available to the writer. Mrs. Leith Wright began her work as field secretary for All-Canada in 1946. She visits, organizes, and inspires workers in the local groups.

      From such records as the compiler has seen it is apparent that Headquarters at Indianapolis sent responsible workers many times to the Island conventions, where they were welcomed by those who viewed them as major leaders in the great cause of the world wide Missions. It was a joy to meet and hear such as Dr. W. E. Macklin, of China, and Walter G. Menzies, of India. The widely-known Mattie Pounds was visiting organizer in 1909. Executives such as Mrs. J. M. Stearns, Mrs. Ross, Mrs. Ora L. Shepherd stirred loving enthusiasm. Mrs. M. A. Baughman as field lecturer was a visitor in 1917. Mrs. Maria H. Ford, who had been a missionary in Mexico, was an executive visitor about that date.

      This commemorative sketch should not conclude without the mention of other Island sisters who must be named. The compiler has just these--there may be others, and so apologies. Mrs. E. F. Rayner, Mrs. J. H. Baker, Mrs. Lester Mellish, Mrs. Frank Stewart, Mrs. G. Ballingnal, Mrs. Fred Rose comprise the roster. It is not easy to conceive, and impossible briefly to record, what has been accomplished for the kingdom of Christ [206] our Master owing to the efforts of this group. They all doubtless would say 'Thine be the glory'. It is measured in terms of spirit, not money.

      The work of the C.W.B.M. of Manitoba is closely identified with the churches which the activities of the women helped to establish. These were Home St., St. James and Norwood. The histories in Part Two should be read to understand the consecrated energy put forth, even dramatically, as when, at the home of Mrs. George H. Stewart, a memorable prayer meeting and pledges secured aid for the "first real missionary property in the West." (as Mrs. M. V. Romig remarked in some of her numerous missionary addresses in the West). Their history, naturally, is unlike any other in its connection with local church foundings.

      Mrs. Romig states that First church (Kate St.) formed the earliest Society possibly in the early months of its existence. Mrs. J. Alex. McMillan, wife of the first pastor, was president. It grew to be one of the strongest Societies in the Dominion. In 1926 they attained seventy-one members, with an offering of $680 in 1927. Mission Bands and Girls' Circles were also formed, with high enrollments and excellent finances.

      Norwood W.M.S. was organized in 1921, and by 1925 it had twenty-one members: its largest offering $110. A Mission Band began in 1918 numbering twenty-five. Riding Mountain's W.M.S. began in 1911: has reached twenty-two members in 1925, offering $115. Portage LaPrairie had its organization in 1907; Mrs. Green president, Agnes Yuill, secretary; highest membership in 1922, with sixty-two members and offering of $228. In 1909, the Society had fifteen life members, highest on record to that date. Under the training of Mrs. W. J. Johnston in 1923, the young people's group attained eighty members and offering $45. St. James, in 1913, had a membership in W.M.S. of twenty, reaching thirty-two in 1919, largest offering $204. Young people's work carried on strongly.

      These condensed records help to explain the consecrated activity of these western leaders. They reveal too, why so much advance was made in the first two decades after 1907. It may have been forgotten that in Portage LaPrairie, in 1911, a great tabernacle meeting was held, with remarkable stirring of the population and over 500 confessions. Out of this, two young people were secured for the cause of the Disciples--Mr. and Mrs. W. J. Johnston. They went to Eugene, Ore. for college work and then back to the field. In the Maritimes, beginning in 1924, they began a [207] fruitful service for home and mission fields. Mrs. Johnson has since passed to her reward.

      The local Societies were linked with the International C.W.B.M., during the financial campaign of the Jubilee period, 1905-10. The women made the prayer that the money raised might be applied locally, and this was granted, securing the first $200 for investment in a lot; St. James congregation in time followed. Mrs. Romig records that the coming of Dr. Mary Cornelius, of Carthage, Mo. in 1907, greatly cheered the Societies. She became president in 1908 and her influence never waned. In 1910 she laid the corner stone of St. James and the C.W.B.M. adopted the church as a 'point'. ("Dr. Mary" is living retired with her daughter in Napanee, Ontario.)

      A change of organization was effected in 1908. With the co-operation of the International C.W.B.M. a new board was founded, an auxiliary to the parent Society. It was called the "Western Canada (Women's) Board" and must not be confused with the earliest board referred to in Chapter nine. Its president was Mrs. M. V. Romig, vice-president, Dr. Mary Cornelius; cor.-secretary, Mrs. Thos. Sissons; rec.- sec., Mrs. D. K. Mills; treasurer, Mrs. D. M. Webb; sup't of Y. P. work, Mrs. E. C. Mobley. This board conducted the enterprise until 1920, when it was dissolved and the work united with the Manitoba Christian Missionary Society, "each of the western I provinces having become sufficiently established to conduct their own work," Dr. Mary, who had been president since 1914, was elected vice-president of the new board and continued as before, president of the Women's work. In 1928, the Women's board again became a separate organization. In 1930, Mrs. George H. Stewart was made president and acted for two years, when she was succeeded by Mrs. E. K. Pratt.

      In 1910, Mrs. Romig was appointed organizer for Western Canada and made her first trip to the western provinces that year and several new Societies were organized. In 1910, Mrs. E. C. Nicholson, of Portage, as a delegate to the International C.W.B.M. brought back a bronze medal due to the Western board having the highest per cent gain during the Centennial period.

      In 1914 Mrs. Romig began making annual visits to the Societies in the West. The first year resulted in six new Societies and a gain in membership of ninety-seven. From this time on, Mrs. Romig for eleven years made yearly visits to the western provinces, and in 1921 her field was [208] extended to include Ontario and the Maritime provinces. Her stereopticon lectures on missions attracted the attention of other religious bodies and she gave many lectures to them. In 1924, the proceeds for the Board from this were $642.82.

      The Jubilee period. From 1922 to 1924 twenty-nine new Societies were organized with 449 members, making a total of 752 new members. The largest amount received in any one year from our missionary Societies was in 1925, when $8,622.66 was received. The special Jubilee offering from the Societies in Canada was $6,061.71.

      In 1922 Mrs. Romig's services were claimed by All-Canada and her visits were across Canada, until 1926, when ill-health compelled her to relinquish her beloved task, In her field it is at least fitting to state that her long and valuable service was unique. Release came to her on May 9, 1947.

      Names of other missionary women in Manitoba include Mrs. E. S. Linkletter, Mrs. W. E. Rhodes, Mrs. H. L. Richardson, Miss Viva Dixon, Miss Mamie Allen and Mrs. Harold Schwartz.

      Beginnings are recorded in Chapter nine. Formation of the board was about 1900. John Munro was its first president and M. P. Hayden followed the next year. The organization followed the earlier one. The Western Canada Christian Missionary Association. There was a constitution of the simple character required. Incorporation was made in 1916, the year before erection of Norwood church building. Nine trustees are responsible for the Society's property, which include the buildings at Riding Mountain, Norwood and St. James, Winnipeg. Membership includes the members in good standing in Manitoba. That takes in all the names to follow of some who were particularly responsive to the aim to build a cause for Christ in this fair and western land.

      Many of the residents, naturally, came from afar--from Ontario, the States, and farther off--'The Island'. In this latter class are Katie B. Stewart, Hester Linkletter, Mr. and Mrs. W. H. Villett, Ruby Curtis, Ada Stewart, Mrs. John Reive. From the U.S.A. came Dr. Charles and Dr. Mary Cornelius, with so much of the fine progressive spirit that moves the world along;, also W. H. H. Graham, U.S. consul (who initiated the start in Winnipeg, as he had done in London, Ontario.) There were Sam. Shank and the J. L. Rose family. In order that the community might be somewhat international, Great Britain sent the Fowler and [209] Chapman families (about which see St. James and Home St.) Ontario, of course, sent its large quota, here unnamed, except for one name that of George H. Stewart.

      Somewhat early in life George H. Stewart left his native Eramosa (Ontario) and found the West suited him, in business pursuits. Long before there was a church, an Ontario brother (J. B. Lister) sought his aid to hold a meeting and it is understood that 'George' sponsored the rent--but with no visible results as to the meeting. As told elsewhere, the First Church was began and soon Bro. Stewart and Mrs. Stewart are allied with the cause in Manitoba--the date, August, 1903. See Part Two for some of the many things that proceeded from this loyal and devoted pair of Christian people. An outsider cannot well report it, and yet from opinions of those who save 'communicated' praise could not well be overdue. In Bible class work for young folk of both sexes, both have given distinguished service--and what is more helpful to a 'missionary' cause than original work. It is in holding the secretaryship of Manitoba C.M.S. that George H. Stewart likely holds the Canadian record. His first successor, M. Pratt, was elected in 1945. The secretary-treasurer of such an organization is pretty much responsible for the conducting of its business and organized effort, including an annual convention. In whatever moves the Society made to extend the cause in Manitoba one may be sure that 'Stewarts' were present. In addition to those mentioned as being probable supporters of the Society's aims (for there are no formal records) may be included the loyal and well-known Yuills, Sissons, Ogletree, Conners, Hayden and Kitson families of Portage LaPrairie. Down in Ontario the years we have seen Manitoba almost as a united family, working together for wide aims. The Society's finances are made up at the annual meetings, quotas being then (or later) assumed from the churches, possibly Sunday Schools, Young People and (what is important in Manitoba) the Women's Society. The accounts of missionary outspread in Manitoba in Part I read as if the 'women' were behind (and likely before) everyone else. But that may be but an Ontario opinion. The good cause was first the aspiration of good women in Toronto about 1880--and funds began to build for it. But everyone interested in Canada felt that Manitoba--and the West--was our last chance, and hope and prayers and much effort have been laid on the altar. The West really begins at Winnipeg--in a different air and spirit to permeate (it is hoped permanently) an effective way of Christian service that suits times and circumstances. [210]

      The compiler is enabled to add other names of those who have held office and helped the Society forward through the years. An incomplete record shows that the following contributed a willing share: E. C. Nicholson, president, 1913; A. N. Simpson, M. L. Easterling, Mrs. R. L. Ogletree, Allan Armstrong, D. C. Tyler, John L. Rose, W. R. Wells, Mrs. A. Kitson, Clyde Croft, H. Hayden Stewart, C. A. Lawson, H. B. Kilgour, Levi Thomson, Herb. Fowler, H. L. Richardson, I. E. Linkletter, Mrs. F. Ogletree, Mrs. Stanley Smith, Miss Viva Dixon, Mrs. F. A. Anderson. And one other obvious name in 'missions', is that of Mrs. M. V. Romig whose career as a mission woman spread through travel and speech across the continent and back many times. She was W.M.S. organizer.

      The above name is that chosen for the second constitution drawn in 1919, or ten years after Lang, 1909. Its achievements are described somewhat in chapter nine, "Winning a Place in the Canadian West." At that date R. J. Westaway was elected president, and John M. Ford, vice-president, Wm. G. Kitchen, secretary-treasurer, a post he held for over sixteen years. These men were really founders in Saskatchewan, so read chapter nine. Only meagre notices of the doings out West got through to Ontario in early years; but the origins at least are set forth. The Society financed and owns the Regina property, and the mortgage on same was burned in January, 1945. It was hard and magnificent work seeing to it that the cause of the Disciples got a standing in Saskatchewan. Great things were attained in Saskatoon, but owing to adversities there is now only a W.M.S. handful, but a very loyal and active handful, still making their presence count. Saskatchewan seems to radiate the pioneer experience made familiar here in Ontario. How they would enjoy their annual conventions, with their keen experience of 'extra' preaching, visits of missionaries, and leading brethren from both sides of the line.

      At the 6th annual convention in Yellow Grass, July, 1914, the brethren decided to change their plan of depending so much on a missionary superintendent at great travel expense. They aimed at development of the churches then in being, the principal objective being Saskatoon. Their financial report that year showed receipts of nearly $2,000. But a great ambition was leading them on. In 1919, the province had raised for its regular work $2,769 and was aiming at a beginning in Regina; had, in fact got a loan to hold the present property. [211]

      Mrs. Mollie Jones (widow of Horace Jones) has been secretary for some years and furnished the early constitution sketched elsewhere, and some notes of groups reported more fully in Part Two. Also a list of churches which entertained the convention, 24 in all, out of 26 occurring to her date. They are summarized here: Lang, 1909; Yellow Grass, 1911 to 1944--11 times; Saskatoon, 1926-29; Milestone, 1931-33; Regina, 1927-31-34-36-43-45. After a convention the board allots to each church or group an apportionment. Total figures may be quoted in another column to show that Saskatchewan has furnished a very considerable measure of missionary finances.

      To come to persons, the leading figure was doubtless John M. Ford of Yellow Grass, (now deceased 19 June, 1947), who had been president of the Society for many years and later 'honorary president'. R. J. Westaway is another, with daring pioneer planning. Wm. G. Kitchen was longest on the job as a preacher and actually the first to baptize in the province. E. C. Jones is another pioneer, member of the pioneer Jones family, in which brothers Alfred E., Victor E., Horace P. and sister Thirza have become familiar as house hold words. There they are as officers, down through the years since founding in 1909, some of the Jones family at least today, though "Grandma Jones" and "Aunt Thirza" are no more with us. They rest from their labors. Other names almost as far-dated, in D. B. English (now deceased), R. J. Underwood, E. G. Browell (treasurer), Enos Harvey (seven years president also) and preachers such as J. Alex. McMillan, G. C. Welsman, and later G. Hayden Stewart. Lawrence Dunn has been president for several terms since 1943, and Wm. E. Murray a board member and treasurer. Granted reasonable prosperity the great province of Saskatchewan ought in later years to reveal still more abundantly the results of Christian enterprise. But the "good work" of the pioneers must be kept up. There have been stirrings amongst the young people as well, but not reported here.

      From observation it has been apparent to the writer that the women of this province very definitely aligned their efforts with others in promoting the kingdom through the spirit and activities of 'missions'. In 1937 a regional worker defined their spirit and activities as "daring and touched with temerity." The organizations have been Milestone 1910, Saskatoon 1914, Yellow Grass 1918, Luseland 1918, Cedoux and Regina both in 1921: and later there was a society at Pangman, making seven in [212] all. Mrs. Romig was the organizer or helper at Yellow Grass and Luseland when there were four societies, sixty-five members, and offerings were $231.66 in 1919; in 1920, the membership rose to 155 members, and offerings to $859.13. Milestone was alone during the first four years, eighteen members, total gifts $273.60. Besides the auxiliaries a Mission Band was organized in Saskatoon in 1915, a Mission Circle in 1916. Later on Milestone and Yellow Grass had a girls' Triangle Club. These organizations helped to teach the young people to give systematically and acquaint them with the mission fields. Of these groups only the Yellow Grass Band remains. All church efforts were handicapped in the West by the drought years and a sometimes moving population. Milestone and Saskatoon are kept alive now through the persistence of the W.M.S.

      Saskatchewan women were led strongly in earlier years by Mrs. P. D. Ferguson, of Tisdale. At the convention in 1929 she summed up twenty years of world missionary work by the women. With a fluctuating membership, rising from 16 to 229 in the year of Jubilee, they raised but little short of their goal in the sum of $795.45; and provided over $200 for provincial and All-Canada aims. She laid down life tasks in May, 1946. In 1929, a provincial organization was formed with the following officers: president, Mrs. E. Harvey; vice, Mrs. W. J. Davis; secretary-treasurer, and field worker, Mrs. P. D. Ferguson; other members, Mrs. J. P. McLeod, Mrs. G. C. Welsman, Mrs. D. H. Hockley, Mrs. R. C. Murray and Mrs. Ethel M. Dunn have been regional workers in this widely scattered area. Mrs. C. O. Kemmish, of Saskatoon, is another worker with outstanding service in Mission Band and Girls' Mission Circles. For years she has been president. Mrs. W. J. Davis was elected president in 1941 and has given some years to that work. Since 1944 the officers have been: president, Mrs. Davis; treasurer, Miss Bertha Howarth; secretary and regional worker, Mrs. R. C. Murray. Other forward women in the work are Mrs. Renwick and Lois Hazlitt.

      This mission work in Saskatchewan has had various sponsors. First, the Ontario Women's board; then the Western Canada (Women's) board up to 1917, under which Mrs. Romig served. This, was, of course, allied to the C.W.B.M. Finally they were linked with the All-Canada Committee through the Women's National Committee. Family ties may be mentioned as having influence in training the young for mission work. Mrs. P. D. Ferguson, was a daughter of Mrs. McClurg, of Ontario, its first provincial W.M.S. secretary. Then, Mrs. W. J. Davis, a daughter [213] of Mrs. Thos. Sissons Jr., of Portage, used to assist her mother in clerical duties in the former Western board. Mrs. E. W. Dunn, of Yellow Grass, writes: "The missionary society keeps us alert to the needs of the mission field increases interest and helps the spiritual outlook of the members and strengthens the love of the kingdom."

      In space at our disposal no complete history can be written about any one province. But here are some hints and names--names count for more than "resolutions" often--and other evidences that this great western province was most earnestly asked to ally itself with simple New Testament plans for church building and practice. First, the brethren showed their co-operative spirit by allying themselves with their greatest friend, the "American Christian Missionary Society." They formed an association which was an auxiliary of that Society. It was named the "Alberta Missionary Society of the Disciples of Christ" and in 1912 government incorporation was secured. Officers at that time were: president, O. B. Stockford, vice-president, James Hagen; treasurer H. H. Cox; Members, H. W. Wood, P. Baker, George E. Buck and C. C. Hawley.

      The provincial organization has been in being ever since and served by officers named at the summer conventions. It seems likely that, judging by some experience of them, the Western Conventions in spirit approximate closely to those held in Ontario and the Maritimes in earlier days. It seems in pioneer days, religiously as well as socially, the social instincts and sense of fellowship are more warmly affected. Perhaps the publication by M. B. Ryan, in June, 1927, of an Alberta edition of the Canadian Disciple marked the very fullest expression of the Christian ambitions of the Alberta people. That number is a classic as a demonstration of co-operative work for the cause of Christ. The generation of workers there represented has largely passed away. The energy and productiveness associated with them has been lessened, owing to some changes in viewpoint, whether for good or not time will tell. Change seems inherent in social and religious advancement; but one hesitates to surmise what in a given field will ever replace scriptural and social co-operation--the means by which man has made progress through timeless centuries.

      The West has been set back severely, but scientific care of its soil and a better economy will, no doubt, find a new if better outlet in religious and social progress. The point not to be lost sight of is the maintenance intact of the early co-operative influences. For a people such as the [214] Disciples of Christ in Canada, amidst a large core of competitive organizations and a still wider sphere of indifference which acts as a drag on all uplifting aims, the maintenance (again it is repeated) of broad and co-operative fellowships is absolutely necessary. Amidst such a scene more divisive moods and efforts are doomed to wreckage.

      In stating this of the West, it will be recalled that in Eastern provinces as well, the policy of holding our own against all that tends to disintegrate, has often had more prominence than progressive enterprise.

      Some leaders at the head of co-operative mission work in Alberta must be sketched in at least vicariously, in the absence of formal records not so needful to display, since the scope of the Alberta work is plainly manifest in the establishments made. In 1926 and for some years even afterwards, Charles W. Simpson, of Edmonton was a passionate moving spirit for the advance of Christ's kingdom. Then he had the able co-operation of R. J. Westaway and of M. B. Ryan, and John H. Wells was a coming evangelist, perhaps the most significant of modern times. R. S. Martin was at the post of secretary of the Society. About 1928 C. H. Phillips came to the province or began some evangelistic effort. In 1922, we read of the "much loved J. W. Jenkins" as a new president, with C. H. Phillips as secretary, and J. H. Deans, treasurer. We read of Bro. Phillips at convention, insisting on the restoration of the authority of Christ--the finer sense of which is sometimes lost in a too zealous pursuit of lesser planes for 'our'. Then Bro. M. B. Ryan was retiring with the affectionate honors and appreciation of many friends. The beginnings of Young People's organization was noted in a Society established in Edmonton, under the leadership of Margaret Miles. In 1931 the Canadian Disciple reports C. H. Phillips as giving half-time to evangelism and half to Lethbridge First Church.

      Here are some churches and groups about in the order arising in Alberta. There was Ardley 1908, Erskine 1909, Alix 1910, Ponka 1911 now union, Clyde 1911, Lethbridge First 1911, Calgary Central 1913, Edmonton 1913, Hanna 1914, Black Diamond 1925, Turner Valley 1925, Vulcan 1926, Tuxedo Park 1928, Lethbridge Central 1936, Calgary Park Hill mission 1940. It must be pointed out that Tuxedo Park and Park Hill are associated with Alberta Bible College. E. E. Breakenridge, who has been associated with it for long, was president of the Alberta Society in 1941 and E. P. Benoit, vice president with H. E. Wakelin, secretary; [215] treasurer, Leo. E. Pearson. In 1943 Mr. Breakenridge was president, with aids in Jack Deans, J. A. Mitchell, T. Rash, and H. Bruce Stainton. Here the use of radio preaching was projected with a committee to manage it.

      In 1920, the Canadian Disciple in a convention report, recorded the somewhat significant fact that thereafter the blackboard method of raising provincial funds would be replaced by the every member canvass. That is the fringe of a partly attained object: the relating of all disciples to the effort for the kingdom, not the casual attenders at a convention. The tendency in conventions has long been to make them representative, rather than wholesale gatherings, which belonged to pioneer times.

      In the provinces of Canada, east to west, so far all except Quebec have been recorded as maintaining a provincial missionary organization. Alberta was so organized as far back (likely farther) as 1920, when Mrs. Burton Davies and Mrs. R. L. Martin were moving spirits. For twenty years after that there were such churches and groups as Ardley, Calgary, Edmonton, Lethbridge, Nanton and Erskine contributing as much as $300 a year to the magnificent sums. Faithful, quiet-working women, are able by self-sacrifice to lay-by for the Lord's work. The current Year Book reveals that for some time Edmonton is the sole contributor in Alberta. It is not in money-loss this may even be deplored; what is lacking is the spiritual contact by prayer and study of the wider reaches of the kingdom--the world-wide view and aim of Jesus Christ. This difference in spiritual alignment is touched on as a matter of significance to those most concerned. Historically speaking, however, a scrutiny of efforts across Canada from the first, seem to reveal that part of Alberta is operating in the old-time narrow conceptions of liberty in the gospel. There is no limit set for the barriers to faith and effort, and the Lord expects us to grow not retract.

      Here we are in a realm where uncertainties hover about the apparent fixity of truth when expressed in numerals. Some attempt is here made to affix assured data regarding the matter of membership. It may be asserted also with truth that the "numbers" of persons in the history of the Christian religion are never a complete guide or estimate of its highest values. For, it is the spirit of one individual which often rules the counsels of ten thousands and dominates the whole. Then there is the uncertainty by [216] variety in names, all of which are intended to differentiate some from others for clarity's sake--making plain by segregation; and here "the whole body of Christ on earth" is yet a minority, though of universal growth, meaning, and everlasting inheritance. So, let the truth emerge (often obscured), unless the selfish human spirit thrusts pride and separateness into it for the sake of separateness. But diversity in names, nevertheless, has led us into confusion beyond our borders, and sometimes within them. The heirs of the Restoration Movement have never agreed on names, except the one universal Scriptural one designating the "Bride of Christ".

      Ontario is our Canadian field of greatest extent. In what follows, only figures are used which may be reasonably depended upon; omitting many interesting 'claims' or 'estimates' of the past sixty years which may have cheered or even startled the brethren of bygone days. We record that in, September, 1849, there were twenty to twenty-five churches, with not over a thousand members. In 1859, there were twenty-two churches with 1,275 members. In 1861, in Ontario by count in our records there were thirty churches, with 1,623 members. And in Ontario in 1851, a 'Religious Census' (not government) records 2,064 members of the 'Disciples of Christ'.

      Our First Ontario historian recorded in his 20th article in the Christian Worker, August, 1884, that his researches had revealed 68 churches or groups in Ontario since he began in 1830. Of these then existed, 26 in cities, towns, and villages, the rest rural. He claimed a nucleus of other groups in three cities, eight towns and four villages. Of his total 68, I estimate that 29 of them had disappeared from view.

      Official lists were not compiled in early years. In the year 1900, the report of the meeting of the 'Island' and New Brunswick and Nova Scotia, shows a total of 6 churches for P.E.I., and 21 for N.S. and N.B., were listed, total 27, with a record membership of 2,521. Some of the churches did not report.

      In 1881, the census of Canada records for all of Canada 20,193; but it seems inconceivable, to the writer's personal knowledge, that the census [217] of 1891 should show only 12,763, as it does. Here the plague of diversity in names surely has entered. We were beginning our second advance then. But differentiation in names was also appearing. The truth lies in a very deep well beyond plumbing. Let it lie.

      Here is the report of the Census of Canada, taken from the Canada Year Book, 1943-44, as to "The Churches of Christ (Disciple)."

      During the years 1923-1938, as the Year Book reveals, our memberships were as listed:

      The last figures represents but 0.18 per cent of Canada's total population of 11,506,655. In 1881 our p.c. was 0.47 of population.

      In 1938 the Disciple world-membership was reported at 1,789,291.

      All the above figures are total memberships, including non-resident members.

Congregations in Canada: Active 71; Inactive, 10; total 81.
Membership in Canada: Resident 6,595; non-resident 2,485; total 9,080.
Congregations with full or part time leadership: 51.
Sunday School enrollment: 5,183.
Congregations reporting baptisms; 25; Total baptisms, 187.
Congregations supporting All-Canada work by direct contributions: 53.
Congregations reporting contributions to missions: 65.
Total giving to Missions: $18,116.84.
Per capita giving to Missions: $2.92. [218]
43 Mission organizations gave: $2,927.42.
Congregations contributing to "Undergrid the Victory": 59.
Total giving for local expenses: $126,389.29.

      In the year 1945, a questionnaire was sent to all the churches (except the "Churches of Christ") to ascertain what names were used. Only thirty-eight replies were received (which was perhaps a fair average for Disciple church clerks!) Yet this 'straw-vote' verdict cuts across all varieties of belief and practice with true Disciple vigor in independent attitude. Its effect really reveals more complete agreement than the figures tell us. For the names reflect, first, the opinions of original givers, and second, those of later promoters. Some of our churches have been re-named from time to time, as ministers saw fit. And no church that gave its name would deny the right of any other to wear a different one.

      The use of the title "Church of Christ" for the local group or church has grown within this century. The earlier brethren, both East and West, favored "Disciples of Christ", or "Christian", according as they interpreted history across the line. In pioneer days the use of "Church of Christ" was felt to be the name due members of the Church universal ('of whom the whole family on earth is named'); and the local churches might well be designated as "Disciples of Christ'," since it was a thoroughly Scriptural name for the individual Christian (this despite some ill-founded assertions that the 'name is not found in God's word') and that its use is 'sectarian'. The reader is urged to read St. Paul's idea of a divisive sectarian attitude, owing to members of a certain New Testament church calling themselves specially "of Christ". To assert in a separatist-puritanical spirit that because one feels he is 'purer', 'sounder', or 'more loyal', than another that said 'other' is not 'of Christ', is rank division spirit (fission in latest atomic science) and corresponds to it in effect. (See I Corinthians 1:10, 11, 12, A.V.)

      The poll of the names used in the thirty-eight churches was, as follows: Church of Christ 16; Church of Christ (Disciples) 12; Christian Church 9; Disciples of Christ 1; Church of Disciples 1 (River John, N.S., 1815). [219]

[DCC 190-219]