In this century, beginning in 1905, eight churches arose in Saskatchewan, as detailed in columns following. The groups are mostly rural, with a church at Regina.

      Twentieth Century: Milestone, Zealandia, Yellow Grass, Weyburne, Saskatoon, Roadene, Regina (Retallack St.), Scott.

      A small prairie town (pop. 400) in southern Saskatchewan, on the Moose Jaw-Portal railway section, held for years the faithful continuance in church building of a small group that grew from a staunch Christian family, who migrated from Wiarton, Ontario, in 1890 to farm in the Buck Lake district. The distance is about fifteen miles south of Regina. The family was that of Mr. and Mrs. E. C. Jones, in which seven sons and daughters were numbered. On the virgin prairie of that time, in the district of Assiniboia (for Saskatchewan province had not been created) there was everything to be done. As church privileges were lacking, the Jones family opened their home to neighbors and others on Sundays, and worship and the Lord's supper were made possible. A removal of the parents to Milestone in 1906, created a desire to see a N.T. church erected there. The Western Canada Christian Missionary Association (early name of the Manitoba Christian Missionary Society) came to their aid, and evangelist J. A. L. Romig was sent to hold a meeting. Evangelist Romig was largely used by the American Christian Missionary Society in the West, along with H. G. Bennett. He was very successful, and in Milestone had so many additions to the group that church of twenty-eight members was soon organized, on June 10, 1906. Its first officers were: elders, E. C. Jones, W. H. Cave, A. E. Jones; and deacons, Horace P. Jones, D. B. English, J. M. King, E. Everett Jones; clerk, E. W. Jones. The deaconesses were, Mrs. Robert Renwick, Mrs. Horace Jones, Mrs. Strong.

      The church needed a centre and by heroic giving by the group joined by others in the province, there was raised a sum to finance a $2,500 building which would seat 200. This was a bold venture, and for a time there was prosperity until the turn of the West came for economic troubles and population changes. On the first Sunday in November, 1906, the called pastor, A. R. Adams, dedicated the first Church of Christ (Disciples) formed in Saskatchewan. This first attempt drew from a widely scattered [630] membership, over a great territory. Bro. and sister Adams gave strong leadership and there was hope of success. The members dedicated their money and maintained a giving interest in missions, both home and foreign. By dedication time, the group had increased to forty, and by 1908, it is stated that the congregation had paid for their building. Even a church bell was provided, to sound gospel notes over the prairies. (A story is told of Miss Thirza Jones--the church's faithful servant--ringing the bell on a stormy night, when attendance seemed to be too doubtful for words.) But the attempt vindicated itself, as most loyal attempts do (Christian Messenger, December 1, 1906). (E. W. Jones, church clerk, is author of some of the foregoing facts.) A. R. Adams served two years and was followed by R. J. Westaway, who served two years and then resigned because his temperament was towards evangelization and church-founding. He removed to Sceptre, to farm and start another church. Long and valuable service was given by William G. Kitchen, from spring of 1911 to fall of 1916, when he was called to undertake the Saskatoon church. F. B. Titus served briefly, followed by S. A. Middleton, who was a loyal pastor until death called him, about 1924. The Jones family made a great contribution here, though later circumstances did not back up the early start. From 'Grandma Jones', and her family, including Alfred, Herbert, Horace, Everett, Thirza and Alice (Mrs. Bratt), there was an undergirding that should be recorded as an inspiration to any who can imitate it. The membership never grew sufficiently to support a minister, and the organized work of the province (then only beginning) was insufficient to supplement it. The missionary features of the small congregation, both in spiritual insight and financial sacrifice, were its greatest triumph. In the Canadian Disciple, November, 1929, the church is credited with paying so much to missions that it could not support a pastor. The Year Book claims this. Probably the peak was registered in 1920-21, when a per capita record was given of $59.30, including gifts to provincial work. The cause is now being maintained by a loyal W.M.S. group.

      C. H. Phillips, principal of Alberta Bible College, Calgary, gave the writer a brief description of how a church was founded in Saskatchewan. The following is not a quotation, but some of his words are used.

      "I was a farmer at Zealandia, Saskatchewan, and sang in the choir of the Presbyterian church. I was raised in the faith of an Anglican. In the town were two sisters of Bro. W. F. Darroch, of Toronto--formerly of their [631] father's home in Minto township, Ontario. They were Mrs. Ed. McDonagh and Mrs. Dan. Robertson. They attended the Presbyterian church and helped in kindly ways, but were aloof from membership. Desirous of promoting the faith as they understood it, they brought R. J. Westaway from Yellow Grass, where he was minister in or about the years 1905-10. The cost of this was considerable, but they paid it. I, C. H. Phillips, was the first convert. Later there came with me a number of others--family connections. A church was organized and lived about three years. I decided to go into the Christian ministry and received education at Eugene Bible University, Eugene, Oregon. After that I was acting pastor at Zealandia for one summer".

      This brief story has implications that should appeal to all who read, to see that their personal interest is as effective for the kingdom as it might be. Later on Bro. Phillips himself became evangelist-preacher and in a Lethbridge church founded the Alberta Bible College, beginning with a classroom in the church basement.

      This prairie church owes its birth to the Christian faith and courage largely of one man, in whose life Christ had early flowered, with the later promise of fruit-bearing. Some personal history come later on. In 1904, John M. Ford came west from Ontario to homestead in Saskatchewan, two years before it was a province of Canada. He with his wife and family settled and bought land in the vicinity of Yellow Grass. The Fords soon had the Buxtons as neighbors and friends, with whom they shared Christian fellowship and the desire to create the same for others. They came to the strong conclusion that the community needed a revival of religion, and, unlike many who share such beliefs, they did something about it. Their aim was a church of the New Testament, with its standards, name, and fruitage. There was but one in the province, that of Milestone, thirty miles away. That church sent its minister, A. R. Adams, to hold a meeting, projected in a rented hall in the town. Such encouragement followed that progress was made and by 1907, a sufficient organization was built up and set going. A commodious church building was erected, which had, besides auditorium, place for a Bible School as well; a parsonage and by the timely aid of the Board of Church Extension (and also of the Baptist board of the West) they were able to finance the cost. (For good measure the writer states that it is not a slip to say that the Baptist board assisted; that has been verified. Things happen in the west unknown in other sections.) With the [632] Fords and Buxtons soon there were other leading families-those of C. P. Ennals, C. H. Bailey, and Thos. Murray. It takes people in living fellowship to found a church and they are better to live on the spot. That great western evangelist, J. A. L. Romig, held a meeting--two in fact--by which a total of 111 souls were added and set on foot towards Christian service.

      Evidence of the bread of faith in the leaders is found in the board basis on which they afterwards built. Not content with the mere winning of converts, and baptizing them, they began the training of the life of young and old through Bible study. Christian Endeavor was also a promoting feature. The young people in time were enabled to begin the training of the children of the community in various schools. In time the All-Canada Movement (1923) brought summer camps as a means of growth and grace and as many as eighty-one in one summer attended these sources of youthful inspiration. There seems to have been a sharing in these growing functions by all classes of the membership. Not content with home growth, the church looked abroad, and home missions, and foreign missions too, shared their activities and aid. A W.M.S. has long been active in the church and aid to missions given through the United Society (Indianapolis), and as well some independent missions. Bro. John M. Ford naturally became the first president of the provincial society, known as the "Missionary Society of the Churches of Christ in Saskatchewan". Such a church as this could not but develop leadership, as will, be apparent later, and their influence was felt in related aids such as the provincial society, the United Society and the All-Canada Committee. Evangelism, of course, was of the church's life and the file of those co-operating reveals the following: J. A. L. Romig (with the Cave sisters, and one of them later becoming Mrs. David Byerlee of Africa); Lawrence Wright, assisted by Carol E. Ridenour, by Wray and Bell, and by John H. Wells. All this was undertaken with the idea of helping to bring the world around to Christ and to promote the unity of His followers on a scriptural plan.

      Another personality who became responsible for much of the stability at Yellow Grass was Thomas Murray, who with his family came into the the church shortly after its organization. As long as he was living he was an active and productive worker. As treasurer he figured largely financing the Regina, Saskatoon and Yellow Grass churches. His son William, and Mrs. Murray, have been contributing factors in keeping the Regina church functioning for the past few years. R. C. Murray has been treasurer of Yellow [633] Grass for twenty-two years. Howard Murray, a brother of R. C. Murray, is clerk of the Yellow Grass church. In all, six sons of Thomas Murray are church workers.

      Perhaps the most precious fruitage of a church is its roll of young ministers. In certain Canadian churches already the names of Thomas Ransom, Cecil Harvey, Halsey Wakelin and Fred Dunn are well-known; besides these are George Willard Kew, Harold Flockley, Floyd Clark, John Dunn, Donald Dunn, and Lloyd Dunn (Fred, John, and Don are grandsons of John M. Ford, sons of Mr. and Mrs. E. W. Dunn; Lloyd Dunn is a nephew). There are also from Yellow Grass the following young preachers: Wallace Turner, Milton Johnstone and Lyle Harvey--the latter came to Home St. in 1946. All these young men first studied at Johnson Bible College, Kimberlin, Tenn. Halsey Wakelin was not a member, but at a summer camp he decided to enter the ministry and the church stood behind him.

      The roll of preachers at Yellow Grass numbers nineteen, of which Alex. McMillan, M. P. Hayden, and R. J. Westaway are most familiar to older people, and some of the foregoing names will be heard from in prominence later on. McMillan came from Erin, Ont. and entered the ministry from Winnipeg. T. J. Reed is another Ontario boy, from Mimosa and Everton; Thos. Ransom is a native son. The pastorates average about two years in length. The names in order are from December, 1907:--Alex McMillan, D. W. Madden, T. J. Reed, T. C. Hargis, M. P. Hayden, W. McIlvaine, R. J. Westaway, Charles Clark, James Kennedy, W. A. Burrus, Thos. Ranson, Willard Kew, Stanley Smith, John Bell, Bernard Leicht, Milton Johnstone; and Roscoe Hollister, who began his work in December, 1940. E. Benoit served later.

      Yellow Grass also assisted in sponsoring the church at Regina. At time of writing the membership was given as approximately, resident, eighty-five; non-resident, sixty-five.

      Here it seems fitting to record something of the personality of the main leader in Saskatchewan province for some years. John M. Ford may well be known as "founder of Saskatchewan churches". He was born of Irish parentage on Wolfe Island, Ontario, on August 10, 1860, his parents being adherents, (not members) of the Presbyterian church. He was the first of his family to accept Christ. At the age of twenty-two he was converted at a Salvation Army meeting. When he was twenty-three he met Agnes Hammett, from whom he learned of the Disciples of Christ. On June 24, [634] 1885, they were married and he then came in contact with the Christian Standard. Mrs. Ford was a member of the church in Bowmanville, Ontario. She proved to be an inspiration to him, encouraging him to go further in Christian service. And so, in 1904, they were homesteading in Saskatchewan and in a position truly too pioneer for Christ and his church. Some of the results mentioned herein are a witness of what God can do with a life truly consecrated. John M. Ford was a pioneer church founder in Canada and his life and other facts about him (but not here related), afford a challenge to all. (Facts from story by Charles W. Clark, in Canadian Disciple, January, 1926.)

      During the ministry of D. W. Madden in Yellow Grass, about 1908 outreach was made to nearby Weyburne, where a small group was gathered but hardly organized. A school was started, or devotional meetings, with some preaching. A loss of certain leadership by removal (the bane of very small attempts) cost them success as an organization. It was at a time when union was sought with the Baptists and that group was natural for them to turn to. [635]

      It is a truth that people who have been genuinely touched by religion, no matter of what variety, always determine to help perpetuate it. At least this is true of the Christian religion which, of all sorts, is a proselytizing one. Some Eastern Disciples finding themselves in a new western country without religious expression as they best understood it, began to develop their ideas of New Testament Christianity in the new province of Saskatchewan. It was an inviting effort, since all other things had pretty much to be developed within it.

      In July, 1912, some Ontario folk, led by J. Alex. McMillan (veteran promoter in Keele St., Toronto, and Winnipeg, and a son of Erin township, Ontario) formed a church organization in his home on Saskatchewan Crescent in Saskatoon. In this his first aid was his wife, Agnes Yuill, a niece of Thos. Sissons, pioneer of Portage LaPrairie, Man. The early workers were Leonard Stevenson, Mrs. M. E. Campbell, Beatrice Sissons, Mrs. C. O. Kemmish, a brother Stewart, C. Garfield Ferguson, R. E. Beaver, Wm. Bratt; and somewhat later, Mrs. C. G. Ferguson, Mrs. W. P. Reed, and Miss Howarth joined in, with the families of A. B. Perkins, the Hatherleys, the Underwoods, P. D. Fergusons, the Jamiesons and others. As a fact, all the early workers came from widely distant parts, including P.E. Island, Ontario, Manitoba, Michigan, Indiana, Kansas, Nebraska, and old Scotland. The group moved to the McMillan garage on Avenue D. South. In these beginning days the influence of Mrs. McMillan was a source of strength. By June, 1914, a board of management was constituted: its members, J. A. McMillan, L. Stevenson, C. G. Ferguson, Wm. Bratt, R. E. Beaver. Charter members were reckoned from the families of these, and now but two remain in Saskatoon, Mrs. W. J. Davis (nee Beatrice Sissons) and Mrs. C. O. Kemmish.

      The urge to attempt 'big things' in so important a city as Saskatoon, with its university as a centre, resulted in a call of R. W. Stevenson, of Toronto, as minister. This effort was backed by the hitherto chief financial support of the Canadian West, the American Christian Missionary Society, of Cincinnati, O., of which Grant K. Lewis was then in charge of Home missions. This, of course, happened with the co-operation and support of the Saskatchewan Christian Missionary board, which was formed about 1910. Bro. Stevenson began his task on October 1, 1914. The group then met in Wilson Hall, on Second Avenue. A house canvass brought into their fellowship a cultured Christian man named James M. Hill, in the time of Wm. [636] G. Kitchen as pastor. Bro. Hill was able to preach acceptably, at times when the preacher was absent. Bro. Stevenson was then drawn into the work at Edmonton, in February, 1915. Another forward attempt was begun in July, 1916, when still bolder bids were offered for the prominence necessary to gain public attention. This was the purchase of a building lot on University Drive. In this the Church Extension Department of the United Society aided by a loan of $2,400. A suitable building was erected and Wm. G. Kitchen, secretary of the Saskatchewan Christian Missionary society, was called to be minister. He arrived in October and began to hold services in a hall (Travellers), but the first service in the new building was on December's last Sunday in 1916. By his energy and methodical work Bro. Kitchen led his people into a period of at least temporary prosperity. Growth of a substantial kind was soon apparent. Some reliance was placed upon the presence of University students in the city. It is stated that by January, 1923, the debt to Church Extension had been paid off in full. Bro. Kitchen meanwhile had held a meeting for the church in Cynthiana, Ky., and had received a call there which, out of loyalty to his task, he declined. However, Mrs. Montgomery, of Cynthiana, became interested in his work in the north and sent $675 to help pay off the mortgage. In this first real undergirding of the work, many placed their membership with the little church, although distance prevented frequent attendance. (Such loyalty is not too often manifest.) In this manner University Drive church became a loyalty centre to our Saskatchewan folk as has happened elsewhere in Canada. Disciple brethren who had not local church privileges, helped by their interest and contributions. (It seems evident that a vast sum of potential strength in this manner is neglected by failure to give direction to such efforts.) During Bro. Kitchen's pastorate at least members of thirty-six families were attracted to membership, of which ten were outside the city. All advance was gained slowly, without 'big meeting'. The missionary spirit necessary to growth of spiritual life of any congregation, was encouraged and inculcated by the leadership: and the fact that such leadership is always desirable, should not be overlooked. The whole effort was upon the basis of an attempt to help hold a field of Christian endeavor in Saskatchewan, along with that valiantly held by Yellow Grass and Milestone.

      Mrs. M. V. Romig organized a W.M.S. in 1914, and this was carried on for fourteen years, and is still maintained, with a membership of but six. Ada Stevenson became an active leader in girls' work, and amongst the young people. An organized and graded Bible school was carried on, under [637] the direction of Mrs. W. J. Davis. She was assisted by many of the brethren heretofore named. The whole group was of a self-sacrificing nature and it is hard to make distinctions. Evangelism was not neglected and the records reveal special meetings by R. J. Westaway, John H. Wells, C. W. Simpson, and M. B. Ryan, all well-known brethren. Financial aid necessary for the program, was provided by the United Society of the Brotherhood, from 1915 to 1933. W. G. Kitchen served from October, 1916, to March, 1928, when he was called to the work at Vancouver. He was succeeded as pastor by James P. McLeod, of Ontario, from June, 1928, to February, 1932, when he returned to begin a long task with Everton congregation, Ontario. The high point of attendance was from 1918-26, at which time a wave of removals began to thin the congregation. Against this, when accompanied by economic crises which rocked Canada, progress was impossible. In the dragging days after the loss of a preacher, C. Garfield Ferguson carried on the communion service; and Miss Lillian Thomson conducted an Adult Bible class, until June, 1926. It would be unwise to offer premature appraisal of the work at Saskatoon, so bravely attempted and carried on under difficulties. It is not apparent that there is greater "success" than in winning others to Christ and providing a witness of His universal claims. The property is held and a "remnant" remains. This, in Scriptural fashion, may become a seed, which in more favorable times may become a strong testimony for Christ and to the great need for the unity of his people.

      Work here dates back to 1918, and is attributed to R. J. Westaway. The location is west of Moose Jaw and south of Swift Current. It likely arose through W.M.S. activities in Saskatchewan, as it existed merely in homes sometime prior to 1918, with a membership of thirteen in 1919 and twenty-two by the year 1923. Mrs. P. D. Ferguson's records as treasurer reveal gifts annually for three years, averaging $50 yearly. In 1920, they reported ten members and gave $55.00. Nothing more can be recovered about this promising group, which had the needs of others seemingly more in mind than their own prospects. It can hardly be believed otherwise than that such faithfulness found an outlet for the Master in other channels. That idea agrees with history generally.

      The entrance of the Disciples into the city of Regina, capital of Saskatchewan, was the beginning of a planned campaign by the original Saskatchewan brethren. The field is so virgin that beginnings must be told. [638] The reader is referred to the brief stories of the founding of Milestone church (November, 1906) and Yellow Grass church, 1907. This was accomplished mainly through the efforts of J. A. L. Romig, evangelist and of brethren A. E. Adams, R. J. Westaway, W. G. Kitchen, and John M. Ford. (Bro. Ford had come to Yellow Grass in 1904, and by 1907 had founded Yellow Grass church. He was the first president of the Missionary Society of the Church of Christ in Saskatchewan, Inc.) In August, 1919, R. J. Westaway, president of the provincial society, learned that a building formerly used by the Baptists, could be secured. This required the sum of $10,000, and this was obtained from the board of Church Extension of the U.S.A. Thus this property, which is situated at the corner of Retallack and 13th Avenue, is entirely under the control of the Saskatchewan society, of which, at the time, W. G. Kitchen was the secretary, and he made the necessary arrangements. The building is a substantial frame one; at first seated with chairs, and in 1925, pews were put in.

      In December, 1920, John H. Wells, of St. Louis, Mo., arrived to become the first assigned minister. On his arrival there were six members that could be counted on: Mr. and Mrs. D. B. English, Mr. and Mrs. R. E. Beaver, their daughter Margaret, and Mrs. Flora Jackson, of Toronto. On Sunday, February 20, 1921, Bro. Kitchen was present to declare the new organization complete and elect officers. The name chosen was Central Church of Christ. The charter members were: Mr. and Mrs. D. B. English, Mr. and Mrs. R. E. Beaver, Mrs. Flora Jackson, Mrs. D. B. White, Mr. and Mrs. R. McSweeney, Mrs. R. J. Brown, I. E. Brown, H. C. Bierma, L. C. Horney, Mrs. H. Wells, Mr. and Mrs. John H. Wells, Margaret Beaver.

      John Wells then began an earnest search for people who could be interested and won to Christ. His preaching was always of a personal style, intensively evangelistic. The work was carried on, we are told, in the full spirit of a continuous evangelistic campaign. Publicity was sought by every means, including radio and large newspaper space, then not common in Canada amongst our churches. These means were calculated to produce an audience, doubtless of varying capacities and desires. On that audience John Wells played in his original and free-hand manner. He was received with attention, and audiences and returns were somewhat as desired. After the lapse of two years the membership was reported as seventy-seven. Tithing was introduced, with the usual startling results where it is made to work. As the United Christian Missionary Society paid the salary of Bro. Wells, what the church raised locally could be used for the heavy promotion costs [639] and in givings to missions. The church owed much to the Saskatchewan Society for the building, and the provincial Society was responsible to the Church Extension Board. Some creditable returns were made there for a time. But all this full-out activity (or so it seems to one afar from it and looking only at reports more or less to the point) had to be put aside as if a bubble had been pricked, by a sudden change in overhead. The United Society had been prevailed on to put into operation in Canada a scheme of evangelism that had been planned and only waiting for funds with which to begin. This was the Diamond Jubilee evangelistic campaign which John H. Wells had been selected to lead. Subsequent events across Canada seemed to justify the choice of leader. However, while the month for beginning the campaign was appropriate for the project, it left the Regina church without its actively evangelistic minister, at a difficult time. It is, of course, not possible to always avoid breaks, and here is no criticism intended, where none may be needed. But, history is useful if it points towards appropriate ways of serving both the present and future.

      Here follows a summary given officially by Regina's minister when leaving the church. It was addressed to the United Christian Missionary Society. Period of John H. Wells' ministry--January 2, 1921 to October 5, 1924. There were one hundred and thirty-seven people responded to invitation: seventy-nine confessions, nine' immersed believers, thirty-one reclaimed, eighteen by letter or statement; total, one hundred and thirty-seven. Raised $8,412.73, as follows:--for local expenses, $4,568.73; sent to U.C.M. Society $1,344.; for Provincial Missions, $2,500. Active members, sixty-four--non-resident, thirty-one; non-active, resident members, fifteen; non-active, non-resident members, eleven; total, one hundred and twenty-one. The sudden change in the loss of a dynamic speaker whose colorful messages provided attraction for many, proved to be a severe strain upon the loyalty of many and attendance and in some cases membership soon lapsed. Preaching supplies had to be used and H. F. Reed, of Everton (then teaching in the neighborhood) served briefly.

      After a delay of months a new minister was found in the person of G. C. Welsman of Ontario. He arrived in March, 1925, and his invaluable aid, Mrs. Welsman, arrived in June. They had a rebuilding job on their hands and to a large extent they were capable rebuilders. Bro. Welsman was a sincere and hardworking pastor and spiritual upbuilding was perhaps his ruling passion. Everywhere in Ontario he was regarded as a fine type of Christian leader. His record in Regina during his eleven years supported [640] this. One difficulty he met in the young church was that many had been brought within its membership without imbibing a true sense of its implications; there were many with previous alliances with other bodies that had not entirely left old ideas behind, and so there was not realized in Bro. Welsman the leadership they wished. Perhaps the explanation of the parable of the sower by Jesus to his disciples may throw light upon the difficulties. A church to be united and progressively growing, must have assimilated to a large degree the same vital content of the gospel message. What is intended here is to explain somewhat the difficulty created by a radical change in leadership upon a body not well enough cemented in Christian spirit and practice to carry on together. It took some time to effect a new start. And new beginnings were made and blessed, as forthright Christian efforts always have been rewarded, in the degree designed by the Church's Head. The church really began to find herself in old-fashioned ways that church people know so well. There was a revival of young people's interest in the church that was healthy and stabilizing. Normal School students were nearby and some of them came, and there were baptisms. A visit by evangelist Williams secured a gain of fourteen souls. Evangelist M. B. Ryan, also brought forth gains. Social contacts were made that in normal times are a guarantee of future stability. But, there was a heavy debt--the debt so easily created at the outset. The church lost its parsonage, but through the parent-like policy of the U.C.M. Society, the financial load upon the church building was generously adjusted.

      The church lost heavily in this period, owing to economic conditions, unemployment changes and migration of workers. But the building was kept up, pews replaced the chairs in the auditorium; some young people and others, co-operated in keeping up outside appearances. But all these valiant efforts at stemming the tide of disintegration were such that the Welsmans felt that others should try and they left the field with a faithful record, but lacking crowning success.

      George Titus, of the Maritimes, conducted a meeting, with seven additions. The question of securing a pastor of a suitable type was agitated by the U.C.M.S. and efforts were made by the All-Canada Committee (George H. Stewart, chairman) to locate a minister. Just here some local elements succeeded in stopping all efforts as of January 1, 1937, and the work ceased. Some members went to other churches, some quit going anywhere, others retained their interest and affiliation. (This is an example of how a church may act in a trying emergency.) Here again the spirit of the [641] younger people was aroused and some of them carried on their own service. In the search for a leader the aforesaid agencies next secured Mr. and Mrs. Jasper Bogue--they being Western evangelists. They were placed in charge. An opportunity to sell the property was open. After carefully surveying the field Bro. Bogue recommended that the property be not sold and that the work should, if possible, be re-started. This stand was approved by All-Canada and by the Saskatchewan board. The Church Extension board really made a great contribution in re-adjusting the building load and the benefits of united co-operation through faith in the Brotherhood became once more demonstrated. Jasper Bogue remained in charge until June, 1940. Mrs. Bogue, herself an ordained minister, assisted in the effort.

      During the times of stress, as is usual, there were found many whose loyalties could stand the strain of circumstances. They refused to be shaken, and their loyalty encouraged others. It is possible to record some of these, if not all. Mr. and Mrs. D. B. English were stable supporters, of course, being true charter members. Others in that class were Dr. and Mrs. E. M. Carefoot, Mrs. Maud Baumber, Mildred Wilson, Mrs. Jennie Curiston, Clarence Hadden, Mrs. Dr. Ida B. McCallum, Mr. and Mrs. R. E. Beaver, George Cassin, Mrs. Kate Masters, Mr. and Mrs. C. W. Macdonald and Lela Usherwood. In young people's work there are the names of Jack Baumber, William E. Murray, and Donald Bailey. Mr. and Mrs. Bogue actually carried on until June 1941, when Bro. W. Milton Johnstone, of Yellow Grass, came on the field as minister. He received his training at Johnson Bible College. He had the loyal support of the young people and of members who know they are part of a New Testament church, standing for its restoration to conditions that invite by their simplicity and scripturalness. In 1942 the work continued with an active Sunday School and W.M.S. and much is vital in that young hearts and hands were finding a future within a task, it is hoped, not too heavy. In 1945 the mortgage was paid off.

      The Canadian Disciple, November, 1934, reported that regular worship services under Church of Christ auspices, are held here each Lord's day. The group met at the home of E. A. Wakelin, for the breaking of bread. Occasionally there was a sermon by visiting preachers, of whom John H. Wells, W. G. Kitchen, and J. P. McLeod are living examples. Efforts were made to keep in touch with Disciples scattered through the Northwest. From this group there emerged into the wide fellowship of the [642] Christian ministry, for several churches across Canada, the person of Halsey E. Wakelin, who was claimed somewhat as a local son at Yellow Grass, and, who later served as minister at Hillsburg and Grand Valley, Ontario, Edmonton and Central Church, Toronto. For some years he was also secretary-evangelist of the Ontario board of Co-operation. In 1946, he became associate field secretary of "All-Canada". [643]

      NOTE: Butchart's histories of the Lake deMay church, Camrose Electoral District, (p. 635) and Wrentham church, Lethbridge Electoral District, (p. 643), located in Alberta, were included in the Saskatchewan section. To correct these errors, the histories has been moved to p. 648 and p. 667 Introductory notes (pp. 630 and 644) have been corrected to reflect moving the histories to the Alberta section.--E.S.

[DCC 630-643]