USA > Arkansas > History of Methodism in Arkansas > Part 23
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In many respects Brother Dodson differs from the sainted one I have just mentioned, but in one thing they were alike, in a rare but different combination of qualities which made everybody love them and any charge glad to receive them.
It is the testimony of all that as preacher and pastor, whether in circuit, station or district, Brother Dodson was faithful and acceptable. He attended to all the duties, great and small, of a Methodist preacher. Without the advantages of education or gift of oratory, he yet commanded the at- tention and affection of the people wherever he went.
The people knew that back of the message he delivered there was, as its inspiration and life, a pure, valorous, re- deemed manhood.
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The labor and exposure of a large district were too much for his feeble constitution. At the close of his third year on the Lewisburg District, nervous prostration, succeeded by deafness, bronchitis, and indeed a complication of dis- eases, induced him to ask, though quite reluctantly, for a superannuated relation. During the period of his superan- nuation he kept boarding-house, first at Pinnacle Springs and then at Altus, preaching as he was able, and hoping all the time that he would so far recover his health as to return to the active ministry. But that day never came. Stricken with typhoid fever he suffered for several weeks, and then passed into the heavens April 25, 1886, being the twentieth anniversary of his marriage to Miss Eliza Holland, who is left in widowhood and childlessness to mourn her irreparable less.
What shall I say more ? By purity and fidelity Brother Dodson made himself an acceptable preacher anywhere, entrenched himself in the affections of all who knew him, and had not health and life failed him, he would have been today one of the trusted leaders in our Zion. He labored faithfully, suffered patiently and died triumphantly.
The light which streamed through the window upon the couch where the servant of God lay dying typified to his fading sight that brighter light from the sun of righteous- ness which flooded his soul with visions of a glorious im- mortality and transfigured the king of terrors into an angel of light bearing him the glad message of our Savior, saying, "I am come that ye might have life, and that ye might have it more abundantly."
It may be truthfully said of Brother Dodson, as has been said of another, " Having served his generation, by the will of God he fell asleep, and is laid with his fathers;" and we confidently expect when the Master shall come to reckon with his servants He will say to Brother Dodson, "Well done, good and faithful servant ; thou hast been faithful over
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a few things, I will make thee ruler over many things ; enter thou into the joy of thy Lord."
We have had occasion to note the fact that the Arkansas Conference was organized in the year 1836, and the Confer- ence of 1886 was the semi-centennial of its existence. A review of these fifty years will give us some idea of the great: work that has been accomplished by the ministry and mem- bership of the Church. It will be remembered that the- Arkansas Conference at that time embraced one district in North Louisiana, and one district among the Indians. Within the limits of the State of Arkansas there were in 1836 only 2042 white members.
In 1886 the entire membership was 57,894. The wonder- ful growth in the State during the lifetime of some who were present and took part in the organization of that first Arkan- sas Conference was surprising. We have had occasion to state that the growth of the Church has been greater than the growth of the State. While the statistics of the State show that within the last few years there has been a large increase in the population and in the development of every interest of the State, the growth of the Church has been greater, and there has been greater developments along every line of Church work.
In 1836 there was but one pastoral charge that was a sta- tion. Little Rock was made a station that year. Previous to that time the appointment read Little Rock Circuit. The statistics read Little Rock Circuit, 171 white members. The first report from the Little Rock Station read thirty-six white members and forty-five colored members.
In 1843 the Batesville Station was organized. The first report from that station read fifty-five white members and fifty-four colored members. The Little Rock Station for 1846 only reported fifty-eight white members and 143 col- ored members. The largest pastoral charge for the year 1844 was Fayetteville Circuit, 642 white members and 107
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colored members. The next largest pastoral charge was Washington Circuit, 518 white members.
In 1845 we read, Fort Smith and Van Buren Station, John J. Roberts. The Camden Station was formed in 1847, Charles P. Turrentine, pastor in charge. The Pine Bluff Sta- tion was formed in 1848, A. M. Barrington, pastor in charge.
In 1850 there were only five pastoral charges that had been organized as stations. They were Little Rock, Bates- ville, Camden, Pine Bluff and Helena. The statistics for these places that year read : Little Rock, 140 white mem- bers; Pine Bluff Station, thirty-seven white members ; Helena Station, forty-two white members ; Batesville, 165 white members; Fort Smith Station, sixty-nine white members; Fayetteville, thirty-eight white members ; Little Rock Station, 134 white members; Arkadelphia Station, 120 white members; Washington Station, sixty-five white members; Camden Station, 156 white members ; Pine Bluff, seventy-six white members.
It will be seen from this list of stations that the largest ·station in the State only had 156 white members, while the church in the Capital City only had 134 white members. There were but three stations in the State that had as many as 100 members. Now let us look at the stations of the present as compared with the stations of that day.
The minutes for 1891 show that there were forty-five sta- tions in the three Conferences. If we compare the size of these stations, the numerical strength, the contrast will be much greater. Take First Church of Little Rock, 441 mem- bers; Winfield Memorial, 332 members ; Asbury, 165 mem- bers. Pine Bluff, First Church, 438 members; Lakeside, II2 members. Hot Springs Central Avenue, 338 members ; South Hot Springs, 112 members; Glenn Street, 190 members. Arkadelphia, 334 members. Prescott Station, 165 members. Camden Station 211 members. Searcy station, 289 members. Beebe Station, 161 members. Helena
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Station, 154 members. Jonesboro Station, 310 members. Newport Station, 122 members. Paragould Station z29 members. Batesville Station, 281 members. Fort Smith, First Church, 276 members ; Central Church, 256 members. Clarksville, 101 members. Dardanelle Station, 162 mem- bers. Morrilton 287 members. Conway Station, 207 mem- bers. Fayetteville, 184 members. Harrison, 100 members.
Of all the stations in the State only two have less than 100 members. While it is true that the towns and cities are much larger and more numerous than they were in 1860, it is also true that the growth of the Church has been greater than the population of these towns and cities. An exami- nation of the statistics of the circuits will show about the same contrast between their condition in 1860 and the pres- ent time. In 1860 there were III pastoral charges in the State. In 1891 there were 194 pastoral charges in the State.
We frequently hear the complaint that the tendency of the present time is towards a needless division of the work into small stations and circuits. While that may be true in some few instances, it will be seen from the facts presented that the stations of the present time are much larger than in a former day.
We need in this, as in many other things, to heed the caution of the wise man, "Say not thou, what is the cause that the former days were better than these? for thou dost not inquire wisely."-Eccl., vii, 10. We may have some evils in our time that did not exist in a former day, but there were evils in a former day that either do not exist at the present or their influence has been greatly weakened.
It is one of the peculiarities of our Methodism that it has the power to adapt itself to the changed conditions of society and the ever-varying needs of the country. A wise admin- istration of the affairs of the Church will form conferences, districts, circuits and stations according to the peculiar con- ditions of each community, and the time and place of each
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circumstance. A careful examination of the history of the Church in Arkansas will reveal the fact that while a few mistakes may have been made by those who formed the plans and led the forces of the Church, that in the main the affairs of the Church have been guided by men of great practical wisdom, and in each particular crisis of the history of the Church they have done the very things that subse- quent events have shown were the very things that ought to have been done. Statistics may be very dry reading, but they are very instructive to the student of history who wants to know the real facts. If we want to know the real char- acter and strength of a man the best way is to follow him for a series of years through his Conference appointments, then study the history of the charges to which he has been sent, and learn something of the difficulties he had to meet and the favorable conditions by which he was surrounded. If we find that he has been uniformly successful, and that the condition of the charges has been uniformly improved through a long series of years, then we know that he has within him the elements of a successful minister and pastor. On the other hand, if we find that through a long series of years he has failed to improve the condition of the charges to which he has been sent, then we know that the failure lies within the man. By the same methods of reasoning we judge of the efficiency of any system of doctrine or polity, and to this test we can safely bring the Methodist Church of Arkansas.
Fifty years is certainly a sufficiently long period to test the power of an ecclesiastical organization to develop the religious resources of the State. Methodism began its work in the formative period of society in the State. Its churches were planted at an early period in every neighborhood and town. In many instances it would be the only moral force in the town or community to grapple with the forces of evil that always invade every new country. So general has been
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the idea that Methodism must lead the forces of moral re- form as against every form of vice, that men of every creed look to the Methodist Church and ministers for leaders in every great movement.
Without in the least disparaging the many excellent men of other communions and men of no communion who have done such excellent service for Arkansas socially, politically and religiously, it is a plain historical fact that a very large proportion of the men who have been leaders in the best movements to advance the interests of the people of the State have been either directly or indirectly connected with the Methodist Church. To eliminate the influence of Methodism upon the political, social and religious condition of the country would be to destroy in a large degree the forces that make for good in society.
The great leaders of Methodism in the State have left their impress upon society. In addition to their direct influ- ence upon men, there has been a silent though powerful in- fluence produced upon the men with whom they came in contact. Take such men as William Stephenson and John Harris-men of such strong, positive traits of character ; men who formed strong personal friendships with leading men in every community, and we can scarcely estimate the amount of influence exerted by them. Coming down to a. little later period we have such men as Redman Brookfield, Clark, the Orrs, Tennant, Scripps, Haw, Henry, the Bewleys ; all of whom left their impress upon the early settlements of the State ; and to this day the refinement, culture, morality and religion that distinguish certain neighborhoods are due in a large degree to the fact that these old itinerants left their impress for good upon these communities. As an illustration, take the society that existed at Washington and at Mount Prairie, Hempstead County, for so many years, a community that for culture, refinement and piety will compare favorably with the best in the older States, and we. 19-M
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trace its origin to the influence of such men as John Henry and others during the formative period. And what was true of this community was true of many others. A little later and we have the influence of such men as Charles T. Ramsey, Erastus B. Duncan, Jacob Whitesides, Fountain Brown, Jacob Custer and William P. Ratcliffe, making their impress upon society in Little Rock, Pine Bluff, Batesville, Fayetteville and other centers of influence.
We have a very happy illustration of this influence in the Tulip community in Dallas County. For many years this was regarded as one of the very best communities in all South Arkansas, and for many years it was the home of Andrew Hunter, James Caldwell, Jesse McAlister, and other prominent Methodist preachers.
It is a matter of fact that a very large number of the lead- ing men in civil life were the devoted personal friends of these old pioneer preachers, and were very largely under their moral and religious influence. The fifty years of State life coincident with the fifty years of Church life as a sepa- rate conference organization, were fruitful years in the de- velopment of the material, social and religious life of the State.
We had occasion in the first chapters of this history to speak of some of the peculiarities of Methodism and refer to some of the agencies employed to give the gospel to the people at that early day. Among these agencies the camp- meeting must occupy a prominent place.
The history of the Church in all the Western country would be incomplete without a reference to the influence of the camp-meeting upon the religious condition of the people. Whatever may be thought of the propriety of holding camp- meetings in the older States, where churches have been or- gaized in every neighborhood, and where the church accom- modations are amply sufficient to supply all the demands of the community where they are located, there can be no
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question about the great amount of good that has resulted from their establishment in all the newly settled portions of the country.
That camp-meetings have been instrumental in the con- version of hundreds of souls that in all human probability would never have been reached by other means does not ad- mit of any question.
A brief description of a camp-ground will be of interest to many of the younger generation, who have never attended a camp-meeting. A suitable spot was usually selected in an ample grove near some spring or water-course that would afford a sufficient supply of water for the vast crowds of peo- ple that usually attended such gatherings. Large quantities of water were necessary for drinking, culinary, bathing, and other purposes incident to the comfort of large bodies of people assembled for a number of days. Methodist camp- meetings required places where there was "much water."
A large shed was usually built capable of seating several hundred people, and plain seats prepared for the accommo- dation of the congregation. Comfortable tents of logs and boards were built around the public square; often com- pletely inclosing the four sides of the square. These tents usually consisted of two rooms with a passage-way between them, and in the rear of these tents ample provisions were made for cooking and eating. These old Methodists were careful to make ample provision for the physical and social wants of the worshipers.
The greater part of the time was spent in religious exer- cises. Public prayers at the stand at sunrise. Preaching at 8 a. m. and II a. m. and 3 p. m. and 7 p. m., usually followed by altar exercises. These regular services were frequently interspersed with tent and grove prayer-meetings, so that all the time was occupied in religious services that was not ac- tually required for rest. Such intensity of devotion usually resulted in a large number of conversions and in the spiritual
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1
improvement of the whole surrounding country. It will be remembered that with only a few exceptions the en- tire population of this surrounding country for many miles were present at these meetings, and that the great ma- jority of the people were in this manner brought under the influence of the gospel. In many instances men who had not heard a sermon for many years were attracted to these camp-meetings, and brought under the influence of the gos- pel by a joyous conversion, resulting in a life of consistent piety and great usefulness to the Church. A writer in speaking of the early labors of William Stephenson and John Henry in the southwestern part of the State, says that " they introduced the camp-meeting into that part of the State, and that the people came a distance of from twenty- five to one hundred miles to these meetings."
The simple style of living gave the people more leisure to attend such meetings than people now have. Game was plentiful for the hunter, and there were large herds of cattle grazing upon the luxuriant grass, and the wants of the peo- ple were few and simple, and thus easily supplied.
The only session of the Missouri Conference ever held within the Arkansas Territory was at a camp-meeting at Cane Hill, Washington County, Arkansas.
In the early days of Methodism it was no uncommon thing to hold the annual Conferences in connection with a camp- meeting.
The history of the camp-meeting and its first introduction into Methodism furnishes an illustration of the facility with which Methodism utilizes every agency that may be orig- inated in any place that may accomplish good. Camp- meetings originated among that staid old denomination, the Presbyterians, in the great revivals in Tennessee and Ken- tucky in 1811 and 1812. The Methodist seeing how much good might be accomplished by them, adopted the custom and continued to hold them long after they had been discon-
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tinued among the Presbyterians. The older Methodists of the country have some very vivid recollections of the won- derful scenes of divine power witnessed at many of these camp-meetings. To properly appreciate the results of these meetings. we must remember that the multitudes who at- tended them were in a condition to be easily and powerfully impressed. The people usually suspended all business for a number of days, so that all business cares were left behind. There was but little communication with the outside world, so that there was nothing to divide or distract the attention. There was but a single subject that engaged the thought or attention of the entire population. The camp-meeting was the all- absorbing theme with all classes of people. The religious part of the community were earnestly and faith- fully praying for weeks before that God would revive his work at the camp-meeting. Mind and heart were in a re- ceptive condition. The preachers were usually a class of men whose natures would most readily respond to such con- ditions as surrounded them. The intellectual and emotional natures were wrought up to the highest degree of intensity, and as a result the faith of both preachers and people was wonderfully strengthened and encouraged. The old class of Methodists would tell us that many of the most eloquent and effective sermons that they ever heard in life were preached at these camp-meetings. Those who never wit- nessed these scenes of intense devotion can scarcely con- ceive of their thrilling effect upon all who attended these meetings.
It does not follow from this that these displays of spiritual power were any the less the effects of the operations of the Holy Spirit. It is admitted by all who believe in the opera- tion of the Holy Spirit upon the human heart that much depends upon the attitude we sustain to the Holy Spirit. If our hearts are in a receptive condition, free from care, we are in a much more favorable position to receive divine im-
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pressions than if our hearts were filled with anxious care. Is this anything different in principle from the practice of every class of religionists? We know that the Roman Catholic and the Episcopal Churches emphasize the forty days of Lent, and exhort their membership to fast and pray and as much as possible to withdraw their thoughts from secular things, in order that mind and heart may be brought into more perfect harmony with divine things. The same principle is observed in all our protracted services where we try to call off the attention of the people from secular affairs and urge them to concentrate it upon religious themes. The camp-meeting at an early day was the most successful method of arresting the attention of the multi- tudes and holding it upon the subject of religion. The ob- servation of those who were best qualified to judge of the genuineness of the conversions at these meetings was that as large a per cent of the professions of religion remained as faithful as at any other class of meetings ever held by the. Church. Many of the most exemplary, devoted and intel- ligent of the membership of the Church as well as many of the most faithful and efficient of the ministry were converted at these meetings.
It was a matter of frequent occurrence for some of the most violent and roughest men of a community to come to these camp-meetings with the avowed purpose of disturbing the worship and breaking up the meeting, and before they were able to accomplish their purposes they would be seized with the most pungent convictions, resulting in clear and happy conversions, the genuineness of which would be shown by their orderly, quiet and useful lives. If we apply the Master's test to these meetings, "by their fruits ye shall know them," we will be compelled to admit that the camp- meeting, under God, has been a blessing to Methodism in Arkansas.
Without attempting to describe all the camp-grounds that:
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have existed in the State, we will mention a few that have come under the writer's personal knowledge that have largely contributed to the social and religious development of the communities where they were located.
We have already seen that the first Annual Conference ever held on Arkansas Territory, was in 1833, when the Mis- souri Conference held its session at Salem camp-ground, in Washington County.
For many years there was a camp-ground some six or eight miles north of Monticello, Drew County, called Mount Pleasant camp-ground, at which camp-meetings were held for a number of years.
In an old Quarterly Conference journal lying before the writer, occurs this record: "The fourth Quarterly Confer- ence for the Monticello Circuit, met at Mount Pleasant camp- ground, September 4, 1858, John H. Blakely, Presiding Elder ; A. L. P. Green, preacher in charge; J. A. Rhodes, Secretary." Around this camp-ground lived some of the most influential men in Southeast Arkansas, and many of the young people of that day were converted at its altars. Not far from this place lived that noble man and genuine Methodist and saintly Christian, Rev. Milton Carr, the father of Rev. John Carr, of the Little Rock Conference, and that noble layman, J. A. Rhodes, and J. L. Clower, A. D. Gallo- way, H. I. Foster, D. S. Wells and others of equal merit, making a community of Christian people seldom equaled in any country.
At an early day there was a large and popular camp- ground located near Falcon, in Nevada County. At one time this was one of the best communities in that part of the State. Near this place lived Dr. Bayliss, the father of Rev. Calvin Bayliss, of the Little Rock Conference, and - Mc- Swain, the father of Rev. C. D. McSwain, of the same Con- ference, and a number of others of equal prominence. The
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effect of the camp-meetings held at this place has been felt for good in all that part of the State. 4
There is a noted camp-ground in Saline County, four miles north of Benton. This camp-ground has been kept in neat condition for many years, and every year a camp-meeting is held. The result has been the formation of a very superior community of people and the organization of one of the strongest country churches in all that part of the State. Near here live the Scotts, from which family have gone out so many excellent preachers, the Camerons and others of equal worth.
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