USA > Iowa > Keokuk County > The English River congregation of the Church of the Brethren > Part 3
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Citizenship and Government. - At the time the Church of the Brethren was founded the doctrines and ordinances included the idea of non-resistance - that is, the refusal to bear arms - and the refusal to take civil oath. Members of similar groups which had preceded the Brethren had been persecuted for their belief in matters which were held to belong to the "conscience". The refusal to take an oath may be traced back to the fact that this was held to be the sacred instrument of the state which had abused them. It might also be explained by the Biblical injunction against the taking of oaths.
During the World War the Brethren as an organization held firmly to the principle of non-combatant service. At the same time, they joined whole heartedly in the work of relief and reconstruction. Different congregations pledged liberal financial support to the various lines of moral and religious welfare work among the soldiers.
Although the Brethren have always "tried to keep free from entanglements of government", they have not made the renunciation of voting and office holding tests of fellow- ship. Members have not been encouraged to vote or to hold office, however. To do either has been regarded as giving up the principle of non-resistance, since governments, to some extent at least, are based on force. On the other hand, "members have always been urged to be loyal to govern-
36
THE CHURCH OF THE BRETHREN
ments as far as consistent with religious convictions". In recent years the church has taken a more active interest in local, State, and national government to the extent of urging members to vote and of permitting them to hold public office.
The Brethren have seldom resorted to law for the settle- ment of difficulties. Any member who desires to "go to law" must first have the consent of the church officials. Manifold decisions handed down from the governing bodies of the various annual meetings prove conclusively that the Brethren hold neither the use nor the practice of law in accordance with the Gospel. This position seems logical when it is recalled that relationships among the members of the society are based primarily upon the observance of the Golden Rule. Often, however, church trials cause as much unpleasant publicity in the community as a trial at law would occasion.
Marriage. - In earlier years, marriage outside of the church was punishable by expulsion. At the present time, marriage outside the church is common and such a marriage usually results in the "conversion" of the non-member into the organization. While intermarriage, often through sev- eral generations, has been noted in many communities, kin- ship marriage has not yet become common enough to pro- duce any noticeable defects. The Brethren family con- tinues to be the primary source of membership in each locality.31 When that source is exhausted the church may cease to grow, both in numbers and in vitality.
In its endeavor to maintain purity of life and the mar- riage relation, the church for many years excluded from its membership "any one who had two living companions." Fornication and adultery have always been looked upon
31 Gillin's The Dunkers a Sociological Interpretation (1906), p. 221.
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THE CHURCH OF THE BRETHREN
as "grave sins, and sufficient grounds to cause any member to forfeit his membership.'"32
Temperance. - The Brethren have held tenaciously to their original stand against intemperance. The use of liquor in any form has always been forbidden. Decisions against the manufacture, sale, and keeping of liquor are recorded in minutes of the annual meetings of 1781, 1832, and 1846 respectively. While the church does not sanction the use of tobacco, it does not make its non-use a test of fellowship, except with ministers and delegates to its district and an- nual meetings.
The church is in sympathy and accord with the purity reform movement. The annual conference of 1919 "made it the duty of the Temperance Committee to encourage teaching along these lines and to do all possible to promote the movement for greater purity in personal life and con- duct."
Dress. - The custom of plain dressing, a symbol of plain living, may be attributed to opposition to the "over-refined and elegantly dressed" in the churches during and imme- diately following the Reformation. Reasons for maintain- ing plainness of dress, at present, are based on the modesty of dress taught by Jesus and his Apostles. The particular form of dress, which seems to have held remarkably well for a century, is described in the following recommendations of a special dress committee which reported at the annual conference in 1917.88
a. The Brethren shall wear the hair and beard in a plain and sanitary manner. They, especially the ministers and deacons, shall
32 Winger's History and Doctrines of the Church of the Brethren (1919), p. 222.
83 There was no one established form of dress among the Brethren during the first century of the existence of the church. In order to enforce plainness of dress the annual conferences prescribed a particular form.
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THE CHURCH OF THE BRETHREN
wear the coat with the standing collar and are urgently advised to refrain from wearing a tie or other unnecessary articles of adornment.
b. The sisters shall wear plainly-made garments, free from all ornaments and unnecessary appendages, a plain bonnet or hood as a head-dress, and their hair in a becoming Christian manner.
c. No one shall wear gold for ornament or jewelry.
Indications of "some very strained relations" over the question of dress are gleaned from the minutes of a number of the annual conferences. The report of the committee on dress to the conference of 1917 states that "the Church of the Brethren throughout her entire history stood firmly against the fashions of the age and extravagance in all man- ner of living and on the other hand has taught the principles of simplicity of life and personal appearance. The con- ference has from time to time adopted means and methods with a view of maintaining gospel simplicity in dress in the church body."
The committee recommended that no brother be installed as minister or deacon and that no brother or sister serve as delegate to a district or annual meeting, who does not observe the order of dress. In addition it was to be the duty of the church to teach faithfully and intelligently the simple Christian standard of dress. Finally, those who re- fused to conform to the method set forth and "followed the foolish fashions of the world were to be dealt with as dis- orderly members; and in the dealing both the salvation of souls and the purity of the church were to be kept in view."
Decisions of this type are supposed to be observed in general at the present time, but they are fully effective only in congregations in the open country and in the small towns.84 In larger centers of wider and more varied social contacts particular form of dress has given way to practices
" Gillin's The Dunkers a Sociological Interpretation (1906), p. 217.
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THE CHURCH OF THE BRETHREN
which render the Brethren non-conspicuous members of society.
Recreation and Amusements. - There seems to be no historical basis for the refusal of the church to participate in recreational activities, including games, celebrations, and entertainments. It is reasonable to assume, however, that this refusal grew out of an earnest desire of the founders and early followers to put aside all things worldly. Par- ticipation in fairs, theaters, celebrations, games, dancing, and secret societies was formerly regarded as sinful and might be punishable by expulsion. Recently, however, mem- bers desiring to attend fairs, picnics, and other recreational activities have done so, without fear of incurring church discipline.
In many congregations patriotic celebrations have taken the form of well-planned, sane, religious, and social pro- grams. These, however, have failed to attract and hold the undivided interest of the young people. Group games in- cluding baseball and volley ball are common in some com- munities. Theaters, moving pictures, and dancing are still unsanctioned and membership in any secret society dis- qualifies a member from fellowship in most of the rural congregations.
Dissension. - It should not be presumed that the Church of the Brethren has come through two centuries of progress without differences of opinion and difficulties. In several instances pressure brought to bear through counteracting social influences resulted in dissolution. New sects arose as branch organizations in various parts of the United States, including the New Dunker, the Far Western, the Bowman, the Old Order, and the Progressive. The remain- ing body, with which we are concerned here, is known as the conservative group. Of the branch organizations named
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THE CHURCH OF THE BRETHREN
above, only the Old Order and the Progressive need be con- sidered further. The former developed, or "remained" rather, out of opposition to a number of proposed changes. These included high schools, Sunday schools, protracted meetings, a paid ministry, and the single mode of feet-wash- ing. The Progressive element, on the other hand, favored better education, especially of the church ministry. In addi- tion, they were impatient at the insistence on church ritual and simplicity in dress "while many of the vital questions of the day were scarcely noticed." The Progressives repre- sented the younger members of the organization, primarily those who had attended high schools and had access to news- papers and magazines. They were followers of H. L. Hol- singer, publisher of the Christian Family Companion and advocate of a "free rostrum for the discussion of all sub- jects pertaining to the church." Holsinger started the Progressive Christian in 1878, with the avowed purpose of advocating progressive measures and reforms, "includ- ing a better educated ministry." This paper declared it wrong to concentrate so much power in the hands of ignor- ant elders, many of whom could scarcely read a chapter in the Bible intelligently."" It broke the last bond of union between the conservative and the progressive elements in 1880, the year in which the Old Order withdrew from the parent organization. Thus, individuals of the Progressive group began to realize the value of actual social contact with the world at large.
Both the Old Order and the Progressive Brethren now have a fair-sized following.
Cohesion. - Since the division cited above the conser- vative element has moved steadily forward along many lines
85 Winger's History and Doctrines of the Church of the Brethren (1919), p. 110.
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THE CHURCH OF THE BRETHREN
of progress. According to John L. Gillin, this was due largely to the fact that the church, not wishing to lose addi- tional members to the Progressives, relaxed her coercion of the individual sufficiently to allow more spontaneity of action.56 A wide social intercourse and a means of com- munication was accepted. Schools and colleges which were soon established were rapidly filled with students. Gradu- ally, the social life of the group underwent a great change. The main goal of making people good gave way to a dynam- ic ethical force having for its aim the production of men of polish, culture, aggressiveness, vision, and constructive ability. At present, members of the Church of the Brethren are taking their places among the educated men of other religious denominations. Well may we conclude with Gillin that, "if the Brethren can adopt what the world has to give him and yet keep the solid strength and the deep moral earnestness of his past history, his personality will be none the poorer and society at large will be much the richer. Thus, will he be able to make his great contribution to the social life of which he is a part."37
ORGANIZATION AND GROWTH OF THE ENGLISH RIVER CONGREGATION
In their westward movement in quest of homes and of undeveloped territory over which to spread their gospel, the Brethren reached the fertile valleys of Ohio, Indiana, Illinois, eastern Missouri, and Iowa by the middle of the Nineteenth Century. Growth and expansion of the parent body resulted from the establishment of Brethren "settle- ments" as members of the sect pushed on westward. The English River congregation near South English, Iowa, con- stitutes one of these settlements. In general, it is typical
36 Gillin's The Dunkers a Sociological Interpretation (1906), p. 196. 37 Gillin's The Dunkers a Sociological Interpretation (1906), p. 225.
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THE CHURCH OF THE BRETHREN
in both origin and development of most of the rural con- gregations established.38
Location. - During the summer of 1854, a group of five families, including a minister, left Allen County, Ohio, in search of a favorable location.3º They journeyed westward to Mount Vernon, in Linn County, Iowa, where they were welcomed by others of their sect. The five men left their families near Mount Vernon, and were joined by four men of the Mount Vernon group, none of whom had families, in continuation of their search for a desirable location.40 According to notes kept by one of them, these men spent about six weeks on a "locating trip". In their "explora- tion" they arrived at the two-room cabin home of an early settler near South English at the opening of Sunday re- ligious services which were being conducted by a Christian minister. The minister of the Brethren group responded to an invitation from the Christian minister to preach. This was regarded as a union service.
Similar services were held Sunday after Sunday for some time following. The Christians, the Methodists, the Bap- tists, and the Brethren cooperated in conducting them. Gradually, as these different denominations gained local strength, through the arrival of members from other sec- tions and through conversions, and as places of worship such as homes, barns, and schoolhouses became available, the locality became organized into separate church groups.
38 See Zigler's History of the Brethren in Virginia; Winger's Indiana His- tory of the Church of the Brethren; Blough's Western Pennsylvania; Gibson's Southern Illinois; Snyder's Middle Iowa; and similar publications issued by the Brethren Publishing House.
39 The group included David Brower, minister, Solomon Wine, Daniel Wine, Jonas Stoner, and their families.
40 These four men were Daniel and Abe Stoner, John Riggle, and Solomon Cramer.
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THE CHURCH OF THE BRETHREN
Organization of the Congregation. - The nine Brethren were joined by their families in September, 1854. The or- ganization of the Church of the Brethren is recorded as having taken place during the fall of 1855 in connection with a love feast which was held at the home of one of the members, near the site of the present church building.41 Shortly preceding the date of organization the original group was enlarged by the arrival of co-workers, chiefly from Virginia. Various records show a charter member- ship of from 12 to 30, the majority of these records favor- ing the higher number. The minister of the group was or- dained as elder and placed in charge of the congregation. Two members were selected as deacons.12
Regular church services at that time were held "in school- houses and in a few scattered cabin homes in the usual pioneer ways." The Brethren held no services at night except when visiting ministers were present or during the observance of communion. Necessary light for meetings at night had to be furnished by tallow candles or by the more common lard lamps. Church activities of the Breth- ren soon centered at the Liberty schoolhouse, which was built in 1855 or 1856, near the site of the present church building. According to notes which were kept by a pioneer settler this building "was a small frame structure with desks made of broad rough boards. The seats were made of rough slabs and the blackboard was a couple of painted planks. It stood a little east of where the church now stands and was used for a number of years by them as a meeting house."48 This building was inadequate for the love feast
41 This took place at the home of Solomon Wine, forty rods west of where the present church now stands.
42 David Brower was ordained as elder and Samuel Flory and Daniel Wine were installed as deacons.
48 Blaylock's My School, Past, Present and Future (1904).
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THE CHURCH OF THE BRETHREN
or communion services and from 1856 to 1859 they were held in a large shed built expressly for the purpose. The sidewalls and roof of this shed were of prairie grass, cured as hay. From 1859 to 1865, when the present church build- ing was erected, these services were held in one of several large barns which had become adjuncts to some of the farm- steads of the neighborhood or community.
The church building erected in 1865 was 40 x 60 feet in size. It was soon enlarged by the addition of a kitchen or workroom required in the preparation of the meal for the love feast. It was remodeled about 1905 and fitted with central heating and lighting systems, and with several small Sunday school rooms which open off the auditorium. The building is still in use. Though plain in appearance, it is a substantial structure owing to the care and upkeep it has received.
Early Missionary Activities. - Early activities of the local congregation were not confined to the immediate local- ity or neighborhood. Different ministers of the Brethren sect held preaching services for several years following 1854 in the schoolhouse near Rodman's Point, now South English. Brethren ministers preached also to audiences gathered at the various groves and schoolhouses of the neighboring localities, "scattered over the vast prairies". The trips to and from those places of worship had to be made on horseback or on foot. It is reported that some of the ministers serving in this way walked eight or ten miles both going and returning, and felt well repaid for their efforts.
Three active church groups are at present evidence of the far-reaching influence of the English River congrega- tion of the early days. South Keokuk, about 20 miles south, near Ollie, Iowa, was organized in 1858. The church at
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THE CHURCH OF THE BRETHREN
Brooklyn, Iowa, approximately forty miles northwest, was started in 1866 from the Deep River congregation which grew out of the English River congregation in 1865. North Church in North English, a branch of the English River group, was conducted in a building erected in 1889. It was organized as a separate congregation in 1916.
Four local churches which were organized by the English River group are now dissolved. These include Deep River, mentioned above, Middle Creek, Oak Grove, and Crooked Creek. Dissolution of these congregations is held to have been due to lack of leadership, lack of cooperation, and failure to hold the young people.
Complementary Church Organization. - The dates of the beginnings of several church activities and organizations are of interest. The first local Sunday school was organ- ized in 1877. For almost a score of years Sunday school services were held semi-monthly. Since that time they have been held weekly. The first series of revival "meetings" took place during the winter of 1875-1876. "Social meet- ings", now known as Christian Workers' Meetings, began in 1893. The annual Bible school started two years later. · This is a two weeks study of the Bible led by a special teach- er from Mount Morris College or Bethany Bible School.
The first Ladies' Aid Society, known as the "Sisters' Aid", was organized about the year 1900. This is engaged in furthering active service of some form at the present time. The chief purpose of this society at the time of its organization was the "fitting out" of members as they came into the church; that is, helping them to provide clothing where needed and assisting them in designing or shaping the various articles of "the dress" after the customary form of the Brethren. More recently the program of work of this organization has centered on the making of wearing
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THE CHURCH OF THE BRETHREN
apparel and the sending of both clothing and other pro- visions to several different homes for orphans or aged people. "Many boxes and barrels of goods have been sent, while poor at home have not been neglected."
The local congregation has borne its part in the establish- ment and support of the Brethren Old Folks' Home, which is located at Marshalltown, Iowa. It has furnished one member on the Board of Trustees ever since the home was established in 1904. During the preceding twenty years, it has also been well represented on child rescue and tem- perance committees.
Since the adoption of the delegate system by the annual meeting or conference the local church has not failed to send its representatives to attend these meetings.
Membership. - No record of membership is available for the congregation from the date of organization in 1855 un- til 1897. Notes kept by one of the members whose father served as a minister and elder during the early years of the congregation show 105 members in 1880, the date of division of the parent church body into Progressive, Old Order, and Conservative, and 184 members in 1897." This is an increase of approximately 150 members in fifty years if the larger number, thirty, is accepted for membership at the time the congregation was organized.
Complete records of membership of the local church kept by the member referred to above, for the years from 1897 to 1919 are given in the table on the next page.
Membership received or lost by letter implies no exchange with churches of other denominations. The term "dis- owned" includes dismissal of those considered detrimental to the local organization as well as approval of requests by
14 The notes referred to were kept by A. H. Brower, whose father served as an elder from 1871 to 1879.
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THE CHURCH OF THE BRETHREN
members for disconnection. The large number lost by letter in 1917 includes 45 members who went to the North
MEMBERSHIP STATISTICS, 1897-1919
YEAR
BAP-
TISMS
RECEIVED
BY LETTER
RE-
CLAIMED
BY LETTER LOST
DEATH
DIS-
OWNED
MEMBER- SHIP
1897
1
2
1
12
81
179
1899
25
4
1
8
7
1
193
1900
8
6
1
7
3
1
197
1902
1
4
9
2
3
188
1903
5
10
10
1
3
189
1904
5
7
3
2
1
195
1905
9
2
16
4
186
1906
5
66
16
7
5
174
1908
15
2
12
2
2
175
1909
2
13
5
1
4
180
1910
1
1
6
2
174
1911
18
10
11
3
7
181
1912
1
13
8
1
1
185
1913
5
11
14
3
3
181
1914
19
12
2
10
2
232
1916
13
00
4
1
243
1917
13
12
53
1
211
1918
IA
NA
2
12
Co OT Co OT A CO
4
200
1919
HA
183
1898
5
7
3
6
4
197
1901
3
7
14
6
00
177
1907
16
201
1915
8
28
1
17
English church, at the time of the division of the local con- gregation in 1916.
Neighboring Church Activities in 1920. - The organiza- tion of local congregations of other sects kept pace with that of the Brethren during early settlement of the territory surrounding them. The Methodists organized a local group
184
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THE CHURCH OF THE BRETHREN
prior to 1858. They constructed a church building in the village of South English in 1858 and replaced it with a larger building in 1910. The membership of the Methodist Church ranges between 120 and 125. Their services are limited to regular Sunday school activities and to preach- ing by a circuit pastor once a week on alternate Sunday mornings and evenings. A church building erected by the Christians in 1872 is still standing. It is used for Sunday school services only. This Christian congregation now con- sists of only 45 members and has been unable to support a minister during the past fifteen years. The building which was erected by the Baptists in 1864 was moved near the center of the village and remodeled in 1909.
Local church groups of Kinross, approximately three miles east of the Brethren church, include Methodist, Chris- tian, and Catholic. The Methodist church building was erected in 1902. It was closed during the past year. The Christian church was built in 1899. It was replaced by an- other building in 1917 and this is in use at present. The Christians have employed a resident pastor since 1918. Their membership is approximately one hundred and fifty. The Catholic structure erected in 1907 now serves as a place of worship for about sixty-five members.
Mention should be made of the organization of a Mennon- ite congregation about 1900. This group erected a house of worship two miles south of the Brethren church building. This building is in use at present. The Mennonites, with a resident pastor, hold Sunday school and preaching ser- vices regularly. They have a membership of sixty.
Economic and Social Development of Neighborhood and Community. - According to notes kept by early settlers of South English the locality chosen by the Brethren bordered on the edge of the great prairie to the south and east as
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THE CHURCH OF THE BRETHREN
well as on the timbered regions to the north and west. "The big prairie between there and Washington, about 25 miles southeast, was given over to deer and wolves. The wisest of us could see no way by which this prairie could be settled, there being no way to build fences, to keep warm nor to roast wild turkey, except with native timber and that was about all taken up by settlers who had preceded us along the timber line. Another reason why the prairie might not be settled was because thousands of acres of it were under water a good portion of the year. But, the deer and the wolves soon yielded to the settlers of which the Brethren congregation constituted a considerable part. The tall prairie grasses gave way to crops of corn, wheat and flax. A team of ponies, or more commonly a yoke of oxen, hitched to a walking plow broke the soil. Wheat was sown in the spring mostly on corn stubble land without plowing. It was cut with the cradle, bound by hand and threshed with the chaff piler. If the chaff piler was not available the grain was tramped or flailed. No attention was paid to meadows since wild hay could be had for the cutting. Farming, at first, was not on a very extensive scale. Twenty acres of corn, 20 of wheat and 10 of oats was considered quite a farm. "'45
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