USA > Maine > History of the Baptists in Maine > Part 39
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A little later, Rev. E. A. Mason, then pastor of the Bap- tist church in Bluehill, was led to give special attention to this subject because of the state of things which he found in the churches of Hancock Association. A study of the situation revealed the fact that very largely the churches were without any system in making their contributions for benevolent purposes. Of the twenty-seven churches in that association only three made any claim to a system, while two of the three acknowledged that what they called a system was in reality little more than an apology for one.1 Not one of the twenty-seven churches was in touch with all the larger benevolences of the denomination. Indeed, the year before only seven of the churches gave to all the three organizations, the Maine Baptist Mission- ary Convention, the American Baptist Missionary Union and the American Baptist Home Mission Society, and not one gave to all five of the organizations, the Maine Baptist Missionary Convention, the American Baptist Missionary Union, the American Baptist Home Mission Society, the American Baptist Publication Society and the Maine Bap- tist Education Society. Not a few of the members of the
1 Report of Hancock Benevolence System, by Rev. E. A. Mason, 1896.
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churches evidently made their contributions for benevo- lence at the association. Seven collections were taken at the associational meeting in 1886, the receipts amounting to $186.79. At the meeting of the association in 1887, in the annual sermon, Mr. Mason called attention to this mat- ter, and a committee was appointed to present a resolu- tion concerning the scriptural plan of benevolence. The subject was further considered at the close of the after- noon session. On the following day the committee made a report as follows : "Whereas experience has proved that organized giving raises more money more easily, in ways more equal, and whereas we find a scriptural plan in 1 Cor. 16, therefore, Resolved, That as an association we adopt for benevolent objects the system of weekly giving, or weekly laying by."
Rev. William Ashmore, D. D., the veteran missionary to China, had the story of what followed from Rev. John M. Foster, who was present, and he gives it in these graphic words : "Then all hands came together, the whole associa- tion, -pastors, deacons, devout members, men and women, and spent half the forenoon in discussion : Shall we stick to the old heave-and-tug offering, or shall we try the Pauline plan for all objects of benevolence, and have a steady stream instead of a series of spurts ? They took a stand-up vote and voted Pauline unanimously."
Rev. E. A. Mason of Bluehill, Rev. E. A. Davis of Sedg- wick, Dea. W. H. Rice of Lamoine and Dea. Horace Perkins of Penobscot were requested to formulate a plan for the introduction of the proposed system. Mr. Mason says : "Careful study was given by the committee with a view to the utmost simplicity. The result of their work was the printing of six thousand envelopes such as have been in constant use in Hancock Association since. The envelope combined these features-it was a reminder of the obligation to give, to lay by the offerings on the first day of the week, to give for God's kingdom rather than to missionary organizations as if they were competitive establishments, and also a receptacle for the offerings.
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The envelope further recognized that each giver had the right to direct to what proportion his gifts should be divided, and granted that right, while yet it suggested what was believed to be a just proportion for the dis- tribution of offerings to the six organizations given place on the envelope. Each pastor was made responsi- ble for the pushing of the system in the church of which he was pastor, while the oversight of pastorless churches was given to different pastors or was assumed by the committee."
The churches accepted the plan presented with much cordiality, twenty-one of the twenty-seven churches adopt- ing it the first year after it was presented. At first the associational oversight was very slight, and the commit- tee did little more than provide the necessary envelopes, and send them to the churches. But it was soon found that the successful working of the system required a more extensive oversight. "Thus the association, in its annual gatherings, later appointed some one in each church, generally not the pastor, who should act as agent for the system in his or her church, and also enough sub-agents in each church so that each worker might have the care of only a few names. Also, because of the expense of send- ing the money to the six different societies, where each sent its money, a treasurer was appointed to whom the churches might send their offerings, and who should for- ward the proportionate part of the offerings of all the churches at the close of each quarter to the proper socie- ties." Dea. W. H. Rice of Lamoine was elected treasurer in 1888, and held the office for quite a number of years. Literature, having reference to systematic beneficence, was extensively circulated in 1888-1893, and during this time conferences, which were attended by the pastors, agents, sub-agents and others interested in the working of the system, were occasionally held.
One of the results of the system was the discontinuance of the collections at the annual meetings of the associa- tion. Another result was largely increased contributions,
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and a wider distribution of the same. In the Appendix will be found a table giving the benevolent contributions of Hancock Association for ten years preceding the adop- tion of the Hancock system, and also the contributions of the association during the ten years following the adop- tion of the system. These figures show that the benev- olence of the churches in the Hancock Association was greatly increased by the system of weekly giving. The benevolent contributions of the churches during the ten years following the adoption of the system were more than twice as large as they were during the ten preced- ing years, and the distribution of these contributions was determined by a more careful consideration of the needs of the various organizations to which these benevolent gifts were sent. It will be noticed that the contribu- tions of the churches during the twenty years under review were the largest in 1896. This was the result of "an advance movement" because of the following action taken by the association at the annual meeting in 1895: "Resolved, That in view of its oftener being easier to bring to a successful issue a large plan than a small one, we will, in the coming year, make a bold but prayerful and persistent and thorough effort to get at least one thousand of our more than seventeen hundred members to use the benevolent envelope of our Hancock Association Benevolence System, and to secure, through the envel- opes, not less than $2,000." The Minutes for 1896 show that in this advance movement $2,108.01 were secured, or $108.01 more than the proposed amount.
The Kennebec Association adopted the Hancock sys- tem in 1889, and Washington and York Associations in 1892. At the annual meeting of the Maine Baptist Mis- sionary Convention in 1892, the following action was taken : "Whereas, The Associational Benevolent System, as organized and perfected during an operation of five years, by the Hancock Association, has proved an unqual- ified success, and has received the commendations of thoughtful Christian workers who have investigated the
BETHANY CHURCH, SKOWHEGAN.
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system ; therefore, Resolved, That the Maine Baptist Mis- sionary Convention recommend that each association in the State adopt this system, and Resolved, That the cor- responding secretary of the Convention be authorized to use the influence of his position that the above recommen- dation be carried to a successful issue."
In accordance with this recommendation, Lincoln, Penob- scot and Piscataquis Associations adopted the system in 1893 and Bowdoinham Association in 1894. Eight of the twelve associations in the State were thus united in the use of the Hancock system. But in no one of them was the system as generally and as heartily accepted by the churches as in the Hancock Association. In no one of them, too, was there the same careful supervision. Even in Hancock Association the earnestness and zeal mani- fested in the first ten years of the system was not main- tained in the second decade, and, as will be seen by a table in the Appendix, there was a falling off in the benevolent contributions of the churches.
Changes in the pastorate in part account for this less- ening interest in the system, and in the contributions of the churches. Very naturally the new men did not have the same enthusiasm and persistency as those who had introduced the system and devoted themselves so heroic- ally to the work of its successful development. Commit- tees and agents also found it easier to expend less rather than increased energy in the execution of their duties. Enthusiasm in the membership of the churches accord- ingly waned, and the best results of the system, as was to be expected, failed of realization. But while all that was expected from the Hancock system was not secured, good results were clearly manifest, while in Hancock Associa- tion, even after the earlier enthusiasm of the workers was no longer in evidence, the benevolent contributions were far in excess of what they had been before the intro- duction of the system, although the membership of the churches had declined from 1,967 in 1878 to 1,689 in 1903.
An important step was taken in 1886 at Rockland, at
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the meeting of the Convention, by the appointment of a committee to take into consideration a rearrangement of the associational lines in order to bring them into con- formity with present lines of travel. These in some parts of the State made it very difficult for the delegates from the churches to attend the annual associational meetings. For example, the Baptist church in Cape Neddick and the Baptist church in Springvale were in the York Associa- tion, but when the York Association met in Cape Ned- dick the delegates from Springvale were obliged to go to Rochester, N. H., thence to Portsmouth, N. H., and thence to Cape Neddick by way of the York Beach Railroad, a journey which cost about as much, and required about as much time, as to go to Boston. But changes, however desirable, met with objections in many quarters. At the meeting of the Convention held in Bangor in 1887, the committee appointed at Rockland in the previous year sug- gested a rearrangement of the lines of the York and Saco River Associations. The proposed arrangement included the two Portland churches connected with the Cumberland Association, and the committee was instructed to bring the matter before these churches. This was done, but no action was taken by them until the summer of 1889, when both of the Portland churches voted to withdraw from the Cumberland Association, and unite with the Saco River Association. This meant the sundering of very strong ties. The associational fellowship of the Portland churches with the other churches of the Cumberland Asso- ciation had been a delightful one. But the rearrange- ment of the lines of York Association, which included the churches along the line of the Boston & Maine Railroad, left the Saco River Association, with its churches along the line of the Portland & Rochester Railroad, without the strong helpers they had known for so many years. They could only be requited by this transfer of the Portland churches. This accordingly was cheerfully done. The churches in Sanford, Springvale, Acton, Lebanon, Shap- leigh, Milton Mills, N. H., withdrew from the York Asso-
BAPTIST CHURCH AND PARSONAGE, NEW SWEDEN.
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ciation and united with the Saco River Association. The churches in Lyman, Kennebunkport, Saco and Biddeford withdrew from the Saco River Association and united with the York Association, this new arrangement going into effect in 1890.
The question of a division of the Penobscot Association was considered at a meeting of the association at Caribou in 1887. At the meeting of the association at Oldtown, Sept. 12, 1888, the matter was again considered. The Aroostook churches unanimously requested a dismissal for the purpose of organizing a new association. Sept. 28, 1888, delegates from eleven Baptist churches in Aroos- took County, namely, Hodgdon, Houlton, Orient, Caribou, Forest City, New Limerick, Smyrna, Presque Isle, Cary, Washburn and Amity, met in Cary and after a tempo- rary organization had been effected they organized the Aroostook Baptist Association.
At the meeting of the Bowdoinham Association in 1900, it was voted to change the associational lines so as to include all the Baptist churches in the Androscoggin val- ley, also those on the line of railroad between and includ- ing Farmington and Bath ; and a committee was appointed to confer with other associations with reference to asso- ciational lines and report at the next meeting. At this meeting in 1901, the churches in Augusta, Gardiner and Hallowell requested letters of dismission to the Kennebec Association, and the request was granted.
The withdrawal of the Portland churches from the Cum- berland Association weakened it numerically, and at the meeting of the association at Auburn in 1891, it was voted that the churches of the Cumberland Association unite with the Bowdoinham Association or elsewhere, as may be preferable, subject to the separate action of the churches, the churches being requested to take action upon the matter immediately and report to a committee, which was appointed to make further necessary arrangements. When the Cumberland Association met in Lewiston, Sept. 21, 1902, it was found that all the churches except the
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church at Lisbon Falls had voted in favor of disband- ing the association. On the same day the Bowdoinham Association met in Lewiston, and the churches in Lew- iston, Auburn, Bath, Topsham, East Auburn, Yarmouth, Brunswick, Harpswell, Lisbon Falls, Freeport, Mechanic Falls, East Brunswick, from the Cumberland Asssociation, were received to membership; and the church in Farm- ington from the Kennebec Association. In accordance with this action of the Cumberland Association, the Saco River Association dropped its name and took the name of the Cumberland Association (the change of associational lines making the name Saco River a meaningless desig- nation), retaining a designation with which the Portland churches had been familiar from an early period.1
Changes in other associations brought about the dissolu- tion of the Waldo Association. At a meeting of the Asso- ciation at North Vassalborough, Sept. 14, 15 and 16, 1892, the proposed dissolution was discussed, and it was voted to leave the matter with a committee who were to submit the matter to the churches. If a majority voted in favor of the proposed change, the association was to be dis- solved, leaving the churches to unite with such associa- tions as they deemed preferable. Such a majority was secured, and the Waldo Association was accordingly dis- solved. Belfast, Northport, Morrill and First and Sec- ond Palermo, united with the Lincoln Association. The churches in China, Vassalborough, North Vassalborough, Winslow, Knox and Liberty united with the Kennebec Association. Windsor united with the Damariscotta Asso- ciation.
There can be no question but that these associational changes were made with a view to the best interests of the churches. They were not easily made, so strong are the ties formed by long continued fellowship; but the churches saw the need of these changes, and they entered
' An historical sketch of Cumberland Association was read at the meeting of the Bow- doinham Association at Lewiston, Sept. 21, 1892, by Rev. D. T. Wyman of Lewiston, and this was published in the Convention Minutes that year.
BATES STREET CHURCH, LEWISTON.
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into new relations with the same desire to promote the interests of the Redeemer's kingdom that had character- ized them in their work hitherto.
In June, 1890, the General Conference of the Congrega- tional churches in Maine was held in Bridgton. Rev. C. S. Cummings of Rockland was the appointed fraternal del- egate to this body from the East Maine Conference of the Methodist Episcopal church. He was unable to be pres- ent, but sent a letter in which he suggested whether it would not be well for the several denominations in Maine to consider "some plans for co-operation where the work is mutual." "Where Protestantism has common enemies," he said, "it should present a common front and a common purpose. There are enough Christians in some places to support a church well and make it a vital factor in the life of the community, but they are divided into various sects, which are simply missions whose influence is but a frac- tion of what it should be. How this problem is to be solved, we may not see; but it is time that it had a more prominent place in our deliberations, that a solution may be possible at some time." As a result of this suggestion a committee of four was appointed by the Conference, "to request the appointment of similar committees by the Methodist, Baptist, Free Baptist and Christian Baptist conferences, and to act with them in consideration of the best methods of action in the small communities of this State with a view to co-operation in such manner as best to promote the cause of Christ in these communities, and that this committee continue its action in such cases as seem to call for consideration." President Hyde of Bow- doin College was made chairman of this committee of the Congregational Conference, and communication was held with each of the above named bodies. The committee appointed by the Maine Baptist Missionary Convention was as follows : President Albion W. Small of Colby Uni- versity, Rev. G. D. B. Pepper, D. D., Rev. H. S. Burrage, D. D., and Rev. A. T. Dunn, D. D. The first meeting was held in Brunswick Dec. 15, 1890. Sixteen of the twenty
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appointees were present, and a statement in reference to possible co-operation was adopted and given to the press of the State.
At a second conference, held in Waterville Nov. 4, 1891, the desirability of a more effective organization found expression in the following resolution, which was adopted :
"We recommend to the State bodies at their meetings in 1892 the appointment of a permanent commission, to con- sist of three members each from each denomination, to which practical and concrete cases, involving matters of interdenominational comity, may be referred. And we recommend that in the above named commission by each State body one member shall annually be chosen to hold for three years, thus to secure that continuity which is essen- tial to the best results."
This call for a permanent organization was favorably received by members of the religious bodies concerned, and at a meeting of the commission, held in Lewiston Dec. 9, 1892, a constitution was adopted,1 to which was added a statement of principles.
1 ARTICLE I .- OBJECT.
The object of this Commission shall be to promote co-operation in the organization and maintenance of churches in Maine; to prevent waste of resources and effort in the smaller towns ; and to stimulate missionary work in the destitute regions.
ARTICLE II. - MEMBERSHIP.
The members of this Commission shall consist of three delegates each, from the Bap- tist, Christian, Congregational, and Free Baptist denominations, and of two members each from the Maine and East Maine Conferences of the Methodist Episcopal church, elected by their respective bodies. One member from each of the Methodist Episcopal Conferences shall be elected annually for the period of two years. One.member from each of the other bodies shall be elected annually for the period of three years.
ARTICLE III .- OFFICERS.
The officers of this Commission shall be a President, Vice President, and Secretary who shall be Treasurer. These officers shall hold their offices for one year, or until others shall be chosen.
ARTICLE IV .- EXECUTIVE COMMITTEE.
There shall be an Executive Committee consisting of one from each denomination, of which the President and Secretary shall be members, and in which they shall act in their respective capacities. It shall be the duty of the Executive Committee to consider ques- tions of comity which may be referred to them, and to make recommendations in behalf of the Commission.
ARTICLE V .- MEETINGS.
There shall be an annual meeting at such time and place and of such a character as the Executive Committee shall determine. Special meetings of the Commission may be called at any time by the President, or at the request of three members.
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Dr. Dunn took a deep interest in the organization of the Commission, and was its very efficient secretary until his death. In an account of the work of the Commission, pre- pared by him and published in 1894, he said: "It seems desirable so to present Christ to people in our sparsely set- tled communities, as elsewhere, that they may be won to him through the harmonious, loving service of his follow- ers, rather than driven from him by the dissensions and divisions among those who claim to follow him. It cer- tainly is a travesty on Christianity which is seen in some of our communities in which are found three, and some- times more, little companies of people, numbering forty or fifty each, gathered for the purpose of worshiping God.
ARTICLE VI .- QUORUM.
Seven members of the Commission shall constitute a quorum for the transaction of business.
ARTICLE VII .- AMENDMENTS.
This constitution may be amended at any regular meeting of the Commission by a two- thirds vote of the members of the Commission.
STATEMENT OF PRINCIPLES.
Recognizing the evident desire of the evangelical denominations of Maine to do more efficient work for our common Lord, and
Believing that the Holy Spirit is moving Christians toward practical co-operation ;
We rejoice in the progress already made in this direction, and desire to affirm our con- viction as follows :
I. That the churches in the cities and larger towns ought to co-operate according to the plans of the Evangelical Alliance, or others of similar nature.
II. That church extension into destitute communities should be conducted, as far as practicable, according to the following considerations :
1. No community, in which any denomination has any legitimate claim, should be entered by any other denomination through its official agencies without conference with the denomination, or denominations, having said claims.
2. A feeble church should be revived, if possible, rather than a new one established to become its rival.
3. The preferences of a community should always be regarded by denominational committees. missionary agents and individual workers.
4. Those denominations having churches nearest at hand should, other things being equal, be recognized as in the most advantageous position to encourage and aid a new enterprise in their vicinity.
5. In case one denomination begins gospel work in a destitute community, it should be left to develop that work without other denominational interference.
6. Temporary suspension of church work by any denomination occupying a field should not be deemed sufficient warrant in itself for entrance into that field by another denomination. Temporary suspension should be deemed temporary abandonment when a church has had no preaching and held no meetings for an entire year or more.
7. All questions of interpretation of the foregoing statements, and all cases of fric- tion between denominations or churches of different denominations, should be referred to the Commission through its Executive Committee.
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Each is too small in numbers, financial ability or real effi- ciency to do any aggressive work, and keeps alive chiefly because of the friction created by rubbing against the others. Were it not for the aid given by the missionary societies, none of them could continue even to breathe ; while, in some cases at least, if this aid were all with- drawn and the community left to rally for its own support, there would be provided sufficient work for one man and ample means for his maintenance. It certainly becomes a question of very solemn importance for our State mission- ary societies to consider, whether or not we do right to continue aid in some of these fields chiefly for historic rea- sons. 'Historic sense' must sometimes yield to common sense ; and, if it did, all of our missionary bodies would cease aiding some churches which we have aided chiefly because of an honorable past. In some of these communi- ties missionary aid is an opiate to some of those aided, and a red flag of challenge to some in other denominations. . In some instances, withdrawal of all outside aid might result in renewed effort at home, kindling self-respect and a sense of personal responsibility. The purpose of this Commission is to secure the facts, just as far as possi- ble, and then 'turn on the light' when needed. Too great emphasis cannot be placed upon the statement of need of more thorough acquaintance with each other in this work."
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