USA > Missouri > Presbyterianism in the Ozarks : a history of the work of the various branches of the Presbyterian Church in Southwest Missouri, 1834-1907 > Part 42
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In those scattered homes, with no newspapers, few books and few social functions, they were the almoners of good cheer, infor- mation and spiritual strength. At the fireside they received a royal welcome by the entire family and next morning their re- treating forms were watched with sighs and sadness. The strictly itinerant character of ministerial labors continued longer in the Cumberland than in other branches of the church. The Old and New School churches had access to stronger mission boards, and when these bodies united in 1870, the united church nobly sus- tained missionaries in fields whose territorial bounds were reduced in order that the spiritual husbandry might be more intensive. When land is $1.25 an acre an ordinary farmer may attempt to cultivate a section; but when land is worth a hundred times that amount he may raise more on a few acres. Intensive husbandry became necessary in the spiritual sphere because the country be- came more densely populated and because in certain directions the demands on the ministry were intensified.
We have passed through two eras and are entering upon a third. The first was the era of a ministry that supported itself largely by secular occupations. This era was more clearly de- fined in the Cumberland than in the other branches of the church. The second was the era of a ministry sustained very largely by aid from the church at large through missionary boards. This era was less clearly defined in the Cumberland than in the other branches of the church. The third is the era when the ministry must be sustained largely by local support. This era is dawning. It has not fully arrived. It is retarded by legacies from both of the preceding eras. Hence we are in a transition period, and there
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are urgent calls for readjustments in the relations between the pulpit and the pew. Until these readjustments are realized the conglomerate system works a hardship on the pulpit and on the pew. As a modest contribution to this readjustment I have chosen for the theme of my Home Misionary address, "Pulpit and Pew In Perspective." A devotional writer of national reputation has written a little book admirably adapted to newly wedded young people. Wise counsel is given under the twofold division, "The Husband's Part; The Wife's Part." The sweet amenities that have clustered around the pastoral relation where pastor and people, in mutual love, confidence and forbearance, have acted their respeetive parts are second only to those born of such marital unions as are made in the favor of High Heaven.
Permit me then to present this theme under this division :
(1) "Our blessed Lord at first collected His church out of different nations, and formed it into one body by the mission of men endowed with miraculous gifts which have long since ceased. The ordinary and perpetual officers in the church are bishops or pastors; the representatives of the people, usually styled ruling elders; and deacons. The pastoral office is the first in the church, both for dignity and usefulness. The person who fills this office, hath, in Scripture, obtained different names expressive of his va- rions duties. As he has the oversight of the flock of Christ, he is termed bishop. As he feeds them with scriptural food, he is termed pastor. As he serves Christ in His church, he is termed minister. As it is his duty to be grave and prudent, and an ex- ample to the flock, and to govern well in the house and kingdom of Christ, he is termed presbyter or elder. As he is a messenger of God, he is termed the angel of the church. As he is sent to declare the will of God to sinners, and to beseech them to be reconciled to God through Christ, he is termed Ambassador. And, as he dis- penses the manifold grace of God, and the ordinances instituted by Christ, he is termed steward of the mysteries of God." (Form of Government, Chapters III and IV.)
And let no man "take this honor unto himself, but he that is , called of God, as was Aaron." Paul wrote the Ephesians that Christ "Gave some, apostles ; and some, prophets; and some, evan- gelists; and some, pastors and teachers: for the perfecting of the saints, for the work of the ministry, for the edifying of the body . of Christ." The Revised version reads: "Unto the work of min- istering, unto the building up of the body of Christ."
The apostles were men who had seen Christ in person, who re- ceived the knowledge of the Gospel by immediate revelation, and who were rendered infallible by the gift of inspiration. "The prophets of the New Testament differed from the apostles, in that their inspiration was occasional, and therefore their authority as
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PRESBYTERIANISM IN THE OZARKS
teachers subordinate." These were the men whose office in the church was temporary. The evangelists were itinerant preachers or missionaries sent to preach the Gospel where it had not been previously known or at least where it was not firmly established. The expression "Pastors and Teachers" does not describe two dis- t'net offices. but is rather a twofold designation of the same offi- cers, who were at once guides and instructors of the people. This is the office which our form of government declares is "first in the church both for dignity and usefulness." The pioncer ministers already alluded to were probably performing the functions of the scriptural evangelist more nearly than that of pastor. The mod- ern evangelist is different from either. But since pioneer condi- tions have largely passed away the present demand is for the work of the pastor.
Now apostles, prophets, evangelists and pastors were all given to the church for a purpose, namely, for the perfecting of the saints. unto the work of ministering, unto the building up of the body of Christ." The interpretation of this passage is doubt- ful. Some hold that the work of ministering is here assigned to the church. But while the church has such a function, I am in- clined to the opinion that the work of ministering is that work which ministers perform. Dr. Hodge quotes Calvin as saying : "He could not exalt more highly the ministry of the Word, than by attributing to it this effect. For what higher work can there be than to build up the church that it may reach its perfection ? They therefore are insane, who, neglecting this means, hope to be perfect in Christ. as is the case with fanatics, who pretend to secret revelations of the Spirit ; and the proud who content them- selves with the private reading of the Scripture, and imagine they do not need the ministry of the church." To this Dr. Hodge adds: "If Christ has appointed the ministry for the edification of his body, it is in vain to expect the end to be accomplished in any other way."
Now if the minister is to perform his part the work of the ministry demands his whole time. It is true that Paul labored with his own hands and in part at least supported himself. But that was a temporary expedient. Paul was planting the Gospel in a heathen land and the home church was poor in earthly goods. No one more strenuously than Panl insists that he that preaches the Gospel should live of the Gospel. He wrote the Corinthians that under the old economy the ministers in the temple lived off the temple offerings, and added: "Even so hath the Lord or- dained that they which preach the Gospel should live of the Gospel." Here is a division of labor divinely ordered. If God calls us to preach the Gospel, He does not call us to secular occu- pations. The ideal condition is for the minister to live among the
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PRESBYTERIANISM IN THE OZARKS
people he serves. But the present divided state of Protestant Christianity forbids the fast drawing of parish lines, and many of our churches are so weak that several-not always contiguous- must be grouped. This has given rise to a popular conception that where a minister serves from two to four churches about all that is required is that he should preach on Sunday. And ordinarily the smaller the field the poorer is the cultivation. One turns to farming or merchandise through the week. Another lives in the town and sometimes justifies the characterization of being invis- ible in the week and incomprehensible on Sunday. This pleas- antry aside the need of our churches is not for more pulpit abil- ity so much as for more pastoral ability. The Sunday sermons are a small though important part of a minister's work. He is to shepherd the flock; and if he does this effectively he must know his people, and in personal conversation and contact he must warn the erring, counsel the perplexed, revive the despondent, awaken the sleeping, comfort the mourning, instruct the young, plead with sinners. The minister is the leader in the moral and spiritual activities of the community. Our people are leading a complex life. Their diversions, their occupations, their governmental func- tions are intertwined with their morals and their religion. And the minister must have a knowledge of a multitude of subjects and an interest in whatever touches the people. Recently two striking testimonies have come from unexpected sources. On Washing- ton's birthday Mr. Tafft delivered an address at the University of Pennsylvania on "The Present Relations of the Learned Profes- sions to Political Government." Of the ministry he said: "The first profession is that of the ministry. * * During the ad- ministration of Mr. Roosevelt, and under the influence of certain revelations of business immorality, the conscience of the whole country was shocked and then nerved to the point of demanding that a better order of affairs be introduced. In this movement the ministers of the various churches have recognized the call upon them to assist, and they have been heard in accents much more effective than ever before in half a century. The greatest agency today in keeping us advised of the conditions among Oriental races is the establishment of foreign missions. The leaders of these missionary branches of the churches are becoming some of our most learned statesmen in respect to our proper Oriental policies."
.
The other testimony is from the commission appointed by President Roosevelt to study the conditions of life on American farms. This commission "Recognizes the necessity of high moral and spiritual ideals, and that the best way to promote such ideals is 'To build np the institutions of religion,' and that 'The whole people should stand behind the rural church and help it in the
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PRESBYTERIANISM IN THE OZARKS
development' of such ideals." It also suggests that the Young Men's Christian Association should organize rural associations, saying: "There is apparently no other way to grip the hearts and lives of boys and young men of the average country neighbor- hood." Of the country pastor the commission says: "He is the key to the country church problem *
* * He must have a complete conception of the country pastorate. The country pas- tor must be a community leader. He must know the rural problems. He must have sympathy with rural ideals and aspira- tions. He must love the country. He must know country life, the difficulties that the farmer has to face in his business, some of the great scientific revelations made in behalf of agriculture, the great industrial forces at work for the making or the unmaking of the farmer, the fundamental social problems of the life of the open country. Consequently the rural pastor must have special training for his work. Ministerial colleges and theological semi- naries should unite with agricultural colleges in this preparation of the country clergyman. There should be better support of the clergyman. In many country districts it is pitiably small. There is little incentive for a man to stay in a country parish, and yet this residence is just what must come about. Perhaps it will re- quire an appeal to the heroic young men, but we must have more men going into the country pastorates, not as a means of getting a foothold, but as a permanent work."
Remember these are the utterances not of a Presbytery or ec- clesiastical body, but of a government commission appointed to in- vestigate rural conditions in general. What is said of the conn- try applies to the village. The pastor must be a community leader. As our own denomination was the first to grapple with the labor problem in an organized way through its Department of Church and Labor, so as far as I am aware it is the first to undertake the training of men for the problems of the rural and village churches. At a nominal cost the Board of Home Missions is now prepared to furnish a correspondence course on this subject.
It is conceded that where a man ministers to one church only. whether that church has one hundred members or one thousand members, the organizing of that church, the supervision of its va- rious auxiliaries, the directing of its benevolences, the visiting in its homes, and the ministering to its spiritual needs requires his whole time. But what if that hundred members or two hundred members are divided into four distinct churches? The pulpit de- mands are much less because in general the sermons preached at one place can be used at the others. Ordinarily in these conditions the pastor has access to larger numbers of unconverted persons in the aggregate-and to a larger number of young people. Organ- izations may not be as easily effected as in the larger churches,
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PRESBYTERIANISM IN THE OZARKS
but by reason of the fact that fewer new sermons are required the minister has more time for the work of supervision; and if for the educational advantages he must live in town, he must remember that to make his work effective a large part of his time must be spent on the field. Intensive spiritual husbandry is the need of the hour. The filling of the pulpit on Sunday is a small part of the minister's work. Our home mission fields in Southwest Mis- souri have had a great deal of preaching and a great lack of culti- vation, and many of them are in a languishing condition. To de- velop them requires the best that is in the best of men. Someone has called that parable of the unprofitable servant the parable of extra service. The minister who is afraid that he will do more than he is paid for is doing less than he is paid for. If he is in the service of God at all he must do his best whether his temporal remuneration is large or small.
Again. The work of the ministry demands the utmost for- bearance. The minister deals with all classes of men. Like his Heavenly Father he must be kind to the unthankful and the un- kind. Time forbids me to dwell on this phase of the subject. I must pass to the pew's part.
(2 The church has been saying it for years, and now the government commission has said it: "There should be a better support for the clergyman." When a man is called to a pastorata the call states that the congregation believes that his ministra- tions in the Gospel will be profitable to their spiritual interests, and promises all proper support, encouragement and obedience in the Lord. And then continues: "And that you may be free from wordly cares and avocations, we hereby promise and oblige our- elves to pay you the sum of," etc. Very frequently persons say : "I have to work hard for a living. The minister is no better than I am." Or: "I am hard pressed. Why shouldn't he be?" When the call says a minister is to be free from worldly cares it means that he is to be kept free from the considerations of making money in order that he may devote his strength to the work of the ministry. The minister is none too good for mannal toil. But if he attends to the work of the ministry he has not time for it. You are not free from worldly cares. A large part of your time and strength are spent in making a living. And it may be you have a hard struggle at that. But suppose you are worn out physically. you are depressed in spirits because you do not know how you are going to pay your bills when they become due, your daily duties leave little time for study. In this weary and depressed condition do you think you could do the work of the ministry?
A minister wrote to a large number of people to find out what kind of a sermon they liked best, and the majority replied they liked a comforting sermon. Wearied with the burdens of the
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week you want something to cheer you up when you come into the sanctuary. The minister must reach all classes of people. If he does not please the young the congregation has no more use for him, but the young expect him to be bright and cheerful. lle must mingle with the well-to-do, and therefore he must be better dressed than the man whose duties are on the farm or in the shop. lle must enter the homes of the poor, and how many times he sighs for the ability to leave a little gift. He must go to the house of mourning and scatter sunshine. The work of the min- istry requires that a man shall be at his best. And if he is poorly supported. depressed in spirit or compelled to turn to secular avocations for a living he cannot give you his best. When I first moved to Springfield my family required medical attention. We called in an able physician. I went to settle my bill and he said: "Mr. Stringfield, my father told me never to charge a minister. If a man is making a living off of the Gospel I never charge him; but if he is trying to preach and doing something else I charge him. That physician is not a member of the church, but he recog- nizes the fact that the work of the ministry is worthy of a man's whole time and strength. And when I contemplate this work I feel like exclaiming with Paul: "Who is sufficient?" When a minister gives his life to the work of the ministry he is entitled to an adequate support from ordination to the grave, and his added usefulness will amply repay the church that sees that he is free from worldly eare. He has trials enough without this. He must bear the burdens of his people. He must mingle with them in joys and sorrows, in adversity and in prosperity. He must go from the hymenal altar to the house of mourning. He must try to be helpful to the giddy devotee of society and to the pious saint hun- gering for the bread of life. He must deal with the erring, the unforgiving, the worldly. Yes, he has burdens enough withont having to wonder where he will get the money to pay his groeer's bill. And when he stands before you in the pulpit, or when he comes into your home you want him to be at his best. He is God's ambassador to you. If your neighbor does not like you, you stay away from him. If you do not like the minister he must visit you anyway. If you are low-spirited or depressed, or shabbily clothed, yon are apt to stay away from church and you seek the com- panionship of eongenial spirits only. The minister must be in his place whatever his burdens may be, and he must mingle with all classes of men however much his burdened heart may cry for only those who understand. In times of deepest perplexity you can go to him as a spiritual adviser ; but the pastor has no pastor to conn- sel him. For these reasons the church promises to keep him free from worldly care.
There is another direction in which the co-operation of the
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pew must be secured. The layman is again coming to his own in religious activities. The layman's missionary movement and the Presbyterian Brotherhood are an expression of the fact that busi- ness and professional men are not content to relegate the exten- sion of the kingdom to ministers, women and children. Charles Stelzle has characterized this as "A man's job." The field of operation in the local church yields a rich harvest for added cul- tivation. But I pass this to dwell upon another work.
In the early church the word preach was not as technical as it now is. The apostles and their successors encouraged what we would style lay preaching. When Saul made havoc of the church, "entering into every house and hailing men and women, com- mitted them to prison * * they that were scattered abroad went everywhere preaching the Word." Then the sacred his- torian describes the preaching of Deacon Philip, which was blessed of God to such an extent that the Apostles Peter and John were sent from Jerusalem to give it apostolic sanction and impart the gift of the Holy Ghost. The inference is that lay members-men and women preached-proclaimed the glad tidings of life and sal- vation. The historian of the Cumberland Church says "Lay evangelists were a part of the original machinery of the Cumber- land Presbyterian Church. At first these were selected and com- missioned by the Presbytery, choice being made of men who had shown some fitness for the work. Of late years this custom has fallen into desuetude." (See McDonald's History, 1888, Page 627.)
In the history I am writing I have endeavored to show that laymen were more active in the Presbytery thirty-five years ago than in recent years. The rush of modern business has doubtless had something to do with the change. But the men of the church at large are again heeding the Master's call. In 1893 the Presby- terian Church adopted Constitutional Rule No. 1, which provides for the setting apart of local evangelists. Our experience with this rule has not been reassuring by reason of the fact that those thus set apart have regarded this as a short cut into the ministry. In my judgment the purport of this rule is not to help middle- aged or old men into the ministry-men who perhaps have not made a success in other callings-but it is to invite and direct the co-operation of men in industrial, mercantile and professional ca- reers who, being successful in their chosen callings and yet en- dowed with aptness to teach, wish to give a part of their time to the extension of the Redeemer's Kingdom. A Christian business man. lawyer, physician, teacher, may continue in his chosen call-
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ing and yet under authority of the Presbytery-set apart as a local evangelist-might go out to vacant churches and neglected communities and tell the story of redeeming love, and encourage the people to secure the stated means of grace. The Home Mis- sion committee and the pastor-at-large could use a number of such men to good advantage. And in order that the people might not lose the proper conception of their duty to support the Gospel, sneh local evangelists with other and adequate means of support could readily receive the offerings of the church or community for missionary purposes. Thus would men go everywhere preaching the Gospel. The Gideons do this in the cities. Brotherhood men are buttonholing men on the streets and in places of business. Some must go to the outlying regions. And our larger cities of Southwest Missouri, with their superior organizations and advan- tages for training, must furnish the men. When the country churches were prominent we had a large number of candidates for the ministry. The decline of the country church was attended by the decline in the number of candidates. Therefore the whole people should stand behind the rural and village churches and help in their development.
Conditions are such in Southwest Missouri that we stand in need of ministers and Christian workers trained on the field. Our women have taken hold of the project of Bible women for the Ozarks with enthusiasm. The thought is the offspring of their own brains and hearts and they stand ready to nuture this child of their love. .
Some of us have had dreams and seen visions of a Bible train- ing institution for the Ozarks that shall embrace many of the fea- tures of Winona with special adaptation to the regions remote from the railroads. We have thought that it would broaden and develope the ideas and ideals of the people, that it would enable us to secure more permanent pastors and to qualify them for the par- ticular work they have to do when secured. Such an institution strong and spiritual would be an incalculable blessing to this part of Missouri, to Arkansas, to the Southwest. From it would flow streams of influence that would make glad the city of our God.
In his little book, entitled "The Growing Church," Dr. Mc- Afee tells us of a visit to Independence Hall, where was framed the first Constitution of the United States, and where he saw the high-hacked chair in which Washington sat. Then he quotes this incident narrated by John Fiske: "After the momentous act of signing the new Constitution, which was to be presented to the country for adoption, the room grew very still. The men who had
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spent months in thought and debate, knew that their task was done and were weighted with the meaning of it. Washington sat with bowed head, his face buried in his hands. On the back of his chair, in which he had presided over the many sessions of the con- vention, was emblazoned a half sun, brilliant with gilded rays. Benjamin Franklin, then eighty-one years of age, pointed to the emblem and said: "As I have been sitting here all these weeks, I have often wondered whether yonder sun was rising or setting. Now I know that it is a rising sun.'"
The Presbytery of Ozark faces a rising sun. The union of the two branches of the church meant larger opportunities and larger responsibilities. "Quit you like men." Rise to the occasion and meet the needs of a great country. Send ambassadors of Christ into the remote corners and then shall we break forth into sing- ing: "How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation ; that saith unto Zion, Thy God reigneth."
For seventeen years I have been a careful observer of relig- ious conditions in Presbyterian churches in Southwest Missouri. I have seen churches become spiritually anemic or settle down to a condition of chronic debility most grievous to behold. Two malignant symptoms accompany or occasion this fatal malady. First there is a widespread conviction on the part of sessions and churches that when a minister leaves a church it is a matter of small moment as to whether another pastor is secured at once or not. In fact there is a feeling that the church is not just ready for another man, that it has been strained a little to support the last pastor and needs a rest, or that it will gather strength by in- action. The pen of a far readier scribe than I cannot depiet the sufferings and the losses and the weakness occasioned by this suicidal policy. Some of our churches have a chronic habit of keeping a minister six months, a year, two years, or-what they regard as a long time-three years, and then staying vacant three months, six months, a year; and practically each pastorate begins under conditions more unfavorable than the former. The other. tendency is to employ a minister because he will work for a small salary. "The laborer is worthy of his hire." God's servants are entitled to an adequate support, and that session and church that enter the mart with a bartering spirit that seeks to get the best and give the least is pursuing a policy that will inevitably bring leanness to their souls. Elders of the churches of this Presbytery, you are entrusted with the responsible task of seeing that the flocks over which the Holy Ghost hath made you overseers are
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supplied with an undershepherd. And as those who must give an . account to their Lord, see to it that the Master will not find it necessary to feel a thrill of compassion for people who faint and are scattered abroad as sheep that have no shepherd. To the moles and bats, with your lethargy and your parsimony and catch, the rythmic thrill of Paul's impassioned rhetoric: "How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach except they be sent ?"
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INDEX
CHURCHES
Asbury
178
Ash Grove 160
Avilla-see White Oak
Bellview
125
Bethany (Joplin)
180
Bethel (Ark.)
179
Bethel, Polk County
155
Bolivar 143
Breckenridge 144
Brookline
338
Buffalo 154
Burnham 180
Calvary 136
Carterville 181
Carthage 145
Center
166
Center Creek
334
Conway
155
Crane
181
Cumberland Union-see Brookline
Ebenezer
131
Elrodado Springs 172
Eureka Springs 169
Evans
Fair Play 178
Fordland
178
Gasconade 129
Golden City 171
Grace
160
Granby
154
Grand Prairie-see Willard
Greenfield (Cumberland) 338
Harris 179
Harrison 179
Hermitage 164
Hermon (Polk Co.) 118
Hermon (see Lehigh)
Hoberg
182
Home 172
Irwin 172
Jonesboro 179
Joplin First
161
Kickapoo-see Mount Comfort
Lamar 156
Lehigh 170
Licking
130
Linn Creek
163
(Little Osage) 117
Lockwood
164
Locust Grove-see Westminster Logan
Lone Elm 178
Madison
16
Maple Grove
Mammoth Springs 179
( Marmiton),
118
Mena 179
Minersville 156
Moffett Ave 180
Monett 176
Mountain Grove
Mount Bethel 164
Mount Comfort 335
Mount Moriah (see Madison)
Mount Olivet 179
Mount Vernon 175
Mount Vernon Cumberland 339
Mount Zion
119
New Salem-Neosho 336
New Providence 337
Neosho 150
Newtonia and Ritchey 158
Nevada 156
North Heights 181
North Prairie 124
North Spring River.
144
Ozark
177
Ozark Prairie
135
Panther Creek (see Conway)
Pleasant Hope 336
Peace Valley 130
Pleasant Valley (see Lockwood)
Pomme de Terre see Pleasant Hope
Preston
158
Prosperity 156
Ravenden Springs
179
Red Hill
130
Ridge Station 179
Saint Anne 130
Salem 159
Seneca 177
Shiloh
160
Shiloh-see Pleasant Hope South Joplin 178
Springfield First Cumberland 339
Springfield Second
173
Spring River
337
INDEX
Stockton
157
Summit
168
Clymer, G. H. 258
Crawford, J. W. 252
Cravens, W. A. 217
Crozier, W. N 266
Cude, O. C.
272
Curdy, E. A.
268
Curtis, John T. 244
Waldensian 165
Washburn's Prairie 336
Walnut Grove 129
Deane, Amos H 265
Weaubleau 123
Webb City
166
Dillard
373
Dinsmore, John M 230
Dodge, N. B.
184
Downing, N. H 210
Dunlap, C. H
211
White Oak
153
White Rock 130
Willard
169
MINISTERS AND LAYMEN
Allen, D. N. 243
Allin, Thomas H
216
Aller, Absalom T.
261
Appleby, David
Atkisson, Robert B
223
Farrand, Fountaine R 222
Faust, A. E.
272
Fisher, J. B.
246
Fly, J. B.
357
Fowler, Clarence
242
Bickwell, George E. 216
Bishop, William Frost.
214
Bonner, George M
245
Boving, Charles B. 259
Bright, J. H. 262
Bradshaw, Christopher
188
Briol, P. P.
Bristol, N. D 242
Brown, Anselm B
264
Browne, George 355
Gibson, D. E 373
Giffen, John 206
Gilbert. H. M 267
270
Glascock, Squire
212
Gorton, W. R
Gragg, B. H
243
Griffen, S. W
262
Grundy, W. F.
245
Hackett, W. L. 266
Halbert, E. M. 197
Hamilton, F. A 223
Hamilton, C. J. 261
Hardy, I. W. K
188
Easterday, T. R 224
Elliott, Austin 210
Eltzhotz, J. W 264
Ely, R. W.
230
Emerson, D. 190
Emmons, C. A.
265
Baon, John T. 363
Baldwin, Frank M.
221
Banker, Willis G. 226
Fry 225
Foy, John 225
Fullerton, B. P. 359
203
Garrett, .W. J. 352
Gass, John R
234
Gehrett, J. A 248
Gerhard, J. A
233
Brown, John M 194
Buchanan, G. 370
Buchanan, A 370
Buffa, C. A .. 242
Burks, C. W 262
Caldwell, G. M. 259
Carbonnell, T. 260
Campbell, D. K ¥16
Campbell, Henry M. 234
Carson, John L.
Chestnut, N. 269
Clagett, T. A 267
Cleland, Thomas H 228
Clippinger 245
Trace Valley
179
Trinity
168
Urbana-see Buffalo Virgil City
161
Danforth, J. F 364
Davis, Geo. F. 218
De Witt, M. B. 376
Wentworth 182
Westminster 155
Westminster, Carthage 177
West Plains 174
Duty, G. H 236
Dysart, W. P
377
Fulton, W. R.
243
Glanville, J. W
INDEX
Hanna, D. C.
233
McMahon, R. T. 226
Hanna, J. C.
236
McMillan, J.
194
Harbour, G. F.
360
Mann, A. M.
258
Hembree, C. C.
221
Marks, J. J
217
Hemingway, G. H.
243
Martin, J. F.
230
Hepburn, H.
265
Martin, S. N. D 210
Hewitt, J. G.
264
Mathes, E. E.
267
Hibbard, A. H
230
Matthews, L. J 198
Hicks, W. C.
361
Mermarott, C. 247
197
Hill, Hiram
212
Miller, A. L.
223
Hillhouse, E
377
Miller, W. L.
210
Mitchelmore, C. H.
271
Holland, C. B.
374
Mooney, Warren
245
Hubbert, J. M.
376
Hudiburg, J. W.
272
Hughes, J. I.
236
Moore, G.
374
Hunter, J. M.
222
Moore, W. G.
252
Morrison, L. R
Irwin, S. M. 207
Jarvis, R. E. L
259
Nixon, J. H.
208
Johnson, H. B.
236
Johnston, T. M.
371
Jones, A.
.206
Keach, E. P
.225
Keer, T.
377
Kinnaird, R. L.
.271
Knawer, F. G.
249
Knight, Wm. S.
213
Knott, J. W
260
Knox, J. G.
375
Knotter, J. G 247
Lafferty, J.
226
Laird, F. H
221
Lander, D. L
215
Lea, B.
222
Leard, Asa
253
Lee, John R.
Lewis, H.
226
Leyda, J. E.
232
Renshaw, Wm.
Requa, W. C.
Rice, E. J. 272
213
Rice. T. O
187
Ricketts. J. B.
368
Rinker, G. W
365
Ritchev, M. H
188
Ryland, B.
Salmon, C.
217
Schell, A. C
Scherer, J. F. 269
Schmalhorst, Wm.
249
MeKinney, G. W
264
Scott, H. O.
249
McMahan, C. C.
Paige, J. A 207
199
Pentzer, V
372
Perkins, W. T.
Pettigrew, S. 225
Pinkerton, J. . W 207
Powelson, B. F. 208
Prater, M. A. 376
218
Putnam, D.
Reaser, J. G
227
Renik, E. L.
246
Renshaw, G. A. M.
185
Little, Henry
262
Logan, J. B.
350
Logan, B. F
269
Lowry, W. S.
228
MeCanse, .W. 378
McClung, John
244
McCune, H .. T. 377
McElroy, W. R 258
McElwee, W. B. 221
MeFarland, John 200
McFarland, Mary
Noel, E. P.
185
Nugent, E. J
260
Olandt, C.
268
Orr, Jennie
Orr, Paul.
Orr, William
371
Montgomery, J. D
370
Moore, A.
191
Newell, Geo. W 218
Hickock, F. M
237
Messmer, Wm. S.
Hoffman, B. 217
Seroggs, W. L.
223
INDEX
Sentz, J. E.
244
Taylor, Huston 271
Sefton, J. C.
247
Templeton, W. C. 251
Shane, L. H.
265
Thompson, G. T
224
Shive, B. M.
269
Thompson, Wm. E.
Shephard, J. C.
226
Trett, John R 267
Shepperd, J. F.
270
Tucker, H. A
211
Sheppard, Henry.
Sheppard, Mrs. H.
Vander, Lippe Wm 242
Sims, R. J.
353
Vawter, J. B
213
Smith, P. S.
267
Smith, W. A
260
Smith, W. H
188
Welty, J. B. 247
Solomon, J. P.
215
Werth, John E.
211
Spinning, C. P.
249
*Whimster, D. B.
266
Sproule, G. B
267
Wiley, S.
272
Stephenson, R. S
233
Williamson, G. H
219
Stewart, C. A
259
Wilson, John 272
Stuart, B. L. 269
Wilson, J. H 213
Stone, Sidney
258
Woods, H. W 217
Stringfield, E. E
237
Wright, W. J.
206
Wylie, A. N. 271
Young, A. A 378
Tanner, A. M
225
Young, A. A
340
Taylor, A. G
189
Young, J. N.
218
1
Sydenstricker, S. V.
269
Vincent, C.
245
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