USA > Ohio > Franklin County > Columbus > Minutes of the session of the Ohio Miami Conference, successor to Miami Conference, of the United Methodist Church, 1970 > Part 18
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Beginning in 1930 the separate reading course committee for each year of study were replaced by a Reading Course Faculty. From 1949 to 1969 this work was carried on by a Board of Ministerial Training.
In the interest of in-service training a paper was adopted in 1907, "That we con- sider a practical course of reading for the active ministers of the Conference to be both necessary and desirable; that we authorize the appointment of a committee of three with
as Miami Conference Minutes, 1883, 30.
30 Miami Conference Minutes, 1888, 48.
40 Miami Conference Minutes, 1911, 47.
41 Miami Conference Minutes, 1914, 82, 83.
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the presiding elder as chairman to arrange such a course." " C. W. Kurtz, G. P. Macklin and J. P. Miller were appointed. This program seemed not to get off the ground.
In 1927 a group of pastors recommended that the Conference petition the Semi- nary to arrange an Extension Course for active pastors with a wide variety of subjects giving credit that would lead to a degree.
Miami Conference accepted the Seminary as the heart of the church. When, be- cause of the building program, it became overwhelmed with debt during the decade of the 1920's, the Conference rallied again to its support. It said in a resolution presented by G. D. Batdorf and adopted in 1927, "Let us here resolve that as pastors and laymen of this great Conference we will do this thing and by the close of this quadrennium write the name of Miami in the first place among the conferences that have reached their full quota and more." <3
Many students across the years received both living expenses and practical training by serving in Miami Conference churches as pastors, and as directors of Christian Edu- cation and Youth Work.
The continued support of these institutions of Higher Education is indicated in the adoption of a special resolution in 1961. 44
That beginning January 1, 1962, the churches pay $1.50 per member per year thus providing $53,656 for education and student aid to be ap- portioned as follows.
a. 50c for Otterbein College to be used for development.
b. 50c for scholarship aid to students from Ohio Miami Conference attending any E.U.B. colleges.
c. 25c for the United Christian Campus Fellowship.
d. 10c for scholarships for students of Ohio Miami Conference at United Seminary.
e. 15c for living endowment at United Seminary.
CHAPTER 15 EVANGELISM
Local Church Evangelism
We call it evangelism but for many decades of Miami Conference history it was simply the work of the church. Ministers preached the gospel, harrassed sinners, won converts and added members to the church. They were God's messengers to the hosts of people lost in sin. Their effectiveness was measured by the number of souls saved and members received.
Ministers took delight in reporting their successes through the Religious Telescope. George Bonebrake wrote from Germantown in 1838, "As it respects our small station at Germantown about twenty have been added to our number since Conference." 1 A letter from John Goodrich in the same year reported "that the Stillwater Circuit had 180 members and that 79 were added." 2 With a little more detail, Isaac V. D. Robert-
42 Miami Conference Minutes, 1907, 55.
43 Miami Conference Minutes, 1927, 49.
44 Ohio Miami Conference Minutes, 1961, 54, 55.
1 The Religious Telescope, IV, (September 19, 1938), 74.
2 Ibid,, (October 18, 1838), 82.
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son wrote after he was appointed to Miami Circuit, "I then set off to Miami Circuit, on which I was to labor, went around twelve times during the year-preached 400 times-took in 110 members." 3 He reported the following year that during the first half of the year 138 had already joined the church.
A protracted meeting on the Greenville Circuit in October 1839 was reported in a letter as follows.
On Sabbath a large concourse of attentive hearers convened at the Church. The preaching was attended with power. On Sabbath night the Devil let loose his battering rams collecting the scum of creation around the doors to disturb the worshippers; but God's people were engulfed in fervent prayer and he gave them a decided victory, for numbers came forward to be prayed for. On Monday we feasted bountifully and deliciously on God's love. Thirty-three joined the Church during the meeting. +
The pattern of these meetings was further indicated by a letter from I. V. D. Robertson writing about a meeting at New Baltimore in Hamilton County held from Saturday through Monday.
The brethren have a very large meeting house here, but few members previous to this meeting. Wm. Eckels preached, John Sellers preached, Bro. Scamahorn preached. Bro. Geeting opened the love feast. 23 joined the church. I think we have done wrong to break up the meeting so soon, but we had but few preachers, and we were almost worn out. I have taken into society since the 4th of July 92 members. 5
In 1840 F. B. Hendrix reported a protracted meeting in Brother Runyon's neigh- borhood and one in Peter Zearing's barn with the following preaching brethren present. Jacob Surface, James P. Eckels, Samuel Hadder, Jacob Kemp, Jacob Emrick and Henry Snell. He said,
I have travelled eight rounds on my circuit and have taken one hundred and eleven members into the church; and still feel in hopes of taking in a goodly number more. I have taken in ten new preaching places on the south part of the circuit and sixteen appointments. 0
Francis Whitcom reported on a revival in Lewisburg that same year.
Glorious revival-Lewisburg on Stillwater Circuit. Quarterly meeting began on January 18 and still continuing. Our altar was crowded with mourners . .. Before I had left fifty had joined the church . . . This day I learned that twenty more had been received in the church. 7
Quarterly meetings were basically used for revival purposes, often lasting for weeks. The Lord's Supper and a love feast were included. J. Scamahorn reporting from Five Mile in 1842 said concerning the love feast, "Saints rejoiced and shouted aloud-mourners wept-sinners trembled, and the glory of the Lord was visible; and to say the least of it, we had a good time." 8
John Coons reported concerning the revivals on his circuit in 1848 that he had received 54 members into the Millville Church, 45 into Seven Mile and three into
3 Ibid., (December 26, 1838), 102.
4 George Bonebrake, "Letter," The Religious Telescope, V, (October 30, 1839), 87.
5 Ibid., (November 13, 1839), 91.
6 The Religious Telescope, VI (November 25, 1840), 93.
" Ibid., (February 19, 1840), 13.
8 Ibid., VIII (April 27, 1842), 154.
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Somerville. Henry Kumler, Jr., in his graphic manner described a revival at Lewisburg. "With my own eyes I saw mourners by the pile. I judged that there were not less than fifty wounded sinners crying for mercy." He also said concerning a meeting at Liberty, "There were thunderings and lightnings, earthquakings, some were killed, but they did not continue dead very long." ?
A slightly different type of evangelism was reported by C. W. Smith in December 1858. He had gone to Germantown to go with pastor Dalton to assist in a meeting at Greenbush but found that the meeting had already closed. The two of them then spent the time in house to house visiting. Smith said, "It seems to me that those ministers who neglect to visit from house to house deprive themselves of an indispensable means of saving men." 10
Revivalism and soul-winning preaching continued as the pattern of evangelism for the next twenty years. Presiding elder J. L. Swain reported in 1876 that almost all the fields of the district were favored with a gracious revival of religion during the year. Ten years later the reports indicated that some churches had good revivals. Minis- ters and laymen had lost some of their zeal for this type of evangelism.
A special four day consecration meeting was set up in Germantown on Novem- ber 27, 1882 for preachers and laymen for prayer and the study of revival methods. Twelve ministers and nine laymen attended.
Rev. C. Briggs reported in 1883 for the committee on state of the church. He referred to a lack of success in real soul-saving and listed four reasons.
1. The fortifications of the ungodly have been greatly strengthened of late years.
2. The knowledge and cunning of the unsaved have rendered the meth- ods of the church less effective.
3. Many unsaved have a high regard for morality and live as good ethically as Christians.
4. The need of the church to gain greater spiritual power. 11
Each year in the period of the middle 1880's the presidisg elders expressed their regret that so few of the perishing multitudes had been saved. Toward the end of this decade the revival fires burned brighter and the number of conversions and accessions increased.
A worker's conference for ministers and laity was held at West Manchester in October 1888. The announcement said, "Come and get ready for the winter campaign for souls." The following October a similar two-day consecration meeting was held at Germantown for "better equipment for the coming campaign against sin." This type of preparatory meeting was scheduled each fall for nearly two decades. Such leaders in evangelism as J. Wilbur Chapman and S. D. Gordon were used as speakers.
The 1890's was a period of leadership concern about the evangelistic spirit. The presiding elder said in 1891, "There have been no wide-spread revivals." The report the following year said that the results of the protracted meetings were not up to the expectations of the pastors. In a report on the state of the church that year R. Rock said, "We need more old-fashioned revivals." "Scarcely any of our churches are ice houses, but too many of our preachers are more successful at preparing a cold meal than a
9 Ibid., N.S. 1 (February 5, 1851), 91.
10 Ibid., VIII (December 15, 1858), 59.
11 Miami Conference Minutes, 1883, 54.
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warm one, and too many of them keep on shooting powder that has been shot before." The writer also condemned decisions by holding up the hand or signing cards. 12
By 1898 the revival movement had reached the state where the unconverted were not being touched as before. The presiding elder said that revivals resulting in large accessions were few, revivals in the sense of renewing of spiritual and church life were numerous. He further said that in 1898 the churches had the smallest number of acces- sions for years.
In the early 1900's the presiding elders and visiting evangelists were used by local churches to give revival leadership. Sunday School teachers were urged to work for the conversion of their students and decision day became a regular part of the Sunday School year.
In 1911 a resolution was adopted to elect a Conference Evangelist to hold evan- gelistic meetings in rural areas in cooperation with the pastors, who would be guaran- teed a salary of $1200 to be paid, if possible, from the offerings. The selection of the evangelist was referred to the Conference Board of Trustees which decided not to ap- point an evangelist but an evangelistic commission to study conditions in the Confer- ence. Seven ministers were appointed.
This commission reported the following year emphasizing a social and religious survey, the development of a Country Church Fund and better pastors and longer pas- torates. The ultimate result of this was a Rural Church Commission rather than an evangelistic program.
Meanwhile evangelistic meetings continued to be held, some cooperatively and some by individual churches with good results. In 1914 A. Dunkelberger presented a paper on evangelism. A committee on evangelism called for united campaigns in each district and the appointment of a Conference evangelist. Dunkelberger was appointed Confer- ence evangelist and an evangelistic commission of five members was appointed. The evangelist held eleven meetings, delivered 317 sermons with 125 accessions. A portable tabernacle was purchased by the commission and dedicated at Johnsville on May 30, 1915.
Ira D. Warner presented a paper in 1915 emphasizing that soul-saving should not be limited to a period of revival but should be a year round effort. J. W. Kilbourne was appointed as Conference evangelist in 1915. He reported the following year that results were disappointing and that some churches did not have a single conversion. The reason he gave was lack of spiritual power. He held nine meetings with 115 decisions. W. I. Underwood was appointed the third Conference evangelist.
Back door losses of church members became a serious problem. The superintendent recommended in 1916 that a membership committee be appointed to look after all de- linquents and to conserve our membership. This was referred to a special committee which reported later in the session. This report was approved.
1. A committee on membership conservation to be appointed in each church to minister to members so that they can be saved from delinquency and lapsing into inactivity and sin.
2. The board to select the most spiritual men in the church.
3. The committee to keep a constantly revised up-to-date record of the membership.
4. To set aside days and seasons for membership visitation.
12 Miami Conference Minutes, 1892, 67, 70.
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5. To train new members received into the church. 13
The superintendent in 1917 called for more house-to-house evangelism by pas- tors. But he also said
that we recognize the fact that the great majority of our folks live on the revival, that is, if there is a good meeting, then they are encouraged, many are revived in their spiritual life and work well; but if there is not a good spiritual meeting. then things are dead and many lose out in Christian life. This is not as it should be, but this is the fact which we as pastors and leaders must face.
Carl V. Roop was appointed evangelist, serving for three years. Superintendent A. R. Clippinger said in 1919 that the fires of evangelism are still burning, although it is in some places a smoldering fire. In that same year W. C. Andreas in reading the report on evangelism said, "As the church has softened down its message, trimmed its garments and pussy-footed among men the world has turned a cold shoulder toward the church and has not favored its efforts to be chummy with it and imitate its life." He made a strong plea for Personal Evangelism. 14
A Conference evangelist was not appointed for 1920. However, each year a strong plea was made by a speaker, special paper or committee for more soul winning zeal and know-how by whatever methods.
The denomination established a department of evangelism, which continued for a few years. To this the Conference pledged full support. The evangelism report for 1924 urged the use of various approaches to reach people: Personal evangelism, Visita- tion evangelism, Correspondence and tract evangelism, Parent evangelism and Pulpit evangelism. The report indicated that fully one-third of the churches go a whole year without leading a soul to Christ or to church membership. 15
During the 1930's a very brief report was made in each annual conference session deploring evangelistic inactivity, urging prayer and the deepening of spiritual life and the use of various evangelistic efforts. The Natonal Preaching Mission of the Federal Council of Churches was commended to the pastors. The latest type of evangelism pro- moted was educational specifically mentioned in 1938. Dr. Reuben H. Mueller spoke at the 1944 session on Evangelistic Christian Education.
A new evangelistic emphasis came in the denomination in 1945 to which the Conference Commission on Evangelism responded with a dynamic program geared to arousing, training and dedicating all pastors and churches. A one-day institute on evan- gelism became an annual event in the Conference calendar.
As the Conference moved into the 1950's much emphasis was placed on statistical goals. One of these was the standard of 10 win 1. Twenty-seven churches achieved this goal in 1953. In that year an evangelistic emphasis for each month of the year was adopted. 16
A Conference-wide Christian Vocation emphasis was proposed for evangelism Sunday in 1961. A program for the conservation of inactive church members was also initiated. The next year the committee called for a United Evangelistic Crusade from Easter to Pentecost. Harvey C. Hahn, evangelism secretary, said in 1961, "There are
13 Miami Conference Minutes, 1916, 88, 89.
14 Miami Conference Minutes, 1919, 77-80.
15 Miami Conference Minutes, 1924, 86, 87.
16 Ohio Miami Conference Minutes, 1953, 68, 69.
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plenty of people but the evangelistic zeal of church members is virtually zero-zero. Many will pay, many will attend, but who will tell the story." 17
During the final years of the Ohio Miami Conference a Director of Evangelism and a Board of Evangelism were elected, but their reports were correlated into the re- port of the Program Council. It can be said that the evangelistic emphasis became quite minimal. It is interesting to note that the 1969 Conference Staff Report made no refer- ence to evangelism. It referred to a net loss in membership, worship and Sunday School attendance. As though it may have been of some comfort, the statement was offered. "As you are probably aware our membership and attendance records are the same as reflected in national statistics of our own denomination as well as many others." 18
The Camp Meeting
A phase of the early program of evangelism, similar to the local class revivalism, was the camp meeting. Historian Lawrence reported that this type of evangelism originated among the Presbyterians in Kentucky in 1799. Christian Newcomer reported in his Journal that he attended and participated in a camp meeting in Berkeley County, Virginia, beginning on August 11, 1804. He was also present at a Methodist camp meeting near Chillicothe, Ohio, in 1810. Lawrence also stated that the first such meet- ing held by the United Brethren in Christ was a four-day meeting beginning on August 17, 1815, at Rocky Springs, Franklin County, Pennsylvania. Two or three meetings were held the following year and more later as the values of the camp meeting became apparent. 1ยบ By this method preachers could reach large numbers of people which was not possible in the small meeting houses.
These services were held in groves on easily accessible farms. People travelled many miles on foot, by wagon and on horsback to reach the sites. They carried tents, bedding and provisions to provide living situations for several days. In a later period tents could be rented and cabins and dormitories were made available.
The purpose of the meeting was to preach the gospel, to exhort, to convict and to convert sinners. Emotions were deeply stirred. The Holy Spirit moved mightily among the people.
The freedom of the early meetings had to give way to regulations and controls. The Conference in 1833 adopted rules which were to be published in a community thirty days prior to a meeting. These stated that all friends of Christianity and all serious and well disposed persons were invited. Any person wishing to erect a tent, booth or wagon on the grounds or within one mile must secure permission from the chief manager. The same applied to any who wished to sell a commodity.
The Religious Telescope, after it began publication in 1834, became one of the most effective means of publicity. Letters and articles appeared describing camp meetings and reactions to them. A notice appeared in the June 1, 1836 issue requesting presiding elders to be prompt in sending in their camp meeting appointments.
The following paragraphs contain a summary of articles that appeared in the Telescope from 1837 to 1842.
17 Ohio Miami Conference Minutes, 1961, 86.
18 Ohio Miami Conference Minutes, 1969, 52.
19 John Lawrence, The History of the Church of the United Brethren in Christ, Dayton: The United Brethren Printing Establishment, 1860, II, 63, 64.
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Four purposes are listed.
1. The strengthening of young converts.
2. To help those obtain salvation who joined the church during a revival but who had not found the Savior.
3. To help the regenerate to seek and obtain sanctification.
4. To strengthen the church for its work during the winter season.
These suggestions were made for preparing for the camp meeting.
1. Lay aside every weight and encumbrance and go with a soul buoyed up above worldly thoughts and cares.
2. Go praying and fasting.
3. Go not to feast and talk triflingly. Seek out and work with sinners.
4. Go feeling that we are but instruments in the hand of the Lord.
Another writer said that three things appeared necessary to constitute camp meet- ings.
1. People collected.
2. Tents or cabins erected for their accommodations during their stay.
3. People who come must worship God or it is not a camp meeting accord- ing to the original meaning of the term.
The anticipated results were usually achieved. George Bonebrake, in urging the church not to give up camp meetings, reported that at Brown's Run, "Mourners poured forth to the anxious benches, it was supposed to the number of 100 or more. Seventy-three joined the church." Frederick B. Hendrix reported that, though the at- tendance was not large at a camp meeting on Five Mile Creek, thirty were converted. A. Shindledecker wrote that in five camp meetings in the northern part of the Confer- ence 152 were converted. Francis Whitcom reported 107 at the altar at one time.
Attendance frequently numbered in the thousands. Not all were always sincere dedicated Christians nor true seekers. Rowdyism became more frequent. A warning was issued to camp meeting hucksters who set up their shops nearby. This type of objection- able behavior began to stir up opposition in the church to the camp meeting. John Powell in 1840 summarized some of the objections.
1. As many of the wicked as the good attend.
2. The meetings are held in the woods and open air, which is highly in- jurious to health.
3. They are expensive to tent holders in time and money.
4. The meetings are not Scriptural.
5. It appears that not much good is accomplished.
One problem was the confusion caused by latecomers and the rumbling of wagons, the sound of the axe and the repairing of tents. Before the meeting closed they were disturbed as some prepared to break camp and leave early.
In the early 1840's ministers and laymen were divided as to the worth of con- tinuing this type of evangelism. Henry Kumler, Jr. was a strong supporter. He attended four in 1840 and said, "All our meetings are not to be complained of. The Devil has tried to kick up a dust, but we have been watching him very closely. He got up too late."
An opponent said in 1842 that the time was when the Lord blessed camp meet- ings and poured out his Spirit on such occasions, but God is not pleased to own the institution any more. Some spoke of the mediocre attendance and results. These said that a reformation must take place in camp meetings or they must cease.
Many recalled the good times of earlier years and hoped that these meetings could
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be restored to their former interest and effectiveness. Actually, however, camp meetings were a minor part of the Conference program during the late 1840's and 1850's. An article in the July 23, 1856 Religious Telescope raised the question, "Why is not more good done at camp meetings?"
Some resurgence of the movement seemed to have occurred in later years. A com- mittee on camp meetings reported in the 1874 session, offering these resolutions.
1. That we as a Conference declare our faith and confidence in the utility and spiritual advantage to the church resulting from properly conducted camp meetings.
2. That this Conference appoint a commission of nine members who are favorable to the enterprise for the purpose of incorporating under the statute of Ohio, a camp meeting association. This Association was to raise money and to select places for camp meetings. 20
The nine-member commission held its first meeting on October 6, 1874 and adopted the name, "The Centenary Camp Meeting Association of the Miami Confer- ence." A sub-committee was appointed to search for locations for sale or lease. William McKee, who reported this meeting in a letter to the Telescope printed in the issue of October 14, 1874, said, "From the spirit manifested it is safe to say there will be a United Brethren camp meeting in the Miami Valley in the summer of 1875."
In 1876 the committee requested the Conference to appoint two boards of man- agers, one in each presiding elder district, to incorporate and to hold a camp meeting in each district. This resolution was adopted. 21
However, William McKee, the Dayton District presiding elder, in his 1877 report indicated that he did not call the committee together in his district, referring to the "Inutility of camp meetings at this time and in this country." 22 The Cincinnati Dis- trict presiding elder made no mention of this in his report. The commission did not report in this session. Apparently the Association was not incorporated and ceased to exist.
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