USA > Pennsylvania > A History of the Church of the Brethren in southern district of Pennsylvania > Part 3
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"1. That no person shall be allowed to speak with- out first rising to his or her feet, except officials of the church or others in arranging matter to be brought before the meeting.
"2. That no persons shall be allowed the privilege of gathering together in groups of two or more on any subject, but if they have anything to say on the subject under consideration, to say it to the church so that all can have the benefit of their deliberations, except in arranging matter to be brought before the church.
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MINISTERS AND WIVES OF ANTIETAM CONGREGATION
Left to right: Minister and Mrs. W. A. West, Elder and Mrs. M. C. Valentine, Elder and Mrs. H. M. Stover, Minister and Mrs. W. M. Rice.
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CONGREGATIONS OF SOUTHERN PENNSYLVANIA
"3. If two or more persons should rise to speak at one time, and contend for the right to the floor, the Moderator or Elder, should decide who should speak first.
"4. No person shall withdraw from the meeting while it is in session, for the purpose of going away, without the consent of the Elder or Moderator.
"5. It shall be the duty of the Elder or Moderator to endeavor to have the foregoing rules faith- fully carried out."
In 1904, at a council in Prices, a Brother at council could only be called to order by the congregation singing "Jesus Lover of My Soul". In 1920-1930 when any difficult matter arose for discussion and could not be easily settled, it was either put to vote or deferred, and at the next meeting, settled more quietly.
The business end of the church seemed to grow more toward advancing the Kingdom of God, than advancing one's self.
In 1922, a committee was appointed to revise the by-laws of the Antietam Congregation. In 1933, a code of by-laws was accepted by the church in council assembled. In church services as late as 1888, it was the common custom to open the services by singing a hymn, and when the congregation became somewhat settled, to have a hymn formally announced, a Scripture read, and prayer offered by the one designated by the Elder in charge, or if he was not present, by the minister oldest in office. After prayer and another hymn the Elder would either "Take up the subject and preach the main sermon or ask whom he would to preach".
Whoever agreed to preach would ask a deacon to read a designated chapter, which he either read or asked the next deacon in line to read. The minister then preached, after which some other preacher bore testimony or preached a second sermon, announced a hymn, and led in prayer. The Elder in charge announced another hymn, made the announce- ments, and declared the meeting dismissed. At Prices about the year 1899, one of the younger ministers said, "If you will allow me, I will read a portion of Scripture." He proceeded to read and announced his text, and preached. After that other preachers began to preach after reading their own chosen and studied Scriptures.
In the Spring of 1875 at the Love Feast in Prices Church, there were many people gathered for the occasion. Many visiting ministers came to enjoy the services. Among these ministers who came was Brother S. Z. Sharp from Kisha- coquillas Seminary, a young minister of more than ordinary ability, but very humble and agreeable.
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HISTORY-CHURCH OF THE BRETHREN-SOUTHERN PENNSYLVANIA
At the Sunday morning service the large stone church was filled with people, and the preacher's seat back of the table was well filled. The oldest men sat next the Elder or Bishop. When the meeting was formally opened, Bishop Price spoke to the minister next to him, saying, "Now Brethren, take up the subject", and as courtesy prevailed, the Brother extended the privilege to the next minister and so on until it came to the last man, Brother Sharp, who was the youngest minister present and a stranger and having no one else to extend the privilege, looked up to the Elder for his consent. Bishop Price was somewhat annoyed at the situation. Hoping to relieve matters in a gentle way, he said in Pennsyl- vania Dutch, "Canst du Deutsche sprechen," and Brother Sharp replied, "O Yaw," and Brother Price then could only say, "All recht," and the young minister arose and preached in clear German the finest German sermon that had been de- livered from that pulpit for many years. This brought many favorable comments from the people who talked German. According to the best information obtainable, this was the last sermon delivered in German at Prices church.
In the Antietam Congregation singing was always used as a part of the worship, agreeing with the Scriptures, Ephesians 5:19 and Colossians 3:16. In the early life of the. congregation, there were not many printed hymn books and fewer yet with music. Not a few of the members were unable to read fluently even if they had hymn books. Our Brethren made the best of the situation and not only read the hymn, but. read again two lines which were sung from memory, and then two lines more which were sung, and so on through the hymn. This was called "lining the hymn". The lining of hymns and the reading of the entire hymns continued to be practiced to. some extent until the council of April 17, 1886, when it was granted that the minister might use his descretion as to reading the hymn before it was sung, but he should always. "line it".
The reading of the hymns was interferred with by an- other condition prevalent at the time. When they had eve -. ning services, the only light they had in the early part of the 19th Century was the "torch" of pine shavings, and the "tallow dip". In the middle of the century, the kerosene lamp made. its appearance.
The tall pulpit lamp was used in the church in Waynes- boro until gas was installed when it was taken to Weltys and used until the new church was built.
In the hymn books the meter of the poem was marked, S. M., short meter; C. M., common meter ; L. M., long meter ; so the person "giving rise to the tune" might be reasonably sure of the tune he sang. In the early 1870's Brother Jacch Stover, father of W. B. and H. M. Stover, usually led the singing, because he had been a singing school teacher in his.
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CONGREGATIONS OF SOUTHERN PENNSYLVANIA
early years. One day he was asked how he could always fit the right tune to the hymn the preacher announced, and he said : "That's easy, while the preacher is reading the hymn, I count the words in the lines and fit it to a tune the people know." The person leading the song just started it according to judgment as to pitch; sometimes too high and sometimes too low, but mostly about the right pitch. About 1890 a pitch fork was used, then a pitch pipe. All voice music used today in church services in the Antietam Congregation is without the aid of organ, piano, or orchestra. This is agreeable to the large part of the congregation.
In 1880-1890, when more people could read music, there was published by the Brethren a hymn book containing the music, or as they called it, "set to music". This "Brethren hymnal", was purchased by the people who had hymn books.
There was some prejudice against the hymnals by those who did not read music, and in buying books for the new church at Prices the following minute was passed at close of church services of June 22, 1890: "It was decided that if we get books to distribute in the congregation at Antietam Meet- ing House for the use of spectators to engage in the singing service, that we get our common hymn book, and not the hymnal."
Since Brother John Harbaugh had solicited and secured enough money to buy the hymnals, it was decided to repeal the former minute and purchase three dozen hymnals on April 16, 1891. At a later council in 1892 it was decided to get hymnals for use in the new church in Ringgold.
In 1893, Brother Chalice Baker was permitted to hold a singing school in Waynesboro, provided it would not cost the church anything. Later C. M. Glick held a singing school in the church and on January 28, 1899, provision was granted H. M. Stover to hold a singing school provided he made arrangements with the janitor.
Since so many of our people were learning to use the music in singing, the church bought hymnals for general use in the meeting houses. The use for the hymn books ceased entirely.
For 25 years or more before it came into open council in 1888 there was much controversy whether or not the single or double mode of feet washing should be used at our Love Feast. Some argued "our old Brethren always used the double mode therefore we ought not to bring in any innovations". Others said, "According to reading of the Scripture the single mode was following more closely the example by the Master." In the double mode two persons would go together and the one wash the feet of two or more brethren and the other would follow immediately and wipe the feet with the towel wherewith he was girded. Then it would be given to another set who did the same and so on until all
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HISTORY-CHURCH OF THE BRETHREN-SOUTHERN PENNSYLVANIA
were washed. It thus occurred that some person had no part in the washing or wiping of feet.
In the single method each brother girded himself with a towel and washed the feet of a brother and wiped them him- self, and after greeting the brother with a holy kiss, handed the towel to the next brother who did the same. The sisters on their side of the house did the same as the brethren. On January 20, 1893, the church in council assembled decided to change from the double mode of feet-washing to that of the single mode.
It would be of interest to insert here what the church services were in the first part of the 19th Century. The following is quoted from "The Brethren's Encyclopedia" published in 1867 by Elder Henry Kurtz before there were any classified minutes published.
Order at Common Meetings for Worship
"The general order is: First, united prayer and praise by singing a hymn; then a brief exhortation to humbly wor- ship God in spirit and in truth, followed by prayer upon our bended knees, two or three praying aloud, one after the other, the last repeating the Lord's Prayer, each Amen repeated by the congregation. Then reading one or more portions of Scripture, followed by preaching, one, two or three speaking alternately; then, if candidates for baptism are presented, Matthew 18:10-22, is read and commented upon, and every candidate is asked to assent to the rules laid down by the Saviour in that chapter; after that, the meeting is brought to a close, as it was commenced, by singing, exhortation and prayer." As meetings used to be held at the houses of mem- bers, the members would, out of love, prepare a refreshment for those who had come from a distance, and whoever would accept the invitation. It is particularly necessary to mention the latter for a better understanding of what follows.
Order at Love Feasts
The Love Feasts for 50 years prior to 1900 were con- sidered a feast of mental and spiritual food, beginning on Saturday morning at 10 o'clock with a sermon or two in one session before noon, when a lunch for all was given free and horse feed was provided in the places for feeding horses.
If a minister or a deacon was to be elected or voice of the church was to be taken for presiding elder or ordination, it was taken at this time when a good representa- tion of the church membership was usually present. Then announced later, generally the next morning when the work was completed by installing the newly elected person in his office.
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CONGREGATIONS OF SOUTHERN PENNSYLVANIA
The meeting was called to order by the singing of a hymn, a sermon was preached on some phase of church doctrine, and closed with prayer.
A short intermission was taken after a special exhorta- tion for all members to be present at the next session which would be the examination service.
This intermission usually lasted from fifteen to thirty minutes when the meeting was called together by singing. This service was considered only a continuation of the service and was not opened with prayer but with singing. One brother was asked to read the 11th chapter of I Corinthians without comment and another brother minister preached the sermon on some phase of our fitness for communion and explaining the prayer veil, the need of plain dress and sepa- ration from the world, and great need of full consecration. This was called the examination service. At its close when called to prayer the liberty was extended to any one who felt moved to pray audibly, and especial mention was made that this liberty was granted to the sisters. Sometimes a sister would take the liberty.
After a hymn, prayer and announcements the session was closed and preparations made for the supper. It was always sure to be announced that lunch would be provided in the basement for those who were not members of the church, and horse-feed in the shed for horses. This was according to the council of April 4, 1888.
When the audience vacated the main room, the deacons and any others who were willing to help, prepared the tables for the fellowship supper, known among them as the Lord's Supper. The supper prepared and on the tables, the people were called together by singing, and the Bishop gave a few words of exhortation and instruction, some brother read the 13th chapter of John from 1 to 30. The Bishop told one at each table to begin the service of feet-washing.
It was a favorite custom at this time to have exhortations and explanations given by the visiting ministers. When all had finished a blessing was asked by someone designated by the Elder, and they all ate together. If there was time more talks were given. When all had finished another brother re- turned thanks. At this time the end of the preachers table was cleared and the material for the communion was placed upon it and carefully covered with a white cloth. Then the Elder turned the services over to the visiting minister who was to officiate at the communion. The officiating minister then asked someone to read the nineteenth chapter of John. While he was reading the bread was prepared by him convenient for passing.
When the chapter was finished, the bread prepared and covered again a few appropriate words were spoken about love, a perfect union, with their symbol, the right hand of
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HISTORY-CHURCH OF THE BRETHREN-SOUTHERN PENNSYLVANIA
fellowship was extended accompanied with the kiss of peace from one to another until each was greeted and a complete circle was made among the women as well as among the men. The handshake and kiss were considered the third ordinance to maintain the communion's sacredness. The Elder then spoke of the bread as being the broken body of our Lord and as all the communicants stood he offered prayer. When the people were again seated the bread was broken by each brother and given to the one next until all were served. The Elder served the bread to each sister.
Extreme silence was maintained while the bread was passed in memory of the Body of Christ being broken for us. Mark 15:33 was often quoted. The congregation engaged in singing while the cup was passed for the cup represented the Blood that was shed for us that redeemed from condemnation, from the curse of the law and from sin. One cup was used for the brethren and one for the sisters, replenished by the attendant when necessary. In 1915 a number of communi- cants were usually about twice as many sisters as brethren. To meet the needs, two cups were used by the sisters who were divided into two sections and the last sister in each sec- tion passed the communion to the first in the other section, thus instead of two separate sections it was a double section or a figure eight and the unity was not broken. All were united by the symbol of a perfect circle or endless chain.
The officiating Elder always served the communion of the bread and cup to the sisters prior to 1910.
In those days, it was a question with some if the sisters should not be granted the privilege of passing the cup and breaking the bread the same as the brethren. This question arose again and again until the Annual Meeting of 1910 granted that privilege. On October 16, 1910, Antietam in council assembled decided that the sisters should break the bread and pass the cup in communion service.
It may be noted here that regular fermented wine was used for communion purposes until 1890 when it was decided hereafter to use only unfermented grape juice at the Love Feasts.
After the bread was passed the officiating clergymen poured some wine from each container into each of the two or more communion cups. He then took one cup in his hand and while all stood a prayer was offered for a blessing on the cup. The cup was then passed from one to another until all were served in the same manner as was the bread.
The communion being finished a general prayer was offered with the whole audience standing. An opportunity was given for announcements by any of the visiting ministers. A closing hymn was sung and the meeting dismissed.
Attention was called to the presence of visiting members and they were invited into the local homes for lodging and
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CONGREGATIONS OF SOUTHERN PENNSYLVANIA
breakfast. Some provision was made for lodging in the loft. Breakfast was served for those who stayed at the church or lodged in the vicinity near the church.
Sunday morning at ten o'clock services began again with a talk to the young people. Devotions opened in the usual way and officers who may have been elected the day before and not installed were properly and fully installed before church services began.
These services were regular in form but special in pur- pose and were usually very well attended. Usually two or three visiting brethren spoke, but one had the main address. Dinner was then served to all who cared to remain and the Love Feast for that time was over.
The territory belonging to the Antietam Congregation, at first, was the Cumberland Valley, from mountain to moun- tain, and from the Cumberland County to the Potomac River, approximately 35 miles wide and 50 miles long. This was reduced in size by new congregations forming, until 1934 it was a crescent in form about 20 miles wide from end to end, and about six miles wide at its greatest width. It is situated east, north, and west of Waynesboro, Pennsylvania.
From the original Antietam Congregation the following congregations were formed: The Manor, Maryland, 1800; Welsh Run, 1810; Ridge, 1836; Back Creek, 1850; Beaver Creek, Maryland, 1858; Falling Springs, 1866; Hagerstown, Maryland, 1893; Shippensburg, 1924; Chambersburg, 1910; Waynesboro, 1922; Broadfording, 1924; Long Meadows, Maryland, 1926; Greencastle, 1930; Weltys, 1934.
Among the more prominent families in the church before 1800, were the Bonebrakes, Foremans, Friedleys, Holsingers, Kneppers, Macks, Prices, Royers, Stovers, Snivelys, and Stoners, Snowbergers.
Following are the names of the deacons who have served in the Antietam Congregation from the year 1825: Andrew Friedley, Sr .; Jacob Price, Sr .; Joel Senger, John Stouffer, George Royer, Christian Good, Dr. John Bock, David Bock, William Royer, Abram Lookabaugh, Isaac Deardorff, Daniel Senger, John Stoner, Joseph F. Rohrer, William Shilling, William Wiseman, Jacob Zarker, Michael Jacobs, Frederick Bakener, David H. Bonebrake, Jacob Holsinger, Jr .; Jacob Friedly, Joseph Burger, I. F. Hollenberger, Benjamin E. Price, Jon S. Oller, David Newcomer, Henry Baer, Sr .; Daniel M. Baker, David Geiser, D. B. Mentzer, Samuel Welty, Benjamin Friedly, T. F. Imler, J. Mitchell Stover, B. F. Barr, Joseph F. Emmert, Samuel Knepper, J. E. Demuth, A. M. Good, Samuel Fitz, Daniel H. Bare, Daniel Flohr, Frederic Strite, H. M. Stover, Daniel D. Rinehart, D. W. Hess, George Eigenbrode, John Hoffman, Daniel Howe, Christian Newcomer, Charles W. Reichard, Walter Rowe, William Thorp, Abraham Heefner, Edward E. Snader, A. M. Rebok,
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HISTORY-CHURCH OF THE BRETHREN-SOUTHERN PENNSYLVANIA
James C. Heefner, Ira L. Wingert, W. Harry Demuth, George P. Cahman, George W. Smith, Edward Spangler, George L. Socks, Clarence Dick, Walter West, Charles Marker, S. Edward Cline, Bruce Hoffman, Willis Rice, William Hovis, Cyrus Bonebrake, Frank Barkdoll, Earl Snader, M. Carrol Valentine, John C. Emmert, J. Leslie Embley, John A. Fraver, Charles Hoffman, Daniel I. Eigenbrode, Oram Leiter, William Marker, Daniel Hoffman, Norman King, A. W. Hartman, Hobart M. Shockey, Wilbur R. Kline, James B. McClain, Frank S. Snively, John Heffner, Jr .; Fred S. Sprenkle, Ralph Shaeffer.
The greatest number of deacons at any one time was in 1920 and 1921, when 30 names appeared on the list.
The territory was 10 miles square, and the membership was 900.
Ministers and Elders of the Antietam Congregation
Abram Stouffer ordained in Germantown by Peter Becker.
William Stover emigrated from Switzerland A.D. about 1752, ordained by Abram Stauffer and died A.D. 1800.
George Adam Martin ordained in Germantown by Peter Becker and moved to Stony Creek, Pennsylvania.
John Price came here in 1752 and died in 1803.
Jacob Miller was elected in 1765 and moved to Virginia. Daniel Stover was born 1757 and died 1822.
John Royer.
Jacob Holsinger elected 1820, ordained to the Eldership or Bishop in 1825.
Jacob Fahrney elected October 23, 1825, ordained Bishop October 23, 1841.
Henry Strickler elected to the ministry October 23, 1825.
Israel Singer elected April 28, 1833, was formerly a deacon and was elected to that office June 2, 1830. Born 1799; died 1849.
David Foglesanger elected to the ministry November 3, 1833.
Daniel Keefer elected to the ministry on October 18, 1840.
William Boyer elected May 30, 1841, ordained bishop 1848.
William Etter elected to the ministry on May 19, 1844.
Jacob Price elected November 16, 1845, was ordained an elder October 22, 1867, and died 1883.
David Bock elected to the ministry March 15, 1846, formerly a deacon and elected to the office October 13, 1844. Went with Old Order Brethren.
Isaac Renner elected October 18, 1846. Afterward moved into the Monocacy Church, Maryland.
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CONGREGATIONS OF SOUTHERN PENNSYLVANIA
Joseph F. Rohrer elected January 16, 1850. Ordained an elder October 22, 1867. Formerly a deacon elected October 18, 1846.
Abram Stamy elected October 22, 1848. Formerly a deacon to which office he had been elected April 25, 1847.
Joseph Gipe elected July 30, 1848; formerly a deacon elected May 19, 1844.
Joseph Garver elected May 18, 1851, but never served in the ministry.
Daniel Holsinger elected to the ministry April 18, 1852.
Jacob F. Oller elected to the ministry April 18, 1852. Advanced to eldership in 1881. Died 1897.
Daniel F. Good elected at Weltys August, 1860. Advanced to eldership. Went with Old Order Brethren.
Abram D. Golley elected to the ministry 1863; formerly a minister in the Seventh Day Baptist Church.
ELDER JACOB SNIDER AND WIFE
Jacob Snider elected at Prices August 23, 1874. Advanced to second degree June 23, 1878, and ordained an elder October 9, 1897; formerly a minister in the River Brethren Church; died December 9, 1900.
Daniel M. Baker elected May 2, 1875 ; formerly a deacon ; advanced to the second degree June 23, 1878, and ordained an elder October 9, 1897; died 1910.
John D. Benedict was elected to the ministry at Prices Church May 2, 1875, advanced to the second degree. Died since 1900.
B. E. Price elected to the ministry at Prices Church February 22, 1881; was formerly a deacon; advanced to the second degree January 18, 1883. Died June 5, 1896.
T. F. Imler was elected to the ministry at Weltys Septem- ber 24, 1885, and forwarded June 15, 1890.
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HISTORY-CHURCH OF THE BRETHREN-SOUTHERN PENNSYLVANIA
W. B. Stover received by letter September 27, 1881 -given letter January 17, 1892-received again Janu- ary 25, 1894, with his wife and endorsed by congrega- tion for missionaries on foreign field and recom- mended to the Annual Meet- ing. Letters granted May, 1901.
John B. Ruthruff elect- ed to the ministry August 6, 1892; forwarded to second degree July 28, 1894; elect- ed an elder May 24, 1902; ordained August 9, 1902. Died March 25, 1910.
C. R. Oellig elected January 28, 1893; forward- ed May 17, 1896. Ordained an elder May 15, 1910.
BENJ. E. PRICE
H. M. Stover, formerly a deacon, was elected to the ministry November 1, 1898; for- warded May 13, 1900; and ordained an elder July, 1913.
F. D. Anthony received July 27, 1899, by letter, a minister in second degree.
Isaac Riddlesberger received by letter October 19, 1902, in second degree; elected an elder May 14, 1910. Elected to the ministry, September, 1882.
H. P. Garner elected May 1, 1909; forwarded July 22, 1911.
D. B. Mentzer elected May 1, 1901; formerly a minister in the Old Order Church, forwarded July 22, 1911. Died March, 1928.
W. C. Wertz received by letter January 1, 1911, in the second degree.
Melvin A. Jacobs received November 6, 1910, by letter in second degree and was ordained an elder July 26, 1913. Moved to York, Pennsylvania, in 1926.
Aaron Newcomer was elected to the ministry November 9, 1913, at Weltys; was formerly a deacon; advanced to second degree, November, 1915. Died November 13, 1935.
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