Mr. Spangenberg and Mr. Wesley

In February of 1736, John Wesley was preparing, along with his brother Charles, to launch out into a ministry in the wide open spaces of colonial Georgia in North America.  Up to this time, John Wesley and his brother had been committed to a steady, disciplined approach to living up to the requirements of their faith. They faithfully rose early each morning to read scripture, the set an appointed time to apply themselves to prayer, and established routines that served to do good works, fulfill charity, and teach the faith. They held fast to the traditions of the faith, observed and agreed with the theological platforms of the historic church (the Apostle's Creed, the Nicene Creed, the Heidelberg Confession, and the 39 Articles of Faith of the Church of England). From before dawn to after sunset their days were arranged to be always in some productive and godly activity of helps, instruction, prayer, or service.

 

Mr. Olgethrope came from Savannah with one of the Pastors of the Germans, a Mr. Spangenberg.   It was soon evident that Wesley and Spangenberg shared much the same faith and fervor of purpose. Wesley inquired for advice in his own life and to measure his conduct (as he prepared to minister in the area).  The German asked two key questions: 1) "Have you the witness within yourself? Does the spirit of God  bear witness with your spirit, that you are a child of God?" 2) "Do you know Jesus Christ?...do you know he has saved you?...do you know yourself?"

 

The questions threw Wesley a bit. His replies were couched in hesitant tones. He knew only with certainly that he believed who Jesus was, "I know he is Savior of the world."  To the other questions he could only utter, "I HOPE he has died to save me..."  He finally said in response to the question, "Do you know yourself?" that he did know, his journal records, "But I fear they were vain words." (pg. 23, The Works of John Wesley, volume 1 and 2, Baker 1996).

 

All that happened to Wesley while in Georgia - the abysmal relationships, the failures in ministry and the creeping sense of failure and self-doubt- all seem to be a continuation of this challenging set of questions from the German pastor.  Just a few years later, Wesley is back in England and the process initiated by the German pastor comes full circle when the words read from Luther's Commentary on Romans thunders into the soul of Wesley letting him know, at last and without doubt, that he has been forgiven and he has been saved. As a result, in his normal understated way, he said his heart had been 'strangely warned.' 

 

So often in describing the Evangelical spectrum of the religious experience there is the emphasis on the historic creeds of the church and the recognition of Jesus as the solution to sin and redeemer of the world.  There should also be the experiential component of personal knowledge of an assurance that allows one to say, "Yes. I know I am saved!" 

 

That was the response the German pastor was looking for and the one that Mr. Wesley finally found. It became the yeast to move people from becoming merely consumed in doing good deeds into people consumed with sharing the Good News!

Envisioning a Church

Researching into church history is often found the stories of schism, of division and the establishment of new groups that better reflect certain styles, beliefs, values, or purposes.  No church, congregation or collection of people is ever perfect. In finding the best fit compromises are sometimes made along the lines of what is most agreeable to personal convictions of the Christian life.  In recent years, with the emergence of the Post-Modern movement of the later 20th century, there has been a return to the basics. This has been illuminating but also very challenging.  It is sometimes very clear how far off course some denominations and groups have traveled from their foundational principles or beliefs.  Tides of social trends, cultural waves, and even political eddies have shifted the flow of their rivers of faith.

 

Current trends seem to indicate that there are some common factors in the churches that are growing and being successful in the Biblical definitions of church. These groups often share a faith handed down through the centuries, they share a faith that is felt on the personal level, they are compelled to share the Gospel with others in real and tangible ways that transform souls,  lives, and communities,  and they are committed to learning the Bible and using it as a 'lamp' to their daily walk with God.

 

So the following is a basic overview of what this author might view as a simple schematic of the elements of a denomination or a body of Christians.  It might serve as a jumping off place for those struggling with defining themselves in a restructure, strategic goal or similar plan. 

 

Orthodox

Apostle's Creed

Nicene Creed

Westminster Catechism

The 39 Articles of Faith

It is a faith handed down.

 

Experiential

The church as the place where people who have encountered God; know they have been saved; and want to grow to be more like Christ come together as a group to worship God, grow in faith and life, and do good in every way possible.  Faith, hope, joy, love, service, sacrifice, and witness are not mere words but daily parts of life. This is the 'fire' that warms the heart and is contagious. Worship is exciting, energetic, inspirational, moving, and transformative. Daily life is energized, motivated, and filled with purpose to share what we have/feel/enjoy with others.  It is a faith felt.

 

Psalms 5:11-12 But let all who take refuge in you rejoice; let them ever sing for joy, and spread your protection over them, that those who love your name may exult in you. For you bless the righteous, O LORD; you cover him with favor as with a shield.

Psalms 47:1 Clap your hands, all peoples! Shout to God with loud songs of joy!

 

 

Evangelical

"Evangelical Christianity, is a worldwide, transdenominational movement within Protestant Christianity, maintaining that the essence of the gospel consists in the doctrine of salvation by grace through faith in Jesus Christ's atonement." (Wikipedia) The church of "show and tell" Christian life. The church of the open invitation to accompany us and "come and see" what God is doing. The church of putting action with words to achieve specific people centered goals of feeding the hungry, clothing the naked, sheltering those without a roof, and loving the unloved.  It is a faith shared.

 

"How then will they call on Him in whom they have not believed? How will they believe in Him whom they have not heard? And how will they hear without a preacher? How will they preach unless they are sent? Just as it is written, "HOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGS!" Romans 10

 

"And as you go, preach, saying, 'The kingdom of heaven is at hand.' "Heal the sick, raise the dead, cleanse the lepers, cast out demons. Freely you received, freely give. ' Matthew 10

 

Biblical

“Let me be homo unius libri,” said John Wesley, or a man of one book. He did not mean he would scorn other books but that the Bible would serve as the key and foundational work used in building his faith and directing his life. He read widely across many fields and knew well the varied viewpoints of both his supporters and those who did not agree with his renewal beliefs.  Today the Bible has become on one hand a monolithic tool of dogmatic literalism that wrings from the Word of God the wisdom and the breadth of its contents. Focusing on the small gnats the great camels of grace, liberty, and possibilities go unnoticed. On the other hand, the Bible has become a quaint text out of touch with modern life, an ancient text of blood and death and the cause of great evils in society. It is a mythic writing with some good things but in no way can it lay claim to directing, controlling, or even informing modern life. Somewhere in the middle waits the Bible to be discovered, read and taught correctly, and applied with the balance and grace of its message. It is faith learned.

Psalms 119; Romans 15:4; Job 23:12

The Mission

The mission of the church of Jesus Christ is to invite, introduce and involve people to share the Gospel and it is achieved through a faith passed on, a faith that is felt, a faith that is shared, and a faith that is learned.

Matthew 28:19-20 -   
"Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age."

 

--Marilyn A. Hudson, MLIS

Online Resources

The American Methodist Project

Women Evangelists

In Oklahoma City in 1904 a woman from the Methodist Episcopal Church preached a revival in the Methodist Episcopal Church, South. At this point, both groups were busy building and there was apparently some sharing of resources.  Oklahoma at this time was more open to the idea of the two fractured sections of Methodism working together than the general denominational structures of both. They were also, apparently, open to the idea of a woman preaching a revival as well.

The event was duly reported in the local newspaper, with numerous tidbit or pithy quotes as was the custom, and she was referred to always as "Mrs. Mather."

She was Margaret Alice Moody Mather from Spencer, Iowa. She was born 27 January 1862 in Clayton Co., Iowa. She married in 1883 Luther Pearson Mather (b. 1838, Fenner, NY).   She was mentioned in The Northwest Christian Advocate of March 17, 1897 (pg. 20) as an "evangelist" and that she assisted Pastor A.R. Cuthbert, pastor in a revival that saw many conversions. Her name would emerge in various copies of that journal as well as the Conference journals of Iowa Methodism. The 1900 Iowa census lists her as an "evangelist" and her husband as a day laborer. She was the mother of three children but as of 1900 only two remained: Leo David Mather and Alice Floy Mather.  She died 1947 in Clay Co., Iowa.

Her home conference, Northwest Iowa, had this to say about her in the Christian Advocate, volume 80 (1905),"Mrs. Alice Mather, an evangelist from Spencer, NW Iowa Conference is assisting the pastor, Rev. F.L. Buckwalter. She is a loyal Methodist, a fine preacher, a sweet singer and sympathetic in her preaching. She preaches straight to the hearts of the people, and all are delighted with her...The meetings prove that Methodist preaching and methods, directed by the spirit, will still bring about genuine conviction and conversion. The people have crowded the altar..."

It was clear, Oklahoma received a rare blessing in inviting this woman to come and preach in Oklahoma City. Who knows how many she inspired in the faith or encouraged to follow where they felt they were being led vocationally?

 

She was not alone in this role, however, and though denominationally many groups would not sanction female ministers for many decades (if at all), expediency, obvious gifting and the work of God apparently overrode this circumstance. For example, in some parts of the Ozarks it was very hard to get ministers to stay, provided they could actually find the church! Hidden deep in hard to reach valleys or in areas subject to frequent flooding, local congregations often had to depend on the people in their group to do the work of the minister. Those with a gift, a calling, or a sense of spiritual responsibility would share a sermon, a study or read from scripture.

 

In a real sense the frontiers of the westward expansion provided opportunities for egalitarian leadership and activity for women both in the church and the society.  Social equality movements and women entering professions combined with social activism on behalf of education, anti-liqueur efforts, and fighting social ills. Add to this the renewal movements such as 'The Holiness Movement' and the "Pentecostal Movement' who had a keen sense of spiritual imperative and evangelism, and it was natural that women and men would be seen as leaders in things both temporal and spiritual.  In my family history is one such example of this. In one letter dated 9 Nov. 1877, William Terry's daughter, Matilda Terry Ennis, is said to "be one of our liveliest preachers" and a "Northern Methodist". It is possible she was a "deaconess" or merely a very active church woman, but it is interesting to note that in the Holiness Movement of the same period noted Phoebe Palmer, for example, was part of many revival efforts in the New York period from as early as 1857. This reveals a trend toward greater female participation - and some acceptance of the same - among some groups of Methodists.

 

More research needs to be done to uncover these women's contributions to early church work in every area.  Often they would preach, evangelize or serve but leave the ministry due to family demands or financial issues. Some denominations required pastors to pay tithes to their local church district or conference.  Clergy couples working among people who had little, found they also had little to live on, and thus paying a tithe to support the local denominational work was more than they could balance. Other denominational groups did not require this from their clergy but did require the congregation to tithe to support the mutual work. These 'out of site' influences are important to understand the practical reasons why some groups emerge early on with formally recognized women on their rolls as pastors, evangelists, and leaders but dwindle later.  The women continued to do the "work" but were increasingly doing it as 'clergy spouses' or as single women. Over time, cultural influences often seeped back in allowing for formal limitations to be added prohibiting them or limiting their work to women and children.

 

Notes:

"Methodists Around To New Zeal By A Woman Evangelist's Discourses" "Is a Powerful Speaker", "Interest in Revival's Becoming Intense and Numbers are Nightly Becoming Converts to the Christian Faith." (Oklahoman, April 15, 1904; pg.8); U.S. Federal Census, Iowa; The NW Christian Advocate 1905; NW Iowa Conference Report, 1911; NW Christian Advocate, 1912; Spencer Clay County (IA) News (Dec.2, 1897, p.3); The Perry (IA) Daily (Dec.14,1894, pg.1); The Alton Democrate (IA) (March 14,1896,pg.8); Monmouth Daily Atlas (IL) (March 10, 1916).

EVANGELISM REVISITED

One of the burning issues in many churches is simply survival in a sea of conflicting and competing secular activities. Many historic churches - called often 'mainline'- find themselves trying to redefine themselves and establish some sense of relativity in modern life.  

 

One group is the United Methodist Church.  Since the 1970's their upward membership trend of the previous century has been steadily declining.  Many leaders sounded early calls to apply the breaks to trends and policies aiding in this decrease.  Books such as Wilke's "Are We Yet Alive?" (1986) and Scotts' "Restoring Methodism: 10 Decisions for United Methodist Churches in America " (2006)  explored steps that needed to be taken.

 

In recent years there is an increased focus on identifying and communicating the primary mission of the church ("Make disciples of Jesus Christ for the transformation of the world") and on doing things in new ways in order to improve reaching "new people" and sending the church into "new places." To this end plans of discipleship are encouraged with clearly measurable methods of assessment and a 'methodical' manner of tracking such assessment to determine success.

 

Imagine asking 'Methodists' - a nickname given to the band of people seeking spiritual revitalization through  measured, consistent, and methodical personal commitment -  to be methodical. It was ironic.

 

In reviewing many examples of these plans of discipleship, it was noted that they all  begin with the person joining the church.  Then a course of spiritual formation and missioned purpose was very clearly outlined.  It seemed that an important - actually a vital - step was missing.  It was one people in many of contemporary church groups appear to find uncomfortable.  It is historically summed up in the term "evangelism."

 

In the 1952 Book of Discipline there was a section  (para. 2030/pg. 655) "Program of Evangelism" that identified "the fundamental task of the church is individual and social salvation" and in another section "Call to Evangelism" (para. 2020/pg. 653): "Thank God for a strong, evangelistic church. Our desperate world desperately needs it. Neither science, nor knowledge, nor government, nor any human power or instrument can save us. We need God. Only the salvation manifest and available in Christ will suffice. Evangelism is the top-priority need of our time."  The section went on to emphasis that without that important component sermons, music, and programs were of no use and sorely missed their potential.

 

The 1945 Book of Worship of the Church and Home  (pg. 136)  even included a prayer "For Evangelism" that begged God to increase the "faith and zeal" of the people to diligently seek the salvation of people and work toward that goal with "a heart of love, sincerity of speech, and the power of the Holy Spirit," that they may be convinced to forsake "sin".

 

In the 1960 Discipline of the Methodist Church (para. 2029/pg. 708-709) there was a clear statement that " Every Christian is an evangelist, a bearer of the good news of God's care for all his children" and that it was "an inevitable expression of personal relationship with Jesus Christ. Our experience is that of two of his first disciples: "We cannot but speak of what we have seen and heard."  The Bishops noted that there were forces in the world that sought to compromise that goal: "secularism, nationalism, militarism, materialism, and sin in all its enticing forms."   

 

At the time of the 200th anniversary of Methodism in 1984 The Book of Discipline had reduced the topic of "evangelism" to a short phrase describing one work area of the local church whose task was "to make evangelism an ongoing priority ministry of the congregation to win people to a profession or a renewal of faith in Jesus Christ."  This group would suggest activities and monitor programs. (para. 261.4/ pg. 145-146).

 

Any plan of discipleship must include a plan of evangelism. We as Christians often turn to the metaphor of fishing when speaking of gathering people to come to Christ. In that parlance, any plan of discipleship is fishing without any bait.  To disciple means to teach someone.   As Paul the Apostle so ably asked, how can one who does not yet believe come to believe, and be a disciple, unless there is one who tells him or her first about the Christ?  If someone goes fishing they can have a plan as to what they will do with the fish they catch but unless they fish for them they will not have any fish!  So it is with too many 'plans of discipleship'.  Churches are waiting for the fish to jump into their boats. Then, and only then, will they make them 'disciples of Jesus Christ.'

Over the 20th century many approaches to finding the fish in the water were used: programs, more staff, social activity, community engagement, and other ploys. 

Any church wishing to move out into growth, renewal and reinvigoration will want to revisit that first step.  Leaders and church people will want to examine themselves to ask : "Do I know Jesus and does Jesus know me?" That is the bait on the hook that will attract others to meet the most important person they can ever know - Jesus Christ.  It is no bait and switch.  Introduce people you know or interact with daily. Introduce them to YOUR friend through friendship based and trustworthy relationships that share the personal and life transforming experience of Jesus Christ.
 

--Marilyn A. Hudson

Abbey Street Methodist Church (Dublin, Ireland)

Dr. and Mrs. Marvin J. Hudson, at the Dublin Central Mission
and the Abbystreet church in 1997.

The Abbey Street Methodist Church, 9c Lower Abbey Street ,  Dublin (Republic of Ireland) is in the heart of downtown Dublin. It is just a short detour off one of the main streets (O'Connell).  It is a place rich in history since it lays claim to some 200 hundred years of worship at that location.

 

Methodism's founder, John Wesley, preached in a location on Abbey Street in 1747 (see "The Methodist Chapels in Dublin" by D. A. Levistone Cooney, Dublin Historical Record, Vol. 57, No. 2 (Autumn, 2004), pp. 152-163).  The church location on that street is mention also in the  Minutes of The Methodist Conferences 1744 Volume XIX (online here).

 

You can read about John Wesley visiting in Dublin in the 18th century here.  Additionally, several of his journals chronicle his often fascinating adventures as he journeyed across predominately Catholic Ireland preaching and visiting.




Christ Church Cathedral, Dublin

The oldest cathedral in Dublin, the cathedral was founded probably sometime after 1028 when King Sitric Silkenbeard, the Hiberno-Norse king of Dublin made a pilgrimage to Rome. 

 

The crypt  is considered the largest cathedral crypt in Britain or Ireland measuring just over 63 meters in length. It was constructed between 1172-1173.  The crypt contains various monuments and historical features, including:  the oldest known secular carvings in Ireland. These two carved statues stood outside the Tholsel (Dublin's medieval city hall, which was demolished in 1806) until the 1800's. There is also a tabernacle and set of candlesticks which were used when the cathedral last operated (for a very short time) under the "Roman rite". That was when the Roman Catholic king, James II, fled England in 1690.

 

Crypts were an ancient feature found in some of the earliest of Christian worship places. Basically, a crypt 

an underground room, or vault, beneath a church and was used as a chapel and/or burial place.  The arches seen here support the entire weight of the massive structure of the cathedral.

Dr. Marvin J. Hudson

Marilyn A. Hudson, M.L.I.S.

 

IS HE YOUR FRIEND - By Quintella Davenport

IS HE YOUR FRIEND

            Since “What a Friend We Have in Jesus” is among the many hymns that inspire me, it was wonderful learning the history behind this song.  Do we, as Christians, realize how many people are out there in our personal realms that need a friend?  Are we open to being a friend to the people who seem like they don’t like us?  Many times we expect others to come to us instead of finding out what is going on with a person in our immediate sphere. 

            Several years ago there was a familiar denomination that challenged its members to make a friend with a sinner.  So often we make friends in our own little circle of “Christians” rather than reaching out to someone who we could befriend and building a relationship of encouragement and friendship when it is most needed.  The best way to win someone to the Lord is to love them when they don’t know how to love you back.  The person, who is so overcome with problems that we want to run when we see he/she walking toward us, is the exact one that we should warmly receive.  This is definitely a person who needs our witness of Christ’s love and strength to get him/her through the problems that have over taken this weak one. 

 

            Please allow the history of this wonderful song to ignite your desire to be a friend to someone that you have to go beyond your capability to love.  The Fruit of the Spirit (Galatians 5) is in you if you have received Christ as your Lord so you can do this with the help of the Holy Spirit. 

            “A man that hath friends must show himself friendly:  And there is a friend that sticketh closer than a brother.”  (Proverbs 18:24  KJV)

            It has been said that a true friend accepts us just as we are and will stay by our side through bad times, and is willing to help us through difficult times. 

            Joseph Scriven, 1819-1886, was the author of this hymn.  He was wealthy, educated, had a devoted family, and a joyful life in his homeland of Ireland.  On the eve of Scriven’s wedding date, his fiancée drowned.  In his severe grief, Joseph realized that he could only find comfort and peace in his best friend, Jesus.

            Shortly after this horrible experience, Scriven determined to change his lifestyle rather dramatically.  He decided to leave Ireland for Port Hope, Canada, with the desire and devotion to spend all of his excess time in helping others.  He would give away his clothing and possessions to those in need as well as working (without pay) for anyone that he decided might need him.  Scriven was known as “the Good Samaritan of Port Hope.”

            Scriven’s mother became ill in Ireland and he penned a letter to her, in which he included the words to this newly written poem with a prayer that the lines would encourage her to remember her truest friend, the Heavenly Father.  There came a time in Joseph Striven’s life when he was sick and a friend came to see him.  The friend noticed the words to the poem scribbled on a piece of paper near his bed.  This friend read the lines with great interest and questioned, “Who wrote those beautiful words?”  Scriven’s answer:  “The Lord and I did it between us.”

            What a friend we have in Jesus, all our sins and griefs to bear!  What a privilege to carry everything to God in prayer!  O what peace we often forfeit, O what needless pain we bear, all because we do not carry everything to God in prayer.

 

            Have we trials and temptations?  Is there trouble anywhere? We should never be discouraged—Take it to the Lord in prayer.  Can we find a friend so faithful who will all our sorrows share?  Jesus knows our every weakness—Take it to the Lord in prayer.

            Are we weak and heavy laden, cumbered with a load of care?  Precious Savior, still our refuge—Take it to the Lord in prayer.  Do thy friends despise, forsake thee?  Take it to the Lord in prayer; in His arms He’ll take and shield thee—Thou wilt find a solace there.

 

           

New Book Shares The Stories Behind the Stained Glass Windows

The Windows of Wesley  is a historic and inspirational tour of the English Gothic Sanctuary of Wesley United Methodist Church (Oklahoma City, OK).

 

The church was established in 1910 as Wesley Methodist Episcopal, North, and the sanctuary constructed in 1928 with four large Christ windows, numerous smaller story windows, and extensive stone and wooden ornamentation.

 

Information about the windows, their donors, and other aspects of artistic expression at the church as discussed, along with a reflective spiritual guide of the sanctuary. A blend of church history, local history, art history and the spiritual motivation sparking the use of the windows and the impact they have had on members.

 

Devotional writings by church members and leaders over the years further enrich the descriptions. Black and white images with accompanying historic, artistic, and inspirational text.

Order print copies here.
Order Kindle version here.

A Hymn Inspired By History by Quintella Davenport

“Hold the Fort” is a controversial Christian song.  Controversial because some Christians believe we should not be “holding the fort”.

 

My view is that we all go through times in our lives when “holding the fort” is a blessing and at that point in time the only thing we can do to survive.  Hear the history of this song and see if it touches your emotions as it did mine.

 

In 1870, Major Daniel Whittle, a former officer in the Civil War, imparted a stirring sermon at a YMCA conference using Revelation 2:25, “But that which ye have already hold fast till I come.”  Major Whittle then shared an illustration of his war experience to close the emotional message.

  

            A small force of Northern soldiers in charge of guarding a great quantity

            of supplies at the Allatoona Pass was besieged and hard pressed by

            by greatly superior Confederate forces.  Finally General French,

            the Confederate leader, commanded the Federal troops to surrender.

            At that moment on a hill some distance away the Northern leader,

            General Sherman, flashed a signal to his troops—“Hold the fort, I am

            coming. Sherman”

 

Philip P. Bliss, a well-known writer of early gospel music, was in the audience that night.  He was so motivated by this account Major Whittle shared in closing that he could not rest that night until he had written both the text and music for a new song, “Hold the Fort.”  The next day at the YMCA service, Bliss introduced the new gospel hymn.  The hymn received an immediate and enthusiastic response.

  

This hymn later became greatly favored in the Moody-Sankey campaigns in America and Great Britain.  During a Moody-Sankey campaign in the British Isles in 1874, Lord Shaftesbury, an esteemed Christian statesman, spoke to the audience at the closing service:  “If Mr. Sankey has done no more than teach our people to sing, ‘Hold the Fort,’ he has conferred inestimable blessing on the British Empire, and it would have been worth all the expense of these meetings.”

 

Prior to his untimely death at the age of 38, Philip Bliss contributed other wonderful hymns which are still enjoyed:  “My Redeemer,”  “Hallelujah, What a Savior,” “Jesus Loves Even Me,” ”Wonderful Words of Life,” and many more.

  

Although Philip Bliss never considered today’s hymn to be one of his most powerful songs, his monument at Rome, Pennsylvania, relays this inscription—“P.P. Bliss, author of ‘Hold the Fort.’”

I challenge you to look up the hymn and read the words.  I don’t think you will find anything “non-spiritual” about this song.

 

Cyber Hymnal Link.

 

--Quintella Davenport

Freelance writer

 

Christian Sexism

The 21st century moves onward and there can be forgotten the reason why some things in our society changed.  For those who did not live in the 1930's-1970's they can have little understanding of the many social nuances that defined, limited and marginalized women in society and the church.



Grace E. Garten, WUMC Archives

A recent archival news piece brought this home.  In researching the life of religious educator and minister, Grace Elizabeth Garten, a news article written by Marguerite Macklin (possibly with the Oklahoma Record Journal or the Oklahoma City Times) reflects the tenor of the times. 

 

Garten, who had a degree from Oklahoma City University had done post graduate work at Union Theological Seminary and at Garrett Biblical College at Northwestern had contemplated missionary work to India but was held back by health issues but "her associates urged to go into the ministry, in fact she, at one time, was a licensed girl pastor representing Oklahoma, Missouri and Iowa."

 

She had worked in Oklahoma City Public Schools, worked with Oklahoma Council of Churches to establish weekly Bible schools  held in city churches. School children were exempted from school at certain hours to go to these church schools.

 

"Licensed girl pastor"; can there be any more nullifying way to phrase the person or the work?  In the time in which this article was published a grown woman was still a "girl."  She was the eternal child always in need of supervision and control by male leaders.  She was never a leader except in approved realms of working with children, caring fields or the home. Women were, in this time period, seldom mentioned by their first names but only as "Mrs." Their identity was engulfed and submerged into one half of the marriage partnership.  A single woman was similarly challenged to be seen as an equal or peer with others working in the same fields.  

 

Women's groups in churches were often the result of men who felt women had nothing to contribute outside of "women's work."  Men would do the "important" things because they had the mental capacity and inclination to do those more challenges things like making decisions, planning, or managing funds.  As a result, women's groups often became the most impressively organized groups in a church, raising and managing vast sums, and making plans that often equaled the work of many major corporations in their diversity and complexity.  In a word, they often left the men in their dust, caps in hand and scratching their heads, trying to figure out what storm had just blown past them in their decision making, male dominated, and managing male world.

 

Given the power, leadership. influence, will and vision of women in such settings, can you imagine what might have been done for the total corporate Church had men and women worked together all along?

"JOASH DAY"

Taking inspiration from the Old Testament story of King Joash who rebuilt the temple (2 Kings 12), in the early decades of the 20th century official fundraising days were being celebrated in Methodist Episcopal Churches (and other groups).   The business of the church was often made of prosaic things like paying bills, honoring debts, and trying to move the church forward, sometimes in spite of the giving habits of a congregation.  As one early writer noted people might spend in a night at the opera more than they give in a year to evangelize the world...

 

In this section from an annual church directory of Wesley Methodist Church in Oklahoma City there is evidence of the use of this "Joash Day" approach.  It was outlined in a 1910 article , "The Chest of Joash" in the Expositor and Current Anecdotes, a resource for illustrations, church development, and sermons for ministers by Rev. Alfred Peache of 49th Avenue M.E. Church, Chicago, Illinois.

"A STATEMENT OF OUR AIMS     

Spiritual: - The inculcation of the spirit of Christ in the hearts and lives of all members of Wesley church; an atmosphere of warmth and inspiration in all our worship services; an encouragement of all to develop the habit and practice of daily prayer and meditation or worship; observance of the Lord’s Supper in our church at least once a quarter; the honoring of Christ in our daily lives as an expression of our appreciation of the worth of our Christian faith; and a practical, consistent fulfilment of this solemn vow, voluntarily assumed when we united with the church:

“I WILL BE LOYAL to the Methodist Episcopal Church, and uphold it by my prayers, my presence, my gifts and my services.”

Educational: - The efficient organization of the Church School, with consecrated leadership for all departments, and interested, competent teachers for all classes; training classes for young people and adults; all members of the church and constituency, as well, encouraged to attend Sunday School and Church Services; a purpose to make available the resources and facilities of our church to the young people attending college and under the leadership of the Youth Fellowship Department; training in Stewardship; a Preparatory Membership Class to train children in a proper way the duties and privileges of church membership; a wider recognition of the Boy Scout Organization and Camp Fire Girls; --an alert, informed church membership.

Social:- A warm, cordial welcome to all visitors and strangers in our worship services; cooperation of the entire membership with the ladies organizations when Church Family functions are had; social and recreational plans, class and departmental parties for children and young people and adults, properly supervised; fellowship dinners; all men of the church encouraged to affiliate with and lend support to the Wesley Men’s Dinner Club; an annual Father and Son Banquet, a Mother and Daughter Banquet; a renewal of the activities and a continuation of the program of the Greater Wesley Movements; an adequate plan to meet the social and recreational demands of our whole membership.

Financial: - EVERY MEMBER encouraged to support the church in proportion as God prospers him; a pledge from Every Member of the church, for some definite amount, to be paid into the treasury regularly each week, if possible – such pledges to continue until modified or discontinued by those making same; all bills against the church paid promptly and in full, as nearly as possible; a regular Pay-Up Sunday once each quarter. When all who are in arrears shall be urged to pay such delinquencies, and when the church may meet all its outstanding obligations; the organization of a Fellowship of Giving members whose members shall be encouraged to practice the three fold giving of Possessions, Personality and Prayer; the re-selling of our membership on the beauty, the adequacy, and the permanency of our magnificent Wesley Church, and the beginning of a plan to liquidate our indebtedness; the observance of Joash Day[1], when all who can will be asked to make special contributions to our Building Fund – a happy, successful, debt-free church.

Your Minister,

Matt L. Simpson

[Wesley Methodist Episcopal Church. Directory & Yearbook. 1935-36. Wesley Methodist Church Membership Directory and Yearbook for the church year, 1935-36. S. Lewis Stockwell, Editor and publishers.]

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[1]  Alfred Peache. “The Chest of Joash”. The Expositor, and current anecdotes. (April 1910, volume 11) p.372f. This article had outlined a special day for fundraising with special preaching, a march using a polished wooden chest.  It was seen again an article by Wm.S. Mitchell, “How One Church Paid Its Debt.” The Expositor, (July 1919, XX:10)pg.1-3.

Tracking Down the History of the Circle: The Social Service Circle

Today the term "circle" is being claimed by neopagan, social, and political groups to describe their members in a specific place or those addressing a particular topic.  One even appears to include a gifting pyramid style scam.

 

A work dated ca. 1917, 'The Beautiful Ministry of Womanhood: A Survey of the Opportunities for Ministries of Kindness for Christian Womanhood, Including Social Service Circle programs." by Dean C. Dutton, Ph.D. was published by The Great Life Publishing Company, Kansas City, Missouri.  It sold for fifteen cents and was only 33 pages softbound.

 

Trying to locate information on the Social Service Circle, the following was found:

"In 1912, Dr. Joshua Stansfield, minister of Meridian Street Methodist Church, formed a committee to be a link between the church and social service work of the city. It was called the Social Service Circle. Aid was given in various ways - support to French war orphans, milk money to School #12, college money loans to deserving, but needy students, and the purchase of everything from false teeth to sewing machines and steel chairs." (http://www.stansfieldcircle.org/index_files/Page570.htm)

 

Avenues of Faith: Shaping the Urban Religious Culture of Richmond, Virginia ... By Samuel C. Shepherd Jr. provides more clues that at about this same time a new emphasis was beginning to spread to enlarge the traditional spiritual focus of church work into improving the social setting of people and addressing the needs and issues surrounding illness, poverty, greed, and violence. The church had to be involved in a "new Pentecost" and understand that the church could not act or exist separate from bettering the life of others in society. This emphasis on a "community redemption" emerged in the late 1880's and was often known as "social gospel." (University of Alabama Press 2001; pg. 138-148).

 

In most churches surveyed, and with what little information could be found on the women's groups origins in them, apparently women often formed into mission driven groups and under this umbrella smaller groups devoted to a specific cause (orphans) or skill (quilting) might form in larger churches or communities.  Some larger early churches might have as many as a dozen smaller groups (or circles) functioning under the banner of that women's mission group.

 

One example is the United Methodist Women (who formed in 1972 as a single entity bringing together all the diverse women's groups of the denominations that had united in 1938 and 1968) of the new United Methodist Church.

 

Local UMW group

---> Circle for Quilting women

---> Circle for women working outside the home

---> Circle for Stay at home Moms

All would regularly unite for a common "UMW" event, meeting, or cause but would also take on their own specific causes or projects in addition to the general one.