Knox County, Illinois - The whole text, 1912 (part 20 of 56)

What are the teachings of the Lutheran church? It will not be possible to give a full answer to this question here. Only in a broad sense can the tenets of our church be stated. Two basic principles underlie the Lutheran church, both being especially emphasized by Luther. The first is called the "formal principle," and is expressed thus, "The sacred scriptures are the word of God and the only infallible rule for man's faith and life." To this view of the scriptures alone having a normative value Luther came, as you might say, by slow stages. He had been too well schooled in the doctrines and the power of his church to reject her authority hastily. But he naturally must come to the position '"'-- where he could not concede that either pope or church council had any authority r : ;.C over and above the word of God. Neither are infallible. But the word of God is. The second principle is called the "material principle," and is thus expressed, '..: "Man is justified before God by faith alone in Christ Jesus, and not by any .'.--- - works of his own." It was this view of his own salvation that caused Luther to

::^:,r According to the Lutheran view, speaking broadly, "there is an intimate !vr union of the supernatural with the natural, of the inner with the outer, of the ; - divine with the human, in such a way that the former is present and active in, --'': '--'- with and by the latter, and that the latter is a God-given organ and form of :-/ existence, in the present world, of the former. With regard to the person of A the Redeemer the Lutheran church acknowledges with the greatest emphasis and v7 earnestness the divine mystery in the incarnation (John i, 14) of the Son of ,- God, and maintains in unqualified faith the incarnate as the one in whom the divine and the human are absolutely united in a mutual interpenetration. She emphasizes the objective redemption in Christ as well as the subjective appropriation by faith of the divine grace of salvation. The Lutheran church acknowledges that the church of Christ in this world has both an invisible and a visible form. At the same time, that she gives to God alone the glory for the conversion and salvation of men, she does not deny that through the workings of the grace of God in conversion the human will is set free to voluntarily appropriate and make use of the gifts of the saving grace of God. She refuses to know anything whatever of words without the spirit, or of spirit without the word, but holds that the two are organically united ; and in the sacrament of the altar, she neither allows the heavenly gift to supplant the visible elements, nor yet the latter to supplant the former, but possesses and acknowledges the invisible sacramental gift and the visible element in the most beautiful union.

This view is characteristic also of the Lutheran church in her relation to human life in general. She holds that the Christian is placed in the world by God to be his servant, and that all the human relations are to be hallowed by faith and love. This view is also fundamental for the Lutheran order of church service, and determines her relation to art. In the world of nature, that is to say, faith sees everywhere visible types and similes of the invisible glory that shall be revealed for the first time on the day of our Lord Jesus Christ. For this reason, art and poetry receive here their right recognition, not as objects for idolization as in the church of Rome, but in their temporal significance, until further, as typical expressions, in advance of the glory of the coming world, where spirit and corporeality transformed will fuse into one essence. "Ullman."

colony of Sweden, augmented from time to time by new colonists until the '.^i Swedes gradually occupied all the lands along the Delaware from the ocean to churches wherever they settled. They brought their pastors with them or sent \; for them after they had arrived. But because they were not properly united into

The next more general and much more important exodus of Swedes to ', America began in the fourth decade of the last century, and has continued :^. more or less steadily to the present day. If the cause of the first exodus had been an effort on the part of the Swedish government to found colonies in the . new world in order to extend its power, the cause of the second exodus has ... been rather a desire and a hope on the part of the individual emigrants to better '- their physical conditions. Great prospects and possibilities were pictured to them by a few individuals who had come still earlier and found the country rich in resources for the benefit of those who could and would brave the hard- \ . ships and dangers of frontier life. To this should possibly be added as a second .'. cause, though not so marked, a spirit of unrest, brought on largely by the arrogance and oppression of the privileged classes, the aristocracy that had become -- also the plutocracy, who had failed to show a proper appreciation of the peasantry, forgetting that the proper development and the actual prosperity of a country depend largely on a contented and happy peasantry. In some instances, religious intolerance enters also as a part cause for the emigration, as was the case with s Eric Jansson and his followers who settled in and around what is now Bishop Hill. - [

These early settlers came in large parties, consisting of relatives and friends, "--'.- often large enough to charter a whole sailing vessel for the voyage. One such \, party, the first settled along Pine lake in Wisconsin, in 1841, another, the second, V settled along the Skunk river in Jefferson county, Iowa, in 1845. 0"^ party, .'

coming mostly from the northern part of Sweden and bringing with them their pastor in the person of the Rev. L. P. Esbjorn, the learned pioneer Swedish Lutheran preacher and educator in America in the nineteenth century, settled in Henry county, Illinois, in 1849. Other parties followed and settled in southwestern New York and northeastern Pennsylvania. And still others pushed north and settled in Minnesota. The Swedish Lutherans who settled in Knox county came mostly from the southern part of Sweden in 1850 and the following years and settled around Galesburg and Knoxville, Wataga and Altona.

For three years Rev. Fsbjorn was the only spiritual adviser of the Lutherans in this part of the state. He ministered faithfully to the scattered flocks in Henry, Knox, Bureau and Rock Island counties, organizing churches in Andover and Moline, in 1850, and in Galesburg in 1851. The church in Galesburg was the first Lutheran church to be organized in Knox county. The following year it received its first settled pastor in the Rev. T. N. Hasselquist, who arrived in the fall of the year with his wife and servant and about sixty of his relatives and friends and immediately entered upon his duties as pastor of his people. Rev. Hasselquist proved himself to be an unusually gifted organizer and leader. Both he and his wife were highly educated, Mrs. Hasselquist speaking readily French and German and English in addition to her own language. Both were devout and earnest Christians and understood thoroughly their people. They had come in order to devote their life to the Swedish Lutheran cause in America, and though they had known only comfort and ease at home they were prepared to share joyfully with their people the privations and hardships connected with frontier life. Yet it must also be said to the credit of these early Lutheran settlers that they gladly shared what little they had of this world's goods with their pastors.

The Lutherans scattered over the county, and churches were organized in Knoxville, in 1853; in Wataga, in 1856; in Altona, in 1859, and at Soperville, in 1870. In 1906 Trinity English Lutheran church of Galesburg was organized to meet the needs of an ever increasing number of those Lutherans who more readily understand the English language.

These early Lutheran pioneers in Illinois, with others who settled east and west and north, were the founders of the Swedish Lutheran church of America, known as the Augustana synod, and organized in June, 1860, in Clinton, Wisconsin. This synod numbered, in 1910, 625 ministers, 1,145 congregations with 172,- 239 communicants and a total membership of 261,713.

It has already been made clear that a large majority of the Swedes who first settled in Knox county were Lutherans. But they not only were Lutherans,- they desired most earnestly to remain Lutherans. Primarily they had come from their distant homes to America in the hope of here bettering their temporal conditions and not because of any religious reason. But at the same time, as a Christian people, they brought their Bibles and other devotional books with them. They were, as a rule, a pious people with deep religious convictions. It is but natural that they should desire to worship their God in their own language and according to the usages of their Lutheran church. At the same time they were desirous of spiritually caring for the growing number of their countrymen who continued to come after them. And it is not presuming too much to say that they wished to plant the Lutheran church so deep in Knox county that it would continue to live and grow and be a blessing to their descendants from generation to generation. Those who believe that the descendants of the Lutherans are not imbued with the spirit of loyalty to their church or have not strong religious convictions but will remain Lutherans only so long as they speak their foreign language will find themselves greatly mistaken.

Granting then that these were their hopes and aspirations in founding their church in this county, we can say that they have more than realized them. For more than half a century the Lutheran church has been a blessing to thousands of the citizens of the county. Its influence for good in the different localities can hardly be estimated. It is stronger to-day than ever before, and it is continuing to grow. As the Swedish population in the county increased and it became necessary for some to leave in order that there should be more room for others, hundreds of families migrated to different parts of Iowa, Kansas, Nebraska and other states, where they formed the nucleus of thrifty settlements and strong Lutheran churches. The difficulties of the Lutherans have indeed been many and at times almost disheartening, but they have persevered. God has prospered them greatly in material things out of the abundance of the land, and He has also richly blessed them spiritually. The church is now in its transition period, when the language question is most vexatious, but once safely through this period, when leakage in membership because of the language is greatest, greater things are in store for her, if only her members remain loyal to their God and the principles of the reformation and take an ever increasing interest in those things that work for the temporal and spiritual welfare of the community in which they live.

This church was organized August 24, 1851, by the Rev. L. P. Esbjorn, who had preached regularly in Galesburg since his arrival in Andover in 1849. The membership was then only forty adult persons. Its first settled pastor was the Rev. T. N. Hasselquist, who arrived from Sweden October 28, 1852. The first church had been built in 1850, but for some reason it had i>assed out of the hands of the Lutherans and was bought back by them in 1852, from the Methodists. This church building was afterwards enlarged, but soon became entirely too small and inadequate for the steadily growing congregation. The present church was erected in 1869. The pipe organ was built in 1877, completed April 12, 1878, the parsonage in 1878 and the Luther hall as it now is, in 1885, thoroughly remodeled in 1901. The Elim chapel on Arnold and Summit streets, 1903. Rev. T. N. Hasselquist served as pastor of the church for eleven years, when he, in 1863, was called to still greater usefulness as professor of theology in Augustana seminary and subsequently as president of the institution. He was succeeded as pastor in Galesburg by the Rev. A. W. Dahlsten. Other pastors who have served the church are Rev. N. Th. Winquist, 1869-1873; Rev. S. P. A. Lindahl, 1873-1885; Rev. C. A. Backman, 1885-1888; Rev. C. J. E. Haterius, according to the usages of their Lutheran church. At the same time they were desirous of spiritually caring for the growing number of their countrymen who continued to come after them. And it is not presuming too much to say that they wished to plant the Lutheran church so deep in Knox county that it would continue to live and grow and he a hlessing to their descendants from generation to generation. Those who believe that the descendants of the Lutherans are not imbued with the spirit of loyalty to their church or have not strong religious convictions but will remain Lutherans only so long as they speak their foreign language will find themselves greatly mistaken.

(Iranting then that these were their hopes and aspirations in founding their church in this county, we can say that they have more than realized them. For more than half a century the Lutheran church has been a blessing to thousands of the citizens of the county. Its influence for good in the different localities can hardly be estimated. It is stronger to-day than ever before, and it is continuing to grow. As the Swedish p<)]nilation in the county increased and it became necessary for some to leave in order that there should be more room for others, bun- (lre<ls of families migrated to dififerent parts of Iowa, Kansas, Nebraska and other states, where they formed the nucleus of thrifty settlements and strong Lutheran clnircbes. The difficulties of tbe Lutherans have indeed been many and at times almost disheartening, but tbey have persevered. God has prosj)ered them greatly in material things out of the abundance of the land, and He has also richly blessed them spiritually. The church is now in its transition period, when the language (|uestii)n is most vexatious, but once safely tbrougb tbis period, when leakage in membership because of the language is greatest, greater things ;ire in store fr.r her. if only her members remain loyal to tbeir Cod and tbe |irinci])Ies of the reformation and take an ever increasing interest in those things tiiat work for the temjioral and s])iritual welfare of the community in which they live.

Thi^ church was organized August 24, 1851, by the Rev. L. 1'. Esbjorn, who had preached regularly in ( ialesburg since his arrival in Andover in 1849. The membership was then only forty adult jjersons. Its first settled pastor was the Rev. T. X. Ha-^sel(|uist. who arrived from Sweden October 28. 1852. Tbe first clniroh had been built in 1850. but for some reason it bad passed out of the hands of the Lutherans and was hought back by them in 1852, from the Methodists. This church building was afterwards enlarged, but soon l>ecame entirely too small and inade(|uate for tbe steadily growing congregation. Tbe jiresent cluirch was erected in i8CK^. The ptpc organ was built in 1877. completed April 12. 1878. the parsonage in 1878 and the Luther hall as it now is, in 1885, thoroughly remodeled in 1901. The Elim chapel on Arnold and Summit streets, 1903. Rev. T. X. Hassek|uist served as pastor of the church for eleven years, when he. in 1863. was called to still greater usefulness as professor of theology in Augustana seminary and subsequently as president of tbe institution. He was succeeded as pastor in Galesburg by the Rev. A. W. Dahlsten. Other pastors who have served the church are Rev. X. Th. Winquist, 18^)9-1873: Rev. S. P. A. Lindahl, 1873-1885: Rev. C. A. Backman, 1885-1888: Rev. C. J. E. Haterius,

1889-1898; Rev. Peter Peterson, 1898-1904, the present pastor. Rev. F. A. Johnson since March 31, 1905. The Sunday school has an enrollment of ninety teachers and seven hundred scholars. Other organizations within the church are the Mission and Tract society, since 1885, with a membership (1910) of 213; the Luther league, since 1898, with 91 members; the Martha society (1891), the Society of Loyal Helpers (1899), with 60 members; the Men's league (1900), with 157 members; the Dorcas society (1903), with 80 members. The church has a splendid choir, an orchestra and a male chorus. It numbered, in 1910, 1,446 communicants and a total membership of 2,010 souls. It is the strongest church of the city and is in a flourishing condition.

The first Lutherans to settle in and around Knoxville came about the year 1849. More arrived in 1850, 1851 and 1852, and a large number in 1853. When Rev. T. N. Hasselquist arrived in October, 1852, it was his first intention to settle in Knoxville. For that purpose twenty acres of land upon which stood a log cabin was purchased for $200 by John Johnson, Swan Randon and John Truedson. But because of its location to the south of the city. Rev. Hasselquist found the distance to Galesburg too great and consequently to make the latter city his home, and the property in Knoxville was afterwards sold. Immediately upon his arrival Rev. Hasselquist began gathering signatures of such as desired to organize a Lutheran church, but an organization was not effected until March 21, 1853. Who and how many the charter members were it is not possible to state, as the earliest records of the church have been lost.

In 1854, a lot was purchased on W. South street, and the same year a church was built, largely from material that had been donated. This church was dedicated December 2, 1855. An addition to this church was built in 1872, and another in 1879. In the year 1910, it was decided to erect a new modern church and a lot was purchased on the corner of South and Timber streets, and a brick structure erected at a cost of $14,000. It was dedicated April 14, 1912.

The first parsonage was purchased in 1869, and after being enlarged later served its purpose until 1901, when it was sold and a new one built at a cost of $3,000.

The congregation numbers (1912) 190 adult members and has a total membership of 300. It has a Sunday school with an enrollment of 75, an active ladies' aid society and Luther league and men's league. The language used is largely Fnglish, this language being used exclusively in the Sunday school and the Luther league and in all Sunday evening services. The Swedish is still used at the Sunday morning services.

As the records of the organization of this church have been lost, it is not ixjssible to state with certainty the date of its organization. Persons living, who were present at the organization, state that it took place in 1854. So much is certain that the church was organized some time between 1854 and 1859. The lot upon which the present church was erected, in 1864, was purchased in 1859. In 1869 a parsonag^e was built, and in 1869 a tower was added to the church building. Rev. T. N. Hasselquist served the church as pastor, in addition to his other duties, until 1860. The other pastors have been Rev. F. O. Duvell (or Dowell), 18601861; Rev. S. G. Larson, 1864-1866; Rev. P. M. Sannquist, 1866- 1871 ; Rev. A. Lindholm, 1871-1880; Rev. L. G. Abrahamson, 1880-1886; Rev. S. P. A. Lindahl, 1886-1890; Rev. J. G. Dahlberg, 1891-1899, and the present pastor, Rev. Erl Anderson, since 1899. The church numbers 300 communicants and has a total membership of 432.

same year that the church at Knoxville was organized, although the earliest statistics of the synod make 1856 the year of organization. The exact date of organization is not known as the earliest records appear to have been lost. It is almost certain that the church was organized by Rev. T. N. Hasselquist, who at that time had charge of almost all the church work among the Lutherans in Knox county.

Wataga was not, until last year, an independent charge. In i86i, Wataga was added to Altona, and served for two years by the Rev. J. F. O. Duvell. For eleven years, or until 1873, the church was a part of the Knoxville charge, then it was added to the Altona charge for one year and after that to the Henderson Grove charge for one year. After this again it was a part of the Knoxville charge for three years, or until 1879, and then of the Altona charge for six years, or until 1885. In 1886, Wataga was again added to the Henderson Grove charge, remaining in this connection three years, and then it was a part of the Galva charge for five years, or until 1903. From the first of the year 1904, until 1910, Wataga was a part of the Knoxville charge. In 1911, it became an independent pastorate and received its first settled pastor July 17 of that year, in the Rev. Jas. Hultberg.

It is not definitely known when the first church building was erected, but it was struck by lightning, in 1875, and burned to the ground. The present church was built the same year and dedicated February 2, 1876. Later an addition was built to the church, which is used as a Luther hall by the young people and at social gatherings.

The church has at present 150 communicant members and 50 children, in all 200 souls. The Sunday school numbers in all 50 members. It has an active ladies' aid society and a Luther league. :^ ; -','"'.

The facts concerning the organization of this church and the causes that led up to the same are of such iniportance that they should be mentioned more in detail, to enable one to get a true conception of the work. Galesburg, as has already been stated, is one of the pioneer fields, of the Lutheran Augustana synod. The First Swedish Lutheran church was organized in 1851, nine years before the organization of the synod. As time advanced, the English question became more and more urgent within the First church. Many of the young people did not learn the Swedish language, others married into families of other nationalities, and as a result, it became necessary not only to give instruction in English in the Sunday school and catechetical classes, but also to have full English services at regular intervals and to use the English at the meetings of the young people and other societies. But in a city the size of Galesburg and in a church as large as the First Lutheran, this arrangement could, in the end, satisfy neither those who desired the Swedish nor those who clamored for English.

Two ideas were held forth as a solution of the question ; one that the congregation should gradually resolve itself into an English speaking church and a new Swedish congregation be organized, and the other that a new English speaking congregation be organized. This latter idea became the prevailing one and resulted in the organization of an English Lutheran church. Already, in 1890, an effort had been made to organize such a congregation, but nothing came of it, and it was not until 1906, that definite steps were taken to organize an English Lutheran church in Galesburg. During the summer of that year, the synod of northern Illinois, a branch of the general synod of the Lutheran Church of America, sent its field secretary to Galesburg with the view of organizing an English church. It now became urgent, if anything was to be done by the Augustana synod, that it be done at once. The executive committee of the Illinois conference was therefore communicated with, the field secretary of the synod of northern Illinois was withdrawn, and steps taken by the Swedish congregation to organize an English church without delay. At a meeting of the congregation, held September 24th, the following very liberal resolutions

I. "That the congregation will gladly welcome an English Lutheran '; church in Galesburg, organized in all respects in accordance with the word of God and the constitution and by-laws of the Evangelical Lutheran -; :; , Augustana synod.

: . V conference to call a pastor to have charge of the English work, after consultation with the joint board and with such persons as shall designate ...-; their desire to join the new church.

5. "That the congregation grant, as far as practicable, the newly organized church, the privilege of using the church edifice and Luther 1' hall for services, Sunday school and other meetings until a new church

.C pastor for the first year, beginning at the time he enters upon his duties. ' 7. "That the congregation declare its willingness to give assistance, according to its means, to the English work during the coming years, to such an extent as the congregation may deem it necessary and wise. . ; 8. "That the newly organized church be granted the privilege of

9. "That the congregation shall return to the exclusive use of the Swedish language as soon as that may be done, and thereby promote the true interest of the whole church work, the Swedish as well as the English." Steps were immediately taken to organize the new church. Mr. E. G. Knock of the Theological seminary at Rock Island, Illinois, was called by the executive board of the conference to take temporary charge of the work. He met general encouragement in his labors, and on Monday evening, December 3, 1906, a called meeting was held in Luther hall for the purpose of organization. The meeting was called to order by Mr. Knock. Rev. F. A. Johnsson, pastor of the First Swedish Lutheran church, was elected chairman and Mr. Elem Lavin, secretary, and the work of organizing carried through. One hundred and nine persons present at this meeting pledged themselves as members, and sixty-two additional pledges of persons not present were in hand, making a total of one hundred and seventy-one members on the day of organization. By a resolution all those who joined before January i, 1907, would be considered charter members. By January 1st fifty-one additional persons had joined, making the total number of charter members of Trinity Lutheran church two hundred and twenty-two. To these should be added thirty children, making the total two hundred and- fifty-two souls.

The good will and intentions of the First Lutheran church were shown at the organization of Trinity Sunday school on the first Sunday of January, 1907, when about 250 members of the First church Sunday school were transferred with books and other necessary literature to Trinity Sunday school, which met in Luther hall. All of these had signified their desire of receiving instruction in English and had also received the consent of their parents to join the English Sunday school. In the number was also contained a large percentage of teaching force in the Swedish Sunday school.

Trinity's first call for a pastor was extended to Rev. C, E. Haflfsten of Rock Island, but since he declined to accept, a call was extended on January 29, 1907,

- ' 5. "That the congregation grant, as far as practicable, the newly ' - organized church, the privilege of using the church edifice and Luther ;- hall for services. Sunday school and other meetings until a new church building has been erected.

6. "That the congregation shall pay half of the salary of the new ; '* pastor for the first year, beginning at the time he enters upon his duties. - - 7- "That the congregation declare its willingness to give assistance, .'' according to its means, to the English work during the coming years, to ' ! such an extent as the congregation may deem it necessary and wise.

Swedish language as soon as that mav be done, and thereby promote the true interest of the whole church work, the Swedish as well as the English." Steps \\'cre iiiniiediateh taken to organize the new church. Mr. E. G. Knock of the Theological seminary at Rock Island. Illinois, was called by the executive board of the cunfcrencc to take temporary charge of the work. He met general encouragement in his labors, and on Monday evening, December 3, 1906, a called . meeting was held in Luther hall for the purpose of organization. The meeting was called to order by Mr. Knock. Rev. E. A. Johnsson, pastor of tho Eirst Swedish Lutheran church, was elected chairman and Mr. Elem Lavin. secretary, and the work of organizing carried through. One hundred and nine ])ersons present at this meeting pledged themselves as memlx.Ts, and sixty-two additional \ ])Iedges of persfjns not present were in hand, making a total of one hundred and seventy-one members on the day of organization. Uy a resolution all those who y joined before January i, 1907. would be considered charter members. l>y January 1st fifty-one additional persons had joined, making the total number of char- ; ter members of Trinity Lutheran church two himdred and twentv-two. To these should be added thirty children, making the total two hundred and- fifty-two souls. ,

The good will and intentions of the l-'irst Lutheran church were shown at the organization of Trinity Sunday school on the first .Stuiday of January, 1907, when about 250 members of the Eirst church Sunday school were transferred with books and other necessary literature to Trinity Sunday school, which met :- in Luther hall. All of these had signified their desire of receiving instruction in English and had also received the consent of their parents to join the English Sunday school. In the number was also contained a large percentage of teaching force in the Swedish Sunday school.

Trinity's first call for a pastor was extended to Rev. C. E. Haflfsten of Rock Island, but since he declined to accept, a call was extended on January 29. 1907,

Mr. F. O. Hanson of the Theological seminary, who accepted the call and entered upon his pastorate immediately after his ordination to the ministry, preaching his first sermon on June 29, 1907.

In June, 1907, the church purchased what was then known as the St. John's Episcopal church and immediately began operations to complete it, as it had hitherto been in an unfinished state. The work progressed rapidly, and on December lo the first meeting in the nature of a prayer meeting was held in the basement. The entire church was ready for occupancy in May, 1908, and on Sunday, May 17, the congregation formally moved into its own temple of worship. All services had hitherto been held in Luther hall of the First church. The total expense for the purchase and remodeling and furnishing of the church had been $24,000. To meet this $8,000 were subscribed among the members and friends of the church the first year. Since that time more money has been subscribed and paid in, so that the present indebtedness on the church amounts only to about $10,000.

Within the church are the following organizations, the Euodia society, consisting of all the members of the church and of a social nature exclusively; the Ladies' Aid society, organized early in 1907, very active and successful ; the Young Ladies' auxiliary, organized shortly after the Ladies' Aid, and being just what the name suggests, viz., an auxiliary to this society ; the Luther league, organized in November, 1907, and holding devotional meetings every Sunday evening at 6 :30.

Trinity congregation now (1911) numbers 640 communicant members and 207, a total of 847 souls. This marvelous growth in four years abundantly proves that the Swedish Lutherans in the older Swedish centers are rapidly becoming Americanized and that the English language will have to be used as the medium for religious instruction more than hitherto. ; v

About the year 1859 or '60 the Rev. Selle, a minister of the German Evangelical Lutheran synod of Missouri and pastor of a congregation of that denomination in Rock Island, made a missionary tour of this part of Illinois and found on this tour the German people of Lutheran faith who had settled in Galesburg.

This new field was turned over to the Rev. Paulus Heid, minister of the same denomination and pastor at Peoria. Rev. Heid was more able to take this charge under his care than the Rev. Selle. The railroad from Peoria to Galesburg had just been built, while Rev. Selle was forced to come here by team.

Rev. Heid then came to Galesburg every four weeks and conducted divine services in a hall on West Main street; also gave instruction to the children.

A congregation was soon organized. The name which the congregation assumed was : "The German Evangelical Lutheran St. John's congregation of the unaltered Augsburg confession."

No definite statement as to the date or manner of organization can be made. The earliest records on hand, which are minutes of meetings held on October 28 and November 23, i86i, and the organization paper filed for record in the Circuit court of Knox county, testify mainly that the congregation, which had been previously organized and had assumed the name given above, did meet on the 28th day of October, i86i, and choose for their trustees: John Bassler, for two years ; Leonhard Dennhoefer, for one year ; Friedrich Axen, also for one year. Nor can a complete or correct list of the charter members be given. But so far as can be learned from the early records and personal recollection of two members still living the following may be mentioned : Jacob Sauter, Leonhard Dennhoefer, John Bassler, Friederick Axen, George Sutter, Friederich Hindricks, Wm. Geisler, Simon Miihlberger, John Weis, John Oberhauser. Of these Jacob Sauter and Leonhard Dennhoefer are still living and members of the congregation.

After the organization, steps were at once taken to buy a suitable site for church purposes. The trustees served as buying and building committee.

The congregation decided to buy a corner lot on Seminary and Berrien streets, and authorized their trustees to give out the contract for building the church, which was to be 36 feet long, 34 feet broad and 14 feet high.

The above mentioned lot was not bought, but instead a lot on the corner of Brooks and Chambers streets. The church, however, was not erected on this lot, as will be explained later.

Rev. Heid continued serving the congregation about once a month until the early part of 1863, when the congregation succeeded in calling as their pastor the Rev. G. Gruber. It deserves to be noted that the members conducted a reading service on those Sundays on which Rev. Heid could not be here, one of the trustees reading a sermon from a Lutheran postil.

The congregation having now its own minister, who conducted services every Sunday and instructed these children during the week, the life and interest in church affairs began to grow and the desire to have their own church home became stronger. And when the Universalist congregation offered to sell to our congregation their church property on Tompkins, near Seminary, the offer was readily accepted and the lots on Brooks and Chambers streets sold to help pay for this property. This was in the summer of 1863. : ,. : ' -^

As the church was in an L shape and larger than the congregation needed, the rear part, which was the newer, was separated from the front part, moved and remodeled to serve as parsonage and school.

Of the following years, 1868-1874, there is hardly any record. The minister called to succeed Rev. Gruber was Rev. Boeber, after whom, according to recollections of members, came Rev. Rausch and Rev. Klein. The history of the congregation in these years can be learned from the minutes of the meeting, which was held on the first Sunday after New Year, 1875. Rev. C. Lotz, member of the Iowa synod, was then pastor of the congregation, coming here in October, 1874.

From the minutes of this meeting, we learn that the congregation, in the years 1868-1874. had departed from their original confessional and doctrinal position and had also assumed a new name. The confessional and doctrinal position which was held in these years was that of the "German Evangelical Synod of North America."

The congregation, therefore, passed the following resolutions, in this meeting: To assume the original name, and, whereas, the original constitution had disappeared, to draw up a new constitution in harmony with the original confessional and doctrinal position. This constitution was adopted February, 1875.

When Rev. Lotz left, in 1880, the congregation called a minister from the Wisconsin synod, the Rev. Genisige. He, however, was compelled, on account of sickness, to resign after a few months. Rev. H. Bendler, from the same synod, was his successor. During his ministry, the present church of the cc«igregation was built. The new church cost about $3,6cx), the ladies' society furnishing the pulpit, altar and benches. The church was dedicated August ir, 1882.

When Rev. Bendler, in 1883, accepted a call to Burlington, Wisconsin, Rev. Traut, of Peoria, was asked to serve the congregation and help them towards getting another minister. After three months the Rev. Bergen, of the Missouri synod, was called. He was pastor from 1883 to 1885.

After his departure, the congregation was without a minister of their own for i6 years. The minister from the Kewanee Lutheran church preached here only every third Sunday. Ministers who thus served the congregation were Rev. O. L. Hohenstein, 1885-1891; Rev. D. Lochner, 1891-1894; Rev. A. E. Reincke, 1894-1900; Rev. H. E. Jacobs, five months, when he succeeded in having the congregation again call a minister of their own. Rev. H. Schmidt was called and was pastor from 1901 to 1909. When he left. Rev. H. W. Kowert was called as pastor. -..:-> ...

Ranking fourth among the so-called Protestant bodies of the Anglo-Saxon race in America is a people calling themselves "Christians or Disciples of Christ," and designating their congregations "Cliristian churches, or Churches of Christ."

The people wearing the above and other scriptural designations constitute a movement within the church. They do not claim to be "the church," but only a portion of it or a movement on the part of some of its membership ; but being a portion, it does not follow that they are a sect or denomination. They think of themselves as "Christians only, but not the only Christians."

This movement had its origin about one hundred years ago. It sprang from the people somewhat simultaneously in different sections of America, and from diverse denominations, receiving its strong initial impulse from the preachers and scattered members of the various churches on the frontiers of America. Led by such able ministers of the gospel as Thomas and Alexander Campbell, of the Seceeder Presbyterian church in western Pennsylvania; Walter Scott, a prominent Baptist evangelist, in Ohio; and Barton W. Stone, of the regular Presbyterian church in Kentucky, they sought for common ground upon which all Christians could stand united and work together to extend the kingdom of God among the perils of pioneer life. This they found by ceasing to recognize as binding human names and creeds and by maintaining the faith, ordinances, names and ideals of the New Testament church.

; The growth of this movement has been marvelous. Since the beginning of the Protestant reformation no religious body has continued through the years to grow so rapidly. The first church to stand forth as Christian only was at Brush Run, Pennsylvania, in i8ii, with but a handful of members. Now there are 11,280 churches with 1,375,000 members, comprising a fellowship that ranks sixth among all the Christian bodies of the new world. There are about 116,000 members in the state of Illinois, and 1,900 in Knox county. These people accept the Bible, and especially the New Testament, as the only authoritative religious guide book. They cannot be accused of a private road in religion or of asking men to accept some alleged new revelation, for their ap>peal is "the word of God liveth and abideth forever."

They accept Jesus as the Christ, the son of God, the Savior of the world, as their only creed. They have laid aside all humanly devised statements of faith, all the historic and authoritative creeds of the church as being unauthorized, unnecessary, and as tending toward schisms or the perpetuation of those now existing. On Him the church is builded, and "he that hath the Son hath life." Recognizing Christ as the living head of the church. His word is their only law in religious matters. While they hold large conventions each year their sessions are always deliberative, never legislative. Each person is, under the divine will, keeper of his own conscience. It is remarkable that among these people there has never been a heresy trial, the ministry exercising the utmost freedom in preaching and teaching and in the order and form of religious exercises and worship. Notwithstanding this fact, their services are always dignified and marked with extreme simplicity. :--:.-;..-':;

These people preach and practice the calling of scriptural things by scriptural names. These names do not differentiate them from other Christians, but, on the contrary, tend to break down all barriers between believers. They believe that all denominational names help to perpetuate divisions in the church and that these must all be abandoned before that unity for which our Master prayed and His Apostles labored shall be brought to pass.

From the beginning of this movement the plea has been for the union of all believers, that the world might thereby more speedily and more surely have the truth. They believe this matter to be of gravest concern to the church, as it undoubtedly was to the Master when he prayed the Father that it might be so, as recorded in the seventeenth chapter of the Gospel of John. The Disciples of Christ maintain a commission on Christian union, and through its activity in behalf of this great plea believers of all communions are being brought face to face with the necessity for union if the un-CTiristian world is to be reached with the gospel message. Out of a conference of this commission recently had with the Christian Unity Foundation, of New York city, an Episcopal organization, the foundation prepared a remarkable and valuable pamphlet entitled, "The Disciples of Christ - A Brief Statement of Their Doctrine and Status in the prominent Baptist evangelist, in Ohio ; and Barton \V. Stone, of the regular Presbyterian church in Kentucky, they sought for common ground upon which all Christians could stand united and work together to extend the kingdom of God among the perils of pioneer life. This they found by ceasing to recognize as binding human names and creeds and by maintaining the faith, ordinances, names and ideals of the Xew Testament church.

The growth of this movement has been marvelous. Since the beginning of the Protestant reformation no religious body has continued through the years to grow so rapidly. The first church to stand forth as Christian only was at Brush Run, Pennsylvania, in 1811, with but a handful of members. Now there are 11,280 churches with 1,375,000 members, comprising a fellowship that ranks sixth among all the Christian bodies of the new world. There are about 116,000 members in the state of Illinois, and 1,900 in Knox county. These people accei)t the Bible, and especially the Xew Testament, as the only authoritative religious guide book. They cannot be accused of a private road in religion or of asking men to accept scjiiie alleged new revelation, for their api)eal is "the word of God liveth and abideth forever."

They acce])t Jesus as the Christ, the son of God. the Savior of the world, as their only creed. They have laid aside all humanly devised statements of faith, all the historic and authoritative creeds of the church as Ijeing unauthorized, unnecessary, and as tending toward schisms or the perpetuation of those now existing. On Him the church is builded, and 'he that hath the Son hath life." Recognizing Christ as the living head of the church. His word is their only law in religious matters. \\'hile they hold large conventions each year their sessions are always deliljerative, never legislative. Each i)erson is, under the divine will, keeper of his own conscience. It is remarkable that among these people there lias never "heen a heresy trial, the ministry exercising the utmost freedom in preaching and teaching and in the order and form of religious exercises and worship. Notwithstanding this fact, their services are always dignified and marked with extreme simplicity. - - ] .

These ])e()ple preach and practice the calling of scriptural things bv scriptural names. These names do not difterentiale them from other Christians, btit, on the contrary, tend to lireak down all barriers between believers. They believe that all denominational names help to perpetuate divisions in the church and that these must all be abandoned before that unity for which our Master prayed and His Apostles labored shall be brought to pass.

From the beginning of this movement the plea has been for the union of all believers, that the world might thereby more speedily and more surely have the truth. They believe this matter to be of gravest concern to the church, as it un<loubtedly was to the Master when he ])raye(l the Father that it might be so. as recorded in the seventeenth chapter of the Gospel of John. The Disciples of Christ maintain a commission on Christian union, and through its activity in behalf of this great plea believers of all communions are l>eing brought face to face with the necessity for union if the un-CTiristian world is to be reached with the gospel message. Out of a conference of this commission recently had with the Christian Unity Foundation, of Xew York city, an Episcopal organization, the foundation prepared a remarkable and valuable pamphlet entitled, "The Disciples of Christ - A Brief Statement of Their Doctrine and Status in the

United States," and at their own expense distributed it throughout the country, which is perhaps the first time in the history of divided Christendom that one communion has prepared a friendly statement regarding another communion and distributed it at its own expense. Copies of the pamphlet may be had by addressing the Christian Unity foundation, 143 E. Thirty-seventh street. New York City. Preparations are being made for a world conference on faith and order, to be held six or eight years hence in this country or Europe. Already eighteen communions have consented to be represented and have appointed their commissions. Never have conditions been so ripe for the union of the divided house of God as in these times, and every disciple of Christ in all parts of the world hails it with delight, for Christ's conquest of the world depends upon the union of His forces. The work of the Disciples of Christ for Christian union may be more fully known by addressing the Commission on Christian Union, E. W. Burnham, secretary, Springfield, Illinois.

These people are actively engaged in missions both at home and abroad, maintaining the most remote mission station in all the world at Batang, on the border of Tibet. Their mission at Bolenge, Africa, is remarkable for its evangelistic activity. Each nine members support the tenth in evangelistic work. There were, at the close of 1911, nine hundred and nine members in this congregation, of whom one hundred and two were supported as evangelists. The membership and the number of evangelists have greatly increased since the publication of the 1911 report. The Christian missionaries in China have, during the current revolution, had great influence with the dignitaries of both the revolutionists and the dynasty, and have thus brought the work of the disciples in that land into prominence. The Eirst Christian Church of Galesburg is one of a large and rapidly increasing number of congregations which supports its own missionary- on the foreign field. Mrs. W. R. Hunt, stationed at Chuchow, China, is their representative. The practicability of Christian union is being demonstrated in foreign mission work, where denominational differences are forgotten in zeal for the salvation of the heathen world. It is significant of the early conquest of the home land that men are forgetting their differences of opinion and discovering their oneness of faith. The general missionary boards of the Disciples of Christ, located at Cincinnati, Ohio, direct missionary activities in America, the territorial provinces, India. Japan, China, Africa, Philippine Islands, England, Cuba, Turkey, Scandinavia, Australia, Hawaii and Tibet, and have numerous hospitals, colleges and universities with excellent faculties and equipment for the carrying on of their great work. The Disciples of Christ are also very active in evangelism and education, and along all lines of moral and social reform. One of the most promising agencies of the church is of recent origin, the brotherhood, which now has national and state organizations, and many local chapters. There are two prominent local brotherhoods in this county, one in the Galesburg Christian church and the other in the church at Knoxville. The beloved pastor of the Galesburg church is the honored president of the Illinois State Brotherhood of the Disciples of Christ. Mr. R. A. Long, of Kansas City, Missouri, is the president of the general movement, and E. E. Elliott and J. K. Shellenberger are secretaries, with headquarters at Kansas City. The brotherhood publishes a monthly magazine called "Christian Men," which is regarded by men of several communions as the very best periodical literature of its kind.

It has been impossible for the writer to prepare at this time a statement of the history of the disciples of Christ in this state and county. Rev. B. J. Radford, of Eureka, Illinois, is now engaged in the preparation of a work of this kind which will, when completed, be of great interest and value. i

It is sufficient here to state that among the very first settlers in Knox county were some who stood identified with the doctrine and plea of the disciples. One of the very first congregations of worshipers in the county was a Christian church at Henderson. The date of its organization is not known. Mr. E. B. ' ; Reynolds, who resides at 67 Blaine avenue, Galesburg, Illinois, states that ac- . cording to his best recollection this congregation was organized about 1838 or 1839. Judge C. H. Nelson, who has known the history of Henderson from his childhood, and still resides there, writes: "In regard to the organization of the Christian church at this place, I have no data previous to the year 1843. ^ well remember that there was an organization of this church as far back as the year mentioned. Services were held then and for some years afterward in the schoolhouses by itinerate preachers, among whom were John E. Murphy, Smith Wallace and John E. Martin. At that time Morran Baker was an active member of the church. About the year 1850, the church succeeded in building ;; a brick chapel in the village. The work seemed to move rather slowly up to A 1853, and about this time Rev. Ziba Brown held a revival which resulted in many '- conversions and additions to the membership, among whom were many of ^ the prominent families of the community. Rev. Jas. Gaston came to the church in the spring of 1854, and continued to be its minister for nine years, during which time several revivals were held and the church increased in membership and in influence in the community. After Rev. Gaston's ministry came to an end, the work rapidly went down, and with the exception of two years, 1895 r and 1896, regular services have not since been maintained." Others have given their opinions as to the time when the Henderson church organized, and are ,., pretty well agreed that it was between 1837 and 1839. -

Other congregations flourished in the very early times at French Grove, .. in the eastern part of the county, about which nothing definite can now be learned ; V at Walnut Grove, which was near Altona, and was one of the strong churches of - the county in the days before the railroad was built through this section ; and also at Knoxville there was a small congregation consisting of about twelve people, among whom were Elder Jacob Gum, who performed ministerial duties ; Doctor Hansford and wife ; John Karns, who for a long time was a tailor and clothing merchant in Knoxville ; and John Eads. who was very active in religious work. The Knoxville organization was first formed about the same time as the work at Henderson, but was not maintained longer than about ten years. Union church was built during the summer of 1850, about five miles east and one mile north of Galesburg. The congregation organized in December of that year. These people never had a resident pastor. In addition to those who ministered at Henderson, the following ministered at Union : Milton Dodge, Jordan Dodge, Robert Wallace, Patrick H. Murphy, Henry Murphy, James Butler and many others of some prominence. Mr. E. B. Reynolds was very active in the work at Union.

Anthony Rhodes was here ordained to the Christian ministry, March lo, 1869, Rev. Smith Wallace being in charge of the ordination service. The name of Mr. John Spooner is also prominently mentioned in connection with Union church. About the year 1869, Rev. J. H. Garrison held a revival meeting in Knoxville which resulted in the organization of a church, and the members at Union transferred their membership to Knoxville, thus ending the organized work at Union. The Knoxville church has continued to grow and is now one of the splendid groups of disciples in this county. Flourishing congregations are also to be found at Abingdon, Galesburg, Hermon and St. Augustine, and at East Galesburg (Randall P. O.) the First Christian church of Galesburg maintains a mission. All of these congregations, with the exception of the Galesburg church, are established in commodious and conveniently arranged meeting houses, and this congregation has purchased a most excellent lot situated at the corner of Broad and North streets, and is now raising funds with which to build a large, modern plant on that site.

The disciples met in very early times in Galesburg sometimes in the public hall and more often in a dwelling, and later on regular meetings were held in the office of Dr. J. B. Vivion. Elder Haley was one of the first preachers to present the plea of the disciples in this city. The disciples did not organize, however, until in 1871. The meeting at which this organization was effected was held in Dr. Vivion's office. About this time a meeting house was purchased from the Swedish M. E. church, and immediately thereafter Knowles Shaw, the noted evangelist and gospel singer, was engaged for a revival meeting. Some strength was added to the movement through the revival and the cause of the disciples was now fairly launched in this city. The congregation was incorporated April ii, 1872, the certificate of incorporation being filed July 31, 1872, and Henry M. Bruner, Maximilian Shelton and John B. Scheitlan were named as trustees. The corporate name adopted at this time was "The Christian Church of Galesburg." Until 1878 the congregation continued to meet on east Ferris street (the building stood on the north side of Ferris midway between Kellogg and Seminary streets), and during that year the house was moved to West Tompkins street between Broad and Cedar. Here the disciples met until 1892, when they moved into the building which they now occupy on North West street. This building was dedicated by Rev. F, M. Rains, March 6, 1892, during the ministry of Rev. G. J. Ellis. On December 31, 1911, the corporate name of this congregation was changed to "The First Christian Church of Galesburg," and the following were elected and now serve as trustees : Roy Patty, C. E. Conner, R. C. Rice, W. D. Godfrey and Dr. E. D. Wing. Alfred Peterson, church clerk, reported a membership of eight hundred seventy-two persons at the beginning of 1912.

During the past three or four years the Galesbrrg church has made very rapid progress. It has undertaken large tasks and assumed heavy responsibilities which have deeply impressed the community with the magnitude of their faith and the earnestness of their zeal. In May, 1911, they entered upon a great revival effort under the leadership of Chas. Reign Scoville and his talented company, consisting in all of eight persons. On Tuesday, May i6th, in preparation for the meetings, a monster tabernacle was erected on the Foley lot, comer of North Broad and Waters streets. The labor was donated by about one hundred and seventy members and friends, and the building was practically com-

> nobler endeavor. Rev. James A. Barnett came to the Galesburg church Novemi " her i. 1907, and he has proven to be a faithful minister, a capable leader and a

Church Of The United Brethren In Christ

Among the religious organizations of the last hundred years in this country, none are more interesting in their rise and development, nor more aggressive in their activities today, than the church of the United Brethren in Christ. The events that led to the establishing of the church had their beginning before the war of the revolution. It is a little difficult to mark an exact date as the beginning of the church. It was not founded as a result of any schism, or broken off from any other organization as a result of any unpleasant relation or any mere matter of church government. The men who formed it came from different denominations and did not, for years, have any thought of forming a new denomination.

Philip William Otterbein came to this country from Germany as a missionary in the German Reformed church in 1752. He was quite spiritual in his make up and preached a clear positive doctrine. The churches of that period were, in many instances, cold and formal and many persons were members in name only. Under the preaching of Otterbein, some were stirred to activity while in other cases opposition was met with. There were ministers in other churches that were having the same experiences, and these ministers, because of their common experience, came together, from time to time, for counsel and encouragement. In 1766, a great meeting was held in Isaac Long's barn in Lancaster county, Pennsylvania. At this meeting, Otterbein and Rev. Martin Boehm met for the first time. Boehm was a minister in the Mennonite church and preached the sermon on this occasion. He preached with such unction and power, that when he had finished and was about to sit down, the great Otterbein clasped him in his arms and exclaimed, "We are brethren !" This exclamation probably gave rise to the name, though the formal organization was not made for some years afterward. Such meetings were continued at different times but not till September of 1800 was the name United Brethren in Christ taken and bishops elected.

The United Brethren in Christ is Arminian in doctrine, and the government in many respects is the counterpart of the American republic. There is a furtunate balancing of power between the laity and the ministry, so that neither can act independently of the other. The government is vested primarily in the general conference which meets every four years and is composed of an equal number of ministers and laymen. The bishops and other general officers are elected by the general conference for a term of four years. The presiding elders are elected by their respective conferences annually. There are local and quarterly conference preachers, who have no charge, but preach as they have opportunity. The churches are supplied with pastors on the itinerant plan.

The German language was used exclusively, for the first forty or fifty years. The long delay of the church in adopting the English as its principal tongue operated greatly against its growth, the German population always constituting but a small fraction of the whole. The German speaking people, too, were less progressive than their English neighbors, and this conservatism militated against the growth of the church. There was a constant tendency, just as we find it now with languages other than the English, to drift over into the English. The children of the German families were steadily breaking away from their moorings and finding homes in the English speaking churches. The Methodist Episcopal church from its close resemblance to the United Brethren in doctrine, polity, and general church life, and from the intimate association of the ministers and people of the two denominations, naturally profited at our expense. When once the transition from the German to the English became pronounced, the increase began to grow rapidly. Eor years, the question of fraternal orders was a troublous question, the church refusing to admit to membership any one who was a member of any secret order. As the number of orders multiplied and their membership grew, this became a serious question, and in many places, the churches experienced difficulties because of this question. This finally resulted in a division in the denomination, in 1889, when the general conference revised the constitution in this respect. Since that time there has been two branches of the church known as "liberals" and "radicals." Both branches are represented in Knox county.

The denomination has evidently had an imporant place in moulding religious sentiment throughout the country all these years. The following is what the church has and still stands for, briefiy told: , . .. . ;,

First - For a positive Christian experience. The "new birth" has been emphasized all these years as necessary to the Christian life. The church stands for a positive Christian experience as opposed to a mere ritualistic or formal service. We believe in the power of Godliness to save from sin.

Second - The United Brethren church has always maintained a liberal and fraternal spirit toward other denominations. Not only have we welcomed to all our regular and sacramental services members from other churches, but have always stood ready to join in any movement that had for its purpose the extension of God's kingdom. In fact, we have been so liberal in practice, that it has hindered our denominational growth. Emphasizing the need of a definite Christian experience rather than the necessity of church membership, our church has been a great feeder for other churches. The Methodists, the Presbyterians, the Baptists, the Congregationalists, and in fact, every evangelical church have profited at our expense. Not only members in their pews, but ministers filling their pulpits, who were born in United Brethren homes, and converted at United Brethren altars, and educated in United Brethren schools.

Third - The church has always stood for loyalty to the government. When our national life was dominated by the slave spirit and when some of the other churches in humility were down on their knees in submission to that spirit, our church, though operating mostly in the border states of Maryland and Virginia, stood firmly against it. During the civil war, the church was thoroughly loyal to the old flag and according to statistics sent more of her sons to the front than any other church body of equal size.

We have always stood uncompromisingly opposed to the liquor traffic. It is now comparatively an easy thing to stand against this traffic, but it was not always so. The time was when it was not popular to forbid church members from making and using strong drink. But the United Brethren church has always maintained such position.

Fourth - The church stands for Christian education. We believe that the spiritual and mental training should go hand in hand. We now have ten institutions for higher education. In addition to these, we have one of the best equipped publishing plants in the United States that is sending out our books and periodicals to all parts of the world.

Fifth - We are a missionary church. We have two missionary societies; the home and the foreign. The one is active in planting our church in the cities and in carrying the gospel to the frontier settlements. The foreign society maintains missions in Africa, China, Japan, Porto Rico and the Philippines.

In the year 1835, Rev. Joshua Dunham was appointed presiding elder for the state of Illinois. At that time, there was but one circuit of the church in the state and that a mission. The fertile and almost boundless prairies presented an irresistible attraction to immigration, and with the pioneer settler came the pioneer minister. Mr. Dunham was soon joined by Rev. Josiah Davis and Rev. John Hoobler. Others soon followed and in a few years there were many preaching places established in different parts of the state. The circuits were large and the appointments were widely separated and the ministers were required to be absent from their homes for weeks together, but by their faithful work the church was established in many parts of the state. These were plain men, but stalwart in character, mighty in faith, inflexible in purpose, and rich in achievement. They rode on horseback, or sometimes went on foot, far away from home and loved ones, hundreds of miles across the great prairies then new and unsubdued, but now throbbing with great life. .1,

Preaching points were established in the homes of the people, in school houses, and when the weather would permit, in the open air. It was perhaps in the latter part of the'3os, or early part of the '4Os that some of these pioneer preachers reached Knox county. Unfortunately the records of those early days were not carefully kept and it is difficult to gather exact data for local history.

The earlier preaching points established in the county were at the Condra school house in Henderson township and the Washington school house in Rio township. An organization was effected at the Condra school house at an early date and in all probability was the oldest of the denomination in the county. Some of the earlier members of this organization were Ira Lane, Abraham Cubbage and family, John Cubbage and family. Mrs. Wm. Condra, Wm. Watters and wife, Isaac Waters and wife, Gideon Pitman and wife. Some of the earlier ministers were Barney Wagner, M. Ambrose, Joshua Dunham, George Weaver, a Mr. Condon, Oscar Smith, Isaac Kretsinger, Jacob Kenoyer, Andy Wimsett (familiarly known everywhere as "Uncle Andy"), D. F. Baer, and F. J. Dunn. The last named is still living (1912) and has his home in Knoxville and at the ripe age of 93, still maintains an active interest in the church and ccwnmunity, and preaches occasionally, as he has opportunity. J --;:

For years the congregation worshiped in the neighborhood school house but such was the growth of the congregation, that a brick church was built about the year 1858. This building was dedicated by Rev. Andy Wimsett and the meeting was then continued as a revival for a period of some four or five weeks and there were a number of conversions resulted. This building served as a place of worship for a number of years, and in later years, two congregations resulted from this one. An organization was formed in Henderson in the early '"/os, where services have been regularly maintained down to the present time. Also about the same time, that the Henderson organization was made, an organization was effected and a building erected at what was known as Maple Grove across the county line.

In 1857, Samuel Calkins and family moved from Indiana and settled in Haw Creek township, and he being a member of the United Brethren church soon induced some of the United Brethren ministers to establish a preaching point at the Hazel Green school house. Appointments were also established at the Nevit school house, and a little later at the Miles school house, in Persifer township.

An organization was soon perfected at the Hazel Green school house, some of the earlier members being Samuel Calkins and wife, B. F. Conner and wife. Miles Steward and wife, Mrs. L. Andrews, Tobias Wells, Jonathan Harshbarger and others. B. F. Conner, who was a local preacher, was the first class leader. It is related that in the early history of the church, a great revival was held under the ministry of Rev. Wm. Hankins and that there were some sixty or more conversions. People came from some distance to attend, and at times there was much shouting over the salvation of souls. It is related, that on one particular evening, some recent converts began singing on their way to meeting, and from singing to shouting and in this way came into the house. This minister had already begun the services and was reading, when they entered, some singing, and some shouting, and the minister had to stop his reading and give all time for shouting.

Uncle Andy Wimsett was one of the great revivalists of the times and held meetings in various parts of the county, and always with a goodly number of converts added to the church. It is related of him that at one time, when holding a meeting in a school house, where they were disturbed by some of the boys on their way home from services by hallooing and shouting, and other disturbances, that one evening when the boys had been especially noisy the evening before, that when Uncle Andy was praying, he said, "And now. Lord, those boys - you know them, those that go hallooing and shouting about like Indians" (here naming several tribes of Indians), and finally closed by saying, "Now, Lord, make their hearts as soft as their heads."

This Hazel Green appointment was maintained for a number of years and finally resulted in the organization of a church in Gilson, where a building was erected and dedicated in 1866. Soon after it was dedicated, a session of the Northern Illinois Annual Conference was held in this building. This appointment has maintained services down to the present time.

Other churches that grew out of these earlier appointments were Persifer and Mound churches in Persifer township, and the Union church in Haw Creek township, all of which were erected in the 'jos. All of these are maintaining regular services, excepting the Mound church, which has been discontinued for the last few years. In the early 'gos, soon after the decision of the denomination over the question of secret orders, a number of the members belonging to the Mound class withdrew from that organization and formed the Appleton United Brethren church, this t)eing the only representative of the "radical" branch in the county.

In the year 1860, four or five farmers of different denominations desired to open a Sunday school, and organized one to meet each Sunday in a little log school house, near where the South Grove United Brethren church in Chestnut township now stands. Mr. John Spurlock, a Christian of sterling quality, was chosen as superintendent. After about a year of successful Sunday school work, two brothers by the name of Ross, both United Brethren preachers, came and Rev. D. J. B. Ross held a big revival meeting in the grove that surrounds the present church building. Many were converted and in 1862 the class had reached such a size that the school house could not accommodate them and arrangements were made to build a church. The ground, about one-half acre, was donated by Mr. George Drum and the church erected and dedicated soon after. Mr. John Spurlock was the father of two sons, both preachers, and there are also two grandsons that are preachers.

The last organization in the county is that of the church in the city of Galesburg. In the fall of 1906, Rev. E. Fowler was appointed by the presiding elder. Rev. V. W. Overton, to open up work in the city of Galesburg. He, with his family, moved to the city in December, 1906. The first services were held in the Woman's Association rooms. No. 347 E. Main street, on Sunday, February 3, 1907. The following week the pastor, together with Rev. J. E. Shannon, evangelist of Marion, Indiana, began a series of meetings at the to shouting ami in this way came into the house. This minister had already bej^iui the services and was reading, when they entered, some singing, and some shouting, and tlie minister had to stop his reading and give all time for shouting.

L'ncle Andy U'imsett was one of the great revivalists of the times and held meetings in various parts of the county, and always with a goodly number of converts added to the church. It is related of him that at one time, when Iiolding a mcrting in a school house, where they were disturbed by some of the boys on their way home from services by ballooing and shouting, and other disturbances, tliat one evenmg when the boys had been especially noisy the evening before, that when I'ncle Andy was praying, he said. "And now. Lord. those boys - you know tbem. those that go hallooing and shouting about like Indians" (here naming several tribes of Indians), and finally closed by saying, "Xow, Lord, make their hearts as soft as their heads."

This Hazel (!recn api)ointment was maintained for a number of years and finally resulted in the organization of a church in Gilson, where a building was erected and dedicated in iSf/). Soon after it was dedicated, a session of the Northern Illinois Annual Conference was held in this building. This appointment has maintained services down to the present time. I ' .;

Other churches that grew out of these earlier apix)intments were Persifer jind Mound churches in I'ersifer townshi]). and the Union church in Haw Creek townshi]). all of which were erected in the 'jos. All of these are maintaining regular services, excelling the Mound church, which has been discontinued for tlie last few years. In the early 'yos. soon after the decision of the denomination over the question of secret orders, a number of the members belonging to the Mound class withdrew from that organization and formed the Appleton L'nited P.rethren church, this being the only representative of the "radical" branch in the county. . ' -'. , I - - '.'.

In the year 1860, four or five farmers of different denominations desired to open a Sunday school, and organized one to meet each Sunday in a little log school house, near wliere the South Grove United Brethren church in Giestnut township now stands. Mr. John Spurlock, a Christian of sterling quality, was chosen as superintendent. After about a year of successful Sunday school work, two brothers by tbe name of Ross, Iwth United I'.rethren preachers. came and Rev. 1). J. ]\. Ross held a big revival meeting in the grove that surrounds the i)resent clnirch building. Many were converted and in 1862 the class had reached such a size that the school house could not accommodate them and arrangements were made to build a church. The ground, about one-half acre, was donated by Mr. (ieorge Drum and the church erected and dedicated soon after. Mr. John Spurlock was the father of two sons, both preachers. and there are also two grandsons that are jjreachers. - ; |. . : ' ,

The last organization in the county is that of the church in the city of Cialesburg. In the fall of KX^». Rev. E. Fowler was appointed by the presiding elder. Rev. \'. \\'. ( )verton, to open uj) work in the city of Galesburg. He, with his family, moved to the city in December, 1906. The first services were held in the Woman's Association rooms. No. 347 E. Main street, on Sunday. February 3. 1907. The following week the pastor, together with Rev. J. E. Shannon, evangelist of Marion, Indiana, began a series of meetings at the

Located (m tlie c.iriu-r of Soutli Prairie aii.l 'Lniipkiiis Streets. Krecte.l in 1 Mi.'). Value. S:{<MMtO. ' Socittv ornanizeil. 1J<.').').

above-named rooms. After one week, the meetings were transferred to what was then known as the Knox Street Congregational church. Here a three weeks' meeting resulted in the conversion of some thirty persons and arrangements were made to organize the church. Bishop C. M. Mathews, of Chicago, was secured for Sunday, March 24, 1907, to make the organization. The day was a bright, beautiful spring day and good congregations were out, both morning and evening. In the morning the bishop's subject was "The Song of Immortality." I John 3:2. After the sermon, the pastor read the names of thirty-seven persons who had given their names for membership. These were called forward and addressed by the bishop as to their duties as Christians and members of the church, after which he and the pastor extended the hand of fellowship. At the evening session, fifteen more were received into the church, making a charter membership of fifty-two. Wm. Larson was elected as the first class leader and James Sumner as Sunday School superintendent. Arrangements were soon afterward made for the transfer of the property to the United Brethren. This building continued as the place of worship until January 29, 1908, when it was destroyed by fire. This was replaced by a substantial brick building, which was completed and dedicated January 31, 1909.

Ministers preaching, at the present time (1912), in the county, are Rev. Mary Murrell, Henderson ; Rev. B. L. Towsley, Gilson ; Rev. W. L. Turney, South Grove; and Rev. E. Fowler, Galesburg. Rev. S. Garman is the presiding elder. . .

By Mary Claycomb Grubb '

The great distinctive thought in Universalism, that which marks most strongly its difference from other religious doctrines, is the belief in the final "harmony of all souls with God." This belief, not a new one, but old as Christianity itself, is founded on the same Holy Scriptures which other Christians accept, but on a different interpretation of them. We believe that the Bible teaches Universalism. (We quote from "The History of Universalism, by L. B. Fisher, D. D., and by doing so acknowledge the assistance this work has been in the preparation of this article.) "When we say that the Bible is a Universalist book, we mean that Universalism is the logic of the Bible." The Bible shows "a God absolutely on the side of mankind." It shows that "the movement of the whole moral power of the universe is toward a racial redemption" and that "God will have all men to be saved." If God succeeds, then Universalism is the result, and the Bible reveals a successful God. The plan of this article does not permit of argument or proofs, but only of a general statement of the growth and development of this beautiful faith. It was held by many of the early Christians and it was not until 544 that a local council condemned Universalism as heresy. Although there were those who still believed this cheering doctrine, even then, there was no open avowal of it or any attempt to organize a Universalist church. After this date the first breaking away, openly, from the generally accepted teachings of the Christians was toward the eighteenth century, and practically all the difference at that time was the avowal that punl ishment is not endless, but that all will finally be saved. The first Universalists believed in a lost race, an offended God, the need of redemption, but they also

John Murray, the pioneer of Universalism in America, was a very good calvinist in every point save this one, the final salvation of all mankind, a belief to which he had become converted by hearing the London preacher, James

-- Relly. He came to America in 1770, but we must here omit the story of his meeting Thomas Potter on the shores of New Jersey, where he was prevailed upon to preach his doctrine, then new to most of the inhabitants of this country, and the further story of his work in teaching and preaching, along with other believers in this faith, for many years after.. Hosea Ballou, the father of the present day Universalism, represents the second stage in the growth of this doctrine. He advanced a new theology which claimed the unity and supremacy of God instead of the trinity, that the atonement was not the reconciling of God to man, but of man to God, the putting at-one-ment of a rebellious child with a loving Father. God does not need to be changed, but man needs to be reconciled to his law. Hosea Ballou believed in a God who is "an absolute sovereign of infinite love and wisdom."

To be sure, there were all along differences in opinions on some points, some believing that there is no punishment after death and others that there is, and so on, but new light was beginning to shine upon the gloomy religion which then held most of the Christians. A better understanding of the Scriptures, new versions, progress in knowledge, have only helped to establish and develop these new views and modern Universalism is the outgrowth of these later interpretations of the Scriptures.

; . The creed of the Universalist of today, if he may be said to have a creed, ; is expressed in three statements adopted at the convention held at Winchester, N. H., in 1803, and known as the Winchester Profession of Belief.

I. We believe that Holy Scriptures of the Old and New Testaments contain : a revelation of the character of God and of the duty, interest, and final destination of mankind.

II. We believe that there is one God whose nature is love, revealed in one Lord Jesus Christ, by one Holy Spirit of Grace who will finally restore the

III. We believe that holiness and true happiness are inseparably connected and that believers ought to be careful to maintain order and practice good works

II. The Spiritual authority and leadership of His Son, Jesus Christ; HI. The trustworthiness of the Bible as containing a revelation from God; IV. The certainty of just retribution for sin;

"The Winchester Profession is commended as containing these principles, but neither this nor any other precise form of word is required as a condition of fellowship, provided always, that the principles above stated be professed."

Universalism has suffered much from ignorance of its teachings and a misunderstanding of its requirements. It is an exacting religion. To be a Universalist and to live Universalism demands that one should not only profess, but t!o; that he should "love God with all his heart, and with all his soul, and with all his strength, and with all his mind, and his neighbors as himself." This is not easy to do, all will agree. We believe that there is no escape from the punishment for sin; that he who dies in his sins must pay the full penalty, but we do not believe that this covers an eternity of woe ; God will not fail to finally save all his children.

Few professed Universalists live up fully to this beautiful faith, but there are among them many saintly men and women who are fine examples of its influence.

This, a very brief statement of the growth and development of Universalism, has seemed necessary to a full understanding of the rest of the article.

The mere statement of the number of members of this Christian denomination, the enumeration of its churches, its schools, and other property holdings will not give an adequate idea of its progress. This beautiful faith has been like a ray of sunshine in the midst of darkness and its teachings have touched and softened all other religious beliefs until they are permeated with its principles and the ministers in other pulpits, the members of other churches preach and practice them.

Galesburg, Knox county, has always been recognized as the center of Universalism in this part of the state. Here was the first organized society, here was established our school, Lombard college, and from here the influence of this denomination has gone out to other places. Parishes have been maintained for longer or shorter periods in other places in the county, as at Oneida, Yates City and at other points, but none of these have proved permanent organizations, although there are Universalists in all parts of the county. At Abingdon, within the last two years, a parish has been organized and a new church is nearing completion. The promise of a successful effort at that point is good.

I have obtained from a history given by Dr. J. V. N. Standish in 1895, when the congregation left the old church edifice to occupy the present building at the corner of Prairie and Tompkins streets, many of the facts given in this sketch and hereby acknowledge the debt I owe him. The record of the clerk's books have supplied others.

First Universalist Society of Galesburg, the other as the First Universalist church of Galesburg. The first meeting to organize the Society, the older of the two organizations, was held in December, 1854, at the home of Uriah Conger on Mulberry street. This organization was completed in January, 1855, under the pastorate of Rev. William A. Ballou. All of that company, few in number, have passed on to the "great beyond" and we have not even a list of their names, as the first record book was lost.

Jesse Beals was the first clerk and held that office until failing health compelled him to resign. Dr. J. V. N. Standish was chosen as his successor, serving until he resigned in December, 1870. Prof. Isaac A. Parker was then elected clerk and held the office until 1911, a period of forty-one years. Prof. Frank H. Fowler, who for a number of years acted as assistant clerk, is now the official secretary of the parish.

The purpose of the organization is stated in Article II, and is this, "The object of this Society shall be the promotion of truth and morality among its members, and also in the world at large. And as the gospel of the Lord Jesus Christ tends above all things to inspire the heart with the motives of benevolence and virtue, this Society shall deem it one of its main objects to support tfte preaching of the gospel and to aid in any other practicable way in spreading the knowledge of it among men."

The third article of the constitution affirms that this society adopts as the basis of its religious faith the Winchester profession of belief accepted by the general convention of Universalists.

The officers of the society consist of a moderator, clerk, treasurer, and at present a board of six trustees. The business matters of this church are under the control and management of the society or of its board of trustees. They meet all obligations and expenses, provide the minister to occupy its pulpit, and have the care of the grounds and buildings. The whole number of members at present is represented by two hundred families.

The church was organized in 1857 by Rev. Otis A. Skinner, then president of Lombard college, assisted by Dr. J. V. N. Standish, at whose suggestion this step was taken. Its officers are a moderator, the pastor by a constitutional provision always holding that office, a clerk, and deacons. The first clerk of the church was Dr. J. V. N. Standish, who held the office until 1897, a period of more than forty years.

At its inception, the profession of faith of the church was brief, consisting only of the declaration, "We believe in the scriptures of the Old and New Testaments, claiming for ourselves and according to others the right to interpret them in the fear of God, and according to the light which He has given us ; and we adopt the written word of our Lord and His apostles as our standard of faith and sys- tern of discipline, and as revealing the great truth of the final reconcilation of all things to God, so that He at last shall be all in all."

This church was first known as an association, but in 1869 it took the name of First Universalist church of Galesburg, Illinois, and at the same time adopted as its creed the Winchester profession of belief. The secular affairs of the church are managed entirely by the society, but its members "consider the church organization the best means of conserving and carrying forward the great interests of religion."

The members at its organization numbered forty-two. Among those earliest members were Samuel Dow, Rev. J. P. Fuller, A. S. Devendorf, J. V. N. Standish, Rev. L. J. Carney, Lorenzo Chapin, W. H. Pettee, Wm. Livingston, Jesse Beals, Mrs. Samuel Dow, Mrs. E. S. Jordon, Mrs. Jesse Beals, L. E. Conger, Uriah Conger and wife, Mrs. L. E. Conger, Mrs. J. L. Qay, O. A. Skinner, Francis Pryne and wife, S. W, Brown, Mrs. Fielding Miles, Joseph Williams, Mrs. Seba Williams, Mrs. W. D. Look, all of them earnest men and women and devoted to the church of their choice. Two are still living. Dr. J. V. N. Standish of Galesburg and Mrs. Pryne who lives with her two daughters, Josephine and Effie, at Waseca, Minnesota.

The ministers who have been called to preside over this people have been men of talent and power. We find among them the gifted orator, the keen theologian, the cultured scholar, the fine writer and deep thinker.

Rev. H. Slade succeeded him and under his administration the second church building was erected, the congregation previous to that time using at first the old Liberal institute until it was burned in 1855. For a short time thereafter the Swedish Lutheran church was used for Sabbath worship when the society in the fall of 1855 bought a small church belonging to the Second Presbyterian church. This building stood on South street, but was moved to Tompkins street to the block east^of Kellogg street. A subscription book was opened for the purpose of raising funds to build the new church in January, 1863, and the building was dedicated in January, 1864, Rev. H. R. Nye, D. D., preaching the dedicatory sermon. The church was prosperous under Mr. Slade's ministration and its people were happy. Rev. William S. Balch succeeded Mr. Slade as pastor in 1865, and served the church for five years.

Rev. S. A. Gardner followed Mr. Haskell and was the pastor for a period of four years to be succeeded by Rev. Geo. S. Weaver, two years, then Rev. Charles W. Tomlinson, three years. Rev. Stephen Crane, three years, and then Rev. Edwin J. Chaffee, two years. Rev. George B. Stocking became pastor of the Galesburg church in 1894. At this time it had become evident that the congregation must again enter upon the work of erecting another edifice, and the can- vass for funds to do this was begun with enthusiasm. In May, 1894, a farewell service was held in the old church and from that date the services were held in the circuit court room until the new building was completed. At this service Dr. Standish read the historical sketch. I quote from this address. "Old church, you have witnessed many and varied scenes. From a small village, as it were, you have seen a beautiful city grow up about you. You have seen halls of learning and courts of justice spring into existence right before you. * * * You have seen those that loved you dearly taken from you. You will never forget a Sanbom, a Knowles, a Conger, a Harrington, a Wester, a Livingstone and many others that once trod these halls. Now the time has come when we must part. We shall leave you without any regrets. * * * The times demand a change. We must keep pace with the march of events. Old churches, old creeds and old forms must stand aside.

"Our brethren of other churches are already in the field and a spirit of liberalism is taking possession of them. In liberal Christian thought they are nearly abreast of us and we must not delay but march on. Our creed and our religion demand that we shall lead the van."

The entire cost of the bell, furnishings, lot and building of the old church exceeded $ii,ooo. The new building was dedicated on May 5, 1895, and the services were impressive, the faces of all present showing the joy coming from a good work accomplished. The closing exercise was the singing of a hymn, written by Mrs. Julia A. Carney. The cost of the new building was $27,000 and the pledges received at the dedication were sufficient to cover all indebtedness. In the afternoon the pastors of the different churches of the city brought their greetings to the Universalists and in the evening services were conducted by the Young People's society.

Dr. Stocking continued to serve as pastor until 1902, and was succeeded by Rev. Edson Reifsnider in June 1902, who served this congregation until he resigned to become dean of Ryder Divinity school at Lombard college in 1908. Rev. Albert R. Fiske was called to be the pastor January, 1910, and is just entering upon his third year of service for this parish with a church free from debt, a united congregation and every promise of success for the future.

The pulpit of this church during the intervals between the pastorates has been filled by leading men of the Universalist denomination. We find among them Rev. Chas. P. West, Rev. P. R. Kendall, the first president of Lombard, Rev. Josiah Davis, Rev. J. P. Fuller, Professor Wm. Livingston, Prof. J. C. Lee, Dr. Nehemiah White, Dr. C. Ellwood Nash, and Dr. Lewis B. Fisher, the last three while serving as presidents of Lombard college.

The first deacons of the church were Rev. J. P. Fuller, and Jesse Beals. In 1860, A. S. Devendorf was made deacon in. place of Mr. Beals. In 1863 S. D. Colburn and C. Stevens were chosen. In July, 1864, Prof. I. A. Parker was elected in Mr. Stevens' place and is still serving the church in this office, a period of forty-eight years. Albert Webster was elected to the office of deacon in i88i and served until his death in 1901, when Hiram Myers was chosen to fill this vacancy. Rev. Edson Reifsnider is at present clerk of the church while the pastor. Rev. Albert Fiske, is the moderator. The active membership of the church at present is 275. . '^ ;-'->,>;- v