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DUKE UNIVERSITY
DIVINITY SCHOOL
LIBRARY
GIFT OF
Duke Divinity School
Alumni Association
IN MEMORY OF
Bishop Paul Neff Garber
Digitized by the Internet Archive
in 2010 with funding from
Duke University Libraries
http://www.archive.org/details/encyclopediaofwo02harm
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NCYCL
DIA
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DI!
Sponsored by The World Methodist Council
and The Commission on Archives and
History of The United Methodist Church
Bishop of The United Methodist Church, General Editor
ALBEA GODBOLD
LOUISE L. QUEEN '
Assistants to the General Editor
VOLUME II
Prepared and edited under the supervision
of The World Methodist Council and The
Commission on Archives and History
Published by
The United Methodist Publishing House
Copyright © 1974 by The United Methodist Publishing House
All rights in this book are reserved.
No part of the book may be reproduced in any manner whatsoever
vvdthout written permission of the publishers except brief quotations
embodied in critical articles or reviews. For information address
The United Methodist Pubhshing House, 201 Eighth Avenue South,
Nashville, Tennessee 37202.
ISBN 0-687-11784-4
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THE ENCYCIOPEDIA
The names of persons, places, and most institutions
treated in this volume will be found listed alphabetically
through these pages. However, institutions such as local
churches, hospitals, chapels, and the like will usually be
found under the name of the city or town where they are
located. Exceptions are those unusual institutions whose
names are perhaps even better known than the cities in
which they are located.
Bibliographical references in most cases have been
placed below each article, pointing the reader to further
information. The more important of these works appear
in abbreviated form with the article, but are gathered
together in the appendix, where the alphabetical Bibliog-
raphy should be consulted for fuller publishing data.
Where there is no such entiy in the general bibliography.
these details are given in the reference at the end of the
individual article, except in a few instances where full
information was not available.
In addition to the main alphabetical bibliography, we
have included in the appendix a subject bibliography
listing standard works in many areas of study. In this
subject bibliography, as usually in the articles in the main
encyclopedia, works are listed only by their short titles.
A feature of presentation in the Encyclopedia is the
use of capital letters to indicate that the name so treated
is to be found elsewhere in the work as a separate item of
its own. This obviates the prohfic use of q.v. ("which
see"). Exceptions in such capitalization appear when a
name reoccurs in any one item.
Ala. — Alabama
AME — African Methodist Episcopal
AMEZ — African Methodist Episcopal
Zion
Ariz. — Arizona
Ark. — Arkansas
Aug. — August
B.A. — Bachelor of Arts
B.C.E. — Bachelor of Civil Engineer-
ing
B.D. — Bachelor of Divinity
B.Mus. — Bachelor of Music
B.R.E. — Bachelor of Religious Educa-
tion
B.S. — Bachelor of Science
B.W.I.— British West Indies
Calif. — California
C.B.E. — Commander of (the Order
of) the British Empire
CME — Christian Methodist Episcopal
Co. — County
Colo. — Colorado
Conn. — Connecticut
D.C. — District of Columbia
D.D. — Doctor of Divinity
Dec. — December
Del. — Delaware
Dip. Ed. — Diploma in Education
D.R.E. — Doctor of Religious Educa-
tion
D.S. — District Superintendent
E. — East; Eastern
E.G. — Evangelical Church
ABBREVIATIONS
Ed.D. — Doctor of Education
E.E. — Electrical Engineer
EUB — Evangelical United Brethren
F.B.A. — Fellow of the British Acad-
emy
Feb . — February
Fla. — Florida
FMC — Free Methodist Church
Ga. — Georgia
Ida. — Idaho
111.— Illinois
Ind. — Indiana
Jan. — January
Kan. — Kansas
Ky. — Kentucky
La. — Louisiana
L.H.D. — Doctor of Humane Letters
Lit.D. — Doctor of Literature
Litt.D. — Doctor of Letters
LL.D. — Doctor of Laws
M.A. — Master of Arts
Mass. — Massachusetts
MC— The Methodist Church (United
Kingdom); see TMC for The
Methodist Church (U.S.A.)
M.D. — Doctor of Medicine
Md. — Maryland
ME — Methodist Episcopal
Me. — Maine
MES — Methodist Episcopal, South
M.H.A. — Master of Hospital Admin-
istration
Mich. — Michigan
Minn. — Minnesota
Miss. — Mississippi
Miss. Soc. — Missionary Society
M.L.S — Master of Library Science
Mo. — Missouri
Mont. — Montana
MP — Methodist Protestant
M.Th. — Master of Theology
MYF — Methodist Youth Fellowship
N. — North; northern
N.C. — North Carolina
N.D.— North Dakota
N.E. — Northeast
Neb. — Nebraska
Nev. — Nevada
N.H. — New Hampshire
N.J. — New Jersey
N.M. — New Mexico
Nov. — November
N.S. — Nova Scotia
N.S.W.— New South Wales
N.W.— Northwest
N.Y.— New York
N.Y.C.— New York City
N.Z. — New Zealand
Oct. — October
Okla. — Oklahoma
Ont. — Ontario
Ore. — Oregon
p. — page
Pa. — Pennsylvania
ABBREVIATIONS
P.E. — Presiding Elder
Ph.D.— Doctor of Philosophy
P. I.— Philippine Islands
PMC — Primitive Methodist Church in
Great Britain
P.R.— Puerto Rico
Prov. — Provisional
ret. — Retired
R.I.— Rhode Island
S. — South; southern
Sask. — Saskatchewan
S.C. — South Carohna
Scand. — Scandinavia
S.D.— South Dakota
S.E. — Southeast
Sept. — September
S.T.B.— Bachelor of Sacred Theology
S.T.D.— Doctor of Sacred Theology
supt. — Superintendent
S.W. — Southwest
Switz. — Switzerland
S.W. A. — Southwest Africa
Tenn. — Tennessee
Th.B. — Bachelor of Theology
Th.D. — Doctor of Theology
Th.M — Master of Theology
Theo. — Theological
TMC— The Methodist Church
(U.S.A.); see MC for The Method-
ist Church (United Kingdom)
U. — University
U.B. — United Brethren in Christ
U.E. — United Evangelical Church
U.K. — United Kingdom
UMC — United Methodist Church
(U.S.A.)
UMC (UK)— United Methodist
Church (Great Britain)
UMFC— United Methodist Free
Churches (Great Britain)
U.S.A. — United States of America
USSR — Union of Soviet Socialist Re-
publics
Va. — Virginia
Ver. — Vermont
V.I — Virgin Islands
W. — West; western
Wash. — Washington
W.I. — West Indies
Wise. — Wisconsin
WFMS — Women's Foreign Mission-
ary Society
WHMS — Woman's Home Missionary
Society
WMC — Wesleyan Methodist Church
(Great Britain)
WMMS — Wesleyan Methodist Mis-
sionary Society
WMS — Women's Missionary Society
WSCS — Women's Society of Chris-
tian Service
WSWS — Women's Society of World
Service
W.Va. — West Virginia
Wyo. — Wyoming
lACE, JOHN JAMES (1861-1947), was born in Glen
Auldin, Ramsey, Isle of Man, May 17, 1861, son of Wil-
liam and Anna Lace, Wesleyan Methodists. Licensed to
preach in 1880, he was educated in the schools of the
Isle of Man, graduated from the Conference Course of
Study in 1889, having been ordained deacon in 1888, and
elder in 1891. He received his A.B. degree from the old
Chaddock College in Quincy, 111., U.S.A., in 1896, later
attending Northwestern University and Garrett
Biblical Institute at Evanston, 111.
He served pastorates in Missouri and Iowa until 1902
when, for health reasons, he transferred to the Colorado
Conference where he served as pastor and district super-
intendent until 1916, when he was appointed superinten-
dent of the Utah Mission where he served until 1925.
Then, returning to the Colorado Conference, he was
again a district superintendent for two terms, and in 1932
took the retired relation, making his home in Denver,
Colo., where he passed away April 12, 1947, survived by
his wife and four children. His body rests in the cemetery
at Fort Collins, Colorado.
John J. Lace was a cultured and fervent preacher, a
wise and successful administrator, and a leader of keen
insight and ability.
Journals of the Utah Mission and the Colorado Conference.
H. M. Merkel, Utah. 1938. Warren S. Bainbbidge
LACKINGTON, JAMES (1746-1815), was an eccentric
bookseller, who was bom at Wellington, Somersetshire,
and became a Methodist about 1760. Self-educated but
penniless, he was befriended by the London Methodists,
and was given £5 from a benevolent fund to set himself
up in business. His business prospered and became the
largest of its kind in London. With prosperity he turned
from the Christian faith altogether, and wrote books which
were regarded as being of a light nature, in which he
poured scorn on Methodism. He returned to the faith
some years later and, in 1804, renounced his infidel views
in his Confessions. In reparation for his infidelity he built
chapels at Taunton and Budleigh Salterton. He had an
erratic and unpleasing personality.
Confessions of ]. Lackington. London, 1804.
J. G. Hayman, Methodism in North Devon. London, 1871.
Memoirs of the First Forty-Five Years . . . of James Lacking-
ton. London, 1791. Thomas Shaw
LACY, GEORGE CARLETON (1888-1951), bishop of the
Methodist Church, was bom in Foochow. Fukien, China,
on Dec. 28, 1888, and was educated in Foochow and
Shanghai mission schools. His father, William H. Lacy,
directed the Foochow Mission Press and, after 1903, the
Methodist Publishing House in Shanghai. His grand-
mother, Mary Clarke Nind, helped to organize the
Woman's Foreign Missionary Society (MEC) in the
George C. Lacy
North Central states, and in the 1890's embarked on an
unprecedented world tour of Methodist mission stations.
Carleton Lacy was graduated from Ohio Wesleyan
University in 1911 and entered Garrett Biblical Insti-
tute, to receive his bachelor of divinity degree in 1913,
and master of arts from Northwestern University the
following year. During student days he filled pastorates
in Detroit, Mich., U.S.A., in Bloomington, III, U.S.A., and
Somers, Wise, U.S.A. He was received on trial in the
Wisconsin Annual Conference in September 1912, was
transferred two years later to North China Annual Con-
ference, then in rapid succession to Foochow and Kiangsi
Conferences.
After studying at Nanking Language School, he served
as an itinerant missionary and district superintendent in
Kiangsi Province, later as principal of William Nast
Academy in Kiukiang.
In 1918, he married Harriet Lang Boutelle, who had
gone to Canton, China, as a Y.W.C.A. secretary. They
had two children, Creighton Boutelle and Eleanor Maie.
From 1921 until 1941, Lacy was lent by the Methodist
Board of Missions to the American Bible Society, as
secretary of its China agency, and then to the China
Bible House formed with the British and Foreign Bible
Society. For many years he wrote as China correspondent
for Zion's Herald, The Christian Century and other church
periodicals. In 1928-29 he studied at Union Theological
Seminary and Columbia University, receiving a second
master's degree. He was also awarded honorary doctorates
of divinity by Ohio Wesleyan and Garrett. He was a dele-
gate to the General Conference of 1932.
He was appointed in 1935 as a member of the Joint
1365
LACY. HENRY ANKENNY
ENCYCLOPEDIA OF
Commission on Unity of the M. E. Church and the M. E.
Church, South, in China. He was elected bishop by the
China Central Conference of 1941 and assigned to the
Foochow Area.
During the Second World War, when part of his Epis-
copal Area was occupied by Japanese troups. Bishop Lacy
travelled extensively through remote regions, several times
from West China to Indi.\ and thence to America and
back. During the earlier years of Japanese occupation he
wrote two monographs on The Creaf Migration and the
Church in West Cliitia and Tlie Great Migration and the
Church Behind the Lines. He also published in Chinese a
series of Bible studies. The Book of Revelation and the
Messages of the Old Testament Prophets.
Under "term episcopacy" in China, Bishop Lacy's tenure
was to end in 1949, but the advent of Communist Govern-
ment made it impossible to hold a Central Conference
with new elections. With tightening pressures on the
Church and on American personnel after the Korean War
began, he officially resigned and turned his authority over
to Bishop W. Y. Chen. Communist police, however, re-
fused to grant an exit peimit when other missionaries left,
and kept him under increasing surveillance, restriction,
and eventual house arrest until his death of a heart attack
in December 1951. His body was buried in the city of
his birth, in the little mission cemetery beside his parents,
attended — and this was at Communist orders — only by
his faithful cook.
W. N. Lacy, China. 1948.
F. D. Leete, Methodist Bishops. 1948.
Who's Who in America, 1950-51. Cbeighton B. Lacy
LACY, HENRY ANKENY ( 1917- ), is Executive Secre-
tar\' for India and Nepal, Board of Missions of The United
Methodist Church. He was born in Foochow, Chin.\,
where his parents, grandparents and great-grandmother,
and a number of uncles and aunts were Methodist mis-
sionaries. He was graduated from Whittier College in
1940 and married his classmate, Elizabeth Day Pickett.
After training in social work at George Williams College
in Chicago, 111., U.S.A., he went to I.ndia in 1941, arriving
just before the Japanese attack on Honolulu. He served as
manager of the Parker High School and the Nathaniel
Jordan Hostel in Moradabad. His first term was inter-
rupted by a call to serve in the Office of Strategic Ser-
vices in China, and he spent a year there.
Returning to America eager to take more additional
training than a furlough would allow, he accepted an
appointment with the Methodist Children's Home Society
of Detroit and studied at Wayne University, earning his
Master's Degree in social work. When he went back to
India, he was appointed principal of the Ingraham Insti-
tute, Ghaziabad.
In 1961, the Division of World Missions asked him to
become the first lay missionary chosen to serve as one of
its executive secretaries. His field was India, Nepal, and
Pakistan. When the board was reorganized in 1964, and
unified administration of the work of the Woman's Divi-
sion and the World Division was accomplished, he and
Chanda Christdas of India were appointed executive
secretaries for India and Nepal with coordinate responsi-
bility.
He represented the laymen of the Delhi Annual Con-
ference in the General Conference of 1956.
J. Waskom Pickett
LACY, WILLIAM H. (1858-1925), an American mission-
ary who spent thirty-seven years as such in Foochow
and Shanghai, China, most of that period in the publish-
ing of Christian literature in various Chinese dialects. He
was born in Milwaukee, Wise, on Jan. 8, 1858, graduated
from Northwestern University in 1881; and later re-
ceived the A.M. and D.D. degrees from that University,
and the B.D. from Garrett. He joined the Wisconsin
Conference in 1882, and the following year married
Emma Nind. In 1887 they sailed for China as missionaries.
He was manager of the Methodist Press in Foochow until
1903, when he moved to Shanghai and together with
Young J. Allen organized the Methodist Publishing
House, probably the first official collaboration of the two
branches of the .Methodist Church which had been sepa-
rated since 1844. For a period he was secretary of the
All-China Finance Committee.
Lacy's wife, affectionately known as "Mother Lacy,"
died in Ruling a month before her husband's death in
Shanghai, Sept. 3, 1925. All five of the Lacy children be-
came missionaries: Walter (author of A Hundred Years of
China Methodism) in Foochow, 1908-27; Henry, in Foo-
chow and Singapore, 1912-52; Carleton; Irving for one
teiTn in Yenping; and Alice, 1917-21, in Foochow, where
she died. And a grandson, Henry, Jr. is a Mission Board
executive secretary for India and Nepal.
Francis P. Jones
W. W. REm
LADE, FRANK M. A. (1868-1948), Australian minister
and educator, was the foundation principal of Wesley
Theological College in the South Australian Conference.
After training at Queen's College, Melbourne, and eigh-
teen years circuit experience in the Victoria and Tasmania
Conference he was transferred to South Australia in 1911.
He was a circuit minister for eleven years, then in charge
of the Brighton College for training ministers from 1922
until its reconstitution and relocation in 1927 as Wesley
College. He was Principal of this institution until his
retirement in 1937.
Lade became a well-known public figure through his
relentless opposition to the gambling and liquor interests.
For two years he led a campaign on behalf of the Prohibi-
tion League and for a time edited the temperance paper,
The Patriot.
He was widely recognized as an expository preacher
of exceptional quality and a much-respected teacher by
successive generations of theological students. Lade was
twice President of the South Australian Conference (1916
and 1936), and was Secretary-General from 1920-1929
and President-General of the Methodist Church of Aus-
tralasia from 1929-1932.
Australian Editorial Committee
LADIES' AID SOCIETIES. Activities and organizations
which might have been called Ladies' Aid .Societies existed
from the begimiing in American Methodist local churches.
In John Street Chitrch (built in 1768), New York City,
"the women provided a house for the preacher and
furnished it."
However, the women's organizations which furnished
parsonages and promoted social activities were slow to
gain official recognition. Ladies' Aid Societies are not
mentioned in the Discipline of the M. E. Church until
1904. The M. E. Church, South and the Methodist Prot-
WORLD METHODISM
LAFAYETTE, INDIANA
estant Church never oflRcially recognized the Ladies' Aid
Society as such, though in 1890 the former provided for
a "Woman's Parsonage and Home Mission Society," the
purpose of which was to "procure homes for itinerant
preachers and otherwise aid the cause of Christ." Four
years later the name was changed to "Woman's Home
Mission Society" while its pui-pose remained the same.
In 1910 the Southern Church voted that its General Board
of Missions should include a Woman's Missionary Council
with Home and Foreign Departments. But regardless of
the nomenclature used, there were in effect Ladies' Aid
Societies in the Methodist denominations.
In 1911 the Methodist Book Concern published The
Ladies' Aid Manual which gave pointed suggestions on
how to organize and conduct a Ladies' Aid Society. Op-
posing questionable means of raising money, the book sug-
gested plans and activities which it said would "contribute
to the social, intellectual, and financial de\elopment of
the church without incurring any just criticism."
Pastors and others believed that the Ladies' Aid Society
and similar organizations were helpful to the churches.
Dan B. Brummitt, editor of one of the editions of the
M. E. Church Christian Advocate, praised the Ladies' Aid
Society as "an organization that never suspends, dies, nor
takes a leave of absence. It is many things in one: a pas-
toral reinforcement, a financial treasure chest, a woman's
exchange, a recreation center, a cookery school, a needle-
work guild, a relief society, a school of salesmanship, a
clearing house for domestic and church problems, a prayer
meeting — each in turn plays many parts."
In 1939 The Methodist Church effectively combined the
work of the women in the Woman's Society of Chris-
tian Service. Since that time there has been no real
dichotomy in the work of the women in Methodism,
though a few small churches may maintain Ladies' Aid
Societies in name or in fact while some women's circles
in larger churches may emphasize local church and social
activities more than the total program of the Women's
Society of Christian Service.
Discipline, ME, MES, and MP.
R. E. Smith, The Ladies' Aid Manual. New York: Methodist
Book Concern, 1911. Jesse A. Earl
Albea Godbold
Ladies Repository
LADIES REPOSITORY, THE. A journal established by the
General Conference of the M. E. Church in 1841,
designed especially for women. The Ohio Conference
in 1840 memorialized the General Conference to establish
such a publication, and that Conference directed the Book
Agents at Cincinnati to issue such as soon as proper
arrangements could be made. In January 1841, the first
number of The Ladies Repository came from the press
as a monthly magazine under the editorial care of L. L.
Hamline (later bishop), who had been elected assistant
editor of The Western Christian Advocate. What were
described as "sprightly and classical editorials" gave char-
acter to the publication, and its circulation rapidly in-
creased. On the election of Hamline to the bishopric
in 1844, he was succeeded by Edward Thomson, who
had been principal of Norwalk Seminary, and under whose
editorship the Repository continued to prosper. Thomson,
however, became president of Ohio Wesleyan Univer-
sity in 1848, to be succeeded as editor by Benjamin F.
Tefft, then professor of the Greek Language and Litera-
ture in the Indiana Asbury University. Under his care, the
Repository obtained a still wider circulation. When Tefft
in turn accepted the position of president of the Genesee
College, then at Lima, N. Y., William C. Larrabee,
who had been in the chair of Mathematics in the Indiana
Asbury University, was elected his successor. Succeeding
him, when he became state Superintendent of Education
in Indiana, the Book Committee of the M. E. Church
elected Davis W. Clark in his place, who was re-elected
editor by the General Conferences of 1856 and 1860.
Clark, however, was also elected bishop in 1864 and was
succeeded by Isaac W. Wiley, who sei"ved two quad-
rennia but likewise was elected bishop in 1868. Erastus
Wentworth became editor then in 1872. Four years later
the General Conference of 1876 elected Daniel Curry
as editor and authorized the appointment of a committee
who should have power to change the name and style
of publication of the journal. The committee on consulta-
tion resolved that the title should be changed to that of
National Repository, and under that name it continued to
be issued after January 1877. The National Repository
was a monthly magazine devoted to general and religious
literature. In time it changed its scope from the pattern
which had been followed by the old Ladies Repository
to a more general type of issue. The journal was illustrated
and adapted to the wants of the general reader. Daniel
Curry continued to be editor for some time until the
General Conference of 1880 discontinued the publication
of the magazine.
M. Simpson, Cyclopaedia. 1881. N. B. H.
LAFAYETTE, INDIANA, U.S.A. Trinity Church began
about 1824 in what was then a small log cabin settlement
known as Star City on the banks of the Wabash River. An
itinerant Methodist preacher named Hackalieh Vreeden-
burg came to the settlement, and John Huntsinger, whose
cabin was then in what is "downtown Lafayette," wel-
comed the preacher, told him several Methodists lived in
the settlement, called them together and that night a
Methodist service — the first church service of any kind
held in Lafayette — was held in the John Huntsinger home.
Hackalieh Vreedenburg is recorded in 1825 as being the
preacher of a circuit in which Lafayette was one appoint-
ment on the Crawfordsville work. Services continued to
be held in the Huntsinger home.
After a time Henry Buell, the second pastor to be
assigned to the circuit, came to Lafayette, but he was
LAFETRA, ADELAIDE WHITEFIELD
ENCYCLOPEDIA OF
disturbed by firing of guns and yelling outside the court-
house and seems to have left the ministry after that. He
was followed by Eli Pearce Farmer who organized the
first church in Lafayette at the courthouse there, and in
1828 Stephen R. Boggs was sent from the Illinois Con-
ference to the Crawfordsville Circuit. The ne.xt year
came James Armstrong who held the first Methodist Quar-
terly Conference in the town in the Eli Huntsinger wheel-
wright shop.
The first house of worship in the city was erected by
Boyd Phelps in 1831. It was a 30 x 40 foot frame struc-
ture located on Sixth Street on the second lot south of
Main Street facing the east. The building cost $1,500.
In 1836, the lot on the northwest corner of Fifth and
Perry Streets was purchased for $400 and the building
moved there. This building was dedicated in 1845 and
was rented weekdays as a schoolhouse at $5 per month.
Thus early, the Methodist Church was linked with edu-
cational possibilities and forces of the day.
In 1850 the congregation was divided in order to
start a new congregation at Ninth and Brown Streets. The
cemetery for the church was where St. Boniface Church
now stands. It is believed that the body of John Hunt-
singer still rests beneath St. Boniface.
In 1868, the lot now occupied by Trinity Methodist
Church was purchased by Henry Taylor and John W.
Heath at a cost of $7,000, and presented to Trinity Church
as a suitable place of worship. The present Trinity Church
building was constructed in 1869 on the lot at a cost of
$90,000. The building is yet looked after and kept in
repair, and was the scene of a centennial celebration in
1969. The old parsonage one day gave way to a new
modern education building. This is astir seven days a
week with church activity. A new $42,000 parsonage was
built in Vinton Woods, one of Lafayette's exclusive resi-
dential areas.
Trinity Methodist Church early attained great stature
and prestige in the Northwest Indl^na Conference,
indeed throughout the entire state, especially during the
unprecedented twenty-nine year pastorate of Thomas
Frederick Williams (1919-1948). It has always been a
downtown church — a church at the heart of the city.
Trinity is the mother Church of all Methodism in the
entire area. Its people believe that the history of its in-
fluence for good in countless ways through more than a
hundred years can never be adequately told.
M. Simpson, Cyclopaedia. 1878. Bernice Harness Ezra
LAFETRA, ADELAIDE WHITEFIELD, founder of Santiago
College, Santiago, Chile, was bom and educated in New
York State. She was preceptress of Mount Allison Semi-
nary, Sackville, New Brunswick, when in 1878 William
Taylor invited her to go to Santiago to develop a school.
There she met and in 1882 married Ira Haynes LaFetra,
and they worked together in a school with sections for
boys and girls. The school later developed into Santiago
College, now an outstanding school for young women.
She worked in Chile for twenty-five years.
G. F. Arms, Missions in South America. 1921.
W. C. Barclay, History of Metlwdist Missions. 1957.
Edwin H. Maynard
LAFETRA, IRA HAYNES (1851-1917), missionary to South
America, was known as "builder of the Chile Mission."
On completion of studies at Boston University School
OF Theology he was invited to go to Chile by William
Taylor (later bishop), arriving at Valparaiso in 1878 and
ministering first to seamen in that port city. The next year
LaFetra moved to Santiago, where he reorganized the
English-language Union Church and founded a school.
There he met and married Adelaide Whitefield (L.a-
Fetra), and their labors, with those of others, resulted in
Santiago College, one of the leading educational in-
stitutions of Chile. In 1880 he was elected as the first
president of the conference of missionaries set up to ad-
minister the self-supporting missions that had been estab-
lished by Taylor on the West Coast of South America. Ill
health forced his retirement in 1906.
G. F. Arms. Missions in South America. 1921.
W. C. Barclay, History of Methodist Missions. 1957.
Edwin H. Maynard
LAFFERTY, JOHN JAMES (1837-1909), colorful American
editor and the fifth editor of what is now the Virginia
Methodist Advocate, was the only child of George and
Elizabeth Lightfoot Lafferty. His father was educated in
Ireland, and later served with an engineer who surveyed
a railroad connecting Virginia and North Carolina.
His mother was of the historic Virginia family of the
Lightfoots. When the son was eleven months of age, his
father was drowned at a James River ferry during a wind-
stoim.
Young Lafferty made an excellent record at Emory
and Henry College in Virginia. He was graduated next
to the head of his class.
He served as chaplain of a cavalry regiment in the
War Between the States. After a year he was stricken
with a "severe malady," but recuperated sufficiently to
accept the post of major of cavaliy offered him by the
Confederate States War Department. He served in this
capacity until the war was over.
Immediately following the war, pastoral appointments
were scarce, so Lafferty took his family to Lexington, Va.,
and engaged in several business enterprises. These proved
quite successful financially.
In 1874 he was offered a connection with the Rich-
mond Christian Advocate, predecessor of the Virginia
Methodist Advocate. The financial plight of the Advocate
was not encouraging from the standpoint of support. The
successful businessman took the matter to God in earnest
prayer. The outcome was his decision to cast his lot with
the church paper. Due to his business ability, the Advo-
cate prospered financially. He served as its editor for
twenty-seven years.
Editor Lafferty quickly became known as the best
editor in the M. E. Church, South. This deeply spiritual
man was "a master of sarcasm" when the occasion de-
manded it. He was widely known throughout the South-
land not only as editor, but as a college and chautauqua
lecturer. He died on July 23, 1909.
J. J. Lafferty, Sketches of Virginia Conference. 1890-1901.
Minutes of the Virginia Conference, 1909.
Richmond Christian Advocate, May 26, 1932, and various other
numbers. George S. Reamey
LA GRANGE, ILLINOIS, U.S.A. First Church is one of
the larger suburban churches west of Chicago. This
church had its beginning in 1872 in the home of Isaac P.
Poinier, one block from the site of the present church.
Later in the same year a "Methodist Society" was orga-
WORLD METHODISM
LAHORE, PAKISTAN
nized. Upon completion of a two-story school building on
the site of the present church, services were held in the
school building. Poinier, whose home was only one block
away, served as Sunday school superintendent, organist
and janitor. He often carried coal from his own home to
heat the building. The first resident pastor was William
H. Holmes, who served from 1875 to 1877. The Society
grew in zeal and numbers, due largely to the consecrated
efforts and diligent work of the Ladies Aid Society.
After a time land was donated for a new church build-
ing, stone was purchased and a contractor engaged, but as
work was about to begin, the project was discontinued be-
cause Poinier and several other influential members moved
away. For a time, members of the Methodist Society
joined persons of other denominations in services held in
the railroad station, with the Rev. Mr. Metcalf, the station
agent and a Baptist preacher, in charge.
By 1884, the Methodists had become stronger, and in
October 1884, the First M. E. Church of La Grange was
organized by Luke Hitchcock, presiding elder of the
Chicago District. A pastor was appointed and services
were held in the Masonic Hall. The year ended with nine
members. Financial expenditures for the year were: $216
for the pastor; $52 for the rent of the hall; and $10
given to missions.
In 1885 and 1886, services were continued in the
Masonic Hall and later were held in a skating rink. Addi-
tional families were added to the membership of the
church. A Board of Trustees was elected and incorpora-
tion papers were completed on July 21, 1886. The frame
school building which had been used by the church in its
beginning was purchased by the trustees at a cost of
$2,000. The building was remodeled to make it an ac-
ceptable place of worship and was dedicated on Nov.
28, 1886. Electric lights were installed in 1892 at a cost
of $75.
Plans for a new church building began to develop in
1890. In May 1893, construction was started and by Nov.
5, 1893, one section of the new building was completed.
In 1894 a parsonage was built. Work on the main part of
the church building was continued and the sanctuary was
dedicated on Jan. 6, 1895. A pipe organ was installed in
1907, and in 1908 the building was enlarged. As the
church continued to grow in membership, need was seen
for more adequate church school facilities, and a two-
story educational building was added and dedicated in
1917.
By 1947, the church had 1,179 resident members. The
building which had served the congregation well for fifty-
two years was becoming inadequate. So in 1951, a new
sanctuary and fellowship hall were completed and in 1962
there had been added a new educational building, chapel
and offices, bringing the total value of the church build-
ing to $1,250,000.
This church has been served by a succession of twenty-
nine ministers. The parish boundaries now encompass an
area ten miles long and two miles wide. Within this parish
are the villages of La Grange and La Grange Park, having
a total population of more than 30,000. With a member-
ship now of 2,100, the First United Methodist Church of
La Grange will celebrate its centennial in 1972.
Eugene E. Stauffeh
LAGRANGE COLLEGE, LaGrange, Georgia, U.S.A., was
chartered as LaGrange Female Academy in 1831 and
has had the longest history among non-tax-supported in-
stitutions of higher education in Georgia. It was pur-
chased by the North Georgia Conference of the M. E.
Church, South in 1856, and on Jan. 29, 1857, began
operation as a Methodist institution. In 1934 its name
was changed to LaGrange College, and in 1953 it be-
came a coeducational college. It offers the B.A. degree.
The governing board is made up of thirty-four members
nominated by the board and confirmed by the North
Georgia Conference.
John O. Gross
LAHORE (population 1,297,000) is the capital of West
Pakistan. Pakistan's federal capital is 200 miles to the
northwest, near the city of Rawalpindi. Lahore is eighteen
miles west of the Indo-Pakistan border. It is headquarters
for the West Pakistan Railways and for Punjab University,
which includes many colleges and high schools in Lahore,
and other colleges and high schools throughout the
Punjab. Many factories and business and government
offices make Lahore an important business center.
Lucie Harrison Girl's High School was the first Meth-
odist Primary School organized in the beginning of Meth-
odist work in the Punjab. It became a high school in 1953.
The school includes all classes, kindergarten through high
school. The present principal, Mrs. Priscilla P. Peters is a
well qualified and capable Pakistani, with an efficient
teaching staff.
United Christian Hospital, an institution in which
Methodists cooperate, was organized in 1947 when the
throes of partition, including an influx of Moslem refugees
from India, and departing Hindu and Sikh fugitives bound
for India, created great medical, health and sanitation
problems. The various denominations combined, rented
an empty Forman College Hostel for a temporary hospital
center, and later moved into a fine permanent new hospital
set-up in a Lahore outskirt, Gulberg (sometimes spelled
Gulbarg), in 1965. The United Christian Hospital has
established a fine reputation with its skilled Pakistani
and missionary doctors, nurses, supervisors and tech-
nicians. Its managing committee represents all major de-
nominations and those provide missionary doctors and
nurses, pay their salaries, and finance the budget so as to
add to the income from hospital fees, and thus provide
adequate salaries for Pakistani members of the staff.
Kinnaird College for Women is an Anglican Institu-
tion. Methodists and Presbyterians cooperate by provid-
ing missionary members of the staff and supply additional
funds to help in providing for expenses of Pakistani staff
members and other college expenses. The enrollment is
limited to 300 girls. Christian girls who wish to go to col-
lege seek admission to Kinnaird. Miss P. Mangat Rai, a
competent and well known Pakistani, is principal.
Kinnaird Teacher Training Center trains Christian
women to become teachers in primary schools, or in pri-
mary and junior high classes in recognized high schools.
Candidates for such training must have a government
certificate, as high school passed. Many who have com-
pleted two years of college work also come here for train-
ing.
Forman Christian College is an old institution of far-
reaching fame. It is staffed and supported jointly by the
Presbyterians and the Methodists. Forman celebrated its
centenary anniversary in 1965. The present principal is
E. J. Sinclair, a weD qualified senior Pakistani staff mem-
LAITY, GENERAL BOARD OF
ENCYCLOPEDIA OF
Chafel, Fobman CnHiSTiAN College, Lahore, Pakistan
ber, well trained, with a fine reputation and recognized
administrative ability. The enrollment of Forman before
Partition was almost one thousand; in late 1947, only 150
students remained. Enrollment however is again near the
one thousand mark. The College enjoys an admirable
standing and reputation, and many Pakistani leaders in
government are graduates of the college.
Clement Rockev
LAITY, GENERAL BOARD OF. (See Lay Movement in
American Methodism. )
LAKE BLUFF, ILLINOIS, U.S.A. Lake Bluff Children's
Home, founded in 1894 by Methodist deaconesses, is a
church-related child care agency imder the control of a
regularly constituted Board of Trustees. Chartered and
licensed by the State of Illinois to serve as an Illinois
Corporation, not for profit, it is a member agency of the
Child Welfare League of America and the Welfare Coun-
cil of Metropolitan Chicago. It is afiiliated with the Rock
RrvER Conference of The United Methodist Church, and
with the National Association, as well as the Board of
Health and Welfare Ministries of The United Meth-
odist Church. The home is also approved and endorsed
by the Chicago Association of Commerce and Industry,
the Subscription Investigating Committee, and by the
Community Fund of Chicago.
Care is provided for children whose own homes have
been disrupted by illness, death, divorce, and other social
and emotional problems; who are within the normal range
of physical and mental health; who have Protestant back-
grounds; whose residence is within the area served by the
Rock River Conference.
Services to children from their infancy for as long a
time as care is needed include group living at the Home
for boys and girls of grade school age; adoption of infants
and older children; care in Group Homes in nearby
communities for high school boys and girls; foster Board-
ing Homes within the area for boys and girls of all ages;
casework services to all children under care and to their
families; counseling services to minor imwed mothers;
and remedial "school" care for some types of emotionally
disturbed children.
Erskine M. Jeffords
LAKE FARM. The home of James Thorne, the Bible
Christian leader. (See Bible Christians.)
LAKE JUNALUSKA ASSEMBLY, INC., an American Meth-
odist assembly ground, owned and operated by the South-
eastern Jurisdiction of The United Methodist Church, is
located at Lake Junaluska, N. C, U.S.A., on Highway
19, twenty-six miles west of Asheville, and three miles
north of Waynesville. Its doors were first opened on
June 25, 1913. About thirteen years prior to this occasion
the idea had been expressed that there was a need of a
"Chautauqua type" of Southern Assembly. James Atkins
(later bishop), visited Chautauqua, N. Y., and conversed
with Bishop VrNCENT, then Sunday School Editor of the
M. E. Church. Later Atkins became Sunday School Editor
of the M. E. Church, South, and invited members of the
Sunday School Board to be his guests in Waynesville for
their meeting. There he proposed the idea of a "Southern
Assembly."
In 1908 during the Second Laymen's Missionary Con-
ference, the statement was made that "we need a place
where ministers and laymen, together with their families,
can meet on the common level of Worship, Inspiration,
Instruction and Wholesome Recreation." The response was
gratifying and a committee was appointed. Headed by
Atkins, the committee members, some of whom had visited
Waynesville, settled upon Tuscola in Haywood County,
N. C, now Junaluska — a location universally described as
"beautiful for situation." TTie Blue Ridge and the
Great Smoky Mountains surrounding the lovely Rich-
land Valley, are rich in beauty and majesty. Among the
men most responsible for the establishment of this noted
religious center, which soon became known as the "Sum-
WORLD METHODISM
LAKE JUNALUSKA ASSEMBLY, INC.
Lake Junaluska, North Carolina
mer Capital of Southern Methodism," were: John R.
Pepper, John P. Pettijohn, General Julian S. Cabr, B. M.
olds, S. C. Satterthwaite, B. J. Sloan, Hugh Sloan, Riley
Burgher, R. B. Schoolfield, L. B. Davenport, A. D. Reyn-
M. Ferguson, George R. Stuart, Alden Howell and S. C.
Welch.
James Cannon (later bishop), was elected first Super-
intendent; W. F. Tillett became Superintendent of Gen-
eral Program and Evangelistic Work. The first permanent
officers, with Atkins as Chairman and leader, were elected
in 1910. From 1911 to 1913 a dam was built, to form the
250-acre lake; the auditorium was erected, a few streets
were opened and thirteen private cottages were built.
On June 25, 1913, W. F. Quillian, Sr. turned the light
switch and a great conference of laymen opened with
singing, under the leadership of J. Dale Stentz. The Mis-
sionary address was by Robert E. Speer. Four thousand
people attended, $152,000 was raised for Missionary work,
and seven young people were consecrated for Missionary
work in Africa with Bishop Walter Lambuth.
Four years after the opening of the Southern Assembly,
the Sunday School Board of the M. E. Church, South held
a demonstration Leadership School for the training of
volunteer teachers at Junaluska. This was a fore-runner
of a new type of Leadership training. In 1922 the Sunday
School Board built an Education Building (now known as
Shackford Hall), as well as lodges and a cafeteria on the
southwest shores of the Lake. The system of Leadership
Training Schools conducted by the International Council
of Religious Education had its beginning at Lake Juna-
luska.
The Board of Missions of the M. E. Church, South in
time purchased the "Junaluska Inn" and used it for Mis-
sionary training Conferences. Following a disastrous fire,
a new Mission Building was erected, later to be known
as Lambuth Inn. This popular center is used regularly
by the Missionary Groups and the Women's Society of
Christian Service. Junaluska is the site for Candler Camp
Meeting and the Annual Schools of Evangelism for the
Southeastern Jurisdiction. It was at Junaluska that the
Board of La\' Activities of the M. E. Church, South was
organized, with George L. Morelock as its first
Secretary.
During the late twenties and early thirties the owner-
ship of the Assembly was still vested in a Board of Com-
missioners. The war, the panic and the depression made
its operation very difficult financially, and it was forced
into receivership. Under the leadership of the bishops
and of W. A. Lambeth, funds were raised and all assets
were purchased by the Methodist Church, South. A new
Board of Trustees was elected and a new charter and
certificate of incorporation were secured. The name was
changed from The Southern Assembly to The Lake Juna-
luska Methodist Assembly.
Following World War II, Edwin L. Jones of Charlotte,
N. C, was elected President of the Board of Trustees,
which was then composed of the bishops and one lay and
one clerical member from each annual conference in the
Jurisdiction. In 1948 the General Conference of The
Methodist Church, in session at Boston, Mass., accepted
ownership of the Assembly, and then transferred it to
the Southeastern Jurisdiction, where it was accepted at the
session in Columbia, S. C, the same year.
The Southeastern Jurisdictional Conference elects trus-
tees, who in turn set up the administration and super-
vise the management of the Assembly's business and op-
eration. The properties, formerly owned by the Board of
Missions, the Sunday School Board and the Commission-
ers, have all been transferred to the Lake Junaluska
Assembly, Inc.
In the course of a summer's season, thousands of people
come to attend the conferences, workshops, training
schools, platform hours, and engage in wholesome recrea-
tional activities. The George R. Stuart Auditorium, with
a seating capacity of three thousand, has provided the
platform for world renowned leaders in religion, govern-
ment, education and science. The iMemorial Chapel, with
its Room of Memory, is the spiritual center of the Assem-
bly. Bounded by the mountains, lake and landscape, fami-
lies have here established homes; hotels and lodges have
LAKELAND, FLORIDA
ENCYCLOPEDIA OF
been erected, and all the comforts and conveniences of
modem civilization have been installed.
The World Methodist Council built its headquarters
for the American Section at Junaluska. A handsome build-
ing of native stone was erected on the site formerly
occupied by the Cherokee Hotel. Elmer T. Clark, Exec-
utive Secretary, gave his collection of Wesleyana to the
Council, and this notable collection, with supplements, is
housed in the museum there. The offices and library of
the Association of Methodist Historical Societies (now
Commission on Archives & History) are in the building,
also. Thousands of visitors annually come to this building,
including many scholars and students of Methodist history.
The Western North Carolina Annual Conference
and the quadrennial sessions of the Southeastern Jurisdic-
tional Conference usually meet at Junaluska. In 1956 the
World Methodist Conference was held there.
Speakers of national and international prominence who
have appeared on the platform throughout the years in-
clude Mrs. Eleanor Roosevelt, Vice President (then) Rich-
ard Nixon, commentator Lowell Thomas, United Nations
Representative Dr. Frank Graham, World Evangelist Dr.
Billy Graham, and Lord Caradon, Representative of The
United Kingdom to the United Nations.
Mason Crum, The Story of Junaluska. Greensboro, N. C:
Piedmont Press, 1950.
Elmer T. Clark, Junaluska Jubilee. Nashville: the Assemblv,
196.3.
Maud M. Turpin, The Junaluska Story. Published by the
Greater Junaluska Development Campaign, 1946.
James W. Fowler, Jr.
was built. With the first regular "season" in 1890, Lake-
side began its tradition of combining in its program,
religion, education, culture, and recreation.
Almost all of the great Chautauqua lecturers and per-
formers came to Lakeside. In those early summers the
throngs arrived at "the Summer City on the Lake" by
excursion boats, special trains, private buggies, and even-
tually cars.
The Lakeside Methodist Church was dedicated in 1900,
and a pavilion was built in 1909. Hugh Hoover Audito-
rium was consecrated in 1929 "to the highest uses of
worship and the noblest interests of mankind."
A Lakeside Crusade was launched by Ohio Methodists
in 1959. By 1964 over $750,000 had been raised and
Lakeside given an entirely new look.
Wesley Lodge, a winterized multipurpose building of
natural stone, became the focal point of the Youth Center.
The administration building and Auditorium Hotel were
modernized and winterized and became the Fountain Inn.
With these fine facilities, groups now come to Lakeside
throughout the year.
The new pavilion, with spacious sun decks; the Schunk
Memorial Carillon Tower and aluminum cross are new
landmarks on the Lake Erie Shore. A trailer park offers
completely modem facilities for trailers and for camping.
Over the years countless thousands of men, women,
children, and youth, have been strengthened in faith and
purpose because of the guidance and inspiration they
found at Lakeside. This is the Lakeside which truly has
its place in history, and which will continue to serve
through the years as "the vacation place with a purpose."
LAKELAND, FLORIDA, U.S.A. First Church is the largest
church in the headquarters city of Florida Methodism,
where the Episcopal Residence, Florida Southern Col-
lege, and the conference offices are located. First Church
Lakeland is noted for its large church school and for its
commitment to missions. It stands high among the de-
nomination's larger churches in the proportion of its total
income devoted to benevolences. It is located on an
exceptionally beautiful site, with spacious lawns sloping
down to Lake Morton. Membership in 1970 was 2,768.
Robert Caxton Doggett
LAKESIDE, OHIO, U.S.A., is a reUgious center and en-
campment on the shores of Lake Erie. The old-time
CAMP meeting that flourished over a century ago and
was a mark of early Methodism is said to have been the
genesis of the Lakeside of today.
As early as 1842, camp meetings and "Sunday out-
ings" were being held on the rocky shores of Lake Erie
near Port Clinton. Many famihes were influenced at these
meetings and converted under the powerful preaching of
the pioneer ministers. Following the suggestion of Richard
P. Duvall, a movement began to establish Lakeside as a
Christian meeting and vacation center.
A few houses, gingerbread in style, rose on the cleared
lots overlooking Lake Erie. But for many years wooden
tents were the prevalent stmctures. In reality simply
shanties, these tents were used only for sleeping — with
piles of straw covered with quilts serving for beds. Cook-
ing was done outdoors, with the earhest risers responsible
for starting the morning coffee.
As more and more people visited Lakeside, the need
for a hotel grew. In 1875 the first unit of Hotel Lakeside
LAKEVIEW METHODIST ASSEMBLY, Palestine, Texas,
LT.S.A. This assembly, owned and operated by the Texas
Conference (UMC), is located twelve miles southwest of
Palestine on state route 294. The board of tmstees,
elected by the conference, is composed of ministers and
laymen. Established in 1947 on 452 acres of land donated
by Anderson County and Palestine, it has since grown to
1,400 acres. There are two lakes and two olympic-sized
swimming pools on the grounds. With two cafeterias,
twelve brick cabins, and twenty-four air-conditioned camp
units, the Assembly can accommodate 1,400 people at
one time. Four buildings provide space for offices, assem-
bly rooms, class rooms, a book store, a gift shop, as well
as quarters for the Texas Conference Historical Center
with its valuable archives. A beautiful stone chapel was
given by the J. R. Peace family, East Bernard, Texas. A
big tabernacle is used for large assemblies. There are
homes on the grounds for the permanent staff of four,
as well as housing for a number of summer staff workers.
The assembly is open the year round for use by confer-
ence and church agencies. Youth assemblies for each of
the eleven districts of the conference are held at Lakeview
each summer. The assembly registers some 30,000 persons
per year for meetings and activities. The property is
valued at $2,250,000. The Texas Conference contributes
about $100,000 per year for its operation and main-
tenance.
Nace B. Crawford
LAKEWOOD, COLORADO, U.S.A. Lakewood Church is
the third largest Methodist church in metropolitan Den-
ver. The church began in 1881, when a small group of
Christian men and women met for worship, first in private
WORLD METHODISM
LAMAR, ANDREW JACKSON
liomes and then in a school house, in the sparsely settled
fanning community of Lakewood. To reach the little
school house, worshipers had to cross fields and open a
wire gate which crossed a road that is now a six-lane
highway.
In 1902, Miss Hannah Robb of Lakewood gave one-half
acre of ground with the stipulation that a Methodist
church be built on it within five years or the property
would revert to the owner. Accordingly, in 1904, the men
of the church built a one-room frame chapel. Its simple
furnishings consisted of pulpit, thirty wooden chairs, an
organ and a kitchen range.
The presiding elder's report of September 1904 states,
"Last Spring a new church was built in Lakewood and
Sunday, August 28th, Brother Wood and I dedicated it
free of debt, with enough money to buy a new organ and
$97.00 to spare."
The church became known as the Lakewood M. E.
Church, and was the only place of worship in the com-
munity until 1930. In March 1921, the women organized
the "Willing Workers." In those early years, they literally
held the church together through their efforts. They
helped pay the pastor's salary, assisted a hospital and
sponsored a nurse's training there, and met conference de-
mands by holding bazaars and suppers. This was no easy
task as food was prepared by kerosene lamplight and
water had to be carried from across the street.
During the early years, student ministers from the
Iliff School of Theology served the church. Then in
1941 H. Preston Childress became the first full-time min-
ister. At that time the membership was 165, but babies
and children must have been counted; for on that first
Sunday he preached, there were only thirty-five present,
four of whom were men. H. P. Childress served the
church for eleven years; he saw it through the depression,
the glowing pains of the war years, and the throes of a
building campaign, when the need for a larger church
became evident.
The new Lakewood Methodist Church, of early Ameri-
can design, opened its doors for worship March 1950, at
1390 Brentwood Ave. Much of the interior furnishing was
done by the men of the church: pews to seat 250, chancel
furniture, paneling and kitchen cabinets.
In 1953, church membership jumped to 917, with 596
enrolled in Sunday School. A full-time secretary was hired,
and a newspaper, "The Church Visitor," was started. The
church again experienced an almost phenomenal growth
and construction was started September 1955 on the
present sanctuary which seats approximately 500. Septem-
ber 1961 the new educational wing was consecrated to
serve the ever increasing enrollment of the Sunday school.
A Moller pipe organ was installed in 1964. A church staff
of eleven, of whom three are full-time ministers, now
serves the membership of over 2,000.
Avery Whtte Gibbs
LAKEWOOD, OHIO, U.S.A. Lakewood Church of 1968
is the third structure erected on its site at the comer of
Detroit and Summit Avenues. The first church, a small
one-room building, was built in 1876, near the center of
the church lot at a cost of $5,005, including the lot. Its
membership was twenty. The eighteen charter members
mortgaged their homes as security to cover the cost of
the first church.
The initial subscription for the second building was
made in January 1902. The cornerstone was laid in June
1904. The new Lakewood M. E. Church was dedicated on
March 26, 1905; 185 names were then on the rolls. Its
cost was $13,000. The new church stood as a monument
to the faithful and harmonious effort of the entire mem-
bership.
Today the church worships in a third structure, a beau-
tiful stone church of Gothic design. The original part of
the present edifice was constructed in 1913, at a cost of
$50,000. A week of special dedicatory services was ar-
ranged and a bishop from Washington, D. C. came to
deliver the sermon for the dedication services on Sunday,
Sept. 21, 1913.
1914 saw the opening of the east wing, used then for
the Sunday school. 1951 was the year of a ground-break-
ing ceremony for the new education building which was
added to the north of the main part of the church, at a
cost of approximately $500,000.
While Methodist heritage is the glass through which
is seen not only the various deeds of past years but the
history of the church's spiritual nature, there is one tan-
gible, material hnk to the past — the church bell. During
the construction of the first church (in 1876), a member
contracted for a bell to be cast and shipped from the
Fulton Company of Pittsburgh, Pa. The bell has been
used in all three churches and yet summons people to
church Sunday morning. Its heartwarming peal is caused
by the bell itself swinging and allowing the clapper, hang-
ing inside, to strike against its sides.
1968 started another phase in the life of the church,
with the sanctuary refurbished and refurnished. Lake-
wood United Methodist Church has grown to a present
membership of approximately 4,000. It continues to be a
church dedicated to the Glory of God.
Mrs. Walter M. Lutsch
A. J. Lamar
LAMAR, ANDREW JACKSON (1847-1933), an American
minister, long-time secretary of the Alabama Confer-
ence (1909-1929), and Publishing Agent of the M. E.
Church, South, in its closing years, and a man of great
influence in his cormection, was bom in Walton County,
LAMAR, LUCIUS OUINTUS
ENCYCLOPEDIA OF
Ca., on May 29, 1847. He was the son of Andrew Jackson
and Mary Athena (Jackson) Lamar. His grandfather was
an officer in the Continental Army and a governor of
Ceorci.\. He was educated at the high school in Athens,
Ga., and was a sophomore at the University of Georgia
until the Fall of 1863 when he, with his fellow students,
went into the Confederate States Army. He served through
the war in Virginia in Cabell's battery of Artillery. "I was
a powder monkey," he told B. A. Whitmore, his fellow
Publishing Agent, years later. At the end of the war he
went to Alabama where he had an opportunity to attend
again the University of Georgia, where he graduated in
law in 1873.
He was converted in 1874 under the preaching of the
unique and colorful Simon Peter Richardson, his presiding
elder, and joined the Alabama Conference. Thereafter he
served Alabama pastorates "from some of the least to some
of the highest" — Union Springs; Greenville; Auburn;
Mobile; Montgomery; Salina were among them, and he
was made the presiding elder of the Mobile and then the
Montgomery districts later on in life. He was elected Pub-
lishing Agent of the M. E. Church, South, in 1903, and
moving to Nashville where the Publishing House was
located, served in this position for thirty years.
A small man in size but with keen gray eyes, Lamar
brought to his work great sagacity and understanding,
both of business and of the church which he served and
loved. His Conference elected him to all the General
Conferences of the M. E. Church, South, from 1890 to
and including that of 1930. He became a man of marked
influence at all sessions of this great body, and exerted
enormous influence over his church. Together with B. A.
Whitmore, the Publishing Agent, he helped the Publishing
House of the Church develop into a great and successful
institution as the years went by.
He married Martha Elsworth of Mobile on Jan. 8, 1878;
and after her death married Mary U. Urquhart of Selma,
Ala., on June 9, 1897. A daughter, Mrs. Wilham M.
Teague, survived her parents.
Lamar was a decided opponent of Unification that final-
ly came about in 1939 and spoke accordingly. He con-
tinued active in the management of the Publishing House
until 1932 when he formally retired. He died in Nashville,
Tenn., March 27, 1933, and was buried in Montgomery,
Ala. Bishop Warren A. Candler wrote his memoir for
the Alabama Conference and said of him, "He was an
intimate and beloved friend. I do not recall that I ever
heard words fall from his lips that were amiss, or deeds
done by his hands that were unworthy."
Journal of the Alabama Conference, MES, 1933.
C. F. Price, Who's Who in American Methodism. 1916.
N. B. H.
LAMAR, LUCIUS QUINTUS CINCINNATUS (1825-1893),
American senator. Supreme Court Justice, and strong
Methodist layman, was bom in Eatonton, Putnam County,
Ga., on Sept. 1, 1825. He graduated from Emory College
(Oxford, Ga.) in 1845 with the highest honors. He mar-
ried the daughter of A. B. Longstreet, the president of
Emory, and to them were bom one son, L. Q. C. Jr.,
and three daughters. Having studied law at Macon, Ga.,
he was admitted to the bar in 1847, moved in 1849
to Oxford, Miss., and continued further studies as well
as teaching mathematics at the University of Mississippi.
The distinguished Albert T. Bledsoe, then teaching
philosophy at the University, later said, "1 taught Lucius
to think." Justice Lamar long afterward commented that
there was "something in" what his old teacher said.
Lamar was elected to Congress in 1856 from Missi.ssippi
and was a member of that body at the time the Civil
War broke, resigning his seat after Mississippi passed her
ordinance of secession. During the War he served as a
Lieutenant-Colonel in the Confederate States Army for a
time and was sent by the Confederate states on a European
mission. In 1872 he was again elected to Congress from
Mississippi and in 1876 to the Senate. His speech in the
Senate on the death of Charles Sumner was acclaimed
over the nation, as it proved one of the first moves toward
establishing again the brotherhood which had been broken
by the terrible years of war. For if ever there was a
northern champion it was Charles Sumner of Massachu-
setts, and if ever there was a southerner it was L. Q. C.
Lamar of Mississippi. Seconding the motion to adjourn
when the death of Sumner was announced in the Senate,
Lamar delivered a deeply moving address which he closed
by saying, "If we knew each other better, we would love
each other more." For this President John F. Kennedy
gave Lamar a chapter in his book Profiles in Courage.
He was put in the Cabinet in 1885 by President Cleve-
land, and then appointed to the Supreme Court in 1888.
A constant churchman he was ever loyal to Methodism.
He was one southern layman of prominence whom Bishop
Simpson put in his Cyclopaedia.
The Justice died Jan. 23, 1893 and was buried in
Macon, Ga.
Wirt A. Gate, Lucius Q. C. Lamar, Secession and Reunion.
Chapel Hill, N. C, 1935.
Dictiorwry of American Biography.
John F. Kennedy, Profiles in Courage. New York: Harper &
Row, 1964.
M. Simpson, Cyclopaedia. 1878. N. B. H.
LAMB, ELKANAH J. (1832-1915), American United
Brethren missionary to Colorado and colorful Western
preacher, was born Jan. 1, 1832, in Wayne County, Ind.,
son of Esau and Elizabeth Moon Lamb. He received a
common schooling, was a cooper by trade. Lamb became
acquainted with Chief Black Hawk and leaders and war-
riors of other Indian tribes and was wounded in border
warfare in Kansas in 1864. He was noted as a mountain
climber and supervised various Rocky Mountain rescue
operations. E. J. Lamb was licensed by Kansas Confer-
ence, Church of the United Brethren in Christ, in 1864
and ordained by the same Conference in 1870. He mar-
ried Mrs. J. J. Morger and was father to seven children.
Lamb was appointed by the mission board to Colorado
in 1871, where he helped build the first United Brethren
Church in Colorado, along the Platte River about twelve
miles from Denver. In 1872 he surveyed Nebraska in
preparation for organizing a Nebraska Conference. He
served as presiding elder in Colorado Conference several
years. Lamb died at Estes Park, Apr. 7, 1915. A daughter
had been murdered in a log cabin several years previously.
Religious Telescope, April 21, 1915. Robert R. MacCanon
LAMBERT, JEREMIAH ( ?-1786), was the first Ameri-
can Methodist itinerant appointed to serve beyond the
Alleghenies, and the first Methodist preacher to be sta-
tioned in Tennessee. Sixty members were already in
WORLD METHODISM
LAMBUTH, WALTER RUSSELL
Tennessee at the time of Lambert's appointment in 1783,
but nothing is known of their origin. One theory is that
John King, John Dickins and Lee Roy Cole, who had
labored in North Carolina in 1777, may have also
preached in Tennessee. This has not been proved, al-
though if it were, it would not alter the fact that Lam-
bert was the first man officially appointed to serve beyond
the Alleghenies. His circuit was enormous, comprising all
the settlements on the Watauga, Nolichuckey and Holston
Rivers. Living conditions were exceedingly primitive and
the danger from the Indians was very real. Lambert's
work was fruitful although not astounding, and at the next
Annual Conference he reported seventy-six members, a
gain of sixteen.
He served various appointments including Old St.
George's in Philadelphia, and in 1785 Asbury appointed
him to serve as a missionary to Antigua. It is not known
whether he actually reached Antigua in the West Indies,
since his health broke shortly after his appointment, and
he died the following year, 1786.
Lambert was a native of New Jersey although the date
of his birth is not known. That he was an outstanding
preacher is attested by Thomas Ware, another early
Methodist itinerant, who writes, "He had in four years
. . . without the parade of classical learning, or any
theological training, actually attained to an eminence in
the pulpit which no ordinary man could reach by the aid
of any human means whatsoever . . . The graces with
which he was eminently adorned were intelligence, in-
nocence and love. . . ."
In the Conference Minutes he is spoken of as "an
Elder; six years in the work; a man of sound judgment,
clear understanding, good gifts, genuine piety, and very
useful, humble and holy; diligent in life, and resigned
in death."
A. W. Cliffe, Our Methodist Heritage. 1957.
A. Stevens, History of the M. E. Church. 1867.
Frederick E. Maseb
LAMBETH, WILLIAM ARNOLD (1879-1952), American
clergyman, was born at Thomasville, N. C, on Oct. 5,
1879. He received degrees from Dltce, Yale, and Harvard
Universities, did graduate work at Vanderbilt Univer-
sity, and honorary degrees were conferred on him by
three institutions.
He entered the ministry of the M. E. Church, South
in 1905 and was pastor in Salisbury, Greensboro, Walk-
ertown, Winston-Salem, Reidsville, High Point, and
Gastonia, all in the Western North Carolina Confer-
ence. From 1924 to 1930 he was pastor of Mount Vernon
Place Church in Washington, D. C. He then returned
to his native state and served churches in Durham, Ashe-
ville, and High Point, and was superintendent of the
Winston-Salem District.
Lambeth was a member of the Uniting Conference
at Kansas City in 1939, and of all the General and
Jurisdictional Conferences between 1938 and 1948.
In 1936 the College of Bishops of the M. E. Church,
South asked him to conduct a campaign to pay the in-
debtedness of $100,000 on the Lake Junaluska Assem-
bly. This he did, and the Assembly was accepted by
the General Conference in 1938 as an institution of the
church. Lambeth then became its president, superinten-
dent, and treasurer (without salary), a position which he
held until 1944. He then became superintendent of the
Greensboro District, where he served until he retired in
1949. He died at Morehead City, N. C, on Nov. 20, 1952.
Mason Crum, The Story of Junaluska. Greensboro: Piedmont
Press, 1950.
Who's Who in America. Elmer T. Clark
LAMBUTH, JAMES WILLIAM (1830-1892), American mis-
sionary and father of the more famous Bishop Walter
R. Lambuth, was bom in Louisiana on March 2, 1830,
but was reared in Madison County, Miss. His grandfather,
William Lambuth, was born in Hanover County, Va., and
was sent by Bishop Asbury in 1800 as a missionary to
the Indians in Tennessee; he died at Fountain Head in
that state in 1837. His son, John Russell Lambuth, was
bom at Fountain Head in 1800 and volunteered as a
missionaiy to the Indians in Louisiana.
The family moved early to Louisiana. James graduated
from the University of Mississippi in 1851 and began
to preach among the Negroes. In 1854 he was sent to
China to aid in establishing the mission of the M. E.
Church, South, in Shanghai. At the outbreak of the Civil
War, he returned to Mississippi but went back to China
in 1864. In 1886 he and his son, Walter, went to Japan
and formed the Southern Methodist mission there. He
died at Kobe, Japan, on April 28, 1892.
J. Cannon, Southern Methodist Missions. 1926.
Dictionary of National Biography.
William Washington Pinson, Walter Russell Lambuth, Prophet
and Pioneer. Nashville; Cokesbury Press, 1924.
Elmer T. Clark
Walter R. Lambuth
LAMBUTH, WALTER RUSSELL (1854-1921), American
missionary and bishop of the M. E. Church, South, was
born in Shanghai, China, on Nov. 10, 1854, the son of
missionary parents, James William and Mary Isabella
(McClellan) Lambuth. In 1859 he was sent to his rela-
tives in Tennessee and Mississippi for his early education.
His parents returned during the Civil War, and the son
went back to China with them in 1864 and remained
five years.
He graduated from Emory and Henry College in
UMBUTH COLLEGE
ENCYCLOPEDIA OF
1875, studied theology and medicine at Vanderbilt
University and received a medical degree. In 1877 he
was ordained an elder in the Tennessee Conference and
was sent to China, where he worked in Shanghai and
adjacent areas. He returned on furlough in 1881 and
studied at Bellevue Hospital Medical College in New
York and received a second degree of Doctor of Medicine.
He returned to China in 1882 and organized medical
and hospital service at Soochow and Peking. In 1885 with
his father he founded the Japan Mission of his Church
and established the notable Kwansei Gakuin and the
Hiroshima Girls' School.
In 1891 he was assigned to field service in the United
States and editor of the Methodist Review of Missions,
and in 1894 he was elected General Secretary of the Board
of Missions with headquarters at Nashville, Tenn. In this
capacity he helped in uniting Methodism in Canada and
forming the autonomous Japan Methodist Church, a union
of all Methodist bodies working in that field.
Lambuth was elected bishop by the M. E. Church,
South in 1910 and was assigned to Brazil. In the same
year the Board of Missions projected a mission in Africa
and in 1911 Lambuth, accompanied by John W. Gilbert
of Paine College and a leader in the C.M.E. Church,
went to that continent; they travelled 2,600 miles by boat
and rail and 1,500 miles on foot through the jungles to
the village of Wembo Nyama in the Belgian Congo,
where their cordial reception by Chief Wembo Nyama
convinced Lambuth that he had been providentially led
to the Batetela tribe, and he proceeded to arrange for a
mission. He was away from home a year or more and
on his return he recruited a group of missionaries which
he took to the Congo in 1913. For his travels through
Africa he was made a Fellow of the Royal Geographic
Society at London.
During World War I he went to Europe and visited
the front and made arrangements for establishing Southern
Methodism in Belgium, Poland, and Czechoslovakla.
In 1921 he took a party of missionaries to Siberia and
founded a mission there, but it met opposition and was
of short duration. He served briefly on the Pacific Coast
and for a period resided at Oakdale, Calif.
Bishop Lambuth participated in the Ecumenical
Methodist Conferences, the World Missionary Con
febence, and other movements involving the cooperatior
of the churches. He was the author of three books on
medical missions, the Orient, and the missionary move-
ment. He died at Yokohama, Japan, on Sept. 26, 1921,
and his ashes were buried by the side of his mother in
Shanghai. He is rightly considered to be one of the great
missionary leaders of Methodism.
Dictionary of American Biography.
J. Cannon, Southern Methodist Missions. 1926.
General Conference Journal, 1922. MES.
William W. Pinson, Walter Russell Lambuth: Prophet and
Pioneer. Nashville: Cokesbury Press, 1925.
Who's Who in America. Elmer T. Clark
LAMBUTH COLLEGE, Jackson, Tennessee, is a continuation
and expansion of Memphis Conference Female Institute
which was estabhshed in 1843. It became a coeducational
school in 1923, when its name was changed to Lambuth
College honoring Bishop Walter Russell Lambuth,
whose death had occurred two years before.
In 1939, at the time of Union, it lacked accreditation
and its total properties were valued at $225,100. Today
the buildings and grounds are valued at almost $7,000,-
000. The college is in a period of academic growth and
enrichment. It offers the B.A. and B.S. degrees. The
governing board has twenty-eight members elected by the
.Memphis Annual Conference.
John O. Gross
LA MESA, CALIFORNIA, U.S.A. First Church was orga-
nized in 1895 at a small resort called La Mesa Springs.
This is Spanish for "the table," inasmuch as it was upon
the tableland of the little town of San Diego. The church
gives witness of having the greatest mission outreach of
the entire Southern California-Arizona Conference.
In the current budget of the church, over forty percent
of all funds received are designated for various mission
concerns.
The church grew slowly, but since the influx of the
huge population movement to the southwest part of the
nation, the whole community has increased remarkably.
The church grew toward 1,000 members during World
War II, with the tremendous number of service personnel,
particularly from the United States Navy, living in the
area. By 1950 its membership had passed the thousand
mark, and eight years later had doubled. It reached 2,500
in 1962. The growth toward a truly significant church was
accelerated in 1956, when a Spanish styled sanctuary was
built, of the classic style appropriate to the history and
culture of the region. This sanctuary greatly appealed to
the community, and the church rapidly enlarged all areas
of its life.
The mission emphasis for which the church is noted,
had its origin in the needs of the Mexican people in the
town of Tijuana, some thirty-five miles distant across the
border to the south. Responding to the recognition of the
need, there was organized in the '50's a Settlement House
called Casa de Todas (House for All), with First Church
the motivating factor. By 1961, Casa de Todas had grown
into a group of buildings: chapel, hospital, clinic, a social
welfare center and school. A "person to person" type of
Christian fellowship has developed, with over 120 fam-
ilies "adopting" families south of the border, and sharing
friendship and concern with them.
This international mission concern has expressed itself
in other Tijuana projects: Casa de Esperanza (House of
Hope), an orphanage for double orphans which has found
its chief support from the La Mesa Church; Project
Amigos (Friends), a social welfare center of which the
Church is a major supporter, including the support of the
Laubach Literacy Director for Baja California (State of
Lower California); and Bethel Methodist Church in
Tijuana, La Mesa again being a major supporter. The
Mission outreach is not limited to "south of the border."
The Church is supporting missionaries in Peru, where it
also built a high school building, in Argentina and
Africa, with a deep involvement in Ludhiana Medical
School in India, where a building was given.
In 1952 La Mesa Methodist Church, mindful of its own
community needs, commissioned nearly ten percent of its
active worshiping members to become charter members
of the new adjacent San Carlos Methodist Church, and
gave a $71,000 gift of land to the new congregation.
The church currently has a staff of three full-time minis-
ters and a membership of 2,308.
Herschel H. Hedgpeth
WORLD METHODISM
LAMPTON, EDWARD WILKINSON
Lazarus Lamh.ami
LAMILAMI, LAZARUS, the first ordained Australian Ab-
original minister. He was one of the earlier Aboriginal
converts after the establishment of a mission in Arnhem
Land by the Methodist Church of Australasia. With head-
quarters in Darwin, the North Australia district included
five mission stations, at Milingimbi, Yirrkala, Elcho Island,
Croker Island and Goulburn Island.
It was at Goulburn Island's small but picturesque
church in November 1966, that Lazarus Lamilami was
ordained as the first Australian Aboriginal minister. He
thus serves his own people who have known only Euro-
pean, Fijian, Tongan, Chinese and Rotuman missionaries
as their spiritual leaders in the past.
For the past twenty years Lazarus has worked and
preached among his fellows and has travelled widely
throughout Australia on missionary deputation, making a
great impact on his audiences. He became the first Ab-
original Christian pastor and submitted himself to special
study and intense preparation to ready himself for the
unique and historic day of his ordination.
Australian EDrroRiAL Committee
LAMPARD, JOHN (1859-1935), a one-time associate of
General William Booth in the Salvation Army, founded
an independent mission among the Gonds in a village in
the Satpura Hills of Balaghat, Central Provinces, India.
He began his work as a bachelor. He wore the simplest of
village-style clothes and lived for four years in a two-room
mud hut with a grass roof.
In a famine in 1897, many orphans came to the mis-
sion. Seven other European missionaries joined him and
his wife. In 1906, the missionaries decided that the inter-
ests of the work required integration in a church. They
asked the Methodist Chuich to take over from them. The
Rev. and Mrs. John Lampard and the Rev. and Mrs.
Thomas Williams joined the Methodist Church and be-
came missionaries of the Board of Missions. The small
school of the independent mission has developed into a
coeducational middle school and has produced many lead-
ers of the church and ser\'ants of the people.
Lampard later rendered distinguished service in Baroda
State, where he became a friend of the Gaekwar (Ruler)
and influenced state policy on questions related to the
civil rights of Christians and the responsibilities of the
state to promote the welfare of its citizens.
J. Waskom Pickett
LAMPE, JOHN FREDERICK (1703-1751), was a musician
and a friend of Handel. Lampe was born in Saxony,
Germany, but settled in England in 1726 and was as-
sociated with Handel at Covent Garden, London, as a
bassoonist and composer. Lampe came under the influence
of the Wesleys on Nov. 29, 1745, and was converted
from Deism. In 1746 his tunes for Charles Wesley's
hymns were published in Hymns on the Great Festivals
and Other Occasions. From 1748-51 he was in Dublin,
and there produced A Collection of Hymns and Sacred
Poems (1749). He died in Edinburgh, Scotland. The
Wesleys thought highly of his music, and Charles Wesley
wrote an ode in memory of him. Two of Lampe's tunes
are still in the British Methodist hymnbook.
J. T. Lightwood, Music of the Methodist Hymn-hook. 1935.
Wesley Historical Soc. Proceedings. H. Morley Rattenbury
LAMPLOUGH, EDMUND SYKES (1860-1940), a British
Methodist layman, was an underwriter at Lloyd's. He
was born on April 6, 1860, at Islington, London, and
made his career at Lloyd's, of which he became deputy
chairman. For thirty-three years he was a member of the
committee of the Wesleyan Methodist Missionary So-
ciety, and became its treasurer and then president of
the Laymen's Missionary Movement. With John H. Ritson
he was treasurer of the Theological Institution. President
of the Wesley Historical Society from 1937-40, Lamp-
lough discovered 162 original letters of John Wesley,
preserved many Wesley relics and buildings, and estab-
lished Wesleyan memorials. A keen musician, he sei^ved
on the committee for the Methodist hymnbook. He was
vice-president of the British and Foreign Bible Society,
and vice-president of the Methodist Conference in 1935.
He died on Oct. 20, 1940.
J. T. Lightwood, Music of the Methodist Hymn-book. 1935.
Wesley Historical Soc. Proceedings. H. Morley Rattenbury
LAMPTON, EDWARD WILKINSON (1857-1910), an
American bishop of the A.M.E. Church, was bom in
Hopkinsville, Ky., on Oct. 21, 1857. His education was
self-acquired. He was admitted to the North Mississippi
Annual Conference in 1886, ordained deacon in 1886
and elder in 1888. He held pastorates in Kentucky and
Mississippi. He was presiding elder in Mississippi. He
served as a General Officer (Financial Secretary) from
1902-1908, and was elected bishop in 1908 and died in
1910. He was the author of two books: Analysis of Bap-
tism and Digest of Decisions of the Bishops of the A.M.E.
Church.
R. R. Wright, The Bishops. 1963.
Grant S. Shockley
1377
LAMSON, BYRON S.
ENCYCLOPEDIA OF
LAMSON, BYRON S. (1901- ), an American Free
Melhodist minister and ordained elder of the Central
Illinois Conference and editor of The Free Methodist,
was born at Boone, Iowa. His degrees are: A.B., Green-
ville College, 111.; M.A., University of Southern Calif.;
graduate studies. University of Rochester; Northwestern
University; Garrett Biblic.'VL Institute, D.D.,
Seattle Pacific; Litt.D., Los Angeles Pacific. He served
as pastor of churches in California and Illinois, and was
Dean, 1927-30, and President, 1930-39, of Los Angeles
Pacific College. He was General Missionary Secretary,
1944-64, and became editor of The Free Methodist in
1964.
While pastor of the college church, Greenville, 111.,
Lamson was elected General Missionary Secretary. He
served in this capacity for twenty years, has visited the
overseas churches in Asia, Africa, and Latin America.
The mission church membership increased from less than
9,000 to over 50,000 during this time, and many mission
fields became regular conferences. General Conferences
were established in Egypt and Japan. The Free Method-
ist World Fellowship was organized under Dr. Lamson's
leadership.
After serving as editor of The Free Methodist since
1964 and becoming eligible for retirement in June 1969,
the denomination's Board of Administration requested him
to continue as editor until June 30, 1970, with the title
of "Acting Editor." Under his editorship. The Free Meth-
odist (circulation 100,000) celebrated in 1967 its one
hundred years of service with a special anniversary issue.
Included were special greetings from the President, the
Prime Minister of Canada, editors of church publications
and many denominational leaders.
Dr. Lamson has written Holiness Teachings of Jesus;
Modern Prayer Miracles; Venture; To Catch the Tide.
He serves as chairman of the Committee on Research for
Church Growth. He is the editor of the Free Methodist
Church material in this Encyclopedia of World Method-
ism. Dr. and Mrs. Lamson reside at Winona Lake, Ind.
N. B. H.
LANAHAN, JOHN (1815-1903), an American minister
and Book Agent of the Book Concern of the M. E.
Church, was bom at Harrisonburg, Va., in 1815. His
parents were Roman Cathohc, but of liberal tendencies,
and they allowed their children to attend Protestant
churches. He was converted at eighteen years of age and
received on trial of the Baltimore Conference in 1838.
He served prominent appointments, including the district
superintendency and proved popular as a man and as a
preacher. He is said to have been of commanding presence
and always enlisted the undivided attention of his Con-
ference when he rose to speak.
When the Civil War came, Lanahan continued to ad-
here to the section of the Baltimore Conference which
remained with the M. E. Church, although most of his
brethren adhered to the M. E. Church, South, they even-
tually becoming the "Old Baltimore." Lanahan supported
Bishop Simpson in his bringing pressure on President
Lincoln to appoint more Methodists into the offices of
government. He was elected in 1860 to the General
Conference of that year as an alternate, but took the
place of Thomas Sewell who was not present. At the
General Conference of 1868, he was elected as one of
the Agents of the New York Book Concern and acted in
that capacity for four years. He continued to be elected
by his Annual Conference to the General Conference of
his Church, serving in every one from 1868 to 1900. He
died on Dec. 8, 1903, in Baltimore, Md.
J. E. Armstrong, Old Baltimore Conference. 1907.
M. Simpson, Cyclopaedia. 1878. N. B. H.
LANCASTER, JAMES PRESTON (1877-1963), missionary
to Cuba and Mexico, was born on March 1, 1877, in
Troup County, Ga., U.S.A. He attended Lafayette Col-
lege, in Lafayette, Ala., and later enrolled in Roanoke
Normal College in Roanoke, Ala.
In May 1900, he received his first license to preach
from the North Alabama Conference. In November
1901 he joined the North Alabama Conference of the
M. E. Church, South, and was assigned to the Miller-
ville Circuit which included seven churches.
In 1904 he was appointed by the Board of Missions
(MEGS) to La Gloria, Cuba, where he was to take charge
of the English work. In 1908 he was appointed by Bishop
Candler as Director of the school Colegio Ingles in
Camaguey, Cuba. He married Elsie Whipple in 1908 in
Camaguey and five children were born of this union.
In 1910 his health broke in Cuba and he and his
family returned to the United States and went to Colo-
rado. At the Denver Conference (1910), he was ap-
pointed to Trinidad, Colo. In 1912, Bishop Hendrk
appointed him to the English work at Torreon, Mexico
and he became a member of the Mexican Conference.
In 1914, due to political unrest in Mexico, Bishop
Candler again appointed him to the church in La Gloria,
Cuba. In 1918 he was allocated by the Mission Board to
the Women's Council to work as Director of Palmore Col-
lege, Chihuahua, Mexico.
In 1921 he accepted the leadership of the Mexican
work in Texas and New Mexico and in 1927 he left
the Spanish work and became a member of the New
Mexico Conference, where his membership remained
until his retirement in 1949.
In 1952 he became pastor of the Chadboum Spanish
Gospel Mission in Colorado Springs, Colo., a pastorate
he held until his death in October 1963. His name was
included in the memorial service of the New Mexico Con-
ference Annual Meeting in 1964.
Minutes of the New Mexico Conference, 1964.
Mary Jo Bennett
LANCASTER, OHIO, U.S.A. Firsf Church owes its origin
to a group of Methodists who met in a log cabin, the
home of Edward Teal, to hear James Quinn preach in
1799. Bishop Francis Asbury is said to have been a per-
sonal friend of Edward Teal, and visited there many times
previous to the forming of the permanent organization
which took place in 1812. The Methodist Society (not
yet an organized church) was one of the first religious
groups to hold meetings in this area, and had been meet-
ing for nearly three years before the town of Lancaster
came into being in 1801. However, the records indicate
that the group had met in various cabins, and in the
open, until 1812, when they organized themselves into a
Methodist church, and built the first log cabin church.
The present church building is the third constructed by
this congregation. It is located about two city blocks from
the original first church location. It was built in 1905-07,
and extensively remodeled and expanded into a much
WORLD METHODISM
larger structure in 1950-51. The church membership had
grown to 3,000 members by the year of its Sesquicenten-
nial Celebration in 1962. The present buildings, grounds
and parking areas cover about one-fourth of a city block
and are located just one block from the center of the
city. The congregation numbered 3,111 in 1970.
George W. Herd
LANCASTER, PENNSYLVANIA, U.S.A. First Church is one
of the leading churches of the Philadelphia Confer-
ence, and, through the years, has been one of the most
influential Methodist churches in and about Lancaster. Its
early preachers extended Methodism as far as Pottsville
in the anthracite area.
The first Methodist sermon was probably preached in
Lancaster by Joseph Pilmore in the Old Court House in
Center Square on June 2, 1772. Later a class was formed,
but it eventually died out and for some years there was
no Methodist preaching in Lancaster. Matthew Simpson
says that Henry Boehm conducted a Methodist service
in Lancaster in 1803, preaching in the market-house from
a butcher's block.
In 1807, William Hunter and Henry Boehm were
assigned as missionaries to that part of Pennsylvania
lying between the Delaware and Schuylkill Rivers, and
Francis Asbury requested Boehm to translate the Dis-
cipline into German for the large German population in
this area. On one occasion when Boehm was proof-reading
the German Discipline, he was forced to remain in Lan-
caster overnight because of a heavy rain. He called upon
a Philip Benedict whom he had heard about from a
Methodist woman in Lancaster who felt Benedict was
desirous of becoming a Methodist. Boehm had a satisfac-
tory interview with Benedict and his wife, and on Oct.
14, 1807, when Boehm next came to the city, he formed a
class of six members consisting of Benedict, his wife and
four others. The home of the Benedicts on 125 or 129
Duke Street then became a regular Methodist preaching
place.
The class grew, larger quarters were needed, and a
property was secured and a building erected on Walnut
and Christian Streets. It was dedicated Dec. 17, 1809.
Growth for a time was slow. Originally on the Lancaster
Circuit, the church was made a single station in 1811
with Thomas Ware as pastor; but it was again placed on
a circuit the following year, not becoming a separate sta-
tion permanently until 1828.
In 1842 a new building was erected on Duke Street
below Walnut, and it was dedicated Sept. 4 of that year.
Although now heavily in debt, the church assisted in the
building of another Methodist Church in Lancaster, St.
Paul's on Queen Street. By 1855 First Church had grown
to such proportions that a session of the Philadelphia An-
nual Conference was held there with Bishop Beverly
Waugh presiding.
The church gave increased impetus to the expansion of
Methodism in Lancaster, building a mission which later
became Western Church. In a real sense First Church be-
came the mother church of Lancaster city, and the Lan-
caster area, either directly or indirectly assisting in the
founding and growth of many of the Methodist churches.
As the church continued to grow, larger quarters became
increasingly necessary, and in 1889 the present Church
edifice was begun. It was completed at a cost of $87,000
and was dedicated by Bishop Chables H. Fowxer June
LANDER, JOHN MCPHERSON
12, 1892. In subsequent years renovating and expansion
programs added to the practicality and beauty of this
mother church of Lancaster.
In 1970 First Church reported 1,307 members, prop-
erty valued at $1,550,715, and $132,834 raised for all
purposes.
Centennial Jubilee Souvenir Program, First Methodist Episcopal
Church, Lancaster, Pennstjlvania, edited by a Committee. Lan-
caster, 1907.
M. Simpson, Cyclopaedia. 1878. Frederick E. Maser
LANCE, JOSEPH R. (1925- ), pastor, chaplain, Indian
bishop, was born on Oct. 15, 1925, at Meerut, U.P., India.
His father, Rockwell Lance of Rajasthan India, served
in the former Delhi Conference and retired as district
superintendent of the Roorkee. Educated at the Ingraham
Institute in Ghaziabad and at Parker High School,
Moradabad, Joseph Lance studied at Lucknow Christian
College, India, (A.B., 1948); Garrett Theological
Seminary (Crusade Scholar), A.M., B.D., 1956. Or-
dained deacon in 1944, he began his ministry as chaplain
of the Madar Union Sanatorium near Ajmer, India. While
here he married Sushila Sentu, a post-graduate nurse, the
daughter of a United Presbyterian minister. After studying
in America, 1953-56, he returned to Madar in "1956. Then
he moved to Delhi as pastor of Christ Methodist Church
(1,200 members), 1957-66. In 1966 he was appointed
executive secretary of the Council of Christian Social Con-
cerns covering the whole of The Methodist Church in
India. An effective preacher in English and Hindustani,
he was a delegate to the General Conference (TMC) in
1964; attended the Asia Consultation at Port Dickson,
Malaya; and the Assembly of the East Asia Conference
at Singapore. He went to the United States as a member
of the Mission to America team in 1966, and toured widely
for five months, speaking in various churches. In Septem-
ber 1968, Lance and the Council on Social Concerns
sponsored a major conference of ministers and laymen
in New Delhi dealing with the place of the foreign mis-
sionary in India. From the conference came a recommen-
dation that there be more "Indianization" of church
personnel, and that invitations to new foreign mission-
aries be based "on local needs for specialists and experts."
At forty-four years of age, Joseph R. Lance was elected
bishop on the second ballot on Jan. 2, 1969, at the South-
ern Asia Central Conference, Bangalore, India. He was
assigned to the Lucknow Area.
Daily Indian Witness, Bangalore, India, January 2, 1969, Vol.
XIV, No. 4, p. 58.
Garrett Alumni News, February, 1969. Jesse A. Earl
LANDER, JOHN McPHERSON (1858-1924), an American
preacher, educator, and missionary to Brazil, was bom
in Lincolnton, N. C, on Dec. 17, 1858. He was the son
and grandson of Methodist preachers. He graduated from
WoFFORD College in 1879. Desirous of becoming a mis-
sionary to China (as China was in those early days the
"dramatic" and desirable mission field), he went to Van-
DERBiLT where he spent two years studying in the medical
and theological departments. On Jan. 14, 1886, he married
Thompson Hall.
He taught two years at Williamston Female College in
South Carolina, and while there was approached by
Bishop J. C. Granbery, who was trying to find an educa-
tor to start a school for boys in Juiz de Fora, Brazil.
LANDER, SAMUEL
ENCYCLOPEDIA OF
Lander accepted the call, and with his wife and first
child, Laura, sailed for Brazil in June 1889. The voyage
was dangerous because of a fire on board and consumed
thirty-three days. They arrived, however, in time for
Lander to be received into the annual conference on
July 7, 1889. He was appointed at once to found the
school; and since he did not know the language, J. VV.
VVolling was sent as his associate. Total equipment seems
to have been a blackboard and bo.\ of chalk. Lander re-
mained some twelve years at Granbery (now called In-
STiTUTO Granbery) and established it on a sound basis.
He also served as pastor of several churches, presiding
elder, editor of the official church paper Expositor Cristao
and agent of the publishing house. In all his work, expe-
cially at Granbery, Mrs. Lander was a devoted helper,
teaching most of the time. In 1903, Lander received a
D.D. degree from Wofford College.
Ilhiess beset the last years of his life, and he died in
the Palmyra Sanatorium, Minas Gerais, on March 20,
1924.
World Outlook, January 1940. Eula K. Long
LANDER, SAMUEL (1833-1904), American clergyman-
educator, was bom in Lincolnton, N. C., on Jan. 30, 1833.
A graduate of Randolph-Macon College, Va., he taught
in various schools, sei"ved as president of Davenport
Female College in North Carolina, and in 1861 was
licensed to preach. In 1864 he was admitted on trial into
the South Carolina Conference, M. E. Church, South.
As pastor of the Williamston, S. C, circuit, 1872, he
was led to establish the Williamston Female College, and
remained the head of the institution until his death, July
14, 1904. Previously that year the college had moved to
Greenwood, S. C. It was renamed for its founder. Lander
College, and from 1906 to 1948 was owned and operated
by the Methodist Conference (MES and subsequently The
Methodist Church, SEJ). Lander College now, through
offer of the Conference in 1948, is owned and operated
by the community of Greenwood.
Lander was a delegate to the General Conferences
of 1890 and 1894.
Samuel Lander was married to Laura A. McPherson on
Dec. 20, 1853. They were the parents of eleven children,
nine of whom lived to useful adulthood, namely: Martha
(Mrs. George E. Prince), Jolm, William Tertius, Angus,
Neil, Kathleen (Mrs. John O. Willson), Malcolm, Frank,
and Ernest. Tertius and Frank became physicians in Wil-
liamston; Kathleen became the wife of the Rev. John O.
Willson, D.D., who succeeded Lander as president of
Lander College. John became a missionary to Brazil and
founder of Granbery College there.
J. Marvin Rast
LANDER COLLEGE, Greenwood, South Carolina, for more
than seventy-five .years a Methodist college, was founded
by Samuel Lander (1833-1904) at Williamston, S. C,
on Feb. 12, 1872, as Williamston Female College. In 1904
it was moved to Greenwood and named Lander, honoring
its founder.
The college was offered to the South Carolina Con-
ference of the M. E. Church, South, in 1898 as a part
of its educational system, and in 1906 it came under the
jurisdiction of the conference. It continued this relation-
ship until 1948, when the South Carolina Conference
voted to deed the college to the Greenwood County
Education Commission in order to concentrate support
on Columbia and Wofford Colleges.
Serving as president of the college during its church-
related period were: Samuel Lander (1872-1904); John
O. Willson (1904-23); Robert O. Lawton, acting presi-
dent (1923); B. Rhett Turnipseed (1923-27); R. H.
Bennett (1927-32); John W. Speake (1932-41); John
Marvin Ra.st (1941-48).
John O. Gross
LANDON, ALFRED MOSSMAN (1887- ), American
layman, governor, and presidential candidate, was bom
at West Middlesex, Pa., on Sept. 9, 1887. He was edu-
cated at Marietta Academy in Ohio, and graduated in
law from the University of Kansas in 1908. He received
the honorary LL.D. degree from Washburn and Marietta
Colleges and Boston University and the L.H.D. from
Kansas State University.
Removing to Kans.as in young manhood, he was em-
ployed in a bank at Independence until 1912, after which
he was an oil producer and operator of radio broadcasting
stations. He was an officer in the Chemical Warfare Ser-
vice of the U.S. Army during World War I.
Mr. Landon was chairman of the Republican State
Central Committee in Kansas and in 1932 he was elected
governor of the state and served two terms. In 1936 he
was the Republican nominee for President of the United
States, losing to Franklin D. Roosevelt.
Long active in Methodist affairs, he was a member of
the Kansas Conference delegation of the M. E. Church
at the Uniting Conference of 1939. He was elected chair-
man of the important committee on Publishing Interests of
that Conference and helped fomiulate the legislation
which correlated the publishing work of the three Method-
ist Churches then merging into The Methodist Church. He
resides in Topeka, Kansas.
Who's Who in America, Vol. 34.
Elmer T. Clark
LANDSDALE, PENNSYLVANIA, U.S.A. Bethel Hill
Church, located on Skippack Pike and Bethel Road, is the
successor church to and is erected very near the site of the
first chapel used by the Methodists in Pennsylvania out-
side of Philadelphia. Joseph Pilmore in various places
in his Journal wrote of preaching at Metchin (now Bethel
Hill). On Oct. 13, 1770 he wrote, "Mr. Edward Evans
and I set out in the morning for Metchin — a place about
20 miles from the city, to open a new Chapel which had
been built by a few persons who loved the Redeemer, and
wished to advance His Kingdom in the World." The
ground on which the chapel was built was the gift of
Hance Supplee who donated also an adjoining lot for a
cemetery.
During the Revolutionary War Washington's Army was
twice encamped in the general region of the church, and
in October 1777, several of Washington's officers were
quartered with Abraham Supplee, a local preacher and
son of Hance Supplee. Following the Battle of German-
town the chapel was used as a temporary hospital for the
wounded, and about thirty Revolutionary War Veterans
are buried in the cemetery.
The chapel at first was not under the care of any
particular denomination. In the year 1782, however, it
was regularly organized under the Methodists. In January
of that year the ground and buildings upon it were deeded
WORLD METHODISM
by David Wagener and his wife to John Tyson, Andrew
Supplee, Samuel Castner, Christopher Zimmerman, Abra-
ham Supplee and Benjamin Tyson for the sum of five shill-
ings. The deed further states it was for them or their
heirs ". . . or any that shall hereafter become members
of that Society forever for the Special use of that Society
called the Methodist for a worship house and Burying
place for the only use of that Society or such whom they
of that Society (sic) or belonging to that meeting or
that may at any time become members of that Society
shall tolerate to preach or allow to hold worship in . . . ."
The church was used until 1845 when the present
building of stone and brick was erected on ground given
by Samuel Supplee adjacent to the original church. A new
front was added to the church in 1904 and two years later
the original building was torn down.
For many years the size of the church and congrega-
tion remained static, but recently, with the movement of
many persons to the suburbs, the church has been slowly
growing. The church building has been renovated, and an
educational unit and a new parsonage have been added.
The present Bethel Hill Church is in possession of the
original deed quoted above.
J. Lednum, Rise of Methodism. 1859.
Maser and Maag, Journal of Joseph Pilmore. 1969.
Fredebick E. Maser
LANE, GEORGE (1842-1904), Australian minister and
conference president, was born at Hitchin, England, on
July 31, 1842. He was the son of a Baptist minister and
with his parents came to New South Wales, Australia
when twelve years of age. While still young he was led,
under the ministry of John Watsford, to dedicate his
life to Christ. He offered himself as a candidate for the
Methodist ministry in 1864, and was accepted.
His gifts as preacher and administrator soon attracted
the attention of the Conference, and in 1883 he was ap-
pointed Secretary of the Home Mission Society — a posi-
tion he held for six years. He subsequently administered
the property affairs of the Church for several years, and
his business acumen and abundant energy won for him
the confidence of all who were associated with him. He
was twice elected President of the General Conference
and throughout the whole of his career he was held in
the highest esteem by the Methodist people in general.
He took a prominent part in uniting the Wesleyan, the
Primitive Methodist and the United Free Methodist
Churches at the beginning of the century, and in all he
did he exhibited a fraternal and humble spirit. Every gift
he possessed he placed at the disposal of the Master whom
he served with unflagging zeal, and great efficiency to the
end.
Toward the close of his life the University of Victoria
in Canada conferred on him the D.D. degree.
Australian Editorial Committee
LANE, ISAAC (1834-1937), American bishop of the
C.M.E. Church, was bom a slave on March 3, 1834, five
miles north of Jackson, Tenn. He joined the M. E. Church,
South on Oct. 21, 1854. Licensed to exhort in November
of 1856, he received a license to preach shortly thereafter.
In 1866, he was ordained deacon and elder by the newly
formed Tennessee, North Alabama, and North Mississippi
Annual Conference. At the same meeting of the Confer-
ence, he was appointed presiding elder of the Jackson
lANGDALE, JOHN WILLIAM
Isaac Lane
District and served in that capacity until 1870. Then, he
was appointed minister of Liberty Church in Jackson,
Tenn., the "Mother Church" of his denomination, and
elected as a delegate to the first General Conference of
the C.M.E. Church. At the General Conference of 1873,
he was elected to the office of bishop.
Deprived of a formal education himself, he received
what he had by his own hard work. He had a great in-
terest in the education of his race and founded Lane
College in Jackson, Tenn., which bears his name. As a
bishop, he was a leader in church expansion and pro-
moted the taking of the church to his people as they
moved into the north and west.
Bishop Lane served until 1914 when he was granted
release from administrative duties upon his request. He
died on Dec. 5, 1937.
Harris and Patterson, C.M.E. Church. 1965.
I. Lane, Autobiography. 1916.
Ralph G. Gay
LANE COLLEGE, Jackson, Tennessee, an institution of
the C.M.E. Church, was founded in 1882 by Bishop
Isaac Lane. The name Lane Institute was adopted in
1883, but the present name of Lane College was adopted
in 1895, when the institution offered its first instructional
program at the college level. The college has a four-year
undergraduate program in the liberal arts, and offers B.A.
and B.S. degrees.
The governing board is made up of eighteen members
elected by the board upon nomination by sponsoring con-
ferences of the C.M.E. Church. Each member senes a
three-year term.
Lane College statistics are as follows: library, 40,989
volumes; total enrollment, 1,034; number of foreign stu-
dents, nine; total faculty, forty-nine; campus acreage,
forty-two; number of buildings, seventeen; value of physi-
cal plant, $2,985,242; endowment, book value, $378,487;
market value, $3,600,000; current income, $2,004,314;
current expenditures, $1,880,958.
LANGDALE, JOHN WILLIAM (1874-1940), American
minister and Book Editor of the M. E. Church, was
1381
LANIUS, JACOB
ENCYCLOPEDIA OF
bom in Newcastle, England, on Aug. 14, 1874, of Amer-
ican and English parentage. He was naturalized by his
father's citizen.ship, being the son of John Wilkenson and
Annie (Walton) Langdale, and was brought to the United
States in his infancy. He received the B.A. degree from
Wesleyan University, Conn. 190.3, its D.D. in 1914,
and also studied at the Boston University School of
Theology and at Harvard. His wife was Alice Belle
Bamatt of Crafton, Pa., whom he married on Jan. 10,
1905.
In 1905, he entered the Methodist ministry and became
pastor of Meyersdale. Pa., 1905-08; Beaver, Pa., 1908-12;
Avondale Church, Cincinnati, Ohio, 1912-16; New York
Avenue Church, Brooklyn, N. Y., 1916-25; at which time
he became the superintendent of the Brooklyn South Dis-
trict. He served as district superintendent 1925-28, when
he was elected Book Editor of the M. E. Church, and in
this office exercised great influence and gave decided gen-
eral leadership to his Church in many ways. He was a
member of the executive committee of the Board of
Foreign Missions, a director of the Brooklyn Federation
of Churches, and chairman of the committee on policy of
the Feder.al Council of Churches, the chairman of the
Commission on the Revision of the Ritual, which revision
he presented to the General Conference of 1932. He
served on the Joint Hymnal Commission of 1930-34, as
its secretary, and took a place of acknowledged leader-
ship in the revision of the Hymnal, as well as in that of
the Responsive Readings in the Hymnal which were re-
worked at that time.
A large genial man with a passion for details and with
an avid interest in all Church-wide moves and affairs,
Langdale enjoyed great popularity and the abiding affec-
tion of his brethren. He was the founder and first editor
of Religion in Life. This Journal was begun by him with
an interdenominational outreach designed to take the
place of the old Quarterly Review which had gone out of
existence. It has since been continued as an official pub-
lication of the Church.
His health became greatly impaired after a time and
shortly after the reorganization of the Methodist Pub-
lishing interests at Church union, he died in the Brook-
lyn Methodist Hospital on Dec. 10, 1940. His funeral
was conducted by Bishop Francis J. McConnell in the
New York Avenue Church in Brooklyn, and a large repre-
sentation of ministers from the entire New York area was
present to do him honor.
Journal of the New York East Conference, 1941. N. B. H.
LANIUS, JACOB (1814-1851), American minister and
leader in Missouri Methodism, was born at Fincastle,
Va., Jan. 9, 1814. His parents moved to Potosi, Washing-
ton County, Mo., when he was a child. The elder Lanius
was a saddlemaker and the boy learned the trade. At
fourteen Jacob joined the Methodist Church in Potosi,
and soon felt called to preach. He was Hcensed to preach
Aug. 20, 1831, and was admitted to the Missouri Con-
ference on trial that fall at Jackson. He was ordained
deacon by Bishop Joshua Soitle in 1833, and elder by
Bishop Robert R. Roberts in 1835. His appointments
were as follows: 1831, Bowling Green Circuit, junior
preacher; 1832, St. Charles Circuit, junior preacher; 1833,
Paris Circuit; 1834, Richmond Circuit; 1835, Meramec
Circuit; 1836-1837, Belleview Circuit; 1838, Springfield
District; 1839-1840, Cape Girardeau District; 1841-1842,
Jacob Lanius
Palmyra Station; 1843, Hannibal Station; 1844-1845,
Bowling Green Station; 1846-1849, Hannibal District;
1850-1851, Columbia District.
In 1833, Lanius started keeping a journal on loose
sheets of paper, and apparently continued it the rest of
his life. The journal shows that as a young preacher Lanius
was dedicated, devout, popular, humble, studious, and
successful. There are constant references to books which
he was reading. At twenty he wrote, "I am convinced . . .
that . . . education is too much neglected by the ministry."
He refers frequently to "flattery" and prays that his head
will not be turned by the words of commendation which
he hears. He was a good revival preacher, and rejoiced
when the saints shouted and the sinners came to the
mourners' bench. He expected the church to be built up
under his ministiy, and if there were no conversions and
no additions to the church, he felt that he had failed. Be-
cause he did not win a convert or a new member during
his first year at Palmyra, he insisted in all seriousness that
he ought to move. But the people asked for his return and
the bishop reappointed him for a second year.
Lanius' health became impaired when he was about
twenty-five, and on occasion he was incapacitated for
weeks at a time. Notwithstanding physical weakness, he
persevered with diligence and zeal, and his reputation as
a preacher and a leader in the conference grew. He was
a delegate to the General Conference (MES) of 1850.
In the 1830's Lanius sensed the growing tension in
Methodism over slavery. In 1837 he noted in his journal
that the Methodist preachers of the north and the south
had apparendy come to think of themselves as members
of different ecclesiastical bodies. He deplored the situation
and said he favored sending southern preachers north
and northern preachers south; he beheved "this would
prevent local interest and selfish feelings from entering
the ministry." He felt that the preservation of "ministerial
peace and harmony" was essential for the cause of Christ.
As early as 1834 Lanius resolved "to pay more attention
to the slave population than I have hitherto done," though
he said he knew that would not be popular with the white
people. When the division of the church came in 1844,
Lanius adhered to the south.
WORLD METHODISM
Lanius died in 1851 at thirty-seven years of age, leaving
a wife and several children. For decades afterward his
memory was green in Missouri Methodism. D. R. Mc-
Anally, Editor of the St. Louis Christian Advocate, said
in 1881 that Lanius 'Tjecame eminent among the eminent
in the Missouri work." W. S. Woodard in Annals of Mis-
souri Methodism said in 1893, "Missouri has produced
many faithful heralds of the cross, but probably no one
who was more deeply consecrated to his work nor success-
ful in it than Jacob Lanius. ... He was one of the most
successful preachers that ever traveled in Missouri."
Jacob Lanius, Journal, original manuscript in Historical De-
pository of Missouri East Conference, Centenary Church, St.
Louis.
Andrew Monroe, Recollections, manuscript in Commission on
Archives and History, Lake Junaluska, N. C. Albea Godbold .
L'ANSE, MICHIGAN, U.S.A., is situated on the south
shore of Keweenaw Ray, which is formed by the Kewee-
naw Peninsula, a strip of land jutting sixty-five to seventy
miles in a northeasterly direction into Lake Superior. This
area receives its name from the Indian word "Ke-wa-we-
non" which means "carrying place or portage."
Into this area in the year 1834 came the young Daniel
M. Chandler from New York State, who had received
and responded to a call to minister to the Chippewa In-
dians of the Upper Peninsula of the Michigan Territory.
The way had been prepared for him by Elder John Sun-
day, a Chippewa evangelist who had come into this region
two years before from the missions of upper Can.\da. A
log cabin was purchased from a trader of the American
Fur Company and it served D. M. Chandler as a dwelling
house, school and church. Soon the young missionary was
teaching thirteen or more Indian children in the kitchen.
Thus begins the history of the Methodist Church at
L'Anse. Chandler was a beloved missionary who found an
early grave due to overexertion and exposure. Others
followed his pattern of devotion. The experiences of John
PiTEZEL, who came to this mission in 1844, are written
very interestingly in his book. Lights and Shades of Mis-
sionary Life. Peter Marksman, one of the early preachers,
a Chippewa convert, is among the names to be remem-
bered. He is buried in the local cemetery. Kewawenon
was a flourishing Indian mission for many years; in 1844
it reported sixty-five members.
In 1873 a Methodist church was built at L'Anse. This
building is still standing but is no longer being used for
worship. In 1879 a Methodist Society was founded at
Pequaming, ten miles away, the same year that the village
was organized. The Ke-vva-we-non mission was coupled
with this congregation. This became the site of the Indian
camp meetings where services were held for two weeks
each year for many years. Later the camp meetings were
transferred to grounds closer to L'Anse. A church was
built at Pequaming which was later to become the build-
ing for worship at L'Anse.
Soon after the Ford Motor Company moved out of
Pequaming the town was abandoned and is now a ghost
town. The church building was moved to L'Anse, it was
covered with native stone and an addition was built on.
This is the building where the L'Anse congregation now
worships. In 1964 a small educational wing was added.
After the Pequaming congregation merged with the
L'Anse congregation, the Haraga Methodist Church,
located on the west side of Keweenaw Ray, was added
LA PAZ, BOLIVIA
to the charge. The present charge includes L'Anse and
Raraga Methodist Churches and the Zeba (Ke-wa-we-
non) Mission.
Konstantin W'lpp
LANSING, MICHIGAN, U.S.A., was named by settlers
from Lansing, New York, who built the first house in
Lansing, Mich., in 1843. The settlement was located at
the confluence of Grand and Red Cedar Rivers, and was
chartered as a city in 1859. It is now the capital of
Michigan.
Lewis Coburn preached the first Methodist sermon
there in the log house of Joab Page, a Justice of the
Peace who lived in "Lower Town," now North Lansing.
Page became the first leader. The first meeting was held
in 1845, and the first society was organized in 1846.
F. A. Rlade was pastor from 1847 to 1848, and preached
on April 7, 1847 to sixty people when Lansing had less
than thirty in population. Lansing first appeared in the
M. E. Church records in 1848, with R. R. Richards as
pastor for six months, and seventy members were then
reported. That year a horse barn was purchased and used
by the Methodists until 1865.
A class was organized in the winter of 1849-50 in
"Middle Town," meeting principally in the State Capitol
legislative halls. This was the beginning of Central
Church. Resin Sapp, pastor 1849-50, also acted as chaplain
of the Michigan Legislature. In 1850 a lot was deeded to
First Church by the State of Michigan. Subsequently this
lot was deeded to Central Church, which in 1859 started
a subscription fist to erect a new building. A brick struc-
ture was begun in 1862, at a cost of $10,000, and was
dedicated by Rishop Simpson on Aug. 4, 1863.
The present Ionia sandstone building was dedicated on
April 20, 1890 by Rishop Joyce. A revolving lighted
cross, the gift of Mr. and Mrs. Joseph Rurton, was dedi-
cated Dec. 31, 1922. D. Stanley Coobs, a native of Mich-
igan, was appointed pastor of Central Church in 1938,
remaining until 1952, when he was elected bishop.
With the help of Central Church, three other Method-
ist churches were organized in Lansing: Asbury Church,
Mt. Hope Avenue, and Potter Park. In 1868 First Church
bought a site and erected a wooden structure in North
Lansing in 1870. Methodism prospered, and in 1876 Lan-
sing had three Methodist churches: Central with 313
members; First with 138 members, and the German
Church, with 133 members.
In 1970 Lansing, including East Lansing, had 8,046
members. Central Church had 2,129 members and prop-
erty valued at $2,150,844; Mt. Hope Avenue had 969
members; and First Church had 722 members. The city
itself lists twelve United Methodist churches, one A.M.E.
church, one Wesleyan, and one Free Methodist.
General Mirtutes.
E. O. Izant, History of Central Methodist Church. 1950.
M. Simpson, Cyclopaedia. 1878. Jesse A. Earl
LA PAZ, Rolivia, is the largest city in that land with
347,394 people. Recause of its accessibility, it is the seat
of government in Rolivia, though Sucre is the legal capi-
tal. La Paz lies in the heart of a gigantic canyon about
three miles wide, ten miles long, and 1,500 feet deep, at
an altitude of about 11,800 feet, and is framed with high
Andean peaks. The city is served by several airlines and
LA PORTE, INDIANA
ENCYCLOPEDIA OF
has the Pacific terminus of the only railroad that crosses
the continent.
In La Paz there is the Church of the Reformation; the
Central Church, with a fine modern building at a strategic
intersection in the downtown city; the Church of the Re-
deemer, the principal Aymara Indian church, with the
largest Methodist congregation in Bolivia. Its program
includes social service in the poorer section of the town,
the section in which it is located. The Church of the
Resurrection is in Obrajes, adjoining the American Clinic,
and is a church which ministers to that community as
well as the hospital community; the Church of the Messiah
is a new church in Tembladerani, organized in 1958, and
at last reporting was the church most rapidly growing in
La Paz. This church, as well as the Church of the Resur-
rection, has Bolivians as pastors. Other institutions in La
Paz are the American Clinic, the Colegio Evangelico
Metodista, and the Methodist School of Nursing.
Chapel, American iNsrnurE, La i^AZ, Bolivia
American Clinic (PfeifiFer Memorial Hospital) is a
Methodist hospital in La Paz. In 1920 plans were made to
begin a hospital on land adjoining the American Institute,
as Colegio Evangelico Metodista was then called, in
La Paz. A retired American army doctor. Dr. Warren,
and a Methodist missionary nurse. La Rose Driver, came
to La Paz to open this hospital, but Warren was unable
to secure a general license to practice medicine in Bolivia,
so this medical work was postponed.
By 1930 Frank S. Beck had returned to Bolivia, and
he opened the American Clinic in the location where it
was originally planned. Although the Methodist Board
OF Missions did not have funds to maintain medical work
in Bolivia, it aflBrmed the project with the hope that pay-
ing patients could help support the work with the poor.
The clinic was started with three beds, a pressure cooker
for a sterilizer, and a kit of instruments bought as war
surplus from the First World War. The first patient treated
was a woman in labor suffering from eclampsia, and Beck
saved both mother and child. As more income became
available, better equipment was obtained, and a new wing
was added for an operating room and patient rooms.
The clinic had grown to fifteen beds by 1935, but this
was insufficient. While home on furlough Beck told the
needs to Mrs. Henry Pfeiffer of New York. She offered
$30,000 toward a new building and equipment. Land was
purchased in Obrajes, a suburb of La Paz about a thou-
sand feet lower than the main city, an altitude in which
it was felt patients would recover more quickly. As con-
struction began on the large clinic and the nurses' home.
contributions came in from individuals and business firms
in Bolivia and the United States. Mrs. Pfeiffer donated
another $25,000 and left $50,000 more in an endowment
fund. The building was finished in 1940. Other groups
and persons from the LInited States and from the Ameri-
can and British communities in La Paz donated equip-
ment. The clinic was named Pfeiffer Memorial Hospital
in gratitude to the Pfeiffers, but locally continues to be
known as the American Clinic.
Bill Jack Marshall, who came to Bolivia in 1955, suc-
ceeded Beck as director. Pablo Monti, a missionary from
Argentina, and Enrique Cicchetti, an Argentine church
worker and pastor, both worked at the clinic. Louis
Tatom III, a missionary surgeon, had been there for
almost two years when he and Murray Dickson were
both killed in an automobile accident. Director since
1966 is Thoburn Thompson.
The American Clinic continues to serve all levels of
Bolivian society — from the country's Aymara Indian to
the foreign community. In 1965 there were 3,050 out-
patients, 1,780 bed patients, 545 operations performed,
and 514 babies delivered. Plans for the near future call
for adding a service wing, and later a pediatrics and
preferential unit.
Methodist School of Nursing, the first nursing school in
Bolivia, is related to the American Clinic. The school
has had a great influence on changing the status of nursing
in Bolivia from a menial job into a respected profession.
Although the school was started unofficially earlier, it
was organized formally in 1939 by Miriam Beck, daughter
of Dr. and Mrs. Frank S. Beck, and was recognized by
the government a year later. Miss Beck was director for
many years, then returned to work after her marriage to
Robert Knowles in 1946.
High school graduation is required for admission.
Nurses who have been trained at the school have made
a great contribution to the welfare of the Bolivian people
through their work as instructors and supervisors of
nursing at the clinic and in other hospitals or clinics, in
the mines, and in public health work. Students receive
practice at the American Clinic and other hospitals and
clinics of La Paz.
The school has graduated 170 nurses from its beginning
to 1966. In 1962 the program was changed from three
years to four, placing more emphasis upon subjects such
as public health and anthropology.
The enrollment in 1966 was fifty girls. There are five
Bolivian instructors, plus the Bolivian director, Senorita
Eunice Zambrana, daughter of one of the first Methodist
pastors. Several doctors from the clinic and city teach at
the school, some without remuneration.
In 1963 a section was built onto the original building
for offices, classrooms, laboratories, and dormitories, and
the unit named "Residencia Bessie de Beck" in honor of
Mrs. Frank S. Beck.
Barbara H. Lewis, Methodist Overseas Missions, Gazetteer and
Statistics. New York: Board of Missions, 1960.
Natalie Barber
LA PORTE, INDIANA, U.S.A. Historically the First Meth-
odist Church in La Porte was one of the first Protestant
churches in the northern part of the state. It was the
first Protestant organization in La Porte County.
In 1832 the La Porte Mission was organized. In 1836
the first church building was built in what is now the
WORLD METHODISM
LARGE MINUTES
city of La Porte. In 1919 the First Methodist Church and
the German M. E. Church united. This united congrega-
tion has grown to be one of the two largest Methodist
Churches in the Northwest Indiana Conference.
The La Porte Church has a history of unique program-
ming- to meet the needs of its community. As early as
1896 a church school and worship service was organized
to minister to mute and deaf people in northern Indiana.
Today it continues to lead in creative church programming
under its four ministers: a senior pastor, minister of evan-
gelism, minister of education, minister to senior adults.
Each minister is responsible for his particular area of the
church program.
In 1970 First Church reported a membership of 1,926,
property valued at $1,165,725, and $67,743 raised for all
purposes.
LARGE, RICHARD WHITFIELD (1873-1920), Canadian
medical missionary, was born Feb. 8, 1873, at Kincardine,
Ontario, where his father Richard was the Methodist
minister. Educated in various primary and secondar>'
schools, he studied medicine at Trinity Medical College,
Toronto, from which he graduated in 1897.
Large came to British Columbia in 1898 under the
auspices of the Methodist Church, and for a period was
superintendent of a hospital built by the Japanese in
Steveston, at the mouth of the Eraser, to serve a fishing
community of between five and six thousand people.
After special ordination by the Methodist Conference, he
moved to the Indian village of Bella Bella where his skill
as physician and surgeon quickly became known. He soon
saw that without a hospital his work could not succeed.
With the help of the church, government and the vil-
lagers, a twelve-bed unit was opened in October 1902.
He also rebuilt the hospital at Rivers Inlet, some seventy
miles distant.
He then undertook to train the Indians in preventive
medicine. With the extensive use of charts and lantern
slides, he initiated a campaign of education on such sub-
jects as ventilation, sanitation, cleanliness, and nutrition,
as well as on the effects of alcohol. "No Spitting" signs
throughout the village gave warning of a fine to those
who might be guilty of this method of spreading tuber-
culosis.
In 1910, Large was asked to take over the medical
work at Port Simpson, a large Indian village thirty miles
north of Prince Rupert. Adjoining it was a white com-
munity which offered educational opportunities for his
three sons, all of whom became physicians. Here at Port
Simpson, as at Bella Bella, Large was not only medical
superintendent but also health officer, coroner, and justice
of the peace. His hobby was music. Gifted with an out-
standing baritone voice, he was much in demand on the
concert platform as well as at church gatherings.
As with many pioneer ministers, he was a victim of
the hardships and overwork of frontier communities.
Doubtless these contributed to his death on Aug. 25,
1920, at the early age of forty-seven. The hospital at
Bella Bella, now known as the "R. W. Large Memorial
Hospital," stands as a tribute to the dedicated life of this
man of God.
R. G. Large, The Skeena: River of Destiny. Vancouver: Mitch-
ell, 1958.
Mrs. F. C. Stephenson, Canadian Methodist Missions. 1925.
W. P. Bunt
LARGE MINUTES are summaries of several conferences
held with his preachers by John Wesley, beginning in
1744. Their origin lies in a pamphlet, entitled Minutes of
Some Late Conversation.^ between the Revd. Mr. Wesley
and Others, published by Wesley in 1749. This pamphlet
was concerned with the organization and polity of the
Methodist movement, and it came to be known as the
"Disciplinary Minutes," to contrast it with a second such
pamphlet which dealt with the doctrinal position of the
Methodists. The Disciplinary Minutes were revised and
edited by Wesley in 1753 to form a code of regulations
to which the preachers were asked to subscribe if they
wished to remain in connection with Wesley. This code
of regulations of 1753, entitled simply Minutes of Several
Conversations, came to be called the Large Minutes. The
adjective "large" referred to the fact that these minutes
were a distillation of Wesley's several conferences with his
preachers, and not to the actual bulk of the document
itself, which was not great.
The edition of 1753 underwent revisions and additions
in editions which appeared in 1763, 1770, 1772, 1780,
and 1789. Preachers in the Methodist connection were
asked to signify their loyalty to the Large Minutes by
signing their names to them. When they had done so, they
were presented with copies bearing an inscription of the
fly-leaf signed by Wesley: "As long as you freely consent
to and earnestly endeavor to walk by these rules we shall
rejoice to acknowledge you as a fellow laborer."
In the light of problems which developed after Wesley's
death in 1791, the Wesleyan Methodist conference of
1797 decided to accept a revision and rearrangement of
the Large Minutes which had been drawn up by John
Pawson. This edition of 1797 became the basic ecclesias-
tical document of nineteenth century British Methodism,
having the same role in Britain as the Discipline in
America. (Original copies of the document bear the in-
correct date 1779 on the title page, due to a printer's
error.) After reading and subscribing to the Large Min-
utes, each British ordinand was presented with a copy
bearing Wesley's inscription on the fly-leaf, signed by the
President and the Secretary of the Conference.
The edition of 1797 does reflect the Amiinian and
evangelical quality of early Methodist theology, but its
main concern is with the practical on-going life of the
Methodist Church. There is an abundance of advice on
pastoral visitation, the religious instruction of children,
a preacher's use of his time, and other such matters. The
Large Minutes also deal with such questions of polity as
property deeds, the means of removing men remiss in
their duties from pastoral office, tlie administration of the
Preachers' Fund, and the support of the Kingswood
School for the children of preachers. In 1831 David
Thomson, the Secretary of the conference, published a
definitive edition of the edition of 1797 to assure its being
standard throughout British Metliodism.
The Large Minutes exercised a crucial influence on
American Methodism. The 1773 conference at St.
George's Church, Philadelphia, affirmed its loyalty to
"the doctrine and discipline of the Methodists, as con-
tained in the Large Minutes" and declared that "if any
preachers deviate from the Minutes, we can have no
fellowship with them till they change their conduct."
American conferences after 1773 continued to accept the
Large Minutes as their guide, though they came in-
creasingly to amend and adapt them to American condi-
tions.
LARRABEE, WILLIAM CLARKE
ENCYCLOPEDIA OF
The Discipline adopted by the Christmas Confebence
at Baltimore in 1784 was based upon the 1780 edition of
tlic Large Minutes. Since the 1784 Discipline became
the basis for all further editions of the American Disci-
pline, the Large Minutes thus exerted an important
influence upon American as well as British Methodism
in the nineteenth century. This was true in the Canadian
and other Methodist churches which developed in this
period as well.
R. Emory, History of the Discipline. 1856.
M. Simpson, Cycloimedia. 1878. Thomas Tredway
LARRABEE, WILLIAM CLARKE (1802-1859), American
pioneer educator and minister, was born at Cape Eliza-
beth, Maine, Dec. 23, 1802. His father, a sea captain,
died soon after he was bom. From his seventh year he
lived with his grandparents and uncle, working on the
fann and attending school. At sixteen William went to
work in the house of John L. Blake, to whom he was
bound for five years.
Converted in a Methodist meeting, he was licensed
to preach in June 1821. He joined the Oneida Confer-
ence in 1832 but never took a pastoral appointment.
Larrabee was graduated at Bowdoin, Brunswick, Maine,
A.B., 1828. He married Harriet Dunn on Sept. 28, 1828,
and was the father of four children. He named his home
"Rosabower" in memory of his daughter Emma, who died
in infancy and who is buried on the campus of DePauw
University.
Larrabee taught in and later was principal of the Wes-
leyan Seminary at Kent's Hill, Maine; principal of the
Academy at Alfred, Maine; tutor in the preparatory school
at Middleton, Conn., which was the forerunner of Wes-
leyan University; and was principal of Oneida Con-
ference Seminary, Cazenovia, N. Y., 1831-35. In 1840
he was sent as a delegate to the General Conference.
Bishop Matthew Simpson persuaded Larrabee to go to
DePauw, where he was professor of mathematics and
natural science, 1840-52, acting as president for one year
during that time.
He was the first state superintendent of public in-
struction in Indiana, 1852-54, and in a sense was the
founder of the public school system of that state. From
1854 to 1856 he was superintendent of the Indiana In-
stitute for the Bhnd at Indianapolis.
In 1856 he was made superintendent of public instruc-
tion again and kept that office until the year of his death.
He wrote Lectures on tlic Scientific Evidences of Natural
and Revealed Religion; Wesley and His Coadjutors (2
vols.); Ashunj and His Coadjutors (2 vols.); and Essays,
Rosabower .
Larrabee gained in a rare degree the confidence and
affection of his students. Retiring in January 1859, he
died May 4 of that year at Creencastle, Ind.
Dictionary of American Biography.
National Cyclopedia of American Biography.
M. Simpson, Cyclopaedia. 1878. Jesse A. Earl
LARSEN, CARL J. (1849-1934), American minister and
Scandinavian Conference organizer, was born in America,
settling at Chicago, where the family became Methodists.
Upon his marriage in 1878, he and his bride moved to
Oakland, Calif. There, as a wood carver by trade, he
became foreman in one of the largest carving and de-
signing factories on the Pacific Coast.
He accepted a call to the ministry and began to preach
to the Scandinavian people in Oakland. In 1880 he led
in the erection of the first Scandinavian church on the
Coast and entered the California Conference on trial.
His missionary zeal in 1881 led him to visit Oregon and
Washington where lie found many persons from the
Scandinavian countries who welcomed the Christian
gospel. In 1882 he was transferred to the Oregon Con-
ference and organized a Norwegian-Danish congregation
in Portland.
In 1884 he became a charter member of the Puget
Sound Annual Conference and was appointed to Tacoma.
There he organized a congregation of his fellow-country-
men in 1885. Later he organized churches in Seattle;
Spokane; Moscow, Idaho; Montana, and did pioneer
mission work in Alaska.
When the Nonvegian-Danish work in the Northwest
was organized into a Missionary Conference in 1888,
Larsen became superintendent. His field covered Idaho,
Oregon, and Washington.
C. J. Larsen is credited with organizing churches in
San Francisco, Calif.; Tacoma, Seattle, and Spokane,
Wash.; Portland, Ore.; and Blaine, Idaho. He presided
over the first Quarterly Conference at Fair Haven, Belling-
ham. Wash., in 1890, and delivered the sermon at the
opening of the church at Butte, Mont., in 1895. He died
at Portland, Ore. in 1934 and was buried there.
Martin Larson, ed., Memorial Journal of Western Norwegian-
Danish Methodism. (A brief history of Western Norwegian-
Danish Methodism. ) Privately printed in 1944 by Melvin L.
Olson, M. K. Skarbo, David C. Hassel, and Martin T. Larson.
Erle Howell
LARSON, HILDA (1864-1901), was the first foreign mis-
sionary of the Swedish Methodist Church (U.S.A.), bom
in Nettraby, a suburb of Karlskrona, Sweden, on Dec. 24,
1864. She was brought to the United States as a small
child and she and her parents were charter members of
the Swedish Methodist Church in Evanston, 111. She
was converted at the Des Plaines Camp Meeting and at
once wished to go into Christian sei-vice. She was trained
as a Deaconess at the Lexington Avenue Methodist
Church in New York until she sailed for Africa with John
Oman and his wife and daughter, on Aug. 24, 1895. She
was stationed at Vivi, Congo, until after John Oman's
untimely death. Bishop Hartzell then in charge of work
there appointed her to Quessua, Angola, which she
reached on Sept. 13, 1897, after two months of travehng.
At the Conference at Quhongua which opened on June
1, 1899, she was appointed Teacher-in-Charge of the
school at Quessua. She was very ill the last few months in
Africa but became a great deal better on a long voyage
home and arrived in New York on Aug. 30, 1900. She
spoke in many of the Swedish Methodist Churches and
influenced many for Christian service. She died on Nov.
21, 1901, and is buried in the family plot at Rosehill
Cemetery, Chicago, 111.
Central Northwest Conference Minutes, 1942.
Siindebudet, Dec. 4, 1901.
Vinter-Rosor, 1903. A series of Christmas annuals published
by the Swedish M. E. Book Concern, Chicago.
Beulah Swan Blomberc
LARTEY, S. DORME (1900-1969), the first native African
bishop to be elected in the A.M.E. Zion Church, was
WORLD METHODISM
bom and educated in Ghana, later moving to Liberia.
In 1933 he entered the ministry of the Presbyterian
Church and in 1939 joined the A.M.E. Zion Church under
the late Bishop J. W. Brown. The following year he was
appointed a presiding elder by Bishop Brown. Under
Bishop Cameron C. Alleyne he was again appointed to
this position as well as to the superintendency of the
Mount Coffee Mission.
Under the late Bishops Edgar B. Watson and Hampton
T. Medford (1946-1952) he served as Bishops' Deputy.
He was married to the former Alicia Smith, daughter of
the late Vice President James S. Smith of Liberia.
S. Dorme Lartey was elevated to the episcopacy of
the Church in May 1960. At the time he listed his birth
date as Sept. 10, 1900. He died suddenly Aug. 2, 1969.
David H. Bradley
LARWOOD, SAMUEL ( ? -1755), a British Methodist,
was a traveling preacher. He was at Conference in Bris-
tol in 1745, London in 1748, Leeds in 1753, and at the
Irish Conference at Limerick in 1752. He became an
Assistant in 1747 and was in Ireland during 1748-52.
He had a dispute with Joseph Cownley in Dublin in
1748, because Cownley considered Larwood autocratic
in admitting and expelling members. In August 1749 the
Grand Jury "presented" Charles Wesley, John (sic)
Larwood, and seven others to be of ill fame, vagabonds
and disturbers of the peace, and fit to be deported.
Larwood became involved in the breach of 1754, and took
and repaired tlie Presbyterian Meeting House in Zoar
Street, Southwark, and settled there as an Independent
minister. He died of fever in November, 1755, and Wesley
buried him, commenting that he was "deeply convinced
of unfaithfulness and yet hoping to find mercy."
V. E. Vine
LAS CRUCES, NEW MEXICO, USA . St. Paul's United
Methodist Church. The city of Las Cruces was founded
in 1840 on the lower Rio Grande River, near El Paso,
Texas, but Methodism here, according to a local historian,
dates back to 1873 "when itinerant preachers rode into the
dusty little town and preached to the few Anglo inhabi-
tants." Thomas Harwood, superintendent of the New
Mexico Mission, recorded the date as "in October, about
the 20th."
Hendrix M. E. Church, South, was built about 1880
by a twenty-family congregation under leadership of a
layman. Judge R. L. Young. This building at times also
served Presbyterians, Christians, Disciples, Baptists, and
Episcopalians, some of whom joined the Methodists for
Sunday school, with an average attendance of thirty-five.
In the early days the irrigated valley lands brought
in settlers to produce cotton, fruits, and livestock with
consequent prosperity for the church. Old Hendrix was
razed in 1912 and replaced by St. Paul's, which served
till 1965, when offices, chuich school rooms, fellowship
hall, and kitchen were added as well as a new sanctuary
which, with supplementary facilities, can seat more than
1,000. A great narthex window, thirty-five feet high and
sixteen feet wide, depicts sword and Bible witli the in-
scription, Spiritus Gladius. Other art windows illustrate
the lives of St. Paul and John Wesley, and the develop-
ment of Methodism.
In 1950 St. Paul's donated land and supplied a mem-
LASKEY, VIRGINIA DAVIS
bership nucleus for the University Church. Its parish is
associated with the New Mexico State University of
Agriculture, Engineering, and Science.
St. Paul's has been served by thirty-three pastors since
1888 (James W. Weems), to the present (Robert M.
Templeton, Jr., 1967). Membership reported in 1970
was 1,688.
Leland D. Case
LAS VEGAS, NEVADA, U.S.A. Methodism is strongly es-
tablished in the internationally publicized city of Las
Vegas, whose population exceeded 124,000 in 1970. Re-
nowned for its desert climate, legalized gaming resorts,
and nearby atomic experiments. Las Vegas is also an im-
portant center for air travel, national defense, conventions,
education (Southern Nevada University), and natural
wonders, being a gateway to Grand Canyon, Bryce Can-
yon, Zion Park, Hoover Dam, Lake Mead, Colorado River,
Death Valley and ghost towns of a bygone mining era.
When the railroad came through in 1905, the first
organization completed in the fledgling community was
the Methodist Church, begun in a tent before the town
was chartered. Official minutes of the Nevada Mission of
the M. E. Church, Sept. 3, 1905, said, "This is a great
country'. We have entered it. We will stay." The first
appointed pastor was J. W. Bain. Later Las Vegas and
Clark County were assigned to the Southern Cali-
fornia-Arizona Conference with headquarters in Los
Angeles.
Las Vegas Methodism celebrated its fiftieth anniversary
with unusual community response in 1955, the historical
statement being prepared by Fred J. Wilson. At that time
a church sanctuary was erected for the newly formed
Griffith Church, a memorial to E. W. Griffith, pioneer
merchant and the first Las Vegas Sunday school superin-
tendent. Ten years later, his son Robert Griffith was cited
by Bishop Gerald Kenn-edy as Conference Layman of
1965 and presented the Distinguished Layman's Award.
As part of the sixtieth anniversary celebration, the Meth-
odist Foundation of Southern Nevada was begun to aid
in church extension. In 1970 there were five United
Methodist churches in Las Vegas with a combined mem-
bership of 3,505.
Donald R. O'Connor
LASKEY, VIRGINIA MARIE DAVIS (1900- ), Amer-
ican missionary executive and president of the Woman's
Division of the Board of Missions of The United Meth-
odist Church, was born in Columbia County near Mag-
nolia, Ark., on Jan. 12, 1900. She was the daughter of
Virgil Montrey and Marie (Ansley) Davis. She studied
at Newcomb College, New Orleans, La., 1917-21, re-
ceived a B.A. degree from Southern Methodist Uni-
versity in 1922, and took post-graduate at Columbia
University, 1922-23. On March 19, 1925, she married
Glenn Eugene Laskey, a petroleum geologist, and their
daughter is Ann Marie (Mrs. Howard Cecil Kilpatrick,
Jr.). For a time Mrs. Laskey taught in the Ruston (Louisi-
ana) High School. She joined the M. E. Church, South
in 1915 and became president of the Wom.\n's Society
OF Christian Service of the Louisiana Conference,
1945-53; and was the recording secretary of the South
Central Jurisdiction of W.S.C.S., 1953-56. She has been
a member of the Board of Missions of The Methodist
LATCH, EDWARD GARDINER
ENCYCLOPEDIA OF
C;hurch since 1956, and in 1964 became president of the
Woman's Division of the Board of Missions. Mrs. Laskey
has also served as a member of the e.\ecutive committee of
the American Section of the World Methodist Council,
1965. She was a delegate to the General Conference
of 1948 and '52, and to the World Methodist Con-
ference, Oslo, Norway, 1961. She served upon the Board
of Directors of the Lincoln Parish, Louisiana Foundation,
1950-60; is a trustee of Sue Bennett College; Cente-
N.ARY College, where she was awarded the degree of
L.H.D. in 1967; the St. Paul School of Theology,
ScARRiTT College; and Pfeiffer College. Her home
is in Huston, La. In May 1968 the library at Scarritt Col-
lege was named in her honor, the Virginia Davis Laskey
Library.
Who's Who in America, Vol. 34.
Who's Who in The Methodist Church, 1966. N. B.H.
LATCH, EDWARD GARDINER (1901- ), American
pastor and chaplain in the Congress of the United States,
was bom in Philadelphia, Pa., Jan. 14, 1901, the son of
William J. and Caroline (Lockhart) Latch. He was edu-
cated at Dickinson College (A.B., 1921; A.M., 1925;
D.D., 1944); Drew Unix-ebsitv, (B.D., 1924); Amer-
ican University ( L.H.D. ).
On March 1, 1926, he married Maria Vandervies, and
they had one daughter and one son.
Joining the Baltimore Conference of the M. E.
Church in 1922, his appointments were: Vienna, Oakton,
Va., 1925-28; Arlington, Va., 1928-32; Chevy Chase, Md.,
1932-41; Metropolitan Memorial, Washington, D. C,
1941-67. He was appointed Chaplain of the U. S. House
of Representatives in 1966, and was elected Chaplain in
1967.
Dr. Latch was a delegate to the World Methodist
Conference in 1951, 1956, and 1961. He has been a
trustee of Dickinson College, American University, Wes-
ley Theological Seminary, Sibley Memorial Hospital,
and Ocean Grove Camp Meeting Association.
Under his guidance the Metropolitan Church grew from
624 members to more than 3,100, making it today the
largest Methodist church in Washington, D. C.
In retirement Dr. Latch continues to live in Washington.
Who's Who in The Methodist Church, 1966. Jesse A. Earl
LATHAM, FREER HELEN ROBERTSON (1907- ), in-
ternational woman leader of Australia, was bom in
Mullumbimby, New South Wales, on July 4, 1907, the
daughter of John Francis and Florence (Norris) Robert-
son. She was educated at Sydney Teachers Training Col-
lege, Sydney, Australia. She was married to Raymond
John Latham on March 24, 1932, and their children are
John Granville and Helen (Mrs. Fenton George Sharpe).
Mrs. Latham was President of the World Federation
OF Methodist Women, 1961-66; President Emeritus and
member of the Executive Committee of the World Fed-
eration of Methodist Women, 1966-71; Area Vice-Presi-
dent for Australasia of the World Federation of Methodist
Women, 1956-1961; and Vice-President of the World
Methodist Council, 1961-1966. She is on the Executive
Committee of the Australasian Federation of Methodist
Women; Vice-President and secretary of New South Wales
Federation of Methodist Women; Vice-President of New
South Wales Executive of Women's Auxiliary to Over-
1388
seas Missions; Secretary of Five Dock Branch of Women's
Auxiliary to Overseas Missions. She has been a representa-
tive to the National Council of Women; Pan-Pacific and
South-East Asian Association; and the United Nations
Organization.
Lee F. Tuttle
LATHBURY, MARY ARTHEMISIA (1841-1913), American
hymn writer, whose hymn "Day is Dying in the West"
was rated by W. Garrett Horder, the English hymnologist,
as "one of the finest and most distinctive hymns of modem
times. It deserves to rank with 'Lead, kindly Light,' of
Cardinal Newman, for its picturesqueness and allusion-
ness, and above all else for this, that devout souls, no
matter what their distinctive beliefs, can through it voice
their deepest feelings and aspirations."
Miss Lathbury was born at Manchester, N. Y., on
Aug. 10, 1841. She was the daughter of a local Methodist
preacher and had two brothers who were ministers of that
church. She contributed to periodicals for children and
young people, and was one of the editors of the Methodist
Sunday School Union of which John H. Vincent (later
bishop) was the secretary. Through him she became asso-
ciated with the Chautauqua movement — which Bishop
Vincent founded — and she became known as the "Laure-
ate of Chautauqua." She founded what she called the
"Look Up Legion," based on Edward Everett Hale's four
rules of good conduct: "Look up, not down; Look forward,
not back; Look out, and not in; And lend a hand." The
music for her famous hymn — named "Chautauqua" — was
written by W. F. Sherwin in 1877 especially for Miss
Lathbury's verses. The h\Tnn has not been especially
popular in England, but the tune is deeply fixed in Amer-
ican church life so that, as Robert G. McCutchan put it,
" "Day is dying in the west' and the tune Chautauqua
have become synonymous in the American mind."
Since this hymn contains only two stanzas, or divisons,
other writers have attempted to lengthen it by adding
other verses. However, one of the brothers of Miss Lath-
bury, who held the copyright after his sister's death, re-
fused to allow the hymn to be used in the Methodist
Hymnal of 1930-34 unless the exact words Miss Lathbury
wrote and them only should be printed. Miss Lathbury,
who never married, died in East Orange, N. J., on Oct.
20, 1913.
R. G. McCutchan, Our Hymnody. 1937. N. B. H.
LATHERN, JOHN (1831-1905), Canadian minister, was
bom at New Shield House, Cumberland, England, July
13, 1831. Educated at Alston Grammar School and as a
mining engineer, he volunteered in 1855 to become a
Wesleyan missionary. He was received on probation by
the Conference of Eastern British America and stationed
in Fredericton. Ordained in 1859, he served on various
circuits for twenty-seven years.
In 1886 he was appointed editor of The Wesleyan,
and in 1895 he returned to circuit work in Dartmouth.
In 1899 he became a supernumerary and lived in Halifax
until his death.
Honored with a D.D. by Mount Allison University
in 1884, he held many eminent positions in the church.
He was elected president of the Nova Scotia Conference
in 1881; and was a delegate to many General Con-
ferences. He was a regent of Mount Allison University
from 1891 until his death.
WORLD METHODISM
LATIN AMERICA, COMMITTEE . . .
He published a number of books and pamphlets, among
which are A Macedonian Cry; Bapfisma, Exegetical and
Controversial; and the Institute Lectures — Cromwell,
Havelock, Cobden, and English Reformers.
D. W. Johnson says of him: "As a preacher he stood
in the front rank. His intellectual powers were of an high
order, and whilst a devoted Methodist, he belonged to all
the churches and was a most ardent advocate of Christian
unity."
D. W. Johnson, Eastern British America. 1924.
T. W. Smith, Eastern British America. 1890. E. A. Betts
LATIN AMERICA CENTRAL CONFERENCE was a Central
Conference of The United Methodist Church composed of
the annual conferences of that church in Central and
South America. It met quadrennially to govern its affairs
and elect bishops. The conference was proposed in a
memorial from Chile to the General Conference of
the M. E. Church of 1920 and was authorized by that
General Conference in 1924. This Central Conference
was a development from the old South America Annual
Conference.
The Latin America Central Conference was organized
at a session in Panama City, April 3-13, 1924. It included
work of the M. E. Church in Argentin.\, Bolivia, Chile,
Costa Rica, Panama, Peru, Uruguay, and at that time
Mexico. Twenty-two ministers, seven laymen, and four
laywomen were members. The second session, also held
in Panama, took place April 9-14, 1928. This session asked
the General Conference for power to elect and consecrate
its own bishops and proposed that the bishops should be
national ministers, two in number in order to better ad-
minister its vast territory. By the third session, held in
Santiago de Chile, Feb. 6-14, 1932. the request had
been granted. The conference, however, asked for the
return of the beloved North American bishop, George
A. Miller. It then elected as the first national bishop,
Juan E. Gattinoni, pastor of Central Church, Buenos
Aires.
The tenure of national bishops was established as a term
episcopacy of four years. A bishop could be re-elected,
but no one could be elected bishop if more than sixty-five
years of age. Bishops elected in 1932 and 1936 were
consecrated at M. E. General Conferences in the United
States the same years. Since 1940 bishops were conse-
crated at the sessions of the Central Conference itself.
After the second session, Mexico withdrew from the
Central Conference in order to organize in 1930 the
autonomous church of Mexico, made up of former work
of the M. E. Church and M. E. Church, South. The
South American annual and provisional annual confer-
ences thereupon formed two areas. The River Plate Area
consisted of Argentina, Uruguay, and Bolivia; the Pacific
Area consisted of Chile, Peru, Panama, and Costa Rica.
The Latin America Central Conference continued to
meet every four years in the principal cities of both areas:
Buenos Aires, Montevideo, Lima, Cochabamb.\, and
Santiago de Chile. In 1966 it reported a membership of
thirty-five ministers and thirty-five laymen, all of whom
were, of course, elected by their respective annual con-
ferences.
The Latin America Central Conference came to an
end as it held its last meeting in Santiago, Chile, Jan.
27 — Feb. 6, 1969. Its delegates and the conference itself
had decided to disband as a Central Conference of The
United Methodist Church, since its component annual
conferences were granted permission by the U.M.C. to go
into, and become autonomous churches, if and as they
could. They did decide to do this at the 1965 meeting,
adopting measures permitting the separate conferences
in the different countries to become autonomous churches;
and at the same time, organizing themselves together with
Mexico and Cuba into the Council of Latin American
Evangelical Methodist Churches, (Consejo de Iglesias
Evangelicas Metodistas de America Latina) commonly
referred to as CIEMAL. This Central Conference of
1969 saw the retirement of Bishop Sante U. Barbieri
and Bishop Pedro Zottele. In their places it elected
Fedehico P.\gura and Raimondo A. Valenzuela, each
for a four-year term.
The Chile Conference, being ready for autonomy, orga-
nized itself into an autonomous Methodist Church in the
Santiago meetings and elected as its superintendent
Bi.shop Valenzuela. The Central Conference itself assigned
Bishop Pagura to Panama and Costa Rica, and requested
that the bishops of The United Methodist Church provide
episcopal supervision for the other Latin American coun-
tries involved which had not as yet been able to organize
as autonomous churches.
E. S. Bucke, History of American Methodism. 1964.
Adam F. Sosa
LATIN AMERICA, COMMITTEE ON COOPERATION IN,
was an agency for coordination of mission work con-
ducted in Latin America by boards of missions based in
North America. It lasted from 1913 until 1965, when its
work was assigned to the Division of Overseas Missions of
the National Council of Churches, U.S.A.
Latin America was excluded from the agenda of the
Edinburgh Missionary Conference of 1910 on the ground
that Latin America, at least nominally, was already Chris-
tian. However, the secretaries of boards having work there
held two meetings during the Edinburgh conference and
agreed to hold a conference to do for Latin America what
Edinburgh had done for the rest of the world. A commit-
tee was appointed, including Samuel Guy Inman, later
to become secretary of the Committee on Cooperation in
Latin America; and H. C. Tucker, Methodist missionary
to Br.\zil.
In 1913 a committee of the Foreign Missions Confer-
ence of North America convened a Conference on Latin
America in New York, and at its conclusion a continuation
committee was set up, called the Committee on Coopera-
tion in Latin America. Members were from five United
States denominations, including the M. E. Church and
M. E. Church, South. Later the committee was expanded,
and in 1914 it was decided to hold the Congress on Chris-
tian Work i. f atin America. This took place in Panama
in 1916 and is commonly known as the Panama Congress.
The congress was the first great meeting of Evangelicals
to be held in that area, and it gave impetus to the develop-
ment of Protestant missions in Latin America. It also
served to arouse interest of churches in the United States.
At the close of the congiess, the Committee on Coopera-
tion in Latin America was made peimanent, and head-
quarters were established in New York.
The committee dealt with some of the major issues
raised by the congress, including adequate occupation of
territory, comity agreements. Christian literature, and
education.
LATIN AMERICAN EVANGELICAL .
ENCYCLOPEDIA OF
In 1919 the committee established a Spanish language
magazine, La Nueva Democracia, which continues to the
present. In the same year the committee stimulated the
broadening of Colegio Ward in Buenos Aires, Argentina,
from a Methodist institution into a joint work with the
Disciples of Christ. The Evangelical Union Seminary of
Puerto Rico (Seminario Evangelico de Puerto Rico) was
founded in 1919 with six mission boards cooperating.
The committee fostered the International Faculty of The-
ology and Social Sciences in Buenos Aires, which later
developed into the Union Theological Seminary ( Facul-
TAD EVANGELICA DE TeOLOGIA).
Prior to formation of the CCLA, there was not a single
union paper, school, or coordinating agency in any coun-
try of Latin America. The CCLA fostered national com-
mittees on cooperation, many of which later developed
into National Christian Councils.
Methodist leadership in the CCLA during its early
years incuded Tucker, Frank Mason North, Harry
Farmer, Ralph E. Diffendorfer, and Thomas S. Dono-
HUCH. Wade Crawford Barclay led a project to create
and publish a church-school curriculum known as Curso
Hispano- Americano, and under Barclay a Conference on
Christian Literature — the first of its kind — was held in
Me-xico City in 1941. Gonzalo Baez-Camargo, Meth-
odist of Mexico, served as secretary of the CCLA's Com-
mittee on Christian Literature and organized a curriculum
conference at Montevideo in 1949.
Subsequent to the Panama Congress, the committee
sponsored missionary conferences at Montevideo, Uru-
guay, in 1925, and at Havana, Cuba, in 1929.
Throughout its life the CCLA conducted many surveys,
of which two are noteworthy here: One requested in 1919
in the West Indies, led to formation of the Board for
Christian Work in Santo Domingo by the Methodist,
Presbyterian, and United Brethren Churches; a study of
Ecuador in 1943 led to formation in 1945 of the United
Andean Indian Mission, with the Evangelical United
Brethren as one of four participants.
In its later years the committee gave up many of its
functions to the churches and Evangelical Councils of
Latin America. With the formation of the National Coun-
cil of Churches of Christ in the U.S.A. in 1950, the CCLA
became a part of the Council's Division of Foreign Mis-
sions. It retained its identity within the Council until re-
structure in 1965, when the CCLA was discontinued and
its responsibilities assigned to the Division of Overseas
Ministries.
W. Stanley Rycroft, "The Committee on Cooperation in Latin
America" (unpublished ms., translated from article in Spanish
in El Predicador Evangelico, located in office of the National
Council of Churches, New York). Edwin H. Maynaud
LATIN AMERICAN EVANGELICAL BOARD OF MISSIONS
is a missionary-sending board organized first by Meth-
odists of Central and South America, and now represent-
ing both Methodists and Waldensians.
In 1960, prior to the General Conference of The
Methodist Church, several delegates from the Latin Amer-
ican countries met with Bishop Sante Uberto Barbiebi
to discuss the idea of forming a Latin American Board of
Missions. The idea was carried back to their home
churches, and in October of that year, on the occasion of
the Latin American Central Conference (with dele-
gates also attending from the autonomous Methodist
churches of Mexico and Brazil, and also from Cuba),
the board was officially constituted.
The board engaged in some exploratory investigation
and decided to begin work in Ecuador. It was felt that
the witness to the Gospel was weakest in this nation. It
is true that work was being carried on by several denomi-
nations or independent missionary boards, but that such
work was limited by the origin and nature of these groups
— mostly representing "nonhistorical" or "conservative
evangelical" groups — as well as by the fact that the
emphasis was primarily on work among the Indians. It
was felt that there was a deep need for a strong evangel-
ical witness among other sectors of the society, particularly
those who, by reason of their relatively advantaged social
position, constituted the leadership groups with influence
and authority in society.
Further exploration and consultation were carried on
by the board in Ecuador. It was decided not to start a
Methodist Church there, but rather to work through the
denominations already present, wherever cooperation
should prove to be possible. A relationship was established
with the United Evangelical Church of Ecuador, which
was emerging as the result of consultations between the
United Andean Indian Mission, the mission of the Church
of the Brethren, and the Evangelical Covenant Church
(though the last-named dropped out before the united
church was formed) .
In 1964 Bishop Alejandro Ruiz of Mexico undertook
responsibility for finding a couple to initiate this coopera-
tive work, and in 1965 Dr. and Mrs. Ulises Hernandez
arrived in Ecuador to represent the Latin American Board
of Missions. This couple, joining forces with the United
Evangelical Church, has devoted its time to the training
of the ministry, strengthening the Christian education
program, and evangelism. The board in 1967 was consid-
ering sending another couple.
In 1962 the Waldensian Church showed interest in
forming a part of the Latin American Methodist Board of
Missions. Therefore the word "Evangelical" was substi-
tuted for "Methodist" in the name.
Carlos T. Gattinoni
LATIN AMERICAN EVANGELICAL CHRISTIAN EDUCA-
TION COMMISSION (CELADEC: Comision Evangelica
Latino Americana de Educacion Cristiana) is an inter-
denominational body that serves Methodist churches of
Latin America, and to which Methodists have contributed
financial support and leadership.
The commission states as its purpose to serve Protestant
churches in all of the Americas except in the United
States and Canada, and "to help the churches of Latin
America in the fulfillment of their mission of proclaiming
the Gospel through Christian education."
CELADEC was founded in October 1962, by the
action of councils of federations of churches and, where
they do not exist, by individual denominations. Member-
ship is on the same basis for all, and the Methodist
churches of all Spanish- and Portuguese-speaking countries
of Central and South America are related to CELADEC.
In turn, CELADEC serves as a regional grouping in
aflSliation with the World Council of Christian Education
and Sunday School Association, which gives technical
and financial aid to some of its projects. It also enjoys the
sponsorship and financial assistance of the Latin America
Department of the Division of Overseas Ministries of the
WORLD METHODISM
LATIN AMERICAN METHODIST WOMEN
National Council of the Churches of Christ in the
U.S.A.
A triennial Assembly, made up of delegates from mem-
ber bodies, governs CELADEC. An executive committee,
elected by the Assembly, meets once a year. Gerson A.
Meyer of Brazil has been general secretary since the
organization of CELADEC. First chairman of the execu-
tive committee and presiding officer was Raimundo
Valenzuela of Chile, who was succeeded in January
1967, by Federico Paguba of Argentina. The territory
that CELADEC ser\'es is divided into five regions, each
with a secretary.
Specific tasks undertaken may be divided roughly into
two categories: (1) the development of curriculum and
occasional teaching materials, and (2) the training of
leaders for Christian education. Reasoning that traditional
materials, which presume a high level of education, can-
not reach some eighty percent of the population, CELA-
DEC makes extensive use of audiovisuals and drama.
CELADEC sponsors a series of regional study seminars
and held a continental curriculum conference in 1968.
In the area of leadership training, CELADEC spon-
sored a conference in Alajuela, Costa Ric.\, in 1964 to
celebrate the centennial of Christian education in Latin
America. Seventeen countries were represented.
In 1966 ninety percent of CELADEC's budget was
contributed by churches in the United States through the
National Council of Churches, with The Methodist Church
a major contributor. The churches of Latin America are
expected to increase their portion of the support in due
time.
Raymond A. Valenzuela
LATIN AMERICAN EVANGELICAL METHODIST
CHURCHES, COUNCIL OF (Consejo de Iglesias Evan-
gelicas Metodistas de America Latina), known briefly as
CIEMAL, is an organization formed at Santiago, Chile,
Jan. 27-Feb. 6, 1969. The formation of this new regional
body is considered an epochal step in South American
Methodism, and also in that of Mexico and Cuba since
the autonomous churches of these lands joined with
Chile, Argentina, Uruguay, Bolivia, Peru, Panama,
Costa Rica, and Brazil to form CIEMAL.
This organization move was made pursuant to the
authorization given to the former members of the Latin
America Central Conference to become autonomous
churches. The Chile Conference took advantage of this
to organize itself into the Methodist Church of Chile
(Iglesia Metodista de Chile) during this series of meet-
ings.
This was the first of seven autonomous churches
scheduled to come into being if this should prove possible
and expedient during the 1968-72 quadrennium. Although
the churches in these seven countries would no longer be
organically related to The United Methodist Church in
the United States, they will have a close relationship with
fraternal and other ties just as does the church in Brazil,
Mexico and Cuba.
This organizational meeting in Santiago immediately
followed and was based upon the last meeting of the Latin
America Central Conference. That conference among its
last actions recognized the formal retirement of Bishop
Sante U. Babbieri, who had sers'ed the Buenos Aires
Area for twenty years; and that of Bishop Pedro Zottele
of the Santiago Area who had been elected in 1962.
Taking the places of these were two new bishops elected
by the Latin America Central Conference, Federico
Pagura, 45, who had been professor of pastoral counseling
and chaplain at the Union Theological Seminary in Buenos
Aires (who was assigned to head the Methodist work in
Panama and Costa Rica); and Raimondo A. Valenzuela,
53, a Christian education executive and United States
missionary to Cuba, who following his election was as-
signed to head the new Methodist Church of Chile.
CIEMAL marks a positive and definite linkage of the
Methodists in these ten Latin American countries in a
single body. In setting up CIEMAL, the constituting
assembly specified that it would be a non-legislative, non-
executive body, reserving the functions of legislation and
administration to the several Churches comprising it. The
purposes, as defined by the organizing leaders, are on co-
ordinated planning, strategy, and programming; mutual
support, and depth of relationships. As one delegate put
it, "We seek to preserve the autonomy of each church, but
to have a strong nexus for interdependence and mutual
support."
The pohcy and work of CIEMAL will be determined by
its General Assembly, which will meet even.' five years.
Between Assemblies, the work will be in the hands of
an eleven-member Directive Committee, comprising one
representative from each country, and the president of
the Latin American College of General Superintendents
(all bishops, presidents, and other heads of churches).
The president of the College in 1969 was Bishop Ale-
jandro Ruiz of the Methodist Church of Mexico.
The Directive Committee for the next five years, elected
by the constituting assembly, it is noted, have laymen as
all three of its officers. The chairman is Eduardo Gat-
TiNONi, publisher from Buenos Aires; the vice-chairman,
Mrs. Celia Hernandez, Women's Societv' leader from
Mexico; and the secretary, Gerson Rodrigues, educator
from Bauru, Brazil.
The constituting assembly drafted a "Message to the
Methodist Churches of Latin America" which emphasized
hope, the need for change, ecumenism and the place of
youth.
At this writing it appears that the membership of
CIEMAL will be e.xpanded to include the Methodist
Church in the Caribbean and the Americas. This
comprises British Methodist-related churches in Jamaica,
Haiti, and other Caribbean islands. Central America and
Guiana. The constituting assembly invited the Church
of the Caribbean and the Americas to join in its organiza-
tion, and that Church's president, Hugh Sherlock of
Antigua, attending the assembly, expressed the view that
the invitation would be accepted.
CIEMAL has set up a Jltjicial Council along the
lines of that of The United Methodist Church, and laid
out broad guidelines for common planning and action in
education, social action, mission, evangelism and other
program areas. The nine-member Judicial Council is
representative of all Latin America and will have authority
to adjudicate not only actions of CIEMAL but also to
handle judicial matters of the churches themselves where
this is desired and so enacted. The Methodist Church of
Chile delegated such authority to the Judicial Council
at its organizing conference.
N. B. H.
LATIN AMERICAN METHODIST WOMEN, CONFEDERA-
TION OF, is an organization representing women in the
UTIN MISSION
ENCYCLOPEDIA OF
countries of Latin America. The confederation was
founded in 1938 under leadership of Lena Knapp (now
Mrs. John Haynes) and Mrs. Carlos C.\ttinoni. The
puipose is to unite the Latin American Methodist women
to do together things they could not do so effectively in
each country alone. This has included the support of
missionaries, publication of study books, missionary texts
and bulletins, and the exchange of ideas.
The confederation has held a Congress every four
years: 1942 in Buenos Aires, Argentina; 1946 in
Santiago, Chile; 1950 in Montevideo, Uruguay; 1955
in Lima, Peru; 1959 in Rio de Janeiro, Brazil; and
1963 in Mexico City; the seventh in Cochabamba,
Bolivia, in January, 1967.
The presidents have been Maria Aguirre of Chile, Mrs.
Juanita R. Balloch (wife of Bishop Balloch), Mrs. Bessie
Archer Smith (Mrs. Earl M. Smith) of Uruguay, Mrs.
Esther Moore Saenz of Argentina, and Mrs. Teresa P.
Araneta of Peru.
The confederation began supporting missionaries in
1942, after its first Congress, when Adelina Gattinoni
became the first missionary. The number was increased to
two and, in October 1955, to three. They were serving in
1966 in Chile, Bolivia, and Peru. Missionaries who have
served have been Margarita Caminos, an Argentine to
Bolivia; Dorcas Courvoesier, an Argentine to Bolivia;
Berta Garcia, a Bolivian to Bolivia; Rosa Sherlian, an
Argentine to Bolivia; Teresa Silvera, a Uruguayan to
Bolivia; Maria Glicinia Fernandez, a Brazilian to Peru;
Francisca Cariqueo, a Chilean to Chile.
From 1951 to 1966 the confederation published eight
study books. The group has also published mission study
texts each year since 1953, translating the books pub-
lished in the United States by Friendship Press of New
York. The work has been done with the backing of the
Committee on Cooper.\tion in Latin America, and
is used in eight countries. This is the only translation of
Friendship Press texts into other languages.
Since 1955 the Confederation Bulletin has served
women's work in all the Latin American countries where
there is Methodist work, functioning as a channel for
interchange of ideas. Editors have been Mrs. Evodia C.
Silva of Mexico, Mrs. Sylvia P. Huaroto of Peru, and
Mrs. Rubi Rodriguez Etchagoyen of Argentina.
Pamphlets are issued on subjects such as prayer and
Family Week. Prayer calendars have been published at
times by the Spiritual Life Department.
The confederation has enjoyed the support and coopera-
tion of the Woman's Division of the Board of Missions
of The Methodist Church in the U.S.A.
Bessie Archer Smith
LATIN MISSION, located in south Florida, was orga-
nized by the M. E. Church, South in 1930. It grew out
of work among Cuban refugees and Italian immigrants
who resided mostly in Key West, Miami, and Tampa.
H. B. Someillan, a young preacher in the Florida Con-
ference, vowed to devote his life to a ministry among the
Cubans. His special service began in 1894 in Ybor City,
a Latin quarter in Tampa. Someillan had some help from
the Woman's Missionary Council of the denomination.
In time some seven churches were organized in the
three cities mentioned. Someillan 's work laid the founda-
tions for a Latin District which the Florida Conference
formed in 1913. In 1917, the district reported six
churches, 481 church members, and 1,212 Sunday .school
pupils.
In 1930, the Latin District was elevated to the status
of a mission. At that time the number of churches still
stood at six, but the total church membership had fallen
to 320. Gradually the number of members increased.
When the Latin Mission was absorbed by the Florida
Conference in 1943, there were five churches and 622
members.
General Minutes, MES, TMC.
E. S. Bucke, History of American Methodism. 1964.
Albea Godbold
LA TROBE, BENJAMIN (1725-1786), British Moravian,
was bom in Dublin on April 19, 1725. A Baptist of
Huguenot stock, he was influenced by John Cennick
when a student in Dublin. La Trobe became a Moravian
minister and did much to make Moravianism understood
by members of other churches. Friendly with Ch.\rles
Wesley, he took part in the abortive negotiations for
union of Moravians and Methodists in 1785-86. He
greatly influenced Samuel Johnson and visited him on his
death bed. With August Spangenberg he compiled an
authoritative survey of Moravian doctrine. La Trobe be-
came president of the Brethren's Society for the Further-
ance of the Gospel, and warmly supported Count
Zinzendorf's ecumenical ideas. He died in London on
November 29, 1786.
W. C. Addison, The Renewed Church of the United Brethren.
London, 1932.
E. Langton, History of the Moravian Church. 1956.
C. W. Towlson, Moravian and Methodist. 1957.
C. W. ToWLSON
LATVIA. (See Baltic States.)
LAVINGTON, GEORGE (1684-1762), British critic of
Methodism and Moravianism, was bom at Mildenhall,
Wiltshire, Jan. 8, 1684, and was educated at Winchester
and Oxford. He was appointed chaplain to George 1 and,
in 1746, Bi.shop of E,\eter. A faked pastoral charge,
representing him as a friend of Methodism, provoked his
£nf/iu.sia«m of the Methodists and Papists Compar'd
(Parts I-III, 1749-51). To this catalog of Methodist
extravagance, which ignored or misunderstood the good
results of the revival, replies were published by George
Whitefield and Vincent Perronet (1749) and by
John Wesley (Feb. 1, 1750; Dec. 1751). Lavington's
most interesting argument was that Methodist conversion
experiences could be explained in physical and psychologi-
cal terms; he rejected Wesley's claim that they were the
work of the Holy Spirit. Later Wesley records a visit to
Exeter Cathedral on Aug. 29, 1762, when he was "pleased
to partake of the Lord's Supper with my old opponent.
Bishop Lavington." Lavington died soon after, on Sept.
13, 1762.
R. Polwhele, ed.. The Enthusiasm of Methodists and Papists
Compared (reprint, including life of Lavington; London: Whit-
aker, 1820, 1833).
J. Wesley, Letters, iii, 259-71, 295-331.
Frank Baker, "Bishop Lavington and the Methodists," Proc.
Wes. Hist. Soc, .x.xxiv, 37-42. Henry Rack
LAW, WILLIAM (1686-1761), British Nonjuror and mystic,
was born at King's Cliffe, Northamptonshire, and was
WORLD METHODISM
LAW AND GOSPEL
educated at Cambridge. He refused the oath of allegiance
to the Hanoverian King George I, and resigned his fellow-
ship at Emmanuel (1716). After some years in the house-
hold of Edward Gibbon (grandfather of the historian) at
Putney, Law retired to King's Cliffe (1740) and died
there, April 9, 1761.
John Wesley read Law's Practical Treatise upon Chris-
tian Perfection (1726) and A Serious Call (1728) at
O.xford, and began to pursue "inward holiness" by self-
discipline as Law recommended. By 1738 he had adopted
the Moravians' views of salvation by faith, and attacked
Law for failing to teach this. From the 1740's Law
developed a mystical theologv based on the writings of
Jakob Bohme (d. 1624). Wesley attacked Law (1756)
for departing from Scripture by teaching unconditional
salvation for all, based on a divine spark in every man;
for his weak doctrine of the atonement; and for his
disparagement of the means of grace. Although Law
opposed eighteenth-centur\' rationalism, Wesley believed
that his system, by contradicting the "Scriptural" scheme
of salvation, destroyed the Christian case against Deism.
E. W. Baker, A Herald of the Evangelical Revival. 1948.
J. B. Green, John Wesley and William Law. 1948.
Law, Collected Works. 9 vols.; ed., Richardson, 1792; G.
Moreton, 1893.
J. H. Overton, William Law: Non-Juror and Mystic. 1881.
C. Walton, Notes and Materials for an Adequate Biography of
William Law. 1854. Henry Rack
LAW, METHODIST (U.S.A.). The ruling law of The Unit-
ed Methodist Church is found in the Booh of Discipline of
that and the other respective Methodist Churches. The
Discipline contains and sets forth first the constitutional
law of the church. Also certain Judicial Council deci-
sions interpreting the Constitution may be referred to in
the published decisions of that body.
Constitutional law may only be changed by constitu-
tional processes. This calls for the joint action of the
General Conference and of the members of all the
annual conferences who must agree to any constitutional
change by a two-thirds majority of those "present and
voting" both in the General Conference and in the several
annual conferences. In the event an Article of Religion
or a standard of belief is to be changed, it requires a
three-fourths vote of the electorate in the annual con-
ferences following a two-thirds General Conference vote
recommending the change.
Constitutional law is interpreted by the Judicial Coun-
cil according to processes outlined in the Constitution,
and by the rules of procedure developed by the Judicial
Council itself.
The larger part of the Book of Discipline is in the
fomi of statutory law which may be written, revised,
amended or changed at the instance of any General
Conference acting within its normal powers. A majority
vote in most instances suffices to alter or write statutory
law for The United Methodist Church.
Statutory law itself may be divided into adrninistrative
law dealing with the processes and procedures of the
organizational work of the church in all its departments;
and trial law or the procedures which are to be followed
when a church member — whether a bishop, elder, local
preacher, supply preacher, deaconess or regular church
member — is to be tried for a violation of some phase of
Methodist disciphne. Offenses against the moral law are,
of course, the most heinous, and when a person is found
guilty, such person may be e.xpelled from the member-
ship of the church. Disciplinary infractions for mal-
administration on the part of certain church officers may
be tried according to the processes outlined in the Book
of Discipline, if these offenses are such as to warrant
a trial. All matters relating to trial law are carefully
prescribed and when followed out according to the law
of the church, there is no recourse in the civil law by the
person found guilty. Civil authorities in the United States
have long taken the position that a church member is
bound by the law of his own church, which law he
subscribed to upon his admission to that church; if
therefore the church follows its own announced proce-
dures in dealing with those who offend against its laws,
the civil power refuses to take jurisdiction over the result
of such ecclesiastical proceedings.
The Book of Discipline containing Methodist law is
often held up before judicatory bodies as the "book of
law" of The United Methodist Church and referred to
in all matters which have to do with its life, teachings,
and processes. When any matter touching Methodist rules,
regulations, or law is brought before a civil court and the
court does take jurisdiction over such matter, the Book
of Discipline is usually formally presented to the court
as authoritative Methodist law.
Parliamentary law also governs Methodist bodies when
they meet in session, in order that proceedings may move
smoothly but formally in line with accustomed processes
which prevail in such bodies. The General Conference
has a Committee on Rules which prescribes all such mat-
ters, and many annual conferences likewise formally adopt
rules for their own procediu^es. Quite often the rules of
the General Conference in so far as they apply are
adopted for the governing of annual conferences and of
other formal church gatherings. The authoritative Roberts'
Rules of Order which has established itself as the arbiter
in this entire field in America, is usually the basic guide
and director in all matters of rule and parliamentary
governance in American Methodist bodies.
LAW AND GOSPEL. The relation of the religion of the
Law to the gospel of God's grace is a matter which is
important for the understanding of the gospel, and for its
spiritually balanced and healthful proclamation. This was
a subject of constant controversy in Wesley's time, and
there are numerous references in Wesley's work to teach-
ers whom he felt were in error, and replies to attacks
made upon his understanding of the gospel. This con-
troversy still goes on today, though stated in somewhat
different terms. A note on this matter is therefore neces-
sary for the understanding of Wesley's doctrine, and for
its application today.
Historical background. The preparation for the Chris-
tian gospel and the Christian Church was the religion
of the Old Covenant, the religion of the Law of Moses.
The foundation of this Covenant was in the grace of God,
in that He had freely set His love upon the Hebrew peo-
ple, the descendents of Abraham, and chosen them to be
His Covenant people (Genesis .\ii 1-3, xvii 1-8, etc.,
Deuteronomy iv 32-9, vii 7-9). However, the basis on
man's side for the continuance of this Covenant was
obedience to God's revealed Law (Exodus xxiv, 3-8, etc).
Nevertheless, the idea of faith, and of loving trust in God,
was always there as well (Genesis xv 6, Deuteronomy
LAW AND GOSPEL
vi 3-7, Habhakuk ii 4). Thus the normal pious Jew loved
the Law, regarded the possession of it as the privilege of
his nation, and obeyed it gladly (Psalm cxix, etc). In this
no formal difference was made between liturgical and
ceremonial commandments, such as the law of the Temple,
worship, and of unclean meats, and the moral and social
commandments, such as justice, truthfulness, humanity,
and charity. All these things were the Law of God
alike. Thus in the Decalogue some commandments, like
those forbidding idolatry and enjoining the Sabbath, are
ceremonial; others, like the prohibition of theft and
adultery, are moral; whereas the commandment regarding
the taking of the name of God in vain is both. It is not
possible to draw a sharp distinction between inward and
outward commandments, because a sincere worshipper
sees an inward meaning symbolized in a religious cere-
mony. Nevertheless, the more thoughtful and spiritually
minded among the Hebrews always contrived to emphasize
that God is more concerned with the inward spirit of moral
obedience than with the mere performance of customary
ritual, no matter how venerable and significant (Psalm
xl 6-8, Amos v 21-4, Micah vi 6-8).
Our Lord came as the fitting climax of this tradition.
He reverenced and confirmed the religious institutions of
Israel as an expression of the will of God (Matthew v
17-19, .x.xii 2-3, Luke iv 16, John ii 17). He sternly de-
nounced extemalism and hypocrisy (Mark vii 5-16, Luke
xi 37-42 ) , and He taught that a stricter standard of inward
obedience was required in the new age (Matthew v 27-8,
Mark x 2-12). The rest of the New Testament substantially
answers to this principle. Thus in particular, though St.
Paul under controversial pressure to vindicate the proposi-
tion that the Gentile Christians do not need to be cir-
cumcised, and to adopt the whole religion of the Mosaic
Law, can on occasion make rather extreme statements of
the antithesis between Law and Gospel (Galatians v 1-4),
yet he does assent to the master-proposition that the Law
is of divine origin, and good (Romans iii 1-2, vii 12),
and it is the due preparation for the Gospel (Galatians iii
23-4). The great essay upon this theme is the Epistle to
the Hebrews. Here the institutions of Judaism are dis-
played as a divinely given foreshadowing of the higher
institutions and permanently valid spiritual principles of
the Christian religion.
The church followed upon this track, though she was
forced to embark upon the traditional distinction between
the moral law of the Old Covenant, which is of permanent
validity, and the ceremonial law, which was abolished in
Christ. This clearly answers to the practical situation as
it has existed in the Church. The Church has always
reverenced the Jewish Scriptures as Christian Scriptures,
not as an account merely of the historical origins of the
Christian faith, but as a book authoritative for Christian
doctrine, and for the guidance of the devotional and moral
life. Nevertheless, the Church did not in point of fact
literally obey the Scriptural commandments regarding the
sacrifices, the festivals, the law of ceremonial cleanness,
and the like. The desire of Christian theology to illustrate
so far as possible the parallel between the lower and legal
institutions of the Jewish religion, and the higher and
spiritual institutions of the Christian religion, led many of
the traditional theologians of the Church to describe the
Christian faith as "the new Law." Just as, in particular,
the Jewish Sabbath was a foretype of the Christian day
of worship, so in general the whole institution of Judaism
(the Law), was a foretype of the whole Christian institu-
1394
ENCYCLOPEDIA OF
tion. DiflRculty which has been felt by some about this
phrase illustrates a point of controversy which arose at
the Reformation period.
In his effort completely to outlaw the "merit-earning"
theology prevalent in many quarters in the mediaeval
church, and to emphasize the principles of salvation "by
grace alone" and "through faith alone." Luther fell back
upon Paul's rugged antithesis, mentioned above as voiced
in some passages, between "Law" and "Grace." It is there-
fore a characteristic theme of Luther, and of Protestant
theology following him, that admission into the Christian
Gospel of the religion of law (that is to say, the hope of
a man that he may fit himself for God, and win divine
favor, by self-imposed effort in obedience to the Law of
God), is a radical corruption and a denial of the funda-
mental principle of salvation by grace alone. Thus "legal-
ity" is the opposite quantity to the Gospel. However, this
evangelical principle, like other principles, can be per-
verted by partial and superficial minds into an error. The
error in question is that of antinomianism (anti: "against";
nomas: "law"), which is the affirmation that the Christian
who is saved by grace, and who walks by faith is on thtit
account released from the duty of obedience to the moral
law of God. This clearly is the evangelical principle falling
into dangerous unbalance, and into an error of excess.
A fair and balanced reading of Luther makes it plain
that he himself was not an antinomian. Yet in some pas-
sages in his works there are strong and paradoxical ex-
pressions of the antithesis between "law" and "grace"
which speak of "the Law" almost as an enemy of "the
Gospel." If such passages are isolated from the context
they may be interpreted as a substantiation for antinomian
doctrine. And some less wise evangelical teachers have
at times fallen into this trap of misunderstanding. It may
perhaps be said that antinomianism can exist in three
degrees. There can be a very mild degree of antinomi-
anism, in theoretical principle only. The believer may
profess himself to have escaped altogether from the sphere
of duty to obey the moral law of God into the Chris-
tian "liberty" of freely following the impulse of love. And
on the basis of this he may live a strict moral life. Then
there may be a moderate practical antinomianism, in
which the believer deludes himself that the deep spiritual
experience which he can profess, and the many devotional
exercises which he enjoys, in some way compound for
minor moral failings in matters of truthfulness, honesty,
self-control, or human kindness. Finally there is the out-
right antinomianism of the "lunatic fringe" of those who
affirm that because they are accepted by God through
the sole merits of Christ they are in principle free to
indulge their vices if they wish. By contrast, it is surely
the sound and long-established Christian position that the
high purpose of the evangelical experience of salvation
by grace is to enable man effectually and from the heart
to carry out his unsparing duty of obedience to the moral
law of God, sovereign over him, as over all men. The
sure guide is that Christ came not to destroy the law, but
to fulfill it (Matthew v, 17).
Wesley on the Law and the Gospel. It is plain from
everything which he did and wrote that the fully evangeli-
cal Wesley, after the Aldersgate Street experience,
continued to be every inch the exponent of strict moral
discipline. Anything which savored of antinomianism, or
which by implication could be used as a religious excuse
for moral compromise, was to him anathema. Antinomi-
WORLD METHODISM
anism and quietism were to him "Satan's masterpieces,"
the using of the principles of rehgion to overthrow
rehgion.
From an early date in 1739 Wesley was troubled in
the Fetter-lane Society by antinomian and quietist
teaching, and it was this issue which caused him to
separate from Fetter-lane, and so from the Moravians,
on July 20, 1740 (see Journal Nov. 1, 1739— July 23,
1740). Characteristic of the controversy are the notes
for June 5, 1740, "I came to London; where finding a
general temptation prevail, of leaving off good works,
in order to an increase of faith, 1 began, on Friday the
sixth, to expound the Epistle of St. James; the great
antidote against this poison:" and for June 23, "I con-
sidered the second assertion, that there is but one com-
mandment in the New Testament, viz. 'To believe;' that
no other duty lies upon us; and that a believer is not
obliged to do anything as commanded. How gross,
palpable a contradiction is this to the whole tenor of the
New Testament! Every part of which is full of command-
ments, from St. Matthew to the Revelation!" It was be-
cause Wesley had had fragments of Luther thrown at him
in this controversy that he later reacted against Luther's
Commentary on Galatians in a not altogether judicious
manner (Journal, June 15, 1741). (See Faith.)
Wesley's systematic teaching on the relation of the Law
to the Gospel is largely contained in his Standard Sermons,
XXIX, "The Original of the Law"; XXX, "The Law
Established Through Faith, i"; XXXI, "The Law Estab-
lished Through Faith, ii"; and also sermon XLIX, "The
Lord our Righteousness," and his first and second "Dia-
logue Between an Antinomian and his Friend." (Works,
vol. x). A summary of his authoritative teaching may be
given from sermons XXIX and XXX. Christ set aside
the Jewish ceremonial law, and established the moral law
on a better foundation (XXIX 2,3). The moral law was
declared to man at the creation, and is the glorious
representation of the nature of God ( XXIX ii ) . The law
of God is pure (iii 2,3). It is certainly not of the nature of
sin, but is the detector of sin (4). The keeping of it
works the blessing of man (12). The first great use of the
law is to trouble the conscience of man, and to convict
him that he is a sinner (iv 1). The second is as a stem
schoolmaster of divine punishment, to bring him to
penitence (2). The diird ofEce of the law, forgotten or
denied by many, is to keep the evangelical believer alert
in his spiritual discipline (3). It reminds him of the sin
yet remaining in his heart, and of the need for keeping
close to Christ (4-7). The antinomian is sternly warned
for his careless language: "Who art thou then, O man,
that 'judgest the law, and speakest evil of the law?' — that
rankest it with sin, Satan, and death, and sendest them
all to hell together?" (8).
In sermon XXX, those who would abolish the sover-
eignty of the moral as well as of the Jewish ceremonial
law over the believer have a zeal but not according to
knowledge (3-6). The most usual way to make void the
law through faith is not to preach it at all, as is the case
with those deeply mistaken teachers who use the phrase
"a preacher of the law" as though it were "a term of
reproach, as though it meant little less than an enemy to
the gospel" (i 1,2). Free forgiveness through "the suf-
ferings and merits of Christ" is not to be offered to careless
and impenitent men, but only to those who through the
preaching of the moral law of God know themselves to be
LAWRENCE, JOHN
in need of forgiveness (3). This approach is the Scriptural
and apostolic method (4-11). If the comfort of free for-
giveness through the Cross is the only thing which is
declared to the congregation, without the constant re-
minder of the unsparing demands of the moral law of
God, the preaching of the Gospel will gradually lose its
force ( 12) . "A second way of making void the law through
faith is, the teaching that faith supersedes the necessity of
holiness" (ii 1). Any teaching is most dangerous which
can be understood as implying that inward and outward
righteousness of life is in some way less imperatively
necessary for the "converted" Christian who lives by evan-
gelical grace than it is for other men (2-4). This error,
which is a mistaken reaction against Christian phariseeism,
is entirely contrary to Scripture (5-7). Yet the most
common way of making void the law is not to teach it,
but simply to do it by a careless and easy-going hfe (iii
1 ) . The evangelical principles ought to make the believer
more zealous for right than he was before ( 2-4 ) .
VV^esley then seriously challenges his hearers to compare
in detail the manner of their lives previously, when they
were struggling outside the evangelical experience, with
what it is now after evangelical conversion. Are they as
abstemious, contemptuous of show, luxury, fashion, and
the praise of this world, as economical of money and
time, as austere and plain-spoken, and as careful to avoid
gossip and flattery, as they were then? Are they as regular
at Church service and private prayer now as they were
then, or do they find themselves kept away by "a little
business, a visitor, a slight indisposition, a soft bed, a dark
or cold morning?" Are they as earnest in speaking to
others of Christ? If any believer finds that he has in-
sensibly "let up" on any of these duties since he came to
the evangelical experience, he is on spiritually perilous
ground (5-8). Clearly for Wesley sanctification and holi-
ness were not emotional experiences, as an alternative to
zealous churchmanship and strict morality. They were
a life of imsparing devotional and moral discipline, but
empowered by the evangelical experience and the indwell-
ing Spirit. Christian liberty is not escape from the law,
but power to obey it.
P. Allhaus, The Divine Command. Philadelphia, 1966.
W. Andersen, Law and Gospel. London and New York, 1961.
C. H. Dodd, Gospel and Law. New York, 1951.
W. Elert, Law and Gospel. Philadelphia, 1967.
John Fletcher, Checks to Antinomianism. New York: Soule and
Mason, 1819.
G. A. F. Knight, Law and Grace. London, 1962.
W. B. Pope, Compendium of Christian Theology. 1880.
A. R. Vidler, Christ's Strange Work. London, 1963.
R. Watson, Theological Institutes. 1823-26.
J. Wesley, Standard Sermons. 1921. John Lawson
LAWRENCE, JOHN (1824-1889), American United
Brethren clergyman, soldier, jurist, was bom in Wayne
County, Ind., Dec. 3, 1824. Although educated in public
schools with limited academic training, he was considered
one of the most brilliant ministers in the Church. For a
time he taught public school in northwestern Ohio. Mar-
ried twice, his first wife died early in his ministry. In 1843
he joined the Sandusky Conference, Church of the United
Brethren in Christ, and became a charter member of the
Michigan Conference. He served first as a circuit preacher
and later as presiding elder.
Lawrence became assistant editor of the Religious Tele-
LAWRENCE, KANSAS
ENCYCLOPEDIA OF
scope in 1850, and two years later the sole editor. He
continued in this editorial office until 1864, when he
entered the Union Army as chaplain of the 15th U.S.
Colored Troops, and later was made a captain of his
regiment.
Following the Civil War he was appointed judge of a
Freedman's Court, Nashville, Tenn., and afterwards prac-
ticed law in that city. He did not return to the active
ministerial service.
A. W. Drury wrote, "He [Lawrence] was one of the
most brilliant and most successful editors the Religious
Telescope has had." Following Lawrence's death the
Nashville Daily American paid him a glowing tribute
recounting his many virtues as an attorney and honorable,
liberal, patriotic citizen. He was a great writer. Some of
his contributions were: Manual of Rules of Order; His-
tory of the Church of the United Brethren in Christ
(2 vol.); Slavery Question; and Plain Thoughts on Secret
Societies. He died in Nashville, Aug. 7, 1889.
A. W. Drury, History of the UB. 1924.
Religious Telescope, Aug. 14, 1889. John H. Ness, Sn.
LAWRENCE, KANSAS, U.S.A. First Church has a history
which parallels the history of the state. The stand of
Methodist citizens on the question of slavery in the
1840's caused the name "Methodist" to be practically
synonymous with "Free State," and many of the immi-
grants sent out by the North were Methodists. The first
such groups arrived in August and September of 1854,
and in November of that year the first Methodist service
was held in the "Hay Tent," so-called because it was
made of hay. The first sermon was preached by a Meth-
odist minister from Missouri. Early in 1855, the Meth-
odist Church was organized as a local society and plans
were made for building a stone church but these plans
failed to materialize. Meetings were held regularly, how-
ever, in homes and other available buildings.
In 1856, a primitive church was erected of rough board
sides, canvas roof, dirt floor, and black walnut seats.
This building was called "The Tent." It was destroyed by
a storm in less than a year. In 1857 a frame building
was erected which the Methodists shared with other de-
nominations. It was also used by the city school during
the winter. Plans were started in 1862 for a larger church
building, but on Aug. 21, 1863, Quantrell and his band
of guerillas raided Lawrence, killing and wounding men
and ruining buildings. The seats of the little Methodist
church were removed and it was used as a morgue. One
hundred fifty men were killed, many of them leading
Methodists. In spite of this disaster, plans for a new church
continued. This red brick building was much larger than
its predecessor and it served Lawrence Methodists for
twenty-five years. At the laying of the comer-stone in
1864, the Kansas State Journal reported, "this ceremony
has eclipsed any other occasion in our history as a state."
By 1872 plans were made for a much larger church
building which would be the largest and finest west of the
Mississippi River outside of St. Louis. Work progressed
rapidly until the financial panic of 1873, when all con-
struction stopped for fifteen years. But by 1891 the con-
gregation was able to move into the beautiful stone
church which with very few exterior changes is still in
use. In 1959 the sanctuary was enlarged and a new heat-
ing and air-conditioning system was installed. An addition
to the north side for religious education was built in
1396
1962. Thus the church has tried to keep pace with the
growth of the times and of the town. Membership in
1970 was 2,193.
Bessie Daum
LAWRENCE, MASSACHUSETTS, U.S.A., is situated on
the .Merrimac River and is a great manufacturing center
on the Boston and Maine Railroad, twenty-eight miles
from the city of Boston. That part of the city north of the
Merrimac River is in the New Hampshire Conference.
Methodist work in Lawrence began in answer to a
request made of the presiding elder, Elihu Scott, at the
Methuen, Mass., Quarterly Conference, May 1846, asking
that a preacher be sent to Lawrence. At the ensuing an-
nual conference, James L. Slason was sent with a mis-
sionary appropriation of $125. There being no place to
meet, Charles Barnes on 5 Broadway opened his own
home for public worship. A concert hall was later secured.
In 1845, L. D. Barrows became pastor with a $200
missionary appropriation and twenty-three members re-
ported. Bridgeman's Hall on Oak Street was then us^d
until a building was erected on the comer of Haverhill
and Hampshire Streets, and the basement was finished
for dedication March 26, 1848, with Barrows preaching
on the theme, "Worship God!"
A second church appearing in 1853 on Garden Street
showed a good growth of spiritual interest and the en-
thusiastic support of the people. The work was continued
faithfully and this church had a good deal of evangelistic
interest and missionary spirit. A Sunday school was early
started on Bodwell Street, and Seth Dawson was super-
intendent for many years. In 1880 the church known as
St. Mark's was organized, and continues to serve today.
Oaklands, in neighboring Methuen, was also a mis-
sionary product of the Garden Street Church, where at
Cook's Comer, Miss Mary E. Cook had an important
part. It later became the scene of growing Italian work
with a church building, a pastor, and fifty-four members.
With the influx of French Canadians around Garden
Street, a merger of this church was effected with the
Haverhill Street Church in 1910. Both David B. Dow
and George W. Farmer were appointed to the new Central
Church Society. Preliminary plans were then made for a
new church edifice. This was built on Haverhill Street
opposite from the "Common," under the pastorate of
Edwin S. Tasker, beginning in 1912. This church con-
tinues its great ministry in the heart of Lawrence.
For several years in the early 1880's a mission Sunday
school was conducted by different denominations in a
chapel belonging to the Y.M.C.A. of Lawrence, situated
on Lake Street in the Arlington section of the city. With
most having Methodist leanings, in April 30, 1891 at a
meeting called to consider the matter, the presiding elder,
George W. Norris of the Dover District, was asked to
organize the society into a M. E. Church. This was done
and is now St. Paul's. The Vine Street Church came into
the New Hampshire Conference by transfer from the
German Conference which had work there then.
Cole and Baketel, New Hampshire Conference. 1929.
Journal of the New Hampshire Conference.
William J. Davis
LAWRENCE UNIVERSITY, Appleton, Wisconsin, was
founded in 1847, one year before Wisconsin achieved
WORLD METHODISM
Lawrence Memorial Chapel
statehood, as a joint effort of the Rock River Confer-
ence and Amos Adams Lawrence, a Boston merchant
with wide philanthropic, educational, and political in-
terests. The present charter makes the institution's forty-
two member board of trustees a self-perpetuating body.
Its ties with The United Methodist Church are through
a board of twelve visitors, six elected by the East Wis-
consin Annual Conference and six elected by the West
Wisconsin Conference. At least nine are alumni mem-
bers nominated by alumni.
In 1964 Lawrence College and Milwaukee-Downer Col-
lege merged to form Lawrence University. It is made up
of Lawrence College for Men, Downer College for Wom-
en, the Conservatory of Music, and the affiliated Institute
of Paper Chemistry. A Phi Beta Kappa society was in-
stalled in 1914. Degrees offered are the B.A. and B.M.
( Music ) .
John O. Gross
LAWRY, HENRY HASSALL (1821-1906), New Zealand
minister, was bom in New South Wales and was educated
at KiNGSwooD School, England, where he was converted.
He became a local preacher and entered business in
London. Prompted by filial duty, he came to New Zea-
land with his father, Walter Lawry, arriving in 1844.
In the same year, Henry was received on probation
and studied Maori under James Duller at Tangiteroria.
After teaching at the Wesleyan Native Training Insti-
tution in Auckland, he became the first missionary at
the Pehiakura Station, and for five years covered a wide
area of country around the Manukau Harbor. A second
scattered circuit (Waima) undermined his health. He
was brought back to Wesley Three Kings College, and
in 1874 superannuated.
Subsequently, he served with the Auckland Auxiliary
of the British and Foreign Bible Society. He revised
LAWS, CHARLES HENRY
and re-edited a Maori book of services. He acted as
interpreter in the Maori land court. He was a man of rich
and varied experience, wide reading, and deep spirituality.
W. Morley, New Zealand. 1900. William T. Blight
LAWRY, SAMUEL (1854-1933), New Zealand Methodist
minister, was bom in St. Mabyn, Cornwall, England, in
1854 and came to New Zealand at the age of eight.
For thirty-four years he was a circuit minister, and then
in 1911, he became connexional secretary. This position
he held for sixteen years. He was secretary of Conference
for seven years, and then president in 1904, and again in
1913, on the occasion of Methodist Union.
Steeped in Methodist tradition, thoroughly versed in
Methodist polity and procedure, prominent in the philan-
thropic and social movements of his time, he gave fifty
years of devoted service to his church. He died at Christ-
church on July 26, 1933.
Minutes of the Netc Zealand Methodist Conference, 1934.
William T. Blight
LAWRY, WALTER (1793-1859), early missionary to Aus-
tralia, Tonga and New Zealand, was born at Rutheren,
Cornwall, England, on Aug. 3, 1793. Converted in early
age, he soon began to preach. He was accepted in 1817
as a candidate for the ministry by the Wesleyan Con-
ference in England and was appointed as assistant mis-
sionary in New South Wales. He arrived in Sydney in
May i818, and became the colleague of Samuel Leigh.
The situation which confronted them was such that
they "agreed to live on two meals a day if they could
have another missionary and a printing press." Lawry
was stationed at Parramatta, and served there with con-
spicuous success for four years. He then went to Tonga
to commence the Friendly Islands Mission. In 1822 the
Tongan Islands had been abandoned by the London
Missionary Society because of the ferocity of the natives.
Lawry worked amongst them until his health compelled
him to retire in 1825, when he went back to England.
For nineteen years he remained in English circuit work.
He returned to the Southern Hemisphere in 1843, having
been appointed General Superintendent of the Wesleyan
Missions in New Zealand, and Visitor of those in Polynesia,
an office he held for eleven years. He established the Wes-
leyan Native Training Institution in Auckland and founded
Wesley College and Seminary.
In 1854 he retired from the duties of the ministry
because of failing health and settled in Parramatta, New
South Wales, where he died on March 30, 1859. His
diary (as yet unpublished) is a classic description of life
in early Australian history.
J. Colwell, Century in the Pacific. 1914.
W. Morley, New Zealand. 1900.
E. W. Hames, Walter Lawry and the Wesleyan Mission in the
South Seas. Wesley Historical Societ>', New Zealand, 1967.
William T. Blight
LAWS, CHARLES HENRY (1867-1958), New Zealand
minister, was bom at Newcastle-upon-Tyne, England, in
1867, and was brought to New Zealand at the age of
seven. He heard the call to the ministry at an early age,
and became the leading preacher of the Methodist Church
in New Zealand. Mainly through his advocacy, the New
1397
LAWSON, ANNA ELIZABETH
ENCYCLOPEDIA OF
Zealand Coiifereiicc gained its independence from Aus-
tralia.
He insisted on better training for ministers and was
the driving force behind the building of Trinity Theolog-
ical College and hostel in Auckland (1929). For a period
of eleven years ( 1920-31 ) he held the position of principal
of the theological college, first at Dunholme and then at
Trinity College. Earlier, he was secretary of Conference
six times, and president twice — in 1910, and again in
1922. As a leader and administrator he was without peer
and as a preacher he belonged to the very front rank. He
died in Auckland on Feb. 8, 1958.
Wesley Parker, Rev. C. H. Laws, B.A., D.D., Memoir and
Addresses. A. H. & A. W. Reed, 1957. L. R. M. Gilmore
LAWSON, ANNA ELIZABETH (1860-1951), was a life-
long missionary to India representing the Woman's
Foreign Missionary Society of the M. E. Church. She
was bom in Clio, Iowa, U.S.A., Feb. 2, 1860. At the age
of fourteen, she joined the M. E. Church and decided to
prepare for service in the church at home or abroad. In
1881, she graduated from Iowa Wesleyan University
and became a teacher in country schools. She was active
in church work, including teaching Sunday school classes.
In 1885, she went to India as the first missionary from
the Des Moines Branch of the Society. She was appointed
to the girls' orphanage in Bareilly. After furlough, she was
appointed principal of the Methodist Girls' School at
Meerut and remained there throughout her second term,
establishing a reputation as a skillful administrator and a
beloved servant of the church.
In the terrible famine that came late in the nine-
teenth century, and continued into the twentieth, she was
sent to Phulera, Rajputana, as manager of a home in
which hundreds of orphaned children were gathered. Re-
turning from a second furlough, she was again appointed
to Rajputana and served as principal of the girls' school
in Ajmer. Many girls whose lives were saved by her ef-
forts during the famine were then her students.
Miss Lawson had a flair for business. She early became
treasurer of the funds of the Woman's Foreign Missionary
Society within her annual conference. From her parents'
estate che received a legacy which, through her steward-
ship, became a great asset of the Kingdom. She purchased
property in the summer resort of Mussoorie, and made
it available for missionary recruits studying Indian lan-
guages. She engaged competent instructors to help the
missionaries, and was one of the founders of the Landour
Language School. She also purchased a cottage in Sat Tal
for use by women teachers in Methodist schools, so that
they might have the advantage of a rest away from the
summer heat of the Indian plains, and share in privileges
provided by the Ashrams of E. Stanley Jones.
In 1951 Iowa Wesleyan University bestowed upon her
the honorary L.H.D. degree. A short time later that year
she passed away, in her ninety-second year.
J. Waskom Pickett
LAWSON, JOHN (1909- ), the editor of the doc-
trinal articles in the Encyclopaedia of World Methodism,
is a minister of the British Methodist Church. He was
bom in Leeds, Yorkshire, in which city his family have
been Methodists ever since his great-great-grandfather,
John Lawson, was converted there in 1802. While a
student of agriculture he received a call to preach, and
later entered the separated ministry in 1932, receiving
his theological education at Wesley House, Cambridge.
For twenty years he was employed in the pastoral min-
istry, chiefly in mral circuits in the eastern counties of
England. During this time he wrote his dissertation. The
Biblical Theology of S. Irenacm, and a number of other
books, chiefly on Wesley doctrine and general theology.
Since 1955 he has taught church history, historical the-
ology, Wesley history, and Wesley theology, at the
Candler School of Theology, Emory University, Atlanta,
Georgia, U.S.A. Among his more recent publications is
A Comprehensive Handbook of Christian Doctrine. He is
a firm upholder of the Wesley heritage of doctrine and
devotion, and keenly interested in the movement for
Christian unity.
N. B. H.
LAWSON, MARTIN E. (See Judicial Council.)
LAWTON, OKLAHOMA, USA., Centenary Method'st
Church. Less than two weeks after the official opening
of Lawton, on Aug. 18, 1901, B. F. Gassaway, missionary
to the Kiowa, Comanche, and Apache Indians, organized
the M. E. Church, South, with funds provided by the
Board of Missions of that Church. The lot where the
congregation met was on the comer of 9th and D, and
a canvas tent housed the twenty-four original members.
In November, the charge was made a station and the
new minister, W. F. Dunkle, Sr., arrived, only to have
the tent blown down that very night. Members built a
box structure to house the church within the week and,
shortly, the new church had an organ, active commissions,
an Epworth League, Women's Societies, a full slate of
officers, and a modest parsonage.
During the pastorate of A. J. Worley (1903-04), a new
frame structure was built and the canvas windows and
homemade seats were replaced by oak pews and stained
glass windows. R. S. Satterfield (1905-06) and the rapid-
ly growing church were host to the Oklahoma Conference
in 1906, an ambitious project considering the fact that the
church had no electricity nor plumbing. Business meet-
ings for the gathering were held in the Ramsey Opera
House. From this conference, Lawton sent forth her first
ordained minister, R. E. L. Morgan.
On Jan. 21, 1907, during the pastorate of A. L. Scales,
the present church site at the corner of 7th and D was
purchased. The church built a recreational building during
the years of World War I in order to better serve the
personnel at Fort Sill. With Wilmore Kendall (1918-21)
plans were made and funds procured for the new Cen-
tenary M. E. Church, South, so-named because of funds
used from the Centenary Fund of the Board of Church
Extension (MES) and the War Work Commission of the
same Church. Wilmore Kendall worked actively but,
because of his blindness, requested a new pastor for the
supervision of the actual building, J. D. Salter (1922-24).
The cornerstone was laid in 1922, and in 1924 the ladies
of the church contributed a pipe organ, kitchen and
parlor fumishings, stained glass windows, and church
pews.
In 1939, the Northern and Southern Methodist churches
of the city united and Centenary members took an active
part in the united annual conferences. By 1943, under the
pastorate of Forrest A. Fields (1941-48), all loans on
WORLD METHODISM
LAY DELEGATION
church properties were paid off. The Second World War
gave an added incentive to the youth program, and it
expanded to include junior and senior high groups and a
flourishing college and career.
During the pastorate of J. W. Browers, Jr., beginning
in 1952, the remodeled sanctuary was dedicated, and the
old First Presbyterian Church at 8th and D was purchased
to be used as the youth building. Under the leadership of
Argus Hamilton, Jr. (1960-64), a modem education-oflRce
building was completed.
The 1970 membership of 2,874 continues to reflect
the pioneer spirit and Christian concern of the original
twenty-four men and women who met in August of 1901
with a dream and a commitment to the future.
Clegg and Oden, Oklahoma. 1968.
Chronicles of Comanche County, Vol. IV, No. 1, Spring 1968.
Elwyn O. Thurston
LAY DELEGATION (U.S.A.). In the early days of Amer-
ican Methodism, indeed from 1784 until 1872 in the
M. E. Church, and until 1866 in the M. E. Church, South,
the Annual and General Conferences consisted wholly
of ministers. There was no representation from the laity
of the church, and the great call and demand for "laity
rights" and lay representation was a major one in bring-
ing about the organization of the Methodist Protestant
Church. James R. Joy, who was familiar with early Meth-
odist procedures, stated once that in early Methodism
no one was allowed in a conference when it was in ses-
sion, save its own members. All members were, of course,
preachers, and there was no "gallery" for visitors, nor
indeed were any visitors allowed. The secrecy of con-
ference proceedings as carried on by ministers alone
helped to intensify the call for lay rights.
This was, of course, the Conference plan which the
Wesleyans in England had been carrying on for many
years before American Methodism originated. And it
should be admitted that the business of the armual con-
ferences was almost altogether ministerial, as few financial
matters came under review. But as the Church grew in
strength and in numbers, and as property in churches,
in educational institutions, in publishing houses, and the
like, was accumulated, the desire became more manifest
that the laity of the church should have some voice in
arranging its general plans.
Local preachers began the first agitation towards this
end, as they felt that in the delegated General Con-
ference — meeting first in 1812 — they had been left with-
out any representation, and of course without authority.
As discussion spread in the Church a period of great
turmoil ensued, and the laity rights movement finally
brought about the organization of the Methodist Protestant
Church.
During subsequent anti-slavery discussions in the Gen-
eral Conference (after the Methodist Protestants had
withdrawn), various matters regarding laity rights also
came up. In 1842 a number of persons seceded to form
the Wesleyan Methodist Church which, like the Meth-
odist Protestants, introduced lay representation into their
legislative bodies and rejected episcopacy and the pre-
siding eldership.
When the M. E. Church, South, was formed under
the Plan of Separation, there was no difference between
the episcopal Methodisms in the matter of lay representa-
tion. But when the Southern Church reorganized follow-
ing the Civil War in 1866, there was up for adoption a
plan for lay representation to be acted on in the General
Conference. That Conference created a special committee
to report at the next General Conference (1870) upon
the whole matter of lay representation.
The Committee duly recommended this in 1870 with
a provision that would admit laymen to the General
Conference in equal numbers with ministers; and also
recommended that four lay representatives should be
elected to each Annual Conference from each presiding
elders 's district; and that these four should be elected by
the newly established District Conference — the District
Conference being a strictly southern creation as of that
date. It was specifically provided that the lay members
were not to vote upon ministerial qualifications or char-
acter — and it may be said that lay members never have
been allowed to vote upon such up to the present day.
In spite of opposition by John C. Keener, Norval
Wilson, and Leonidas Rosser, Holland N. McT^xibe —
to be elected bishop by that conference — managed to get
the report for lay representation adopted by a good
majority.
Later on in the M. E. Church, South, the ratio of lay
representation in the annual conferences was changed so
that in 1914 eight delegates were allowed to be elected
from each presiding elder's district; then in 1926 it be-
came one lay delegate for every 800 church members.
When the Plan of Union was finally adopted, this be-
came one lay delegate from every pastor's charge, no
matter how large that charge should be, or how small.
In the M. E. Church in 1860, the General Conference
adopted a resolution expressive of a willingness to intro-
duce lay delegation into the General Conference "when-
ever the Church desired it," and agreeing to submit the
question to a vote of the lay members of the church, and
also to a vote of the ministry. The vote was taken in 1861-
62, in the midst of the excitement of the Civil War, and
resulted in 28,000 members in favor and 47,000 against;
1,338 ministers for and 3,969 against. Thus it failed.
After the close of the war the subject was again dis-
cussed and the General Conference of 1868 submitted
another plan for lay delegation to the consideration of
the people. In spite of a great many technical matters
which were involved in voting upon the proposed amend-
ments, the result of the vote was a two to one majority for
lay representation. The General Conference of the church
in 1876 — still not quite convinced — ordered the appoint-
ment of a committee who should consider, in the interim
of the conferences, the question of the expediency of lay
delegation. It reported favorably to the General Confer-
ence of 1880.
The plan of lay representation as proposed by the
General Conference of 1872 and ultimately adopted pro-
vided for two lay delegates from each annual conference,
except where a conference had only one clerical delegate,
and in such cases only one lay delegate was allowed. Lay
and clerical members were to deliberate in one body but
to vote separately (vote by orders), if such separate vote
should be called for by one-third of either order. In such
cases both orders had to concur.
General Conference lay delegates were to be elected
by an electoral conference of laymen which was to
assemble on the third day of the session of each annual
conference held previous to a General Conference. The
electoral conference was to be made up of one layman
from each circuit or station, and there were certain speci-
ENCYCLOPEDIA OF
fications as to age and church membership for them before
they could be recognized.
The above provisions continued with slight modifica-
tions until 1900, when the M. E. Church adopted a
written constitution. This put the election of lay dele-
gates in the hands of a regular lay conference which was
then established. This lay conference, as called for in
1900, was something more than the old lay electoral
conference which had only met once every four years.
It was in effect, a parallel conference to that of the min-
isters, and was established for the purpose of voting on
constitutional amendments — and also of considering and
acting upon matters relating to lay activities and such
other matters as the General Conference might direct.
One lay member from each pastoral charge was to be
elected to the lay conference. Clerical and lay members
were to meet in united sessions for certain parts of the
joint program.
When church union came about between the three
Methodist Churches of the United States in 1939, it was
evident that lay representation would be continued in
much the same pattern as had been the case in the two
Methodist Episcopal Churches. However, the Methodist
Protestant plan of electing one layman from each charge
was put into the Plan of Union, and followed out hence-
forth. The old electoral lay conference, and the confer-
ence of la\Tnen which sat in parallel with the conference
of ministers in the M. E. Church, was done away in favor
of the plan which the Southern Church had always pur-
sued — that of having laymen actual integrated members
of the annual conference itself. At present, therefore, each
annual conference is organized with its ministerial mem-
bership and its lay membership all sitting in a body and
acting together upon all matters in general parliamentary
proceedings.
The adoption of Amendment X in The Methodist
Church allowed those churches which had more than one
minister to send a lay delegate for each effective full-time
minister in full connection appointed to their charge. This
provision was continued in the Constitution of The United
Methodist Church. "Each charge served by more than one
minister shall be entitled to as many lay members as there
are ministerial members" {Discipline, 1968, P. 36.)
When ministerial character is involved, as admission
to Conference or voting to grant ordination to a minister,
the lay members are not constitutionally allowed to vote.
Several Judicial Council decisions came about since
1940 defining matters of lay participation in the annual
conference. One of them holds that laymen have no right
to call a conference of their own lay delegate member-
ship apart from the annual conference itself unless this is
to elect delegates to the Jurisdictional or General
Conference (decision 74 J.C.); also that the ministerial
members of the annual conference may exclude from their
meeting place (if they choose to do so) the lay members
when a matter of ministerial character is involved (deci-
sion 42 J.C.). These decisions were made prior to 1968.
Present regulations. The Constitution of The United
Methodist Church provides that whatever be the number
of ministerial delegates to the General and Jurisdictional
Conferences an Annual Conference is allowed to elect,
there shall be "an equal number of laymen." It also pro-
vides that in electing laymen to the General Conference,
the laymen of the annual conference shall sit and vote as
a body in electing their delegates; while the ministerial
members sit as a body electing their delegates. Recent
General Conferences provided that if a minister is se-
lected to act as spokesman and leader of a delegation in
one quadrennium, at the next quadrennium the lay leader
of the delegation shall be the leader, and so on alternative-
ly. In the General Conference the laymen and ministers
sit together with each delegation assigned its own seats,
and laymen and ministers are equally assigned to commit-
tees in accordance with the rules of the General Confer-
ence itself. Voting can be called for by "orders" — that is
the lay members must be polled as lay members, and the
clerical members as ministers. Such a vote can be ordered
by one-third of either order when one of that order makes
such an appeal. The vote by orders is, however, a block-
ing move, designed to defeat a pending measure. It is
never made to further a measure since it is much more
difficult in a close decision to carry each order by a
majority than to carry the whole house.
Women delegates. Women have been given full laity
rights in the Methodist Churches since early in the present
century. Their admission to the conferences as lay per-
sons followed the victory of lay representation in both
Episcopal Methodisms. The struggle for full laity rights
for women in the M. E. Church was concluded victorious-
ly for them when the constitution of 1900 of that church
was adopted. However, not until 1914 did the M. E.
Church, South allow women to become stewards and
enjoy all other lay rights except admission to the con-
ference and ordination. Both these rights were subse-
quently given. Not until after union and in 1956 did
the General Conference pass legislation declaring that
"women are included in all provisions of the Discipline
referring to the ministry" (Discipline, 1960, P. 303). This
allowed women to become members of the annual con-
ference and the traveling ministry if and when an annual
conference shall elect such to membership. These rights
were carried over into the United Methodist Church in
1968.
E.U.B. Church. The struggle for laity rights in the
E.U.B. Church and its antecedent bodies followed much
the same lines as it did in the Methodist Episcopal
Churches. For the successive steps which led to full laity
representation, see the synopses of the General Confer-
ences of these Churches listed under General Conference.
E. S. Bucke, History of American Methodism. 1964.
Discipline, UMC.
N. B. Harmon, Organization. 1948, 1953, 1962. N. B. H.
LAY LEADER is the name of an officer of The United
Methodist Church. He is, of course, a layman who may
be an Annual Conference Lay Leader in which case he
is elected by the Annual Conference; or a Charge Lay
Leader elected by the Charge Conference and serving in
his own local church.
The office of Lay Leader grew out of a need felt by
the Board of Lay Activities and kindred agencies in The
Methodist Church — and its antecedent Churches — before
the Union of 1939. The Constitution of The United Meth-
odist Church makes the Conference Lay Leader a mem-
ber of the Annual Conference by virtue of his office. He
is chairman of the Conference Board of the Laity also by
virtue of his ofiBce. Annual Conference Boards of the
Laity, as they are now, have specified membership, and
a definite assignment of work and program upon which
they report at each session of the Annual Conference.
In the local charge the Lay Leader, who is elected by
WORLD METHODISM
LAY MOVEMENT IN AMERICAN
the Charge Conference, has the following privileges
and responsibilities: membership in the Charge Confer-
ence; in the Board of Administration; and in the Council
on Ministries. In general, he represents the work of the
laity in the local church in all manner of ways. In instances
where more than one church is on a charge, the Charge
Conference must elect additional Lay Leaders so that
there will be one Lay Leader for each church. The Lay
Leaders, both in the Local Charge and in the annual
Conference, each have certain representative responsibili-
ties which they are called upon to assume at the sessions
of these respective bodies. Present duties and responsibili-
ties are outlined in the Book of Discipline. (See also Lay
Movement in American Methodism. )
Discipline, UMC, 1968. N. B. H.
LAY MOVEMENT IN AMERICAN METHODISM, THE, of-
ficially recognized at the organization of The Methodist
Church in 1939 with the creation of a General Board of
Lay Activities, is in reality as old as Methodism it.self.
From the very beginning of Methodism in England,
John Wesley made use of laymen as preachers and lead-
ers. John Cennick, Thomas Maxfield, John Nelson
and others were among the earliest and best known of
these laymen. Furthermore, all the preachers Wesley sent
to the new world, including Francis Asbuby, were lay-
men. It was not until the organizing Conference (the
Christmas Conference) of the M. E. Church in 1784
that the preachers of American Methodism received ordi-
nation.
The first three Methodist Societies organized in Amer-
ica on the Wesley plan were founded by laymen. Philip
Embury, a carpenter and teacher, organized the John
Street Society in New York. Captain Thomas Webb
of the British Army formed the Society later called St.
George's in Philadelphia; and Robert Strawbridge,
a farmer, began Methodist Societies in Maryland. Nor
did the laymen cease their activities following the ordina-
tion of the preachers at the conference of 1784. Abel
Stevens, the nineteenth century historian of American
Methodism, comments on their value by writing, "Scores
of other preachers and laymen of these times, faithful
and invincible pioneers of Methodism . . . men who not
only labored before the itinerants arrived, and afterward
with them, but provided them food and homes and
'preaching houses,' should be commemorated forever by
the Church."
Unfortunately, no official recognition was taken of these
laymen. They were not members of the annual confer-
ences and they had no place in the General Confer-
ences of the Church. They had no organization other
than a makeshift "District Conference" — which in the
pioneer period did not last long — through which they
might exert an influence on the growing church.
Agitation for lay representation in the annual and Gen-
eral Conferences, however, was stirring the church. In
1821 a layman, William S. Stockton, founded a paper
called the Wesleyan Repository and Religious Intelli-
gencer. It was later succeeded by a magazine entitled.
The Mutual Rights of Ministers and Members of the
Methodist Episcopal Church. Stockton, a man of progres-
sive views, fearlessly set forth in fiis magazine his ideas
in favor of lay representation and lay activities. He is said
to have been the first person publicly to have advocated
lay representation, and in this sense is the father of the
movement. Ezekiel Cooper, second Book Editor of the
M. E. Church, contributed to the Repository two articles
favoring lay representation — one on the "Question of Lay-
delegation" and the other on "The Outlines of a Pro-
posed Plan for a Lay-delegation."
The General Conference of tlie M. E. Church meeting
in 1828 rejected all memorials on the subject, and shortly
thereafter the Methodist Protestant Church was orga-
nized. That church provided for lay representation in
each of the annual conferences and for an equal number
of laymen and ministers in the General Conference.
In 1852, following the bisection of the Church in
1844, tlie M. E. Church was again agitated by laymen
and ministers desiring lay representation. In that year a
group of laymen met in Philadelphia to discuss the situ-
ation. The Philadelphia Chrisiian Advocate was launched,
and the question was debated in its pages. In 1860 the
General Conference was swayed by appeals for lay repre-
sentation to the extent that it passed a resolution stating
approval of the general idea "when it shall be ascertained
that the church desires it." Pastors were requested to take
a vote among their male members over twenty-one years
of age "for" or "against " lay representation. The measure
was voted down by a ratio of almost two to one. Agitation,
however, continued. In 1868 the General Conference ap-
proved a plan whereby each annual conference was to be
represented at the General Conference by two laymen,
and sent the plan to the annual conferences for possible
approval. This plan became the law of the church, and
in 1872 for the first time in the history of the M. E.
Church, laymen sat in the General Conference (see Lay
Delegation ) .
Two years previously in 1870 the Southern Church
had granted equal representation to ministers and laymen
in the General Conference, and had passed a law provid-
ing for four lay delegates from each district to sit with the
ministers in the annual conferences and be an integral
part of it.
The new law in the Northern Church, however, did not
abate the clamor for greater lay representation; and agita-
tion for equal representation in the General Conference
as well as representation in the annual conferences reached
hurricane proportions.
Laymen's Associations. In the meantime on Feb. 19,
1889 a group of Methodist laymen in Philadelphia met at
the Arch Street Church in Philadelphia and organized
"Philadelphia Laymen's Association of the M. E. Church."
Membership was limited to residents of Philadelphia, and
they dealt with the questions of "new church buildings,"
"equal lay representation," "the admission of women to
the General Conference," and other kindred subjects. The
Association, furthermore, corresponded with laymen
throughout the country proposing a convention of laymen
to take place in Omaha prior to the General Conference
of 1872. The meeting was held, memorials were sent to
the General Conference for equal lay representation, and
to this end an amendment to the constitution was pro-
posed. The General Conference approved the measure,
but it failed to pass the annual conferences.
Another step, however, was now taken by the Phila-
delphia Conference. A convention of laymen met in
Norristown on March 9, 1893, where the annual confer-
ence was meeting, and formed the Laymen's Association
of the Philadelphia Annual Conference, the former Asso-
ciation being formally dissolved. According to Charles
F. Eggleston, writing in Pioneering in Penn's Woods,
UY MOVEMENT IN AMERICAN
ENCYCLOPEDIA OF
it was the "first Methodist Laymen's Association of any
Annual Conference in the United States."
The Association actively promoted similar organizations
in other conferences. These Associations continued to
agitate for equal representation of laymen and ministers
in the General Conference, and by 1900 this goal was
achie\ed.
The next step was to secure equal lay representation
in the annual conference.s — a measure that was voted
down by the annual conferences in 1920 and 1924, but
became the law of the Church in 1932.
Southern Church. Ten years previous to this action of
the Northern Church, the Southern Church, with a more
progressive outlook, had organized a General Board of
Lay Activities on Aug. 23 at Lake Junaluska, N. C. J. H.
Reynolds was elected General Secretary but immediately
resigned in order to continue his work as president of
Hendrix College. George R. Morelock was elected
to succeed him, and Morelock continued in this position
until Methodist union in 1939, and then was elected the
first executive secretary of the General Board of Lay
Activities of The Methodist Church. He continued in this
position until his retirement in 1948.
Northern Church. The Northern Church had not been
totally lax in challenging its laymen, but had at the Gen-
eral Conference of 1908 also formed the Methodist
Brotherhood. The first E.xecutive Secretary was Fayette
L. Thompson, 1908-1912. He was succeeded by William
S. BovARD. The General Conference of 1916 placed the
responsibility for this work on the Superintendent of the
Adult Department of the Board of Sunday Schools and
named Bovard as Director. He served until 1920, when
he was elected Executive Secretary of the Board of Sun-
day Schools, and Bert E. Smith was elected his successor.
In 1924 the General Conference formed four boards into
the Board of Education and Bovard was then elected
as Executive Secretary of this board. Smith was elected
as Superintendent of Adult Work of the Board of Educa-
tion and served in that capacity from 1924-1934. He
was also Director of Men's Work, an adjunct of the Board
of Education. Edgar T. Welch was the first president
of this commission. He was succeeded by Judge H. R.
Suavely who served up to the time of unification in 1939.
Steps in Cooperation. On Feb. 28-29, 1928, in Louis-
ville, Ky., an "All Methodist Conference on Men's Work"
was held involving representatives of the M. E. Church,
South, and M. E. Church. Out of this conference came
the Joint Commission of Men's Work. This commission
held its first meeting in Louisville on Dec. 27, 1928. John
R. Pepper was elected president, Edgar T. Welch, vice
president, and H. R. Suavely, secretary. This commission
formed a Joint Men's Council which later became the
Inter-Methodist Men's Council. The Inter-Methodist Men's
Council held its first meeting in Louisville Dec. 5-6, 1929.
Toward Unification of Lay Work. When it became ap-
parent that the M. E. Church, M. E. Church, South, and
the M. P. Church would unite, a meeting of responsible
persons in Lay Activities and Men's Work of the three
denominations was called on April 6, 1938 in St. Louis,
Mo. At this meeting the group unanimously approved the
idea of a General Board of Lay Activities as an auton-
omous administrative arm of the united church. Approval
was also given to organize Boards of Lay Activities in
annual conferences and districts. The Official Board was
to be the arm of lay activities in the local church.
A Steering Committee on Lay Activities and Men's
Work was set up to direct further procedures toward
union. The Steering Committee drafted a communication
to the Commission on Union dealing with the matter of
Lay Activities and Men's Work. On April 26, 1939 in
Kansas City, Mo., the Uniting Conference approved the
organization of a General Board of Lay Activities as an
official agency of The Methodist Church, U.S.A.
The General Conference of 1940 fixed the headquar-
ters of the General Board in Chicago, 111. In 1962 head-
quarters were moved to Evanston, 111. George L. More-
lock was elected the first executive secretary, a position
he held until his retirement in 1948. Chilton G. Bennett
was elected his successor, serving from 1948 until 1951.
E. Lament Geissinger served as acting executive secre-
tary during 1951-52. Robert G. Mayfield was elected
General Secretary in 1952, and served until 1968.
The General Board of the Laity. At the 1968 Uniting
Conference, the General Board of Lay Activities (as it
had been) of The Methodist Church and the Department
of Christian Stewardship and the general organization
of Evangelical United Brethren Men of the former E.U.B.
Church were united under the name General Board of the
Laity. (Paragraph 1183, Discipline. 1968.) This was man-
dated to operate under the charter of its own incorporation
and the Discipline of The United Methodist Church "to
hold and administer trust funds and assets of every kind
and character . . . and to develop and promote a program
in keeping with its objective and functions." These func-
tions are stated to be "that all persons be aware of and
grow in their understanding of God, especially of his re-
deeming love as revealed in Jesus Christ, and that they
respond in faith and love — to the end that they may know
who they are and what their human situation means, in-
creasingly identify themselves as sons of God and members
of the Christian community, live in the spirit of God in
every relationship, fulfill their common discipleship in
the world, and abide in the Christian hope." (Paragraph
1186, ibid.)
The organization of the new Board was provided for
by the Discipline of 1968 and it was greatly enlarged over
what the old Board had been. It was empowered to func-
tion through two divisions — the Division of Lay Life and
Work and the Division of Stewardship and Finance. Lay
Life and Work is directed to function through two sec-
tions: the Section of Lay Ministries, and the Section on
United Methodist Men. Detailed directions for the proper
administration of these and other divisions of the General
Board of the Laity will be found in the current Discipline.
Stewardship and Finance is heavily stressed.
In each jurisdiction there may be a Jurisdictional Board
of the Laity auxiliary to the general board, as the Juris-
dictional Conference may determine.
Annual Conferences are each directed to create a Con-
ference Board of the Laity auxiliary to the general and
jurisdictional board, and to follow through the general
program of the whole Church in this field.
A Conference lay leader shall be elected annually by
the Annual Conference on nomination of its particular
Board of the Laity. The duties of this office are carefully
outlined in the Discipline as are the duties of the Charge
Lay Leader.
It is also directed that there shall be a Conference orga-
nization of United Methodist Men which is auxiliary to
the general, jurisdictional, and conference Boards of the
Laity. This organization is designed to supplant and en-
WORLD METHODISM
LEADERS, LEADERS' MEETING
large the work of the old former Methodist Men as this
organization was known in The Methodist Church.
District Boards of the Laity are called for in regarding
the general plan of work for these. As with other boards of
the Church, general regulations governing this board may
be changed by succeeding General Conferences in minor
particulars from time to time.
E. S. Bucke, History of American Methodism. 1964.
Discipline, UMC, 1968.
Pioneering in Penn's Woods, the Philadelphia Conference Tract
Society, 1937. Robert G. Mayfield
LAY PASTORS. In the late nineteenth century some
British local preachers were paid to assist circuit min-
isters, though without securing the training, status, al-
lowances, and security of the ministers themselves. They
were known variously as "hired local preachers," "lay
agents," and "lay pastors," the latter becoming their of-
ficial designation. Their employment was considered a
necessary expedient in the Methodist Church after Meth-
odist Union in 1932, though it was viewed with increas-
ing misgivings. They were accepted and appointed by the
Home Mission Department, usually from the ranks of
accredited local preachers, and served four years on proba-
tion, pursuing a directed course of studies, before being
accepted on an approved list. The lay pastor was expected
to wear civilian attire, and was subject to the jurisdiction
of the Local Preachers' Meeting of the circuit to which
he was appointed. After earlier attempts had been made
to eliminate this "second class ministry," or at least to
reduce its numbers, the Conference of 1947 urged circuits
no longer to employ them, and this exhortation was re-
emphasized by the Conference of 1963. Many of the
former lay pastors were able through special training to
gain acceptance to the regular ministry, and the Minutes
of Conference no longer officially recognizes the standing
of any except those who have retired in that work, whose
names are listed. ( See Ministry. )
Frank Baker
LAYMEN'S ASSOCIATION, FIRST. (See Lay Movement
IN Methodism. )
LAYTON, (MISS) M. E. (1841-1892), was the first mis-
sionary of the Woman's Foreign Missionary Society
sent to an appointment in Indla outside of the original
India Mission field in Oudh and Rohilkhaud. She started
the Calcutta Girls' School on its great career of service.
Originally its students were mainly Europeans and Anglo-
Indians. Now they represent many racial and creedal
communities, and the school contributes powerfully to
both the national strength and to church growth. She was
bom in Delaware, U.S.A., February 1841, and died at
Cawnpore, India, April 28, 1892.
J. Waskom Pickett
LAZENBY, MARION ELIAS (1885-1957), American min-
ister, missionary, editor, and church historian, was born
at Forest Home, Butler Co., Ala. Feb. 8, 1885. He was
licensed to preach in 1906; was admitted into the Ala-
bama Conference in 1907, and was appointed at that
Conference to Cuba, where he served as pastor of the
Trinity Church, Havana. Returning to his home confer-
ence, he sened as pastor of several churches. In 1922 he
became editor of the Alabama Christian Advocate, and
in 1928 he transferred to the North Alabama Confer-
ence and continued as editor until 1935. After serving
as district superintendent and as pastor, he went to
Chicago in 1943 to become assistant editor of the Chris-
tian Advocate. Returning to Alabama in 1949, he was
for one year superintendent of the Huntsville District
before being recalled to the editorship of the Alabama
Christian Advocate. In 1953 he retired and was asked
to write the Hisiortj of Methodism in Alabama and West
Florida. This last — a monumental task — was accepted by
the conference shortly before Lazenby's death on Sept.
12, 1957, at Montevallo, Ala.
Clark and Stafford, Who's Who in Methodism. 1952.
C. T. Howell, Prominent Personalities. 1945.
LEADERS, LEADERS' MEETING. The Class Meeting
arose in Bristol in 1742 as financially expedient, and
rapidly developed into a valuable pastoral instrument,
with the leader of each class not only collecting small
weekly contributions for society expenses, but admonish-
ing and encouraging his (or her) members. Otherwise
their title might well have become "collectors" rather than
"leaders." By about 1744 the Class Leaders were exer-
cising this pastoral oversight, not chiefly by visits to the
homes of those members on their class list, but by con-
ducting a weekly fellowship meeting for them. Many
who thus began as class leaders developed sufficient the-
ological acumen and eloquence to become Local Preach-
ers. The office of class leader was one which offered
large scope for women as well as men.
The leaders brought the money which they had col-
lected to the Stewards of their society, and in early
years this took place weekly. Gradually this led to a
regular meeting of stewards and leaders with the minister
or his preaching helpers in order to discuss the spiritual
welfare of the society, and this became known as the
Leaders' Meeting, comprising the preacher in charge (in
the chair), the stewards (the executive officers), and the
class leaders. Throughout Wesley's lifetime the leaders'
meeting possessed only advisory powers, and Wesley him-
self, or his preaching helpers, made the real decisions.
The conference of 1797 for the first time gave the leaders'
meeting the right of veto in the admission of members
and in the appointment of the leaders themselves, thus
sfightly reducing the prerogatives of the preachers. The
spiritual influence of the class leaders was very high in-
deed, but their administrative power remained very lim-
ited. The undercurrent of dissatisfaction about this was
one of the factors in the rise of most of the major disputes
within Wesleyan Methodism. Most of the daughter bodies
reduced ministerial prerogative and increased the power
of the lay leaders, and gradually this liberalizing tendency
affected the parent body also. At Methodist Union in
1932 this was unequivocally written into the constitution
of the new Methodist Church. The local Leaders' Meeting
now possesses much greater authority, having complete
oversight of the spiritual welfare of the society, including
the appointment of leaders and stewards, and the admis-
sion and discipline of members.
Davies and Rupp, Methodist Church in Great Britain. 1965.
W. Peirce, Ecclesiastical Principles. 1854.
Spencer and Finch, Constitutional Practice. 1951.
Frank Baker
LEBANON VALLEY COLLEGE
ENCYCLOPEDIA OF
LEBANON VALLEY COLLEGE, Annville, Pennsylvania.
U.S.A., is a college of The United Methodist Church,
formerly of the E.U.B. Five citizens of Annville attended
the East Pennsylvania Conference, Church of the United
Brethren in Christ, in 1866, and offered an Academy
building there valued at $5,500, for an institution of learn-
ing. It was accepted, but no one could be found to operate
the new school. There was no college graduate in the en-
tire conference. G. W. Miles Rigor, who had attended
college for three years, enlisted his neighbor, Thomas R.
Vickroy, a Methodist minister and graduate of Dickin-
son College, to join him in a joint partnership and take
over the lease. Thus on May 7, 1866, the school opened
as scheduled with Vickroy running the school, Rigor as
agent, and fifty-nine coeducational students.
Vickroy 's term saw eleven acres added to the "lot and
a half of ground" conveyed by the original deed. A
spacious four-story building was erected. A charter was
granted by the Commonwealth of Pennsylvania. A com-
plete college curriculum was established, based on the
classics but including music and art, and two classes were
graduated before Vickroy gave up his lease and moved
west in 1871. At that point, it was decided that the Col-
lege would not be leased again but would be operated
henceforth by a board of trustees.
The five presidents during the next twenty-five years
had great difficulty in keeping the College afloat, due to
lack of support ranging from open opposition to disinter-
ested apathy. A library was established in 1874, and a
college newspaper appeared in 1888. However in the fall
of 1896, the school was debt-ridden, with an enrollment
of only eighty.
The administration of President Hervin U. Roop,
starting in 1897, marked the first real period of expan-
sion. Under his leadership five new buildings were
erected, including a library donated by Andrew Carnegie,
and the administration building was re-built after the
disastrous fire of Christmas Eve, 1904. By 1905, enroll-
ment had soared to 470, with a faculty of twenty-three.
Loss of public confidence and financial support
prompted Roop's resignation in 1905 and the College
faced its darkest days. Bankruptcy was averted by the
keen business sense and generosity of President Laurence
Keister, who served from 1907 to 1912.
President George D. Gossard finally gave the College
stability when he achieved for it accreditation and a
million dollar endowment fund. By the end of his twenty-
year term in 1932, there were 653 students and thirt>'-two
members of the faculty.
Clyde A. Lynch, who came in 1932, faced a series of
external crises during his eighteen years as president. The
stock market crash shrank the handsome endowment
raised by his predecessor; the Depression of the 1930's
shrank the enrollment, followed by World War II; the
post-war influx of returned war veterans then stretched it
to more than capacity. Lynch 's administration started the
policy of buying property adjacent to the campus to allow
for future expansion, and also raised over a half million
dollars, part of which was to be used for a new physical
education building. This building was named in Lynch 's
honor upon completion.
The twelfth and latest president of the College, Fred-
eric K. Miller, served for almost seventeen years. During
his term, inflation caused mushrooming costs, but the so-
called "Tidal Wave of Students" made possible selective
admissions. The greatest physical expansion in the his-
tory of the C^ollege then occurred, with seven new build-
ings erected and several renovated. Two major fund-
raising drives were successfully concluded. Enrollment
increased by eighty percent, with a corresponding increase
in faculty and administrative staff. The centennial of the
founding of the College was observed by a year-long
series of events. Miller became the first Commissioner for
Higher Education in the State of Pennsylvania.
At the start of its second century, as a fully-accredited,
church-related, coeducational college of the liberal arts
and sciences, Lebanon Valley occupies a thirty-five acre
campus and twenty-eight buildings, and has a full-time
enrollment of 838 students and a faculty of seventy-two
members. A Master Plan for its development has been
adopted by the Board of Trustees.
Paul Wallace, History of Lebanon Valley College. 1966.
Edna J. Cabmean
W. Earl Ledden
LEDDEN, WALTER EARL (1888- ), American bishop,
was born in Glassboro, N. J., March 27, 1888, the son of
Joseph Jackson and Miriam Risden (Higgins) Ledden.
He graduated from Pennington, N. J., Seminary, Music
Department (organ) in 1907. In 1910 he received the
Ph.B. degree and in 1913 the A.M. from Dickinson
College. He was awarded the B.D. by Drew Theolog-
ical Seminary in 1913 and in 1913-14 did graduate work
at Drew University. From Syracuse University, in 1927,
he received the D.D. degree and, in 1944 was given the
LL.D. degree by Dickinson College. In addition to these
degrees and honorary doctorates, he is widely recognized
as an accomplished organist and an authority on church
music.
Ledden was married to Lida Iszard July 2, 1913 (de-
ceased October 1957). They had two sons and a daughter.
WORLD METHODISM
Bishop Ledden was on trial as deacon. New Jersey
Conference, 1912, and received in full connection as
ELDER in 1914. He served as pastor of the Goodwill
Church, Rumson, N. J., 1910-14; the First Church,
Belmar, N. J., 1914-19; State Street Church, Camden,
N. J., 1919-20; Broadway Church, Camden, N. J., 1920-
26; Richmond Avenue Church, Buffalo, N. Y., 1926-30;
Mathewson Street Church, Providence, R. I., 1930-38;
and Trinity Church, Albany, N. Y., 1938-44.
He was elected bishop and assigned to the Syracuse
Area in 1944 and served as bishop of this area until his
retirement in 1960. He was president of the Council of
Bishops, 1956-57, and has served in many other important
capacities, including chairman of the Interboard Commit-
tee on Missionary Personnel; chairman, Interboard Com-
mittee on Materials for Training in Church Membership;
vice-president. Board of Evangelism; vice-president.
Commission on Worship; member, Board of World
Peace and Board of Missions; member of the executive
committee of the Commission on Family Life.
He was on the Division of Christian Life and Work,
National Council of Churches; and from 1945 until
1949 he was president of the New York State Council
of Churches.
He has been trustee of Drew University, Syracuse
University, Folts Home for the Aged, Williamsville Home
for Children, and Clifton Springs Sanitarium.
He represented the Council of Bishops in visitation in
Central and South Africa in 1948, and in South America
in 1954.
On Jan. 25, 1964, Bishop Ledden was married to
Henrietta Gibson in the chapel of Christ Church, Meth-
odist, New York. An unusual feature of the ceremony
was that the marriage rites were performed by Bishop
Herbert Welch, one hundred and one years of age,
believed to be the world's oldest bishop, who was assisted
by Harold A. Bosley, minister of Christ Church.
After his retirement Bishop Ledden joined the faculty
of Wesley Theological Seminary where he taught in
the field of Ritual and Church Music. He has continued
to work closely with the National Fellowship of Meth-
odist Musicians. He and his wife presently reside in
Syracuse, N. Y.
Who's Who in America, Vol. 34.
Who's Who in The Methodist Church. 1966.
Mary French Caldwell
LEDNUM, JOHN (1797-1863), American minister, his-
torian and member of the Philadelphia Conference,
was bom in Sussex County, Del., Nov. 15, 1797. He died
in Philadelphia, Nov. 18, 1863. He was converted at nine-
teen years of age and became an itinerant in the spring of
1823. Considered by his colleagues as a "profitable preach-
er" and as a "theologian of the first class," he is, neverthe-
less, chiefly remembered for his book, A History of the
Rise of Methodism in America . . . from 1736 to 1785.
The book contains some errors, but, for the most part, it
is accurate. Making no attempt at a literary style, Lednum
presented his material in terse, factual statements. It is one
of the recognized sources on early Methodism in America.
Frederick E. Maser
LEE, ADA HILDEGAROE JONES. (See Calcutta, India,
Lee Memorial Mission.)
LEE, ANNA MARIA (1803-1838), American missionary
pioneer, was born in New York City, Sept. 24, 1803, the
daughter of George Washington and Mary (Spies) Pitt-
man. With a group of missionaries she sailed from Boston,
July 29, 1836, by way of Cape Horn to Honolulu, arriving
the day before Christmas. In April she continued her
vovage to Oregon, and arrived at Fort Vancouver, May
17', 1837.
She wrote many poems. When Jason Lee, founder of
the first mission in Oregon, asked her to be his wife,
she gave her answer in a poem, 'Tes, where thou goest
I will go."
Their wedding Sunday, July 26, 1837, was the first
marriage of a white man and white woman in the Oregon
Country.
In the spring of 1838 Jason Lee was urged to return to
the United States to report on the work, and try to secure
more support. Before he left, she gave him another poem,
"Must my dear Companion leave me, /Sad and lonely here
to dwell?"
Her son died soon after birth, and she died the next
day, June 26, 1838. She was buried in the beautiful fir
grove where she had taken her marriage vow. Her body
has since been moved to the Lee Mission Cemetery at
Salem, Ore.
Theressa Gay, Life and Letters of Mrs. Jason Lee, First Wife
of Rev. Jason Lee of the Oregon Mission. Portland: Metropoli-
tan Press, 1936.
John Parsons, Beside the Beautiful Willamette. Portland: Met-
ropolitan Press, 1924. Ormal B. Trick
LEE, BENJAMIN FRANKLIN (1841-1926), American bish-
op of the A.M.E. Church, was born in Gouldtown, N. J.,
on Sept. 18, 1841. He graduated from Wilberforce
University in 1872 with the B.D. degree. He was or-
dained deacon in 1870 and elder in 1872. He was a the-
ological professor at Wilberforce University (1873-1875),
and later was President of Wilberforce (1875-1884). He
was also an editor of The Christian Recorder (1884-1892).
He was elected bishop in 1892, and retired voluntarily
in 1924. He was a delegate and member of the Permanent
Committee of Arrangements of the Ecumenical Meth-
odist Council in 1881.
His voluntary retirement in 1924 was noted as remark-
able since he was the only bishop of his Church ever to
do so. He was austere in appearance but had a keen
sense of humor; was a man of deep learning, impatient of
petty ambitions and jealousies. Bishop Wright said of him,
"He seldom sought honors. 'They are too empty,' he
said, 'but I do seek service.' " He answered in the same
manner when someone asked, "Dr. Lee are you running
for the Bishopric?" His answer was, "No, but I am stand-
ing for it." He has churches named for him at Jacksonville,
Fla.; Cincinnati, Ohio; Nashville, Tenn.; Little Rock, Ark.;
Morgan City and Oak Grove, La. and Brownswood, Texas.
R. R. Wright, The Bishops. 1963.
Grant S. Shockley
LEE, DANIEL (1807-1896), was an American missionary
to the Indians of Oregon, 1834 to 1843. No account is
given of his early life but in 1833, as a member of the
New Hampshire Conference, he was commissioned by
the Foreign Missionary Society of the M. E. Church as
a missionary to the Indians of Oregon. The commission
came from the Foreign Missionary Society because the
lEE, DAVID HIRAM
ENCYCLOPEDIA OF
U. S. Claim to the Oregon country was not established
until 1846. He was to work under the superintendency of
his uncle, Jaso.v Lee.
In the spring and summer of 1833 the mission party
of five men made the arduous si.\-month journey across
the plains and mountains to Oregon, travelling in company
with Nathatn'el Wyeth's fur traders.
In Oregon the main mission station was established
in the Willamette valley about ten miles north from where
S.\LEM, the capital city of Oregon, is now located. Here
Daniel Lee carried his full share of the hard labor needed
to build log houses for the mission, and prepare wild
land for fanning. The missionaries were largely dependent
on their own efforts to feed themselves and the Indian
children in their school.
In 1838 Jason Lee gave Daniel the difficult job of
opening a second mission station at the Dalles of the
Columbia River. Under his direction this station was the
most successful of the missions in the Indian work. He
continued his work there until 1843, when his own ill-
health and that of his wife (in June 1840 he had married
Marie Ware, a newly arrived mission teacher), forced him
to return to New England. There he published, in col-
laboration with another returned missionary, J. H. Frost,
a history of the Oregon mission. Ten Years in Oregon
(N. Y.: 1844), a book which did much to inform the
church about the Oregon mission.
After some years of labor in the churches of the New
Hampshire Conference, ill-health caused him to relocate.
Shortly after he followed his sons westward where in
Ohio, Kans.\s and Illinois he served small churches as his
strength pemiitted. He died in Illinois, and he and his
wife, who died some vears before him, are buried near
Butler, 111.
C. J. Brosnan, Jason Lee. 1932.
Erie Howell, Northwest. 1966. Robert Moulton Catke
LEE, DAVID HIRAM. (See Calcutta, India, Lee Memorial
Mission.)
LEE, EDWIN FERDINAND (1884-1948), American mis-
sionary bishop, was born in Eldorado, Iowa, July 10,
1884, son of Andrew and Carrie (Anderson) Lee. He
received his education at Northwestern University
(B.S., 1909) and Garrett Biblical Institute (B.D.,
1924). He was awarded five honorary doctorates. He
married Edna Dorman on June 8, 1909.
Lee joined the Upper Iowa Conference in 1908, and
his appointments were: New Hampton, Iowa, 1908-10;
missionary to Batavia, Java, and pastor of Wesley Church,
Kuala Lumpur, Malaya, 1910-12; Central Church,
Manila, Philippines, 1912-15; Rockford, Iowa, 1915-17;
and chaplain in the U. S. Army in France, 1917-19. He
was decorated by the French Government for his war
service and by the government of Serbia for his relief
work after the Armistice, and was given the King George
V Jubilee Medal in 1935.
Lee was Associate Secretary of the Board of Foreign
Missions in New York, 1919-24, and pastor of Wesley
Church, Singapore, Straits Settlement, and superintendent
of the Singapore District, 1924-28. Elected missionary
bishop of Malaya and the Philippines in 1928, he served
as such until he retired.
Bishop Lee was a delegate to the International
Missionary Conference, Madras, India, 1938; a Fellow
Ein\ IN F. Lee
of the Royal Geographic Society, London; member of the
American Academy of Political and Social Science, New
York.
Caught in Singapore when the Japanese attacked the
city in December 1941, Bishop and Mrs. Lee and fifty
missionaries held out as long as possible against leaving
the country. Just before the city's fall, Lee broadcast a
message of hope assuring the people of America's ultimate
victory. The Lees were evacuated on Jan. 30, 1942, with
the Japanese only seventeen miles from the city.
He served as director of the General Commission on
Army and Navy Chaplains in 1944. He returned to
Malaysia and the Philippines after the war and re-estab-
lished Methodist churches and schools. He expressed great
hope for the future of Christianity in that area.
Retiring in June 1948, after forty years of unusual
service around the world. Bishop Lee died Sept. 14,
1948.
C. T. Howell, Prominent Personalities. 1945.
F. D. Leete, Methodist Bishops. 1948.
World Outlook, November 1948. Jesse A. Eabl
LEE, HANDEL (Li Han-to, 1886-1961), preacher and
seminary president, was born in Kiangningchen, Kiangsu
province, China, and received his education at the Uni-
versity of Nanking, Nanking Theological Seminary, Bos-
ton University School of Theology, and Drew The-
ological Seminary, receiving the Ph.D. at Drew in 1933.
After pastorates in Wuhu and Nanking he was appointed
district superintendent in the Central China Conference
(later called the Mid-China Conference) in 1927, and
was elected president of the union (Methodist, Presby-
terian, Disciples, and Baptist) Nanking Theological Semi-
nary in 1931. He held this position until his retirement in
1949.
Under his administration the seminary greatly enlarged
its activities. During the Japanese War the seminary
moved its main center to Shanghai, where it continued
WORLD METHODISM
even after the attack on Pearl Harbor. Another branch of
the seminary was opened in Chengtu, the educational
center of Free China, and continued until the end of the
war, when both branches were reunited on the Nanking
campus.
Lee's wise leadership, both in his own church and in
interdenominational activities, strengthened the church in
central China to meet the difficulties of the Communist
period, and the seminary which he headed for eighteen
years is presently the only theological seminary still con-
tinuing in mainland China.
China Christian Yearbook, 1936-37.
Francis P. Jones
LEE, JAMES WILDERMAN (1849-1919), American clergy-
man and author, was bom in Rockbridge, Ga., Nov. 28,
1849. A graduate of Emory College, he joined the North
Georgia Annual Conference, M. E. Church, South, in
1874. He married Eufaula Ledbetter in 1875. He served
churches in this conference intermittently a total of nine-
teen years, among them. Trinity Church, Atlanta.
Lee transferred to the St. Louis Conference in 1893,
and was appointed to St. John's Church, St. Louis, where
he sei^ved with distinction three separate appointments,
1893-97, 1901-05, 1911-15. He was presiding elder of the
St. Louis District 1897-1901, and Chaplain of Barnes
Hospital, 1916-19.
Lee joined with Dr. Wagner of the M. E. Church to
edit and publish the short-lived Illustrated Methodist
Magazine (1902-03), in expectation of promoting frater-
nity and the ultimate union of the two Episcopal Method-
isms. Under his leadership the present magnificent St.
John's Church was built (1902-03), which the city listed
as something visitors to the St. Louis World's Fair should
by all means see. It is one of the finest examples of classic
Roman Temple architecture in the United States.
His journeys to Palestine for study, begun in 1894,
resulted in Lee's writing The Romance of Palestine, Foot-
prints of the Man of Galilee, and A History of Jerusalem.
Three of his books received warm praise and wide circula-
tion — Robert Burns, The Geography of Genius, The Mak-
ing of a Man, which was translated into several languages,
and The Religion of Science, the theme of which was the
oneness of truth in science and religion. It placed Lee
among the foremost "harmonizers" in the period of
"science" versus "religion" controversy.
The catholicity of his spirit and his instinctive humani-
tarianism gave support to the many missionary, educa-
tional and charitable enterprises with which he was
associated in the cities of St. Louis and Atlanta, and in
the annual conferences of the Church. Lee died in St.
Louis, Oct. 4, 1919, as the result of a fall at the home
of his son, Ivy Ledbetter Lee, in Rye, N. Y. He was
buried in Bellefontaine Cemetery.
Minutes of the St. Louis Conference, MES, 1920.
Who's Who in America, 1914. Frank C. Tucker
LEE, JASON (1803-1845), American pioneer of Protes-
tant Christianity and United States territorial aspirations
in the area of the present states of Oregon and Washing-
ton. He was bom near Stanstead, Lower Canada (thought
at that time to be south of the boundary and part of the
U. S. ), June 28, 1803, the son of one of the Minutemen
who fought at Concord and Lexington. His ancestral
roots reached back 200 years in Massachusetts.
Jason Lee
At the age of twenty-three he was converted in a
Wesleyan Methodist revival, and in 1829, in preparation
for the ministry, he entered Wilbraham Academy, Wilbra-
ham, Mass.
In response to a request from four northwest Indians
who in 1831 travelled to St. Louis asking about the white
man's religion, a plea publicized through the church press,
Wilbur Fisk, President of Wesleyan Uni\'ersity, rec-
ommended Jason Lee to lead a missionary journey to that
area. Lee accepted an appointment from the Missionary
Society of the M. E. Church and gathered a party includ-
ing his nephew, Daniel Lee, Cyrus Shepard, a teacher
of Lynn, Mass., and two other laymen, P. L. Edwards
and Courtney M. Walker, both of Independence, Mo.
The expedition's goods were shipped around Cape Horn
to the Columbia River, and the party, consisting of seventy
men in all, plus 250 horses, mules, and cattle, was led
overland by Nathaniel J. Wyeth, a fur trader of the
Rockies.
At Fort Hall, near the present city of Pocatello, Idaho,
Jason Lee preached the first Protestant sermon heard west
of the Rocky Mountains on July 27, 1834. After a kindly
reception by P. C. Pambrun, Hudson's Bay official at
Fort Walla Walla (now Washington), on September 1,
the party traveled by barge down the Columbia River,
arriving at Fort Vancouver, 100 miles from the Pacific,
September 15. Upon advice of John McLoughlin, Chief
Factor of the Hudson's Bay Company on the Pacific
coast, Lee established his mission on the east side of
the Willamette River about sixty miles above its conflu-
ence with the Columbia.
Their desire to convert the Indians of the area was
frustrated by difficulties of communication and, before
long, by catastrophic illnesses which heavily decimated
the tribal population. The Indian Manual Labor Train-
ing School for the natives was established, and on its
discontinuance in 1844 the building was sold to another
institution also founded by Lee — the Oregon Institute,
which later became Willamette University, the first
school of college rank west of the Rockies.
Lee opened Christian work at various places, including
a mission at The Dalles, on the Columbia River, in 1837.
He encouraged the emigration of Christian famihes to
the Oregon country as a means of bringing civilized and
Christian influences to that raw society.
Jason Lee early became involved in the political devel-
ENCYCLOPEDIA OF
opment of the nortliwest, urging measures which would
settle in favor of the United States the long-standing
dispute with England over the boundary. He was instru-
mental in drawing up a petition, signed by American
citizens and Canadians who desired to become American
citizens, asking that the laws of the U. S. be extended over
Oregon. In the course of his journey east with this peti-
tion he learned that his wife, Anna Marie Lee, had died
in childbirth, the child also perishing. After two years'
absence from Oregon, time spent in persuading govern-
mental and church leaders of the urgency of development
of the Oregon territory, Lee returned west by ship, with
thirty-one new missionaries, including his new wife, the
fdimer Lucy Thompson, of Barre, Vt.
As the Oregon mission grew, it became increasingly
occupied with white settlers, the Indian population having
substantially diminished. Lee was deeply involved in the
political controversy over British or American possession
of the territory. The dispute also divided the missionaries,
and John P. Richmond, a critic of Lee's political inter-
vention, persuaded the Mission Board to replace Lee as
superintendent of the mission. Lee learned of this action
in November 1843, in the Sandwich Islands, to which he
and his daughter (his second wife had died in 1842)
had travelled in hopes of securing a ship to New York.
Lee continued his dual role as political pioneer and
Christian missionary by going to Washington in an at-
tempt to persuade officials of die need for urgent action
to establish American sovereignty in the Oregon territory,
and by appearing before the Mission Board and success-
fully defending the administration of the mission. In fail-
ing health, he returned to his boyhood home in Stanstead,
Canada, where he died March 12, 1845.
Jason Lee must be counted as a strong influence in the
spread of Protestant Christianity to the Pacific Northwest,
and in the securing for the United States the area south
of the 49th parallel — the Puget Sound Country, Cascade
Mountains, and the great watershed of the Columbia
River. Cornelius J. Brosnan has summarized these
achievements:
Consider Lee's visit in 1838 to the East, with his lectures in
88 cities and towns, including the capital of tlie nation; his
meetings and lectures promoted by a great and influential de-
nomination . . . ; consider Slacum's widely quoted report; con-
sider the Second Petition or Memorial of the Oregonians,
framed at Lee's Mission House; the introduction of the Linn
Bill; of Cushing's elaborate report, embodying two Lee docu-
ments, with a publication and distribution of 10,000 copies;
consider the fact that Lee's widely attended and published
lectures dwelt upon the desirability of the Pacific Coast as a
place of settlement and thus assisted in awakening an interest
that sent the Peoria Party to Oregon in the spring of 1839, and
was a factor in bringing between eight hundred and a thou-
sand settlers . . . ; consider die Provisional Government of
Oregon and the important part Lee's Mission had in its in-
ception and promotion; consider that experienced politicians
saw in the movement for an American Oregon vitality enough
to make it an issue in a presidential campaign on the basis
of our claims to that territory. When all these contributions
are appreciated one cannot doubt that, though incidental and
not primary, the Lee Mission was a significant factor in the
settlement of the Oregon boundar>' controversy.
A. Atwood, Conquerors. 1907.
C. J. Brosnan, Jason Lee. 1932.
John Martin Canse, Pilgrim and Pioneer: Dawn in the North-
west. New York: Abingdon Press, 1930.
H. K. Hines, Pacific Northwest. 1899.
1408
, Jason Lee, Pioneer of Methodism. San Francisco:
Hammond Press, 1896.
E. Howell, Northwest. 1966.
John M. Parsons, Beside the Beautiful Willamette. Portland:
Metropolitan Press, 1924. John C. Soltman
LEE, JESSE (1758-1816), early American preacher, father
of Methodism in New England and commonly regarded
as next to Asbuby in influence, was born on March 12,
1758, in Prince George County, Va., si.xteen miles from
Petersburg. His father was converted under Devereux
Jarratt, an evangelical Anglican who in the beginning
days cooperated with Asbury and the Methodist move-
ment. This led to the conversion of Jesse Lee. His educa-
tion was limited but he attended a singing school and
became a good singer.
He joined the Society in 1774 under Robert Williams,
who was then serving the Brunswick circuit, which in-
cluded Halifax and Bute Counties in North Carolina
as well as fourteen counties in Virginl\. Three years
later Lee went to North Carolina to take temporary
charge of the farm of a widowed relative, and there he
became a class leader, exhorter, and local preacher. He
preached his first sermon at a place called "the Old Bam"
on Sept. 17, 1779.
John Dickins was on the Roanoke Circuit and in order
to devote time to literary work he asked young Lee to
take his place for a few weeks, and thus began Lee's
career as a traveling preacher.
In July 1780, Lee was drafted into he army. He had
scruples against war and refused to take the rifle that was
offered him. Placed under guard, he prayed with his
captors and was soon singing and preaching to tliem. He
was willing to perfoiTn any unarmed duty and so he was
made a wagon driver and became a sergeant of pioneers
and unofficial chaplain. He was honorably discharged
after serving three months.
In 1782 he rode a circuit in North Carohna and Virginia
and was admitted to the Conference on trial the following
year. He did not receive word of the Christmas Con-
ference, which he always regretted and attributed to the
fact that Freeborn Garbettson, the courier sent to sum-
mon the preachers, had preached too much along the way.
His first appointment, in 1783, was to the Caswell
Circuit, after which he served five years in North Carolina,
Virginia, and Maryland. In 1785 he went from Salisbury,
N. C, to meet Asbury at the home of Colonel Joseph
Hemdon in Wilkes County. Asbury had been a Super-
intendent (later called bishop) for only a month, and he
appeared in "black gown, cassock, and band," whereupon
Lee objected to the attire as unbecoming to Methodist
simplicity. The rebuke caused Asbury to lay aside the
regalia.
Asbury took Lee with him on his southern tour. At
Cheraw, S. C, a young man from Massachu.setts de-
scribed the low state of religion in New England and
Lee determined to go there. In 1790 he preached under
"the Old Elm" on Boston Common and gave the next ten
years of his fife to New England, where he became the
virtual founder of Methodism.
Jesse Lee weighed 250 pounds and on at least one
occasion he used two horses, leading one and changing
from time to time. He was elected to deacon's orders
in 1786 but declined ordination; however, at the con-
ference of 1790 in New York he was privately ordained
WORLD METHODISM
LEE, LEROY MADISON
DEACON by Asbury, and publicly ordained elder the fol-
lowing day.
In 1797 Asbury called Lee to assist him in the work of
the episcopacy and at the General Conference of 1800
he expected to be elected a bishop and had some reason
to think that Asbury encouraged the hope. But he was
defeated by Richard Whatcoat. This he attributed to
Asbury, to whom he later wrote a scathing letter of
denunciation. He had previously made attempts to reduce
Asbury 's power and on one occasion Thomas Coke ob-
jected to the passage of Lee's character. But when on May
10, 1816, the funeral procession of Asbury, including the
whole General Conference and an immense throng of
citizens, moved through the streets of Baltimore, among
the leading marchers and mourners was Jesse Lee.
In 1801 Lee returned to the South as presiding elder
in Virginia, and e.xcept for a roving commission as far
southward as Savannah, he spent the next fourteen years
in his native state, where he bought a small farm near
his father.
In 1809 Lee was elected chaplain of the U. S. House
of Representatives and was reelected four times. In 1814
he was elected chaplain of the Senate. The next year
he was transferred to the Baltimore Conference and
sent to Fredericksburg, a move which he considered to
be a political maneuver to prevent his election to the
General Conference. He refused to go to the appointment
because it was not then in his conference.
Jesse Lee in 1810 published A Short History of the
Methodists in the United States of America, the first ever
written. The Conference would not sponsor it and the
author secured subscriptions for its publication. It seems
that Asbury was not favorably inclined, but when he had
seen the book he wrote, "It is better than I expected.
He has not always presented me under the most favorable
aspect; we are all liable to mistakes, and I am unmoved
by his."
Lee also wrote a life of John Lee, his brother, and he
published two sermons. He kept a voluminous Journal,
which was destroyed when the Publishing House in New
York was bunied in 1836; Asbury's Journal was lost in
the same fire. Fortunately, much of Lee's work was pre-
served in the biography written by his kinsman, Leroy
Lee.
Jesse Lee died on Sept. 12, 1816, while attending a
camp meeting near Hillsborough in Maryland. He was
laid to rest in the old Methodist burying ground in
Baltimore, but in 1873 his body was moved with others
to Mount Olivet Cemetery where it rests today by that
of Asbury, Bishops George, Emory, and Waugh, Robert
Strawbridge and other stalwarts of early Methodism.
F. Asbury, journal and Letters. 1958.
W. W. Bennett, Virginia. 1871.
Dictionary of American Biography.
William Larkin Duren, The Top Sergeant of the Pioneers:
The Story of a Lifelong Battle for an Ideal. Emory University,
Ga.: Banner Press, 1930.
L. M. Lee, Jesse Lee. 1848.
William Henry Meredith, Jesse Lee, A Methodist Apostle. New
York: Eaton & Mains, 1909.
M. H. Moore, North Carolina and Virginia. 1884.
W. B. Sprague, Annab of the Pulpit. 1861.
M. Thrift, Jesse Lee. 1823. Louise L. Queen
LEE, LAWSON (1918- ), missionary to Uruguay, was
born in Homestead, Okla. He studied at Oklahoma North-
western College at Alva, Southern Methodist Uni-
versity, and the University of Southern California. He
held pastorates at Alva, Amett, Terral, Mutual, and Enid,
all in Oklahoma.
Lawson and Sylvia Lee came to Montevideo in March,
1948. They worked one year as assistants in Central
Church while learning Spanish. In 1949 they went to
Paysandu, Uruguay, where they took a dying church and
made it into a going concern. They built a church and
parsonage from Lawson's own plans. In an outlying
district, St. Luke's Church was founded.
In 1962 the Lees were transferred to Montevideo, and
he became executive secretary of The Methodist Church
in Uruguay and later mission treasurer for Uruguay, as
well as interim minister of Emmanuel Church. In 1966
he was appointed one of the two ministers of Central
Church, keeping his two executive positions as well.
Lee's interests range from painting pictures to making
plans for churches or assembling electronic organs.
Earl M. SMrrn
Leroy M. Lee
LEE, LEROY MADISON (1808-1882), American minister,
editor and leader of Southern Methodism, was bom at
Petersburg, Va., on April 30, 1808. He was the son of
Abraham and Elizabeth Lee and was related to Jesse
Lee, whose biography he was later to write. He was
converted in Petersburg on April 1, 1827, under the
preaching of W. A. Smith and admitted to the Virginia
Conference in 1828, then in session at Raleigh, N. C,
under Bishop Soule. As eastern North Carolina was
then a part of the Virginia Conference, Lee sei-ved several
appointments in that state, including New Bern, later
being moved to Trinity, Richmond, where his parsonage
was destroyed by fire in 1835. Never robust, he was
recuperating from a spell of illness shortly after this in
Florida, and while there was elected editor of the Chris-
tian Sentinel, a paper which had just been purchased by
the Virginia Conference. For reasons of health he dropped
out of the editorship for several months, but eventually
came back and resumed the editorship of the publication
which was now named the Richmond Christian Advocate
— a paper destined to last under that name until 1940
when it became the present Virginia Christian Advocate.
LEE, LIM POON
ENCYCLOPEDIA OF
LeRoy Lee kept his name "at the masthead of this for
nearly a quarter of a century." He became a stalwart
champion of the Southern point of view, and was a mem-
ber of the General Conference of 1844, which divided
the Church; of the Louisville Convention the next year;
and of the first General Conference of the M. E. Church,
South, in Petersburg in 1846. He declined reelection to
the editorship in 1858 and was made presiding elder of the
Norfolk District, but the Federal fleet taking possession
of Norfolk on May 10, 1862, ended his work there for
a time.
Later Lee sen'ed Centenary Church, Lynchburg;
Granby Street in Norfolk; Union Station, Richmond; and
served as presiding elder two terms, and then spent one
year at Ashland, in part acting as a chaplain of Randolph-
Macon College there until he retired in 1881. Lee,
besides his voluminous editorial writings, published in
1847, Life and Times of Jesse Lee, his distinguished
kinsman.
Lee — who was given die degree of D.D. by Transyl-
\ania College in 1848 — married first Nancy Mosely Butler
of Elizabeth City, N. C, who died the following Novem-
ber. Afterward he married Virginia Addington in 18.36
and to them were born nine children.
The action for which Lee became most famous was
his move in the 1870 Conference of the M. E. Church,
South, to so arrange it that the power of the Southern
bishops to "check" an action of the General Conference
was made a properly constitutional provision, and not (as
it had been since its adoption in 1854) a merely statutory
one. Lee's old pastor and mentor, W. A. Smith, had
written and sponsored the adoption of the statutory resolu-
tion in 1854, but Smith himself realized the legislation
was not constitutional and should have personally made
a move to see that it was made constitutional had he not
died. LeRoy M. Lee was chaiiman of the Committee on
Episcopacy of General Conference of 1870, and brought
in a statesmanlike report of which Bishop DuBose says,
"The report of Dr. Lee on this provision has become one
of the great State papers of Methodism. It is, in fact,
a priceless dissertation on the constitution and particularly
stresses the rights of the body of the elders, from whom
the constitution was derived (or rather their successors,
the clerical and lay members of the present-day Annual
Conferences) to determine the processes by which un-
constitutional acts of the General Conference may be
arrested." (DuBose, p. 113-4.). The upshot was that this
whole matter was passed by the General Confenice and
referred for approval to the Annual Conferences. They
adopted it and thus this constitutional provision as drawn
up by Lee was firmly written into the organic life of the
M. E. Church, South, to remain there until union with
the M. E. and M. P. Churches in 1939. Lee acted as
chairman of the powerful Committee on Episcopacy both
in 1870 and in 1874. He died in Ashland, Va., on April
20, 1882, and was buried in Virginia's famed Hollywood
Cemetery overlooking the James River in Richmond.
H. M. DuBose, History of Methodism. 1916.
Minutes of the Virginia Annual Conference, 1882. N. B. H.
LEE, LIM POON (1910- ), American lay leader
among California Oriental United Methodists, was born
in Hong Kong, Dec. 19, 1910. At the age of eight months
he and his parents came to the United States to make their
home. He was educated in the San Francisco public
schools, graduated from the University of the Pacific
in 1934 with an A.B. degree, did graduate work at the
University of Southern California from 1934 to 1936, and
received a LL.B. degree from Lincobi University School
of Law, San Francisco, in 1954. He was in the U. S.
Amiy, 1943-46; and served with the Counter Intelligence
Corps in the Philippine Islands and Hokkaido, Japan.
From 1939 to 1963 he was in public welfare and juvenile
court work in San Francisco. He was field representative
for Congressman Phillip Burton, San Francisco, from 1963
to 1966. In 1966 he became acting postmaster of San
Francisco and in 1967 was made postmaster, in which
position he directs the work of over 10,000 postal workers.
He has been a member and chairman of the board for the
Department of Veteran Affairs in California; as chairman
he presided over the board that determined policies for
1,021 civil service personnel, and administered an annual
budget of $15 million. He has been very active in the
Veterans of Foreign Wars, and has served as vice chair-
man of the National Legislative Committee. He is a mem-
ber of the Chinese United Methodist Church in San
Francisco, and has been lay leader of the California-
Oriental Provisional Annual Conference. He teaches a
church school class each Sunday, and is the church's lay
leader. He serves as board member for the Chinese Branch
of the YMCA; Telegraph Hill Neighborhood Center;
Columbia Park Boys' Club; the Greater Chinatown Com-
munity Service Association; the Multi-Culture Institute,
and is a member of the Chinese Cultural Foundation
which is building the Chinese Culture and Trade Center
in San Francisco; he is the co-chairman of the Mayor's
Committee on Survey and Fact-Finding in Chinatown.
He and his wife Catherine were married in 1941, and have
four children.
Walter N. Vernon
LEE, LUTHER (1800-1889), American preacher, was bom
of illiterate parents in Schoharia, N. Y., Nov. 30, 1800.
He joined the Methodist Church at the age of nineteen,
and could barely read the Bible or hymn book, even after
becoming a local preacher. On July 31, 1825, he married
a school teacher, Mary Miller, and they had five sons and
two daughters. She gave him all the education he ever
received.
Joining the Genesee Conference in 1827, when it
extended into Canada and the roads and trails could be
traveled only on horseback, he was assigned to Malone
Circuit. Ordained deacon and elder a few years later,
Lee served charges in Henvel, Lowville, Martinsburg,
Watertown, and Fulton, N. Y., 1831-36. Transferring to
the Black River Conference in 1836, he rose rapidly
to a place of leadership. A fighting reformer, a powerful
debater, the growing anti-slavery agitation captured his
interest. After the assassination of Luther Lovejoy at
Alton, 111., in 1837, he declared himself an abohtionist.
In 1838 he located and became an agent in New York
for the Massachusetts Anti-Slavery Society. In 1840 he
took part in organizing the Liberty Party.
At the organization of the Wesleyan Methodist Con-
nection in 1843, he entered their traveling ministry and
was president of their first General Conference in Cleve-
land, Ohio, in 1844. He was editor of the True Wesleyan
for eight years, and served as pastor of Wesleyan churches
in Syracuse, and Fulton, N. Y., and Fehcity and Chagrin
WORLD METHODISM
LEE, WHAN SHIN
Falls, Ohio. His last Wesleyan position was professor in
Adrian College, 1864-67.
With many others he returned to the M. E. Church in
1867, and for ten years served the Court Street Church,
Flint; Ypsilanti; Northville, and Petersburg charges in
Michigan.
Luther Lee was the author of several valuable books
which had a large sale. Among these were, Universalism
Examined, Systematic Theology, Immortality of the Soul,
and Autobiography of Luther Lee, D.D.
Superannuated in 1877, Lee died in Flint, Mich., Dec.
13, 1889.
Dictionary of Atnerican Biography.
National Cyclopediaiof American Biography.
M. Simpson, Cyclopaedia. 1878. Jesse A. Eabl
LEE, THOMAS (1727-1786), British Methodist, was born
at Keighley, Yorkshire, in 1727. As a young man, while
working only half-time as an evangelist, he was able to
establish societies where no itinerant had yet been. Even-
tually he became one of William Grimshaw's preachers
in the Haworth round, and then a regular itinerant from
1755 until his death in 1786, traveling around the huge
northern circuits. He was one of the most heroic of the
early preachers, and often he and his wife suffered terrible
persecution and hardship.
T. Jackson, Lives of Early Methodist Preachers. 1837-38.
N. P. GOLDHAWK
U.MPHREY Lee
LEE, UMPHREY (1893-1958), American preacher, edu-
cator and author, was bom in Oakland City, Ind., March
23, 1893. He went to Texas when his father, Josephus
Lee, transferred there in 1910. He was educated at Trinity
College (A.B., 1914), Southern Methodist LTniversity
(M.A., 1916), and Columbia University (Ph.D., 1931).
He seived several pastorates before going to the Univer-
sity of Texas to establish the Wesley Bible Chair in 1919.
In 1923 he became pastor of Highland Park Methodist
Church, Dallas, Texas, on the campus of Southern Meth-
odist University; it became one of The Christian Century's
"Great Churches of America," and by 1960 was the largest
in the denomination. During this time he also served as
professor of homiletics of S.M.U.'s School of Theology and
from 1937 until 1939 he was dean of the Vanderbilt
University School of Religion.
In 1939 he became president of Southern Methodist
University and by 1954, when he left the presidency to
become chancellor (because of health problems), the uni-
versity's endowment had increased by $20,500,000 and
eighteen new buildings had been erected. He was
credited, more than any other individual, with molding
the university into the great institution it had become at
the time of his death June 23, 1958.
Above and beyond his official posts, he was a member
of the General Conferences of 1934, 1940, 1944, 1948,
the Uniting Conference of 1939, and the Ecumenical
Conferences of 1946 and 1951. He was the Cole Lec-
turer at Vanderbilt University (1946); Quillian Lecturer
at Emory University (1947); Fondren Lecturer at
Southern Methodist University (1957). Also he was Presi-
dent of the Civic Federation of Dallas, President of the
Dallas Rotai-y Club, and President of the Philosophical
Society of Texas.
Umphrey Lee was author of the following books: Jesus
the Pioneer (1926); A Short Sketch of the Life of Christ
(1927); The Lord's Horseman: John Wesley (1928),
which was revised in 1954; The Bible and Business
(1930); Historical Backgrounds of Early Methodist En-
thu.iiasm (1931); John Wesley and Modern Religion
(1936); The Historic Church and Modern Pacificism
( 1943) ; Our Fathers and Us ( 1958) .
During the years that Umphrey Lee was pastor of the
Highland Park Church he was engaged in research proj-
ects in Europe toward his volumes pertaining to John
Wesley. At home and abroad he was recognized as one
of the interpreters of the Arminian tradition and the Wes-
leyan movement.
He held membership in the Medieval Academy of
America, the American Historical Society, the American
Society of Church History, and the Philosophical Society
of Texas. Excelling as scholar, author, preacher, speaker,
lecturer, and columnist, he was universally acclaimed by
his colleagues for his pre-eminence among the ministers
of Texas in his generation.
Clark and Stafford, Who's Who in Methodism. 1952.
Journal of the North Texas Conference, 1959.
Who's Who in America. Walter N. Vernon
LEE, WHAN SHIN (1902- ), a bishop of the Korean
Methodist Church, was born in Kang-Dong, near Pyeng-
yang, in what is now North Korea, Jan. 8, 1902. After
study in the local Methodist Mission schools, he grad-
uated from the Union Methodist Seminary in Seoul
(high school level at that time) in 1927, and from Chosun
Christian College, Seoul, in 1931. He received the B.D.
degree from Vanderbilt Unu'Ersity in 1933, M.A. from
the University of Pennsylvania in 1935, and D.D., Yonsei
University, Seoul, 1963.
From 1935 to 1938 he seived as Director of Youth
Work of the Korean Methodist Church. Ordained in 1938,
he became President of the John Bible Institute in Pyeng-
yang and served until the purge of all American-trained
men in 1943.
He served as Professor of Chosun Christian University,
1945-1951, as General Secretary of the National Associa-
tion of the Y.M.C.A., 1951-1954; and Professor, Meth-
odist Theological Seminary, Seoul, 1955-1962.
He was elected bishop of the Korean Methodist Church
in 1962 and served one four-year term. He was a dele-
gate to the East Asia Christian Conference, Bangkok,
LEE, WILLIAM BOWMAN
ENCYCLOPEDIA OF
Whan Shin Lee
1964, and to the E.A.C.C. Working Committee, Ceylon
and Manila, 1965, and Y.M.C.A. World Committee, Ge-
neva, 1953.
He is the author of Frinciples of Youth Ciiicianre
(1931); Visiting Europe and America after World War II
(1947).
He lives in Seoul.
Who's Who in The Methodist Church, 1966.
Charles A. Sauer
LEE, WILLIAM BOWMAN (1864-1955), American preach-
er and missionary to Brazil, was bom in Newbury Coun-
ty, S. C, on July 16, 1864, son of a Methodist preacher.
Having lost both parents in childhood, William Lee was
forced to work for a living early in life. He united with
the Methodist Church at sixteen; studied at Painesville,
S. C, then moved to Durham, N. C, where he continued
his studies while working with the Duke industries. He
was esteemed by the Duke family and married a niece
of the family, Mamie Fonville, on May 28, 1891. Deciding
to become a preacher, he earned his B.D. degiee in the-
ology from Trinity College, and was ordained a deacon
at the North Carolina Conference in 1893.
Accepted by the Board of Missions (MES), the Lees
sailed for Brazil in 1895. Through long years in Brazil,
Lee sei-ved as pastor, presiding elder, professor of math-
ematics at Instituto Granbery, and later as Reitor
(principal) of the same school; and he was for a time
editor of the official weekly, Expositor Cristao. He also
translated articles, hymns, and the Methodist Discipline
of 1910, and the History of the Church, by Williston
Walker. He was author of a book of sermons and a volume
on The Teachings of the Prophets. He served on several
church-wide committees, including the one on autonomy
of the Methodist Church of Brazil. At first he had difficulty
mastering Portuguese, but he later became the most fluent
and eloquent of all missionaries, and was especially loved
for his close identification with the Brazilians.
Mamie F. Lee, his wife, taught for some years at
Instituto Cranbery, and was a director of Colegio Mineiro.
She is best remembered as the founder in June 1900, of
the Joias de Cristo (Christ's Jewels), the first missionary
society for children in Brazil. Under her inspiration and
leadership, these children's societies helped raise funds
to support Hipolito de Campos, Brazil's first missionary
to Portugal.
Four children were born to the Lees — Wesley, xMary,
Lucy, and William. After his wife's death in July, 1944,
Lee married the widow of Michael Dickie— Julia Coach-
man, also an effective worker in the church. Before her
death in 1956, she edited Aleluias, a new hymnal which
the Methodist press published. Lee retired in Brazil, died
in Sao Paulo in his daughter Lucy's home, and was buried
in the Santo Amaro Cemetery.
Expositor Cristao, Aug. 9, 1944. Joao Goncalves Salvador
LEE, WILSON (1764-1804), pioneer American preach-
er, was born in Sussex County near Lewes, Del., in
November 1764. He was converted at the age of seventeen
and entered the traveling ministry in 1784. He was prob-
ably a member of the Christmas Conference, and was
Bishop Whatcoat's assistant for one year. On the Alle-
gheny circuit in 1784, situated among the mountains of
West VmciNiA with no defined limits, he crossed the lofty
ranges many times.
Bedford wrote of him: "Reared in the midst of refine-
ment and surrounded with the luxuries of life, his manners
polished and possessing talents of a high order, Lee might
have achieved eminence in any profession." His neatness
of attire and habits, his love, his consuming zeal and excel-
lent \oice commanded respect. With an ardent spirit but
with slender physical resources, Wilson Lee hazarded his
frail body for nine years in the roughest frontier circuits
of West Virginia, Pennsylvania, Kentucky and Tennes-
see.
His early charges were Allegheny circuit, 1784; Red-
stone circuit, 1785; and Talbot, 1786. Spending six years
in Kentucky and middle Tennessee, Lee's frontier circuits
were from the Monongahela to the banks of the Ohio —
Kentucky, Slat River, Green River, Great Barrens, and
Cumberland River — in which stations there was great
savage cruelty and frequent deaths. Wilson Lee apparently
had great success in the vicinity of Nashville, Tenn.
The first church building was erected of stone in 1789 or
1790 — now McKendree Church, Nashville. Two of Lee's
converts were General James Robertson, the founder of
Nashville, and his wife.
In 1793 Lee came east, and in 1794 went to New En-
gland. He was pastor of John Street Church, New
York. 1795; St. George's, Philadelphia, 1796-99, and
presiding elder of the Baltimore District, 1801-03. A
fei-vent spirit, he lost his health in 1804 and was super-
annuated, dying October 11 of that year. He was buried
in Anne Arundel County, Md.
Henry Boehm wrote, "I heard Lee preach in 1797 at
St. George's when he was stationed there. He was a tall,
slender man, had a musical voice and his delivery was
very agreeable. He was one of the great men of Method-
ism and a great favorite of Mr. Asbury."
H. Boehm, Remirtiscences. 1875.
E. S. Bucke, History of American Methodism. 1964.
J. F. Hurst, History of Metlwdism. 1901-04.
A. H. Bedford, Kentucky. 1868-70. Jesse A. Earl
LEE, JESSE, PRIZE was established by the Association of
Methodist Historical Societies to encourage research and
publication in the field of American Methodism. It is part
of the program of awards, which includes grants-in-aid,
administered bv the Awards Committee of the Commis-
WORLD METHODISM
LEESBURG, VIRGINIA
siON ON Archives and History. In response to annual
announcement of competition for the prize, numerous
manuscripts of book length have been submitted. Awards
were made as follows; in 1967 to Lewis M. Purifoy,
"Negro Slavery, the Moral Ordeal of Southern Method-
ism"; in 1968 to Lester Scherer, "Ezekiel Cooper, an Early
American Methodist Leader," and in 1970 to William B.
Gravely, "Gilbert Haven, Racial Equalitarian." The prize
was made a biennial affair in 1970.
Frederick A. Norwood
LEE MEMORIAL MISSION. (See Calcutta. India, Lee
Memorial Mission.)
LEEDS, England. In 1740 John Nelson heard John Wes-
ley preach in Moorfields, London, and returned to
Birstall, near Leeds, to share his experience. By 1742 his
evangelism had spread to Armley; and here William
Shent heard him, brought by his wife, Mary, who had
been converted at John Nelson's door. Shent invited Nel-
son to Leeds, and there he preached outside Shent's bar-
ber's shop in spite of threats to kill him. This shop, at the
bottom of what is now Briggate, became the headquarters
of a society that numbered fifty when John Wesley first
visited it on April 8, 1743. The house was licensed for
Methodist worship on April 7, 1746, and remained the
center of Methodism until the first chapel was built in
1751. This chapel was built around the house of a basket-
maker, Mathew Chippendale; and when it was roofed
over, the old house was pulled down and the debris
thrown through the chapel window. It got the name of
the "old Boggart House" because it was supposed to be
built in a haunted area. Shent continued his barber trade;
his preaching and accounts exist today (in the handwriting
of the steward, Thomas Hey, the eminent surgeon), not-
ing payment to Shent of 7/6 a quarter for shaving the
preachers, and a similar sum was spent on kneecaps for
John Wesley. John Nelson died in 1774.
After his wife's death Shent "fell into sin" and was
turned out of the society. An eloquent letter to the
Keighley society restored him, but in 1787 he died a
drunkard. Methodism had taken firm root in Leeds, how-
ever; one hundred years later the vicar of Leeds wrote
"the de facto estabhshed religion is Methodism." The
Boggart House was the only chapel until Albion Street
(1802); then Isle Lane (1815), Wesley Meadow Lane
(1816), Brunswick (1825), St. Peter's (1834), and Ox-
ford Pace (1834) were built. Of these only Brunswick
remains as it was. For about a hundred years these chapels
remained fairly full, and revivals kept them so. In 1794 a
thousand members were added, and another thousand in
1838, under the preaching of John Rattenbury. Numbers
rose between 1797 and 1840 from 2,460 to 8,079.
There were also reversals. Leeds took part in the con-
troversies which followed Wesley's death, and added a
few of its own. Most Leeds Methodists were originally
"Church Methodists" and held their services at 7 a.m.
and 5:30 p.m. to avoid the hours of sei'vice of the parish
church. It was freedom from establishment which led the
builders of Albion Street out of the Wesleyan connection
in 1802. Alexander Kilham's reforming party sent
seventy of its members to the Wesleyan Conference which
met in Leeds in 1797. Not being able to agree, they
withdrew to Ebenezer Chapel (bought from the Baptists)
and began an independent e.xistence as the Methodist
New Connexion.
A more severe reversal began with the proposal in 1826
to build an organ in the new Brunswick Chapel. This
was the start of the Leeds Organ Case. When the Con-
ference of 1827 overruled an adverse vote of the District
Meeting, seventy of the Leeds local preachers and leaders
went on strike against the plan, and in the end more than
a thousand members left the Leeds circuits and set up
the Protestant Methodists. When controversy broke out
again in 1849 as a result of the Fly Sheets agitation,
the Wesleyan Reformers began in Leeds with a huge
tea meeting, in which "a thousand persons partook of the
beverage." Two thousand members left the Wesleyan
Methodist societies in the course of this controversy. In
1857 these joined with the Protestant Methodists and
others to form the United Methodist Free Churches.
At about the same time the Church of England, under
the leadership of the famous Vicar of Leeds, Walter Far-
guhar Hook, reorganized and reanimated itself. Hook re-
built the parish church, and with it twenty-one other
churches, twenty-seven schools, and twenty-three vicar-
ages. He won many back to the Established Church.
Primitive Methodism first entered Leeds on Nov. 29,
1819, when William Clowes opened a mission. In a
single year the membership of the Primitives was 984,
but it was three years before the first chapel was built
at Quarry Hill. By 1830 forty preaching places were on
the plan, and by 1932 there were nine circuits, though
some of these were single-minister stations. As a conse-
quence of the Forward Movement, Oxford Place Chapel
became the head of a new circuit in 1891, and three
years later Samuel Chadwick was sent to be superinten-
dent of the "new mission." Thirty thousand pounds was
spent on remodeling the premises, and in his twelve-year
ministry the membership rose from 294 to 957. Aggressive
evangelism and social work went hand in hand, and tracts
were distributed every week to 2,500 houses. Chadwick
went to Cliff' College in 1907, and in 1910 George Allen
began another great ministry of ten years.
Brunswick Chapel had an Indian summer dating from
the ministry of A. E. Whitham, who began to preach
there in 1918. He had musical and poetic gifts which
enriched his sermons. Brunswick began to grow, and in
1925 Leslie D. Weatherhead began there a ministry of
eleven years, in which it was necessary to be at the church
door an hour before time if one wanted a seat. He re-
moved to the London City Temple in 1936 and was suc-
ceeded by Willl-vm E. Sangster. On the day that war
started in 1939, Sangster began his term in London. None
of the large Leeds city congregations survived the war
intact, and Brunswick was no exception. In an effort at
reorganization, Brunswick and Oxford Place Chapels were
placed together in a new central circuit. A team ministry,
committed to serve the city, hopes in the redevelopment
of the city center to build premises fit for mission to the
twentieth century. But Leeds has been no exception to
the rule that the Methodist churches in the inner belt of
the industrial cities have declined sharply since 1932, and
this decline has been only partly compensated by growth
among the suburban societies.
John Banks
LEESBURG, VIRGINIA, U.S.A., thirty-eight miles north-
west of Alexandria, is the county seat of Loudon County.
LEETE, FREDERICK DELANO
ENCYCLOPEDIA OF
Settled in 1749 and incorporated in 1758, it was probably
named for Francis Lightfoot Lee and Philip Ludwell Lee,
local landholders who were among the town's first trust-
ees. The town still has some old houses of stone and brick
with i\y-clad walls shaded by elms and oaks, and door-
ways with massive knockers.
Prior to 1769 Methodism flourished in four places in
America — New York; Philadelphia; Sam's Creek, Mary-
land; and Leesburg, Virginia. The Methodist Society in
Leesburg is regarded as the oldest in the state, and pre-
sumably it began under the leadership of Robert Straw-
bridge or some of his local preachers. In the early days
Leesburg was one of the towns nearest to Sam's Creek
where Strawbridge, according to Asbury's Journal (April
30, 1801), built the first Methodist chapel in America.
Site of Old SroNE Ciiuucii, Lee.sbuhg,
FIRST Methodist Church property in America
The Old Sfone Church. On May 11, 1766, the Methodist
Societ\' purchased a half-acre lot in Leesburg for "no
other use but for a church and meetinghouse and grave-
yard." The Old Stone Church, as it came to be known,
was begun in 1766, completed in 1770, and dedicated free
of debt, June 24, 1790. The earliest dated tombstone in
the Old Stone Church cemetery is 1777. It stands at the
grave of Captain Wright Brickell who was converted at
Norfolk under Joseph Pilmore. Brickell was one of the
original Book Stewards of the Methodist Societies in
America. Richard Owings, the first native-born Methodist
local preacher in America, died at Leesburg in 1786, and
he and a number of other prominent Methodist preachers
are buried in the cemetery.
When the 1796 General Conference designated six
annual conferences with geographical boundaries, the
"northern neck of Virginia," including Leesburg, became
a part of the Baltimore Conference. When the M. E.
Church divided over slavery in 1844, the Baltimore Con-
ference adhered North. However, in 1848 more than half
the members of the Old Stone Church in Leesburg de-
cided to affiliate as a congregation with the Virginia
Conference (MES). For a few years the two groups
worshiped alternately in the Old Stone Church, but in
1850 a lawsuit ensued and the court ruled that the
church belonged to the M. E. Church because that body
had held title to it since 1766. In 1853 the members who
adhered South built their own church.
As time passed the Northern membership in Leesburg
dwindled, and in 1894 the Old Stone Church was aban-
doned. In 1897 the Negro congregation of the Wash-
ington Conference (ME) in Leesburg instituted and
lost a lawsuit for possession of the Old Stone Church. In
1900 the parsonge adjoining the church was sold for
$416.05, and in 1902 the Old Stone Church was torn
down. The communion table was then given to the Lees-
burg Southern church as the descendant congregation of
the Old Stone Church group which adhered South in
1848.
Today the Old Stone Church Site and Cemetery, des-
ignated as one of the historic shrines of American Meth-
odism by the 1964 General Conference, is the property
of the Virginia Methodist Historical Society.
Recent History. The Leesburg Southern Church con-
tinued as an appointment in the Virginia Conference until
1861 when the Baltimore Conference (ME) divided into
northern and southern branches. The Leesburg church
then adhered to the Old Baltimore (southern) part of the
conference. As is well known, that wing of the Baltimore
Conference was officially received into the M. E. Church,
South at the 1866 General Conference and it continued
as the Baltimore Conference of that denomination until
unification in 1939.
As a strategic town in northern Virginia, Leesburg was
involved in the Civil War, and the church suffered, but
in after years it grew, had distinguished pastors, and was
regarded as a strong, cultured, conservative appointment
in the Baltimore Conference (MES). One feature of the
church program in comparatively recent years has been
a summer union Sunday evening service in front of the
Loudon County Courthouse with the square largely filled
with worshipers, some of them passersby who stop for
the service at the county crossroads.
At unification, Leesburg and all of the Virginia terri-
tory of the Baltimore Conference (MES) became a part
of the Virginia Conference (MC), and when the Arlington
District was formed in 1962, Leesburg, which had been
in the Alexandria District for many years, fell within the
new district.
In 1969 the Leesburg Church reported 725 members,
property valued at $274,500, and $32,836 raised for all
purposes.
Columbia Lippincott Gazateer, 1952. Columbia Univ. Press.
General Minutes, MEG, MEGS, MC, and UMC.
Frederick E. Maser, The Dramatic Story of Early American
Methodism. Nashville: Abingdon Press, 1965.
Melvin L. Steadman, Jr., Leesburg's Old Stone Church (pam-
phlet, 1964).
W. W. Sweet, Virginia Methodism. 1955.
Virginia, A Guide to the Old Dominion, 1940. Virginia Writers'
Project, 1947, Fourth Printing. Albea Godbold
LEETE, FREDERICK DELAND (1866-1958), American bish-
op, was born at Avon, N. Y., Oct. 1, 1866, of English
Puritan and French Huguenot ancestry. He was the son
of Menzo Smith Leete, under whom he was converted
in a revival at thirteen. A grandson of Alexander Leete,
the bishop was the eighth descendant from William Leete,
Colonial governor of Connecticut. Frederick Leete was
educated at Syracuse Unu'ersity (A.B., 1889; A.M.,
1891), and held the honorary D.D., L.H.D., and LL.D.
degrees. He married Jeanette Fuller on July 28, 1891,
and they had three children.
Leete united with the Northern New York Confer-
ence in 1888 and was appointed to Dryer Memorial
Church, Utica, 1888-91. He served as Y.M.C.A. Secretary,
Utica, 1891-94; First Church, Little Falls, 1894-98; Mon-
roe Avenue, Rochester, 1898-1903; University Church,
WORLD METHODISM
LEEWARD ISLANDS
Frederick D. Leete
Syracuse, 1903-06; Central Church, Detroit, Mich.,
1906-12. He was elected bishop in 1912 and assigned to
the Atlanta Area, 1912-20; the Indianapolis Area, 1920-
28; and the Omaha Area, 1928-36, when he retired.
Bishop Leete was a member of three Ecumenical
Methodist Conferences, 1911, 1921, 1931, and was
president of the Ecumenical Council of the Americas and
Orient, 1931-44. He was a life member of the American
Historical Association; a Fellow of the Royal Society of
Arts, London.
Bishop Leete served on every commission that dealt
with church union prior to 1939, and was said to be
one of the most creative minds of the Northern commis-
sion. Bishop Moore wrote, "Bishop Frederick D. Leete
was one of the most valuable members of the Commission.
He spoke always with directness and understanding, and
his suggestions, motions and decisions contributed greatly
to working out the plan of Union. By his long ministry in
prominent pastorates in the Northland, his discerning
episcopal service in the Atlanta area, he had acquainted
himself not only with the mind of his own church but
with the necessary position and requirements of the
Church, South. . . . He met the issues with deep insight,
clear vision, broad churchmanship, calm courage and
genuine statesmanship." (Long Road to Methodist Union,
p. 128.)
Leete's Methodist Bishops, published in 1948, contains
interesting facts about 250 Methodist bishops. Though
the accounts are not always accurate in minor matters, it
is a valuable collection of biographies.
Bishop Leete's personal "Methodist Bishops' Collection,"
containing nearly all the books and pamphlets written
about the 250 bishops covered in his book and including
some 4,000 letters from bishops, has been housed at
Southern Methodist University, along with his rare
library of Methodist historical material.
Bishop Leete died on Feb. 16, 1958.
C. T. Howell, Prominent Personalities. 1945.
F. D. Leete, Methodist Bishops. 1948.
J. M. Moore, Long Road to Union. 1943. Jesse A. Earl
LEEWARD ISLANDS (district of the Methodist Church
IN THE Caribbean .\nd the Americas), formerly referred
to a group of British islands in the Eastern Caribbean,
including St. Kitts (properly called St. Christopher),
Nevis and Anguilla, Antigua and Montserrat. St. Kitts,
Nevis and Anguilla form a self-governing associated state
within the British Commonwealth, though Anguilla in
1968 refused to recognize the connection with St. Kitts
and Nevis. Antigua is also an associated state. The teiTn
"the Leeward Islands" also includes Guadeloupe which
is an overseas department of France.
The Methodist district includes the above mentioned,
though there is no work on the i.sland of Cuadeloupe, and
also St. Eustatius, which forms part of the Netherlands
Antilles, and St. Martin (St. Maarten), which is partly a
French possession, and partly within the Netherlands
Antilles. In addition, the district includes the British as-
sociated state of Dominica, geographically the most north-
erly of the Windward Islands; the American and British
Virgin Islands and Aruba and Cura9ao, in the Netherlands
Antilles, 500 miles to the southwest off the coast of
Venezuela. Its work is carried on in English.
Antigua, the headquarters of the district and of the
MCCA, is the subject of a separate article.
The broad lines of development throughout the district
are similar, though there are variations from one island
to another. In most places, lay Methodist initiative pre-
ceded the visits of Thomas Coke and the stationing of
the first British ministers. A period of rapid expansion
despite opposition, was followed in the 1820's by a decline
in membership. The liberation of the slaves in British
colonies in 1834, occasioned some political disturbance
from which the church suffered, and in the mid-nineteenth
century, economic depression in the West Indies led to
emigration from the smaller islands, while the internal
struggle of the Wesleyan Methodist Church in Britain led
to the withdrawal of some missionary staff. Nevertheless,
the church gradually expanded during the late nineteenth
and twentieth centuries, and in some islands, such as
Tortola in the British Virgin Islands, Methodism came to
form the largest Christian community. The Leeward
Islands District (then known as the Antigua District) was
incorporated into the autonomous West Indian Conference
in 1884, despite the opposition of its chairman and a
majority of members of the synod.
Methodism entered Curasao about 1930, when a local
preacher named Obed Anthony began preaching in a
hired hall, and in the open air. He and his followers later
entered the Dutch Protestant Church, but a Methodist
minister was stationed in Curasao from 1945. Meanwhile,
in Aruba, Methodist services and prayer meetings had
been begun by Thomas Markham, a local preacher from
Montserrat, and others. The first minister, W. J. Barrett,
was appointed in 1939, and was transferred to Curasao
in 1945. The first Methodist minister in St. Croix, Ameri-
can Virgin Islands, was appointed in 1967.
In 1967 the district became a founder member of the
Methodist Church in the Caribbean .\nd the
Americas. It has maintained throughout its history con-
nections with other parts of the Caribbean area and of
world Methodism.
Methodism was introduced into St. Kitts by Lydia
Seaton, a servant who had lived in the house of Frances
Turner, one of Nathaniel Gilbert's converts in Antigua.
The first Methodist community, which Thomas Coke
visited in 1787, 1789 and 1805, included the editor of the
LEEWARD ISLANDS
ENCYCLOPEDIA OF
local newspaper, named Cable, and a jeweller named
Bertie. William Hammet was stationed in St. Kitts by
Coke, and followed by Thomas Owens and others. A
schism, led by an Anabaptist local preacher and a former
missionary, divided the church in 1806, but a revival
took place about 1815. The church contained at this time
an unusually high proportion of white members. Relations
with Anglicans in the 1820's were tense, but the Methodist
community was by far the largest denomination on the
island. Education made slow progress, and support by
missionaries from Britain diminished. A second revival
took place in 1870, after a long period of decline, but
lives and property were lost from time to time through
fire (1867), hurricane (1871) and flood (1880). The
first Kittitian minister, Alban E. Belboda, began work in
1913. During the period of the West Indian Conference
(1884-1904), the St. Kitts District became distinct from
the Antigua District. From 1904, when the Leeward
Islands District was created, to 1950, the chairman of the
district resided in St. Kitts.
Coke's first visit to Nevis in 1787 was unsuccessful,
but the island was visited soon after by William Hammet,
and Thomas Owens was stationed there after Coke's
second visit in 1789. On this occasion. Coke held in Nevis
a conference of West Indian staff. A chapel was built in
Charlestown, the main town, in 1790, with the support
of prominent planters such as the cousins Richard and
Walter Nisbett and William Brazier. By the time of Coke's
third visit, in 1793, the church had 400 members in
Charlestown alone. In 1797, controversy on moral issues
between the minister and some planters led to an attempt
to burn down the church, and there were further attacks
on the church in 1816. Local leadership was difficult to
maintain, and membership ebbed and flowed in Nevis as
elsewhere. Wesleyan Methodist discipline aroused some
opposition. The abolition of slavery caused less disturb-
ance in Nevis than in St. Kitts, and churches were
crowded by the mid-1830's. A further period of decline
in mid-century was followed in 1861 by a revival of the
Obeah cult. Lender a succession of capable ministers, the
Church was steadily built up until the period of the
autonomous West Indian Conference (1884-1904). It was
from Nevis that William Claxton and William Powell
emigrated to Guyana in 1802, to establish Methodism
there.
Metliodism was brought to Anguilla by one of its own
citizens, John Hodge, who returned home in 1813, to find
no minister of any denomination on the island. Two years
later, a missionary from St. Barts (St. Bartholomew)
visited Anguilla, to find that Hodge had gathered around
him a Methodist community of 250 members. The deputy
governor of the island paid public tribute to his work in
1817, and he was ordained in 1822. During the years of
economic depression, most Methodists remained faithful
to the church, and the island has made a disproportion-
ately large contribution to the ministry and deaconess
order.
Before Coke's first visit to the Dutch Island of Sf.
Eustatius (Statia) in 1787, a class of twenty Methodist
members had been gathered by a Negro slave, converted
in North America, and known as "Black Harry." At first
he was allowed to preach freely, and the Dutch governor
went to hear him, but later his influence over his fellow-
slaves aroused the apprehension of the white planters,
and public preaching was forbidden. Coke preached
privately to the authorities, and organised six classes dur-
ing a two weeks' visit. On his return at the end of 1788,
Coke found that Black Harry had been banished, and an
edict prohibiting public prayer was in force. Nevertheless,
Coke baptised 140 people. WiUiam Brazier of St. Kitts
was sent to lead the Methodist community, but he was
soon driven from the island. Within a year Coke returned,
to receive a personal rebuff from a new Dutch governor,
though Methodists were allowed to meet privately. No
minister w;is appointed to the island until Myles Coupland
Dixon arrived in 1811, but under his successor, Jonathan
Raynar, (1815-1818), St. Eustatius became a separate
circuit, and relations with the Dutch authorities greatly
improved. The church was destroyed by earthquake in
1842, but the church's work was helped by government
grants.
St. Martin is an island of thirty-nine square miles,
divided between Dutch and French administration. John
Hodge of Anguilla visited both parts of the island in
1847. He was driven from the French sector after one
successful meeting, but found a more friendly reception
in the Dutch colony. At first, the island was visited by the
missionary stationed in St. Bartholomew, but in 1819 a
new circuit of St. Martin's and AnguiUa was constituted.
The attitude of the French authorities changed, and they
gave an annual grant to the mission. Emancipation of the
slaves came in 1849 to the French part of the island, and
in 1863 to the Dutch part, as to St. Eustatius and other
Dutch possessions. The French government later pressed
for the appointment of French-speaking ministers, and
few local preachers were to be found, so that although
the church enjoyed a good reputation, its pulpits were
sometimes unfilled.
When Coke visited Tortola, the largest of the British
Virgin Islands, with William Hammet in 1789, he found
no church there, though he was well received by the
authorities, and the Moravians had been at work in the
neighboring island of St. Thomas for over fifty years. The
church grew rapidly, until in 1796, it included among
its members almost half the slave population. The Wesley-
an missionary John Brownell was assaulted in 1806 by one
of a group of white men whose conduct Brownell had
attacked in print, and in 1814, a schismatic movement
was led by an ex-missionary named Stewart. Nevertheless,
there was no official opposition to the church. In the early
years of the nineteenth century, the islands had been
served by a staff of three ministers, but by 1884 these
had been reduced to one. Nevertheless, by the beginning
of the twentieth century, the Methodist community in-
cluded more than eighty percent of the inhabitants. The
proportion has since declined, but a majority of the people
are still Methodists. Methodism has played a prominent
role in education, and women's and youth organizations
are active.
Methodism was a relatively late arrival to the United
States Virgin Islands. St. Thomas, then a Danish posses-
sion, became a center of Moravian work in 1732, and,
with St. Croix, was brought within the Anglican diocese
of Antigua in 1848, but it was not until 1891, during the
period of the autonomous West Indian Conference, that
the first Methodist minister, J. B. Foster, was stationed
there. Work is expanding in St. Thomas and in St. Croix,
and a Methodist minister was stationed in St. Croix for
the first time in 1967.
A Methodist society with a dozen members existed in
Montserrat as early as 1793, and Coke already planned to
establish a circuit there, but it was not until 1820 that
WORLD METHODISM
LEIFFER, MURRAY HOWARD
the first missionary, John Maddock, arrived. He died
within a year, and although he was immediately replaced,
the growth of the church was steady rather than spectac-
ular. Many of the settlers were Irish Roman Catholics,
and among the indigenous inhabitants, there were periodic
revivals of the Obeah cult. There has been close coopera-
tion with government, particularly in educational work.
Dominica was visited by Coke in 1787 and 1788. The
small Methodist community, led by a Mrs. Webley, re-
ceived its first minister, an Irishman named William Mc-
Cornock, in 1788. Within six months, he had died. The
early history of Dominican Methodism, until 1817, is
marked by a high rate of mortality and sickness among
missionaries, and consequently by periods during which
the station was left vacant. Controversy about church
property in 1810 severely reduced the membership, but
by 1833 it had risen to almost 1,000. Roman Catholicism
was well established in Dominica before the beginning
of Methodist work, and its influence has continued to
predominate. (See also West Indies.)
Kindling of the Flame, British Guiana District, 1960.
C. E. LawTence, The Wesley of tlie West Indies, Montserrat,
1938. Paul Ellincwobth
in the state senate, built a magnificent mansion near the
town later named for him — Creenwood, in Leflore County.
The Civil War brought him great financial loss as he
remained loyal to the Union until his death on Aug. 31,
1865. Other members of the Leflore family moved to In-
dian territory. A half-brother, Forbis Leflore, served as
an assistant Methodist preacher and interpreter for preach-
ers. For a time there was a Methodist appointment called
Leflore, and a county in Oklahoma named for the family.
Babcock and Bryce, Oklahoma. 1937.
Angie Debo, Rise and Fall of the Choctaw Republic. Norman:
University of Oklahoma Press, 1934, 1961.
Dictionartj of American Biography, Dumas Malone, ed. Vol. XI,
pp. 143-44. Charles Scribner's Sons. 1933.
Publications of the Mississippi Historical Society, Vol. VII, pp.
141-51. Walter N. Vernon
LEGAL HUNDRED. The name used in the Wesleyan Metli-
odist Church for the select hundred preachers and their
successors to whom Wesley assigned the legal conduct
of Conference business bv his Deed of Declar.\tion,
1784.
Frank Baker
LEFFINGWELL, CLARA (1862-1905). American Free
Methodist missionary', was born at Napoli, N. Y., Dec.
2, 1862. In 1886 she was licensed to preach, and sers'ed
churches in New York and Pennsylvania. In 1896 she
went to China under the China Inland Mission. She was
there during the Boxer riots. Her concern was the evan-
gelization of the Chinese and in having her own denomi-
nation share in it. After a term she returned home to
crusade for the establishment of Free Methodist missions
in China. The General Conference and Missionary Board
were persuaded. She was appointed superintendent for
China with the authority to raise the needed funds, and
secure recruits for the field. In less than two years she
had done both — breaking her health through overwork.
However, she went to the field with several new mis-
sionaries. Within a few weeks, she had located a field
for the Free Methodists in Honan Province. Stations were
opened at Chengchow and Kaifeng. She lived only a few
months afterward and died in China, July 16, 1905.
B. S. Lamson, Venture! 1960.
Sellevv, Clara Leffingwell, A Missionary. N.d.
Byron S. Lamson
LEFLORE, GREENWOOD (1800-1865), American Indian
chief and strong supporter of Methodist mission work
among Indians, was bom on June 3, 1800 near what is
now Jackson, iMiss. He was the son of a French-Canadian
trader and merchant, and of a French-Indian mother.
When twelve years old he went to Nashville, Tenn.,
where he was educated, living in the home of Major
John Donly whose daughter, Rosa, he married. Returning
to Mississippi he became one of the chiefs of the Choc-
taws and was soon verj' influential among them. He
opened his home as headquarters for Alexander Talley
in his preaching tours, and also served as inteipreter. He
was one of the chief leaders in the signing of the treat)'
of Dancing Rabbit Creek, which caused much bitterness
among the Choctaws who opposed leaving their old home
for the lands of Oklahoma. Leflore decided to stay in
Mississippi rather than to migrate west, and became a
prosperous land and slave owner. He served four years
LEGION OF SERVICE was a Youth movement started by
the United Methodist Church in Britain in 1922, and
intended as an advance on both the Christian Endeav-
our and the Scouting movement. Some idea of its mood
may be gathered from the Aspiration of its highest grade
of membership, the Cuides:
As the shepherd counted the flock
And tlirough the night sought high and low
The missing sheep, so let me seek
The lost until I find;
Nor the lost man alone,
But Heaven's ideal of all he may become,
The mother-tliought of God for every life,
Gi\ing myself with joy to win his best.
Believing still, though failures oft recur.
Drinking the cup Christ drank,
'For their sakes,' saving with Him,
'I sanctify myself.'
A Fellowship of Service was also created, to sene the
leaders of the Legion, and those who did other types of
Youth work. At the time of Methodist Union, the Legion
of Service reported twenty-two Senior branches with 687
members, and fourteen Junior branches with 363 mem-
bers. The United Methodist Church had about 139.000
members at the time.
John Kent
LEIFFER, MURRAY HOWARD (1902- ), American
clergyman, educator. Judicial Council member, was bom
at Albany, N. Y. He was educated at the College of the
City of New York and the University of Southern Cali-
fomia, receiving also the B.D. degree from Garrett
Theological Seminary, M.A. from the University of
Chicago and Ph.D. from Nortitwestern University. He
was ordained and joined the Southern Californla.-
Arizona Conference, 1927. but has since served as an
educator.
As a teacher he has been instructor in sociology at
Chicago Training School, 1929-32; associate professor of
sociology and social ethics at Garrett, 1929-32; associate
LEIGH, SAMUEL
ENCYCLOPEDIA OF
professor, 1932-35; and professor since 1936. He orga-
nized and directed the Bureau of Social and Religious
Research, making surveys that were of great value to
church bodies, general and local. Among these was a study
of the Methodist episcopacy, carried on with the aid of the
Council of Bishops.
His membership on church board and committees has
included the Board of Temperance, the Board of Chris-
tian Social Concerns, and the General Conference Com-
mittee on correlation and editorial revision, which last
helped in editing the Discipline (TMC) in 1952, 56, 60
and 64. He was elected to the Judicial Council of the
church in 1964 and in 1968 became its president.
Dr. Leiffer has written: Manual for the Study of the
City Church, City and Church i7i Transition and The
Effective City Church. He edited The Urban Fact Book
and Crowded Ways. Two of his books centered about
laymen — The Layman Looks at the Minister and In That
Case. His involvement with the ministry and training min-
isters spurred his authorship of The Methodist Ministry;
Retirement and Recruitment in the Methodist Ministry,
The Role of the District Superintendent; and The Epis-
copacy in the Present Day. After and while teaching at
Singapore and Manila in 1961 and 1965 he wrote The
Methodist Church in Singapore, and Methodist and Other
Protestant Churches in Manila.
He is a member of a number of learned and profes-
sional societies.
In 1924 he married Dorothy Corinne Linn and they
had one son, Donald John, a teacher of sociology.
Who's Who in The Methodist Church, 1966. T. Otto Nall
Samuel Leigh
LEIGH, SAMUEL (1785-1852), first Australian Methodist
minister, was bom on Sept. 1, 1785, at Milton, Stafford-
shire, England. Associated with the Independent Church
at Hanley, he enrolled in a Theological School conducted
by the Rev. Dr. Bogue, a strict Calvinist. Leigh favored
Arminiani.sm and quietly withdrew. He then joined the
Wesleyan Society at Portsmouth, England and assisted
Joseph Sutcliffe. Appointed to the Shaftesbury Circuit,
he interested himself for two years in Christian Education.
He was deeply influenced by an interview he had with
Thomas Coke, who was then setting out for missionary
fields in CE'ixON.
On Oct. 3, 1814, he was ordained and his authority
"to feed the flock of Christ and to administer the holy
sacraments" was signed by Adam Clarke, Samuel
Bradburn, Thomas Vasey and John Gaultier.
Leigh left Portsmouth on Feb. 28, 1815, enroute to
New South Wales, Australia. He arrived in Sydney in
the "Hebe" on August 10, and the following day presented
his credentials to Governor Macquarie who, suspicious of
"sectaries," gave Leigh the opportunity to become a
servant of the Government. To the credit of Macquarie,
Leigh's sincerity and forthrightness won his admiration
and practical support.
Leigh held services in the Rocks area, Sydney, and
pioneered work at Castlereagh, Parramatta, Windsor,
Lower Portland and Liverpool. By 1819 he had estab-
lished the first Methodist circuit with fourteen preaching
places. This involved riding horseback over 150 miles each
week. He visited and preached in Newcastle on several
occasions. He befriended and was supported by Samuel
Marsden, who held the position of Senior Chaplain (C
of E), and became an active member in the Society for
Promoting Christian Knowledge and Benevolence.
Leigh helped establish the Colonial Auxiliary Bible
Society in 1817. On Marsden's suggestion and with his
support, he was able to visit New Zealand. He returned
for health reasons to England in 1820 and married
Catherine Clewes.
In 1821 he established a mission in Hobart, leaving
William Horton in charge. In February 1822, he founded
the first Wesleyan mission at Whangaroa. Returning to
New South Wales he became acting superintendent of
Sydney Circuit and later was stationed at Parramatta. It
was there his wife died on May 15, 1831, and was buried
in St. John's cemetery. Because of indifferent health he
again returned to England. He died May 2, 1852.
He has an honored place in Australasian history and
his work is perpetuated in New South Wales by the
Leigh Theological College, Enfield, and the Leigh Me-
morial Centenary Church, Parramatta.
Australian Dictionary of Biography. Vol. II, 1967.
J. Colwell, Illustrated History. 1904.
C. H. Laws, Toil and Adversity at Whangaroa. New Zealand,
Wesley Historical Society, 1945.
Rita F. Snowden, The Ladies of Wesley dale. London: Ep-
worth Press, 1957.
Alexander Strachan, Remarkable Incidents in the Life of the
Rev. Samuel Leigh. London: James NichoUs, 1855.
Stanley G. Clauchton
LELIEVRE, MATTHIEU (1840-1930), French pastor and
historian, was the son of Jean Lelievie (1793-1861), who
was bom in Normandy of Roman Catholic parents. On
his return from fighting in Napoleon's armies, Jean
Lelievre was converted at the age of thirty-eight and
became a Methodist minister. Three of his sons entered
the Methodist ministry. Matthieu, born circa 1840, though
he entered the ministry quite young, quickly became one
of the leading men. Succeeding one of Charles Cook's
sons, he became secretary of the French Sunday School
Union. He started a teacher's paper, which was an im-
mediate success, and continues to this day.
He was known, not only as a preacher, but also as an
author. He wrote lives of several of the early French
Methodist ministers, of John Hunt of Fiji fame and of
William Taylor of California. His volume on the pioneer
WORLD METHODISM
LEONARD, ADNA WRIGHT
preachers of the West in the United States does them
justice. His Hfe of John Wesley ran through five editions,
carefully revised and improved. It was translated into five
languages: English, German, Italian, Spanish, and Tamil.
He also edited, with D. Benoit, Crespin's Livre des
Martyrs, the French equivalent of Foxe's Book of Martyrs,
his share being two large quarto volumes. Several volumes
on French Huguenot history show the breadth of his in-
terests. His last book was on Wesley's theology, written
only a couple of years before he died, well over eighty
years old, a labor of love.
With others he started a Home Missionary Society,
after the 1870 war with Prussia, in order to revive the
churches of all denominations.
For years, he was editor of the French Methodist
paper, I'Evangeliste. Though Methodism was a small
minority compared to the Reformed and Lutheran
Churches, Lelievre made this journal one of the most in-
fluential religious papers.
He was several times President of the French Confer-
ence and was awarded the D.D. {honoris causa) by the
University of Ohio.
Theophile Rou.\, Matthieu Lelievre. 1932. H. E. Whelpton
LENHART, JOHN L. (1805-1862), American clergyman
and Navy chaplain, was born Oct. 29, 1805, to a well-
known Pennsylvania family. In 1830 he entered the
Philadelphia Conference, though his membership sub-
sequently was in the New Jersey and Newark Confer-
ences. Illness came while at Cross Street, Paterson, N. J.
His physician recommended a seashore appointment,
whereupon he became a chaplain in the U. S. Navy. Re-
taining membership in the Newark Conference when it
was set off from the New Jersey Conference, he was the
first chairman of the conference board of stewards.
The Civil War found Lenhart serving aboard the
Cumberland. Eligible for retirement, he chose to sewe
further. He was the first Navy Chaplain to die as the
result of enemy action, when the Cumberland was rammed
and sunk by the Confederate ship Virginia (formerly the
Merrimack) at Hampton Roads, Va., March 8, 1862.
"When it was seen that the Cumberland must go down
all the officers in charge of the wounded were ordered on
deck and to bring with them such of the wounded as
there might be some hope of saving, which order was
obeyed by the surgeons and others. The Chaplain, instead
of coming on deck, went into his room and shut the door
when in a few minutes he met his fate, the ship going
speedily down." It was thought the door swung shut after
the chaplain entered the room and that he was unable to
open it due to damage to the vessel. Writing to a friend
before the fatal attack he said: "It is just as near my
heavenly home from the Cumberland as from any other
place."
V. B. Hampton, Newark Conference. 1957.
History of the Chaplain Corps, U. S. Navy.
Minutes of the Newark Conference, 1862.
Edgar R. Rohrbach
LEONARD, ADNA BRADWAY (1837-1916), American
pastor, presiding elder, missionary secretary, was born at
Berhn, Ohio, on Aug. 2, 1837, the son of John and Nancy
(Davis) Leonard. Educated at Union College in Alliance,
Ohio (A.M., 1881; Hon.D.D., LL.D.), he entered the
Pittsburgh M. E. Conference in March, 1860. From
then until 1886 he served churches in Ohio and the
Leavenworth District in the Kansas Conference. He
was elected corresponding secretary of the Missionary
Society and Board of Foreign Missions in 1888, serving
as such until 1912.
Leonard's pastorates were characterized by revivals.
During his three years at Central, Springfield, Ohio, the
membership rose from 590 to 805. As presiding elder in
Kansas at the first and fourth rounds he would preach
and hold Quarterly Conference on Saturday, then preach
twice on Sunday, administer Communion, and hold a love
feast. On the second and third rounds he would preach
and hold Quarterly Conference. As far as was possible,
he aided pastors in revivals during the fall and winter.
In 1885 Adna Leonard was a candidate for Governor of
Ohio on the Prohibition ticket. He was elected a delegate
to the General Conference eight times, and was sent
to three Ecumenical Methodist Conferences, 1891,
1901, and 1911.
On Feb. 19, 1861, he married Caroline Amelia Kaiser
and they had seven children, one son, Adna Wright
Leonard, in time becoming a bishop.
A. B. Leonard was elected corresponding secretary of
the Missionary Society of the M. E. Church and sei-ved
longer than any of his predecessors, or from 1888 to 1912.
He visited twenty-five foreign countries one or more times
on five missionary tours, 1893, 1901. 1904, 1906. and
1907. On the 1907 trip, lasting eight months and eighteen
days, he preached forty times and transacted the business
of the Missionary Society. Financial expenditure for for-
eign missions in 1888 amounted to $244,000. By 1912 it
increased to $822,000, having reached its highest peak
in 1906, which was $831,000. The 1912 General Confer-
ence unanimously adopted a resolution stating that
Leonard had set an example of devotion to the cause of
missions and that he be made Secretary-emeritus for life,
empowering the Board to make him a grant annualh' as
it should judge advisable. After writing his autobiography.
The Stone of Help, in 1915, he died April 22, 1916.
A strong figure in the Church, Dr. A. B. Leonard was
an outstanding preacher and great Missionary Secretary.
A. B. Leonard, The Stone of Help, Autobiography. Cincin-
nati, Ohio and N. Y. : Methodist Book Concern, 1915.
C. F. Price, Who's Who in American Methodism. 1916.
Jesse A. Eaul
LEONARD, ADNA WRIGHT (1874-1943), American bish-
op, was bom in Cincinnati, Ohio, on Nov. 2, 1874. He
was educated at New York Univ.-rsity, Drew Theolog-
ical Seminary, and The American School of Archeology,
Rome, Italy. He was received on trial in the Cincinnati
Conference in 1899 and ordained deacon the same year.
He was united in marriage to Marv Luella Dav, Oct. 9,
1901.
Churches served by A. W. Leonard include Green
Village, New Jersey; First Church, San Juan, Puerto Rico;
American Methodist Church, Rome, Italy. He returned to
America in 1903 and afterwards ser\'ed Grace Church,
Piqua, Ohio; Central Church, Springfield; Walnut Hills
Church, Cincinnati; and First Church, Seattle. He was
elected bishop of the M. E. Church in 1916. As bishop
he served the following areas: San Francisco, 1916-1924;
Buffalo, 1924-1932; Pittsburgh, 1932-1940; and Washing-
ton, D. C, 1940-1943.
The following colleges and universities conferred honor-
LESLIE, DAVID
ENCYCLOPEDIA OF
Adna W. Leonard
ary degrees upon him: Ohio Northern University,
College of Puget Sound, University of Southern California,
Syracuse University, Allegheny College, West Vib-
GixiA Wesleyan College, The American University,
and Western Maryland College.
Bishop Leonard died in an aiiplane accident over Ice-
land in 1943, while on an inspection tour of the American
forces in Europe and Africa, at the request of President
Franklin D. Roosevelt, and in the interest of the Commis-
sion on Chaplains of the Federal Council of Churches
of Christ in America. He was buried in Iceland. His chil-
dren were Adna Wright Leonard, Jr., and Mrs. Henrv G.
Budd, Jr.
Bishop Leonard was an impressive soldierly looking
man of great force of character. He was a stickler for
parliamentary order and saw that his conferences followed
out exactly the procedures outlined in the Discipline, and
drove ahead with the programs of the church. His tragic
death in the line of duty for both his church and nation
was deeply felt by his brethren.
Journals of Puget Sound Conference, 1910-16; Pacific North-
west Conference, 1943.
C. F. Price, Who's Who in American Methodism. 1916.
Erle Howell
LESLIE, DAVID (I797-I869), an American missionary, cir-
cuit rider, and leader in Christian education in the Pacific
Northwest.
A member of the New England Conference, he
volunteered for service in the Oregon mission to the In-
dians in 1836. He and his family reached Oregon in
September 1837, completing an eight-month voyage from
Boston around the Horn. For two years, when the super-
intendent, Jason Lee, was seeking reinforcements from the
east coast, Leslie was acting-superintendent.
Before the United States and Great Britain settled the
Oregon boundary in 1846, there was no legal government
in Oregon established by a sovereign state. In 1838 the
settlers near the mission appointed Leslie a justice of the
peace. In this capacity he conducted the first trial by jury
held in Oregon, a trial in which one of the settlers was
acquitted from the charge of murder. He prepared a
memorial for the American settlers, petitioning the U.S.
Congress to extend protection to the settlers in Oregon.
He joined with the settlers to establish a temporary gov-
ernment, which served the pioneers as their only govern-
ment until the U.S. established the territorial government
of Oregon in 1848.
After the close of the Indian mission in 1846, Leslie
remained in Oregon to work among the white settlers.
Never a man of robust physical strength, the work of the
circuit rider left him broken in health and, at the early
age of fifty-two, he took the supernumerary relation. But
his labors for the church never ceased until death closed
his work in March 1869.
Living on his land claim near Salem, he served the
church in many ways, but the service which gave him a
large place in the history of Methodism in Oregon was his
long service to Willamette University, the Methodist
school which is the oldest university in the Pacific North-
west. He was a member of the original board of trustees
in 1842 (known as Oregon Institute until its charter in
1853), and continued a member until his death in 1869.
He was president of the board, succeeding Jason Lee,
until his death, a period of twenty-five years. It was a
period when the work to maintain the struggling pioneer
university required his full devoted efforts, best described
as a full-time, but non-salaried position. The Oregon Con-
ference committee on education said in its report the
year of Leslie's death, concerning Willamette University
and Leslie's relation to it, "much of the honor of its place
in the history of the church in Oregon will arise from the
part he bore in laying its foundations, and carrying it
through its earliest struggles and difficulties."
R. M. Gatke, Willamette University. 1943.
Robert Moulton Gatke
LESLIE, ELMER ARCHIBALD (1888-1965), American cler-
gyman and educator, was born in Tolono, 111., April 8,
1888, the son of Robert and Mary (Campbell) Leslie. He
received the A.B. degree from the University of Illinois in
1910; the S.T.B. degree in 1913 and the Ph.D. degree in
1916 from Boston University. He also studied at Leipzig,
Glasgow, Halle, Berlin, O.xford and Jerusalem.
Admitted on trial to the Maine Conference in 1911,
he was ordained a deacon in 1912, joined the New
England Conference in full connection in 1913, and
received his elder's orders in 1915. He served Methodist
churches in Urbana and Savoy, 111.; Kittery, Me.; Arhng-
ton, Medford, Cambridge and Brookline, Mass. He
founded and directed the Wesley Foundation at Har-
vard University in Cambridge from 1918 to 1921. From
1921 until 1957 he was professor of Hebrew and Old
Testament literature at Boston University. He was widely
known as a lecturer and writer.
His numerous published works include Old Testament
Religion (1936), The Psahns (1949), Jeremiah (1954)
and Isaiah (1963). He was a contributor to Abingdon
Bible Commentary and The Interpreter's Bible.
Beloved bv colleagues and students alike, he was not
only a scholar whose work was marked by carefulness
and thoughtfulness, he was also one who never lost the
pastoral touch. His deep faith and prayer life profoundly
influenced his associates.
WORLD METHODISM
On June 26, 1913 he married Helen Fay Noon, daugh-
ter of a New England clergyman, by whom he had four
children: Jean Taylor (Mrs. A. Donald Hackler), Robert
Campbell, James S. and Donald WOliam (deceased).
Elmer A. Leslie died at his winter retirement home in
Winter Park, Fla., Feb. 26, 1965.
Minutes New England .i^nnual Conference, 1965.
Nexus, Alumni Magazine, Boston University School of Theol-
ogy, May 1965.
VVlio's Who in Methodism, 1952. Ernest R. Case
LESSEY, THEOPHILUS (1787-1841), British Methodist and
one of the most noted Wesleyan preachers of his time,
was bom at Penzance, Cornwall, and was baptized by
John Wesley himself. He was educated at Kingswood
School, entered the ministry in 1808, and became presi-
dent of the Conference in 1839, the first son of a Method-
ist minister to be elected to that office. He died in London
on June 10, 1841.
G. Smith, Wesleyan Methodism. 1857-61.
G. West, Sketches of Wesleyan Preachers. London, 1849.
G. Ernest Long
LEVERT, EUGENE VERDOT (1795-1875), American minis-
ter and colorful character who was one of the "founders
of Methodism in Alabama," was born Oct. 20, 1795, King
William County, Va., the son of Dr. Claudius Levert, who
was surgeon of Count Rochambeau's French fleet when it
came to help the Americans win their independence. Dr.
Levert married about 1785, Ann Lea Metcalfe, of one
of the old families of Tidewater, Va. Eugene Levert came
to Alabam.\ first in 1818, and joined the Methodist church
near Huntsville in 1819. In 1821 he joined the Mississippi
Conference which then e.xtended over the western part
of Alabama, and was appointed to the Tuscaloosa Circuit,
with Samual Patton as his senior minister.
In 1822 he was sent to the Alabama Circuit with Joshua
Boucher, but in 1823 was located by the Conference
against his desire, because he had married on Jan. 23,
1823, Martha Patton. (She subsequently became the
mother of fifteen children.) The feeling in that day against
young ministers marrying was \'er\- strong, hence the un-
willing location. However, in 1825 he was readmitted
and assigned to the New River Circuit, and in 1826 to
the Cahaba Valley Circuit, but in 1827 he was forced
to locate again, this time voluntarily due to his own health.
In 1828 he was readmitted a second time, and served the
Tuscaloosa Circuit, being one of tlie original presiding
elders at the organization in 1832 of the Alabama Con-
ference. Thereafter he served several appointments in
his Conference including the Selma District and the
Demopolis District. He was elected delegate to the Gen-
eral Conference of 1840, and was one of the original
trustees of Centenar\' Institute at Summerfield, in Dallas
County, Ala. A zealous Mason, he became Grand Master
of the Grand Council of the Masonic Lodge for Alabama
in 1866-67. It is said that more children were named for
Eugene V. Levert than probably for any minister in Ala-
bama. The History of Methodism by West (page 613),
gives some interesting facts in connection with Eugene
V. Leveret's connection with the Tarrant family.
Levert died April 19, 1875, and was buried at Marion,
Ala.
Greene County Democrat, Eutaw, Ala., March 3, 1955.
F. S. MOSELEV
LEWES, DELAWARE
Hyungki J. Lew
LEW, HYUNGKI J. (1897- ), Korean bishop and au-
thor, was born in Hich\un, North Pyeng-An Province,
Korea, Nov. 17, 1897. He attended a Methodist Mission
school, graduated from .Aoyama College in Tokyo, Ohio
Wesleyan University, Boston University School of
Theology, and then received his NLA. from Hai-vard in
1927.
Returning to Korea that year he began work in reli-
gious education for the M. E. Church Mission. In 1932
he became general secretary of the Department of Educa-
tion of the newly organized Korean Methodist Church.
During these years he produced thirty volumes, including
a translation of the Abingdon one-volume Bible Commen-
tary.
Pressure of Japanese military authorities forced Lew
and other American trained personnel out of church lead-
ership in 1941, and he endured severe persecution until
the end of World War II. In 1945, the American Military
Government of Korea placed him in charge of the largest
Japanese printing plant in Korea.
In 1948 he was made President of the Theological
Seminary, where he continued until 1953. When Bishop
Yu-Soon Kim was kidnapped by the Communists after
the in\asion of 1950, Lew was elected to succeed him.
His two tenns involved care for thousands of refugees at
Pusan, and rehabilitation of some 400 churches under the
Bishop's Appeal Fund.
In 1958, due to constitutional limit of two tenns, he
returned to editorial work. A large Korean Bible Diction-
ary came off the press in 1960. A Korean Bible Com-
mentary in four volumes, averaging some 1,200 pages
each, covering the entire Bible, was completed in 1968.
Work has begun on a biography of church leaders.
Who's Who in The Methodist Church. 1966.
Charles A. Saueh
LEWES, DELAWARE, U.S.A., the site of the first Methodist
Society in America, formed by George Whitefield.
Whitefield visited the place, then knowni as Lewiston or
Lewis Town, on Oct. 30, 1739 and remained two days.
LEWIS, EDWIN
ENCYCLOPEDIA OF
He was met in the evening by two or three leading per-
sons and on the following day "preached at two in the
afternoon to a serious and attentive congregation." "Per-
sons of different denominations were present," he wrote,
"and the congregation was larger than might be expected
in so small a place, and at so short a notice. After sermon,
the High Sheriff, collector, and chief men of the place
came and took leave of me; and by their means we were
provided with horses and a guide for our journey at a
reasonable expense. '
In April 1741, William Becket. Anglican rector at
Lewes, wrote: "It is surprising to observe how the vulgar
everywhere are inclined to enthusiasm. Mr. Whitefield
(the early minister of Methodism) had a vast crowd of
hearers in May last when he preached four or five times
from a balcony. They continued, unknown to me, to set
up a religious society."
The Society had seventeen members and survived only
three years. It was revived in 1779 by Freeborn Gar-
BETTSON. A frame church building, known as old Ebene-
zer, was erected in 1788 and Bethel Church was built
about two years later. In 1970 Bethel reported a member-
ship of 556.
C. Whitefield, Journals. 1960. Elmer T. Clahk
LEWIS, EDWIN (1881-1959), American theologian, lec-
turer, author, and professor, was born on April 18, 1881,
in Newbury, England. He was the son of Joseph and Sarah
(Newman) Lewis. He married Louise Newhook Frost
(deceased 1953) on Jan. 5, 1904, and their children are
Olin Lewis, Velva (Mrs. Kenneth B. Grady), and Faulk-
ner Lewis (vice-president of the MacMillan Company).
He married a second time Josephine Stults, who survives
him. When Edwin Lewis was nineteen years of age, he
went to Labrador with Sir Wilfred Grenfell and joined
the Newfoundland Methodist Church of Canada, 1900-03,
and then went into the North Dakota Conference where
he served from 1904-05. He was educated at Sackville
College, Canada; Middlebury College; United Free
Church College, Glasgow; Drew Seminary (B.D., 1908;
Th.D., 1918); New York State College for Teachers (B.A.,
1915), and Dickinson College (D.D., 1926). He trans-
ferred to the Troy Conference in 1910 and served North
Chatham, 1913-16; First Church at Rensselaer, New York;
and then became an instructor in Greek and Theology at
the Drew Seminary, 1916-18. He became adjunct profes-
sor of Systematic Theology there in 1918 and in 1920 be-
came a professor, which position he occupied until he
retired in the early 1950's.
Lewis publicly stated that his theological attitude
changed somewhat as he progressed in his work, and he
challenged certain extremely liberal teachings in his book,
A Christian Manifesto, published in 1934. He also wrote
]csus Christ and the Human Quest, 1924; A Manual of
Christian Beliefs, 1927; Cod and Ourselves, 1931; Great
Christian Teachings, 1933; The Faith We Declare (the
Fondren Lectures for 1938); A Philosophy of the Chris-
tian Revelation, 1940; A New Heaven and a New Earth
(which were the Quillian Lectures at Emory University,
1941); and The Creator and the Adversary, in which he
opposed the rather widely held idea that there was no
positive spirit of evil in the universe and that the good-
ness of God was everything. "We have gone too far toward
a benevolent monism," he told the writer of these lines.
He was one of the co-authors of the Abingdon Bible
Commentary, 1929, a work which is still held in high
repute.
Upon his retirement from Drew, he taught for a time
in Temple University in Philadelphia, though he con-
tinued to maintain a home in Madison, N. J. He died in
the winter of 1959.
E. S. Bucke, History of American Methodism. 1964.
C. T. Howell, Prominent Personalities. 1945.
Journal of the Troy Conference, 1960. N. B. H.
LEWIS, FELIX L. (1888-1965), twenty-third bishop of the
C.M.E. Church, was born on Sept. 4, 1888, at Homer,
La. He was licensed to preach in 1901 and was admitted
to the Louisiana Conference in 1906. He received a B.S.
degree from Wiley College and attended Garrett
Biblical Institute. He served churches in Tennessee
and Louisiana, and was appointed presiding elder for
fifteen years. In 1934, he was elected general secretary
of the Kingdom Extension Department, where he served
until 1946 and his election to the office of bishop. He
retired from service in January 1960, and died in August
1965.
Harris and Patterson, C.M.E. Church. 1965.
The Christian Index, May 16, 1946. Ralph C. Gay
LEWIS, THOMAS HAMILTON (1852-1929), American
Methodist Protestant president and church statesman, was
born in Dover, Del., on Dec. 11, 1852. His father died
in 1853 and the family moved to Maryland where he
lived until he moved to Washington, D.C. in 1920.
He entered Western Maryland College in 1871 and
was graduated in 1875. Entering the Maryland Confer-
ence of the M. P. Church in 1875, he served two pastor-
ates: the first at Cumberland, Md., 1875-6; the other at
St. John's Church in Baltimore, Md., 1876-81.
On Dec. 11, 1877, he married Mary Ward, daughter of
J. T. Ward, president of Western Maryland College.
In 1881 he organized the Westminster Theological
Seminary (now Wesley Seminary) and served as its
first president from 1881 to 1885. He then became presi-
dent of Western Maryland College, which he served until
1920, a period of thirty-four years. In the meanwhile he
was elected president of the General Conference of the
M. P. Church, serving one four-year term. In 1920 he was
again elected president of that body, serving eight years
as its first full-time president.
In 1928 he was elected Contributing Editor of the com-
bined denominational papers. The Methodist Protestant
and Tlie Methodist Recorder, continuing in that capacity
until his death in 1929. To the last he was in full posses-
sion of his extraordinary mental and spiritual gifts. He
was buried in the Westminster city cemetery after a ser-
vice in the Baker Chapel of the College.
"Such in brief outline is the life story of the most re-
markable man the Methodist Protestant Church has pro-
duced." (1930 Maryland Conference Journal, p. 133). He
was a superb preacher, a great orator. His presidency of
the College gave it a firm educational and financial foun-
dation. His three terms of president of the General Con-
ference were conspicuous in administrative grasp of
denominational policies and programs, giving to the
Church a sense of unity and direction it greatly needed.
Much of this focu.sed in the great centenary celebration
(Methodist Protestant) in Baltimore in 1928.
Perhaps his greatest achievement was in relation to
WORLD METHODISM
LEWIS, WILSON SEELEY
Methodist unification. In 1908 he was elected president
of the General Conference of his church. The General
Conference of the M. E. Church, in session in Baltimore,
sent a delegation, consisting of Bishop Warren, John F.
GoucHER and Senator J. P. Dolliver, to the General Con-
ference of the M. P. Church, in Pittsburgh, with a proposal
to "renew organic fellowship with the Methodist Epis-
copal Church." Their coming was enthusiastically received
and their message referred to the committee on union.
This latter committee acted in reply: "That a commission
consisting of nine members be appointed by this Confer-
ence for the purpose of meeting with a like commission
of the Methodist Episcopal Church, of the Methodist
Episcopal Church, South, and of other Methodist
Churches in this country to promote as far as possible the
reunification of Methodists in America."
A deputation of three — T. H. Lewis, A. L. Reynolds,
J. W. Hering — was sent to Baltimore. It was here that
he made his remarkable appeal for Methodist union. He
was at his best in voice and material. At the close,
referring to his Church, the smallest body — "Brethren, if
little Benjamin may but beat a drum or carry a flag while
Judah and Ephraim once more march on to the same
music of peace, joyfully we will say. Amen, God wills it."
The editor of the Advocate wrote of the event: "At
the appealing climax, they (the Conference) were on their
feet again — laughing, cheering, saluting, singing — dele-
gates and spectators alike swayed by the fraternal
impulse."
It happened, however, that the Conference took no fur-
ther action for union and no meetings were ever held.
Undaunted, T. H. Lewis made his way to the 1910
session of the M. E. Church, South, and had a similar
response as at Baltimore. That Conference also reached
no conclusive decision with reference to union.
Fortunately, both of the other Churches had appointed
commissions to deal with the problem of overlapping
areas. It was at a meeting of these two groups that he
appeared, whether by invitation or voluntarily, for he was
not a member of either body. But out of it all developed
a tri-church movement for organic union. Several meetings
of the three commissions were held, resulting in a body
of "Suggestions" for union. And though he did not live to
see it, the movement for Methodist unification, for which
Thomas Hamilton Lewis labored, continued in various
phases, culminating at Kansas City, Mo., in 1939.
James H. Sthaughn
LEWIS, WILLIAM BRYANT (1891-1956), American mis-
sionary medical pioneer of the M. E. Church, South in
the Belgian Congo, was born in Vicksburg, Miss., Oct.
24, 1891. Educated at Millsaps College, and the Medi-
cal School of Vanderbu,t University, he practiced medi-
cine in Louisiana, 1913-16. He was with the Louisiana
National Guard on the Mexican border, 1916-17, and then
in France 1917-19 as a medical officer of the A.E.F. during
World War I. He afterward continued medical studies at
Tulane University, but the call to Christian service was
overwhelming and he was appointed a medical missionary
to the Congo in 1923.
Lewis received permission from the Belgian government
to establish a leper colony in association with the hospital
and medical service he directed in Tunda Station. He also
pioneered in the opening of rural dispensaries in outlying
and remote villages in a wide area surrounding Tunda.
These were served by trained native hospital attendants.
Mrs. Lewis, tlie former Zaidee Hunter Nelson of Jackson,
Miss., assisted her husband in the Tunda Hospital and in
the organization of an evangelistic and health ministry in
the mission area. On retirement they returned to Missis-
sippi. A large and commodious hospital, the Lewis Me-
morial Hospital, has been built at Tunda and named in
honor of the Lewises.
Ann L. Ashmore, The Call of the Congo. Nashville, 1947.
W. W. Reid
Wilson S. Lewis
LEWIS, WILSON SEELEY (1857-1921), American educa-
tor and bishop, was bom near Russell, N. Y., June 17,
1857. Although raised in poverty and with little formal
education, he started teaching rural school at age si.xteen.
He worked his way through three years at St. Lawrence
College at Canton, N. Y., and went to Iowa in 1880 to
teach in the public schools. He felt he was called to preach
and joined the Upper Iowa Conference in 1885. He
was appointed pastor at Blairstown. In 1888 he became
principal of Epworth Seminary, a Methodist preparatory
school at Epworth, Iowa. After notable success there he
was elected president of Morningside College, Sioux
City, Iowa, in 1897 and transferred to the Northwest
Iowa Conference.
He travelled a year in Europe before assuming his
post. The conference had recently taken over Morning-
side College from a group of local promoters. It had one
small building, a large debt, no assets and no public
goodwill. Under President Lewis its academic standards
were raised, the debt and the main building which now
bears his name was erected. He secured financial support
from near and far, including gifts from Andrew Carnegie
and the General Education Board which formed the be-
ginning of an endowment fund.
National attention was attracted to his ability and in
1908 he was elected bishop. His assignments were eight
years at Foochow, China, and four years at Shanghai. He
and Bishop James W. B.\shford superintended the work
in China during the downfall of the Manchu dynasty
and through the First World War. He was called back
to the LT.S.A. in 1913 to participate in a nationwide cam-
paign for finances to save Goucher College in Balti-
more, Md. He came home again to give leadership in
raising the Centenary Fund for Missions in 1919. He
strongly supported the ill-fated Interchurch World Move-
ment for missions which followed.
LEXINGTON, KENTUCKY
ENCYCLOPEDIA OF
A self-devised philosophy of missions guided his work.
He made himself accessible to the Chinese pastors. He
strengthened the local churches by increasing their self-
dependency. He schemed to create among the Methodists
an all-China awareness and loyalty in contrast to the local
and regional fragmentations typical of that land. He in-
sisted upon the steady up-grading of the church's educa-
tional institutions. The church membership grew from
22,000 in 1903 to 77,000 in 1920.
His son, John, served as a missionary in China. His
daughter, Ida Belle, eventually became President of Hwa
Nan College at Foochow under the Woman's Foreign
Missionary Society. In 1920 he was assigned to the
Peking area. His health broke soon afterward and he
returned to Siou.x City, where he died on Aug. 24, 1921.
He is buried there in Graceland Cemetery under an im-
pressive stone monument erected by the citizens. A boule-
vard and a city park also bear his name.
S. N. Fellows, Upper Iowa Conference. 1907.
F. D. Leete, Methodist Bishops. 1948.
Ida Belle Lewis, Bishop Wilson Seeley Lewis. Sioux City, la.:
Morningside College, 1929.
Minutes of the Northwest Iowa Conference, 1921.
B. Mitchell, Northwest Iowa Conference. 1904.
Frank G. Bean
LEXINGTON, KENTUCKY, U.S.A. (population 107,944)
is a city situated in the heart of the famous blue grass
region of Kentucky, and Lexington itself is sometimes
called the "capital of the blue grass." For the origin and
the development of early Methodism in Lexington see the
history of the First Methodist Church there in the
article below.
Centenary Methodist, now located in north Lexington,
celebrated its 100th anniversary in 1966. It dates its origin
from the latter part of December 1865, when 133 mem-
bers withdrew from the Hill Street M. E. Church, South
— now First Church — and met and organized on Jan, 3,
1866, a new church which adhered to the M. E. Church.
The first unit of this church's building was upon the comer
of Broadway and Church Street and was dedicated on
Oct. 14, 1866. The sanctuary was added in 1870. In 1955
the congregation moved to the present location and re-
mained there until it combined with Trinity Church which
had been established under the district superintendency of
A. G. Stone in 1940-46. Trinity itself was established as a
church in 1945 when a pastor was appointed there.
Old Centenary in its downtown location had by that
time begun to face problems of limited space and inade-
quate parking facilities, and its members were moving out
to suburban areas. So Trinity and Centenary worked out a
combination — "the most beautiful church wedding that
has ever been held" states the Centenary brochure cele-
brating this event. The new Centenary is quite commodi-
ous and has a new educational building attached to the
church. Centenary members claim that it "has the vitality
of a young church and the stability of a mature church."
Donald \V. Durham was the pastor of the church on the
1966 centenary occasion. In 1970 the membership was
1,984.
Recent statistics indicate that total membership of the
Methodist churches in the Lexington district is 19,109 and
property values are of $9,438,065 last reporting.
Centenary Methodist Church. Published by the Church Direc-
tory of Publishers. Louisville, Ky., 1966. N. B. H.
First Church is the historic downtown church of Lexing-
ton. Here the first Lexington Society was organized in
1789 while Lexington was still a frontier village. Five
miles from Lexington in 1790 Bishop Asbury held the
first Annual Conference west of the AJleghenies. In this
conference plans were made for the starting of Bethel
Academy, the first Methodist institute of learning west of
the Alleghenies. In 1804 the society of Lexington became
the first station west of the Alleghenies. In 1815 Bishop
Asbury preached his last sermon in Kentucky in this
church from the text found in Zephaniah 3:12-13. In 1819
the church consisted of 113 white and seventy colored
members.
The first session of the newly formed Kentucky Con-
ference was held here in 1821. All three of the Bishops
— William McKendree, Enoch George, and Robert R.
Roberts — were present. The Conference also met here in
1822. The second location of the church was on Church
Street between Upper and Limestone. On this lot a sturdy
brick church 60x50 feet was built with a gallery above for
colored people.
Colored people continued to be listed as members of
the church until the period following the Civil War, when
the number greatly decreased. Stephen Chipley should be
mentioned. He was an apprentice to Maddox Fisher, Lex-
ington businessman and member of the Methodist Church.
Fisher taught him the bricklayer's trade and reading,
writing, and arithmetic. Stephen Chipley served on the
Board of Trustees of the Methodist Church for fifty years.
H. H. Kavanaugh was pastor in 1833 and 1834. In the
summer of 1833 the epidemic of Asiatic cholera caused
nearly 500 deaths in less than three months time. Every
family was aff^ected and business was paralyzed. Under
Kavanaugh 's ministry, however, a revival began in January
1834 and lasted two months, and 200 people were added
to the Methodist Church. He was elected bishop in 1854.
The increasing membership of the Lexington congrega-
tion made it necessary to select a new location. Property
was acquired on High, or Hill Street, from the German
Lutheran Community and here was built a church long
known as the Hill Street M. E. Church, South. This was
in 1841. In 1842 the Annual Conference was entertained
here and H. B. Bascom dedicated the new church in that
same year. H. H. Kavanaugh was pastor again in 1847-
48. In 1842 H. B. Bascom became president of Tran-
sylvania University, at that time a Methodist institution.
Through the efforts of Kavanaugh and Bascom another
great revival was held with far reaching effects that
greatly strengthened the local church. R. K. Hargrove,
later a bishop, was pastor in 1867. In 1878 H. P. Walker
was pastor. During that time the Hill Street Auxiliary of
the Woman's Foreign Missionary Society-, authorized
by the General Conference in May of that year, was
organized in the Hill Street Church. Their first annual
session was held in the Hill Street Church in March 1879.
F. W. Nolan was pastor from 1882-86. Under his pastorate
the church was fully remodeled, and he was assisted in a
notable revival in 1884 by Henry Clay Morrison. Bishop
R. K. Hargrove, former pastor, presided at the Annual
Conference session at HiU Street Church in 1890.
Under the pastorate of E. G. B. Mann, 1907-11, the
present First Methodist Church was built. Mrs. Scola
Inskeep Chenowith left by will $10,000 toward the build-
ing of the new stone church. She made three provisions:
"The church was to raise $25,000. The new building was
WORLD METHODISM
to be completed in two years. It was to be without debt
when dedicated." These stipulations were carried out
and the new church was dedicated on Jan. 10, 1909. The
old name Hill Street M. E. Church, South was changed
to First M. E. Church, South, Le.xington. Following uni-
fication in 1939, the church became known as the First
Methodist Church of Lexington.
First Church in its long history has always assisted in
starting other Methodist churches in Lexington. E. L.
Southgate, pastor in 1894, with H. P. Walker, presiding
elder, assisted in the organization of the Sunday school
in the north section of the city. This later became Epworth
Church. U. G. Foote, pastor in 1902-06, assisted in the
establishment of the church that later became Park
Church. For several years it was a mission under the
Quarterly Conference of the Hill Street Church.
In September 1907, O. B. Crockett was appointed as
the first regular pastor of the Park Church.
Under the ministry of Gilbert Combs in 1922-28 the
Wesley Foundation of the University of Kentucky met
in First Church. The Wesley Foundation continued here
until it moved to the new location in 1964.
On Oct. 10, 1940 the Woman's Society of Christian
Service was organized here. The new Educational Plant
was dedicated free of debt on Oct. 24, 1965. Present
membership is 1,306, constituting a cross section of the
city of Lexington.
Russell R. Patton
LEXINGTON CONFERENCE (ME), was organized at Har-
rodsbuig, Ky., March 2, 1869, with Bishop Levi Scott
presiding. A Negro conference, it was foiTned by dividing
the Kentucky Conference (ME) along racial lines. Tlie
conference began with two districts, Lexington and Louis-
ville, twenty-six charges, and 3,526 members. The 1872
General Conference added Ohio and Indiana to the
territory of the Lexington Conference, and in 1873 it
reported an Ohio District with twelve charges. In 1876 the
conference boundaries were extended to include Illinois.
That year the conference had an Indianapolis District,
and it reported fifty-eight charges and 6,871 members.
Later Michigan, Minnesota, and Wisconsin were added,
while southwest Illinois was surrendered to the Central
Missouri (later Central West) Conference.
The Lexington Conference continued with two districts
in Kentucky, one in Ohio, and one in Indiana, and for
some years there was little growth in membership. In 1900
the conference reported 9,182 members. In 1914 the
Chicago-Indianapolis District was formed, and the confer-
ence reported 12,506 members that year. In 1917 the
Chicago District was organized with ten charges. During
the First World War Negro migration to the north in-
creased, and by 1920 the conference membership had
risen to nearly 17,000. In 1938 the conference had 124
charges, and nearly 25,000 members.
The Lexington Conference's St. Mark Church in Chi-
cago was known widely for years as one of the strongest
congregations in Methodism. From 600 members in 1915,
it grew to nearly 3,500 by 1930. From 1939 to 1964 the
church regularly reported 4,000 to 4,700 members every
year. In more recent years the St. Mark membership has
greatly decreased.
At unification in 1939, the Lexington Conference be-
came a part of the Central Jurisdiction.
Two members of the Lexington Conference were
elected bishops in The Methodist Church, M. W. Clair,
Jr. (1952) and M. Lafayette Harris (1960).
The Lexington Conference supported Philander
Smith College at Little Rock, Ark. In 1942 the
churches of the conference raised about $1,100 for the
college. Gammon Theological Seminary was com-
mended as the one institution in the Central Jurisdiction
for training ministers.
In 1964, its last year, the Lexington Conference re-
ported 124 charges, 130 ministers, 40,689 members, prop-
erty valued at $10,522,390, At that time the Kentucky
churches of the conference were merged with the Ten-
nessee Conference ( CJ ) to form the Tennessee-Kentucky
Conference, and the remainder of the conference was
absorbed by the overlying conferences of the North Cen-
tral Jurisdiction.
General Minutes, MEC and MC.
Minutes of the Lexington Conference.
M. Simpson, Cyclopaedia, 1882. Albea Godbold
LEYLAND, ARTHUR STANLEY (1901- ), British minis-
ter, was born Nov. 25, 1901, in St. George's, Shropshire,
England. Accepted for the ministry in the Primitive
Methodist Church in 1922, he was sent for theological
training to Hartley College, Manchester, and served in
circuits in different parts of the kingdom until 1945, when
he came to the London area for the first of four terms
there in Highgate, Bamet, Brixton Hill, and Streatham.
From 1940 onward he acted as Assistant Secretary of the
British Methodist Conference, and for many years con-
ducted a weekly feature in the Methodist Recorder.
Dr. Leyland pioneered the ministerial exchange pro-
gram of the World Methodist Council in 1946, when
he exchanged pulpits with Dr. Theodore C. Mayer of The
Methodist Church, U.S.A. Since that time he has served
as chairman of the British Committee on Ministerial Ex-
changes in the World Methodist Council. He is also a
member of the British Council of Churches Visiting
Preachers and Exchange Committee. He has been a
delegate from British Methodism to the World Confer-
ence on several occasions.
Frank Baker
LIBERIA is a country on the southern "bulge" of West
Africa. Methodism is as old as the country. Both Meth-
odists and Baptists share honors in having had outstand-
ing leaders among the original settlers. When the colonists
gained foothold in present-day Liberia in January 1822,
the Metliodist leader, Elijah Johnson held the little group
together in a critical hour. During a revival in 1824, "up-
wards of twenty persons, all professing Christ for the first
time," were added to the Methodist Society. A few days
later they were given a lot for a church, which was built
and finished in 1825.
When the first Methodist missionary, Melville B.
Cox, arrived in Liberia in 1833, he helped stabilize the
Methodist work and brought it under episcopal super-
vision from America. Although Cox lived only four and
one-half months after his arrival, he had carried the work
beyond the boundaries of Monrovia. An Annual Confer-
ence was organized on Jan. 10, 1834, by Rufus Spaulding
and S. O. Wright; however, formal authorization had to
wait until the General Conference of 1836. There were
three ministerial members at that conference: Spaulding,
Wright, and the Liberian, Anthony D. Williams. Williams
liad been ordained in 1833 at the Oneida Conference.
Wright is buried in Monrovia. Spaulding had to return
home because of Iiealth. Late in 1834, John Seys arrived
to assume leadership of the mission. Born in the West
Indies, he was able to stand the tropical climate better
than others. The Liberia Conference Seminary was opened
in 1839, with Jabez Huiton as principal. On March 19,
1837, a new Methodist church was dedicated in Monrovia.
Built of stone, sixty-six by fifty feet, it is still in use today.
The period 1833 to 1844 has been called the "Golden
Age" of Methodist Missions in Liberia. Because of the
toll in lives and broken health among the missionaries,
the local leadership gradually shifted over to the Liberi-
ans. A turning point in the life of the church came in 1851,
for the conference had to decide whether to disband or go
on under their own leaders; at this time Francis Burns
was acting as President of the conference. In 1853 Bishop
Levi Scott visited Liberia for the Annual Conference
session held in Cape Palmas. There, for the first time in
the country, an ordination service was held. Eleven men
were ordained as de.'VCOns and eight as elders. For the
first time since its founding the conference had ministers
set apart to perform the ordinances and sacraments of
the church. In 1856 Francis Bums was elected the first
Liberian missionary bishop by the General Conference of
the M. E. Church. He was the first "missionary bishop"
ever elected, the office largely being created to take care
of the type of supervision Burns was to give. He gave
leadership until his death in April 1863. He was followed
in the episcopacy by another well qualified Liberian, John
W. Roberts, brother of the first President of Liberia,
Joseph J. Roberts. By 1868 the Liberia Annual Confer-
ence was given full status in the M. E. Church with rep-
resentation in the General Conference. Bishop Roberts
served until his death in 1875, when again the episcopal
supervision was assigned to bishops from America. In 1876
the conference had five districts and twenty-one appoint-
ments. In 1877 the membership reached 2,488.
In 1884 the General Conference elected the veteran
missionary, William Taylor, as bishop for Africa. Tay-
lor's plan was to establish self-supporting mission stations
in a chain across Africa. After having started the work in
the Congo he brought a number of missionaries to Liberia.
Soon seven stations were established along the Cavalla
River, six along the Kru Coast, and ten in Sinoe and Grand
Bassa Counties and on the St. Paul River. Over fifty mis-
sionaries, the majority of them women, were taken by
Bishop Taylor to Liberia. During the period the Mission
Board sent out nineteen men to do district and educational
work. When Bishop Taylor retired in 1896 his methods
had been criticized and many casualties had been re-
ported. But though a number of stations had closed, his
work has in several places brought permanent results. It
should be noted that the great membership strength of the
Methodist Church today lies in the areas where his work
was estabhshed. Most of the men entering the ministry
today come from this Kru Coast area.
After having been witliout a resident bishop for thirty
years, Liberia received Bishop Isaiah B. Scott, an Ameri-
can Negro elected by the General Conference of 1904. A
period of progress followed. The membership rose from
3,301 to 10,959 by 1916 when Bishop Scott retired. Dur-
ing this period special emphasis was given to self-help and
self-support, education, and evangehsm among the Grebo
and Kru tribal groups.
A visit by Thomas S. Donohugh, secretary of the M.E.
ENCYCLOPEDIA OF
Methodist Church, Ganta, Libeuia
Mission Board, in 1923 brought about a reorganization of
the mission work. An important decision was to begin a
new station at Ganta in the interior. After a two weelcs'
trek through the jungle, George W. Harley and his wife
arrived at Ganta in 1926. The Ganta station became one
of the largest Methodist stations in Africa; it includes the
hospital, elementary and junior high schools, girls' and
boys' dormitories, evangelism department, literacy work,
nursing school, and industrial work with a fine carpenter's
shop, where mahogany furniture is built. The Harleys
retired in 1960. Thousands of treatments are given in the
clinic every year; two new hospital wings were equipped
for modem surgery with a staff of three doctors; the
leprosarium with 700 patients and twelve out-stations was
set up; and evangelistic work in over seventy villages was
started. Another important project following this 1923 visit
was the strengthening of the College of West Africa.
The assignment of Bishop Willis J. King (1944-56) as
resident bishop assured the work in Liberia of more sta-
bility and expansion, as there had been no resident bishop
since 1928. New work was begun at Gbarnga, located 120
miles inland at an important crossroad. A significant step
forward was taken when a Conference Board of Missions
was organized to assume in part the responsibility for the
new mission. Cooperation with Cuttington College was
started with the providing of a Methodist professor on
the staff. The Woman's Division (TMG) opened a well-
equipped hostel for girls attending the College of West
Africa, and has since provided a home economics teacher
for the school. The academic standards of the school were
raised considerably and the position of the College of
West Africa as the leading college preparatory school in
the country was further strengthened.
Under Bishop Prince A. Taylor, Jr. (1956-64), much
was done to strengthen the administration of the Annual
Conference and to bring the Liberian Church to the point
of self-sustenance. This has partly been brought about
due to the foresight and vision of William V. S. Tubman,
President of Liberia, and a dedicated layman in the
Methodist Church.
In 1964 the General Conference (TMG) voted an en-
abling act which would permit Liberia to become either
an autonomous church or a Central Conference. At
the Annual Conference session in February 1965, the
Liberia Annual Conference voted unanimously to estab-
lish a Central Conference, and to elect a Liberian as
bishop. This historic conference was held Dec. 8-12,
WORLD METHODISM
UCENSES, PREACHERS' AND
Mt. Scott Church, Cape Palmas, site of
first session of liberia central conference
1965, at Mt. Scott Memorial Methodist Church in Cape
Palmas, the same place where the first Liberian min-
isters were ordained by Bishop Levi Scott in 1853. Steph-
en Trowen Nagbe, Sr., is the first Liberian to be elected
bishop and consecrated in Liberia. He conducted his first
Annual Conference and service of ordination at Caldwell,
near Monrovia, the place where Melville Cox held his
first camp meeting 133 years before.
Among important developments after World War II
was cooperation with Cuttington College in theological
training, and a mission and church were organized in
Gbamga — the joint theological training program at Cut-
tington is no longer in effect.
The Church in Liberia has started to train a full-time
indigenous ministry. Admission to Conference member-
ship has been raised from eight to twelve years of school-
ing. By 1962 three congregations had full-time pastors
with college degrees. A Pastors' School has been estab-
lished at Gbamga which takes men who have completed
tenth grade in school and gives them two or three years
theological training.
W. C. Barclay, History of Missions. 1949-57.
Ivan Lee Holt, Methodists of the World. 1950.
J. F. Hurst, History of Methodism. 1901-04.
W. J. King, Liberia. N.d. Werner J. Wickstbom
LIBERIA ANNUAL CONFERENCE organized in that land
(see Liberia) was given authority by the General Con-
ference of 1964 to become organized into a Central Con-
ference during the quadrennium ending in 1968 provided
that it should have a minimum of twenty ministerial
members on the basis of one delegate for every four
ministerial members of the Annual Conference. Pursuant
to this requirement during the quadrennium, Liberia be-
came a Central Conference of The United Methodist
Church through the actions which have been outlined
above in the general account of Liberia.
N. B. H.
LIBERTY CHURCH, Greene County, Georgia, U.S.A.,
cradle of Methodism of Central Georgia and one of the
oldest Methodist churches in continuous operation. Around
1786, John Bush erected a brush arbor as a community
center for camp meetings in what was then called
Crackers Neck. It became a preaching place for Method-
ists and from this grew Liberty Chapel. In 1797, James
Jenkins, a pioneer Methodist itinerant, served the Wash-
ington Circuit which included Greene, Wilkes, Taliaferro,
Lincoln, Elbert, Hart, Franklin, Madison, and Oglethorpe
Counties. After preaching at Liberty, Jenkins reported
in his journal that following a fiery exhortatjon, a man in
uniform came down the aisle and fell at his feet crying
for pardon. Others came after him, and according to
Jenkins, this occurrence at Liberty Chapel was the origin
of the Methodist custom of penitents coming to the altar.
"The meeting became so noisy," he continued, "that it was
a wonder the horses did not take fright."
Many of the great men of early Methodist history
were connected with Liberty. Bishop Asbuby preached
there several times. "In Liberty there is life," he wrote
in 1801, "and many souls have been brought to God, even
children." Again he preached there on Christmas Day,
1806, noting that the new chapel measured thirty by
fifty feet.
In December of 1808, the twenty-third session of the
South Carolina Conference, which also served
Georgia, met at Liberty. Bishops Asbury and McKendree
attended, and Asbury estimated that between 2,000 and
3,000 people were present, for one of the first winter
camp meetings in America was held in conjunction with
the annual conference. Lovick Pierce was ordained an
elder, and William Capers was admitted a preacher
on trial. Liberty continued to serve the rural area in which
it was located, and in 1966 it was on the WTiite Plains
Circuit in the Augusta District of the North Georgia
Conference.
F. Asbury, Journal and Letters. 1958.
A. M. Pierce, Georgia. 1956.
Donald J. West
LICENSES, PREACHERS' AND PREACHING HOUSES'.
The Act of UnifoiTuity (1662) was followed by the Con-
venticle Acts of 1664 and 1670, whereby anyone attending
"any unlawful assembly, conventicle or meeting under
colour or pretence of any exercise of religion" would be
fined or imprisoned. The Toleration Act (1689) gave
relief to bona fide Dissenters, but did not provide for
Methodists, who were recognized by neither Anglicans
nor Dissenters. The only way out of the dilemma was
for Wesley to license his itinerants as "preachers of the
Gospel," though against their will they had to accept
licenses in which they were described as "Dissenting
Preachers." They were accused of "acting under a lie"
(see Wesley's letter to Thomas Adam, July 19, 1768),
i.e., while professing themselves members of the Church
of England, they licensed themselves as Dissenters. To
obtain a license a preacher had to take the oaths, make
certain declarations, and generally comply with the Act
of Toleration.
As persecution set in, it became increasingly necessary
for Methodist buildings to ha\e the protection of being
licensed. They were registered as buildings "for the wor-
ship of God and religious exercises as Protestant Dis-
senters." The New Room, Bristol, was the first to be thus
registered (October 17, 1748). The Large Minutes
{Minutes i. 602) of 1763 lays down the proper form for
such a license. In 1812 the Methodists played a large
LICHFIELD PLAN
ENCYCLOPEDIA OF
part in the events which led up to the repeal of the
Conventicle Act.
F. Baker, Wesley and the Church of England. 1970.
Wesley Historical Soc. Proceedings, ,xi, 82, 103, 130.
John C. Bowmer
LICHFIELD PLAN was drawn up in 1794, three years
after Wesley's death. April 1 and 2, Thomas Coke con-
sulted at Lichfield with Alexander Mather, Thomas
Taylor, John Pawson, Samuel Bhadburn, James
Rogers, Henry Moore, and Adam Clarke about the
future organization of Methodism. The plan recom-
mended: (1) preachers be received into Full Connexion
by being ordained deacon; (2) preachers approved by the
Conference be ordained elders; (3) an order of super-
intendents be instituted.
The plan went on to suggest geographical "divisions,"
listed the personnel to be appointed superintendents
(largely the same as the authors of the plan!), and out-
lined the extent of their authority. The Conference that
year "treated" the Lichfield Plan as "tending to create
invidious distinctions among brethren and those who at-
tended the meeting were considered as aspirants after
honour." Thus it was rejected, though doubtless its
authors argued that it accorded with Wesley's intentions
when he "set apart" Coke and Mather by the laying on
of hands to be superintendents.
V. E. Vine
His main Ufe work was the Bermondsey Settlement,
which he founded in 1891 with William Fiddian
MouLTON, and of which he remained warden until 1949.
Lidgett's services to the borough were acknowledged
when he was made an honorary freeman, but his influence
extended into the life of the whole of London, especially
in educational matters. He became an alderman on the
London County Council in 1905, and was a member of
the senate of London University from 1922-32. In 1931-
32 he was vice-chancellor of the university.
He was a member of many interdenominational organi-
zations, and in 1913 served on a royal commission. From
1907-18 he edited The Methodist Times, and from 1911
was the joint editor of The Contemporary Review. In
addition he was a distinguished theologian, his main works
being a Fernley Lecture, The Spiritual Principle of the
Atonement (1898); The Fatherhood of God (1902);
The Christian Religion ( 1907). He died at Epsom, Surrey,
on June 16, 1953.
H. E. Davies, John Scott Lidgett. 1957.
Minutes of the Methodist Conference, 1953.
H. Morley Rattenbury
LIEBNER, OTTO (1879-1946), missionary and statistician,
was born Feb. 3, 1879, to Jewish parents in Vienna,
Austria. After graduation from high school he attended
the LIniversit\' in Vienna. Shortly after his graduation he
came to New York City, was converted, and enrolled
in the Biblical Seminary of New York. He graduated in
1914 and was accepted by the Board of Missions of the
M. E. Church as a missionary'. From 1919 to 1928 he
served in South America. In 1929 he was put in charge of
the work of the Baltic countries, Bulgaria and Jugoslavia.
In 1933 he returned to America and served as a pastor
at Evansville, Ind. From 1936 to 1939 he served as a
professor of Biblical Interpretation at the Biblical Semi-
nary in New York. The final seven years of his life were
spent doing statistical work for the Chicago office of the
General Board of Pensions of The Methodist Church.
Robert Chafee
J. ScoTT Lidgett
Eglise Evan(;elique Methouiste
UE LA Redemption, Liege, Belgium
LIDGETT, JOHN SCOTT (1854-1953), British Methodist,
once called "the greatest Methodist since John Wesley,"
was born at Lewisham, Kent, on August 10, 1854, and
entered the Wesleyan ministry in 1876. His services to
the church were recognized by his election to the Legal
Hundred in 1902, and he became President of the
Wesleyan Conference in 1908 and first president of the
reunited Methodist Church in 1932.
LIEGE, Belgium, The Methodist Church (French) began
in 1925 as an annex of Herstal Church. In 1930 a
beautiful church building was erected by H. H. Stanley,
overlooking the Meuse River at Pont Maghin. The church
was twice damaged by the blowing up of a bridge in
1940 and 1944. During the Nazi occupation. Pastor Henri
van Oest was arrested and sent to a death camp in
Germany. He died in Siegburg on March 10, 1945. Pastors
WORLD METHODISM
have been F. Cuenod, 1924-37; H. van Oest, 1938-41;
P. Spranghers, 1944-46; A. Werners, 1947-58; J. Coviaux,
1959-64; and L. Berchier since 1965.
WiLLIANt G. ThONGER
LIGHTWOOD, JAMES THOMAS (1856-1944), British
pioneer in the study of Methodist music and hymnology,
was bom in Leeds, the son of a Wesleyan Methodist
minister. He was educated at Kingswood School. After
some experience in trade, with his brother Edward in
1879 he opened a boarding school at Lytham St. Annes,
Lancashire. He was one of the founding members of the
Wesley Historical Society, and in 1910 began the
Methodist musical monthly. The Choir. In 1892 he pub-
lished thirty-two Tunes tvith Hymns for use in Day and
Sunday Schools, and continued to write hvTnn tunes
throughout his Lfe; five of them were included in the
Methodist Hymn Book (1933). Of his many books the
following are probably the most useful: Methodist Music
in the Eighteenth Century (1927), Stories of Methodist
Music (1928), Samuel Wesley, Musician (1936), and
especially the standard reference work. The Music of the
Methodisi Hymn Book ( 1935) .
Frank Bakeh
LIM SI SIN (1910- ), bishop for two terms of the
autonomous Methodist Church of Lower Burma, whose
election was the highhght of the Conference (Oct. 5-10,
1965), at which the Burma Annual Conference of The
Methodist Church became the Autonomous Methodist
Church of Lower Burma. Previous to his election, he
had been the pastor for sixteen years of the Christ Meth-
odist Church in Rangoon, and superintendent of the
Chinese District of the Conference for almost the same
period. He and his wife are the parents of seven children —
— three daughters and four sons, one of whom is Dr. Lim
Toh Bin, a graduate of Northwestern Medical College
(lUinois) and now practicing medicine in Canada. Bishop
Lim was born in China in 1910 and came to Burma
from Amoy in 1949 as pastor of the Chinese-language
Christ Methodist Church.
The consecration of Bishop Lim was presided over by
Bishop HoBART B. Amstutz. A purple stole was presented
to Bishop Lim by Bishop Amstutz. At the same moment
Bishop Amstutz said, "1 hereby dissolve the Burma An-
nual Conference of The Methodist Church and declare
the establishment of the Autonomous Methodist Church
of the Union of Burma."
Among the distinguished guests who attended this con-
secration were the Roman Catholic Archbishop Bazin;
Anglican Bishop of Rangoon, H. V. Shearbum; Rev. John
Thet Gyi, general secretary of the Burma Christian Coun-
cil; representatives of the Baptist Church, and the Rev.
Vulchuka, fraternal delegate from the Upper Burma Meth-
odist Church which became autonomous in 1964. Bishop
Lim's two terms as bishop ended in September 1969.
N. B. H.
LIMA, Peru, is the capital of that nation and is one of the
most interesting cities in the world. It is one of the oldest
cities of the Americas and contains within it both Indian
and Spanish colonial tradition, as well as modern buildings
La Victoria Church, Lima
THE oldest Evangelical church building
and processes. In it there is the oldest university in the
Americas — the University of San Marcos, founded in
1551. The city's population in 1970 is given as 2,415,700.
There are today about ten regular Methodist Sunday
schools and preaching places in Lima, as well as the
several institutions whose work is described below. Three
congregations are near self-supporting. The First Meth-
odist Church is perhaps the strongest of these.
Colegio Mario Alvarado is a school for girls formerly
known as Lima High School. Founded in 1906, it was
one of the first girls' schools in Peru to offer secondary
education. At the present time it has both elementary
and secondary departments. It offers college preparatory,
commercial and home economics courses. Enrollment in
1968 was 645.
The school is located near downtown Lima in a build-
ing provided in 1932 by the Woman's Division of Chris-
tian Service and added to in 1954. Funds for the build-
ing were secured and administered through the service
of Gertrude Hanks, who was principal for many years.
The school is directed by Mrs. Olga Vanderghem, a
graduate of Maria Alvarado and its first Peruvian prin-
cipal.
Escuela America de La Victoria is an elementary
school in the La Victoria section of Lima. Begun in 1916
as the parochial school of a Methodist church, Escuela
America in 1966 enrolled 700 students. The director,
Moises Huaroto, and the entire faculty were Peruvian.
La Florida Methodist Center is a social center in Lima,
founded in the early 1950's by Martha Vanderberg, mis-
sionary of the Woman's Division of Christian Service. It
was the first project of its type undertaken by any Protes-
tant church in Peru and stimulated similar projects in
Chincha, Miramar, Pedregal, and other places.
By the year 1950, villages of squatters had begun to
spring up on the hills across the Rimac River from Lima.
Miss Vanderberg learned of the needs of families there,
beyond the reach of churches, schools, and social services.
She was a teacher at Colegio Maria Alvarado and re-
cruited a student to help her conduct a small vacation
church school.
The interest continued, with students donating books
for a reading room. Additional vacation schools were
held, and Sunday classes were begun. Church services
were added. Miss Vanderberg directed the work while
continuing to teach, later becoming full-time director. A
building was erected with the aid of the Board of Mis-
LINCOLN, ENGLAND
ENCYCLOPEDIA OF
sioNs in New York and was occupied in 1954. By 1959
more than 1,300 persons were registered for various
services of the center.
Activities included child care, a kindergarten, club
work, distribution of clothing and other emergency sup-
plies, and health services.
Panamericana Normal School is a Methodist teacher-
training school, established in 1961. The normal school
was started in order to help alleviate a chronic shortage
of trained teachers in Peru, and especially to increase the
number of Evangelicals (Protestants) qualified to teach
in the day schools affiliated with Evangelical churches.
Many Methodist local churches maintain day schools,
and the thirteen Methodist schools in Peru enroll more
than 3,500 pupils. The school hopes to train future teach-
ers in new educational methods, stressing participation
by the child in the learning process as opposed to a tradi-
tional emphasis upon memorization.
The first graduation exercise was held on Dec. 12,
1964 — just one week after long-delayed official recogni-
tion was given by the government. The student body is
coeducational, and the course of study is for four years.
Enrollment runs around fifty.
IJarhara H. Lewis, ed., Methodist Overseas Missions. New
York; Board of Missions, I960. Edwin H. M.aynard
LINCOLN, England. Methodism was securely rooted in
the county of Lincolnshire some forty years before the
city of Lincoln itself heard John Wesley, and before
Sarah Parrott and Dorothy Fisher became the first two
members. It was in the year 1787 that Mrs. Fisher came
from Gonerby to live in Lincoln, and she came in re-
sponse to a pressing invitation from the small society at
Sturton by Stow, where Sarah Parrott was a member.
Two years later the first chapel was built in the city, and
from that time the cause moved forward with vigor. By
the end of the century there were close to a hundred mem-
bers. By 1815 the little Waterside Chapel became too
small, and the Bank Street building was erected; and if
the first generation of Wesleyans was growing a little
old by 1836, they were sufficiently enterprising to launch
the big Wesley Chapel, and over 500 members joined
a cause which had connectional fame.
This chapel stood for 125 years while Methodism ex-
panded into all parts of the city. Before "Big Wesley"
was built, a society had started in the north in Newport,
and two chapels preceded the present Gothic-style Bail-
gate Chapel, erected in 1880, dominating the more ancient
Newport Arch of Roman fame. In the south, the Wesley
members established a society in 1864 which resulted in
the building of Lincoln's famous Hannah Memorial
Chapel, and still later St. Catherine's Chapel. In 1859 they
started the Rosemary Lane Day School, but there had
already been twenty years of educational activity on the
Big Wesley premises. Bailgate and St. Catherine's in turn
pioneered the fringes of the town north and south, and
chapels were built in the new housing estates. Various
Lincoln business firms were connected with Wesleyanism,
such as Mawer and Collingham, drapers; Ruddocks, print-
ers; Bainbridge, another draper; Stokes, confectioner;
besides many influential men in industry, and a large
number of aldermen and councillors. A number of Lin-
coln's mayors were men from Wesley Chapel. Richard
Watson, an early president, was brought up at Wesley.
John Hannah entered the ministrv from here, and be-
came the first tutor at Hoxton, the start of Wesleyan
Methodist ministerial training. Frederick J. Jobson was a
Lincoln man; he laid the foundation stone of the Hannah
Memorial Chapel and himself became president. John
Homabrook also entered the ministry from Lincolnshire
Methodism.
The Wesleyan Conference met at Big Wesley on two
occasions, in 1909 and 1925; and the large premises
housed all kinds of civic, cultural, and social functions.
When at last the building had to be demolished, a brass
tablet telling of the efforts of Sarah Parrott and Dorothy
Fisher was carefully removed, and is now located in the
new chapel at Sturton, where Lincoln Methodism really
began.
Primitive Methodism began in Lincoln about the year
1818, when William Clowes visited the city and held
a meeting in Castle Square. In 1819 a chapel was erected
in Mint Lane, and twenty years later the first of the Port-
land Place causes. Primitive Methodist enterprise in Lin-
coln, as elsewhere, reached out to other areas; and though
it was centered in Portland Place for a long period, by
the middle of the century societies were established at
Rasen Lane in the north, Carholme Road in the west, and
Newark Road in the south. One notable feature of Lincoln
Primitive Methodism was the appointment of Mary Birks
as the third minister in 1824; and in 1828 another woman,
Ann Tinsley, was minister. One of Ann Tinsley's converts
was Edward Chapman, who served the cause for half
a century.
To Joseph Broadberry, another lifelong member, be-
longs the distinction of having been a working man who
climbed to the city magisterial bench. In later years.
Alderman C. T. Parker, who gave distinguished service to
Lincoln Primitive Methodism, was mayor of the city three
times. Portland Place, now named Lincoln Central Meth-
odist Church, remains alone of the Primitive Methodist
churches, combining the work of Hannah Memorial and
other once flourishing chapels in the city center.
The Reform movement of the early 1850's affected the
Wesley and Newport societies to the extent of their losing
some 250 members; yet in 1863 both these societies had
fully recovered these lo.sses. The Wesleyan Reformers
worshiped in the Com E.xchange until they bought Zion
Chapel, where members of the Countess of Hunting-
don's connection had recently ceased to meet. By 1864
the Silver Street Free Methodist Chapel replaced the old
Zion, and for almost a century its witness was as strong
as any in the city. Elsewhere the Reformers, now known
as the Free Methodists, built chapels in the city, which
in their prime were greatly progressive. The United
Methodist Free Churches Annual Assembly met in the
Silver Street Chapel in the year 1898, when the Rev. J. C.
Brewitt, a Lincolnshire man, was appointed secretary.
He became president the following year. Honored names
in the Free Methodist world in Lincoln were the Allmans,
Crosbys, and the Meltons, besides the still more honored
name of William C. Jackson, the last of the United
Methodist Church presidents, and president of the Meth-
odist Church in 1935.
With the union of Methodism in 1932, the task of
circuit realignment began, and the fusion of societies.
Not until 1957, however, was a position reached in circuit
arrangement which satisfied the many differing traditions.
The three circuits into which the city and villages are
divided make for administrative purposes a well-defined
WORLD METHODISM
LINCOLN, NEBRASKA
ordering, and Methodism in Lincoln today is worthily
maintained.
William Leahy
LINCOLN, NEBRASKA, U.S.A., the capital of the state,
with a population of 148,092 (1970), is a city surrounded
by fertile farms. Settled in 1856 and incorporated as a city
in 1877, Lincoln was the home of the orator, William
Jennings Bryan, three times Democratic candidate for
president of the United States. Bryan Memorial Hospital,
started with a gift of Bryan's home to the Methodist
Church in 1922, is one of Lincoln's outstanding hospitals.
The original Bryan home, "Fairview," a museum on the
hospital grounds, is visited by thousands each year.
Lincoln is the seat of the University of Nebraska,
Nebrask.\ Wesleyan University, and Union College.
The Lincoln statue, replica of the monumental Washing-
ton, D. C. .statue by Daniel Chester French, is located
here.
Methodism's mother church in Nebraska was organized
in 1854 by William Goode, first superintendent in Ne-
braska. A Reverend Gage was the first pastor in Nebraska
City in nearby Otoe County.
Salt Creek Mission, started in 1857, is now St. Paul
Church in Lincoln. In 1866 the M. P. Church started a
school for children here. It became the first public school
in Lincoln. Nebraska Wesleyan University moved from
York to Lincoln in 1887. The episcopal headquarters of
the Nebraska Area are in Lincoln.
Bishop DwiGHT LoDER, a native Nebraskan, was born
in the small village of Waverly near Lincoln. He was
elected bishop in 1964. Bishop Gerald Kennedy was
pastor of St. Paul Church in Lincoln at the time he was
elected to the episcopacy in 1948.
In 1970 Lincoln had nineteen churches with a member-
ship of 17,157.
First Church was organized Nov. 18, 1888, in Nebraska
Wesleyan University's "Old Main" at the call of the
chancellor. Services were held weekly in the chapel and
the chancellor or one of the professors provided the ser-
mon. It was not long before the annual conference ap-
pointed a pastor to the rapidly growing new charge.
The congregation met in Old Main for several years and
then erected a parsonage. Plans to build a church were
delayed by the severe droughts and national panic of the
nineties, when the college suffered severely.
By 1900 two lots were purchased at the corner of 50th
and St. Paul, University Place. Two years later men of the
congregation built a basement, covered with a flat tin
roof, which was first used in February 1903. Leaks and
noise made it unsatisfactory. However, increased popula-
tion and college enrollment gave the college priority in
building, and the church moved back to the new audi-
torium on the campus in 1907.
Construction of the church attracted the town's atten-
tion, the problem being how the great steel framework
and large pillars could be raised. The financial drives and
costs were greater than expected. On dedication day,
Dec. 12, 1909, the bishop in charge took three dramatic
collections, from three capacity congregations, to raise
enough money for the dedication service. Although St.
Paul, Trinity, and Grace were older, the new church took
the name First Church.
From the beginning the congregation had been evan-
gelical in spirit and behavior. The new church proved
more restrained emotionally. The basement of First
Church was used by the Ladies Aid Society to feed the
Student Army Training Corps of World War I.
After the drouth-stricken thirties and war-anxious for-
ties, a new educational building seemed imperative in the
early fifties. Several financial campaigns resulted in a
structure for the church school.
Throughout its history First Church has been a focal
point in the community, trying to meet the social and
spiritual needs of all its members and constituents. In
1970 First Church had 2,237 members and church prop-
erty valued at $941,279.
St. Paul Church, Lincoln, Nebraska
St. Paul Church was started in 1857 when Zenos B.
Turman was appointed to the Salt Creek Mission and
preached probably the first sermon in Lancaster County,
Neb., in the cabin of James Eatherton about twelve miles
south of Lincoln. It was one of sixteen preaching places
embracing seven counties.
In 1867 Lincoln was made the state capital. The popu-
lation increase led the Methodists to build a church under
the leadership of R. S. Hawks. In this building a reception
was held for the first Governor of the state, David Butler,
Jan. 18, 1868.
The first pastor assigned to Lincoln was H. T. Davis in
the spring of 1868. He dedicated the church in June,
when the population was about 200, with sixteen Meth-
odists. By the end of the year the church building was
outgrown and the congregation accepted a free lot from
the Capital Commission and erected another church, cost-
ing $3,000. This was located on the present church site
and was dedicated Sept. 26, 1869.
By 1871 the membership was 202. The next year it
reached 300, and a parsonage was built. A wing was
added to the church under W. B. Slaughter in 1874-77.
Subsequently what became known as the Old Stone
Church was erected and completed Aug. 23, 1885. It
burned in 1899, and the present edifice was built and
finished Nov. 17, 1901.
During the twenty-two-year pastorate of Walter Aitken
1920-42, the church experienced considerable growth.
The next pastor was Gerald Kennedy, 1942-48. His pas-
torate doubled the membership and more than doubled
the budget. In 1945 the Second Methodist (German)
Church and St. Paul merged. Kennedy was elected bishop
in 1948. In 1954 a needed educational building was
completed.
From the beginning St. Paul has tried to serve the
LINCOLN CONFERENCE
ENCYCLOPEDIA OF
spiritual needs of the community. While other churches
have moved out to the residential sections, it has remained
a down-town church within walking distance of hundreds
of University students. A complete renovation of the
sanctuary took place in 1968. In 1970 the church property
was valued at $1,875,000, and the membership was 2,644.
Trinity Church was formed in 1887 by the union of
Bethel and Second M. E. Churches. Its edifice depicts its
history and its name, for it is three buildings in one. The
first, which houses Great Hall, Youth Center, the offices
and some of the classrooms, was completed in 189.3. The
second, which contains the sanctuary, more classrooms,
and the heating plant, was dedicated in 1911. The third,
housing most of the classrooms, the church parlor, the
fellowship hall, and the kitchen, was erected in 1957.
Two of Trinity's ministers were chosen to head Nebras-
ka Wesleyan University — D. W. C. Huntington in 1891.
and Vance Rogers in 1957. The church provides a large
share of the support of a missionary, and within the last
six years has given seven of its young people to full-time
Christian service.
With a membership of 2,384 in 1970, situated near the
Nebraska state capitol building and in the heart of the
older residential section of the city, Trinity ministers to
statesmen, business leaders, and people from all walks of
life.
Ethel Booth, First Methodist Church of Lincoln, Nebraska.
196.3.
A Brief History of St. Paul Methodist Church. Published b\'
the church, 1957.
General Minutes.
E. E. Jackman, Nebraska. 1954.
Bartlett L. Paine, Memorial Parlor Dedication Program and
Booklet, St. Paul Methodist Church, Lincoln, Nebraska, Dec.
17, 1967. Tom McAnally
Jesse A. Earl
Paul D. Sisler
LINCOLN CONFERENCE. (See Central West and
Southwest Conferences.)
LINDSEY WILSON COLLEGE, Columbia, Kentucky, was
founded by the Louisville Conference in 1904 as a
secondary and normal school. Junior college work was
added in 1923, and secondary and normal offerings were
discontinued in 1932.
The school carries tlie name of Lindsey Wilson, the
deceased nephew and stepson of the late Mrs. Catherine
Wilson of Louisville, Kentucky, who contributed $6,000
toward the erection of the administration building, the
central building of the campus. Through the years the
college has served youth from the Cumberland plateau
section of Kentucky. The governing board has twenty-
four members elected by the Kentucky and Louisville
Annual Conferences.
John O. Gross
LINEBERRY, FRANK WATSON (1883-1949), American
Methodist Protestant minister, was bom at Plymouth,
Ind. Aug. 7, 1883. He graduated from Adrian College
in 1908. In 1910 he married Mable Fordyce and the same
year was admitted on trial in the Indiana M. P. Con-
ference. He served as Conference President from 1929
to 1939, when Methodist Union was consummated. He
was a member of the Commission on Union. He died at
Port Angeles, Wash., Jan. 9, 1949.
Harold Thrasher
LINKS, JACOB ( ? -1825), first South African Wesleyan
minister and martyr, was a Namaqua Hottentot, who had
some schooling at Klamiesberg mission station. He learned
from both Dutch and English and became a schoolteacher
and interpreter for the missionaries. In 1818 he was ac-
cepted as the first African minister. He worked with an-
other Namaqua, Johannes Jaager, and the English Wes-
leyan missionary, William Thbelfall, among the bush-
men. In 1825 all three crossed the Orange River to pioneer
among the bushmen; but during that autumn, all were
murdered at the instigation of their guide.
J. Whiteside, South Africa. 1906.
Cyril J. Davey
LINTHICUM HEIGHTS, MARYLAND, USA. Holly Run
Chapel, constructed in 1828, was the first building ever
erected by members of the nascent Methodist Proti^s-
tant Church. These included the Linthicums, Shipleys
and Hammonds who had left Patapsco M. E. Church
during the Mutual Rights controversy. The 27 x 33 foot
structure of British ship ballast brick stood until 1966 at
Annapolis and Camp Meade Roads, south of Baltimore.
Then it was painstakingly reassembled brick by brick
adjacent to the present third edifice of the congregation
now called the Linthicum Heights United Methodist
Church. By the time of its rededication. May 19, 1968,
some original furnishings of the long disused structure
had been reacquired and installed.
Edwin Schell
LINZELL, LEWIS EDWIN (1868-1927), was a M.E. mis-
sionary in India from 1899 to the time of his death in
1927. He was born in London, England, but migrated to
Canada in his teens and then to the United States. He
attended Ohio Wesleyan University and in 1896 ob-
tained a bachelor's degree. He married a fellow student,
Phila Keen, daughter of Methodist minister and author,
Samuel A. Keen. Linzell joined the Cincinnati Con-
ference, served several Ohio churches, and then in 1899
went to India as a missionary. After a fruitful pastorate
at Bowen Church in Bombay, and a term as superinten-
dent of the Bombay District, he became a charter member
of the Gujarat Annual Conference, and principal of
the Florence B. Nicholson School of Theology.
In 1912, and again in 1924, Linzell represented Gujarat
Conference in the General Conference. As a speaker
on India and Methodist missions, he proved to be un-
usually popular. A writer of the day described him as
"a vivacious, virile, vivid and veracious reporter and
advocate of Missions." He died in Ohio.
J. Waskom Pickett
LIPPITT, CHRISTOPHER (1744-1824), officer in the Amer-
ican Revolution, pioneer manufacturer, and Methodist
layman, was born in Cranston, R. I., the son of Christopher
and Catherine (Holden) Lippitt and the great-grandson
of John Lippitt of England who settled in Rhode Island
in 1638.
After holding several public positions he was commis-
sioned Lieutenant-Colonel on Jan. 18, 1776, joined the
WORLD METHODISM
LITERATURE, BRITISH
continental army and served in the battles of White Plains,
Trenton and Princeton. Brevetted a Brigadier General by
Washington, he commanded the state forces in the Battle
of Rhode Island, Aug. 29, 1778. During the Revolution
his brother in New York made him aware of the spiritual-
ity and enthusiasm of the Methodists. Thereafter, Chris-
topher Lippitt's home in Cranston became, as frequent
visitor Francis Asbury said, "an open house for Meth-
odists." In 1791 Jesse Lee preached there; a class was
formed in 1794 with the General, his wife and daughter
as members. Largely at his own expense Lippitt erected
a chapel near his home in 1800 in which, two years later,
Asbury and Whatcoat ordained preachers. The General
often conducted services, frequently reading a Wesley
sermon. He was a member of the Providence Peace
Society. As a businessman he built the third cotton mill
in Rhode Island.
General Lippitt was married to Waite Harris on March
23, 1777. They had twelve children. On June 17, 1824,
he died in Cranston, where his house still stands.
Dictionary of American Biography.
Ernest R. Case
LIPSCOMB, WILLIAM CORRIE (1792-1879), American
advocate of reform and modification in M. E. church
government, and a prominent leader in the establishment
of the M. P. Church, was bom Sept. 13, 1792, in King
William County, Va., and grew up in Georgetown, D. C.
He joined the M. E. Church and took an active role in
church work. He attended the Convention of Methodist
Reformers from Maryland and the District of Columbia
in Baltimore in November 1826, and came to be an
outstanding member of the General Convention of re-
formers which met on Nov. 12, 1828, also in Baltimore.
It was Lipscomb who offered the resolution calling for
the appointment of a committee to prepare a "Constitution
and Discipline" to be submitted to the General Convention
in Baltimore in November 1830. Because he attended the
convention, he was stripped of all his official positions in
the M. E. Church. In June 1829, he was licensed to
exhort in the M. P. Church; he was licensed to preach in
October 1829, and was ordained a deacon in 1832. He
was one of the founders in 1832 of the Ninth Street M. P.
Church in Washington, then a station in the Maryland
Conference. At the request of the quarterly conference,
he was placed "in charge of the society" until a pastor was
appointed in 1833. He was secretary of the Convention
of 1830 and of the General Conference of 1834, and
was a member of the General Conferences of 1838, 1842,
1850 and served as President of the General Conference
that met in May 1858, at Lynchburg, Va. Despite Presi-
dent Lipscomb's efforts to prevent a split at this confer-
ence, the M. P. conferences divided bitterly over the issue
of slavery. He was a member and served as temporary
chairman of the convention which met in Montgomery,
Ala., on May 7, 1867. He served as a lay delegate to the
Maryland Conference in 1840, 1844, 1845, 1850, 1853.
1859, 1861 and 1865 and was Chairman of the Electoral
College which met in Philadelphia in April 1858. He was
often a contributor to The Methodist Protestant, the of-
ficial church periodical, where he exhibited "a strong,
logical intellect and uncompromising adherence to his
convictions." "As a preacher he was clear, forcible, and
tender, though his close attention to secular pursuits made
his ministrations in later life unfrequent." One of his sons,
A. A. Lipscomb, D.D., LL.D. (1816-1890), taught for
many years at Vanderbilt University and sei"ved as an
unstationed minister to the M. P. Church in Montgomery,
Ala.
William Corrie Lipscomb died on Dec. 6, 1879, and
was buried in Oak Hill Cemetery in Washington, D. C.
A. H. Bassett, Concise History. 1877.
T. H. Colhouer, Sketches of the Founders. 1880.
E. J. Drinkhouse, History of Methodist Reform. 1899.
The Methodist Protestant, May 16, 1928.
Ralph Habdee Rives
LITERATURE, BRITISH METHODISM IN. A short entry on
this theme cannot attempt to be exhaustive nor to dis-
tinguish finally between enduring literature and mere
mention in print. Not even all the works of John and
Charles Wesley would qualify for this former category,
but certainly John Wesley's Journal and a number of the
hymns by John and Charles and a few of their followers
should be included. The hymns have their own reference;
the Journal is an unequaled picture of the eighteenth
century and of the birth and growth of a movement during
fifty years of heroic missionary travel. With these should
certainly be mentioned Robert Southey's Life of Wesley
(1820), the first of the biographies to win a place in
literature, though some of the Lives of Early Methodist
Preachers (collected edition, 1837-38) have their own
claims to remembrance.
Apart from these, Methodism made its first appearance
in English literature through numerous satirical and un-
flattering references in the works of novelists and drama-
tists. George Whitefield was much more target of
caricature than the Wesleys at this stage, notably in Field-
ing's Tom Jones (1749) and in Samuel Foote's play,
The Minor ( 1769 ) . More general accounts of Methodist
conversions are given in Richard Graves' Spiritual Quixote
(1773) and Smollett's Humphrey Clinker (1771). Horace
Walpole's Letters contain a brief description of Wesley
as a preacher ("wondrous clean ... as evidently an actor
as Garrick"), and Boswell's Life of Johnson includes the
doctor's famous complaint that John Wesley could talk
well on many subjects but was never at leisure. George
Crabbe in The Borough describes a Methodist sermon.
In the novels of the nineteenth century it is not always
easy to distinguish whether Methodism is referred to or
some other evangelical Dissenting body. Those which
cannot be identified are therefore omitted. The Dissenting
pastors of both Dickens and Thackeray, for instance, are
caricatures of anonymous denomination who have had a
long progeny in the English novel, through H. G. Wells
and J. B. Priestley right into our own time. But among
more definite references, Jane Austen makes Mary Craw-
ford in Mansfield Park (1815) assign the clergyman hero
slightingly to "some great company of Methodists," and
Disraeli mentions Methodism not unsympathetically in
Sybil (1845). With the Brontes, however, we are on firmer
ground; the references are those of familiarity. G. Elsie
Harrison has pointed out that Emily's picture in Wuther-
ing Heights (1847) of the Rev. Jabes Branderham is
certainly inspired by the celebrated Jabez Bunting; and
the revival at Briarmains Chapel represents, from the
outside, something that was well-known or remembered in
the West Riding. Charlotte Bronte makes unmistakable
and unflattering comments about Methodism in both
Shirley (1849) and Villette (1853), and the former novel
has the unforgettable saga of the clash between the church
LITERATURE OF DEVOTION
ENCYCLOPEDIA OF
and chapel Sunday school processions. Mrs. Gaskell, as
befits the wife of a Dissenting minister, is gentler, both
in her vivid account of Wesley's friend. Parson Grimshaw
of Haworth (Life of Charlotte Bronte, 1857), and in
her amusing account of a Methodist proposal of marriage
in Ruth (1853).
But the most important presentation of Methodism in
nineteenth-century literature is undoubtedly that of
George Eliot in Adam Bedc (1859). Here for the first
time in fiction Methodists are fully and sympathetically
shown; both Seth Rede and Dinah Mohbis are drawn
from life, and Dinah's preaching on the green and mission
to the condemned girl are based on actual happenings in
the life of George Eliot's remarkable Methodist aunt,
Elizabeth T. Evans.
Toward the end of the nineteenth century the refer-
ences in novels become more numerous, including many
of little literary value, now forgotten. Among the more
memorable are those in Arnold Bennett's novels of the
Five Towns (e.g.. The Old Wives' Tale, 1908); these are
based on a close and critical acquaintance with respectable
Victorian chapel going in the industrial towns. After this
the task of distinguishing between ephemeral and endur-
ing literature becomes difficult, and only a few pointers
can be given. Among others, references of varying length
and interest can be found in the works of Quiller-Couch
(Hetty Wesley), John Buchan (Midwinter) , Sheila Kaye-
Smith, Howard Spring (Fame is the Spur, And Another
Thing), Joyce Gary, Robert Graves, etc. In biography,
the unhappy reminiscenses of Peter Fletcher (The Long
Sunday, 1958) may be added to M. K. Ashby's picture of
a nearly vanished village Methodism in Joseph Ashby of
Tysoe ( 1961 ) and Herbert Palmer's account of a manse
childhood in The Mistletoe Child (1935). Early Meth-
odism's lack of educational privilege is reflected through-
out this summary, in the dearth of specific dramatic or
poetic references, if we exclude, as before, the possible
evangelical references in poems by Browning and Mase-
field. Perhaps the most famous certain reference in drama
is W. S. Gilbert's to the King of Barataria, who influenced
the whole plot of The Gondoliers (1889) by becoming
"a Wesleyan Methodist of the most bigoted and persecut-
ing type."
MORW^NNA R. BlELBY
LITERATURE OF DEVOTION. (See Devotion, The Life
AND LlTER.\TURE OF. )
LITHUANIA. (See Baltic States.)
LI T'lEN-LU (1886- ), educator, was bom in Taian,
Shantung province, China, and was educated at Peking
University and Vanderbilt University, where he re-
ceived his Ph.D. in 1916. He was successively principal of
Peking Academy, and dean, vice-president and president
of Cheeloo University. From 1930 until 1950, when he
retired, he was dean of Nanking Theological Seminary.
(See Handel Lee.)
Dr. Li was Secretary of the Chinese delegation at the
Washington Conference of 1922, and was awarded the
Fourth Order of Chia-ho in recognition of his services.
He was the author of Congressional Policy in Relation to
Chinese Immigration.
He is retired and living in Shanghai, but continues as
a member of the Board of Managers of Nanking Theo-
logical Seminary.
China Christian Yearbook, 1936-37.
Who's Who in Modern China, 1954. Francis P. Jones
LITTLE, CHARLES JOSEPH (1840-1911), American clergy-
man and college professor, was bom at Philadelphia, Pa.,
Sept. 9, 1840. The University of Pennsylvania awarded
him the A.B. in 1861 and the A.M. in 1864. After be-
ginning his ministry in the M. E. Church as a member
of the P^il.\delphia Conference, he spent the academic
year 1870-1871 in study at the University of Berlin. Dur-
ing this period of study he met Anna Marina Schultze,
whom he married Dec. 3, 1872. To this union four chil-
dren, a son and three daughters, were bom.
After continued service in the Methodist ministry fol-
lowing his study abroad, he became professor of mathe-
matics in Dickinson Seminary. After two years of teaching,
he returned to the pastorate, but before a year had passed
he was back at Dickinson College as professor of
philosophy and history. After eleven years (1874-1885)
in this position, he became professor of logic and history at
Syracuse University and continued there until 1891.
With this somewhat unusual background, Charles
Joseph Little became professor of historical theology at
Garrett Biblical Institute in 1891. Four years later
he was made president of the school though this election,
fortunately for several generations of students, did not
mean that he ceased to teach. He continued this dual role
of teacher and administrator until his death in 1911.
Technically, Little was not a trained theologian but he
was in a very real way a comprehensive scholar and
this masterful ability served him in good stead in those
turbulent days when faculties and church conferences
were often involved in bitter controversy over the issues
of science, especially evolution and the higher criticism in
biblical studies. If he did not enjoy a good fight, he did
not shrink from controversy. He once said to the writer,
"I do not know much Hebrew" (as a linguist, he did
know Greek, Latin, Italian, German and French), but
he added defiantly, "I do know enough Hebrew so that
these experts cannot bamboozle me." An intimate col-
league said this about him: "He appeared to be an in-
exhaustible fountain of information, giving the impression
of encyclopedic knowledge available at a moments
notice."
Delegates to the several M. E. General Conferences
to which he was elected promptly recognized him as one
who could state the reason for the faith that was in him
promptly and vigorously. His leadership in American Meth-
odism at home was recognized by British Methodism in
an invitation to give the celebrated Feknley Lecture
in 1900. In addition to the published Femley Lecture, we
have Christianity and the Nineteenth Century, The Angel
and the Flame, a volume of sermons, and Biographical and
Literary Studies. The contents of this last volume rep-
resent the wide range of his scholarship. There are
essays entitled: The Apostle Paul, Hildebrand, Dante,
Savonarola, Galileo, Ibsen, The Place of Christ in Modem
Thought, etc. Eight of his addresses are printed in the
memorial volume edited by his successor, Charles
Macauley Stuart. His address on Lincoln at the cen-
tennial of that man's birth deserves perpetuation as a
model of character analysis and oratory at its best.
WORLD METHODISM
Little served the church in the Philadelphia and
Rock River Conferences. He died March 11, 1911.
Horace Gbeeley Smith
LITTLE ROCK, ARKANSAS, U.S.A., is the capital of and
is situated in the center of the state on the Arkansas River.
In 1970 the city had a population of 128,880. The city
has registered a rapid growth in industry and new business
in recent years. Although predominately agricultural, the
city is also the seat of a large number of home offices for
insurance companies and other firms. Its cultural and
educational growth is reflected in Little Rock University,
the Arkansas Arts Center, and various historical museums
and sites.
There are 17,939 members of The United Methodist
Church in Little Rock. The A.M.E. Church and the
C.M.E. Church also have representative bodies.
The office of the Bishop of the Arkansas Area and
Area Headquarters are located here. The Arkansas Meth-
odist Children's Home is situated in the western part of
the city. Philander Smith College, a Methodist institu-
tion, is near the heart of the downtown area. Camp
Aldersgate, operated by the Board of Missions of The
United Methodist Church, lies just outside the city.
First Church, "The Cathedral of Arkansas Methodism,"
is the mid-city church of Little Rock and houses the
office of the Bishop of the Arkansas Area. The church
was organized in 1831, five years before Arkansas was
admitted as a state into the LTnion. It has occupied three
buildings in its 135-year history; the first was a small
brick chapel built in 1836. The ground on which the
present church stands was purchased in 1879 and a
stately brick structure then erected. This building was
destroyed by fire in 1895. A new red brick building (seat-
ing 1,000) was erected in 1899 and is still in use. In
1951 a $500,000 educational building was completed.
Usually general sessions of the Arkansas Area of The
Methodist Church are held in First Church. During the
Civil War the pastor, Richard Colbum Butler, was de-
posed by Federal authorities and a minister of the M. E.
Church placed in charge for a brief period.
In 1958 all property on the block was purchased for
future expansion, together with a large parking lot across
the street. An activities building contains a gymnasium,
recreation rooms. Boy Scout room, craft department, and
other facilities for serving all ages in a weekday down-
town program.
Three former pastors of First Church have been elected
to the office of bishop: H. Bascom Watts, William C.
Martin, and Aubrey G. Walton, the latter being elected
in 1960 when serving as pastor. With a staff of thirteen
persons, including three ordained ministers, and a mem-
bership of 2,646, First Church continues as a vital force
in the city of Little Rock, and in its laity furnishes some
of the prominent leaders in civic and business affairs in
the state and city. Three governors of the state have
been members of the congregation. The church also serves
parishioners residing in every section of Little Rock,
North Little Rock, and many in Pulaski County.
The church has assisted in the organization of a large
number of new Methodist congregations in the city, and
has supported them financially and by supplying members.
Miles Chapel was organized under the leadership of
her first pastor, John Peyton, before the C. M. E. Church
was born (1870).
LITTLE ROCK, ARKANSAS
Miles Chapel C.M.E., Little Rock, Arkansas
In the church's infancy it was denominationally in-
dependent. Bishop W. H. Miles took the congregation
into the C. M. E. Church in July 1873, and named it
Miles Chapel.
Miles Chapel was host to the C. M. E. General Con-
ference of 1890. It is the oldest C. M. E. Church west of
the Mississippi. Miles Chapel has always housed the mem-
bers in a brick church. It has had three locations: 3rd
and Ferry; 5th and Rector; and 5th and Bender, the
present site.
Pulaski Heights Church is the largest Methodist church
in membership in the state of Arkansas. Needing a church
in the rolling hills section of western Little Rock, Pulaski
Heights was organized in 1912. The church grew rapidly
and as early as 1923 it became apparent that additional
facilities would be needed. The depression and World War
II prevented the congregation from carrying out plans for
a new building, but in 1948 plans were put out for bids
for a beautiful Gothic church. The bids far exceeded all
expectations and the Board gloomily faced the prospect
of further delay in achieving the dream of this congrega-
tion; then the voice of one woman stood out as she said,
"A church is not built with dollars and cents, a church
is built with faith! ... I move we begin construction
immediately." Today the church stands just three blocks
from the original building, ministering to the children,
youth and adults in this section of the city. To the
sanctuary have been added an educational building and a
youth building. Church school classes meet during the
week as well as on Sunday. Family night programs; a
Mothers' Day Out each week, where young children are
cared for in the church as mother has a day out; a choir
program for all ages; a community service program called
"opportunities for action," and many other weekday as
well as Sunday programs make this church a vital part
of Methodism.
Full or part time support is given to missionaries serv-
ing Hong Kong and Okinawa. The T. J. and Inez Raney
lectures given each May in the church bring distinguished
ministers to the city of Little Rock to enrich and revitalize
the spiritual and cultural life of the community. Many
young men have gone from this church to serve as min-
isters and today are giving outstanding leadership to The
United Methodist Church.
LITTLE ROCK CONFERENCE
ENCYCLOPEDIA OF
Pulaski Heights Church has had a great past and looks
to the future with an effective approach to programming
related to our world today. Its 1970 membership was
3,957.
II. Jewell, Arkansas. 1892.
Robert E. L. Bearden
LITTLE ROCK CONFERENCE was created in 1866 by
changing the name of the Ouachita Conference. No
mergers, divisions, or rearrangement of conference bound-
aries were involved. The Little Rock Conference covers
the south half of the state of Arkansas. (See Arkansas
for history of early Methodism in state. )
It was said jokingly that the name of the Ouachita Con-
ference was changed because the preachers did not know
how to spell it, but the real reason was the decreasing
influence of streams in the lives of the people and the
rising importance of cities. The first three conferences in
Arkansas — Arkansas, Ouachita, and White River — were
named for rivers. By 1914 all of the river names had
disappeared. Little Rock was not only the capital city,
it was and still is the chief metropolis in the state. Many
conferences were and still are named for the largest city
within their boundaries, and most of the episcopal areas
of the church today are identified by the names of the
cities in which the bishops reside.
The church at Washington, ten miles west of Hope, is
historically important. The Washington Male and Female
Academy flourished in Washington for fifteen years before
the Civil War, and the town itself served as the capital
of Arkansas during the last two years of that conflict.
Methodism was established in the vicinity of Washington
in 1817 by William Stevenson, a local preacher from
Missouri. Washington was the center from which Meth-
odism first made its way into both Texas and Oklahoma.
The Washington Church was organized in 1822, and its
present building, a large well preserved colonial style
edifice, was erected in 1860. The conference historical
society has published a pamphlet on the church, and it
has assisted the congregation with the renovation of the
building and restoration of original fixtures. The church
has been recommended for designation as a historical
landmark or shrine in the denomination.
The Methodist Children's home in Little Rock is sup-
ported by both Arkansas Conferences. The Arkansas
Methodist, long the official paper for Arkansas Methodism,
is published in that city.
When created in 1866 the Little Rock Conference had
about fifty-one appointments and approximately 7,000
church members. In 1970, the conference had 173 pastoral
charges, 83,758 members, and its churches, parsonages,
and other property were valued at more than $34,824,683.
J. A. Anderson, Arkansas Methodism. 1936.
S. T. Baugh & R. B. Moore, Jr., Methodism's Gateway to the
Southwest (Pamphlet). Little Rock: Epworth Press, 1966.
Minutes of Little Rock Conference.
W. N. Vernon, William Stevenson, 1964. Albea Godbold
LITTLEJOHN, JOHN (1756-1836), pioneer American
preacher, was bom in Penrith, Cumberland County, En-
gland, Dec. 7, 1756. Emigrating with his family to
America about 1767, he was awakened under the ministry
of John King in Maryland in 1774.
Entering the conference in 1777, he traveled two years
and then married, returning to the local ranks. After
location he settled in Leesburg, Va., and remained there
until 1819, when he moved to Louis\ille, Ky. Later
Littlejohn went to Warren County and finally to Logan
County, Ky. In 1831 he was readmitted to the Baltimore
Conference, transferred to the Kentucky Conference,
and was placed on the superannuate list, where he re-
mained until his death.
As early as 1775 Littlejohn, while traveling from An-
napolis to Montgomery County, Md., was taken before
a magistrate for not having a pass. He was opposed to the
oath required by Virgini.\ and Maryland during the
Revolutionary War, The Maryland oath was obnoxious to
both pro-British and pro-American persons. Later he
escaped being tarred and feathered because a magistrate
protected him.
Only a few American ministers were as able as Little-
john in his day. During his brief itinerancy he was one of
the most efficient and useful pastors. Noted for his in-
tellectual ability, piety, and devotion to the church, thou-
sands were converted under his eloquent preaching.
He earned a name for himself in the national annals
when in the War of 1812, President James Madison —
who had to flee Washington — committed to Littlejohn
the original Declaration of Independence and other price-
less documents for safekeeping.
Littlejohn died on May 13, 1836, during the General
Conference.
W. E. Arnold, Kentucky. 1935-36.
E. S. Bucke, History of American Methodism. 1964.
G. H. Jones, Guidebook. 1966.
Journal of the General Conference, 1836. Jesse A. Earl
LITTLETON FEMALE COLLEGE, Littleton, N. C, opened in
January 1882, as Central Institute for Young Ladies. In
the following month it was chartered by the General
Assembly of North Carolina when Littleton civic leaders
formed a corporation to operate the school "for the in-
tellectual, moral and religious development and training
of young ladies. " A number of substantial three-story
frame buildings were erected on the grounds of the Col-
lege. The charter was amended in 1888 to change the
name of the institution to Littleton Female College. In
1912 the "Female" was dropped from the name, although
only women continued to be admitted.
In 1889, James Manly Rhodes, who, with the excep-
tion of two years, was President of the College during its
entire history, purchased Littleton Female College from
its stockholders and immediately began an extensive pro-
gram of improvements. In the administration of the Col-
lege, Rhodes was assisted by a faculty and staff note-
worthy for their character, ability and scholarship. Little-
ton College offered a wide variety of courses. In addition
to the Preparatory Department, there was a Training
School for nurses, a Practice and Observation School for
prospective teachers, and a Business School.
A natural result of Rhodes' affiliation with the M. E.
Church, South, was a strong religious influence at Little-
ton College. Special emphasis was placed on religious
training and on the formation and growth of character.
Bible was a required course for every student. As a result
of the religious atmosphere which characterized the
academic program and due to the moderate tuition fees
charged, many daughters of itinerant Methodist ministers
attended Littleton College. The College was enthusiasti-
cally endorsed by resolutions passed at the annual con-
ferences of the M. E. Church, South, and the North
WORLD METHODfSM
LIVERPOOL, ENGLAND
Carolina Conference of the M. P. Church. News of
College activities frequently appeared in The Raleigh
Christian Advocate and The North Carolina Christian
Advocate. The Charter provided that all bequests and
donations were to become the property of the M. E.
Church, South. A large number of alumnae became teach-
ers in North Carolina's public schools and in various
colleges. Many former students entered the foreign mis-
sion field. The editor of The Raleigh Christian Advocate
once observed that from Littleton College were "going
forth positive moral, mental and social influences which
must play an important part in developing the Christian
womanhood of the South."
The college enrollment was impressive with more than
200 students attending each session for many years. There
were 274 students enrolled in 1907. Covernor Charles B.
Aycock, North Carolina's famous educational governor,
was a trustee of Littleton Female College; it was the only
educational institution except the University of North
Carolina of which he served as trustee.
Fire destroyed the Littleton College buildings on the
night of Jan. 22, 1919, with a loss estimated in excess of
$50,000. Due to his advanced age and poor health, and
the fact tliat the College was not endowed. President
Rhodes decided not to replace the buildings and Littleton
College closed.
The Littleton College Memorial Association was or-
ganized in 1927 by alumnae and friends of the former
college who have met annually since then to keep alive
the spirit and work of the college. At the annual meeting
in July 1961, held at Pullen Park, Raleigh, N. C, President
Thomas A. Collins of North Carolina Wesleyan Col-
lege, Rocky Mount, N. C, extended an invitation to the
members of the Association to meet in the following July
on the grounds of the new Methodist college which serves
the same general area as that of Littleton College. "North
Carolina Wesleyan College is in a very real sense a
spiritual outgrowth of Littleton College," stated President
Collins, and noted that the flame lighted by the earlier
institution was still very much alive. He invited the
alumnae of Littleton College to consider themselves the
first "alumni organization" of the new college. Annual
reunions since 1961 have been held at North Carolina
Wesleyan College.
Ralph Hardee Rives, "Littleton Female College," The North
Carolina Historical Review, XXXIX (July, 1962), 363-377; see,
also. The Littleton College Memorial Collection, North Carolina
Wesleyan College and in The Southern Historical Collection,
University of North Carolina, and North Carolina Wesleyan
College Bulletin, 1965-1966, pp. 85-86.
Ralph Hardee Rives
LITTLETON COLLEGE MEMORIAL COLLECTION, Rocky
Mount, N. C, U.S.A., is an extensive collection of memo-
rabilia of the former Littleton Female College. In 1960
the Littleton College Memorial Association (organized in
1927) voted to establish a Littleton College Memorial
Collection of books to be presented to the library of the
new North Carolina Wesleyan College at Rocky
Mount. In addition to these resource books, material con-
sisting of catalogues, annuals, literary magazines, literary
society pins, diplomas, numerous photographs and clip-
pings and various other items specifically associated with
the history of Littleton Female College was assembled.
This collection was presented to the North Carolina Wes-
leyan College Library and duplicates were placed in the
Southern Historical Collection in the library at the Uni-
versity of North Carolina, Chapel Hill.
Tlie Association has also established the Vara L. Her-
ring Scholarship at Scarritt College and the Littleton
College Memorial Loan Fund at North Carolina Wesleyan
College.
The Littleton College Memorial Collection is a valuable
assemblage of information for the researcher interested in
the history and development of education in the late
Victorian era and the early twentieth century.
Ralph Hardee Rives, "Littleton Female College," The North
Carolina Historical Review, XXXIX (July, 1962), 363-377;
see, also. The Litdeton College Memorial Collection, North
Carolina Wesleyan College and in the Southern Historical Col-
lection, University of North Carolina, Chapel Hill.
Ralph Hardee Rives
LIVERMORE, MELVA A. (1869-1941), was a missionary
in India appointed by the Woman's Foreign Missionary
Society of the M. E. Church. She was born in Chanton
County, Mo., April 9, 1869, and was educated in North-
western University (B.A. ) and Columbia University
(M.A.).
Miss Livermore was outstanding as an educator, an
evangelist, and a worker for the public welfare. She began
her career as an educator in Kansas at the age of sixteen,
by teaching in a country school. She pursued her own
education zealously, graduating and taking teacher's train-
ing. Going to India in 1916, she served as principal of a
girls' boarding school in Meerut and of Ingraham Institute
in Ghaziabad. She contributed much to the developments
that have placed both of those institutions in the front
ranks of church and mission schools. The former is now
an intermediate college for girls, and the latter is one of
India's best known and most successful vocational high
schools and centers for extension education.
As an evangehst, she often spent weeks touring by ox
cart in the villages without returning to her home. Her
associations were with the poor, the oppressed, and the
illiterate. She established and supervised many primary
day schools and woman's societies, wrote a life of Christ
in simple Hindustani for newly literate villagers, and en-
tered into the life of those humble people as one who
delighted to serve.
She won the admiration of all classes and was ap-
pointed a member of the municipal board of Ghaziabad.
She retired in 1936, but was in demand as a speaker
about missions and people in India until her death on
July 31, 1941.
Journals of the Northwest India and Delhi Conferences.
J. Waskom Pickett
LIVERPOOL, England. Methodism was bound up with the
rapid growth of southwest Lancashire in the nineteenth
century, when the area changed from a county of few
parishes and scattered population into one of the great-
est manufacturing centers in the world. The city of Liver-
pool grew from almost nothing at the same swift rate,
and most of the people who built Methodism there came
from outside. John Wesley often used the port, and the
old Lancashire North Circuit dated from 1766; a Liver-
pool Circuit first appears in 1771. The Liverpool North
and Liverpool South Circuits were formed in 1826, though
by that time Mount Pleasant Chapel had long been built
(1789) and also Brunswick, the most famous of these
LIVERPOOL MINUTES
ENCYCLOPEDIA OF
early chapels. This was the scene of the Wesleyan Con-
ference of 1820, at which the Liverpool Minutes were
drawn up, to remain, with alterations made in 1885 and
1944, the standard description of the ideal Methodist
minister.
The advance of Methodism was interrupted by the
controversies of 1834-37. Samuel Warren was warmly
supported in the Liverpool South Circuit. It was in Liver-
pool that David Rowland, a class leader, was charged
before his leaders' meeting with "assisting with the forma-
tion of a certain Association," and with taking part in
public meetings to advocate its views. He and some others
were e.xpelled from Wesleyan Methodism for their part
in this agitation, and it was actually at a meeting in Liver-
pool that the Wesleyan Methodist Association was
formed and its constitution adopted. When the United
Methodist Church was formed in 1907, there were four
circuits in Liverpool; these were united into a single cir-
cuit in 1929, shortly before Methodist Union in 1932.
As for Primitue Methodism in Liverpool, William
Clowes preached in the city in 1813, but does not seem
to have established any regular work. When John Ride,
another Primitive Methodist itinerant, preached there in
1821, he was arrested by a civil officer and lodged in the
prison; it is said that Adam Clarke, the Wesleyan Meth-
odist preacher, intervened with the magistrates to obtain
his release. The Tunstall Circuit was missioning Liverpool
at this time; and through the preaching of James Bonser,
who arrived in Liverpool in January 1822, enough prog-
ress was made for the establishment of a separate Liver-
pool circuit in 1823.
For some years vigorous Welsh Methodist churches
(see Wales) were found on Merseyside, and a circuit
seems to have existed as far back as 1803. There was large
nineteenth-century immigration from Wales, and so a
strong group of societies emerged, which were for a time
grouped in the Liverpool District but later transferred
to the First North Wales District. A number of men en-
tered the Wesleyan Methodist ministry from these
churches, including the grandfather of Hugh Price
Hughes. Little of this work now remains, however. The
children and grandchildren of the early immigrants have
lost the Welsh language; they attended Enghsh schools,
married into English families, and have gradually been
assimilated for the most part into the English rehgious
world. The future would seem to hold little promise for
this part of Methodist work.
TTie most striking figure in later Liverpool Methodism
was the Wesleyan Methodist minister Charles Garrett,
a famous early leader of the Methodist teetotal movement.
He became the first superintendent of the new Liverpool
Central Mission, an offshoot of the Forward Movement,
in 1882, the year in which he was also elected president
of the Wesleyan Methodist Conference. He remained at
Liverpool until his death in 1900, and made the mission
the center of Methodist evangelism and social work in the
city.
Liverpool Methodism suffered badly during the air
raids made on Merseyside during the Second World War.
Churches were damaged or destroyed; the dispersal of
population affected the older churches, for many people
never returned to their old homes and did not pick up the
threads of their old religious lives. After the war an ex-
tensive building program had to be undertaken to restore
damaged churches and to build new ones, and to put
new churches on the large housing estates which were a
feature of the reconstruction of the area. All the same,
it may be said that Liverpool has suffered less than many
other areas of the industrial North from the general
religious decline of the past fifty years. Careful planning
of the work and tlie redeployment of the ministry have
helped to relate the church afresh to the town and sur-
rounding country. A regular .service has been set up to
meet all immigrants entering the port. In 1954 one of
the first Methodist International Houses was opened for
overseas students; this has been enlarged and two other
hostels have been added. A former missionary is presently
employed among the large West Indian population in the
city. Unlike many other districts, Liverpool has been able
to report some increase of membership in the years since
1945.
Gilberthorpe Harrison
LIVERPOOL MINUTES. At the British Wesleyan Method-
ist Liverpool Conference of 1820 a decrease in the mem-
bership of the connection was reported for the first time
since annual returns of membership had been instituted.
Moved by a sense of responsibility, the preachers passed
a series of resolutions, pledging themselves to renewed
devotion to their pastoral and preaching duties. These
were known as the 'Liverpool Minutes,' and it was di-
rected that they should be read in every May Synod and
once a year in a meeting of the ministers in every circuit.
In 1885 the 'Resolutions on Pastoral Work' were sub-
stituted, but the bulk of the earlier document was re-
tained.
W, L. Doughty
LIVES OF EARLY METHODIST PREACHERS. John Wesley
required of his preachers that they set down an account
of their "call to preach and present religious experience,"
a practice which survives in the public testimony of
candidates for ordination. Many of these accounts were
printed in the Arminian Magazine. As connexional editor,
Tho.mas Jackson compiled a selection of thirty-seven of
them under the title The Lives of Early Methodist Preach-
ers (3 vols., 1837-38). In the third edition (6 vols.,
1865-66), he added an introductory essay and four addi-
tional hves. A later connexional editor, John Telford,
published a two-volume annotated selection of thirteen
of the lives under the title Wesley's Veterans ( 1909 ) , to
which subsequently (1912-14) he added five more vol-
umes containing twenty-three additional lives. A table
correlating Telford's seven-volume arrangement with
Jackson's six is given in Proceedings of the Wesley His-
torical Society, xxii, 102-5.
J. C. BOWMEB
LIVINGSTON, G. HERBERT (1916- ), American Free
Methodist and ordained elder of the Kentucky-Tennessee
Conference of his church, was born at Russell, Iowa, and
married Maria Saarloos, in 1937. He was educated at
Wessington Springs College, South Dakota (B.A.),
Kletzing College, Oskaloosa, Iowa (A.B.), Asbury Theo-
logical Seminary (B.D.), and Drew University
(Ph.D.). He served as a pastor for fifteen years in Wis-
consin, Iowa, New York and South Dakota, was dean of
Wessington Springs College for two years and has been
professor of Old Testament at Asbury Theological Semi-
nary since 1953. He has participated in archaeological
WORLD METHODISM
LOCAL PREACHERS
excavations in Israel and Jordan. Dr. Livingston holds
membership in the Academy of Rehgion; Society of Bib-
lical Literature; National Association of Professors of He-
brew; Evangehcal Theological Society and Wesley The-
ological Society. He is the author of Genesis and Jeremiah,
Aldersgate Biblical Series; Psalms 73-150 in Wesleyan
Bible Commentary; Genesis, in Beacon Bible Commen-
tary; and Jonah and Obadiah in Wycliffe Bible Commen-
tary.
Byhon S. Lamson
LIVING EPISTLE, THE, a holiness magazine, was first intro-
duced to Evangelicals in January 1869, as an indepen-
dent piece of journalism. Reuben Yeakel, later bishop,
and Elisha Hoffman, a song writer, were co-editors. It
was a twenty-four page monthly during its first year,
which was increased to thirty-two pages in the second
year. Supported by a group of ministers and laymen as
a private venture to teach holiness in accordance with
the Bible and the Evangelical Discipline, it was offered
to and accepted by the Evangelical Assocl\tion Gen-
eral Conference in 1871. Under the auspices of the
Publishing House at least two-thirds of its pages were
used for family and Sunday school purposes. By 1875,
it had lost its primary purpose and was serving the Sun-
day schools of the church. By the end of 1907 its useful-
ness had disappeared, even as a Sunday school paper,
and it was discontinued.
R. W. Albright, Evangelical Church, 1942.
J. H. Ness, History of Publishing. 1966. John H. Ness, Jr.
LIVINGSTONE COLLEGE, Salisbury, North Carolina. (See
Salisbury, North Carolina. )
LLOYD, JOHN SELWYN BROOKE (1904- ), British
statesman and Methodist layman, was bom on July 28,
1904. His father and grandfather were both called John
Wesley Lloyd, and his great-grandfather was a Methodist
minister. He was educated at Fettes School and at Magda-
lene College, Cambridge. In 1927 he was president of the
Cambridge Union. His later career was divided between
law, politics, and the army. A barrister of Gray's Inn, he
joined the Northern Circuit in 1930, and in 1951 became
a Master of the Bench, Gray's Inn. He served throughout
the Second World War in the army, rising from second
lieutenant to brigadier in 1944. He was also staff officer
on H.Q. Second Army until the surrender of Germany.
After the war he entered the House of Commons as M.P.
for the Wirrall Division of <]heshire; he was minister
of state at the Foreign OflBce from 1951 to 1954, and then
within a period of fifteen months he was successively
minister of supply, minister of defence, and secretary of
state for foreign affairs, all in Conservative cabinets. He
was foreign secretary, 1955-60, a period including the
Suez crisis, which led to the resignation of Anthony Eden
as prime minister. After an unusually long period at the
Foreign Office, Lloyd was chancellor of the exchequer,
1960-62, when he instituted his famous "wage pause"
and set up the National Economic Development Council.
When he left office in 1962, he was asked to prepare a
report on the organization of the Conservative party. He
returned to office in 1963 in Sir Alec Douglas-Home's
government, as lord privy seal and leader of the House
of Commons. He was made a privy councillor in 1951
and a companion of honour in 1962.
Peter Stephens
LOCAL PREACHERS IN AMERICA. (See Ministry in
American Methodism, The.)
LOCAL PREACHERS. Early Hisfory. As early as 1738 John
Wesley recognized the value of a layman who was
prepared to witness publicly to his Christian experience,
and to exhort others to a similar acceptance of saving
faith. Such was Joseph Humphreys when Wesley first
sponsored him, though later he turned from "exhorting"
to the authoritative exposition of scripture, and was or-
dained. Similarly Wesley accepted the services at Bristol
in 1739 of John Cennick. He was also happy to use
Thomas Maxfield as an exhorter in London, but was
both distressed and angry when Maxfield stepped over
the narrow line dividing exhorting from expounding —
the latter (in Wesley's view) the prerogative of a deacon
who had been episcopally ordained to the ministry of the
Word of God. By 1741, however, Wesley had accepted
Maxfield as his first "son in the gospel," i.e. a layman
commissioned to a full time preaching ministry. Others
speedily followed, and the term "preacher" was soon
applied equally to exhorters and expounders, the subtle
distinction almost forgotten. The expounders or preachers,
however, were the forerunners of the Methodist Ministry,
and the exhorters of the order of Methodist Local Preach-
ers.
Wesley continued to emphasize the difference in the
years that followed, although this left little trace in the
official Minutes of the Methodist conferences. Those lay
preachers whom he recognized as possessing suitable gffts
and graces he usually called to itinerate among the Meth-
odist societies as his Helpers, and with the development
of defined Circuits one of these helpers in each was
designated to oversee the others as Wesley's Assistant.
After Wesley's death these achieved the title which he
had resisted, that of "minister." Sometimes the itinerant
or travelling preacher was prevented from fulfilling a
preaching engagement, and on such occasions his place
might be taken by a substitute — possibly a Methodist who
had already gained some pastoral experience as a Class
Leader, possibly a recent convert who was urged to re-
late his Christian experience in place of a regular sermon.
In 1747 Wesley carefully examined the situation in
Cornwall, an area of rapidly expanding societies and in-
sufficient itinerants. He found that of eighteen "exhorters"
(this term was used) five were unfitted or unworthy, three
were "much blessed in the work," and the remaining
ten "might be helpful when there was no preacher in their
own or the neighboring societies." These latter were the
type of men whom he came to recognize as "local preach-
ers," or preachers in their own locality as opposed to the
itinerant preachers who travelled around wherever they
were sent by Wesley. The 1747 Conference listed twenty-
three travelling preachers and thirty-eight men who "as-
sist us only in one place." Of these thirty-eight eleven later
served for at least an interval as itinerants. At the 1753
Conference sixteen local preachers were present, of whom
four later became itinerants.
Charles Wesley urged his brother John in 1751 to
make the following specific regulations about the admis-
sion of local preachers to full time service:
LOCAL PREACHERS OF THE
ENCYCLOPEDIA OF
"With regard to the preachers, we agree:
1. That none shall be permitted to preach in any of
our societies, till lie be examined both as to his grace
and gifts, at least by the assistant, who sending word
to us may by our answer admit him a local preacher.
2. That such preacher be not immediately taken from
his trade, but be exhorted to follow it with all diligence.
3. That no person shall be received as a travelling
preacher or be taken from his trade by either of us
alone, but by both of us conjointly, giving him a note
under both our hands.
Something of this kind may well have been agreed at
the 1752 English conference (whose minutes have not
survived), as in fact it was at the first Irish conference,
held that year in Limerick. If so, these regulations were
not incorporated into the "Large Minutes," which con-
tain only a casual reference to local preachers. In the
Deed of Declaration of 1784 they are not mentioned
at all.
Although (unlike the itinerant lay preachers) the local
lay preachers were the subject of very little legislation
during Wesley's lifetime, they nevertheless remained an
important part of the Methodist system. As early as the
1760's regular preaching plans were prepared in some
circuits to organize their activities the most usefully,
and the larger a circuit became the more need there was
for local preachers to supply pulpits on Sundays. With
a few exceptions the local preachers were regarded as
temporary substitutes who must carefully be prevented
from aggrandizing themselves at the expense of the travel-
ling preachers, and Wesley occasionally advised his as-
sistants to "clip their wings." At the same time the "locals"
were seen as potential itinerants, whose home circuit was
both their training ground for the itinerancy and the
more limited field of ministry to which they could return
if for one reason or another either they or Wesley felt it
necessary for them to leave the full time itinerancy, as
many did: of two hundred itinerant preachers, accepted
between 1741 and 1765, only eighty-one actually died in
the full time work or as "supernumeraries."
In 1780 John Crook, the founder of Methodism in the
Isle of Man, and Wesley's assistant there, met forty-five
local preachers serving in the island, and the "Local
Preachers' Minute Book" recording their deliberations and
decisions at Pell on that occasion remained in use until
1816. Their business was conducted by the method of
question and answer, as in Wesley's annual conference
for the travelling preachers. Wesley's Journal for Feb.
6, 1789 speaks about "the quarterly day for meeting the
local preachers" as if it were a normal thing, in London
at least. Not until 1796, however, were quarterly local
preachers' meetings formally incorporated into the printed
legislation as a universal feature of Methodist polity. The
systematic training and organization of local preachers
came much later still.
The Local Preachers in Early Methodism, by Duncan Coomer,
in Proc. of the W.H.S., xxv, pp. 33-42 (Burnley, 1945).
Rupp and Davies ( eds. ) Methodist Church in Great Britain.
Vol. 1. pp. 236-38.
Frank Baker
Later History. One of the causes of Methodist disunity
in the early nineteenth century was the tension which
developed between the local and itinerant preachers as
the latter settled down into a normal ministry. This tension
was largely resolved when laymen were admitted to the
Wesleyan Methodist Conference in 1877. But even at
Methodist Union in 1932 it was still necessary to allow
for the possibility that in extraordinary circumstances
laymen — who were in practice local preachers — should
administer Holy Communion.
From an early date women also were allowed to preach.
Even John Wesley himself occasionally used women
preachers. Primitive Methodism prided itself — from
1803 — in having "no sex limitation in church work." The
Wesleyans were much slower in recognizing that women
lay preachers as well as men had a legitimate call and
place in the life of the church, and did not officially
acknowledge this until 1918. Since that date the number
of women preachers in Methodism has steadily risen,
and particularly since Union — this despite the shrinkage
in total membership. In 1963 one out of every five local
preachers in the active work was a woman.
The systematic training of local preachers has only be-
come general in the present century. The first written
examinations were in 1927, and these became general
and obligatory only after Union (1936). The Local
Preachers' Department — which is answerable to the Con-
ference for all matters relating to local preachers, par-
ticularly their training and standards — came into being
only in 1937, and the first ministerial secretary to be
specially responsible for this work was appointed that
year. Since then the department has steadily grown in
size and scope, in its activities and its influence through-
out Methodism. In other communions, where the value
and distinctive contribution of lay preachers is becoming
increasingly recognized, the Methodist organization with
its Order of Local Preachers and its facilities for training
them, is both coveted and emulated.
In Methodism in Great Britain there are now about
22,000 fully accredited local preachers, and about 4,000
at various stages of their preliminary training. Three out
of every four Sunday services are taken by local preachers.
Annua/ Reports of the Local Preachers' Department.
The Preacher's Handbook.
R. F. Wearmouth, Methodism and the Working Class Move-
ments. 1937. David N. Francis
LOCAL PREACHERS OF THE METHODIST EPISCOPAL
CHURCH, NATIONAL ASSOCIATION OF, grew out of an
1858 New York City convention of local preachers. There
persons from twelve annual conferences largely in the
northeast organized the "Local Preachers' Association of
the M. E. Churches of the U. S.," with provision for
auxiliary conference and district associations. In 1859 at
Baltimore the name was changed to "National, etc."
The group was able to secure listing of local preachers in
the annual conference minutes, held an annual convention,
and also promoted historical observances such as the 1866
Centennial, and the erection of the Embury monument at
Ashgrove, N. Y. Following incorporation in Baltimore,
Md., Jan. 12, 1833 for "fraternal intercourse, brotherly
cooperation, the advancement of education, etc.," the
Association in 1890 gained control of Ft. Wayne College
from the North Indiana Conference, renamed it Taylor
University and elected its trustees until the Alumni Asso-
ciation of the school took control in 1922.
Despite its name, the organization enhsted few sup-
porters outside the northeast. The last known officers were
elected for 1917-18.
Methodist Year Book, 1919.
Edwln Schell
WORLD METHODtSM
LOCAL PREACHERS MUTUAL AID ASSOCIATION was
started in Britain as the General Wesleyan Methodist
Local Preachers Mutual Aid Association in July, 1849. In
1839 Wesleyanism celebrated its Centenary by raising
£300,000 in a special appeal. At this time, many Wesleyan
Methodist local preachers were receiving Poor Law
Relief while others were living in workhouses and ending
their days in a pauper's grave. The Wesleyan Methodist
Conference was asked to allocate a small portion of the
Centenary Fund to the relief of these local preachers.
The Conference not only refused to allocate any of this
money but also refused to give approval to the launching
of a special appeal for this particular purpose. Two local
preachers, Francis Pearson and Joseph H. Marsden, met
in a Matlock village and decided to call a number of local
preachers together for fellowship and to consider forming
a society for the benefit of the poor and sick among their
number. Many difficulties were placed in their way by
official Wesleyanism; but a group of them met in Alders-
gate Street in July 1849, and decided to launch the asso-
ciation at a meeting in Birmingham later that year.
Members paid an entrance fee of ten shillings and a
subscription of twopence per week. At the end of twelve
months 1,260 members had enrolled, and the contribu-
tions amounted to £1,276. In the first fifteen years the
membership doubled, and the income rose to £30,000,
of which £22,000 was distributed to the sick and poor.
Progiess continued; membership grew; the scope of bene-
fits was widened; and in the 117 years of its existence
the association has distributed almost £2,000,000 in re-
lieving those local preachers, widows, and dependents
"in necessitous circumstances." The help takes various
forms: weekly allowances, sickness benefits to those very
elderly members who were members before the National
Insurance Act came into operation, lump-sum grants, and,
during the last twenty years, the provision of five Eventide
Homes at Westcliff on Sea, Woodhall Spa, Minehead,
Grange over Sands, and Barleythorpe (Oakham). At the
last named, nursing care is given to residents in need of
more care and attention than can be provided in ordinary
Eventide Homes. A sixth home at Rickmansworth (Hert-
fordshire) was opened at the end of 1966, and here again,
nursing care is provided.
The association was established on a basis of mutual
aid, but as the years passed many Methodist societies
expressed a wish to make grants toward the association's
work as a tribute to the services of local preachers. Today
almost every Methodist church in Britain allocates the
whole of one Sunday's collections, or a part of that one
Sunday's collections, to the association as a thank-offering.
As times and circumstances change, the association —
honored by Royal Patronage since 1922 — has adapted
changes in its methods and its work. When Methodist
Union came in 1932 the doors were opened to all Meth--
odist local preachers, and thousands joined from the non-
Wesleyan Methodist bodies. In 1962 the association
agreed to make its benefits available to all Methodist local
preachers even though they had not contributed to the
association's funds. All this work — apart from a small
staff at the head office — has been voluntary. Local Preach-
ers' Mutual Aid workers never ask for or receive ex-
penses; they give freely of their time, money, and ability
to help their less fortunate brethren. The association has
never taken sides in church or national controversies. It is
a charitable organization, registered as such with the
Registrar of Friendly Societies. There are 615 branches,
divided into thirty-four districts. The district committee
elects delegates to the annual aggregate meeting, which
any member may attend, but the 350 delegates are given
hospitality and take preaching appointments in the district
where the aggregate is held. The honorary officers consist
of a president, a treasurer, and two secretaries; and they,
with the former presidents, the ten trustees, and seventy
elected members, constitute the General Committee of
the association, which meets in different parts of the coun-
try nine or ten times a year. At the end of 1965 the
association had 18,329 members: it was making weekly
allowances to 834 local preachers, widows, and depen-
dents; and more than 120 elderly local preachers, their
wives, and widows were resident in the five Eventide
Homes. During the year collections from Methodist
churches provided £34,377. The total expenditure on
charitable gifts, administration, and the maintenance of
the homes was £99,674. Legacies were always placed in
reserve, and from these the association received £20,000
in interest and dividends in the course of the year. The
association is completely autonomous, administered en-
tirely by local preachers.
Albert E. Shaw
LOCATION is formal cessation from the traveling min-
istry of the Methodist connection by one who thereby is
no longer under the appointment of a bishop, but who
does not lose his status as a local preacher. Location
may be granted by a formal vote of an Annual Confer-
ence when a member requests it; but an annual conference
has a right to locate a man against his own volition if it
feels it proper to so terminate his membership in its body.
This sometimes comes about when a man proves to be
unacceptable in the traveling ministry, or is so patently
unfitted for it that a suitable appointment can no longer
be found for him, and thus he is requested or forced to
"locate."
Many otherwise acceptable and useful men find it
necessary to locate for personal reasons — for instance,
family conditions, such as the invahdism of a wife, some-
times by reason of a man's own health, or the like, and
when he has not reached an age when he may ask for
formal superannuation or retirement. After location, one
takes his place in the ranks of the local preachers, and his
membership goes into the local church where he con-
tinues to work under the direction of his pastor or the
district superintendent in such ways as may be possible.
When an ordained minister locates, he does not lose his
ordination status (except as explained below).
Each annual conference looks to its Committee on
Conference Relations to pass upon a request for location
when such request comes from one of its members, or
when a name is referred to the Committee by a district
superintendent with his own recommendation that a man
be located. The annual conference is sovereign in all
matters of conference relationship, and while a man
located against his will formerly had the right in the M. E.
Church to appeal to a Judicial Conference (Discipline,
1908, P. 160), the unchallenged principle that every
organized body shall be the judge of the qualifications of
its own members holds in The United Methodist Church
with reference to annual conference membership.
"When a member of an Annual Conference in good
standing, shall demand a located relation, the Conference
shall be obliged to grant it to him." (Journal, General
LOCKE, CHARLES EDWARD
ENCYCLOPEDIA OF
Conference, 1840, ME.) "This is the only relation in the
church which can be changed solely by the will of the
person concerned," said Bishop McTyeibe.
The Discipline (1968, P. 368) states that a man may be
located when found "unacceptable, inefficient, or indif-
ferent in the work of the ministry," and the conference
may by count vote on recommendation of the Board of
the Ministry locate such a man without his consent. In
such instances "the authority to exercise the ministerial
office shall be suspended" (P. 368). He has today no
right of appeal. Disciplinary regulations outline the duties,
obligations, and responsibilities of local preachers and
indicate to what body they are amenable for character
and conduct.
Discipline, 1968.
H. N. McTyeire, Manual of the Discipline. 1920. N. B. H.
LOCKE, CHARLES EDWARD (1858-1940), American bish-
op, was bom in Pittsburgh, Pa., Sept. 9, 1858. The son
of William H. Locke, a chaplain in the Union Army, his
ancestors were of historical colonial stock. He was edu-
cated at Mount Union College and Allegheny Col-
lege. He married Mina J. Woods on Dec. 27, 1882, and
they had a son and a number of daughters. He joined the
E.\stOhio Conference in 1881.
After eight years in small town pastorates, Locke was
appointed to the famous Smithfield Street Church in
PrrrsBURGH, Pa., and thereupon began a career as a
pastor of notable churches. For thirty years he was in
the most famous and influential pulpits of the denomina-
tion. Tliese appointments included Smithfield Street,
Pittsburgh, 1888-92; First Church, Portland, Ore., 1892-
97; Central, San Francisco, 1897-99; Delaware Avenue,
Buffalo, N. Y., 1899-1904; Hanson Place, Brooklyn,
1904-08, and First Church, Los Angeles, 1908-20. He
conducted the funeral services of President William
McKiNLEY and of Ira D. Sankey, a Methodist evangelistic
singer connected with Dwight L. Moody.
Elected bishop in 1920, he served in the Philippine
Islands, 1920-24; St. Paul, Minn., 1924-32, retiring in
May 1932. He was a delegate to the New Zealand
Methodist Centennial and also to Australia in 1922. He
was elected president of the California Anti-Saloon
League in 1933, and was active in it and other civic and
reform movements.
Bishop Locke was the author of thirteen books, which
were read by devout preachers with appreciation.
He died on March 4, 1940, in Santa Monica, Calif,
and was buried in Forest Lawn, Glendale, Calif.
Journal of the Southern California- Arizona Conference, 1940.
F. D. Leete, Methodist Bishops. 1948.
Who's Who in the Clergy. Jesse A. Eabl
LOCKHART, RICHARD ARTHUR (1893-1963), Irish min-
ister, was bom in Belfast and educated at the Methodist
College there. He was ordained in 1922, appointed to
Mfantsipim School, Gold Coast (now Ghana), and three
years later became Principal. The early development of
that school, and the important place it took in the com-
munity, is due more to him than to any other person. After
fourteen years he retumed to Ireland for a short period
of circuit work, but in 1943 by Government invitation he
went to Kenya as Principal of Kagumo College for
teacher-training. He spent twelve years there, living
through the perils of the Mau Mau period.
His influence on African education made an unrivaled
contribution to the development of Ghana and Kenya.
With his wife he was invited by the Government of Ghana
to the celebrations of independence, and he was again
invited when autonomy was granted to Ghana Methodism.
His last ministerial appointment was at Centenary Church,
Dublin, and he died in retirement in his native Belfast.
Cole, Methodism in Ireland. 1960.
F. Jeffery, Irisli Methodism. 1964.
Frederick Jefferv
LOCKWOOD, J. H. (1837-1916), American pioneer
preacher in northwest Kansas, serves as an example of
the men who built Methodism in his time and area.
Born in Philadelphia, Pa., on March 10, 1837, he moved
to Illinois as a youth and attended McKendree Col-
lege. He was licensed to preach in 1858 and, except for
three years as chaplain of the 49th Illinois regiment,
spent the first fourteen years of his ministry in the South-
ern Illinois Conference.
In 1872 he came to Kansas, serving first in the Kansas
Conference and, after it was divided, in the Northwest
Kansas Conference. His Kansas years were spent
largely at Salina and Beloit where he was presiding elder
(for fifteen years) and pastor. He served as a presiding
elder at the origin of the Northwest Kansas Conference
and was its first delegate to the General Conference.
There is a heavy listing in the conference journals of
committees of which he was a member. In 1883 he was
appointed to the Board of Trustees of Baker University
at the same time that he became one of five ministers on
a board of trustees to locate and charter what later be-
came Kansas Wesleyan University. In 1884 he was
president of the conference board of church extension,
as well as a member of the conference camp-meeting
committee and of the conference boundaries committee.
The conference was small and J. H. Lockwood had the
pioneering spirit. For six years he served as district super-
intendent of the American Bible Society for Kansas,
and for eight years was a member of the general mis-
sionary committee. He became supernumerary in 1904,
and moved to California where he died on Feb. 6, 1916.
Minutes of the Kansas Conference, 1875-82.
Minutes of the Northwest Kansas Conference, 1883-1904, 1916.
W. H. Sweet, Northwest Kansas. 1920. Ina Turner Gray
LODER, DWIGHT ELLSWORTH (1914- ), American
college president and bishop, was bom in Waverly, Neb.,
on July 8, 1914, the son of William and Alice C. (Snyder)
Loder. He graduated from the University of Nebraska
with the A.B. degree in 1936. After a year of graduate
work there in the College of Law, in which he obtained
honors, he was diverted by a call to the ministry and
transferred to Boston University School of Theology,
where he received the S.T.B. degree in 1939. He was
awarded the D.D. degree from Hamline University,
1951, from Garrett Theological Seminary, 1955, and from
Albion College, 1968. He received the L.H.D. from
Willamette University, 1966, and the S.T.D. from Dickin-
son College, 1966. He married Mildred Ethyl Shay on
Sept. 17, 1939, and to them were bom Ruth (Mrs. James
Burnecke) , William and David.
Dwight E. Loder served as associate pastor of the
First Congregational Church, Stoneham, Mass., 1937-39.
He was ordained to the Methodist ministry in the Central
New York Conference in 1939, and served two pastor-
WORLD METHODISM
LOFTHOUSE, WILLIAM FREDERICK
DwiCHT E. LODEB
ates in Pennsylvania — North Towanda, 1939-41; and
Blossburg, 1941-47; and then joined the Hennepin Avenue
(Minneapolis) Church staff in 1947. There he served
as pastor from 1950 until 1955 when he was elected to
the presidency of Garhett Theological Seminary
where he served until 1964, becoming a member of the
Rock Ri\'er Conference in 1957. He was elected to the
episcopacy by the North Central Jurisdictional Conference
in 1964, and put in charge of the Michigan Area.
Bishop Loder was a delegate to the North American
Faith and Order Study Conference of the World Council
of Churches in 1957, and participated in the World
Methodist Council Ministerial Exchange in 1959. His
lectureships include: Eighth annual Ministers' Convoca-
tion of Southern California, 1956; Glide lecturer. Glide
School of Evangelism, San Francisco, 1960; and Fondren
lecturer. Southern Methodist Unviersity, 1965. He at-
tended the World Methodist Convocation on Theological
Education, 1961; and was a delegate to the General
Conferences of The Methodist Church, 1960 and 1964;
and of the North Central Jurisdictional Conferences, 1960
and 1964. He was a member of the Methodist Commis-
sion on Ecumenical Consultation, of the Commission on
Chaplaincy, the subcommittee on theological education,
proposed E.U.B.-Methodist merger; a member of
Unis'ersity Senate of The Methodist Church, 1963-65;
and a member of the North Central Jurisdictional Com-
mission on Higher Education. He has been president of
the Association of Methodist Theological Schools, 1960,
and of the Chicago Theological Faculties Union, 1961.
He received a distinguished Alumni award from Boston
University School of Theology in 1964. He has been a
member of the Michigan Governor's Ethical and Moral
Panel, since 1965; and a former member of the Board of
Directors of Asbury Hospital, of Hamline University-,
of the Minneapolis Young Men's Christian Association, and
since 1964 has been a trustee of Albion College and
of Adrian College.
WIio's Who in America, Vol. 34.
Who's Who in The Methodist Church, 1966. N. B. H.
LOEPPERT, HENRY VERNE (1893- ), American busi-
nessman and lay leader of the Rock Rfver Conference,
was born in Sandwich, 111., on Sept. 2, 1893, the son of
Henry C. and Elizabeth J. (Dieterich) Loeppert. He was
educated in Chicago, 111. and Appleton, Wis., and did
further work at the University of Chicago, Northavestehn
University, and in the graduate school at Harvard. On
June 25, 1919, he married Ellen Sophia Waterman, and
their children are H. Verne and Marilyn Elizabeth (Mrs.
Bruce A. McLeod).
Mr. Loeppert entered business in 1922, and thereafter
became prominent in various business interests and cor-
porations in and about the Chicago area. For fifty years
he was a member of the first German Methodist Church
of Chicago and its successor, the Armitage Avenue Meth-
odist Church. Since 1958, he has been a member of the
First Methodist Church, Evanston, 111. He was elected
Rock River Conference Lay Leader, 1943-52.
His other church interests have been the Chicago Wes-
ley Memorial Hospital, the Church Federation of Greater
Chicago, the Board of Publications of The Methodist
Church, of which he was a member for twelve years;
director of the National Mutual Church Insurance Com-
pany of Chicago; and treasurer of the Executive Commit-
tee of the Board of Lay Activities of The Methodist
Church, 1944-52. He has also been a trustee of the Meth-
odist Ministers Pension Fund; Kendall College, Evans-
ton; and president of the Conference Board of Missions,
1956-60. "The United Churchmen of Chicago honored him
as Layman of the Year on April 2, 1957, and a resolution
in his honor was passed by the Board of Publication of
The Methodist Church on Oct. 30, 1963. In 1961, he
resigned from his business as president of the Boyd
Wagner Company to accept, at the urging of Bishop
Brashares, the Executive Directorship of the Methodist
Old Peoples Home (Chicago, 111.) of the Rock River Con-
ference. He has been a member of the General Con-
ference of The Methodist Church in all of its sessions
from 1940 to 1964, with the exception of the Conference
of 1956, when he accepted status as a delegate to the
Jurisdictional Conference in deference to his wife who
had been elected a delegate to the General Conference
of that year, since she was president of the Conference
Woman's Society of Christian Service. He was elected
a member of the General Conference Entertainment and
Program Committee, 1964-68. He is presently engaged
in promoting the Methodist Community of Services, an
expansion of the Methodist Home on Foster Avenue,
Chicago, and the planning of a new retirement complex
on the South Side of Chicago in connection with prop-
erty owned by St. Mark's Church. In 1966 he was
nominated by the Methodist Old Peoples Home board
and honored by the mayor of the City of Chicago for
his contribution to Senior Citizens of Chicago.
Who's Who in The Methodist Church, 1966. T. Otto Nall
LOFTHOUSE, WILLIAM FREDERICK (1871-1965), British
minister, was bom in South Norwood, London, and edu-
cated at the Citv of London School and Trinity College,
LOGAN, JACOB TAYLOR
ENCYCLOPEDIA OF
Oxford. He entered the Wesleyan Methodist ministry in
1896, training at Riclimond College, London, where he
also served as assistant tutor, 1896-98. He was appointed
in 1899 assistant tutor at Handsworth College, Birming-
iL\M (see Theological Colleges); and there, apart
from three years in circuit (1901-04), and three as a
chaplain in the armed forces (1916-19), he spent the
whole of his ministry until his retirement in 1940.
An Old Testament specialist, but widely read in other
branches of theological study, he exercised a profound
influence on his students. He lectured in the Old Testa-
ment from 1904 to 1916, and again from 1919 to 1925.
From 1925 to 1940 he was principal of the college and
tutor in systematic theology and philosophy of religion.
He was elected president of the Wesleyan Methodist Con-
ference in 1929, and in 1932 was chosen president of the
Society for Old Testament Study.
His deep concern for social justice was seen in his
work for the Methodist Union for Social Service. He
was present at the COPEC conference on social Christian-
ity in 1924, when he proposed the report on The Relation
of the Sexes. On the same general subject he published
Ethics and the Famihj (1912), Altar, Cross and Com-
munity (1921), Puritij and Racial Health (1920), etc.
His more strictly Old Testament writings included Jere-
miah and the New Covenant (1926) and Israel after the
Exile (1928). Keenly ecumenical, he played a part in the
Faith and Order movement. His last published work was
an essay on Charles Wesley in A History of the Meth-
odist Church in Great Britain (ed. Rupp and Davies,
1965) . He died in Croydon on July 5, 1965.
John Newton
of the British Commonwealth of Nations, has from the
beginning been at the center of the Methodist movement.
John Wesley was converted in London, established his
headquarters there, and is buried there, as are his brother
Charles and his mother Susanna. The organized work of
The Methodist Church and Conference has always cen-
tered in London and most of its general offices are there
now. Various historic shrines and places of Methodist
work in the cit>' are as follows:
Aldersgate Street runs north from St. Martins le Grand
as far as Goswell Road. Number 28 on the east side is
said to mark the probable site of the building where
John Wesley felt his "heart strangely warmed" on May
24, 1738. The actual room may have been in the Hall
House which was entered from Nettleton Court (now
built up). It is doubtful if any part of the original building
remains.
Bunhill Fields, City Road. The Dissenters Burial
Ground opened in 1665. Susanna Wesley was buried
there on Aug. 1, 1742. Her son John preached the funeral
sermon "to an immense multitude." Among others buried
in Bunhill Fields are William Blake and his wife, John
Bunyan, Daniel Defoe, and Isaac Watts. A memorial to
Su-sanna Wesley erected in 1870 stands in Wesley's Chapel
opposite.
Fetter Lane. Between Ludgate Circus and the Law
Courts, Fetter Lane runs north from Fleet Street to Hol-
born. The first society met in the bookseller James
Hiittdn's house at the sign of the Bible and Sun in Little
Wild Street. About September, 1738, the meeting place
was changed to a room in Fetter Lane where the society
met until July 20, 1740.
LOGAN, JACOB TAYLOR (1854-1946), American min-
ister and ordained elder of the Pittsburgli Conference
of the Free Methodist Church, was pastor and super-
intendent in Pennsylvania and Editor of The Free Meth-
odist, 1907-1923; 1927-1931. He was an evangelistic pas-
tor, an eloquent temperance lecturer, an attractive writer.
He had tremendous vitality and carried on a heavy speak-
ing schedule at the age of ninety. He died at Winona
Lake, Ind.
Bybon S. Lamson
LOMAS, JOHN (1798-1879), British minister, was born
in Hull on Dec. 13, 1798, the son of Robert Lomas, a
Wesleyan Methodist minister. He was educated at Kings-
wood School, of which he was headmaster from 1820
to 1823. In 1820 he was accepted for the ministry; and
after leaving Kingswood he traveled in Bath, Man-
chester, Bristol, Hull, and London. In 1853 he was
elected President of the Conference by an almost un-
animous vote. He delivered the third Fernley lecture,
Jesus Christ: The Propitiation for our Sins. From 1861 to
1867 he was the tutor in theology at Richmond College
(see Theological Colleges), and held the same posi-
tion at Headingley College from its opening in 1868 to
1872. He never married. As a preacher he was highly
esteemed, especially bv the more cultured of his hearers.
He died on Aug. 20, 1879.
G. J. Stevenson, Methodist Worthies. 1884-86.
W. L. Doughty
LONDON, England, the metropolis of Great Britain and
the commanding city of the British Empire and now center
The Foundery
The Foundery was situated near the northeast comer
of Finsbury Square. A dilapidated iron foundry, Wesley
leased it in 1739 and made it into the headquarters of
the Methodist movement until 1778. Out of this "vast
uncouth heap of ruins" he made a chapel which would
accommodate fifteen hundred people, a smaller meeting
room for about three hundred people, and a book room.
Here were the first free dispensary in London (since the
dissolution of the monasteries), a free school (with two
masters and sixty children), an almshouse for widows.
Here also were the private apartments of John Wesley's
preachers, and here his mother died.
Kennington Common. George Whitefield preached
near the gallows on April 29, 1739, to a congregation
estimated at thirty thousand. John and Charles Wesley
also preached there regularly in the open air in 1739 and
1740.
WORLD METHODfSM
LONDON, ENGLAND
Little Britain is to the west of Aldersgate Street (near
where it is joined by St. Martins le Grand). No. 12 is
the site of the house of John Bhay, the brazier. It was
frequented by the Wesley brothers, and Charles Wesley
was staying there at the time of his evangelical conversion.
Marylebone, Parish Church of. Wesley's parents were
married in the old church on Nov. 12, 1688. The church
was rebuilt in 1741 and demolished in 1949. Charles
Wesley is buried in the graveyard near the site of the
church in Marylebone High Street.
Moorfields. This was reclaimed low-lying marshland,
laid out as a park in 1605 and later built upon. In the
north of the district was the Foundery and nearby was
Whitefield's first tabernacle, dating from 1741, giving the
name to the present Tabemacle Street. Regular open-
air services were held in Moorfields from 1739 to 1777.
On March 2, 1777, John Wesley recorded: "There were
thousands upon thousands; and all were still as night.
Not only violence and rioting, but even scoffing at field-
preachers is now over."
Snowfields. Here stood the third building John Wesley
acquired for worship in London. He first preached there
on Aug. 8, 1743. Thereafter services were regularly held
for over twenty years. It was built by Madame Ginn,
a lady of Unitarian leanings, in 1736.
Spitalfields. Originally this was "hospital-fields," the
open space around St. Mary's Hospital on the north side
of what is now Spital Square. Samuel Annesley lived in
a house in Spital Yard, and there his daughter Susanna
was born on Jan. 20, 1669. This house still stands.
West Street Chapel dates from about 1680. It was
built by French Protestant refugees, and first called La
Tremblade. John Wesley obtained the lease of it in 1743.
It appears on the London Plans of 1754 as "The Chapel"
to distinguish it from the Foundery. The original building
still stands and is at present used as a warehouse.
Wesley's Chapel (City Road). The Mother Church of
World Methodism is in City Road, London, opposite
Bunhill Fields. Built to replace the old Foundery, which
stood on a nearby site, it was known as Mr. Wesley's
Chapel, or the "New Chapel," or more often the City
Road Chapel. The foundation stone was laid on April
21, 1777, and the chapel, built to Wesley's design, was
opened by him on Nov. 1, 1778.
Architecturally it is, in Wesley's words, "perfectly neat
but not fine." It stands foursquare, east-west. It held
"far more people than the Foundery." Within, it is sur-
rounded on three sides by a large gallery — the front of
which is decorated with the repeated motif of Wesley's
choice, the dove surrounded by a serpent. The gallery
was for a hundred years supported by wooden pillars
made from the masts of King George Ill's men-of-war.
These pillars have been preserved in the vestibule. They
have been replaced by pillars of French jasper, gifts of
representative Methodist churches overseas. In 1800 the
west end of the gallery was made oval in form. The
original mahogany pulpit still stands in the central posi-
tion. Behind it is the communion table and mahogany
communion rail. The Adam ceiling — in gold and white —
was, at the time, the largest centrally unsupported ceiling
in any building in England.
The original windows have been replaced by a number
of commemorative windows in stained glass, notably (in
1892) in the apse (above the reredos), "The Adoration of
the Magi," presented by the Wesleyan Reform Union;
"The Apostolic Commission," presented by the LInited
Methodist Free Churches; and "Solomon's Porch," pre-
sented by the Primitive Methodist connection. In the
gallery on the north side is "The Wesleys' Conversion"
window. On the reredos, under the words "Holy Holy
Holy," the Apostles' Creed and the two commandments
of the Lord Jesus are inscribed on a gilt background.
Wesley's Chapel, City Road, London, England
LONDON, ENGLAND
ENCYCLOPEDIA OF
The font belonged to John Fletcher's church at Madeley,
Shropshire, and was placed in Wesley's Chapel in 1891.
The chapel contains memorial tablets to many notable
servants of the Church. The most famous are in the
sanctuary, to John and Charles Wesley, John Fletcher,
Joseph Benson, Thomas Coke, and Adam Clarke. In
the vestibule is the bronze memorial to all the Methodists
who gave their lives in the two world wars.
In the graveyard behind the chapel, John Wesley is
buried. The funeral took place at 5 a.m. on March 9,
1791. The vault was subsequently opened for eight others;
his sister, M.artha Hall; his preachers, Duncan Wright,
Thomas Bradshaw, John Richakdson, John Mublin,
Thomas Olivers, Walter Griffith; and his physician. Dr.
John Whitehe.\d. Also buried in this graveyard are
Peter Jaco, Jabez Bunting, Adam Clarke, and George
Whitefield, and many other well-known early Methodist
preachers. The burial register for the graveyard contains
over five thousand names.
A small vestry adjoining the chapel has been set aside
as a prayer room to commemorate the Foundery. Here is
the pipe organ which belonged to Charles Wesley, also
some forms from the original "Foundery" — the lectern
from the band room, and the pewter communion plate
which John Wesley used. In the forecourt of the chapel
stands the statue (by Adams-Acton) of John Wesley,
erected at the centenary of his death by the subscriptions
of the children of Methodism. The portico in front of the
chapel was erected in 1815.
Wesley's Chapel was severely damaged by fire on Dec.
6, 1879. The restoration was carried out in keeping with
the original style of the building. Impressions were care-
fully taken of what remained of the ceiling, so that the
present is a careful replica. The chapel stands in one of
the most badly war-damaged areas of London. On the
night of the greatest fire raid in 1940, buildings all round
were gutted and the chapel was saved only by the wind
changing. New buildings on the adjacent sites are now
complete, and the surrounding district is being rebuilt.
Although the local membership is small, the chapel
exercises a wide ministry. There are thousands of visitors
annually from all parts of the world. Commemorative and
memorial services are fittingly held here, and regular wor-
ship services are faithfully maintained. Recently, sound
and television broadcasts have given a contemporary
significance to this "Church of the World Parish."
Wesley's House, 47 City Road, stands on the south side
of the forecourt of Wesley's Chapel. John Wesley took
up residence there on Oct. 9, 1779, and it was his London
home for the last twelve years of his life. He died in this
house on March 2, 1791. The house was opened as a
museum on November 10, 1898. It has been extensively
repaired, the most recent restoration being the entire
building of the west wall in 1963.
The house contains a large and valuable collection of
John Wesley's personal possessions and other early Meth-
odist mementos. In the study on the first floor are his
writing desk, bookcase, and study chair (which had be-
longed to a cock-fighting bookmaker who was converted
through Wesley's preaching). Also his long-case clock
(made in 1693 by Claudius de Chesne), his traveling
robe and three-cornered hat, his shoes and buckles. A
recent addition is the large umbrella which he left behind
at Guisborough. His conference chair also stands in this
room. The portrait of Wesley painted by Frank O.
Salisbury hangs in the study. The rear room on the first
floor was Wesley's bedroom, which contains some of the
original furniture. Leading out of it is the small prayer
room where, it is said, he spent an hour between 4 A.M.
and 5 A.M. each morning. There are his kneeling stool
and his Greek New Testament. The second floor is largely
set out as a museum of Wesleyana. Here can be seen many
of his personal possessions. Notable among them are his
traveling writing desk and the bronze lantern from his
carriage; also the famous teapot given to him by Josiah
Wedgwood. The most remarkable exhibit is his electrical
machine, which he designed and found so effective in the
treatment of "melancholia."
r 4 ij
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GtNERU ASSEMBLY
First Day Cover of United Nations stamp
featuring Central Hall, London
Westminster Central Hall, the administrative head-
quarters of British Methodism, housing, as well as a vast
worship area, the offices of the Secretary of Conference,
the Home Mission Department, the Christian Citizen-
ship Department, the Finance Board, the Local
Preachers Department and the Methodist Homes for
the Aged. It was built on the site of the old Aquarium,
directly opposite Westminster Abbey. The architect was
A. B. Richards, and the building is said to have consumed
over 10,000 tons of Portland stone, 5,000 tons of cement
and over 1,000 tons of steel. The poet and architectural
critic, John Betjeman, has described it as "by far the best
example in London of Viennese baroque conceived by an
Edwardian architect."
The idea of a Methodist equivalent of the Anglican
Church House (also in the vicinity of Westminster
Abbey), was the dream of Sir Robert Perks towards the
end of the nineteenth century, though it is true that he
conceived it as the headquarters of Wesleyan Methodism,
rather than of Methodism as a whole. He was able to
convert his dream into bricks and mortar by means of a
grant of £250,000 from the "Million Guineas Fund," a
project launched by the Wesleyan Methodist Church to
mark the advent of the twentieth century, and a scheme
in which Robert Perks was deeply involved. The Sub-
scribers' Roll is displayed in the vestibule of the Hall,
and eveiy name represents a "thank-offering of one guinea,
neither more nor less." The Hall was officially opened on
Oct. 3, 1912, in the presence of representatives of world
Methodism and civic heads of many London and pro-
vincial boroughs. A service of dedication was conducted
by Marshall Hartley, Simpson Johnson and John
Hornabrook. After a civic luncheon, the President of the
Wesleyan Methodist Conference, Luke Wiseman, led
divine worship and preached. At a great evening meeting,
presided over by Sir Robert Perks, the speakers were
Bishop Nuelsen of American Methodism and William
L. Watkinson, one of the most famous Wesleyan preach-
ers of his day. As a place of worship, Westminster Central
WORLD METHODISM
LONG, EULA LEE
Hall has been the pastorate of a distinguished series of
ministers: John E. Wakeley (1911-1914), Dinsdale T.
Young (1914-1938), F. Luke Wiseman (1938-1939), W.
Edwin Sangster (1939-1955), Derrick Greaves (1955-
1964), and Maurice Bamett from 1964. As a church, it
has suffered from the social decay of central London and
from the decline in popularity of preaching as such. After
the Second World War, in 1946, the Central Hall was
chosen to be the venue of the first meeting of the General
Assembly of the United Nations organization. A plaque
was fixed to the south wall in commemoration of this
historic occasion; it was unveiled by the Prime Minister
of the day, Clement Atlee, later Lord Atlee. The Hall
continues to serve Methodism both as preaching center
and administrative center: a new department is a Pastoral
Care and Counselling unit, begun under the direction of
the Rev. William Kyle.
F. Baker, Methodist Pilgrim in England. 1951.
F. C. Gill, John Wesleij. 1962.
J. H. Martin, Wesley's London Chapels. 1946.
G. J. Stevenson, City Road Chapel. 1872.
E. H. Sugden, Wesley's London. 1932.
J. Telford, Wesley's Chapel and House, 1906.
Max Woodward
John C. Bowmeb
LONDON QUARTERLY REVIEW, THE (See Magazines
AND Newspapers, Br. ) .
LONG, ALBERT LIMERICK (1832-1901), was a distin-
guished American scholar and missionary representing
Methodism in the territory of the Eastern Orthodox
Church. He was born at Washington, Pa., on Dec. 4,
1832, the son of Warner Long of the Pittsburgh Con-
ference. He graduated from Allegheny College in
1852, and that institution later conferred upon him the
D.D. degree. In 1853 while principal of Green Academy,
Carmichaels, Pa., he married Mary E. Rice of Meadville,
Pa. His bride lived only a few weeks. In the shadows of
his bereavement he heard and heeded the call to the
Christian ministry and enrolled in the Theological Semi-
nary at Concord, N. H. Upon graduating he was admitted
to the Pittsburgh Conference in 1857, and at that
session was appointed a missionary to Bulgaria. Before
sailing he married Mrs. Persis S. Loveland of Concord,
N. H., who became the mother of their three children.
Methodist work was just beginning in Bulgaria when
Albert Long arrived in 1857. In 1863 he was appointed
Superintendent of the entire Mission to the Orthodox
people and moved to Constantinople. He translated the
Bible into the Bulgarian language, during which work he
returned to America for a couple of years. Returning to
Constantinople he established and edited a family reh-
gious paper in Bulgarian, and translated hymns and books,
including Pilgrim's Progress, into that language in his
efforts to provide a Christian literature for the Bulgarian
people.
In July, 1872, he was invited to take the professorship
of Natural Science in Robert's College in Constantinople,
and after the step was approved by The Missionary So-
ciety, he accepted. For nearly thirty years he taught and
witnessed for his Lord in that influential institution in
which he was loved and his scholarship was widely re-
spected. Being in failing health, in 1901, he was granted
a year's leave of absence by the College and started for
America on July 8th. Reaching Liverpool, England on
July 27th he was too weak to continue. Taken to the
Royal Infirmary, he died on July 28, 1901 and was buried
in St. James cemetery. Albert Long's name was on the
rolls of The Pittsburgh Conference of the M. E. Church
from 1857 to 1901 and his distinguished labors in a
difficult mission field make him one of the most eminent
contributions of that great Conference to world Meth-
odism.
W. Guy Smeltzeb
LONG, CHARLES ALEXANDER (1881- ), American
preacher and missionary to Brazil, was born near Alto,
Te.xas on Aug. 22, 1881. He graduated in 1905 from the
University of Oklahoma, joined the Oklahoma Confer-
ence in 1906, and was ordained deacon in 1908. After
some years in Oklahoma, he graduated from Vanderbilt
with a B.D. degree. While there, he married, on July 8,
1911, Lucy York, then a student at Scabritt College.
They sailed for Brazil, arriving in Rio de Janeiro on
August 6. He was ordained elder by the Brazil Annual
Conference then in session and at once appointed pastor
and superintendent of the Instituto Central do Povo, then
located on Rua Acre.
During his years in Brazil, Long served as pastor, dis-
trict superintendent, professor of theology, and dean
(reitor) of the Instituto Granberyense, Director of the
Seamen's Mission in Rio, Secretary of the Board of Social
Action of the Methodist Church of Brazil; representative
of the Church on the Commission of Cooperation in
Latin America, and as builder of churches and parson-
ages. In Juiz DE Fora, he built one of the handsomest
Protestant churches in Brazil.
He also pioneered in the far interior of the State of
Goias, where the church owned one small lot. Long left
five houses of worship, four residences, and several lots.
In all his work, his wife was a consecrated, efficient
helper, especially in connection with the Ann.a Gonzaga
Home, near Rio de Janeiro.
The Longs retired to the United States after forty years
of service, in February 1952, settling in Ardmore, Okla.
There they continued active service in church work. Mrs.
Long died in March 1970.
J. L. Kennedy, Metodismo no Brasil. 1928.
Voz Missionaria, 1960 (last quarter).
EuLA K. Long
LONG, EULA LEE KENNEDY (1891- ), was born of
pioneer American Methodist missionaries, in Taubate,
State of Sao Paulo, on Sept. 25, 1891. She studied at
mission .schools in Brazil and at Mackenzie College, Sao
Paulo, after which she graduated from Randolph-Macon
Woman's College in the U.S.A. Returning to Brazil,
she met on shipboard Frank M. Long, a missionary and
Y.M.C.A. secretary. They fell in love, were married on
Oct. 13, 1914, and of this union, five children were born.
In Brazil, between 1913 and 1934, Mrs. Long served
actively, becoming secretary and president of the Meth-
odist Women's Societies in the Rio Grande do Sul Con-
ference and one of the founders of the Methodist women's
official magazine, the Voz Missionaria. She was a charter
member and organizer of the Liga Pro-Abstinencia (Wom-
an's Christian Temperance Union) in Porto Alegre, and
taught a course in scientific temperance to a group of
city teachers.
For helping her husband introduce Mothers' Day to
LONG, FRANK MILLARD
ENCYCLOPEDIA OF
Brazil in 1918, she received special honors (1954) from
her native city, Taubate, at which time the City Council
named a street "Kennedy," honoring both her and her
father, J. L. Kennedy. Her most influential work was in
the literary field — writing a Sunday column for a state
newspaper, and writing also a number of influential books
including her father's biography and Coracoes Felizes
(Happy Hearts), which went into ten editions and was
also translated into Spanish in Mexico. In recognition,
Eula Long was named corresponding member of three
academies of letters in Brazil.
Returning to the United States with her family in
1934, she lectured and taught courses on South America,
and published articles in nationally known magazines. In
1945, she received a second national award in poetry
from the Edwin Markham Memorial Association; in 1959
a citation from Randolph-Macon Woman's College for
outstanding religious leadership; an honorary life member-
ship in the Woman's Society of Christian Service; and
was named Virgini.\ Mother of the Year. She is editor
for Brazil and the Brazilian articles and personalities in
this Encyclopedia of World Methodism. Mrs. Long lives
in Roanoke, Va.
Clark and Stafford, Who's Who in Methodism. 1952.
Who's Who Among American Women. James A. Long
LONG, FRANK MILLARD (1883-1958), American lay-
man, secretary of the International Committee of the
Y.M.C.A. in Brazil, was born in Comiskey, Kan., on
Nov. 18, 1883. He early moved to Oklahoma and grad-
uated from the State University (B.A. 1908; M.A. 1909).
An opening for mission work came with a call to
Instituto Granbery in Juiz de Fora, Brazil, and by a
mutual agreement between the Methodist Church and
the International Y.M.C.A., he was sent to organize "Y"
work and to teach Bible, English, and athletics. He sailed
in July, 1913. On the ship, he met Eula Lee Kennedy
who was returning to Brazil after graduation from Ran-
dolph-Macon Woman's College. They fell in love and
were married on Oct. 13, 1914.
After two years at Cranbery, Long was called to sei-ve
the Y.M.C.A. in Recife (Pernambuco) during an emer-
gency; from then on he continued in this organization.
He was in Rio de Janeiro one year, and then sixteen
years in Porto Alegre (Rio Grande). In this last, ac-
cording to Dr. Kenneth Latourette, the success of the
Y.M.C.A. work was "phenomenal," and Long's record
"striking." Among other things he trained athletes for
the continental Olympics, some of whom won first places,
and for this he was named "Father of Athletics" in Rio
Grande do Sul.
He served on the board of trustees of the College,
now Instituto Porto Alegre; and initiated the first death-
benefit plan for Methodist preachers in that state. In
May 1918, with Mrs. Long's help, he introduced Mothers'
Day to Brazil, possibly a first in all South America. The
day was later officialized by government decree. In a
posthumous celebration in 1961, the city council of Porto
Alegre named a public square the "Praca Frank M.
Long," and in 1968 held special commemorations and
issued a stamp fofio in his honor.
Recalled to the United States in 1934, because of the
depression. Long served in the Memphis and Roanoke
Y.M.C.A.'s until 1942; then in Y-USO's in Dublin and
Hampton, Va. Upon retirement in 1952, Frank Long
and his wife spent three years in Norman, Okla., where
they enrolled in university classes. He died in Roanoke,
Va., on May 31, 1958, of congestive heart failure. Sur-
vivors included his wife and four children — James, a
geophysicist; Lewis, a psychologist; Eulalee Anderson;
Edith Schisler, who married a second generation mis-
sionary to Brazil; and fourteen grandchildren. A son,
Frank Millard, Jr., was killed in the Second World War.
J. Eabl Mobeland
LONG, JOHN WILLIAM (1882-1956), American preach-
er and educator, was bom in Sussex County, Del., Nov.
3, 1882. The son of Richard Wilson Long, public school
teacher and Methodist preacher, he attended the pubhc
schools of Wicomico County, Del., graduating from the
Delmar High School. He was graduated from Wesley
Junior College, Dover, Del., in 1904, and Dickinson
College in 1907.
Following a series of pastorates in the Central Penn-
sylvania Conference, the last at St. Paul's Church, State
College, Pa., he was elected president of Williamsport
Dickinson Seminary, Williamsport, Pa., in 1921. Under
his leadership the institution became a Junior College in
1929, and a four-year degree granting college, Lycoming
College, in 1947.
Lycoming College is his living memorial. It reflects the
devotion of his spirit and the dedication of his hfe. His
service to education and to the church was recognized by
a D.D. degree conferred by Dickinson College, and a
LL.D. from Western Maryland College. Wesley Junior
College made him the recipient of its Wesley Award in
recognition of a half century of sewice.
He was married to Mildred Lee Lewis and they became
the parents of four sons and four daughters. He retired
in 1955 from the institution which he served as president
for thirty-four vears, and died within the year on May 5,
1956.
Journal, Central Pennsylvania Conference, 1956.
D. Frederick Wertz
LONG, JOSEPH (1800-1869), American Evangelical
preacher and bishop, was born Oct. 2, 1800 in Berks
County, Pa. In 1818 he was converted in Ohio where
his family had moved. He entered the ministry of the
Evangelical Association at the conference session held
in New Berlin, Pa., in June 1822. On Jan. 10, 1826, he
was married to Catherine Hoy, but his salary was very
small, so he had to locate to earn a living for his family,
his parents and the family of a helpless brother.
In 1841 he returned to the itinerancy. At the General
Conference in 1843, held in Greensburg, Ohio, he was
elected bishop and served in this office until his death in
Forreston, 111., June 23, 1869.
Bishop Long was an outstanding preacher in his day.
Many men declared they never heard his equal. He was
witty and sometimes sarcastic. Bishop S. P. Spreng writes
that "he was profound and overwhelmingly powerful . . .
a son of thunder." Lacking the best of education himself.
Long fostered educational institutions within the church,
even applying part of his estate to the maintenance of
Greensburg Seminary at Greensburg, Ohio.
He was a strict disciplinarian, understanding both the
doctrine and the law of the Church. Yet he was progres-
sive, quietly adapting himself to changing conditions and
WORLD METHODISM
ideals. He was kind and helpful in his relations with young
ministers of the church. In him the Church had a wise
counsellor, far-seeing and prudent, and a staunch defender
of the fundamental doctrines of the Evangelical Church.
R. W. Albright, Evangelical Church. 1942.
R. m; Veh, Evangelical Bishops. 1939. Howard H. Mabtv
Isaac Long Barn
LONG BARN, ISAAC, located near Neffsville in the
Landis Valley of Lancaster County, Pa., is the site of the
meeting between Martin Boehm and Philip William
Otterbein on Pentecost Sunday 1767, from which
evolved the former Church of the United Brethren
IN Christ.
As was the custom in those days, a crowd of German
residents of central and eastern Pennsylvania had gath-
ered together for a "Great Meeting." The preacher for the
occasion was Martin Boehm, a Mennonite minister from
the southern part of Lancaster County. In his audience
was a German Reformed pastor who had once served a
congregation in Lancaster, but who was now located at
York, Pa., Philip William Otterbein.
Otterbein was so moved by the fervor of the sermon
he heard that he rushed forward and embraced the
preacher with the greeting Wir sind Bruder, "We are
brethren."
Although other meetings of a similar nature were con-
ducted in this sturdy stone and wood bam and the woods
adjacent to it, none has been as significant in the history
of the E.U.B. Church as was this meeting in 1767. On
June 16, 1960, the Pennsylvania Historical and Museum
Commission erected one of its historical markers near the
Isaac Long Barn in recognition of its importance in the
religious history of the state.
Although it has been enlarged, the original building
with its wooden pegs holding the timbers in place still
stands. The land surrounding it was farmed in 1968 by
the Jacob B. Landis family, direct descendant Mennonites
from Isaac Long, who have been most cooperative with
the historical agencies of the church and have always
welcomed visitors to their premises.
On May 14, 1967, the 200th Anniversary of the meet-
ing of Boehm and Otterbein at the Isaac Long Barn was
commemorated with a service that had to be conducted
due to inclement weather in the auditorium of the Man-
heim Township High School before an audience of 1,100.
Bruce C. Soudebs
LONG BEACH, CALIFORNIA, U.S.A., with a population
of 346,975 (1970), is situated on the Pacific Ocean and
LONGACRE, JAMES BARTON
noted for its port and naval activities, its oil and varied
industries, its international beauty pageants and year-
round mild climate. Long Beach is also an important cen-
ter for Methodism. "The Methodist Resort Association"
was formed in 1884, sponsoring tent meetings and taber-
nacle assemblies. Out of this came First Methodist Church
of Long Beach, and later the Long Beach District Union to
aid church extension. First Church was organized in 1884
before the city was incorporated or chartered. It was
destined to be the "mother church" of Methodism locally,
and the host for numerous Annual Conference sessions
across the years.
From its founding Long Beach has looked to Methodist
clergy and laity for significant leadership, the latter espe-
cially having been prominent in the economic, political,
social, cultural, and educational life of a fast growing city.
Early Methodist names in Long Beach in 1884 were Bish-
op Cyrus D. Foss; Presiding Elder R. W. C. Farnsworth;
and G. W. Elwood, first pastor. Prominent names of laity
near the turn of the century were Charles J. Walker, E.
Vance Hill, Fell Lightburn, Dr. D. W. Cuthbert, M. H.
LaFetra, E. E. Buffum, R. J. Craig, S. A. Stone, E. M.
Lyman, F. D. Bishop, S. Townsend, F. W. Steams, J. W.
Hand and C. F. Van de Water.
While there have been several mergers and relocations
of local churches to better serve residential needs. Long
Beach Methodism now has thirteen local churches with a
combined membership of 9,884. The three largest
churches are Los Altos, Califomia Heights, and Grace.
The Los Altos church was organized in 1954 and grew
to 2,569 members by 1970. The former First M. E.
Church, South is now known as Moore Memorial. The
organizational chronology of Long Beach churches fol-
lows: First, 1884; Moore Memorial, 1901 (formerly First
M. E. S. and Centenary M. E. S.); Grace, 1911 (formerly
Alamitos Park, 1903); Atlantic, 1925 (merger of Central,
1905 and Trinity, 1913); East, 1922 (foimerly Zaferia,
1913); Belmont Heights, 1914; North, 1930 (formerly
Virginia Citv, 1923 and Spaulding, 1929); California
Heights, 1930; Silverado, 1944; Los Altos, 1954; Latin
American, 1956; Dominguez, 1959. Methodism is also
represented in long Beach by a former E.U.B.; A.M.E.;
C.M.E.; and Free Methodist churches.
The Long Beach District of the Southern California-
Arizona Conference has fifty-one local churches with
26,546 members ( 1970 Journal) .
Donald R. O'Connor
LONGACRE, JAMES BARTON (1794-1869), American
layman, who became a world famous engraver, was bom
in Delaware County, Pa., on Aug. 11, 1794. He was ap-
prenticed to an engraver in Phil.'^delphia and obtained
early notice by an engraving he did of President Andrew
Jackson. In 1831 he was employed in the illustration of
the money which was then reproduced in certain Ameri-
can works being published. At first in conjunction with
James Herring, of New York, and later independently, he
planned and published the National Portrait Gallery of
Distinguished Americans (1834-9). Among the engrav-
ings in this group were some sketches done by himself.
The Portrait Gallery yet is of interest and he held in high
esteem.
Descended from Swedish ancestors, he was early trained
in religious life, and when young became a member of old
St. George's Chuhch at Philadelphia, filling the offices
of class-leader, steward, and trustee for many years. He
LONGACRE, LINDSAY BARTHOLOMEW
ENCYCLOPEDIA OF
left St. George's with others to form the Central Church,
Philadelphia, and served it also in the same positions until
his death. He was one of the first trustees of Dickinson
College, one of the first managers of the Philadelphia
Conference Tract Society and Publishing House, and for
thirty years was a vice-president of the American Sunday-
School Union.
In 1844, Longacre was appointed engraver to the
United States mint, and from that time until his death
designed all new coins. He was also called upon to re-
model the coinage of Chile — which he did.
He died in Philadelphia, Pa., on Jan. 1, 1869.
Attiericana Encyclopedia, The. Vol. 17. New York: American
Book-Stratford Press, Inc. 1950.
M. Simpson, Cyclopaedia. 1878. N. B. H.
LONGACRE, LINDSAY BARTHOLOMEW (1870-1952),
American educator and hymnist, was born on Jan. 26,
1870, in Pottsville, Pa. He was educated at Columbia
University, at Drew Theological Seminary, and at the
University of Jena in Germany, 1905-10. He received the
Ph.D. degree from New York University in 1908. For a
time he served in the New Y'ork Conference, but then
went to the Iliff School of Theology in 1910, where
he was destined to spend most of his life. Considered an
authority on liturgy and church music, he wrote the
Riverdale Hymn Book, published by Revell in 1912, and
was the composer of songs, hymns, and tunes. He served
on the Commission on Ritual and Orders of Worship of
The Methodist Church. 1940-44, which Commission cre-
ated the first Book of Worship of The Methodist Church,
and in this Longacre wrote the entire section of daily
devotions. After his retirement from lliff, Longacre re-
turned to New York where for a time he served in a pas-
toral way as an assistant to Ralph W. Sockman at
Christ Church. He died on Sept. 18, 1952.
C. F. Price, Who's Who in American Methodism. 1916.
Minutes, Colorado Conference, 1953. N. B. H.
LONGSTREET, AUGUSTUS BALDWIN (1790-1870),
American jurist, author, educator, and minister, was born
at Augusta, Ga., Sept. 22, 1790. He graduated from Yale
University in 1813 and followed the e.xample of his friend,
John C. Calhoun, by studying law at Litchfield, Conn.,
In 1815 he was admitted to the bar at Augusta, Ga., and
located at Greensboro, Ga., where he married Eliza Parke
and became judge of the circuit court. Judge Longstreet
was elected to the Georgia legislature in 1821. He was
a religious skeptic, but the death of his eldest child so
affected him that after a long struggle, he joined the
M. E. Church in 1827. He returned to Augusta and
resumed his law practice. There he edited The States
Rights Sentinel, which gave him a national reputation
when Harper and Brothers published the sketches in
book form in 1840.
In 1836 Longstreet became a member of the first board
of trustees of Wesleyan College at Macon, Ga. In 1838
at the age of forty-eight he entered the Methodist minis-
try. Two years later he was elected president of Emory
College at 0,\ford, Ga. One of the students, L. Q. C.
Lamar, married Longstreet's daughter. In 1841 Yale con-
ferred upon him the LL.D, degree.
At the General Conference in 1844, Longstreet de-
livered the Declaration of the Southern Delegates which
stated that the vote against Bishop Andrew had made it
impossible for the General Conference to continue to legis-
late for the Methodist Church in the slaveholding states.
He played a prominent role in the Louisville Conven-
tion of 1845, where because of his legal experience, he
was called upon to help draft the rules for the proceedings
of the Convention. He was also elected to the first Gen-
eral Conference of the M. E. Church, South, in 1846.
During 1849 Longstreet was president of Centenary
College which was then operated by the Methodist Con-
ferences of Mississippi and Louisiana. From 1849 to
1856 he was president of the University of Mississippi,
but his political writings against the "Know-Nothing"
movement aroused such controversy that he retired from
public life. In 1857, however, he accepted his fourth col-
lege presidency at the University of South Carolina. In
1865 Longstreet settled again in Mississippi and wrote
extensively to justify the lost cause of the South. His
greatest companion in his old age was his (by then
famous) son-in-law. Senator and Justice Lucius Quintus
Cincinnatus Lamar. Longstreet died in 0.\ford, Miss., on
July 9, 1870.
Dictionary of American Biography.
Thomas English, Emory Utiiversity. 1966.
A. M. Pierce, Georgia. 1956.
A. H. Redford, Organization of MES. 1871.
G. G. Smith, Georgia. 1913.
Donald J. West
LONGVIEW, TEXAS, U.S.A., First Church is a three-mil-
lion dollar church plant located in Longview's business
district, with a graceful church tower joining with tall
office buildings to make the city's skyline.
First Church had its beginning about 1840 in a log
meeting house, which the congregation made available
for use by other early Protestant denominations of the
community. The evangelistic membership steadily grew,
progressing from the log house to a one-room frame struc-
ture by 1860, a brick church in 1875, and a much larger
brick building in 1900, with the addition of the church's
first educational building in 1909. The cornerstone for
the present-day church was laid in 1951 by Bishop
A. Frank Smith.
Today's modem plant is of modified Romanesque archi-
tecture and situated on a landscaped square. The church-
ly sanctuary, seating 724, has stained glass windows de-
signed to give a complete, connected story of the earthly
ministr\' of our Lord Jesus Christ. Equipment includes
a 3-manual, 32-rank pipe organ. A prayer room, near the
main street entrance, is open at all times.
Complete facilities provide for the educational and
social life of the church. The three-story Children and
Youth Building is widely recognized throughout the
Southwest as a model of eflRciency and beauty. Functional,
attractive adult classrooms, a well-stocked library, chapel
and parlor, large banquet hall, fully equipped kitchen,
modem stafi^ offices, and an adjoining, hard-surfaced park-
ing lot are features of this building.
A distinctive music program characterizes First Meth-
odist. There are eight choirs with more than 200 mem-
bers. The Chancel Choir sings each Sunday moming, and
presents special programs with symphonic accompaniment
during the year.
The School for Little Children is a highly successful
week-day school for three- to five-year olds. Enrollment
is presently limited to 150.
WORLD METHODISM
LORD, JOHN WESLEY
Present church membership exceeds 2,200, and church
school attendance averages about 700. First Methodist
is mission-minded, and gives approximately $10,000 in
World Service and Conference benevolences from its
annual budget of $190,000. Two worship services are
held. each Sunday morning and one on Sunday night.
Wednesday night meetings frequently follow a general
membership supper. The church staff is headed by its
first minister, an associate minister, a director of Christian
education, day school director, two choir directors, an
organist, and five secretaries. First Methodist calls itself,
"The Church at the Heart of the City with the City at
Heart."
Longview News Journal, Oct. 6, 1957.
Derwood L. Blackwell
LON MORRIS COLLEGE, Jacksonville, Texas, was founded
in 1873 at Kilgore, Texas, as Alexander Institute. Two
years later it became the property of the East Texas
Conference of the M. E. Church, South. It moved to its
present location in 1894, became a junior college in
1912, and assumed its present name in 1924. The great
growth and development occurred during the administra-
tion of Cecil E. Peeples, who has been president since
1935. The governing board consists of forty-one mem-
bers elected by the Texas Conference.
John O. Gboss
LOOFBOUROW, LEONIDAS LATIMER (1877-1969),
American minister and historian, started life at Atlantic,
Iowa, Dec. 5, 1877, but was destined to roam widely in
the service of Methodism. He was admitted on trial in the
California Conference of the M. E. Church in 1903.
His California pastorates included Eighth Avenue, Oak-
land (1906-11); First, Burlingame (1919-25); and Co-
op Parish, Richmond (1949-59); but he also was sta-
tioned at First, Honolulu (1915-19); and Union, Balboa,
in the Canal Zone, Panama (1937-41). From 1925 to
1931 he served as superintendent of the Redwood-Shasta
District, and was a member of various boards and com-
missions of the M. E. Church.
Loofbourow was an outdoorsman in his youth and com-
bined poetry with nature study while in the high Sierras,
as did his contemporary and fellow Californian, John
Muir. He won Phi Beta Kappa honors and a B.A. degree
at Stanford, a B.D. degree at Boston University, and
an honorary D.D. at the University of the Pacific. His
publications, mostly in church history, include In Search
of God's Gold (1950) and Steeples Among the Sage, A
Centennial Story of Nevada's Churches (1964). He also
wrote a two volume account. Cross in the Sunset.
"He lived his history as he wrote it" stated the To-
gether news edition for the San Francisco Area (UMC)
as it announced his death on May 13, 1969. "In 1952 at
age 75 he rode horseback nearly one hundred miles
around the southern arm of San Francisco Bay . . . telling
the deeds of this Conference and its people." He and
Mrs. Loofbourow (Anna Hart Robertson) celebrated their
golden wedding anniversary with 1,600 guests several
years before her passing at age 93.
Loofbourow was a helpful contributor to this Encyclo-
pedia covering much California history for it.
Clark and Stafford, Who's Who in Methodism. 1952.
Leland D. Case
LOPES, JOSE LEONEL (1868-1920), Brazilian preacher,
was bom in Santa Barbara do Mato Dentro, state of
Minas Gerais, on Sept. 18, 1868, the only child of staunch,
traditionally Roman Catholic parents. As a youth in Ouro
Preto, Minas Gerais, he heard for the first time the Gospel
preached by Jo.\o E. Tavares. He began to inquire,
then was convinced, converted and gave himself utterly
to Christ.
He was one of the first students of Granbery College,
now Instituto. In 1897, he married Jovita de Araujo, and
they had eight children.
Lopes served many churches in the state of Minas
Gerais, Sao Paulo, Rio de Janeiro, and Rio Grande do
Sul. He was always a hard worker, courageous, and com-
pelling evangelist. It was said that when the bishop
needed a man for a difficult or remote station, the unani-
mous recommendation always was, "Get Leonel Lopes."
Stricken with diabetes, he was taken to the Hospital
Samaritano in Sao Paulo. Relatixes and friends wanted to
secure a private room for his greater comfort, but Leonel
refused, commenting, "In a ward, I can speak of Christ
to many others." And this he did. Though both legs had
to be amputated, Leonel never faltered in faith or courage.
He died on Sept. 19, 1920.
ISNARD ROCHA
LORD, JOHN WESLEY (1902- ), American bishop,
was born in Paterson, N. J., on Aug. 23, 1902, the son
of John James and Catherine (Carmichael) Lord.
He graduated from the Montclair State Normal School,
Montclair, N. J., in 1922. He was a teacher and principal
in the New Jersey schools from 1922 until 1924. He
received the B.A. degree from Dickinson College in
1927, and the B.D. from Drew Theological Seminary
in 1930. He matriculated for his Ph.D. at the LTniversity
of Edinburgh, Scotland, in 1930 and 1931, and did
graduate work at Rutgers University in the field of educa-
tion. He received a D.D. from Dickinson College in 1943
and LL.D. in 1949; and S.T.D. from Boston University
in 1949.
On April 29, 1931, he was united in marriage to
Margaret Farrington Ratcliffe. They have one daughter,
Jean Phillips Lord (Mrs. Arnold C. Cooper).
He was admitted on trial, and ordained deacon at the
Newark Conference in April, 1929; admitted to full
connection and elder in 1931. From 1927 until 1930 he
was an assistant pastor of the Emory Methodist Church
in Jersey City, N. J.; then pastor of the Union Community
Church in Union, N. J., while it was under construction
with volunteer labor, 1931-34. Subsequently he held pas-
torates at the First Church in Arlington, N. J., 1935-38;
and at the First Church in Westfield, N. J. 1938-48.
At the Northeastern Jurisdictional Conference in
session at Albany, N. Y., on June 18, 1948. he was elected
bishop and was consecrated on June 20 in Trinity Church,
Albany, N. Y. He was assigned to residence in the Boston
Area and served as presiding bishop there until June
1960, when he was assigned to the Washington Area. This
embraces the District of Columbia, Delaware, most of
Maryland, and a small part of West VraciNiA.
In 1950-56 he was president of the New England Dea-
coness Hospital; and in 1953-55 of the Massachusetts
Council of Churches. He was a member of the Board of
Lay Activities, Northeastern Jurisdiction.
Bishop Lord is a Trustee of Claflin College; New
LORD'S SUPPER
ENCYCLOPEDIA OF
England Deaconess Hospital, Boston; American Univer-
sity; Sibley Memorial Hospital, Washington, D. C; Wes-
ley College, Dover, Del.; Western Maryland College;
Dickinson College; Morgan Christian Center, Morgan
State College, Baltimore. He is Chairman of the Board
of Governors, Wesley Theological Seminary; President
of The Methodist Corporation, Washington, D. C; Presi-
dent of the General Board of Pensions, and Chairman of
the Interreligious Committee on Race, Washington, D. C.
He is a member of the Commission on Ecumenical Af-
fairs and General Board of Christian Social Concerns
of The United Methodist Church; General Board of the
National Council of Churches of Christ in the U.S.A.;
National Council for a Responsible Firearms Policy; U.S.
Interreligious Committee on Peace; Clergy and Laymen
Concerned About Vietnam; and Honorary Chairman of
The Committee of Responsibility (to save war-burned
and war-injured Vietnamese children ) .
Wlw's Who in America, Vol. 34.
Who's Who in The Methodist Church, 1966. N. B. H.
LORD'S SUPPER. (See Communion, The Holy.)
graduated from Otterbein University (1880) and Yale
Divinity School (1883). Following study at Leipzig and
Berlin, Germany, he served as pastor in Dayton until
1887, when he was called to be president of Lebanon
Valley College (1887-89).
Ill health forced him to leave the college, and he then
turned to the work for which he became famous. In
1890, he founded the Lorenz Publishing Company in
Dayton, Ohio, which became widely renowned for the
publishing of church music. As editor and head of the
company, he not only wrote hymns and composed music
but served many denominations by providing music publi-
cations used by countless local churches and Sunday
schools. In his later activities he functioned primarily as
a lay businessman, but his contributions were always
church oriented. His many publications of religious music
included the editing of the Otterbein Hymnal (1890)
and the Church Hymnal (193.5) for the United Brethren
in Christ. He died July 10, 1942, in Dayton, Ohio.
William Coyle, ed., Ohio Authors and Their Books. Cleveland,
World Publishing Co., 1962.
Religious Telescope, Vol. 108, No. 30 (July 25, 1942).
Donald K. Gorrell
LORE, DALLAS D. (1815-1875), American missionary
and editor, bom in New Jersey in 1815, who joined the
Philadelphia Conference of the M. E. Church in 1837.
In 1840 he was nominated as a missionary to Africa, but
circumstances prevented his entering upon the work. He
subsequently served as a pastor in Lancaster, Pa., but
in 1847 he went as a missionary to Buenos Aires, where
he remained seven years. During that time he successfully
supported the work of the mission in Buenos Aires. Upon
his return from Buenos Aires, he was sent upon a tour of
observation in New Me.xico with a view to the establish-
ment of a mission in that territory. His letters back to the
Board of Missions from Sante Fe in 1855 were not en-
couraging, and while he was able to organize a class of
nine persons at Socorro, and one of fourteen members at
Peralto, and a circuit of four appointments, he did not feel
that the work should be continued. After receiving his
report, the Board decided to discontinue the mission.
Lore then was elected editor of the Northern Christian
Advocate by the General Conference of 1864, and
re-elected in '68 and '72. He was active in calling the
New York Methodist State Convention which met at
Syracuse in 1870, and which determined upon the estab-
lishment of Syracuse University. Dallas Lore died near
Auburn, N. Y., on June 20, 1875.
W. C. Barclay, History of Metlwdist Miss-ions. 1957.
M. Simpson, Cyclopaedia. 1878. N. B. H.
LORENZ, EDMUND SIMON (1854-1942). American
United Brethren hvTnn writer, composer, and publisher
of religious music, was born at North Lawrence, Ohio, in
the home of a United Brethren minister, July 13, 1854.
After graduating from high school in Toledo he taught
German in the public schools of that city (1870-74). In
1874 Lorenz went to work for the United Brethren
Printing Establishment in Dayton, Ohio, where he edited
Hymns for the Sanctuary (1874). For several years he
alternated between his college education and serving
churches, having joined the Miami Conference, United
Brethren in Christ, in 1877.
On Oct. 1, 1878 he married Florence Kuniler. He
LORENZ, JUSTINA. (See Showers, Justina L.)
LOS ANGELES, CALIFORNIA, U.S.A., a city of 2,781,-
829, now ranks third city in the nation in population. The
Pueblo de Nuestra Senora la Reina de los Angeles was
founded in 1781 and given its name by the Spanish gov-
ernor of California. The Pueblo soon discarded most of
its name and became known as the "City of the Angels"
because of the beauty of its situation and e.vcellent climate.
Los Angeles was incorporated in 1850. At that time its
twenty-eight square miles held a population of 1,610. In
1853 Bishop Edward R. Ames, presiding at the Cali-
fornia Conference in San Francisco, appointed Adam
Bland a "missionary" to Los Angeles. Bland's first move
was to lease El Dorado, a saloon located on Main Street,
near the town's Plaza, and transform it into a chapel
where he held services and where his wife conducted a
.school for girls.
The "Cit\' of Angels" was anything hut that in those
early days. The backwash of the gold rush brought un-
savory characters to town and launched a period of gen-
eral lawlessness. Conditions were made worse by the
divided loyalties of the Civil War period. For a time,
the representatives of all Protestant denominations aban-
doned their work in this area. Bland left Los Angeles
and became the presiding elder of the Santa Clara District
in northern California.
In 1866, after the Civil War was over, Adam Bland
came back to reorganize the work he had left earlier.
It was not until 1867 that Columbus Gillet was appointed
pastor and thirty people attended a Quarterly Conference
and Love Feast in Los Angeles. This was the beginning
of an unbroken appointment of ministers to the Fort
Street, later known as the First Methodist Church.
In 1868 the Fort Street Church was built. It was a
brick building on the west side of what is now called
Broadway, between Third and Fourth Streets. When it
became too small for its growing congregation, a larger
frame structure was erected next door. In 1876 the Fort
Street Church established a school for young people and
called it "The Los Angeles Academy." This was the fore-
WORLD METHODISM
LOS ANGELES, CALIFORNIA
runner of the University of Southern Cahfornia. Marion
M. BovARD became pastor of the Fort Street Church in
1878, and two years later resigned to become the first
president of the University of Southern California, which
opened its doors in 1880 with fifty-three students enrolled.
The Southern Pacific ran its tracks into the city in
1876, joining Los Angeles to the rest of the continent.
When the Santa Fe extended its tracks into the city in
1885, there resulted a rate war for patronage marked by
a large influx of newcomers. Los Angeles, which had 1,610
people in 1850, had 8,453 in 1875. The population of Los
Angeles County during that same period rose from 3,530
to 24,344. In September of 1876, with Bishop William
L. Harris presiding, the Southern California Conference
(M.E.) was organized with thirteen buildings, nine par-
sonages, 1,257 members, twenty-seven ministers in full
relationship, and three men on trial.
In 1891 the Fort Street Church paid $37,500 for lots
at Sixth and Hill Streets. On Easter Sunday, 1900, the
new First Church was dedicated. It cost more than $73,-
000. The report that year showed 984 members and
forty-four probationers.
From 1902 until 1963 the ministers of First Church
were drawn directly from different parts of the country.
Robert C. McIntyre, widely known for his eloquence,
having served distinguished pastorates in Chicago and
Denver, came in 1902. He was elected bishop in 1908.
Ch..\rles Edward Locke, who sei"ved pastorates from
Oregon to New York and had the distinction of conduct-
ing the funeral service for President William McKinley,
came in 1908. During his pastorate, in 1913, the present
location of 8th and Hope Streets was purchased. In 1920
he was elected bishop. That same year Elmer E. Helms
came from Calvary Church, Philadelphia. He was the
leader in the building of the present $1,500,000 church
edifice at 8th and Hope, which was dedicated free of
debt on July 8, 1923. Roy L. Smith, for twelve years
pastor of Simpson Methodist Church, Minneapolis,
served from 1932 to 1940 when he was appointed editor
of the Christian Advocate. Donald H. Tippett came
from the Be.xley Church, Columbus, Ohio, and served
from 1940 to 1948, when he was elected bishop. Richard
Sneed came from the Court Street Church of Rockford,
111., in 1948 and served until 1963, carrying on a moderni-
zation program designed to meet a changing environment
and a changing constituency. John A. Zimmer (1963-64)
and Don R. Boyd ( 1964- ) were the first ministers in
more than half a century who served other churches in
the Conference before becoming pastors of First Church,
Los Angeles.
Today both First and Trinity face problems arising
from financial supporters who pass away or move to more
desirable residential areas and take their church letters
with them. In 1940 Trinity had 4,944 members and First
Church, 4,934. In 1970 Trinity had 437 members and
First Church 619. With every decrease in church mem-
bership there has been an increase, per member, in the
cost of property maintenance. A plan for merger of these
two churches, set forth by a Committee representing both,
failed to be approved by Trinity. The hope and expecta-
tion is that both of these downtown churches, perhaps
working together, will find avenues of service and financial
support comparable to earlier days.
In 1887 the Fort Street Church organized a Chinese
Mission which operated as a Sunda\' school. Six years
later seventy-five Chinese were enrolled with an average
attendance of forty-five. The Church licensed the first
Chinese local preacher in the United States. Chan Kin
Lung later became the pastor of the local Chinese Church.
In 1880 the Committee on Missions of the Fort Street
Church rented a small building for eight dollars a month,
and started a chapel for Spanish-speaking people. This
was the forerunner of the Spanish American Institute,
the Plaza Community Center, and the Frances DePauw
Home and School for Mexican girls, the latter sponsored
by the \\'oman's Home Missionary Society.
On March 31, 1904, the Los Angeles City Missionary
Society was organized. Most of the Methodist churches
in Los Angeles area have received help, at one time or
another, from what is now called the Los Angeles Mis-
sionary and Church Extension Society.
One section of Los Angeles which formerly had been a
choice residential area became the home of thousands of
foreign-born people. Properties were run-dowTi and rents
were low. Immorality was widespread and juvenile delin-
quency was at a high level. Only one small church, the
Newman Methodist Church, remained to minister to the
people. It was here, in 1917, while serving as pastor of
NewTnan Church, that G. Bromley Oxnam got the vision
that resulted in the All Nations Foundation. In 1936
Oxnam was elected a bishop, the only bishop who spent
his entire parish ministn,- in the Southern California
Conference.
Edgar J. Evans
First A. M.E. Church in Los Angeles holds the dis-
tinction of being the first Negro church in the city. Afri-
can Episcopal Methodists were in Los Angeles as early
as 1870. In 1872 the church was organized with twelve
members in the home of a Mrs. Biddie Mason. The first
edifice was built on a lot costing $700 at Fourth and
Grand Avenue. The earliest pastor of First A. M.E. was
Jesse Hamilton. In 1887, under the leadership of Jordan
Allen, the church removed to a second site on Agusa
Street where it remained for about a dozen years. The
present structure was completed in 1903 on the corner
of Eighth and Towne. Bishop Frederick D. Jordan, who
was pastor of First A. M.E. from 1940 to 1949, was
elected bishop in 1952.
Grant S. Shockley
Holman Church is the church with the highest rate of
growth in the Southern California-Arizona Confer-
ence over the past twenty years. The church was orga-
nized in 1945. Seven persons met in the first regular meet-
ing. At the first Quarterly Conference, forty-three per-
sons were listed as charter members. Membership in
1970 stood at 2,688.
In the early days of Holman, before a church home
was purchased, ser\'ices were held in a dance hall called
Music Town; in a Seventh Day Adventist Church; and
in a Japanese Methodist Church. A Jewish S>aiagogue
was the first church home purchased, and Lanneau L.
White was appointed minister in 1947. He is now the
senior of a ministerial staff of three, and around him the
growth of Holman has evolved. The ministerial staff is
integrated. The predominantly Negro congregation has
provided the example for all to see, as the two Negro and
one Caucasian ministers guide the in-depth program of the
church and provide leadership in the community.
White is in charge of preaching and church administra-
tion; Edward S. Williams is the associate minister whose
LOS ANGELES, CALIFORNIA
ENCYCLOPEDIA OF
emphasis is on membership and evangelism; Victor Hand
was later appointed associate minister, and is officially
the minister of education and community affairs.
In 1958 a new sanctuary was dedicated, for which
Holman received an award for excellence from the Archi-
tectural Guild of America, Educational facilities are now
under construction.
Holman Methodist Church is nationally known for its
relevant preaching, beautiful music, inspiring worship,
and its warm friendliness and outreach of service to others.
It has many firsts to its credit, and is noted for its creative
approach to the problems of the present day church and
the inner city.
The Church leadership — both ministerial and lay —
insures for Holman many years of effective Christian wit-
ness in the immediate community, in the Conference and
over the nation.
E. D. Jerv'ey, Southern California and Arizona. 1960.
Journals of tlie Southern California-Arizona Conference.
M. Simpson, Cyclopaedia. 1878.
R. R. Wright, Encyclopedia. 1947.
Pacific Homes is a non-profit corporation of The United
Methodist Church (U.S.A.), operating seven retirement
homes in Southern California, Arizona and Hawaii,
also six convalescent hospitals. With a background of over
fifty years of operation, it is the largest as well as one of
the most experienced organizations in the retirement field.
Admission is without discrimination as to race, color or
creed.
The first of the Pacific Homes, Kingsley Manor, was
built "in the country" between Los Angeles and Holly-
wood and opened in January 1912, on a site formerly
used for Methodist camp meetings. For many years it
was known as "Pacific Home." Construction of the home
was aided by a Mrs. Margaret Ammann's bequest to the
German Methodist Conference. Following the merging
of the GeiTnan Methodist and M. E. Churches a new
corporation was formed which ultimately became the
present Pacific Homes Corporation. Through the years
additional homes have been built or acquired in Clare-
mont. Pacific Beach, La Jolla, and Chula Vista in Cali-
fornia; in Phoenix, Arizona, and in suburban Honolulu
in Hawaii. These represent a variety of locations — the
seashore, the desert, a small college town close to the
mountains, an Island of the Pacific, and well known
Hollywood.
Today these seven retirement facilities provide a total
capacity of 2,200, or approximately twelve percent of the
total accommodations included in the seven score and
more Methodist Homes in the United States. The con-
valescent hospital facilities include 500 beds and several
of the units also serve patients from the community at
large. The Sparr Convalescent Hospital in Los Angeles
serves mainly community patients.
The concept of full life care has gained wide acceptance
and Pacific Homes plan of organization has served as the
pattern for many homes throughout the nation. A unique
feature is the fact that fees are never increased during
the tenure of a resident in the home. Fifty years operating
experience makes it possible for costs to be projected
quite accurately. Retirement home funds are subject to
constant scrutiny under California laws.
While prepaid life care is the general requirement, the
financial arrangements are sufficiently flexible to meet the
needs of those who can only partially prepay; and for
those who have mainly monthly income from Social Se-
curity, or from pension, or annuities, full monthly pay-
ments are approved.
Pacific Homes is also concerned that members of The
United Methodist Church in the Southern California-
Arizona Conference who do not have adequate funds
to permit them to be residents of Pacific Homes, shall
receive some assistance from the earnings of the Endow-
ment Fund. Approximately 150 accommodations have
been reserved for these Methodists with limited means.
Methodist ministers and laymen compose the Corpora-
tion, the Board of Directors, and the individual home
Boards of Management. They give of their talents and
many hours of their time to Pacific Homes. Dr. Edward
P. O'Rear, General Manager since 1953, with a stafiF
and more than 700 employees, is responsible for the man-
agement of Pacific Homes.
.Abbie E, Sargent
Westwood Church, Los Angeles, California
Westwood Community Church is the Methodist church
most nearly related to the University of California at Los
Angeles with its 25,000 students. The church and the
University have grown together. When in 1926 the Uni-
versity began to make plans to move to the Westwood
hills, G. Bromley Oxnam, then the secretary of the Los
Angeles Missionary and Church Extension Society, later
a distinguished bishop of the church, arranged with Con-
ference Church Extension support, to buy the present
property on Wilshire Boulevard.
By 1928 the first unit was begun with funds raised
by the First Methodist Church of Los Angeles under the
leadership of Elmer Ellsworth Helms. The fifteen charter
members were enrolled by certificate of transfer from
First and other Methodist churches. By 1940 the educa-
tional wing, containing classrooms, parlor and a social
WORLD METHODISM
LOTT, CLIFFORD BARNETT
hall, was added. In 1948 the administration unit was
constructed. The beautiful Memorial Sanctuary, with its
Glory Window, was completed by 1951. The parking
area was increased so that the property now extends 535
feet along the boulevard.
With the burning of the mortgage, July 1961, the
church became free of debt, with property valued at over
two million dollars and an annual budget of more than a
quarter of a million. Plans are on the drawing boards
for a million dollar replacement and refurbishing program.
The staff includes four ministers, four lay directors, and
a total of thirty persons. Membership is reported in 1970
as 2,306.
F. Harold Esseht
LOSEE, WILLIAM (1757-1832), Canadian preacher, was
the first regular itinerant to be sent from the M. E. Church
to Canada in 1790. He was bom June 30, 1757, in
Dutchess County, N. Y. He was a Loyalist and served in
an unofficial regiment known as the Westchester Loyalists.
After his conversion he was received on trial by the New
York Conference in May 1789. Immediately after the
conference sessions he was sent to the Lake Champlain
circuit — a most difficult appointment because the settle-
ments were widely scattered and the people were indif-
ferent to religion. He applied for permission from his
presiding elder to minister to Methodists living on the
north bank of the St. Lawrence River, and Freeborn
Garrettson permitted Losee to proceed with this mis-
sionary journey.
During the winter of 1790 he crossed the St. Lawrence
River, probably at St. Regis, and proceeded westward
toward Kingston, visiting and preaching at Matilda,
Augusta, Elizabethtown, Kingston, and finally Adolphus-
town, where he remained for the rest of the winter, re-
newing acquaintances and holding services. As a result,
petitions asking for an ordained itinerant were prepared
and sent with Losee to the annual meeting of the New
York Conference, held in New York in October. The
conference agreed that he should form a circuit in Canada.
Returning to Upper Canada in the winter of 1791, he
organized a circuit in the Kingston district. The first
regular classes were established in February and March
of that year at Hay Bay, and in Emestown and Freder-
icksburgh respectively. Within a year plans were drawn
for the erection of the first Methodist chapel in Upper
Canada. This building still stands on land provided by
Paul Huff, a member of Losee's original class. Hay Bay
Church is one of the few shrines of Canadian Methodism.
At the New York Conference in 1792 Losee reported
the reception of 165 members. The conference appointed
him to the Oswegatchie circuit, east of Kingston, but in
1793 he was located because of ill health. Never again
does his name appear in the Minutes of Conference. His
creative, spirited, and fruitful ministry covered only four
years.
Losee was tall, active, and excitable. Although he suf-
fered from a withered arm, he was a fearless horseman,
who covered great distances and yet seemed to have
sufficient physical strength to preach with fire and power.
He could be classified as the exhorting type — fluent, pas-
sionate, and prophetic in his bold denunciation of evil.
There are a few random references to his subsequent
life. After his recovery from a mental breakdown, usually
attributed to the marriage of his beloved to his colleague.
Darius Dunham, he entered business in New York,
frequently serving as a lay preacher. He returned at least
once to visit his friends in Adolphustown, and S. Stewart
tells of hearing William Losee preach at the New York
Conference held in Troy in 1821.
Losee died on Oct. 16, 1832, and was buried in the
cemetery of the M. E. Church, Hempstead, New York.
On Jan. 30, 1834, his wife Mary died, at the age of
eighty, and was buried beside him. In 1914 this cemetery
was coverd with soil, after the grave markers had been
laid flat, in order to constitute a lawn for the church.
In 1969, as the result of the city of Hempstead taking
a strip of land from the church yard in order to widen the
street, it became necessary to remove the graves of some
of those buried in this area. The graves of William and
Mar\' Losee were among the five requiring removal. The
Hempstead church gave the Losee grave stones to the
Bay of Quinte Conference, The United Church of Canada,
and they were removed to Old Hay Bay Church. There
a cairn, in which the stones were embedded, was erected
at the church which Losee built in 1792.
J. Carroll, Case and His Cotemporaries. 1867-77.
Methodist History, October 1970; January 1971.
G. F. Playter, Canada. 1862. A. E. Kewley
LOTHI, MEYI, son of Marashane's chief Induna in the
Lulu Mountains of the Northern Transvaal, was converted
in the Cape through the London Missonary Society. He
returned in 1880, preached, taught, erected a church
building and appealed to the Wesleyan Methodist Mis-
sionary Society to take over his Society. The Chairman
of the District visited the area in 1885, baptized forty-
nine adults, forty-eight children and solemnized forty
marriages. Lothi was blind in one eye.
Journal of the Methodist Historical Society of South Africa.
Vol. Ill, No. 2 (October 1958).
Minutes of South African Conference, 1939. D. C. Veysie
LOTT, CLIFFORD BARNETT (1919- ), American min-
ister and son of Jesse Jackson and Savannah (Collins)
Lott, was born in Groveton, Texas, Jan. 26, 1919. He
obtained degrees from the following schools: B.S., North
Texas State LTniversity, 1941; B.D., Garrett Theologi-
cal Seminary, 1944; and D.D., Iowa Wesley'an Col-
lege, 1964. On Dec. 27, 1941, he was married to Betty
Louise Corson, and they are the parents of three children.
Mr. Lott was ordained deacon by the South Iowa
Conference in 1945 and elder in 1947. For four years
he served an Iowa pastorate, then was director of the
Wesley Found .\tion, Texas A. and 1. for a year before
becoming Instructor in Bible, Simpson College, 1949-54.
For the next ten years he was associate pastor, Grace
Church, Des Moines, Iowa. From 1964-66, he was
district superintendent, Burlington District. He became
Administrative Assistant, Board of Lay Activities, 1966,
and with the formation of The United Methodist Church,
he was elected Associate General Secretary, Division of
Stewardship and Finance, General Board of Laity.
He has been trustee of Halcyon House, Hillcrest Chil-
dren's Ser\'ices, and Iowa Wesleyan College. He served
as Dean of the Iowa Pastor's School and a number of
conference responsibilities.
Who's Who in The Methodist Church, 1966
John H. Ness, Jb.
LOUISBURG COLLEGE
ENCYCLOPEDIA OF
LOUISBURG COLLEGE, Louisburg, North Carolina, be-
gan in 1787 as Franklin Academy for men. Its first
principal was Matthew Dickenson, graduate of Yale, who
was the maternal uncle of Cyrus W. Field. Louisburg
Female Academy was added in 1813, to be reorganized as
Louisburg Female College in 1857. Operated as a Meth-
odist institution since 1907, it became a junior college for
women in 1915 and a coeducational junior college in
1931. The goveniing board consists of thirty-six members
elected by tlie North Carolina Conference.
John O. Gross
LOUISIANA, sometimes called the "Pelican State," is in
the south central part of the United States. It is bounded
on the north by Arkansas, on the east by Mississippi,
on the south by the Gulf of Mexico, and on the west by
Texas. It averages about 100 feet above sea level, and its
climate is semi-tropical. Originally settled by the French,
Louisiana was ceded to Spain in a secret treaty in 1762,
but in 1800 it was returned to France, and Napoleon
sold it to the United States as a part of the Louisiana
Purchase. In 1804 Congress designated the area below the
thirty-third parallel as Orleans Territory, and on April
30, 1812, the territory was admitted to the Union as
Louisiana.
Industries in Louisiana include farming, minerals, pe-
troleum, natural gas, salt, sand, gravel, and sulphur. In
addition, the forests of the state produce some of the
finest lumber, and there are extensive coastal fisheries.
With an area of 48,523 square miles, the state has a
population of 3,564,310 in 1970.
Eccentric evangelist Lorenzo Dow may have been the
first Methodist to preach in Louisiana. Learner Black-
man, presiding elder at Natchez, 1805-07, was the first
regular itinerant to visit Louisiana. In 1805 Elisha W.
Bowman was appointed as "missionary to Louisiana" with
instructions to begin at New Orleans. Unsuccessful in
that city, he pushed on to other communities. In 1806
he established the first Methodist circuit in Louisiana, and
organized a congregation at Opelousas. In 1808 James
AxLEY who endured persecution on the Catahouchee and
Wichita Circuits, erected with his own hands the first
Methodist church building in Louisiana. It was called
Axley Chapel.
At first the Louisiana work was a part of the Mississippi
Conference. In 1836 the part of the state west of the
Mississippi River was included in the newly created
Arkansas Conference. In 1840 all of Louisiana was
again in the Mississippi Conference.
The Louisiana Conference ( MES ) was created by the
1846 General Conference. The first session of the con-
ference was held at Opelousas in January 1847. The
conference included the part of Louisiana west of the
Mississippi River and the cities of New Orleans and
Baton Rouge on the east side. The remainder of Louisi-
ana east of the river continued in the Mississippi Con-
ference until 1894. Thereafter the Louisiana Conference
covered the entire state.
In 1869 the M. E. Church foimed a Louisiana Con-
ference by dividing the Mississippi Mission Conference.
This conference included both white and Negro ministers
and churches. In 1893 the conference was divided along
racial lines and the white work, along with that in east
Texas, became the Gulf Mission. In 1897 it became the
Gulf Mission Conference, and in 1904 the Gulf Confer-
ence. When it became a full conference it also included
the white work of the M. E. Church in Mississippi. In
1926 tlie Gulf Conference was absorbed by the Southern
Conference which until two years before had been the
Southern German Conference covering Texas and Louisi-
ana. The merger enlarged the boundaries of the Southern
Conference to include the white work in Mississippi.
Methodist work among German immigrants in New
Orleans began in the 1840's. In 1860 the Louisiana Con-
ference (MES) had four German missions in that city
and one in Franklin. The Germans chose to align their
churches with the Louisiana Conference (ME) when it
was organized in 1869. They were placed in the Southern
German Conference (ME) when it was formed in 1874.
Never strong in Louisiana, the German work consisted of
only two churches in New Orleans when the Southern
German Conference was absorbed in 1924.
At unification in 1939, the Louisiana part of the South-
ern Conference (ME) brought eighteen preachers, four-
teen pastoral charges, and 3,278 members into The Meth-
odist Church. The Louisiana Conference (ME) continued
in the Central Jurisdiction of The Methodist Church and
temporarily in the South Central Jurisdiction of The
United Methodist Church.
The Methodist Protestants organized a Louisiana Con-
ference in 1846 which merged in 1870 to form the Arkan-
sas and Louisiana Conference. In 1884 the work was
strong enough to justify setting off another Louisiana Con-
ference which continued until unification in 1939 when it
brought forty-eight preachers, thirty pastoral charges, and
3,529 members into The Methodist Church.
The three large Negro Methodist denominations —
A.M.E., A.M.E. Zion, and C.M.E. — have relatively
strong conferences in Louisiana. The C.M.E. Church
reports about 40,000 members and the A.M.E. Church
about 11,000 members in the state.
The Louisiana Conference (SCJ) supports Centenary
College at Shreveport, Glenwood Hospital at West Mon-
roe, Methodist Hospital in New Orleans, and the Louisi-
ana Methodist Children's Home at Rustin. The Louisiana
Methodist is published for the conference in Little Rock
in conjunction with the Arkansas Methodist. The confer-
ence maintains Wesley Foundations at eight state and
private colleges and universities.
In 1970 the two Louisiana Conferences reported a total
of 489 ministers, 137,521 members, and 603 churches
valued at $75,797,535.
R. H. Harper, Louisiana Methodism. 1949.
C. H. Phillips, History of the C.M.E. Church. 1925.
G. A. Singleton, The Romance of African Methodism. New
York: Exposition Press, 1952.
Journals of the Louisiana Conferences. J. Henry Bowdon, Sb.
LOUISIANA CONFERENCE (A) was created by the 1846
General Conference by dividing the Mississippi Con-
ference. The new body was organized at Opelousas,
Jan. 6-13, 1847. John Powell, the only presiding elder
present, acted as president of the conference until the
arrival of Bishop Joshua Soule. The boiuidaries of the
conference included New Orleans and Baton Rouge
and all of the state of Louisiana west of the Mississippi
River. The east part of Lousiana continued in the Missis-
sippi Conference until 1894.
When organized the Louisiana Conference had five
districts, fifty effective elders, forty-three pastoral charges,
and 8,101 members, 3,329 of them colored. (See Louisi-
WORLD METHODISM
LOUISVILLE CONFERENCE
ANA for early Methodist history in the state.) At its
seventh session in Baton Rouge in 1853, the Louisiana
Conference made history by adopting a resolution favor-
ing lay representation in the conferences. It was one of
the first steps made in that direction in Southern Meth-
odism.
During its history the Louisiana Conference supported
educational projects such as Mansfield Female College,
Homer College, Pierce and Paine College, and other
schools, some of which were stillborn or lived at most only
a few years. The only permanent Methodist institution of
higher learning established in Louisiana is Centenary
College at Shreveport. As early as 1825 an academy
was started at Jackson, La. By 1845 it had failed, and the
Mississippi Conference, of which Louisiana was then a
part, bought the property. Meantime, in 1841 the Mis-
sissippi Conference had inaugurated Centenary College at
Brandon Springs, Miss. Regarding Jackson, La., as a better
location for a college, the conference proceeded to move
Centenary into the academy property it had bought. Dur-
ing the Civil War Centenary College was closed and its
buildings were used as a hospital for Confederate soldiers;
later in the conflict it was occupied by Federal troops.
The college reopened in 1865. In 1908 Centenary was
moved to Shreveport where it continues as one of the
strong Methodist colleges in America.
The New Orleans Christian Advocate was established
in 1850 and continued publication until 1946. The paper
was launched by a joint committee of the Alabama and
Louisiana Conferences, and the Mississippi Conference
soon joined in its support. In 1883 the Alabama Confer-
ence withdrew in order to establish its own paper. The
first editor of the New Orleans paper was Holland N.
McTyeire, later bishop and able church historian. Four
other editors of the publication also became bishops —
John C. Keener, Linus Parker, Charles B. Galloway,
and J. Lloyd Decell. In its day the New Orleans Chris-
tian Advocate was a strong and influential church paper.
It failed in 1946 because Mississippi Methodism withdrew
support in order to establish its own paper. Since 1949
the Louisiana Methodist, issued in Little Rock in con-
junction with the Arkansas Methodist, has served Louisi-
ana Methodism.
The Louisiana Conference operates the Louisiana Meth-
odist Children's Home at Ruston; the Methodist Home
Hospital in New Orleans, an institution for unmarried
mothers and for the adoption of their children; St. Mark's
Community Center in New Orleans; the Dulac Indian
Mission at Houma; and the Sager-Brown Institute at
Baldwin. The conference supports the Methodist Hospital
in New Orleans and the Glenwood Hospital at West Mon-
roe. Wesley Foundations are maintained at eight private
and state colleges and universities in Louisiana.
At unification in 1939, the Louisiana Conference
(MECS) brought 189 ministers, 171 pastoral charges, and
70,787 members into The Methodist Church. In 1970
the conference reported 398 ministers, 279 pastoral
charges, 121, .302 members, and 456 churches valued at
$69,775,590.
R. H. Harper, Louisiana Methodism. 1949.
General Minutes, MECS and MC.
Journals of the Louisiana Conference. J. Henry Bowdon, Sr.
LOUISIANA CONFERENCE (B) traces its lineage to the
Louisiana Conference (ME) which was organized Jan.
18, 1869 at Wesley Chapel, New Orleans, with Bishop
Matthew Simpson presiding. Composed of Negro and
white ministers and churches at the outset, it was formed
by dividing the Mississippi Mission Conference. (See
Louisiana for early history of Methodism in the state.)
At its organization in 1869 the conference had three dis-
tricts which were increased to five by the end of the
session, twenty-seven churches, forty-three charges, and
10,662 members. In 1893 the conference was divided
along racial lines, the white work becoming a part of the
Gulf Mission.
At unification in 1939, the Louisiana Conference be-
came a part of the Central Jurisdiction. With the abolition
of that Jurisdiction in 1968, the conference, pending
merger, was placed in the South Central Jurisdiction of
The United Methodist Church.
In 1968 the conference was sponsoring a newspaper,
the Christian Explorer which centered on Christian educa-
tion. The conference had an interest in Culfside Assem-
bly, Waveland, Miss, (badly hurt by the great hurricane
of 1969), the People's Community Center in New Orleans,
and the Lafon Protestant Home in the same city. It sup-
ported a deaconess at the Sager Brown Home in Baldwin.
In 1970 the Louisiana Conference (B) reported 91
ministers, 89 charges, 16,219 members, and 147 churches
valued at $6,021,945.
General Minutes, MEC and MC.
Journal of tlie Louisiana Conference, MEC and MC.
F. E. Maseh
LOUISIANA CONFERENCE (MP) was organized in 1846.
Its territory included Louisiana and Texas when it began.
George W. Johnson who had moved to Louisiana from
Ohio two years before, took the lead in organizing the
conference; later he served as its president.
Because Methodist Protestantism in Louisiana and
Arkansas was weakened by the Civil War and its after-
math, the work in south Arkansas was linked with Louisi-
ana about 1870 to form the Arkansas and Louisiana Con-
ference. It was divided in 1884 to form separate Arkansas
and Louisiana Conferences, except that a small portion of
northern Louisiana continued as a part of the Arkansas
Conference until unification in 1939.
The Louisiana Conference (MP) brought forty-eight
preachers, thirty pastoral charges, forty-four churches, and
3,529 members into The Methodist Church in 1939.
A. H. Bassett, Concise History. 1882.
R. H. Harper, Louisiana Methodism. 1949.
Discipline of the M. P. Church. F. E. Maser
LOUISVILLE CONFERENCE (MES) was created by the
1846 General Conference. It was organized at Hop-
kinsville, Ky., Oct. 14, 1846 with Bishop James O. An-
drew presiding. Its territoiy is western Kentucky, except
the part west of the Tennessee River which is in the
Memphis Conference. The eastern boundary of the Lou-
isville Conference is a line running south and east from
Louisville to the Tennessee River. When it began the
conference had fifty-six preachers, and 14,495 white and
2,225 colored members.
The Louisville Conference came to unification in 1939
with seven districts, 173 charges, 524 societies, 73,618
members, and churches and parsonages valued at $4,831,-
188. At that time it was merged with the Louisville Dis-
trict of the M. E. Church and three charges of the M. P.
LOUISVILLE CONVENTION, THE
ENCYCLOPEDIA OF
Church to form the Louisville Conference of The Method-
ist Church. The M. E. Church brought 28 charges and
9,996 members to the merger.
During its history the Louisville Conference has con-
tributed leaders to the larger church. Edward Stevenson
was the first secretary of the Missionary Society (MES).
David Morton organized the Board of Church Extension
(MES) and served as its corresponding secretary for six-
teen years. Four Book Editors of the Southern Church
were members of the Louisville Conference: A. H. Red-
ford, John J. Ticert, Cross Alex.\nder, and Frank M.
Thomas. While serving as secretary of the Board of Mis-
sions, H. C. Morrison was elected bishop in 1898. Roy
H. Short sei-ved as editor of The Upper Room and was
elected bishop in 1948. Though not a member of the
Louisville Conference, Bishop John M. Moore, the archi-
tect of Methodist union, was born at Morganton within
the bounds of the conference.
The Louisville Conference supports jointly with the
Kentucky Conference, Kentucky Wesleyan College at
Owensboro, Union College at Barbourville, Lindsey
Wilson Junior College at Columbia, and the Methodist
Home, Inc. (for children) at Versailles. The conference
is related to the Methodist Hospital at Henderson and
the Methodist Evangelical Hospital in Louisville. It has
two retirement homes, Wesley Manor at Louisville and
Lewis Memorial Home in Franklin.
In 1968 when the Tennessee-Kentucky Conference
(CJ) was merged with the overlying conferences of the
Southeastern Jurisdiction, the Louisville Conference re-
ceived some of the ministers and churches from that
conference.
The Louisville Conference in 1970 reported six dis-
tricts, 290 pastoral charges, 321 ministers, 103,400 mem-
bers, property valued at $45,178,925, and $4,283,547
raised for all purposes during the year.
General Minutes, MECS and MC.
Minutes of the Louisville Conference.
Jubilee Addresses at the Louisville Conference, 1896.
Harry R. Short
LOUISVILLE CONVENTION, THE, was the meeting in
1845 in Louisville, Ky., of the delegations from the South-
ern Conferences, who there agreed to form the Methodist
Episcopal Church, South. Their assembly was in response
to the Plan of Separation adopted the previous year
by the General Conference of the M. E. Church, which
had met in New York and provided for a division of the
M. E. Church should the Southern Conferences so desire.
The delegations of the various Southern Conferences met
before they left New York just after adjournment of the
General Conference and agreed to present to their own
Annual Conferences the question as to whether or not
they should have a conference, or convention, the next
year in Louisville, to discuss and arrive at a final conclu-
sion regarding their separation from the M. E. Church.
Pursuant to this, the several Annual Conferences in-
cluding Kentucky, Missouri, Holston, Tennessee,
North Carolina, Memphis, Arkansas, Virginia, Missis-
sippi, Texas, Alabama, Georgia, and South Carolina
agreed to meet in such a convention, and provided funds
to support the expenses of their delegations in traveling
to Louisville.
The annual conferences in the "slave holding states,"
as they frankly called themselves, proved to be one-
minded regarding the holding of the convention in Louis-
ville in May 1845, and the meeting there was clearly and
completely representative of the conferences above men-
tioned. In addition to the conferences above named, the
Florida Conference sent two men, and the Indian Mis-
sion Conference two. The leaders of Southern Method-
ism were almost all present in the meeting which con-
vened on the first day of May 1845, in the old Fourth
Street Church in the city of Louisville.
Bishop James O. Andrew was present and Bishop
Joshua Soule likewise was there, but Bishop Thomas A.
Morris, who was also present, declined to preside over
the convention it.self, engaging only in what the Minutes
called "religious exercises." The Convention adopted a
resolution declaring that they, "acting under the provi-
sional plan of separation adopted by the General Confer-
ence of 1844, do solemnly declare the jurisdiction hither-
to exercised over said Annual Conferences, by the General
Conference of the Methodist Episcopal Church, entirely
dissolved; and that said Annual Conferences shall be, and
they hereby are constituted, a separate ecclesiastical con-
nexion, under the provisional plan of separation aforesaid,
and based upon the Discipline of the Methodist Episcopal
Church, comprehending the doctrines and the entire
moral, ecclesiastical, and economical rules and regulations
of said Discipline, except only, in .so far as verbal altera-
tions may be necessary to a distinct organization, and to
be known by the style and title of the Methodist Epis-
copal Church, South." {History of American Methodism,
Vol. 2, p. 118.)
The Louisville Convention was not, properly speaking,
a General Conference, but a convention — which however,
did make provision for a General Conference to be held
the next year in Petersburg, Va. It also made provisions
for mission work and publishing interests, looked toward
the formal organization planned for the next year and
adjourned on May 19, 1845.
E. S. Bucke, History of American Methodism. 1964.
History of the Organization of the Methodist Church, South:
Comprehending all the Official Proceedings of the General Con-
ference; the Southern Annual Conferences, and the General
Convention. (Nashville, Tennessee: Compiled and Published
by the Editors and Publishers of the South Western Christian
Advocate for the M. E. Church, South, by order of the Louis-
ville Convention. WiUiani Cameron, Printer, 1845). N. B. H.
LOUISVILLE, KENTUCKY, U.S.A. The first Methodist So-
ciety in Louisville was formed in 1806. It met first in a
private home, then in a log schoolhouse. In 1809 a build-
ing was erected on Market Street between Seventh and
Eighth Streets. Francis Asbury records in his Journal
on Oct. 22, 1812, "I preached in Louisville, Kentucky, at
eleven o'clock, in our neat brick church 30 x 48 ft. I had
a sickly congregation. This is a growing town, a handsome
place."
In 1816, a new church was built on Fourth Street near
Jefferson. It was a large brick church with a wide gallery
on each side. Louisville at that time was a part of the
Ohio Conference and the conference session of that
year was held in this church. Bishop McKendree dedi-
cated the building before the conference convened. The
Louisville church became a station in 1818 and Henry
B. Bascom, later bishop, became its pastor. One hundred
and twenty white members and thirty-seven colored were
reported. In 1835 two other congregations were formed
from the membership of the Fourth Street Church on
Brook Street and on Eighth Street.
WORLD METHODISM
LOUISVILLE, KENTUCKY
After the division of American Methodism at the Gen-
eral Conference of 1844, the Constitutional Convention
which formed the M. E. Church, South, met in the
Fourth Street Church. As the city expanded, churches
were organized on Shelby Street and Twelfth Street, and
in 1852, the Fourth Street Church was moved to Fifth
and Walnut Streets, and the Eighth Street Church to
Chestnut near Eighth. The M. E. Church organized
Trinity Church at Third and Guthrie Streets in 1865; and
the German Methodists, under the leadership of Jacob
Shumaker, organized a congregation on Jackson Street in
1844. In 1907 the Walnut Street and the Chestnut Street
churches united to form the Methodist Temple at Sixth
and Broadway, and following unification the Methodist
Temple and Trinity Church merged to form Trinity
Temple on the site of the later institution.
The A.M.E., the A.M.E. Zion and the C.M.E. denomi-
nations have built a strong constituency among the Negro
population and seven congregations of the former Central
Jurisdiction of The Methodist Church are also to be
counted here. These however have been merged into the
Louisville Conference in connection with the dissolu-
tion of the Central Jurisdiction.
With the growth of the city, Methodism has attempted
to serve the expanding population. It now has seventy
congregations and approximately 35,000 members within
the metropolitan area.
Through the years these churches have been served by
some of the outstanding ministers of Methodism, and Lou-
isville Methodism has given to the larger circles of the
Church many strong leaders, both lay and clerical.
Harry R. Short
Fourth Avenue Church. Methodism was the first of all
organized religions in the city and the first Methodist
Society, dating from 1806, and has enacted its fascinating
history in six different homes, under five distinct names.
The first building in 1812 was a primitive sanctuary
only 34 by 38 feet on Market Street, where Bishop
Asbury once preached. Though he called the group a
"sickly congregation," it grew rapidly; in 1816 a larger,
better house was erected nearer tlie town center. Here
for thirty-six years the Fourth Street Church was blessed
with a gifted array of highly talented pastors, many of
whom became widely known throughout the connection.
Among them were three destined to be elected bishops:
Henry B. Bascom, 1818-20; Thomas A. Morris, 1828-30;
and Hubbard H. Kavanaugh, 1835-36.
Other early pastors of note: William Burke, later Cin-
cinnati's first postmaster: Charles Holhday, Marcus Lind-
sey, William Adams, Edward Stevenson, Edmund W.
Sehon, and John H. Linn.
In 1845 the church was host to delegates from all the
southern conferences to the historic Louisville Conven-
tion, gathered to plan the establishment of the M. E.
Church, South, as a separate denomination.
After 1852 the congregation spent fifty-five notable
years in a new home called the Walnut Street Church,
again served by some of Methodism's finest preachers —
men like Charles B. Parsons, Thomas Bottomley, H. C.
Settle, Samuel A. Steel, Frank M. Thomas, and the
fourth pastor to become a bishop, Henry C. Morrison.
A great gathering of Methodist leaders from all over
the land, north and south, came to the Church in 1876
for the first churchwide meeting held in connection with
the Cape May Commission plans for the restoration of
fraternal relations between the two major divisions of the
original M. E. Church.
Unique and massive was the congregation's next home,
occupied in 1907 at Sixth and Broadway. It was built
by the Jews in 1857, but constructed in the traditional
shape of a Christian cross! Taking back a branch which
had left in 1835, First Church remodelled the old temple
and took the legal name. Union M. E. Church, South,
but was popularly called "The Methodist Temple." For
thirty-three years "The Temple" continued faithful
through increasing vicissitudes; yet in this period alone
2,126 new members were received. Outstanding evangelis-
tic pastors were U. G. Foote, J. W. Weldon, and H. H.
Jones.
In 1940 the congregation merged with the Trinity M. E.
Church, organized in 1865 near the site where the First
Church began. The merged congregations, now called
Trinity Temple Church, moved into this forty-year-old
edifice and enjoyed a great ministry.
In order to provide a stronger evangelistic program
for the city and a surer financial base for it.self, Trinity-
Temple's 600-strong membership gave up its home, and
in 1962 erected on a downtown corner an imposing struc-
ture of eighteen floors, providing apartments for elderly
in addition to handsome church quarters on the first three
floors, with a roof garden and "Chapel in the Sky" at the
top.
Elbert B. Stone
Parkview Church is the oldest continuous Methodist
congregation in Louisville. One must go back to 1780 and
the early days of the Falls of the Ohio River to discover
that the area was crowded with flatboats of those who
had drifted down to Kentucky from the settlements of
Pennsylvania Dutch. A number of these people did not
stop in Louisville but pushed on to the banks of Mill
Creek and the wilderness trail to the Salt Licks. Among
these families we would have found Christian and Jacob
Shively, who purchased from the governor of Virginia a
thousand-acre tract of land at the junction of Mill Creek
and Man's Lick Trail. Here they built a mill and did a
thriving business with the settlers.
It is not known when Methodism was first brought
into this section of Kentucky. About 1811, however, the
Jefferson Circuit was established and in 1816 Andrew
Monroe was appointed preacher over the Jefferson Cir-
cuit. It was under his ministry that the Mill Creek Church
was built. In the Jefferson County records one can find
that Christian Shively gave one acre of ground on which
the church was built. The deed is dated June 17, 1816,
and is made out to Isaac Miller, Hugh Logan, Phillip
Shively, Alexander Smoot, James W. ThoiTisberry and
Matthew Love, who were trustees for the church to be
erected and known by the name of Mill Creek Church.
John Littlejohn, a pioneer Methodist preacher in
Louisville and vicinity, whose journal is preserved in the
archives of the Louisville Conference Historical Society,
records on Jan. 20, 1822: "I drove from Louisville in a
sleigh to Shively's Stone Meeting House and preached to
a large and inspiring crowd."
For a time the church was used by all denominations
but about the time of the Civil War it was restored as a
Methodist building and it has continued with a regular
pastor and congregation until the present time.
A change in the residents of the community reduced
the membership and attendance about the middle of the
LOVE, EDGAR AMOS
ENCYCLOPEDIA OF
eighties, but a small and faithful few continued having
regular services until a turn of the tide of residents
brought new members and interest in the church.
In 1920 this church was the first appointment of Roy
H. Short (later bishop), then in his teens. When he
appeared for his first service, the Sunday school superin-
tendent inquired if he might show him to the youth class.
The reply was: "I'm your new minister."
The church was moved in 1945 to a location on Stowers
Lane, and it was moved again in 1965, due to construction
of a highway, to its present location at 2020 Garrs Lane.
The church which has been knov\ai as Parkview since
1945 is a thriving suburban church that is growing in
the service of Christ, through its work in the community of
Shively.
John C. Brinson
Qoinn Chapel A.M.E. Church. In 1833 Bishop Morris
Brown transferred William P.-vul Quinn to the Ohio
Annual Conference of the A.M.E. Church and assigned
him to the Pittsburgh Circuit as a missionary. In the
course of his travels he organized a congregation of Afri-
can Methodists at Louisville about 1838. Between 1838
and 1844 another A.M.E. itinerant, George Johnson, "put
up a little frame building on the lot they bought in the
city." Quinn refers to this in the famous missionary report
that he made to the General Conference of 1844;
Also the church erected in the city of Louisville, Kentucky i.s
in a flourishing condition. I am fully persuaded (that) this
mission, if faithfully conducted, will at no distant period, ac-
complish wonders for our people settled in these western states
in their moral and religious elevation.
Including its founder, Quinn, for whom it was later
named, this church has had as its pastors five men who
eventually became bishops: William P. Quinn (1844),
Reverdy C. Ransom (1924), Noah W. Williams
(1932), Frank M. Reid (1940) and Ernest L. Hick-
man (1956).
Grant S. Shockley
Sf. Paul Church, Bardstown Road at Douglass Boule-
vard, began its life as an outpost Sunday school early in
1915. This was a missionary enterprise of the Highland
Methodist Church, and Professor Henry A. Smith was
assigned to lead this endeavor. He became its first Sunday
school superintendent and held that office until his death,
forty-three years later.
In 1921, the present church lot on the corner of Bards-
town Road and Douglass Boulevard was bought. M. L.
Dyer was then pastor of the church. The building was
moved from Woodboume Avenue and placed over a
basement, on the present lot, in 1923. The name was
changed from Woodboume Avenue to St. Paul. This
structure was used until the present sanctuary was built
in 1931, during the pastorate of J. C. Rawlings.
In 1941, Roy H. Short (now bishop) came to be the
pastor of St. Paul Church, from which pulpit he went to
the editorship of The Upper Room in 1944. Howard W.
Wliitaker, of the Kentucky Conference, was appointed
pastor of St. Paul in 1944. Under Jiis ministry the church
school plant, including the chapel, was erected in 1949.
In July, 1949, Bishop William T. Watkins appointed
Ted Hightower as minister of St. Paul, effective Septem-
ber 1. He was installed as the executive minister on Sept.
3, 1949 and remained in the position until June 1, 1966.
St. Paul Church has had a steady and highly useful
history. Following the consolidation of its own position
and buildings in 1949, St. Paul launched its first mission-
ary offensive. In 1950 funds were raised for the building
of St. Paul in Camaguey Cuba, on the campus of Pinson
College. In 1951, the Rev. and Mrs. Victor L. Rankin
went to this church as missionary pastor and completed
its building. The Rankins were supported by St. Paul.
From this beginning, several other churches were estab-
lished in Cuba, parsonages were built, school buildings
were erected, and our largest missionary endeavors were
centered there until the Castro Revolution necessitated
the withdrawal of our missionaries.
The Woman's Society supports Dr. Mildred Shepherd
in India. A medical jeep has been purchased for work
in the Philippines. Both interest and money have gone to
P,\kistan, the Congo, Scarbitt College, American In-
dian work, and many other causes, as well. "St. Paul In
India," located at Bidar, has now been completed and
paid for and is one of the largest Methodist churches in
that section of India.
At home, St. Paul Church has been a sponsoring church,
establishing four suburban churches, some of which are
now, after twelve years, almost as large as the parent
church. They are Christ Church, Buechel, St. Mark and
Walker Memorial, all in Louisville.
In 1962, the church purchased property at 2006 Doug-
lass Boulevard, adjoining the original church property.
This is a three-story apartment building which has been
renovated as "Fellowship House" and put into service for
the young people and multiple uses of the church. The
Deaf-Oral School meets in this building.
In 1963 a generous gift of $100,000 made possible the
installation of stained glass windows in the sanctuary, and
twenty-two outside windows of St. Paul church. This re-
markable fenestration carries a continuous iconography of
biblical and church history, beginning with the Creation
at one end of the sanctuary and closing with the building
of the Church Center for The United Nations in New
York, at the other end. It also has the headstone for a
large renovation program which is now being completed
with the installation of a new pipe organ at a cost of
more than $75,000. This organ is being dedicated in honor
of Ted Hightower.
A Brief History of Fourth Avenue Methodist Church, Louis-
ville, Kentucky, 1888-1968.
W. F. Lloyd, History of Methodism in Louisville. 1901.
W. I. Munday, Louisville Methodism Yesterday, Today and
Tomrrow. 1949.
D. A. Payne, History (AME). 1891.
J. C. Rawlings, History of Louisville Methodism. 1927.
A. H. Redford, Kentucky. 1868-70.
R. R. Wright, Enctjclopedia. 1947. Walter B. White, Jr.
LOVE, EDGAR AMOS ( 1891- ) , American bishop, was
born in Harrisonburg, Va., Sept. 10, 1891, the son of
Julius C. and Susie Carr Love. His early educational
training was received in the public schools of Vibginia and
Maryland. In 1909 he was graduated from the Academy
of Mobg.\n College and in 1913 he received the B.A.
degree. Cum Laude, from Howard University.
The B.D. degree was awarded him by Howard Univer-
sity School of Religion in 1916, and the S.T.B. from
Boston University School of Theology in 1918. For
two sessions he did graduate work at the University of
WORLD METHODISM
Chicago. He was awarded the D.D. by Morgan College
in 1935; by Gammon Theological Seminary in 1946,
and by Boston University in 1956.
His marriage to Virginia Louise Ross, of Staunton, Va.,
took place on June 16, 1923. They have one son, Jon
Edgar Love.
Admitted on trial in the Washington Conference
(ME) in 1916, he received full connection as elder in
1918. His pastorates include: Grace Church, Fairmount
Heights, Md., 1916; John Wesley Church, Washington,
Pa., 1921-25; Asburv Church, Annapolis, Md., 1925-28;
Simpson Church, Wheeling, W. Va., 1928-31; and John
Wesley Church, Baltimore, Md., 1931-33.
His pastoral work was interrupted in 1917 when he
began his service as chaplain in the United States Army,
with the 368th Infantry and the 809th Pioneer Infantry,
sei'ving a total of two years and three months, fourteen
months of which was overseas. After his Army service
he became a member of the American Legion and at-
tended, as a delegate from the State of Maryland, the
first American Legion Convention, Minneapolis, Minn, in
1919. Years after when he had become a bishop, he
and Bi.shop Wunderuch of Germany discovered that
they had been in the directly opposing aimies of one of
the late battles of the World War. The daily papers
where the Council of Bishops was meeting photo-
graphed Bishops Wunderlich and Love standing together
and featured this story.
From 1919-21 he was an instructor at Morgan College.
He became superintendent of the Washington District
in 1933 and served in this capacity until 1940, when he
became the Superintendent of Negro work. Board of
Missions and Church E.xtension, of The Methodist Church,
New York City, a position in which he sei'ved until 1952,
when he was elected bishop and assigned to the Balti-
more Area, Central Jurisdiction, of The Methodist Church.
He served as Secretary of the College of Bishops and
President respectively. Central Jurisdiction, and at various
times served in other important capacities. After 1940
he was a member of the Board of Temperance and the
Board of Missions of The Methodist Church. During his
active service he held membership in the following: the
Methodist Commission on Chaplains; the General Com-
mission on Chaplains; the National Council of the
Churches of Christ in the U.S.A.; the Y.M.C.A. (Balti-
more, Md.); The International Frontiers Club of America
— Baltimore Chapter; the National Association for Ad-
vancement of Colored People, Baltimore Branch; 33°
Mason, Southern Jurisdiction; Methodist Feder.\tion
FOR Social Action; the Southern Conference Educa-
tional Fund.
He has served as trustee of the following: Morgan
College Corporation, Baltimore, Md.; Bennett College;
and of Gulfside Assembly, Waveland, Miss. He was presi-
dent of the Fraternal Council of Churches, Inc., and in
October and November, 1954, visited Methodist work in
Malaya on invitation of the Malayan Board of Evangel-
ism. By appointment of Governor Ritchie, he served at one
time as a member of the Maryland Interracial Commis-
sion. He was appointed by Mayor McKeldin of Baltimore,
to the Police Advisory Committee, and by Governor J.
Millard Tawes of the Committee to Study the Penal In-
stitutions of the State of Maryland.
One of the outstanding sermons of his career was de-
livered in 1959 in connection with the 175th Anniversarv
of Methodism. In it he made a stirring appeal to an
audience of young ministers — all of whom were under
thirty-five — not to conform to the status quo, but to have
the courage to push forward to new horizons of their
own. He reminded them that the founders of Methodism
were, like themselves, young men. Following retirement
at the Jurisdictional Conference of the Central Jurisdic-
tion in 1964, he continues to reside in Baltimore.
Who's Who in The Methodist Church, 1966.
Mary French Caldwell
LOVE FEAST or AGAPE. The oldest known document on
the orders of the church is the Didache and it is here that
the primitive Christians spelled out the first regulations
for the Agape. Several things seem to be established from
examination of this document: (1) The Agape was not
the Eucharist, or Communion, though it did prescribe
prayers of thanksgiving before and after the celebration
of The Lord's Supper; (2) It was conducted in the
absence of a settled ministry by the laymen who belonged
to the little bands of gathered Christians; it obviously
was the Christian carryover of the Jewish customs
observed by families when a blessing was said before the
meal, and a thanksgiving following the meal.
The Eastern Orthodox Church and the Coptic Chris-
tians are credited by most scholars for continuing the
practice of the Love Feast during the remaining centuries
until the German pietists revived the custom in Europe
in the late 1600's. John Wesley met the Agape for the
first time in 1737 when he was in Savannah, Ga., and
attended a Moravian Love Feast. (Wesley's Journal,
Aug. 8, 1737). Frank Baker indicates in Methodism and
the Love Feast that shortly after Wesley's heartwarming
at Aldersgate in 1738, the Fetter Lane Religious So-
ciety, to which he then belonged, listed among its rules
the fixing of regular times for observance of the Love
Feast. At this point the feasts began at 7 o'clock and ended
at 10:00 — but one record shows a Fetter Lane Love Feast
starting at 9:00 p.m. and ending at 3:00 a.m.! Wesley
records in his Journal for Dec. 31, 1738 that he, his
brother Charles, Whitefield, and others attended such
a feast at Fetter Lane and that "about three in the morn-
ing . . . the power of God came mightily upon us."
As Methodism grew in America and established itself
as a church in 1784, the Love Feast was an integral part
of its pattern. The Love Feast and the Lord's Supper
were immediately identified as the proper places to receive
offerings for the poor. By 1789 the Discipline not only
listed as a required duty for the preachers the regular
watch night .services, the prayer services, but also the
Love Feast. To strengthen the evidence of the role of
the Love Feast, the clear directions of Wesley contained
in his A Plain Account of Christian Perfection were in-
cluded in the Disciplines of 1792, 1794, 1796, and 1797.
They also ruled, "Suffer no Love Feast to last above one
hour and a half."
The Discipline of 1852 shows a liberalizing trend in
the matter of who could attend the Love Feast. In Section
III of that Discipline, question 5 reads, "How often shall
we permit strangers to be present at our Love Feasts?"
The answer, "Let them be admitted with utmost caution;
and the same person on no account above twice or thrice,
unless he become a member."
Patterned on the agape of New Testament and apostolic
times, the Love Feast became an important devotion
LOVELY LANE CHAPEL
ENCYCLOPEDIA OF
among Methodists in the days of John Wesley, and has
been observed on occasions by Methodists ever since.
When possible, worshipers were to be seated in a circle
or around a table. Bread was broken into small portions,
or a common loaf passed from hand to hand. Tradition-
ally a loving cup with two handles was provided for water.
The usual order for a modern observance might run:
A Prelude
A Hymn of Praise
The Scripture, St. John 6:26-35
Voluntary Prayers and the Lord's Prayer
An Address
A Hymn of Christian Fellowship
The Passing of Bread with Blessing
The Passing of tlie Cup wit;h Blessing
A Thanksgiving in unison
An offering for the poor
Testimonies
A Hymn of Thanksgiving
A Blessing
A Posdude
In both British and American Methodism there have
been attempts to revive interest in observance of the Love
Feast. American Methodists have included the form for
observance in their official Book of Worship and many
Annual Conferences set a time in their programs for a
Conference Love Feast. The Discipline has continued all
through the years to list as a duty of the pastor, "To hold
or appoint prayer meetings, love feasts, and watch-night
meetings, wherever advisable." (Discipline 1964, Par.
352.8) In honesty it must be reported that more often
than not. Twentieth Century Methodists are probably un-
aware of the Love Feast, but there is a great value in
this tradition that many churchmen seek to revive. (See
also Worship. )
F. Baker, Methodism and the Love Feast. 1957.
Discipline, 1784, 1797, 1853. Emouy S. Bucke
LOVELY LANE CHAPEL, Baltimore, Maryland, U.S.A. The
historic building in which the M. E. Church in America
was organized in 1784, was the second Methodist Church
built in Baltimore, but Francis Asbury loved it, and
had a great hand in its building. It was built in 1774 with
two of Asbury's converts, William Moore and Philip
Rogers, playing a key part in erecting it. When Francis
Asbury laid the foundation for the building he wrote in
his Journal, "Who could have expected that two men,
once among the chief of sinners, would ever have thus
engaged in so great an undertaking for the cause of the
blessed Jesus?" Further mention of the building is .seen
in Asbury's Journal earlier in the year. Asbury himself
proved anxious to be sent to Baltimore that he might
be pastor of Lovely Lane, where the people were eager
that he might come and serve with them. Thomas Ran-
kin, however, then Wesley's superintendent, insisted on
sending him to Philadelphia. Finally, however, late in
February, 1775, Rankin agreed that Asbury might go and
become pastor in Baltimore, and especially at Lovely
Lane.
When the epochal meeting took place between Coke
and Asbury late in 1784, and they decided to call a
conference of the preachers to consider Wesley's instruct-
ing Coke that he come to America and ordain Asbury (and
the furnishing of the American Methodists with a Sunday
Service), it is not strange that Asbury wanted Lovely Lane
in Baltimore to be the meeting place.
The chapel was down by the harbor (inner harbor
now) of old Baltimore town, and was a small rectangular
brick building. For many years, and even today, the site
upon which Lovely Lane stood was occupied by the Mer-
chants Club (206 East Redwood Street), upon which a
bronze tablet reads, "Upon this site stood from 1774 to
1786, the Lovely Lane Meeting House, in which was
organized December, 1784, the Methodist Episcopal
Church in the United States of Ajiierica." In Lovely Lane,
of course. Coke was taken as bishop, and Asbury con-
secrated as one, and the Church organized. The successor
to Lovely Lane in Baltimore was the first Light Street
Church at Light Street and Wine Alley, begun in August,
1785, and dedicated by Asbury on May 21, 1786.
Within recent years the First Methodist Church in
Baltimore, as it was long known, standing at the corner
of St. Paul Avenue and 22nd Street, decided to adopt the
name "Lovely Lane," and henceforth will be known under
that title. This Church today carries on a full-time, aggres-
sive ministry, as befits a large and influential city church.
In connection with the present Lovely Lane is the Meth-
odist Museum, and offices of the Methodist Historical
Society of Maryland.
E. S. Bucke, History of American Methodism. 1964. N. B. H.
LOVERN, JAMES CHESS ( 1909- ) , American minister,
was born in Morgan County, Ga., Aug. 21, 1909. He
received the B.A. and B.D. degrees from Southern
Methodist University, and the D.D. from Southwest-
ern University. Admitted on trial in the Southwest
Te.\as Conference in 1935, he served pastorates in San
Angelo, La Feria, Edinburg, and Harlingen before going
to Laurel Heights Church, San Antonio, 1949-54. Trans-
ferring to the Northwest Texas Conference, he served
the 5,000-member First Church, Lubbock, 1954-64, and
then succeeded Bishop W. McFerhin Stowe at St. Luke's
Church, Oklahoma City, Okla. He has been a member
of the General Board of Missions since 1964, and has
been elected to and served five times in the General and
Jurisdictional Conferences.
Who's Who in The Methodist Church, 1966. N. B. H.
LOVETT, WILLIAM (1800-1877), British Methodist, was
born in Newlyn, Cornwall. He was one of the leaders
of the Chartist Movement in 1838, became secretary
of the convention, which it was hoped might prepare the
way for Parliamentary reform, and edited a newspaper
Chartism, a New Organ of the People. He suffered im-
prisonment for criticizing police action against demonstra-
tors, but he had no sympathy with O'Connor and
Stephens, the "Physical Force Chartists." Lovett's moder-
ate policy estranged him from other Chartists, and he
was not involved in the fiasco of the monster petition of
1848. In 1846 he transferred his allegiance to the anti-
slavery movement, retired from acti\'e politics, and spent
his last years in teaching.
William Lovett, Life and Struggles. London, 1876.
John Kent
LOWE, THOMAS G. (1815-1869), American minister, was
born between the towns of Halifax and Enfield, N. C,
near the historic Hayward's Chapel Methodist Church, on
WORLD METHODISM
LOWES, MATTHEW
Aug. 10, 1815. He received his early education in the
"old field schools" of the day, and became a local preacher
for the M. E. Church before he was twenty-one years old.
Although he never entered the annual conference, he
preached and had stated appointments in many areas of
eastern North Carolina and VmciNiA. He was frequent-
ly called upon "to deliver funeral discourses and Masonic
addresses, in both of which he very greatly excelled."
His sermons always attracted large audiences. In
a eulogy to Lowe presented in 1882, Theodore B. Kings-
bury obsewed that Lowe's name "should be added to
that roll of illustrious American preachers who were
eminent for a rich, glowing, and inspiring eloquence."
Lowe never wrote out his seimons, made an outline, or
used notes, feeling that he lost all inspiration and fervor
when he resorted to a pen. HLs seiTnons, which usually
lasted thirty to forty minutes, were mentally organized
while he was working or fishing and he would memorize
the language he wished to use. His "finest oratory," how-
ever, was usually heard when there had been no previous
preparation and he spoke extemporaneously. He spoke
with a clear, musical voice and always used pure, correct
English, He had "a splendid imagination but under the
control of reason and taste and allied to wisdom and dis-
cretion. He was a very sound piece of American timber."
He "spoke fine poetry, although presented in the garb of
prose." Once, he spoke at the John Street Church in
New York City and afterward was invited to preach there
for the then unheard of salary of $12,000 a year. He
chose, however, not to leave his home and labors in North
Carolina.
Lowe married Maria J. Wade of New Bern, N. C, in
August, 1842, and to this union two daughters were bom.
He died on Feb. 13, 1869.
W. C. Allen, History of Halifax County. Boston, 1918.
Theodore B. Kingsbury, An Oration on the Life and Character
of the Late Rev. Thomas G. Lowe, Delivered at Hayward's
Church, Halifax County, on June 24th, 1882.
Ralph Hardee RrvES
LOWE, TITUS (1877-1959), American bishop, was bom
in Bilston, England, Dec. 17, 1877, and came to the
United States at the age of fourteen. The Lowe family
settled near Pittsburgh, Pa., and Titus, the youngest of
six children, worked in a steel mill as a boy.
He was educated at Ohio Wesleyan (A.B,, 1900;
A,M., 1908) and Western Theological Seminary (B.D.,
1902), and received honorary degrees from Ohio Wesley-
an, Nebraska Wesleyan, and the College of Puget
Sound. He married Anna B. Creed on Oct. 18, 1901; she
died April 4, 1911, and he married Edith E. Egloff on
Jan. 6, 1913. She died after Bishop Lowe retired, and
in 1957 he married Ellen Louise Stoy.
Titus Lowe joined the Pittsburgh Conference in
1900, His pastorates were: Fourth Street, Braddock, Pa.,
1900-03; Thoburn Church, Calcutta, India, 1903-08;
South Fork, Pa., 1908-09; First Church, Cedar Falls, Iowa,
1909-13; First Church, Omaha, Neb., 1913-21; Y.M.C.A.
Lecturer in France, 1917-18; and Corresponding Secretary
of the Board of Foreign Missions of the M. E. Church in
1921.
He was elected bishop in 1924, and was assigned to
Singapore, 1924-28; Portland, Ore., 1928-39; and to
Indiana, 1939-48. In 1942, Bishop Lowe organized the
School of the Prophets while serving the Indiana Area.
It was a week-long annual refresher training program for
the state's 1,000 Methodist pastors and was still conducted
at DePauw University when Bishop Lowe died.
A big athletic man, Bishop Lowe was a college football
player in his youth and later an avid golfer. His greatest
relaxation was found in playing the piano, and it was his
familiarity with church music that caused his church to
put him on the Hymnal Commission of 1930-34.
A week after retirement. Bishop Lowe was appointed
director of Methodist Overseas Relief, and he served
in this capacity, 1948-52.
He died at Indianapolis, Ind., on Nov. 27, 1959. His
funeral was conducted on November 30 by Bi.shops
Rich.\rd C. Raines and J. Ralph M.\gee. The remains
were cremated.
Who's Who in the Clergy.
World Outlook, January 1960. Jesse A. Earl
LOWELL, LEROY M. (1894- ), an ordained elder of
the Southern Michigan Conference of the Free Method-
ist Church, was bom at Cortland, N. Y. He received
the A.B. degree (Magna Cum Laude) at Greenville
College, 1923, and the A.M. degree from the Winona
Lake School of Theology, 1933; Seattle Pacific Col-
lege conferred the Litt.D. in 1943. He was pastor of
Free Methodist churches in California, Kansas and
Michigan. Dr. Lowell served as president of Spring Ar-
bor (Michigan) Junior College, 1935-44 and 1955-57, He
was the first speaker of the denomination's Light and Life
Hour broadcast. He is author of Building the House
Beautiful. He was editor of denominational youth papers,
1941-56, Dr, and Mrs, Lowell live near Lakeland, Fla,
since retiring,
Byron S, Lamson
LOWES, MATTHEW (1721-1795), British Methodist, was
born in Whitfield, Northumberland. As a young man he
was deeply influenced by Charles Wesley's sermon,
"Awake, thou that sleepest!" published in 1742, and a
visit of Christopher Hopper to his home about 1748 led
LOWRY, HIRAM HARRISON
ENCYCLOPEDIA OF
to his conversion. John Wesley confirmed the urging of
his friends that he should become an itinerant preacher,
but he remained a local preacher until he could dis-
charge his father's debts. His first appointment was to the
Leeds circuit in 1751. The arduous work of the itinerancy
proved too much for his indifferent health, and after in-
tervals of serving as a "half-itinerant" in 1771, Wesley re-
gretfully accepted his resignation because of his "asthmatic
complaint. " He remained in Newcastle as a supernumer-
ary, whence he made occasional preaching expeditions as
his health permitted.
On his preaching rounds Matthew Lowes had some-
times sold a family remedy, "Lowes' Balsam." This method
of supplementing his meager income to support a large
family was stopped when the 1768 conference strongly
urged itinerant preachers not to engage in trade, an ex-
hortation followed up in 1779 by a specific prohibition.
After his retirement, however, the position was different,
and in November 1771, John Wesley wrote to Lowes:
"Certainly there is no objection to your making balsam
while you are not considered as a travelling preacher."
Lowes' Balsam apparently provided sustenance for Lowes
and his family until his wife's death in 1793 and his own
on Feb. 8, 1795. The recipe has continued to serve the
farming community since, passing into the hands of a
Methodist chemist in Alston, George Thompson, who sold
the preparation as "Lowes' Veterinary Oil." At a change
of ownership on Thompson's death in 1890, it became
"Laws' Oil," and is still manufactured by a firm of Carli.sle
chemists.
Arminian Magazine, 1795.
Methodist Magazine, March 1947.
Frank Baker
LOWRY, HIRAM HARRISON (1843-1924), American mis-
sionary, church builder and educator, was born in Zanes-
ville, Ohio, May 29, 1843. He served in the 97th Ohio
Infantry, 1862-63. In 1867 he graduated from Ohio Wes-
leyan, married Parthenia Nicholson, and went to Foo-
chow, China. He was the first Methodist missionary to
cross the Pacific in a steamship.
In 1869, the Wheelers and Lowrys were sent to Peking
to open a mission there. In 1873, when Wheeler had to
return to the United States because of ill health, Lowry
became superintendent of the mission, a position in which
he continued until 1893. When Peking University was
opened in 1894, he was named its president and con-
tinued until 1918, when it was reorganized to become a
union institution and renamed Yenching University. He
died in Peking on Jan. 13, 1924.
He was an able, broad-minded, unselfish and diligent
administrator, and the North China Annual Conference
often recognized its debt to this pioneer missionary.
W. C. Barclay, History of Missions. 1957.
Dictionary of American Biography.
W. N. Lacy, China. 1948.
Who's Who in America, 1918-19. Francis P. Jones
LOWSTUTER, WILLIAM JACKSON (1871-1958), Amer-
ican minister, teacher and New Testament scholar, was
bom in Brownsville, Pa., on Oct. 19, 1871. His family in-
heritance was German and English. His early religious life
was in the Protestant Episcopal Church of his mother.
But Methodism early appealed to him and he turned
toward her strong educational stress. He received a M.A.
degree for public school teaching from California Normal
School, California, Pa., in 1890. He received his A.B.
degree from Allegheny College in 1898, and was re-
ceived into the Pittsburgh Conference and fully or-
dained in 1902.
He served Methodist Churches in Vanderbilt, Pa., and
Braddock, Pa., and then decided on further education and
entered Boston University.
He was married to Lida Vance Moore on Sept. 15, 1903.
One son, William Robert Lowstuter, and three grandsons
survive.
He received the S.T.B. degree from Boston University
in 1908, the Ph.D. in 1911, and the D.D. from Allegheny
in 1915. Elected the Jacob Sleeper Fellow from Boston
LTniversity, he spent two years of study in Berlin and
Marburg, Germany.
From 1911 to 1918 he taught at the Iliff School of
Theology, and from 1918 until his retirement in 1941
at the Boston University School of Theology.
He died at St. Petersburg, Fla., in 1958. After Mrs.
Lowstuter's death he married a friend of many years,
Mrs. Anna Taylor, who died in 1965.
Lowstuter's love of the parish ministry never left him,
and there is a Memorial Room in his honor in the United
Church of Norfolk, Mass., where he served many years.
He had a superb ability in the classroom to unite the
study of the New Testament text to the living church.
He was an able lecturer, but most of all he was a teacher
of ministers! No man ever had a higher respect for his
calling. "My students are my books," he would say, and
this was his standard for faculty efficiency at the profes-
sional level. Few men, if any, ever trained more men for
the schools and churches of American Methodism.
Walter G. Muelder
LOYNE, SOPHIA D. (1845-1917), was the wife of an
American clergyman, and a pioneer in founding institu-
tions to help the needy. She was born in Yorkshire, En-
gland, a daughter of James and Hannah Drinkwater, and
came to the United States during the period of the Civil
War. She married William A. Loyne in October 1870,
while he was a local preacher in St. John's Church, Dover,
N. H. She had five children, four of whom survived her.
After her husband went into the traveling ministry and
during her residence in Portsmouth, N. H., Mrs. Loyne
became interested in the poor of the city, the needy
sailors, and the aged people. She then helped found a
home for the aged, the first institution of its kind in that
state. Also through her prayers and influence came into
existence the Manchester (N.H.) Children's Home and
Dispensary and the Mercy Home for the Care of Girls.
During residence in Colebrook, N. H., her heart bled for
the neglected lumbeirnen of the North Country, and from
her small beginnings the work grew rapidly until it was a
nation-wide service of the Woman's Christian Temperance
Union. At the head of this movement, first as State Super-
intendent of the Department of Lumbermen and then as
National Superintendent of the Department of Lumber-
men and Miners, Mrs. Loyne held both offices throughout
the rest of her life.
This work embraced over four million men and many
thousands of famibes, and was one of the largest depart-
ments of Christian activity to be found anywhere in the
world in those days. While living in Woodsxalle, N. H., she
felt moved to aid the woodmen and the railroad men, and
through that interest the Woodsville Cottage Hospital was
WORLD METHODISM
born, designed to alleviate the sufferings not only of
woodsmen and railroad men but of a multitude that con-
tinue to this day to need its services. The city of Laconia,
N. H., owes to Mrs. Loyne, as much as to any one else,
the founding of Laconia's Home for Old People. At Mrs.
Loyne's death on July 14, 1917, more than ordinary loss
was felt.
Journal of the New Hampshire Conference, 1918.
William J. Davis
LO YUN-YEN (R. Y. Lo) (1890- ), writer and public
official, was born in Kiukiang, Kiangsi province, China.
He was educated in WiUiam Nast College (see article on
Carl F. Kupfeb ) , Baldwin-Wallace College and
Syracuse University, where he was awarded a Ph.D. for
his thesis. The Social Teaching of Confucius. On his
return to China he became editor of The Chinese Christian
Advocate and The Young People's Friend. He was also
active in public affairs and was for many years a member
of the Legislative Yuan. He was a delegate to the Jeru-
salem Conference of the International Missionary
Council in 1928 and to the Methodist General Confer-
ences of 1928 and 1940.
Besides several books on the opium problem, he was
author of: The Chinese Revolution from the Inside
(1930); What is Democracy? (1924); and Christianity
and New China (1922). As far as is presently known, he
is still living in Communist China, but nothing has been
heard from him since about 1950.
China Christian Yearbook, 19.36-37.
Wlw's Who in China, 1950.
Who's Who in Modern China, 1954. Francis P. Jonks
LUBBOCK, TEXAS, U.S.A. (1970 population 146,379).
Methodism was first organized in Lubbock on March 3,
1892, by R. M. Morris, with wor.ship on one Sunday a
month. The first church building, a frame structure, was
completed in 1905 and cost $1,500. Services were then
held twice a month.
A modern nine-story hospital was opened in August
1954, near Texas Technological College. It was valued at
$3,581,197 and was acquired by the Northwest Texas
Conference about si.x months later and named Methodist
Hospital. Recent improvements include a $200,000 coro-
nary care unit which is one of the largest and most com-
pletely equipped units of its type in existence. A school
of nursing and a nurse's dormitory are an important ad-
junct to the hospital.
There are presently twelve United Methodist churches
in Lubbock, including Mount Vernon (Negro) and La
Trinidad (Spanish). Also, there is Bethel, a church of
the A.M.E. Church, and one of the C.M.E. Church.
Lubbock's twelve United Methodist churches are valued
at $7,637,444 and reported 14,538 members in 1970, First
Church, described below, is the largest and oldest with
5,960 members. A disastrous tornado struck Lubbock on
May 11, 1970, destroying Wesley Church, a frame build-
ing whose congregation numbered 120, blowing away the
roof of St. John's, and damaging the windows of First
Church.
First Church, sometimes called "The Cathedral of the
West, " is of contemporaiy Gothic design based on the
English Gothic style of architecture. The buildings, in-
cluding the educational building, have a present valuation
of approximately $2,700,000.
LUBBOCK, TEXAS
The church was first organized on March 3, 1892, with
sei-vices in the courthouse, and twelve charter members.
At last reporting in 1970 the membership was 5,960 and
the church school enrollment exceeded 3,000. The church
claims the second largest church school average atten-
dance in Methodism.
In 1900 a church and parsonage were built by volun-
teer labor. The church was destroyed by fire in February,
1917. The church built at Broadway and Avenue M (loca-
tion of present building) was dedicated on Oct. 17, 1920.
The present building was opened on March 6, 1955.
The impressive stained glass in the windows in the
sanctuary was imported from England. The magnificent
Rose Window is twenty-six and one-half feet in diameter,
one of the four largest rose windows in the world. It
depicts in part "The Creation." The windows at the lower
level are of famous Methodist leaders of the early days,
and leading Biblical characters. The window at the rear of
the sanctuary adumbrates "Worship," with appropriate
symbols. The art glass windows in the chapel were
brought over from the old sanctuary. Of symbolic interest
in the church is a wood .sculpturing of "The Last Supper"
(made of solid quartered white Appalachian oak) — an
exact replica of Leonardo da Vinci's painting and set in
the altar at the head of the chancel. There have been
twenty-three pastors since the organization of the church.
The Avalanche Journal, Lubbock, Texas: March 6, 1955.
St. Luke's Church is said to be the fastest growing
church in the Northwest Texas Conference. The church
began on Aug. 7, 1955, with the Village Theatre as a
meeting place. Only fifty-four people were present for
the first worship service and charter membership was
closed in November 1955, with 187 members. Leo K.
Gee, just graduated from Perkins School of Theology,
was the new pastor of this new church. The community
was growing rapidly and the church was able to keep
step with it. In 1970 St. Luke's reported 2,250 meml)ers
and it continues its growth.
The completion of the first unit of building was on
April 3, 1957. Since then there have been three addi-
tional building programs. St. Luke's rates among the high-
est of the churches paying into World Service. One of the
most important aspects of the church is the Ministry to
Children and Youth. The Church School is large and well
staffed by dedicated laymen. There are presently a senior
pastor and three associate ministers serving St. Luke's.
J. O. Haymes
1465
LUCCOCK, HALFORD EDWARD
ENCYCLOPEDIA OF
LUCCOCK, HALFORD EDWARD (1885-1960), American
minister, author, and educator, was bom in Pittsburgh,
Pa., March 11, 1885, the son of Naphtali and Etta An-
derson LuccocK. Luccock's high school years in St. Louis
Mo., included the one athletic feat of his life, a mile run
in which he defeated T. S. Eliot — who later became the
renowned poet.
On June 17, 1914, Luccock married Mary Louise
Whitehead. They had two children, and their son Robert
became professor of preaching at Boston University
School of Theology. Luccock entered the old New
York E.\st Conference on trial in 1908, was ordained a
DEACON in 1909, and was ordained an elder and taken
into full connection in 1910. He served pastorates in New
York and Connecticut until 1913 when he became an
instructor at Hartford School of Missions. From 1916 to
1918 he was registrar and instructor at Drew Theologi-
cal Seminary. He was editorial secretary of the Board of
Foreign Missions from 1918 to 1924, and contributing
editor of The Christian Advocate (New York) from 1924
to 1928.
In 1928 Luccock became professor of preaching at Yale
Divinity School where he did his major work of teaching,
preaching, and writing, and befriending generations of
students until his retirement in 1953. He completed
twenty-six books and a mountain of journalistic writing.
His son estimated that his father spent the equivalent of
eight years in the itinerant travels of preaching from coast
to coast.
Luccock became famous for his dry humor. Until his
death he contributed a column to The Christian Century
called "Simeon Stylites."
It was said that Luccock broke every rule of preaching,
but he had his own style and thrilled and inspired count-
less numbers of people. He was considered one of the
great authorities on preaching. He was a warm human
being, and wherever he traveled made an effort to contact
his former pupils. He maintained an interest in the affairs
of the New York East Conference, and in 1926 he col-
laborated with Paul Hutchinson in writing a popular his-
tory of American Methodism. In 1953 he delivered the
famous Beecher Lectures at Yale.
Luccock received honorary degrees from Syracuse,
Wesleyan, Vermont, Yale and Northwestern univer-
sities, and a Litt.D. from Allegheny College. He died
in his sleep of terminal cancer at Hamden, Conn., Nov. 5,
1960.
Christian Century, Dec. 14, 1960.
C. T. Howell, Prominent Personalities, 1945.
Journal of the New York East Conference, 1961.
Who's Who in Methodism, 1952.
Donald J. West
LUCCOCK, NAPHTALI (1853-1916), American bishop,
was bom at Kimbolton, Ohio, Sept. 28, 1853. He grad-
uated from Ohio Wesleyan (A.B., 1874; A.M., 1877)
and the University of Pittsburgh (Ph.D., 1886). He was a
life-long student, with a keen and discriminating apprecia-
tion of the best in literature, history and science.
Entering the Pittsburgh Conference in 1874, he gave
several years to the pastorate and then became professor
of Greek at Allegheny College, 1885-88. He was then
pastor of First Church, Erie, Pa., 1888-93; Smithfield
Street, Pittsburgh, 1893-97; Union Church, St. Louis,
Mo., 1897-1909; Hyde Park Church, Kansas City, a
new church which he organized, 1909-12. In 1910 he was
fraternal delegate to the General Conference of the
M. E. Church, South.
Elected bishop in 1912, Luccock was assigned to
Helena, Mont. With cheerful diligence and unswerving
devotion, he took up the task but his health soon failed.
Exposure because of a delayed train brought on pneu-
monia, the occasion of final collapse, and he died in
LaCrosse, Wis., April 1, 1916, and was buried in Belle-
fontaine, St. Louis, Mo.
He had married Etta Anderson on Sept. 27, 1876. She
and a son died before the bishop did. Two daughters and
one son suwived their father. The son, Halford E. Luc-
cock, became a gifted preacher, a distinguished writer,
and a noted professor of preaching at Yale for more than
a quarter of a century.
Among the books written by Naphtali Luccock were.
Christian Citizenship, Living Words from the Pulpit, and
Sermons, Royalty of Jesus.
Bishop F. J. McConnell said, "Bishop Luccock, in his
own way made a most helpful contribution to the inner
workings of the Board of Bishops during the brief time
that he lived after his election . . . He had the power to
use an intellectual surgical needle, with humor for an
anesthetic, so that the puncturing was all over before the
patient knew what had happened."
F. D. Leete, Methodist Bishops. 1948.
F. J. McConnell, Autobiography. 1952.
Pittsburgh Christian Advocate, April 6, 1916. Jesse A. Earl
LUCKNOW, India, has long been regarded as the capital
city of that part of Indian Methodism which was founded
by American Methodist missionary enterprise.
Lucknow had earlier been the capital of the Muslim
kingdom of Oudh, and chief rival to Delhi as the center
of Indian Islamic culture. The Urdu language, derived
largely from Arabic and Persian, still spoken by Muslims
in this part of India, was the official court language of
the Moghala.
Two hundred miles southeast of Lucknow is the Hindu
holy city of Varanasi ( Benares ) , so that the area was both
a Muslim and a Hindu stronghold. Those who founded a
Methodist mission center in Lucknow in the mid-nine-
teenth century thus faced formidable opposition. Yet in
planning the mission to India, the Board of Missions
and William Butler considered Lucknow the most stra-
tegic center.
The Butlers arrived in Lucknow on Nov. 29, 1856, a
time of immense importance for both the political and
the religious history of India. In that year, Oudh came
under British rule. Many of the complex causes of the
Indian Mutiny (now sometimes called the "first war of
independence"), which broke out in May 1857, were
already in fermentation both in Lucknow itself, and
throughout North India. Lord DaUiousie's social reforms,
which included the abolition of "suttee" or the suicide of
widows, were exciting suspicion that the aim of British
rule was to subvert Indian faiths and traditional religious
customs.
Within a few months of the Butlers' arrival, North
India was aflame, and Lucknow itself besieged. But before
that the Butlers had been cordially received, and enter-
tained in the Residency for a week. However, they were
advised against establishing a mission in Lucknow at that
time, and found themselves unable to buy or rent prop-
erty there. They therefore established their first center at
WORLD METHODISM
LUCKNOW CONFERENCE
Bareilly. Soon after the Mutiny, the Commissioner wrote
to Butler advising the immediate opening in Lucknow of
the proposed mission. Property was quickly found and
purchased. The Commissioner and his friends contributed
two thousand rupees for repairs and supervised the work.
Mr. and Mrs. Ralph Pierce were the first missionaries to be
appointed to Lucknow. Pierce and Joel Janvier began
immediately an active program, including bazaar preach-
ing, three primary schools, an English weekly service for
British soldiers, and class meetings in English and Urdu.
The following June Hossin Beg, his wife and their daugh-
ters were baptized as the first Methodist converts from a
non-Christian religion in Lucknow.
Since 1936, Lucknow has been the official residence of
a Methodist bishop.
British Methodist work in Lucknow began in 1864 when
Daniel Pearson, a Wesleyan minister, visited the city. He
was told that the American missionaries were prepared to
hand over a congregation of two hundred Europeans, in
order to concentrate on work among Indians. Joseph
Broadbent was stationed in Lucknow from 1866 to 1873,
for military and English work. In 1879, the Lucknow and
Benares (later Varanasi and Lucknow) district was set up,
with a total of only sixty-one full members, divided be-
tween congregations in Lucknow and Faizabad. By 1968
the district had thirty-two places of worship, 1,966 full
members and a community of 4,819. It had three secon-
dary schools with 2,398 students, and one teachers' train-
ing college with fifty-six students. (See also Lucknow
Annual Conference.)
J. Waskom Pickett
D. B. Childe
Nur-Manzil Psychiatric Institute, located at Lai Bagh,
Lucknow, was founded in 1955 by E. Stanley Jones, a
missionary of the Board of Missions of the Methodist
Church. Jones began his missionary career in 1907 at
Lucknow. His experience as an evangelist and counselor,
combined with his Bible study, led him to regard psychia-
try as a field of knowledge that could contribute substan-
tially to the welfare of people. He was troubled by the
signs of hostility between certain psychiatrists and church-
men, and sought to bring into a practical synthesis or
working partnership the insights and therapies of psychia-
try and Christian discipleship. Patients now treated come
from a wide range of creedal and racial communities in
India and other countries of Asia. The superintendent is
now James Stringham.
B. T. Badley, Southern Asia. 1931.
J. N. HoUister, Southern Asia. 1956.
A. D. Hunt, ed.. Seventy Years on the Lucknow and Banaras
District of the Methodist Church, 1880-1950. Mysore City:
Wesley Press, n.d. J. Waskom Pickett
LUCKNOW CHRISTIAN COLLEGE. In 1866, the centennial
year of American Methodism, two members of the India
Conference discussed until late at night the opening of a
college by the conference as a worthy recognition of this
special anniversary. The suggestion was approved, and
by 1868 an endowment fund of 10,000 rupees had been
received. The school was opened on Feb. 1, 1877, with
Henry Mansell as principal, in a small house on the
mission compound.
The following year, B. H. Badley became principal.
Fifteen of the nineteen years of his service in India were
given in Lucknow, largely in developing the Christian
College. He saw the school become the Centennial High
School in 1882, and then raised to college grade when
affiliated, on July 2, 1888, with the Calcutta University
under the name of the Lucknow Christian College. In
response to appeals to the government, Badley secured a
desirable triangular plot of land just across from the high
school building, on which the new building was erected.
The foundation stone was laid by Bishop James M. Tho-
burn on Aug. 6, 1891, and it was formally opened on Oct.
31, 1892. Badley did not live to see the fulfillment of his
dreams.
More than literary education was provided, for as early
as 1892, the business department was opened and for two
generations trained men in various commercial subjects.
Then it had to be closed for financial reasons. In 1920-
22, the complete reorganization of the institution was
effected, involving the separation of the college, high
school, and school of commerce. The organization of the
Lucknow University by the government in 1920 reserved
to that institution the right to confer the B.A. and B.Sc.
degrees; leaving other institutions the "Intermediate Col-
lege" level of only two years beyond high school. In 1946,
degree classes were restored.
The College of Arts, Science, and Commerce is the
largest and main unit of the institution. The most impor-
tant service the college renders as a four-year institution
is in science, with more than two-thirds of the students
in this department. The Teacher Training College was
opened in 1952, the first nongovernment training college
in the state. This was a two-year course leading to the
certificate of teaching, but when this was abolished by the
government, the college was upgraded for the Licentiate
Teaching Diploma. It is among the leading teacher-
training colleges of the state. The College of Physical Edu-
cation is recognized as a pioneering institution in its field.
In 1955, a one-year course for graduates, leading to the
Diploma in Physical Education, was added under the
Lucknow University. This was the first university diploma
in physical education to be given in the state.
The first Indian principal, appointed in 1921, was one
of its own alumni, J. R. Chitambar, who left the position
in 1930 when he was elected a bishop of the M. E.
Church. One of the buildings in the later years of an ex-
tensive building program is the Bishop Chitambar Memo-
rial Chapel. The second Indian principal, C. M. Thacore,
has been at the helm since 1949, and is responsible for
much of the expansion of the present time.
John N. Hollisteh
LUCKNOW CONFERENCE, in India, whose area begins
about 300 miles from Calcutta and extends on both sides
of the Ganges River for over 300 miles. Methodist work
was opened there in 1858. Portions of the conference have
been included at various times in the North India,
Northwest India, and Bengal Annual Conferences. The
Lucknow Conference was organized in February 1921, by
Bishop Frank W. Warne. There are five districts in the
conference. The Arrah-Buxar District has ten circuits.
Buxar is a town of 35,000 inhabitants where there is a
church of 882 members, which is largely self-supporting.
The Buxar Brides' School is also located there.
The Ballia District has a church in Balha, and there
are reported to be 3,917 members in the district. The
Gonda District, where work began in 1865, has about
1,583 Methodists in eight circuits. These center in Gonda,
LUCKNOW PUBLISHING HOUSE
ENCYCLOPEDIA OF
a town of about 46,000, seventy-three miles east of Luck-
now on the North-Eastern Railway. It is in the midst of
an agricultural area. There is a partially self-supporting
church in the town with a membership of 579, a consid-
erable number of whom are students and teachers at the
Chambers Memorial Girls' School there, which is largely
supported by the Woman's Division of Christian Service.
The Kanpur District includes six civil districts. There
are approximately 7,732 Methodists and thirteen circuits
on this district.
Allahabad, where there is a church with almost 1,000
members, is largely self-supporting, and there is also a
Methodist Primary School supported by the Woman's
Division of Christian Service with an enrollment of 326
boys and 58 girls. The Allahabad Agricultural Insti-
tute is across the Ganges River.
Kanpur, head of the district by that name, is a city of
895,106, situated on the right bank of the Ganges River,
fifty miles southwest of Lucknow, and is the largest city
in Uttar Pradesh. There are two self-supporting churches
in Kanpur. There are several other centers where church
groups are organized. Kanpur also has the Methodist High
School supported by the Woman's Division of Christian
Service, and the Hudson Memorial Girls' School, sup-
ported by this same division.
In the Lucknow District there are 2,951 members in
six circuits. The Lucknow Conference in its five districts
reports 23,211 members, including those of baptized chil-
dren. The bishop of the Area lives in Lucknow.
Discipline, UMC, 1968. P. 1901.
Project Handbook Overseas Missions. 1969. N. B. H.
LUCKNOW PUBLISHING HOUSE. In January, 1860, Wil-
liam Butler faced a problem; orphan boys had been
gathered together in Bareilly, but he knew that not only
food but employment was necessary. He felt there was
no other means within reach but printing. And for this,
J. W. Waugh's experience as a practical printer seemed
providential — the very help needed for the enterprise, and
for the printing of hymns, tracts, and catechism. Funds
were made available by seven missionaries who gave $100
each as loans for two years, and the press was set up in
Bareilly. It was at first called the India Book Concern.
In 1866, the press was moved to Lucknow and set in
a small room near the home of the superintendent. The
staff consisted of six men, with only one hand-press. Chris-
tian literature was made available, however, and for more
than a century the Lucknow Publishing House, as it came
later to be known, has made its impact on Christian teach-
ing through its publications. From its humble beginnings
the publishing house now occupies its own building with
rooms for all departments, as well as a large book-sales
room. Modern facilities, including an offset press, have
been added to the equipment in recent years and litera-
ture can be produced in all the languages of India, but
especially in English, Urdu, and Hindi.
From the beginning, the agents (managers) of the
publishing house have been missionaries, only a few of
whom had practical training for the work. William W.
Bell, with both technical and business ability, was
appointed agent in 1954, and brought the publishing
house to a state of production and financial stability not
exceeded in all its previous years of service. In recent
Lucknow Publishing House
WORLD METHODISM
LUMBER RIVER ANNUAL
years, the Boabd of Missions has departed from its old
practice of making no appropriation for publishing, and
has given grants to help meet the need of making litera-
ture available, not only for the Christian community, but
for others who ask for good literature.
James Thobubn felt the need of some communication
with the public and started The Witness with the help of
James Messmore. It was published first in May 1871,
every two weeks, but the following year it became a week-
ly. It was aided at first by special subscription but very
soon became self-supporting. In more recent years it has
been subsidized by the pubhshing house. Now called The
Indian Witness, it has a full-time editor, trained in Jour-
nalism. The Kaukab-i-Hind (Star of India), a bi-weekly in
Roman Urdu, meets a need felt by many village pastors
and leaders.
John N. Hollister
LUGG, THOMAS BRANSFORD (1889-1967), American
church executive, was bom in Salem, Wis., Dec. 11, 1889.
His education was received at Northwestern University
and Garrett Biblical Institute. Joining the Illinois
Conference in 1915, he served pastoral charges until
1932. He was a chaplain in World War I. His administra-
tive ability was recognized, and he became superinten-
dent of the Quincy and Jacksonville districts of the con-
ference. He served the Methodist Church as a whole in
the position of Executive Secretary and Treasurer of the
World Service and Finance Commission for sixteen
years, from 1944-1960. As treasurer of The Methodist
Church, he brought to bear in the councils of the church,
a quiet sincere sagacity and administrative ability which
had marked effect. A leader of the Southern section of
the church said that one of the finest things about the
unification of American Methodism in 1939 was "getting
to know and work with Tom Lugg."
He died in Evanston, 111., on Sept. I, 1967.
Who's Who in The Methodist Church, 1966.
Henry G. Nylin
LUKE, BENJAMIN R. ( ? -1918), an orphan boy from an
upper-caste family, came to the orphanage run indepen-
dently by Louisa H. Anstey, a former missionary of the
London Missionary Society, at Kolar, in Mysore State.
When Miss Anstey made over her mission to the M. E.
Church in 1890, and it became an institution of the South
India Conference, Benjamin Luke and his wife joined
the Methodist Church. He went to help C. B. Ward in
pioneer work at Sironcha in the Central Provinces. In
1889, he was appointed preacher-in-charge. His circuit
became larger in area than many annual conferences now
are. The work prospered. In 1917, he became district
superintendent. Under his leadership, church membership
and local support gained rapidly. The failure of the rains
the next year brought the threat of famine. Cholera broke
out and was quickly followed by the arrival of the influ-
enza epidemic that was then sweeping the world. It over-
took Luke while he was on tour. He died Oct. 21, 1918,
and his body was brought home and buried in Sironcha.
Mrs. Luke remained in Sironcha until 1930, actively
working as an evangelist. Their only son, J. R. Luke, has
served as pastor of large churches and as district superin-
tendent. A daughter. Dr. Jaya Luke, has been in charge
of medical work since 1925, mostly at Sironcha. Another
daughter, Ada Luke became the first Indian principal of
the co-educational Methodist High School of Bidar.
B. T. Badley, Southern Asia. 1931.
J. N. Hollister, Southern Asia. 1956. J. Waskom Pickett
LUKE, CHARLES MANLEY (1857-1946), New Zealand
Methodist layman, was born in St. Ives, Cornwall, En-
gland, and brought up in nearby Penzance. He came to
New Zealand and soon won a place in the business life
of Welhngton. He possessed great gifts as a platform
speaker and local preacher. He served for many years
as chairman of the hospital board, and became mayor of
the city. He was a member of the executive of two exhibi-
tions and a member of the royal commission to consider
the federation of New Zealand with the Australian states.
He served for many years on the Legislative Council,
where he was a strong advocate of temperance reform.
Twice president of the Primitive Methodist Conference,
he was also vice-president of the Union Committee in
1913.
Archer O. Harris
LUKE, JOHN PEARCE (1858-1931), New Zealand layman,
was the son of Samuel Luke, who emigrated with his
family from Cornwall in 1874. Settling in Wellington,
Samuel Luke founded Luke's Foundry, an engineering
firm. His son John became a prominent citizen, serving on
the City Council continuously from 1898 to 1921. For the
last eight years of that period he was mayor. He was a
member of Parliament from 1908 to 1911, and again from
1918 to 1928. He was knighted in 1921. He and his
brother Charles were actively connected with the Trinity
Methodist Church, Newtown, Wellington.
Who's Who in New Zealand. 3rd Ed. (The Rangatira Press,
Wellington, 1932). Colin D. Clark
LUMB, MATTHEW (1761-1847), was a British missionary
pioneer to the West Indies. He was born near Halifax,
Yorkshire, in October 1761, and was brought up as an
Independent. But he became a Methodist local preach-
er in 1780 and an itinerant in 1783, being appointed to
Barnard Castle. In 1788 he offered as a missionary and
was stationed in Antigua, then moved to St. Vincent in
1789. Here the law forbade unlicensed preaching, with
fines rising from £18 for a first offense to death for a
third. Lumb was imprisoned; and when Negroes rioted
against the injustice, he preached through his cell win-
dow. Thomas Coke brought his case to the Privy Council
and gained repeal of the laws. On his release Lumb went
to Barbados. He died, after later ministering in England
for thirty-three years, on March 2, 1847.
T. Coke, West Indies. 1808-11.
P. Duncan, Jamaica. 1849.
Findlay and Holdsworth, Wesleyan Meth. Miss. Sac. 1921.
Cyril J. Davey
LUMBER RIVER ANNUAL CONFERENCE OF THE HOLI-
NESS METHODIST CHURCH was organized as the Lumber
Mission Conference of the Hobness Methodist Church by
several M. E. Church, South, ministers of North Caro-
lina who became interested in their local situation. They
organized Oct. 26, 1900, at Union Chapel Church, Robe-
lUNDY, ROBERT FIELDEN
ENCYCLOPEDIA OF
son County, N. C, with a special emphasis on home
missions and scriptural holiness.
Doctrinally, tlie church is Wesleyan with an emphasis
on the universality of the atonement, the witness of the
spirit, and holiness. They retain the class meeting struc-
ture and re(juire a probationary period of six months for
prospective members.
A bishop presides over the six congregations and 1,000
members in their annual conference meeting. Ministers
are not itinerant and, hence, have no time limit on the
length of their pastorate. The Yearbook of American
Churches of 1968 lists Bishop M. L. Lowry of Pembroke,
N. C. as the bishop.
Cetisus of Religious Bodies, 1936.
Yearbook of American Churches, 1968. J. Gordon Melton
Robert F. Lundy
LUNDY, ROBERT FIELDEN (1920- ), American mis-
sionary and bishop, is the son of Clyde E. and Elizabeth
(Teilman) Lundy. He was bom at Stilesboro, Ga., on
March 29, 1920. He is a graduate of Emory and Henry
College, and Candler School of Theology, Emory
University, and holds the honorary D.D. degree from
Emoiy and Henry.
He married Elizabeth Hall of Pulaski, Va., on June 15,
1944, and they have three children.
From 1944 to 1948, Robert Lundy was pastor of First
Church of Oak Ridge, Tenn., and during one year at
Yale he was pastor of East Pearl Street Church in New
Haven, Conn.
Going to Malaysia in 1950 as a missionary, he served
in a variety of capacities. His pastorates included Klang,
Kuala Lumpur, Kuantan, Ipoh, Barker Road and Wesley
Churches in Singapore. While pastor of the Kuantan
Church he organized and served the Eastern Malaya Dis-
trict. For four years he was district superintendent of the
Perak District. In addition to his other work, Lundy was
editor of The Methodist Message, the official organ for
Southeast Asia, and served as Methodist News Correspon-
dent for Malaysia. He served for a term as President of
the Council of Churches of Malaysia and Singapore.
He was elected bishop in 1964 to head the work in
the Singapore area for a four year term. At that time the
Singapore area of The Methodist Church had four annual
conferences with diverse languages. After serving his terms
as bishop, R. F. Lundy resumed his place in the autono-
mous church recently organized in Malaysia.
Going simultaneously to Southeast Asia with Bishop
Lundy were his brother, John Thomas Lundy, later Field
Treasurer for Singapore and a cousin. Dr. Gunnar Teil-
mann, a leading minister in Malaysia.
Who's Who in The Methodist Church, 1966.
Clyde E. Lundy
LUNN, HENRY SIMPSON (1859-1939), British, medical
missionary and railway and shipping agent, was bom on
July 30, 1859, at Horncastle, Lincolnshire, and entered
the Wesleyan ministry in 1881. After training as a min-
ister, he qualified as a medical doctor with a view to ser-
vice overseas; and in 1887 he went to India, but returned
the following year because of ill health. Service at the
West London Mission was interrupted in 1890 by con-
troversy with the Mission House over missionary methods
in India, and this led to Lunn's resignation from the min-
istry in 1893 and the resumption of his business career.
He became involved in Liberal politics and discussions of
church unity, and was kiiighted in 1910. His publications
include The Love of Jesus, The Secret of the Saints, and
Reunion and Lambeth. He edited Review of the Churches
from 1892-96, 1920-30. He died on Feb. 16, 1939.
H. S. Lunn, Chapters from My Life. London, 1918.
, Nearing Harbour. London, 1934.
H. Mobley Rattenbury
LUTON INDUSTRIAL COLLEGE in England, was founded
in 1957. Its charter laid down the following principles:
to make the Christian faith relevant in the realms of
industry and commerce; to give practical training in in-
dustrial mission; and to give training in leadership and
corporate responsibility. The College was founded through
the initiative of a Methodist minister, William Gowland,
who left the Albert Hall, Manchester, in 1954, to make
his headquarters in Luton, Bedfordshire, a car manufactur-
ing town in the south of England. The Conference sta-
tioned him in charge of a church called Chapel Street,
built to seat 2,000, and then on the point of closure.
Gowland developed the premises as a community-center,
the Luton Industrial Mission, and was soon acting as
industrial chaplain in eight factories. He started the Col-
lege itself in the Chapel in 1957, and during the first ten
years 6,000 students attended short courses. The main
aim was to train laymen but theological students also
attended. In September 1959, the College became a divi-
sion of the Methodist Home Mission Department. The
British Methodist Church now has about two hundred
ministers who serve as industrial chaplains; they all re-
ceive an induction course before they start, and are invited
back every third year for retraining. An annual study
conference for the chaplains is part of their three-tier
training. The College is ecumenical in terms of staff and
students. It was the first industrial college of its kind in
the world. One important emphasis of industrial chap-
laincy in British Methodism has been that chaplains should
only be appointed where both management and trade
unions are in agreement: no ecumenical work is possible
within industry where the unions in particular oppose the
WORLD METHODISM
LYNCH, JAMES
Lydia Patterson Institute, El Paso, Texas
coining of the chaplain. There has been a tendency in
Britain for chaplains to be set up through management
alone. A second emphasis has been on the need for con-
tinuity in the chaplain's work: men should not be sent
and then taken away again within two or three years.
William Gowland
Frank Baker
LYCETT, FRANCIS (1803-1880), British businessman and
benefactor of the church, was bom at Worcester, the son
of a glovemaker, and was converted in his youth. In
1832, following a slump in his father's business, he be-
came manager of a glove firm in London and prospered.
From 1866-67 he was sherifiF of London and Middlesex,
and was awarded a knighthood in 1867. He refused the
honor of meeting Emperor Napoleon III because the
meeting was to have been on a Sunday.
Lycett was generous in support of the Wesleyan Theo-
logical Institution, the Leys School, Cambridge, home
and overseas missions, and the British and Foreign
Bible Society. With Gebvase Smith he was largely
responsible for the Metropolitan Chapel Building Fund,
launched in 1860, and personally promised £50,000 for
the building of fifty chapels in twenty years, provided an
equal sum was raised in the provinces. He died on Oct.
29, 1880.
G. J. Stevenson, Methodist Worthies. 1885.
H. MoRLEY Rattenbury
LYCOMING COLLEGE, Wilhamsport, Pennsylvania, was
established in 1812 as Williamsport Academy. It became
Williamsport-Dickinson Seminary in 1848, Williamsport
Dickinson Junior College in 1929, and Lycoming College
in 1948. The college is the property of the Preachers'
Aid Society of the Central Pennsylvania Conference.
Lycoming is the Indian name for the region around
Williamsport. The college offers the B.A. degree. The
governing board has thirty members elected by the
Preachers' Aid Society of the Central Pennsylvania Con-
ference.
John O. Gross
LYDIA PATTERSON INSTITUTE, El Paso, Texas, originally
a school for Mexican boys, now coeducational, was made
possible by a gift of $75,000 on Dec. 4, 1913, by an
El Paso attorney, Millard Patterson, who was not a Meth-
odist. Patterson stipulated that the money was "to be
used under the auspices of the Methodist Episcopal
Church, South for the education and religious training
of boys and young men to preach the gospel in Mexico."
The school was named Lydia Patterson in memory of
Patterson's wife who was for many years a member of
Trinity Church, El Paso. The original gift was used to
erect a building to house the school. From the beginning
the institute received support as a missionary project, and
today it is related to the National Division of the General
Board of Missions while at the same time it enjoys a
special relationship to the South Central Jurisdiction
whose annual conferences accepted quotas and raised
some $750,000 for its building program in the 1960's.
The institute has a special English department, an inter-
mediate school, a high school, a preministerial department,
and a night school for adults. Young men preparing for the
ministry may live in the institute's dormitories while at-
tending college in El Paso. The institute is closely af-
filiated with the Rio Grande Conference, many of whose
ministers are among its alumni. Lydia Patterson Institute
is accredited by the Southern Association of Colleges and
Schools and by the University Senate. It is managed by
a board of trustees elected by the South Central Jurisdic-
tional Conference. In the main its support is derived from
tuition, individual donations, and advance specials from
the churches of the South Central Jurisdiction. In 1969
the institute reported 25 teachers, 582 regular students,
a library of 10,200 volumes, a plant valued at $1,600,000,
an annual budget of $262,000, and an endowment of
$17,000.
Bulletins of Lydia Patterson Institute.
1970 Yearbook, General Board of Education.
Project Handbook Section of Home Fields (National Division,
Board of Missions of The Methodist Church). N. B. H.
LYNCH, JAMES (1775-1858), Irish preacher and mis-
sionary pioneer in Ceyxon and India, under the British
Wesleyans, was bom in Londonderry, in the north of
LYNCH, JAMES D.
ENCYCLOPEDIA OF
Iheland, and grew up as a Roman Catholic. He was con-
verted under Methodist preaching 1802 and entered the
ministry in 1808.
In 1812 he was one of the volunteers who joined
Thom.\s Coke's missionary venture to the East. When
Coke died on this jouniey, James Lynch was one of those
with qualities of leadership to take over the difficult
situation that ensued. The strategic stations the little
company of six young preachers established in Ceylon
have remained important centers of witness through all
the years since. Not being good at languages. Lynch him-
self ministered mainly to British civil and military per-
sonnel.
Once the work was firmly begun in Ceylon, the chance
came to fulfill something of Coke's original plan. In 1817
James Lynch became a pioneer missionary to Madras,
and was welcomed by a group of serious-minded people
who met for Bible study in Royapettah. He built the
first chapel there in 1817, and continued a ministry mainly
amongst Europeans until a breakdown in health necessi-
tated his return to Ireland in 1825.
In Ireland he threw himself again into circuit work,
mainly in the north. Increasing physical weakness led to
his retirement from active ministerial life in 1842. Most
of his closing years as a supernumerary were spent in
England, at London and Leeds, and he died March 21,
1858.
A junior colleague on one occasion was William But-
ler whose missionary zeal was so kindled by James
Lynch, that in later years he was the founder of Amer-
ican Methodism's missions in India and Mexico.
C. H. Crookshank, Methodism in Ireland. 1885-88.
Findlay and Holdsworth, Wesleyan Meth. Miss. Soc. 1921.
W. M. Harvard, Ceylon and India. 1823. Cyril J. Davey
Frederick Jeffrey
LYNCH, JAMES D. (1839-1872), American Negro min-
ister and politician, was bom on Jan. 8, 1839 in Balti-
more, Md. His father was a free man who had purchased
James' mother from slavery. After he graduated from the
Kimball Union Academy in New Hampshire in 1857,
Lynch became a Presbyterian minister until 1859 when
he joined the A. M. E. Church. He served parishes in
Illinois and Indiana before his transfer to the Baltimore
Conference in 1860.
In May 1863, Lynch became a missionary to former
slaves in South Carolina under the auspices of his
church and the National Freedmen's Relief Association.
Two years later he and four other preachers, with Bishop
Daniel A. Payne, formed the South Carolina Conference
of the A.M.E. Church. Returning to Philadelphia in
February 1866, Lynch became editor of The Christian
Recorder, the official A. M. E. paper. In June 1867, he
resigned that post to join the M. E. Church, convinced
that it was, he wrote, "God's chosen power to lift up my
race from degradation." Immediately Lynch went to
Mississippi where he helped to organize a new conference
for the M. E. Church in 1869.
A popular orator and respected spokesman for black
Mississippians, Lynch pleaded so effectively for racial
harmony that he maintained the respect of his white eccle-
siastical and political opponents. In 1868 and 1872 he
was a delegate to the Republican National Convention.
Educational work with the Freedmen's Bureau and elec-
tion in 1870 as Secretary of State for Mississippi involved
him further in politics. He continued, however, as a pre-
siding elder in the Mississippi Conference and served
as one of the first Negro delegates in a M. E. General
Conference in 1868, and again in 1872. From 1868 until
his death Lynch published the Colored Citizen's Monthly
"to defend the interests of the Negro, the Republican
Party and the M. E. Church." His death from pneumonia
on Dec. 18, 1872 in Jackson, Miss., cut short a brilliant
career of racial, political and ecclesiastical leadership.
James M. McPherson, ed. The Negro's Civil War. How Ameri-
can Negroes Felt and Acted During the War For the Union.
New York: Pantheon Books, 1965.
Ralph E. Morrow. Northern Methodism and Reconstruction.
East Lansing, Michigan: Michigan State University Press, 1956.
Alexander W. Wayman. Cyclopedia of African Methodism.
Baltimore: Methodist Episcopal Book Depository, 1882.
Vernon L. Wharton. The Negro in Mississippi, 1865-1890.
Chapel Hill, North Carolina: University of North Carolina
Press, 1947. William B. Gravely
LYNCHBURG, VIRGINIA, U.S.A., on the James River in
the foothills of the Blue Ridge Mountains with a popula-
tion of 53,134 is a shipping and trading center for a rich
agricultural region. Founded by John Lynch in 1757,
Lynchburg was incorporated as a town in 1805 and city
in 1852. During the Civil War the Confederates held
Lynchburg to the end as one of their vital supply bases.
Lee surrendered at Appomattox Court House twenty miles
east of the city.
Three schools are located here: Randolph-Macon
Woman's College, Lynchburg College, and Virginia
Theological Seminary. Sweet Briar College is twelve
miles away.
Bishop Francis Asbury frequently visited Lynchburg
and held several conferences there. Both Bishops Asbury
and Whatcoat preached and celebrated holy communion
in the city in 1805.
In 1811 Lynchburg was mentioned in the Minutes,
with John Weaver as pastor who reported 207 members
for the circuit. At the division of the M. E. Church in
1845, the society of course adhered to the M. E. Church,
South. After the Civil War the M. E. Church organized
a society of colored members before 1876. That year
Lynchburg had three Southern Methodist Churches: Cen-
tenary with 402 members; Court Street, 388; City Mis-
sion, 108; and the M. E. Church (colored) had 617
members.
Memorial Church was organized in 1883 with eighty-
nine charter members who transferred from Court Street,
among whom were C. V. Winfree and John Bell Winfree,
leaders of church and civic life.
Randolph-Macon Woman's College, chartered in
1891, opened its doors in 1893 with William Waugh
Smith as founder and first president.
In 1900 there were six M. E. Church, South, congrega-
tions: Court Street, Centenary, Memorial, Trinity, Cabell
Street, and Southview.
The unification of Methodism in 1939 brought two
former M. P. churches (First Church and Park View)
into the Virginia Conference (SEJ). Jackson Street
Church, organized in 1866 as a Negro M. E. Church,
became a part of the Washington Conference (CJ).
Chestnut Hill Church was organized in 1951 in a
building purchased from the Congregational-Christian
Church with a small group of the original members re-
maining as charter members.
WORLD METHODISM
LYNN, MASSACHUSETTS
In 1965, a group of dissenting Methodists, reacting
against the position of The Methodist Church on civil
rights, withdrew and organized the First Southern Meth-
odist Church as a "segregated church without bishops."
Other Methodist bodies in Lynchburg in 1965 were:
the C. M. E., organized in 1872 (membership, 160);
and the Wesleyan Methodist Church, organized in 1929
(membership, 56).
Lynchburg has been the host to many history-making
sessions of both the Virginia Conference and the Washing-
ton Conference.
In 1970 Lynchburg reported thirteen United Methodist
Churches — Fort Hill with 1,454 members and Centenary
with 1,114 members being the larger. Court Street had
910 and the Lynchburg District 23,529.
Collier's Encyclopedia ( Crowell-CoUier Publishing Company,
1965).
Roberta D. Cornelias, The History of Randolph-Macon Wom-
an's College. Chapel Hill, N. C: University of North Carolina
Press, 1951.
General Minutes (U.M.C.), 1970.
Alfred A. Kem, Court Street Methodist Church, 1851-1951
( Richmond, Va. : Dietz Press, 1951).
Minutes, Lynchburg District Conference, 1891-1965.
Minutes, North Carolina-Virginia Annual Conference (CJ),
1965.
Minutes, The District Stewards, Lvnchburg District, 1853-
1965.
M. Simpson, Cyclopaedia. 1878. Thomas J. Hawkins
LYNCHBURG COLLEGE, Lynchburg, Virginia, U.S.A.,
also called "Lynchburg Military College," the first Meth-
odist Protestant College in the American South, devel-
oped from the tense political situation of the mid-18.50's
and was destined to close soon after the outbreak of the
War Between the States. Due to the slavery issue, the
entire faculty at Madison College, Uniontown, Pa.,
resigned at the commencement of 1855 and announced
that a new M. P. college would open that fall. Lynchburg
was chosen as the site for this college not only because
it was centrally located and in Virginia but because of
its healthy climate and easy accessibility. Lynchburg Col-
lege opened on Oct. 1, 1855, with a faculty of five and
eighty-one students. It was enthusiastically endorsed by
local citizens who raised $20,000 toward its expenses.
The college was incorporated by an Act of the Virginia
Assembly passed on Dec. 17, 1855, and the forty trustees
were empowered "to confer hterary degrees and distinc-
tions upon such persons as in their opinion shall merit
the same." Among the tnistees was William Henhy
Wills of North Carolina.
During the first term of the college there were 108
students and in March, 1857, there were 135 students
from Alabama, Tennessee, North Carolina, Maryland
and Virginia. Samuel K. Cox was president of Lynchburg
College until 1858, when Robert L. Brockett accepted the
office. In 1860 Robert Boyd Thomson became president.
The college adopted a military system of training, at first
conducted on a voluntary basis but, after 1860, compul-
sory for all students over the age of fourteen. Uniforms
were worn by the cadets who drilled in regular military
fashion.
The General Conference of the M. P. Church which
met in Lynchburg in 1858 focused denominational atten-
tion on the new school. Lynchburg College was forced
to close in 1861 when most of the faculty and students
enlisted in the Confederate Army. During the War Be-
tween the States the buildings were used as a hospital
by the Confederate government and, after the war, as
barracks by the Federal army. Due to the financial diffi-
culties following the war, Lynchburg College was never
reopened.
Acts of the Virginia Assembly, 1855-56.
A. H. Bassett, Concise History. 1870.
J. T. Oakey, "The Story of the Old Lynchburg College," ms.
copy in Jones Memorial Library, Lynchburg, Va., dated 1936.
Ralph Hardee Rives
LYNCHBURG FEMALE COLLEGIATE INSTITUTE (1858-
c. 1861), Lynchburg, Va., U.S.A., known also as "Lynch-
burg Female Seminary," was established and operated
by the faculty of the Lynchburg Methodist Protestant
College. The Institute was opened on Feb. 1, 1858, with
Samuel K. Cox, President of Lynchburg College, as presi-
dent. Both the College and the Institute were forced to
close when their joint faculty resigned in 1861 to join
the Army of the Confederate States of America. Neither
school was ever reopened.
J. T. Oakey, "The Story of the Old Lynchburg College," manu-
script copy in tlie Jones Memorial Library, Lynchburg, Virginia,
dated 1936. Ralph Hardee Rives
LYNN, MASSACHUSETTS, U.S.A., with a population
(1970) of 87,817, located eleven miles northeast of Bos-
ton, was first settled in 1629. Primarily known as a shoe
manufacturing center, the city's industry today includes
two large General Electric plants. Here Virginia-born
Jesse Lee, "Apostle of Methodism to New England,"
preached in December 1790, at the comer of present
Market and Essex Streets in the home of Benjamin John-
son. On Feb. 20, 1791 with eight members, Lee organized
the first Methodist Church in Massachusetts in the John-
son bam. The following June a building was erected;
here Bishop Asbury conducted the first Methodist con-
ference in New England, Aug. 3, 1792.
On March 3, 1968, the third stmcture built of red brick
in 1879 at the original location on City Hall Square was
vacated; the property was sold and the building de-
molished. The historic First Church congregation, now
relocated and united with St. Paul's, claims to have estab-
lished the first Methodist Sunday school in New England
in 1816; organized the first Methodist Missionary Society
in the United States, Feb. 21, 1819; released William
Butler, pastor in 1856, to become the first native New
England Methodist missionary and the father of Methodist
missions in India and Mexico. Four ministers of this
church became bishops: Soule, Hedding, Mallalieu,
and Grose. The Paul Revere bell from the tower of First
Church, to which Longfellow referred in his poem, "Bells
of Lynn," has been re-hung in St. Paul's Church.
At the present time besides the merged congregations
of First Church-St. Paul's, there are eight other Methodist
churches in Lynn, the first four of which are offshoots
of "the church on the Common": Boston Street, South
Street, Maple Street, Trinity, Broadway, Lakeshore Park,
Lakeside and St. Luke's. All the Methodist churches in
the city have an aggregate membership of 3,977 persons
(1970). In order to meet the complex problems of the
changing city of Lynn three churches in the west sec-
tion — Boston Street, South Street, and Trinity — though
retaining their original identity have pooled their resources
LYONS, ERNEST SAMUEL
in "a group ministry" for effective Christian action. More
mergers will undoubtedly be consummated in the near
futvire.
Encyclopedia Americana (International edition). Vol. 17
Minutes, New England Annual Conference.
165th Anniversary Book, First Methodist Church, Lynn, Mass.
M. Simpson, Cyclopaedia. 1878. Ernest R. Case
LYONS, ERNEST SAAAUEL (1868-1948), American mis-
sionary to the Philippines and leader — in his later years
— of the C.\LiFORNi.\ Oriental Mission, was born at
Howell, Mich., on May 12, 1868. Lyons was educated
at Puget Sound Business College and the Garhett Bib-
lical Institute, from which he received the B.D. in
1899, and the D.D. in 1925. He obtained a law degree
from Washington State College in 1893. In the Philippines
itself he took the bar examination in 1913 so that he
could take care of the increasing legal business having to
do with Methodist properties in the Philippines at that
time. He married Harriet Elenor Ewers on Dec. 4, 1900,
and to them were born five children.
He was received into the Rock River Conference
in 1899 and ordained elder in 1901. After student pas-
torates in the United States, he went overseas as head-
master of the Anglo-Chinese School, Singapore, in 1899.
He was appointed Field Missionary to the Philippines in
1903; district superintendent of the Northern District
(Philippines) in 1905; superintendent, Manila District,
1912; and pastor of the Students' Church in Manila in
1914. He left Manila with Mrs. Lyons on March 21,
1937, with an official tribute paid to them in these
words, "These two veteran missionaries have had a re-
markable service in the Philippines and have seen in
their thirty-four years of residence here a most phenom-
enal growth of the evangelical Christian movement and
especially of the Methodist Episcopal Church, whose mis-
sionaries they are."
After Lyons and his wife had come back to California,
he was called back into active service to be superintendent
of the California Oriental Mission. It was through his
work that the mission became organized as a Provisional
Conference in 1945, after which time he again retired.
He was a member of the American Bar Association, a
life member of the Royal Asiatic Society, Straits Branch.
One of the most versatile men in his activities and one of
great usefulness to the church, Ernest S. Lyons left an
enduring memory with those who knew and worked with
him in the Phihppines and in California. He died in 1948.
Mrs. Harriet Elenor Lyons died in Los Angeles on
Oct. 4, 1966.
Journal of the California Oriental Provisional Conference, 1949.
The Methodist Bulletin, M. E. Church in the Philippines, No.
5, May 1937.
World Outlook, January 1967. N. B. H.
McANALLY, DAVID RICE (1810-1895), American church
editor, was bom in Granger County, Term., Feb. 17,
1810, the son of Charles and EUzabeth (Moore) McAnal-
ly. He was twice married, first to Marie Thompson, and
later to Julia Reeves.
Admitted on trial in the Holston Conference in
1829, he served various charges in Tennessee, North
Carolina, and Virginia during the next fourteen years.
Taking the presidency of East Tennessee Female Institute
at Knoxville in 1843, he held that post until 1851 when
he was elected editor of the St. Louis Christian Advocate.
Except for brief periods, he continued in that position
until his death in 1895.
McAnally was an eflFective editor. In presenting the
news he sought to keep his readers informed on the march
of events, and in his editorials he tried to ground them in
sound doctrine. As the Civil War approached he was
frankly pro-Southern, upholding states' rights and defend-
ing (without praising) the institution of slavery. In 1862
he was arrested, his paper was suppressed for treasonable
and subversive statements, and for some weeks he was
held in Myrtle Street Military Prison in St. Louis.
Throughout his editorship he was recognized both in his
own denomination and in the M. E. Church as a strong
voice speaking in and for Missouri and Missouri Meth-
odism.
In 1852 McAnally was chairman of the convention
which founded Central Methodist College and he
cooperated with other Missouri Methodist leaders in rais-
ing an endowment for it. While in Tennessee he was
interested in the common school system and joined Horace
Mann and others in an effort to improve it. He was a
delegate to five General Conferences of the M. E.
Church, South, 1854, '58, '66, 70, and '82, leading his
delegation to the last three.
McAnally wrote several books, including Life and Times
of Rev. William Patton (1858), Life and Times of Rev.
Samuel Patton (1859), Life and Labors of Bishop E. M.
Marvin (1878), and History of Methodism in Missouri
(1881). His primary interest was in the church, and most
of what he wrote dealt with it, but some chapters in his
works were devoted to an interpretation of the life and
thought of the times.
Dictionary of American Biography.
M. Simpson, Cyclopaedia. 1878.
F. C. Tucker, Missouri. 1966.
Albea Godbold
McARTHUR, ALEXANDER (1814-1909), British Wesleyan
Methodist industrialist and politician in Australia and
Britain, was bom in Ireland on March 10, 1814. In
1841 he went to Australia for his health. His brother,
William McArthur, encouraged him to set up as an
export merchant, and during the gold rush the business
prospered. He became a member of the Sydney Legis-
lative Assembly and, later, of the Legislative Council. In
1863 he returned to England, and became M.P. for
Leicester from 1874-92. In 1883, he gave £5,000 toward
a new fund for building chapels in London. He died on
Aug. 1, 1909.
H. MORLEY Rattenbuby
McARTHUR, WILLIAM (1809-1887), British Wesleyan
Methodist, merchant, alderman, and politician, was bom
in County Donegal in Ireland on July 6, 1809. He be-
came manager of a woolen drapery business which pros-
pered when his brother Alexander McArthur went to
Australia. Already an alderman of Londonderry, in
1857 he moved to London, and in 1867 became sheriff
of London and Middlesex, in 1872 an alderman, and in
1880 lord mayor. From 1868-85 he was Liberal M.P. for
Lambeth and was a leading advocate of the annexation of
Fiji to the British crown. He was knighted in 1882. A
Sunday school teacher for forty years, he supported the
church in many ways, giving £10,000 in 1883 to a new
fund for building fifty chapels in London and, with his
brother, £3,000 toward the building of Wesley College,
Belfast, whose foundation stone he laid in 1865. In
1881, as lord mayor, he entertained the first Ecumenical
Methodist Conference at a reception at the Mansion
House, London. He died on Nov. 16, 1887, in London.
T. McCullagh, Sir William McArthur. London, 1891.
G. J. Stevenson, Methodist Worthies, iv. 1885.
H. MoRLEY Rattenbuby
M'AULAY, ALEXANDER (1818-1890), British Wesleyan
evangelist and missionary, was bom in Glasgow on March
7, 1818, and, though his father had been baptized by
John Wesley, had a Presbyterian upbringing. He and his
brother Samuel were both converted at a mission prayer
meeting in 1835, and both entered the Wesleyan minis-
try, Alexander in 1840. He became known as an anti-
Socialist, but also as a leader of a forward movement and
evangelist. As secretary of the Metropolitan Chapel Build-
ing Fund, he was responsible for the erection of several
chapels, and in 1876 he succeeded Charles Prest as
general secretary of the Home Mission Department.
In 1867 he was elected to the Legal Hundred, and in
1876 became president of the Conference. After his re-
tirement he fulfilled a lifelong ambition to preach the
gospel overseas, traveling at his own expense to the
West Indies and Africa. He died on Jan. 1, 1890, at
Somerset East, Cape of Good Hope.
G. J. Stevenson, Methodist Worthies, iii. 1885.
H. MoHLEY Rattenbuby
McBRIER, EDWIN MERTON (1865-1956), American mer-
cantile executive, churchman and philanthropist, was bom
July 16, 1865, on his father's farm near Russell, N. Y.
As a young man of twenty-two, he taught day school
MCCABE, CHARLES C.
ENCYCLOPEDIA OF
and at the same time taught a Sunday school teachers'
Bible class in the local Methodist church. In 1887, he
opened a variety store in Lockport, N. Y., over the door
of which read "Woolworth & McBrier." The "Morning
Watch" movement stimulated him to systematic Bible
study and prayer, and in late 1889 he sold his business
and went to China as a missionary under the China In-
land Mission, intending to spend his hfe in this calling.
The fatal illness of his brother, with whom he had been
in partnership, impelled him to return to the States, to
save his business.
In 1894, McBrier opened a five and ten store for S. H.
Knox and Company in Detroit. During this period, he
taught the Bible class in the Woodward Avenue Methodist
Church. In January 1912, five chains of five and ten
stores merged to form the F. W. Woolworth Company.
Six of the principal executives, including E. M. McBrier,
F. W. Woolworth, F. M. Woolworth and S. H. Knox,
had one parent or the other who was a McBrier. E. M.
McBrier continued to rise in responsibility, becoming
buyer of merchandise for the merged stores, and retiring
on Aug. 1, 1921.
In 1912, the McBrier family had moved to Montclair,
N. J., and in 1914, McBrier was elected a member of the
Executive Committee of the Board of Foreign Missions
of the M. E. Church. In Montclair, he cultivated the
intimate friendship of John R. Mott and other Y.W.C.A.
leaders. He continued on the Board of Missions until
1949. In 1917, he became treasurer of the United Board
of Christian Colleges in China, and continued in this
capacity until 1949, during which period he hired his own
secretary and rented his own ofiRce space, serving with no
compensation.
He was a member of the Board of Directors and the
Board of Trustees of the Montclair Y.M.C.A. from 1916
to 1948, and led the campaign to liquidate the indebted-
ness of the Methodist Home for the Aged in Ocean
Grove, N. J. Among the many honors accorded him for
his leadership and benevolence, were the "Order of the
Jade" tendered by the Republic of China in 1940, a cita-
tion by Syracuse University in 1944 (on whose Board
he served from 1923 to 1944), and a citation by St.
Lawrence University in 1949. His service from his re-
tirement to his death accounted for thirty-three years of
unremunerated leadership for missions and the Church.
He died in 1956 and is survived by two daughters. He
is interred in Montclair, New Jersey.
Bible Studies of Edwin Merton McBrier from 1887 to 1952.
Private Printing, 1952.
E. M. McBrier, Some Reminiscences. Private Printing, 1955.
Gordon E. Michalson
McCABE, CHARLES C. (1836-1906), "Chaplain-Bishop"
of American Methodism, was bom Oct. 11, 1836, at
Athens, Ohio, a grandson of Robert McCabe, class leader
and adviser of John Stewart, pioneer American Meth-
odist missionary to the Delaware and Wyandott Indians
of Ohio. In 1847 McCabe's family moved to Chillicothe,
Ohio, and, from thence, to Burlington, Iowa, in 1850.
For a short time he farmed at Mt. Pleasant, Iowa, and
clerked in a Cedar Rapids store. He was converted at
the age of eight, under the ministry of Jacob Young;
later, in 1850, after his removal to Iowa, he went to the
altar at a watch night service conducted by Levin B.
Dennis in Burlington's Old Zion Church, afterward ex-
Charles C. McCabe
plaining: "I was born in Ohio, and bom again in Burling-
ton." He joined Old Zion in 1851.
McCabe attended school at Athens, Ohio, and at
Burlington, Iowa, before entering preparatory school at
Ohio Wesleyan University (1854). For two years he
was high school principal in Ironton, Ohio. He married
Rebecca Peters on July 5, 1860. Also, in 1860, having
been previously a local preacher, he was ordained deacon,
was admitted to the Ohio Conference of the M. E.
Church, and was assigned to Putnam (now in Zaneville),
Ohio.
In 1862, the Civil War having broken out, he became
Chaplain of the 122nd Ohio Volunteer Infantry and, be-
ing captured June 16, 1863, spent four months in Libby
Prison, Richmond, Va.; later, he went into the Christian
Commission movement to obtain assistance for wounded
soldiers. His singing, in this position, popularized the
"Battle Hymn of the Republic," while his addresses crys-
talized into his lecture, "The Bright Side of Life in Libby
Prison."
In 1865 McCabe became pastor at Portsmouth, Ohio,
building a church there, and served as Conference Cen-
tenary and Educational Agent (1866). He was financial
agent of Ohio Wesleyan University (1867), before being
called to Philadelphia in 1868 as assistant to A. J.
Kynett in the Methodist Extension Society, where he
continued as a secretary for sixteen years. His battle cry
in promoting church extension, "we're building two a day,"
became famous throughout the church.
McCabe transferred to the New York Conference
in 1870. This "apostle of optimism" was elected Corre-
sponding Secretary of the Missionary Society by the Gen-
eral Conference in 1884 and soon began sounding the
slogan, "a miHion for missions." "Chaplain" McCabe was
elected to the Methodist episcopacy in 1896. This mis-
sionary promoter, evangelist, and gospel singer, known
to many as the "Methodist missionary millionaire," be-
came Chancellor of American Unfversity, Washington,
D. C, in December 1902. He died Dec. 19, 1906, in
New York City and was buried in Rose Hill Cemetery,
Chicago, 111.
WORLD METHODISM
Bishop McCabe's writings include Final Report on Salt
Lake City Church (pamphlet, 1880); A Glance Back-
wards (pamphlet, 1886); The Open Door in Latin Coun-
tries (First General Missionary Convention Address,
Cleveland, 1903); The American University — Taking
Our Bearings (pamphlet, 1903); Shouting (pamphlet
about Christian rapture, n.d.); and "Dream of Ingersoll-
ville" (an allegory). He edited Winnowed Hymns, assisted
by D. F. McFarlane.
Burlington Hawk-Eye, Sept. 5, 1907.
Chri^ian Advocate, Dec. 27, 1906.
Dictionary of American Biography.
The Epworth Herald, Dec. 29, 1906.
J. B. Finley, WyandoU Mission. 1840.
F. D. Leete, Methodist Bishops. 1948.
Northwestern Christian Advocate, Jan. 2, 1907.
Zion's Herald, Dec. 26, 1906. Martin L. Gheeu
MeCAINE, ALEXANDER (1768-1856), American preach-
er and one of the founders of the Methodist Protestant
Church, was bom in Dublin, Ireland, of Roman Cath-
olic parents and designed for the priesthood. When he
was about twenty years of age he came to Charleston,
S. C, where he was converted under the ministry of
William Hammett, who led one of the earliest seces-
sions from the M. E. Church.
McCaine began preaching in Charleston and attracted
the favorable attention of Bishop Francis Asbury, who
took him as a traveling companion. He joined the Con-
ference in 1797 and served circuits in the Carolinas and
Virginia. He located in 1806 to educate his children, but
after the death of his wife in 1815 and at the solicitation
of Asbury he re-entered the active ministry. Although he
was not a member of the General Conference, he was
elected secretary of that body in 1820. He again with-
drew in 1821 and became the head of a boys' school in
Baltimore.
He was appointed by Asbury to prepare a commentary
on the Bible but did not complete the work. In 1827 he
wrote a book under the title of The History and Mystery
of Methodist Episcopacy, in which he opposed episcopacy
and espoused the cause of the Reformers, whose agitation
led to the formation of the M. P. Church. John Emory,
the BOOK AGENT in New York, published a reply, A De-
fense of Our Fathers, which called forth from McCaine a
rebuttal entitled, A Defense of the Truth, which was pub-
lished in 1829. In 1850 he published a book under the
title of Letters on the Organization and Early History of
the Methodist Episcopal Church. Among his other writ-
ings were a series of thirty-six letters in the Pittsburgh
Christian Advocate, and forty letters in the Boston Olive
Branch, which appeared also in book form. In all of these
he upheld the principles of the Reformers. He also wrote
in defense of slavery and published in 1842 a work called
Slavery Defended Against the Attacks of the Abolitionists.
He contributed numerous articles to the Western Recorder
on the same theme.
McCaine was active in the M. P. Church to the end of
his life. He was a member of the General Conventions at
Baltimore in 1827 and 1828 and of the General Confer-
ence of 1830, and a member of the committee which pre-
pared the Constitution and the Discipline of the new
denomination. He was also a delegate to the General
Conferences of 1842 and 1854.
He worked mainly in the South and died in the home
MCCLELLAND, CLARENCE PAUL
of his daughter, Mrs. James Brett, in Augusta, Ga., on
June 1, 1856.
F. Asbury, Journal and Letters. 1958.
T. H. Colhouer, Sketches of the Founders. 1880.
Dictionary of American Biography.
E. J. Drinkhouse, History of Methodist Reform. 1899.
M. Simpson, Cyclopaedia. 1878. Elmer T. Clark
McCALLUM, DUNCAN ( ? -1834), was John Wesley's
apostle-general in Scotland, commissioned to convert the
heathen there. Self-taught, he mastered four languages
and extensive scientific knowledge. McCaUum preached in
Erse and English. He commenced as an itinerant in 1775
and labored indefatigably until 1829, becoming then
supernumerary. He traveled forty years in Scottish cir-
cuits, serving long, broken terms at Aberdeen, Inverness,
Edinburgh, and Dumfries, and eleven years around New-
castle, Shields, and Moiphet. He was named in the Deed
OF Declaration. Wesley ordained him deacon and
ELDER in August 1787. A celebrated preacher, disciplinar-
ian, and frequently chaiiman of the district, he experi-
enced hardship among Calvinistic and unresponsive fel-
low countrymen. He died July 21, 1834.
City Road Magazine. London, 1875.
L. Tyerman, John Wesley. 1870-71.
George Lawton
McCLEARY, PAUL (1930- ), missionary to Bolivl\,
was bom in Illinois, received his A.B. degree from
Olivet Nazarene College, attended the University of II-
hnois, and earned a B.D. degree from Garrett Theolog-
ical Seminary. He married Rachel Timm, a science
teacher, and they have four children. Since he began work
in Bolivia in 1957, he has served as j>astor in Cochabamba,
both of the Union Church (English-speaking) and the
Spanish-speaking Methodist church, and of the Methodist
church in Santa Cruz. He was superintendent of the
Central District. In 1962 he was appointed executive
secretary of the annual conference.
Natalie Barber
McClelland, clarence PAUL (1883- ), American
college president, was bom at Dobbs Ferry, N. Y., on
Jan. 18, 1883. He was educated at Wesleyan Univer-
sity, Drew Theological Seminary, and Syracuse Uni-
\'ERSiTY. He joined the New York Conference in 1908,
serving churches until 1917. From then until 1925 he
was president of Drew Seminary for Young Women.
Transferring to the Illinois Conference, he became
president of Illinois Woman's College, later named Mac-
Murray College, in Jacksonville, 111. During his twenty-
six-year term, until retirement in 1952, the college was
greatly expanded in every way. The religious emphasis
of his administration was exemplified by the new Annie
Merner college chapel, erected in 1949.
Dr. McClelland served as a director of the Association
of American Colleges, and as a member of the National
Council of the Y.M.C.A. He is the author of Question
Marks and Exclamation Points. Upon retirement he and
Mrs. McClelland continued to live in Jacksonville, 111.
C. T. Howell, Prominent Personalities. 1945.
Who's Who in Methodism, 1952. Henry G. Nylin
MCIINTOCK, JOHN, JR.
ENCYCLOPEDIA OF
John McClintock
M'CLINTOCK, JOHN, JR. (1814-1870), American clergy-
man, educator, editor, was bom in Philadelphia, Pa.,
on Oct. 27, 1814, the son of John and Martha (M'Mackin)
M'Clintock, both born in County Tyrone, Ireland. He
was educated in the Grammar School of the University of
Pennsylvania. At fourteen he started clerking in his father's
retail dry goods store; at si.xteen he became a bookkeeper
in the Methodist Book Concern in New York City.
While here he was soundly converted and considered en-
tering the ministry. He entered the University of Pennsyl-
vania in 1832, completing the required course with honors
in three years. During his last year at the University he
preached regularly. In April 1835, he was admitted on
trial in the Philadelphia Conference of the M. E.
Church and appointed to Jersey City, N. J. Never phys-
ically strong, his health broke in 1836 and he gave up the
pastorate.
With the help of friends he turned to education, be-
coming assistant professor of mathematics at Dickinson
College, and two years later (1837) full professor. Here
he remained for twelve years, transferring in 1840 to the
chair of classical languages. He published A First Book
in Latin (1846), and with George R. Crooks, A First
Book of Greek (1848). "Second Books" in both subjects
appeared a few years later. These are noteworthy in tha^
they started a method of teaching the classical languages
which is still used.
Improving health enabled him to preach more fre-
quently and on April 19, 1840, he was ordained an elder
by Bishop Elijah Hedding.
In 1848 the General Conference elected him editor
of The Methodist Quarterhj Review and he resigned his
professorship to accept. During his eight-year term the
Review became a scholarly exponent of the best Christian
thought, and for the first time, self-supporting. His analyti-
cal essays on the positivist philosophy of Auguste Comte,
and his detection of its errors attracted the French philos-
opher's notice and led to a correspondence between them.
He declined the presidencies of two universities to
which he was elected, Wesleyan (1851), and Troy
(1855).
In 1853, with James Strong, he began the Cyclopaedia
of Biblical, Theological and Ecclesiastical Literature, a
work in twelve volumes, still authoritative in many fields,
which took much of his time for the rest of his life. Other
publications included The Temporal Power of The Pope,
(1855); a volume of sermons; a translation of A History
Of The Council Of Trent, from the French of L. F.
Bungener (1855); and from the German, with Charles E.
Blumenthal, The Life of Christ, by August Neander.
In 1856, resigning from the Review he accompanied
Bishop Matthew Simpson as a delegate to the British
Wesleyan Conference and the Conference of the Evan-
gelical Alliance at Berlin. On his return he became pastor
of St. Paul's M. E. Church, New York City. This appoint-
ment expiring by limitation in 1860, he was appointed
pastor of the American Chapel, Paris, France.
During the Civil War he was a most effective repre-
sentative of the Northern interests through his speeches,
writings, and personal contacts, removing apprehensions
abroad, and through The Methodist, of which he was
corresponding editor, giving correct information at home.
In 1864 he returned to the pastorate of St. Paul's from
which ill health forced his resignation.
As chairman of the General Conference Centenary
Committee (1864-1868), he kept busy planning the cele-
bration of the Centennial of American Methodism
(1866). Daniel Drew, financier and philanthropist of
New York City, desired to found a "Biblical and Theolog-
ical School" in connection with this event, and in accor-
dance with his wishes M'Clintock became the first presi-
dent of Drew Theological Seminary, now part of
Drew University, in 1867. Less than three years later
(March 4, 1870), he died and is buried in Madison.
In 1837 he married Caroline A. Wakeman, to whom
was bom one son, Emory. In October 1851, he married
Catherine W. Emory, widow of his friend, Robert
Emory. The University of Pennsylvania honored him with
a D.D. (1848), and Rutgers University conferred the
LL.D. on him in 1866.
American Annual Encyclopaedia. D. Appleton & Co., 1870.
George R. Crooks, Life and Letters of the Rev. John M'Clin-
tock, D.D., LL.D., Late President of Drew Theological Semi-
nary. New York: Nelson & Phillips, 1876.
Dictionary of American Biography.
Minutes of the Newark Conference. William M. Twiddy
McCOLL, DUNCAN (1754-1830), Canadian preacher,
the apostle of Methodism in southwestem New Bmns-
wick, was bom in Argyllshire, Scotland. His parents
belonged to the Scotch Episcopal Church, which he later
left to become "a hearty and zealous Wesleyan." At an
early age he enhsted as pay sergeant in the British army.
In 1778 his regiment was ordered to Halifax, and at the
battle of Penobscot Bay he was under fire for the first
time.
His military experiences caused him to think deeply
about religion, to set aside a day for prayer, and to slip
away with his Bible to a quiet retreat in the woods. While
in Bermuda in the winter of 1784 he met a Methodist
woman from Philadelphia, who told him about Meth-
odism. She later became his wife and a help to his min-
istry.
When his regiment was disbanded in the spring of 1784,
he settled at St. Andrews, New Brunswick, and during
the next year he entered business at St. Stephen. Because
the people were without a place of worship, he opened his
WORLD METHODISM
MCCONNELL, CHARLES MELVIN
home for service. So many were drawn to his services that
the magistrate threatened to suppress them, and in conse-
quence McCoU was certain that it was his duty to preach.
At this stage he gave up his business, formed a Meth-
odist society, and devoted his time to preaching. It was
not easy, nor did he have full cooperation. "I had also to
provide a house, seats, and a fire for people in the winter,
for no one took it into his head to help me," he wrote.
In 1790, however, he induced his supporters to build a
church.
William Black met Duncan McColl in 1792 and
encouraged him to become a Methodist itinerant. He
helped to found societies in Fredericton and in other
parts of the St. John valley. Ordained in 1795 by Asbury,
McColl returned to St. Stephen where he remained the
rest of his career.
For thirty-five years of his ministry, Duncan McColl
labored hard to win souls to Christ and to form Methodist
societies. He had to endure many hardships, provocations,
and discouragements and the numerical results were not
great. Nevertheless he left a deep impression on the reli-
gious life of the region.
In 1829 he became superannuated, but was unable to
assist his successor greatly. He finished his diary Dec. 5,
1830, and on December 17 he died. He was buried in the
St. Stephen and MiUtown Protestant Cemetery where,
in 1885, a substantial monument was erected in his honor.
Duncan McColl was a brave soldier. Loyalist, settler,
and preacher of Jesus Christ. He symbolized the fact that
the strength of the Methodist movement in the Loyalist
period depended on the spontaneous response of con-
verted and deeply concerned persons to the profound
religious needs of the new communities. As a lay preacher
he emerged to meet the challenge of spiritual destitution
on the frontier. He introduced Methodism to New Bruns-
wick and, to his distinguished colleague Matthew Richey,
"he was second to none of the earlier Provincial itinerants
in mental power."
The Autobiography of a Wesleyan Methodist Missionary.
Montreal: E. Pickup, 1856.
British North American Wesleyan Methodist Magazine, 1841-
42.
G. S. French, Parsons and Politics. 1962.
T. W. Smith, Eastern British America. 1877-90. A. E. Kewley
MeCOMBS, VERNON MONROE (1875-1951), American
missionary and eventually leader in Spanish-American
missions in the far west, was bom at Parkers Prairie,
Minn., in July, 1875. Licensed to preach in 1902, he at-
tended St. Cloud Teachers College and taught for a short
time. Later he graduated with the B.A. degree from Ham-
line University, 1903, and then from Drew Theologi-
cal Seminary, 1906. In the same year he received the
M.A. degree from New York University. In 1906 also he
married Eva M. White, and he and his young wife, both
Student Volunteers, sailed for the mission field in Peru,
where he engaged for a time in teaching. Later he was
appointed as superintendent of North Andes Mission,
covering Peru and Ecuador. After a few years of work,
he broke in health and had to return to America. A physi-
cian in New York advised him to go to the Southwest for
rest, and thus he went to southern California.
As early as 1879 the Southern California Confer-
ence had interested itself in mission work among the
Mexicans. The first Sunday that McCombs was in Los
Angeles he made his way to the Mexican Sunday school
on Bloom Street. There he found one teacher struggling
with a small class. The visitor was invited to speak to them
and this he did in perfect Spanish. This was his introduc-
tion to new work, for that same year he was named super-
intendent of Spanish work in Los Angeles. By his deep
interest in and love for the Mexicans, he gathered about
him a growing number of them, and by Conference time
the work was so well established that in 1912 he was ap-
pointed superintendent of Spanish and Portuguese work
and later, after some years, he was appointed superin-
tendent of the Latin American Mission.
To secure help for the expanding work, he had to
secure two ministers from Mexico, and the new impact
on the Mexican population soon made it necessary to
move from the Bloom Street building to an adequately
planned church on the old Plaza, the center of the Spanish
speaking community. In a comparatively short time, a
long-time hoped for school for young Mexicans was
started. Earlier in the century, the Woman's Home
Missionary Society of the Conference had established
a school for Mexican girls in Hollywood. In 1909 a group
of interested Methodists had organized and incorporated
The Spanish American Training School for Boys, but little
happened until McCombs revived the project, and since
in southern California he had been fortunate in meeting
former friends from his Hamline student days, many of
whom had prospered, he readily found cooperators.
Ten acres of land was secured on Fifueroa Street on
the outskirts of Gardena, and here in October 1913, the
school became a reality in newly erected buildings. Its
aim was "to educate and give industrial and spiritual
training to Mexican boys." Today the school is known as
the Spanish American Institute.
The phght of the Mexican people demanded that well
planned social work should go hand in hand with the
religious activities, and this resulted in the organization
of the Plaza Community Center. This actually began in
the Bloom Street quarter, and in a way was the fore-
runner for the Goodwill Industries, for bags were given
out to interested people to be filled with cast-offs. This
gave employment to a few needy people. However, that
method was changed with the coming of the better
equipped Goodwill. The center developed an Employ-
ment Office, a Medical, and a Legal Clinic, a Dental
Clinic and a General Welfare Office. The Center has fol-
lowed the Mexicans as they moved from the Plaza area
to other homes on the East side of the city. The work,
however, is the same. Today several of the leaders in
both church and social service have come from the Gar-
dena School and from the influence of the Plaza Church
and the Community Center. Both the Superintendent of
the School and of the Center are Mexicans today. These
institutions are living and growing memorials to the love,
devotion, and tireless labors of Vernon Monroe McCombs,
who died in Los Angeles, Calif., on March 15, 1951, and
is buried in Forest Lawn Cemetery, Glendale, Calif.
E. D. Jervey, Southern California and Arizona. 1960.
Journals of the Soutliem California Conference, ME, 1911,
1912, 1920, and of the Southern California-Arizona Confer-
ence, TMC, 1951. John Gabrielson
McCONNELL, CHARLES MELVIN (1886-1957), an Amer-
ican clergyman and educator, son of Israel and Nancy
Jane (Chalfant) McConnell and brother of Bishop
MCCONNEIL, DOROTHY
ENCYCLOPEDIA OF
Francis J. McConnell, was bom on Jan. 16, 1886. He
was educated at Ohio Wesleyan (B.A., 1907) and Bos-
ton Univehsity School of Theology (S.T.B., 1910).
Cornell College honored him with the D.D. in 1941.
In the North-East Ohio Conference, he was received
on trial in 1909 and in full connection, 1911. His ap-
pointments were as follows: Middlefield, 1910-12; Berea,
1913; Lakeville-Newkiik, 1914-20; Board of Sunday
Schools, 1921-23; representative of the General Board of
Home Missions and Church Extension, 1924-25; professor,
Boston University School of Theology, 1926-54.
He married Grace Dimmick in 1911 and to them were
bom four daughters. Mrs. McConnell died in 1949. In
1953 McConnell married Mrs. Margaret Brown and they
made their home in Deering, N. H., where he died, Sept.
6, 1957. Burial was in Delaware, Ohio.
His career included teaching at Andover-Newton The-
ological School, staff membership with the Interseminary
Commission for Training for the Rural Ministry, and
activities as a founder of the Methodist Rural Fellow.ship.
The Metfwdist Rural Fellowship Bulletin (Winter, 1957)
was dedicated to "Pat" McConnell and carries wonderful
tributes to him. He had an unerring sense of the values
of rural life and of the need to nourish, to consei"ve, and
to enhance them. In both Methodist and in ecumenical
circles he played a leading role in giving spiritual depth
and practical expression to the great movement for rural
betterment.
Journal of the New Hampshire Conference, 1958.
William J. Davis
McCONNELL, DOROTHY (1900- ), American editor
and author, was born at Ipswich, Mass., Sept. 18, 1900,
daughter of Francis John and Eva (Thomas) McCon-
nell.
She received the A.B. degree from Ohio Wesleyan
University in 1920, and the M.A. degree in 1922 from
Columbia University.
She was a social worker, 1922-26, and an editor, 1926-
32. From 1940 to 1966 she was editor of World Outlook,
periodical of the Board of Missions of The Methodist
Church, New York, New York.
Miss McConnell has served as a member of the Board
of Higher Education in Asia, on the executive committee
of the World Methodist Council, on the national board
of the Y.W.C.A., committee member of the National
Council of The Churches of Christ in the U.S.A.,
and of the World Council of Churches.
She is the author of Friends of Nippon, Sugar is Sweet,
Focus on Latin America, Pattern of Things to Come,
Contemporary Man and the United Nations, and co-
author of Sharing The Gift. She continues to reside in
New York.
Who's Who in the Methodist Church, 1966. J. Marvin Rast
McCONNELL, FRANCIS JOHN (1871-1953), American
bishop, was bom on a farm about five miles from Trinway,
Ohio, on Aug. 18, 1871, tlie son of I. H. and Nancy J.
(Chalfant) McConnell. His father and one of his brothers
were Methodist preachers. He was educated at Ohio
Wesleyan (A.B., 1894) and Boston University (S.T.B.,
1897; Ph.D., 1899). Eleven institutions, including Har-
vard, Yale, Boston, and Ohio Wesleyan Universities,
awarded him honorary degrees. On March 11, 1897, he
Francis J. McConnell
married Eva Thomas, and they had two sons and one
daughter.
McConnell joined the New England Conference in
1894. He had four appointments in Massachusetts —
West Chelmsford, 1894-97; Newton Upper Falls, 1897-
99; Ipswich, 1899-02; and Harvard Street, Cambridge,
1902-03 — and was pastor of New York Avenue Church,
Brookly'N, 1903-09. He served as president of DePauw
University, 1909-12, and was elected bishop in the lat-
ter year. His episcopal residence was in Denver, Colo.,
1912-20; Pittsburgh, Pa., 1920-28; and New York, 1928-
44. He retired in 1944.
He was president of the Federal Council of the
Churches of Christ in America, 1929, and was presi-
dent of the Religious Education Association in 1916. He
was a leader in the Methodist Federation for Soclal
Action from its founding in 1912 to his retirement in
1944.
Bishop McConnell and Edgar S. Brightman were recog-
nized as the two most famous students of Borden P.
BowNE, the personalist philosopher of Boston University.
Bowne once told McCoimell that if he planned to enter
the ministry, he should pursue the study of philosophy
long enough to earn the Ph.D. degree, and then concen-
trate on economics and political theory. Later McConnell
said that he could work any problem in mathematics ever
given him, but still he might make a mistake "in the
additions and subtractions."
A great preacher, more intellectual than emotional,
McConnell was one of the eleven American Methodists
who up to his time deUvered the Lyman Beecher lectures
at Yale (1930). In 1931 he was the Barrows lecturer in
India. He served as visiting professor at Columbia Uni-
versity, 1932-33, at Drew and Garrett Seminaries in
1934, and at Yale in 1946. His sermons were simpler than
his lectures.
WORLD METHODISM
MCCOY, JAMES HENRY
While president of DePauw, McConnell attended more
to the spiritual development of the students than to the
finances of the institution. He astounded church people
by urging the Indiana legislature to appropriate more
money for state schools because, he said, it would result
in more money being given to DePauw.
During McConnell's episcopal residence in Denver, the
area included Mexico, a nation then undergoing revolu-
tion. In administering the area, he traveled an average
of 42,000 miles a year.
McConnell received both praise and condemnation for
serving as chairman of the Interchurch World Movement
Committee to investigate and report on the Pittsburgh
steel strike in 1919. A strong champion of human rights
on moral and religious grounds, he disregarded the pres-
sure brought to bear on him to repudiate the committee's
report. In the end the report proved helpful in eliminating
the twelve-hour day in the steel mills, and some of the
industrialists later became McConnell's friends. After the
steel strike McConnell was recognized as an ecclesiastical
leader of the first rank.
In a debate with Clarence Darrow, the famous agnostic
lawyer. Bishop McConnell granted so many of the at-
torney's contentions that it surprised Darrow. Then in a
masterful way McConnell showed that there is intelli-
gence in the universe. Taking Darrow's premises and lead-
ing the man into what for him was a new field of thought,
McConnell presented impressive and all but unanswerable
arguments in favor of theism.
In writing a 1,000-word weekly article for The Church
School Journal for thirty years. Bishop McConnell pub-
lished about 3,500,000 words. In addition, he produced
twenty-four books. Some of them were: 7s God Limited?
1924; The Christlike God, 1927; Borden Parker Bowne,
1929; The Prophetic Ministry, 1930; John Wesley, 1939;
and By the Way, 1952, which was his autobiography.
As was the case with John Wesley, Bishop McConnell
met the needs of the people at the place of their greatest
need. He was one of the foremost American prophets of
neighborly concern during his generation. In intellect, in
religious insight, and in world-wide sympathy, he stood
forth as a scholarly seer, a practical theologian, and a
prophet of the social gospel. He died at his home in
Lucasville, Ohio, on his eighty-second birthday, Aug. 18,
1953, and was buried there. Bishop Frederick B. New-
ell of New York officiated at the funeral, and two master-
ful addresses by Bishop Herbert Welch, then past
ninety, and Harris F. Ball, were read by sponsors, with
Bishop U. V. W. Darlington among those in attendance.
Eva Thomas McConnell (July 23, 1871-Feb. 19, 1968).
the wife of Bishop McConnell, was a remarkable woman
in her own right and enjoyed wide esteem over the
whole church. For some years she was vice-president of
the Woman's Foreign Missionary Society of the M. E.
Church and traveled widely with her husband. Speaking
at a final dinner given in his honor by the New York
Area on his retirement. Bishop McConnell said that his
wife had asked him a few days before just what was
meant by a "realist." The bishop said, "I'm not sure I
know, but if there ever was one, she is." She died at
Lucasville, Ohio, in her ninety-seventh year.
Homer J. Chalfant, "The Golden Links." Ms., 1962.
The Christian Advocate, Sept. 3, 1953.
F. J. McConnell, By the Way. 1952. Albea Godbold
N. B. H.
Mccormick, THOMAS (I792-I883), a charter member
of historic St. John's Church, Baltimore, Md., was one
of eleven preachers in Baltimore who were expelled
from the M. E. Church because of their advocacy of re-
form in the church government. He was bom in Loudoun
County, Va., on Jan. 5, 1792, but following the death of
his mother he was reared by his uncle, Thomas Moore,
in Montgomery County, Md., and brought up in a Quaker
atmosphere. He visited Methodist churches, however, and
in 1811 joined the M. E. Church. He was bcensed to ex-
hort in 1816 and in the following year was licensed to
preach. On April 21, 1822, he was ordained deacon by
Bishop McKendree. McCormick served as a pallbearer
at Bishop Francis Asbury-'s funeral in 1816. He attended
the General Conferences of 1816 and 1820. An early
advocate of ecclesiastical reform, McCormick joined the
first Union or Reform Society in Baltimore, and follow-
ing the establishment of the Associated Methodist Church,
later known as the Methodist Protestant Church, he
was ordained an elder by Nicholas Snethen on April
5, 1829. Following a long and active career in the M. P.
Church, he was elected as a supernumerary member of
the Mahyxand Conference (MP) in 1869. He later
served as a member of the famous Union Convention of
1877 in which the two branches of the M. P. Church
re-united.
He died on Feb. 20, 1883, and was buried in Mount
Olivet Cemetery in Baltimore.
A. H. Bassett, Concise History. 1887.
T. H. Colhouer, Sketches of the Founders. 1880.
E. J. Drinkhouse, History of Methodist Reform. 1899.
Ralph Hardee Rives
James H. McCoy
McCOY, JAMES HENRY (1868-1919), American bishop,
was bom in Blount County, Ala., on Aug. 6, 1868. He
received the degrees of B.A., M.A. and D.D. from South-
em University, Greensboro, Ala., now Birmingham
Southern College. He joined the North Alabama Con-
ference in 1889, and served the Ensley Circuit and
churches in New Decatur, Dadeville, Alexander City,
Birmingham, Tuscaloosa and Huntsville.
He was editor of the Alabama Christian Advocate for
one year and was president of Birmingham College from
1906-1910. He was elected bishop of the M. E. Church,
South, by the Gen'eral Conference in 1910. He sei-ved
MCCOY, LEWISTINE M.
ENCYCLOPEDIA OF
as president of the Epworth League Board and trustee
of various institutions of learning. He died March 22,
1919.
Bishop McCoy u'as a man of singularly modest de-
meanor. His strength was in his sincerity and the utter
trust his brethren of North Alabama had come to repose
in him. He did not live to become widely known over the
whole church, dying in an untimely way when he was
only fifty-one years of age. He presided only once back in
and over his own home conference held in Anniston, Ala.,
in 1913. "From his election to the episcopacy until his
death," says Lazenby, "his name was carried at the head
of the clerical roll of the Conference as an honorary mem-
ber."
M. E. Lazenby, Alabama and West Florida. 1960.
Who Was Who in America. Elmeb T. Clark
McCOY, LEWISTINE M. (1918- ), American mission-
ary to Chin'.\ and Brazil, and now Executive Secretary
for Brazil, Mexico, Panama and Costa Rica of the
Board of Missions of The United Methodist Church.
He was born on March 9, 1918 in Lexington, Ky., and
graduated from Kentl'cky Wesleyan College in 1940.
In 1943 he married Jessie Marion Wall of North Caro-
Li.VA, a graduate of Duke University. They have five
children.
After receiving his B.D. in 1944 from the Divinity
School at Duke University, McCoy joined the Kentucky
Conference. For a year he taught Bible and Religion at
Kentucky Wesleyan; then, planning to go to China as a
missionary, he spent a year at Yale studying the Chinese
language and culture. The McCoys sailed for China, and
arrived in Shangahi on Dec. 31, 1946. He was ordained
elder in the East China Conference, served as co-pastor
at Huchow Institutional Church and as Relief Adminis-
trator until forced to leave China because of the Com-
munist take-over. The McCoys moved to Hong Kong,
and there he opened the first American Methodist office;
helped some 400 missionaries to leave China, and find
iither work; served as treasurer of Church World Service,
of the American Mission to Lepers, the United Board of
Christian Colleges, and some Brethren and Mennonite
groups.
In 1951 he came back to the United States on furlough
and in 1952 was appointed to Brazil. During the ne.xt
ten years there, McCoy served as church pastor, treasurer
for the old Division of World Missions, and for the Wom-
an's Division of Christian Service. He was president of
the Social Security Department of the Methodist Church
of Brazil and of its Judicial Council; as president of the
Board of Directors of the Interdenominational Language
School in Campinas (Sao Paulo), and a member of other
church Boards. He was twice elected delegate to the Gen-
eral Conference of the Methodist Church of Brazil. In
1961 he was named delegate from Brazil to the Second
Latin-American Protestant Conference in Lima, Peru;
and in 1962, was made Executive Secretary of the first
Latin American Methodist Consultation, held in Buenos
Aires. In 1958 Kentucky Wesleyan awarded him the
honorary title of D.D.
McCoy was called to New York in 1963 to be the
Executive Secretary of the Joint Commission on Mission-
ary Personnel. In September 1965, he was elected Execu-
tive Secretary for Brazil, Mexico, Panama and Costa Rica
in the Division of World Missions. He also serves on the
Administrative Committee of the Latin America Depart-
ment of the Division of Overseas Ministries of the Na-
tional Council of Churches, and is Chairman of the
Supporting Committee on Brazil within that department.
Recently, he was elected to the Board of Trustees of
Santiago College, Chile.
Minutes of the East China Conference, 1946-49.
Minutes of the Third Annual Conference in Brazil, 1952.
Who's Who in the Methodist Church, 1966. Eula K. Long
M'CULLAGH, THOMAS (1822-1908), British Wesleyan
Methodist, was born at New Inn, Galway, Ireland, on
Feb. 17, 1822. He was brought up in the Estabhshed
Church of Ireland, but became a Methodist in Kilkenny
in 1839. He was employed by the Ordnance Survey; and
in 1841 his work took him to Yorkshire, where his in-
creasing devotion to Methodism led him into the Wes-
leyan ministry in 1845. He soon became a preacher
known all over the country and was a respected superin-
tendent and chairman. In 1875 he was elected to the
Legal Hundred, and the presidency of the Conference
followed in 1883. His literary work appeared mostly in
journals, and revealed his considerable interest in Meth-
odist history. He died on Nov. 11, 1908.
Minutes of the Wesleyan Conference, 1909.
G. J. Stevenson, Methodist Worthies, iv. 1885.
H. Mobley Rattenbuhy
Mcculloch, Joseph FLAVIUS (1856-1934), American
educator, minister, and editor, was born in Guilford
County, N. C, Jan. 24, 1856. He received his education
at Adrian College, Johns Hopkins University, and Clark
University. He served on the faculty of Adrian College
and the University of Michigan, and later returned as
President of Adrian College.
McCulloch had one supreme purpose in his life, and
that was to see the establishment in North Carolina
of a college for members of the M. P. Church. He worked
toward that goal for forty years.
In 1893 McCulloch moved to Greensboro, N. C, and
established a church paper. Our Church Record, which
first appeared in 1894. It was later called the Methodist
Protestant Herald. His reason for starting the paper was
to create sentiment for the building of a M. P. college in
North Carohna. He saw his dream realized when the
cornerstone of Roberts Hall, the first building on the
campus of High Point College, was laid in 1924.
The boy's dormitory was named McCulloch Hall in recog-
nition of McCulloch's patient crusade.
A quiet, determined man who was so engrossed in his
work and purpose that he allowed few people to get to
know him well, McCulloch was respected as a man of
deep conviction and high ideals.
He died in Greensboro, N. C, Oct. 1, 1934.
J. Elwood Carroll, History of the North Carolina Conference
of the Methodist Protestant Church. Greensboro, 1939.
Minutes of the North Carolina Conference, MP, 1934.
J. C. Madison
Mcculloch, mary Elizabeth barrow (i858-i924),
outstanding leader in the woman's work of the M. P.
Church, was born near Oberhn, Ohio, on April 9, 1858.
She attended school at Blissfield, Mich., and at Adrl\n
College where she and her husband-to-be, Joseph F.
WORLD METHODISM
MCCUTCHAN, ROBERT GUY
McCulloch, graduated in 1883. They were married in
September of that year. Mrs. McCulloch took an active
role in supporting the work of her husband while he
served as President of Adrian College, and as minister
in churches in Fairmont, W. Va., and Greensboro, N. C.
She did pioneer work in organizing, expanding, e.xtending
and strengthening the North Carolina Branch of the
Woman's Foreign Missionary Society of the M. P.
Church. The women of this organization paid the follow-
ing tribute to her: "To Mrs. McCulloch 's far-sighted lead-
ership, her quiet suggestion and her spirit of hopefulness
we owe much that we have gained. For nearly twenty
years she led us, always forward, steadily upward, push-
ing toward the great objective with that active faith that
must achieve even if conditions were unfavorable." She
served (1902-1920) as the editor of The Woman's Mis-
sionary Record, a M. P. paper aimed toward creating a
missionary spirit by letting its readers know the need and
work being accompLshed in the mission field. She died
in November 1924, and was buried in the cemetery at
Tabernacle Church, Greensboro, N. C.
J. Elwood Carroll, History of the North Carolina Conference
of the Methodist Protestant Church. Greensboro, 1939.
Mrs. E. C, Chandler, WFMS of the MP. 1920.
Journal of the North Carolina Conference, MP, 1924.
Ralph Hardee RrvES
McCULLOH, GERALD OTHO (1912- ), American
minister and church official, was bom at Auburn, Kan.,
Sept. 10, 1912, son of Otho John and Eva (Skaggs)
McCulloh.
He was graduated with the A.B. degree from Baker
Untversity in 1932, and by that University he was
awarded the D.D. degree in 1954. He received the M.A.
degree from Boston University in 1934 and the S.T.B.
there in 1935. In 1938 he received the Ph.D. degree from
the University of Edinburgh (Scotland). He was awarded
the D.D. degree by Hamline University, and the L.H.D.
by Ohio Northern University.
Admitted on trial into the Kansas Conference, M. E.
Church, and ordained deacon in 1934, he was received
in full connection and ordained elder in 1936.
He was professor of philosophy in Hamline University,
1938-42; minister, Hamhne Church, St. Paul, Minn.,
1942-46; professor, systematic theology, Garrett Theo-
logical Seminary, 1946-53. Since 1953 he has been
director of the Department of Ministerial Education of the
General Board of Education of The Methodist Church,
known now as the Department of the Ministry, in which
he continues at Nashville, Term.
He was a delegate to the World Methodist Con-
ference, 1951, 1956, 1961, 1966; to the World Confer-
ence on Christian Education, Tokyo, Japan, 1958; and
to the World Council of Churches, New Delhi, India,
1961, and Uppsala, Sweden, 1968. Since 1956 he has
been a member of the department of ministry, and since
1962 of the triennial assembly and the General Board of
the National Council of Chltrches.
Since 1953 he has been a trustee of Gammon The-
ological Seminary; and since 1957 he has been a trustee
of the Interdenominational Theological Center, Atlanta,
Ga., and of St. Paul School of Theology'. He is also
a trustee of Hamline University. He is a member of the
American Society for Church History and of the American
Philosophical Association.
On June 8, 1939 he was married to Evelyn Belle Butler,
and they have two children.
Who's Who in the Methodist Church, 1966. J. Marvin Rast
McCULLOUGH, WILLIAM (1759-1840), American layman,
who named Asbury, N. J., was bom near Bloomsbury,
Warren Co., N. J., on Dec. 18, 1759, the son of Benjamin
and Hannah Cook McCullough. Both father and son
served in the Revolutionary Army, the former as a cap-
tain, and the latter, seventeen years old when he enlisted
in 1776, as a private, later becoming brigade quarter-
master.
In 1784, Wilham settled in Hall's Mills, N. J. In 1793
he became a lieutenant colonel of the Sussex County
Militia, and thereafter was called "Colonel." He was a
member of the New Jersey State Assembly, 1793-1799,
the State Council, 1801-1803, and Countv Judge, 1803-
1838.
McCullough was converted and joined a Methodist
society in 1786 under the preaching of John McClaskey
and EzEKiEL Cooper. His mansion on a bluff overlooking
the Musconetcong River was a place of entertainment
and preaching for the preachers, and there he welcomed
Bishop Asbury in 1789. The meeting house at Hall's Mills
was erected in 1796, and Asbury laid the cornerstone on
August 9. Colonel McCullough named both the church
and the town for the bishop; Hall's Mills was the first
community in America to be called Asbury, and the same
was true of the church. He had the Warren County com-
munity of Mansfield renamed Washington, in honor of
George Washington. He aided in the establishment of
a Methodist society there and gave the property on which
the First Methodist Church was erected in 1825.
McCullough died on Feb. 9, 1840, and was buried in
the cemetery at Asbury, N. J.
V. B. Hampton, Newark Conference. 1957.
History of Asbury Church, n.d. Vernon B. Hampton
McCUSKEY, ROY (1883- ), American pastor, district
superintendent, and college president, was bom four
miles from Cameron, W. Va., on June 19, 1883.
He entered the West Virginu Conference of the
M. E. Church and after serving a number of appoint-
ments became President of West Virginl\ Wesleyan
College, 1931-41. Then he served St. Paul's, Parkersburg
from 1941 until his retirement in 1949.
He was a delegate to the Gener.\l Conferences of
1924, 1932, 1936, and 1940.
Roy McCuskey did more than any man to save the
college during the depression of the early thirties. After
unification, he kept the institution in Buckhannon, W. Va.,
where it is said to have the most beautiful campus in
America. Under McCuskey one-half the members of the
West Virginia M. E. Conference were then trained at
Wesleyan. Dr. McCuskey resides in Parkersburg, W. Va.
Methodist Ministers of the West Virginia Conference.
Roy McCuskey, All Things M'ork Together for Good to Them
That Love God. Jesse A. Earl
McCUTCHAN, ROBERT GUY (1877-1958), American mu-
sician, hymnologist and editor of The Metliodist Hymnal
(U.S.A.) of 1935, was bom Sept. 13, 1877, at Mt. Ayr,
MACOONALD, FREDERIC WILLIAM
ENCYCLOPEDIA OF
Iowa. He graduated from Simpson College, Iowa, Bache-
lor of Music, 1904, and Doctor of Music in 1927. He be-
gan teaching music in Baker University, Kansas, 1904,
but in 1911 became dean of the School of Music of De-
Pauw University Indiana. In 1939 McCutchan went to
Claremont, Calif., becoming a lecturer in the Claremont
Graduate School in 1940 and there he remained until his
death in 1958.
His first wife was Carrie Bums Sharp whom he mar-
ried on Nov. 23, 1904 (deceased 1941), and they had one
son, Robert John. He married again on Dec. 11, 1944,
Helen Laura Cowles.
A skilled choral conductor, Robert McCutchan devel-
oped wide interest in congregational singing throughout
the country and lectured on church music to church
groups and at colleges and universities. He made a prac-
tice of collecting church hymnals, commentaries, and early
American writings on religious music beginning with the
seventeenth century. He left 3,000 such items to Clare-
mont College in 1957. This collection is considered to be
the finest of its field in the west.
McCutchan once observed: "Hymns have always filled
the common need of human beings to praise God, give
thanks, meditate or speak in penitence. When you want
to discover the essential spirit of Christianity, turn to a
hymn." He edited The Methodist Hymnal of 1935 and
wrote Our Hymnody, 1937 — an annotated enlargement of
this h>Tnnal. He also wrote Hymns in the Lives of Men,
1945; Music in our Churches, 1925, and Music in Wor-
ship, 1927. In 1957 he wrote his last book, Hymn Tunes:
Their Sources and Significance. He died on May 15, 1958,
at Pilgrim Place, Claremont, Calif., and was buried in
Greencastle, Ind.
Pomona Progress Bulletin, The. Pomona, California: May 15,
1958.
Who's W/jo in Methodism. Chicago: A. N. Marquis Co.,
1952. Jesse A. Eabl
MACDONALD, FREDERIC WILLIAM (1842-1928), Brit-
ish Methodist, was born at Leeds, Feb. 25, 1842, the
son of George Browne Macdonald, a Wesleyan Meth-
odist minister, and grandson of James Macdonald, one of
John Wesley's preachers. Frederic was educated at St.
Peter's Collegiate School, London, and at Owens Col-
lege, Manchester, the earliest form of what was to become
the present Manchester University. He entered the Wes-
leyan Methodist ministry in 1862, and served as circuit
minister, theological tutor at Handsworth College, Bir-
mingham (from 1881), and secretary of the Wesleyan
Methodist Missionary Society (from 1891). He was
a fraternal delegate to the Gener.\l Conference of the
M. E. Church at Cincinnati in 1880 and was elected
president of the Wesleyan Conference in 1899. He super-
annuated in 1914, and died in Bournemouth, Oct. 16,
1928. He was most famous as one of the preachers of his
time; he also wrote biographies of William Morley
Pu.NSHON and John W. Fletcher of Madeley.
Macdonald came from a remarkable family. His sisters
Georgiana and Agnes married respectively the painters
Sir Edward Bume-Jones and Sir Edward Poynter; and
Alice and Louisa became the respective mothers of
Rudyard Kipling, poet and novelist, and Earl Stanley
Baldwin of Bewdley, Conservative leader and prime min-
ister. One result of this relationship, we are told, was that
Kipling sometimes made suggestions about the phrasing
of Baldwin's speeches.
Methodist Recorder (1899). Wesleyan Methodist Minutes,
1929. John Newton
McDonald, WILLIAM (I82O-I9OI), American holiness
minister, writer, and editor, was bom March 1, 1820, at
Belmont, Maine. He was converted and received his call
to the ministry in 1838 and was licensed to preach in
1840. In 1843 he joined the Maine Conference of the
M. E. Church. During his sixty-one years of active service
he was pastor of charges in Maine, Wisconsin, Provi-
dence, New York East, and New England Confer-
ences, some twenty-six charges in all.
McDonald stated that he experienced entire Sancti-
FiCATiON in 1857 at the Kennebunk (Maine) Camp-
meeting, and as the holiness movement progressed he
came quickly to the front. He was one of the founders of
the National Campmeeting Association for the Promo-
tion of Holiness and served as vice-president for sixteen
years and president for twelve. He was the first editor of
the Advocate of Bible Holiness, the Association's national
periodical, and later edited the Christian Witness.
He wrote numerous books in a variety of fields. His
most popular were his holiness books. The Nciv Testa-
ment Standard of Piety and The Scriptural Way of Holi-
ness. He wrote a history of Methodism in Providence,
R. 1., where he had organized the Trinity Church. While
he lay dying, his last book. Young Peoples' Wesley, was at
the press. He passed away Sept. 11, 1901.
Zions Herald, Sept. 11, 18, 1901.
J. Gordon Melton
MacDONELL, GEORGE NOWLAND (1879-1953), an
American missionary to Cuba and Mexico, was born in
Savannah, Ga., the son of George N. and Margaret Walker
MacDonell. He was graduated from Emory College, Ox-
ford, Ga., in 1893, then studied theology for three years
at Vanderbilt University. He was first appointed for
work in China, and studied the language and customs
of the Chinese people. Although his reservation had been
made to sail from San Francisco, Bishop Warren A.
Candler, in charge of both China and Cuba, recognizing
the strategic need for workers to go immediately to Cuba,
canceled the trip to China and ordered MacDonell to
go to Cuba.
Accordingly, he arrived in Havana on Dec. 31, 1898,
and the following day the Spanish flag went down and
the United States flag went up. The day marked the end
of the era of Spanish colonization in the Western Hemi-
sphere. Since there were many American soldiers stationed
at Camp Columbia, in Havana, for some months after the
end of the War with Spain, he assisted chaplains while
studying Spanish.
There was then raging an epidemic of yellow fever
with a heavy death toll, which MacDonell noted in his
diary. He and his room-mate, Thaddeus E. Leland, came
down with the dread disease, and both were nursed back
to health by Mabel Kenerly Thrower, a teacher in the
Colegio Central of which Leland was principal. While the
two men were still sick, they were visited by Major W. C.
Gorgas, head of the Army department of sanitation, and
Dr. Carlos J. Finlay, Cuban physician who first advanced
the theory that the disease was transmitted by the mos-
WORLD METHODISM
MCDOUGALL, GEORGE MILLWARD
quito. They formed a lasting friendship. As associates,
MacDonell soon had Hubert W. Baker and H. W. Penny.
He was married in 1900 by Bishop Candler to Mabel
K. Thrower, and their first child, George MacDonell, Jr.,
was bom in Havana. Two other sons, Thomas and Robert,
and a daughter, Margaret, were bom after they left Cuba.
Recognizing the need for medical missions, he asked
for leave of absence to study medicine and graduated
from Adanta Medical College, now a part of Emory
University. On finishing his medical course he engaged
in practice as surgeon at the Minas Viejas, near Villaldama,
and later conducted the American hospital in Monterrey,
Nuevo Leon, Mexico.
After ten years in Mexico, he retired from that field
due to severe revolutionary conditions which forced Amer-
ican citizens to be recalled to the U.S. He moved to
Miami, Fla., where he became head of the city health
department. He was awarded the Carlos J. Finlay medal
by the Cuban government for his continued interest in
Cuba, and his research with Finlay on the transmission
of yellow fever by the mosquito.
His widow continued the missionary zeal of her partner
and for many years was vitally interested in the missionary
work of The Methodist Church. She passed away in
Miami, on Feb. 23, 1968.
S. A. Neblett, Metlwdism in Cuba. 1966. Garfield Evans
MacDONELL, ROBERT WALKER (1857-1888), pioneer
missionarv' to Mexico of the M. E. Church, South, was
bom in Savannah, Ga., on Oct. 11, 1857, the son of
George G. N. MacDonell. His primary education was
in the public schools of Savannah and then he attended
Emory College at 0.xford, Ga., graduating in 1877. He
was converted in a camp meeting near Springfield in
October 1872, and received into the church in November
of that year. Having finished college, he taught school for
a time and was then licensed to preach in 1877 and
admitted to the South Georgi.\ Conference on trial. For
a time he served a circuit in South Georgia. He felt the
call to the mission field in 1880, and Bishop George F.
Pierce presented his name to the Board of Missions
for that work. He was accepted in May 1880, but was
permitted by the Board of Missions to remain in Georgia
for the rest of that year, serving at Savannah in place of
a pastor who had been injured in a railroad accident. He
was ordained de.\con and elder in December 1880, by
Bishop Pierce. On December 28 of that year, he was
united in marriage with Fachie Williams, the daughter of
W. D. M. Williams, president of the State Institute for
the Blind. They traveled to Mexico early the next year.
He served in several places in Mexico — for a time as
superintendent of the District of Leon and in April 1884,
was transferred to the American Church in El Paso. He
maintained his interest in and contact with the Mexican
believers during this time, however. In 1885, he was
charged with opening a new mission in the city of Du-
rango, capital of the state of the same name. He
was well-received and soon a school was opened with the
cooperation of Catherine McFarren, a Presbyterian. He
obtained the right to be known as the "Apostle of Meth-
odism" in the state of Durango. His influence widened
and he was respected throughout the area.
At a conference in San Antonio in 1885, the missions
in the far-reaching territories of the area were formed into
an Annual Conference and MacDonell was named secre-
tar\' of this body. This organization was the forerunner
of the Rio Grande Conference of the present. At times,
the district superintendent did not arrive when scheduled
for conferences and other meetings and MacDonell pre-
sided in his absence. In 1886, at the Annual Conference
in Monterrey, H. C. Hernandez was named assistant to
MacDonell and his help proved most valuable in main-
taining the work established at Nombre de Dios and San
Juan del Rio as well as in the capital. At the following
session of the Annual Conference in 1887, a new District
was formed of the work in Dui"ango, Chihuahua, Sonora
and Sinaloa in Mexico and of the American territories
of New Mexico, Arizona and the mission at El Paso.
MacDonell was named District Superintendent. He died
at Nombre de Dios on Dec. 21, 1888, after a hard ride on
horseback to keep a preaching engagement.
McDOUGALL, GEORGE MILLWARD (1821-1876), Cana-
dian Methodist missionary, was bom in Kingston, Upper
Canada, Ontario, on Sept. 9, 1821. Educated at Victoria
College, he was received on trial in 1850. As a proba-
tioner he worked with William Case at Alderville and
subsequently ser\'ed at the Garden River and Rama mis-
sions. Ordained in 1854, he was appointed in 1860 as
chairman of the Hudson's Bay and Rocky Mountains dis-
trict and missionary at Rossville, Manitoba.
After a 1,200-mile exploratory trip to Fort Edmonton
in 1862 with his son John and Thomas Woolsey, he
established a new mission about eighty miles east of Ed-
monton. Here he worked with Woolsey, H. B. Stein-
HAUER, and John as a lay assistant. In 1867-68 he visited
eastern Canada to raise money to recruit men for his
field. George and Egerton Ryerson Young and Peter
Campbell responded to his appeal.
Following a great smallpox epidemic in 1871, during
which he lost two children and many of his Indian
charges, he established a permanent mission at Edmonton,
a post first occupied by R. T. Rundle in 1840. Two years
later he opened a new mission on the Bow River to the
Stoney and Blackfoot Indians. In 1874-75 he returned to
the east and to Britain. His mission was exceptionally suc-
cessful in arousing enthusiasm for the Indian missions and
in persuading the federal government to improve the con-
dition of the Northwest.
Upon his return to the west, McDougall was asked by
Lieutenant-Govemor Morris of Manitoba to pacify the
westem Indians. They accepted his advice and did not
block the work of surveyors and other federal officials.
While he was engaged in January 1876, in putting up
new buildings at Morleyville on the Bow River, McDoug-
all perished on the plains. He was buried at the mission
site.
George McDougall was the efi^ective founder of Meth-
odist and indeed Protestant Christianity in Alberta. To
Principal Grant of the Queen's University, he was "one of
our simple great ones." Governor Laird acclaimed him as
"one of the most devoted and intelligent advisers the
Indians ever had."
J. McDougall, George Millicard McDougall, Pioneer, Patriot
and Missionary. Toronto: Briggs, 1888.
J. McLean, The Hero of the Saskatchewan. Barrie, 1891.
I E. Nix, Mission Among the Buffalo. Toronto: Ryerson, 1960.
J. E. Nix
F. \V. Armstrong
MCDOUGALL, JOHN
ENCYCLOPEDIA OF
McDOUGALL, JOHN (1842-1917), Canadian Methodist
missionary to the Indians, was bom at Owen Sound, On-
tario, Dec. 27, 1842, and was married in 1864 to Abigail,
daughter of Henry B. Steinhaueb, and after her death in
1871 to EUzabeth, daughter of S. C. Boyd. His parents
were the George M. McDouc.\lls, also missionaries to
the Canadian Indians. His education was acquired in mis-
sion and village schools in Ontario, and two sessions at
VicTORi.\ College, Cobourg. He left college to accom-
pany his father to his mission station in Manitoba, where
young John taught school. Moving with his father's family
to Victoria Mission, near Fort Edmonton, he continued as
his father's lay assistant and interpreter, being stationed
at Pigeon Lake as a lay supply. He was ordained July
30, 1872, at the missionary conference held at Winnipeg,
Manitoba. In 1873 he began a new mission to the Stoney
and Blackfoot Indians at Morleyville, then in unsettled
territory. On the death of his father in 1876, he became
chairman of the Saskatchewan district in the Methodist
Church, a position he held until 1896.
He served as president of the Manitoba and North
West Conference in 1893 and of the Alberta Conference
in 1906, and as delegate to General Conference in 1886,
1890, and 1894. He was granted the doctorate of divinity
by Victoria College, Toronto. After retirement in 1906,
he was appointed by the Canadian government as com-
missioner to the Doukhobors and Indian commissioner for
British Columbia, Alberta, and Saskatchewan.
Between 1888 and 1912 he wrote a biography of his
father, a series of six volumes of personal memoirs, a
novel, and many newspaper and magazine articles on the
west.
An ardent Canadian nationalist, he advised the Indians
at the signing of Treaties 6 and 7 with the federal gov-
ernment and acted as guide, scout, and chaplain during
the Northwest Rebellion in 1885. His missionary career
had spanned the transition of the Canadian West from a
Hudson's Bay fur-trading empire to a peaceful agricultural
settlement, and the Indians' transition from nomads depen-
dent on the buffalo to a new life on the reserves. He died
in Calgary on Jan. 15, 1917.
J. McDougall, On Western Trails in the Early Seventies.
Toronto: Briggs, 1911.
, In the Days of the Red River Rebellion.
Toronto: Briggs, 1903.
John Maclean, McDougall of Alberta. Toronto: Ryerson, 1927.
J. E. Nix
McDowell, WILLIAM FRASER (1858-1937), American
bishop, was bom at Millersburg, Ohio, Feb. 4, 1858, the
son of David A. and Rebecca (Fraser) McDowell. His
father, a devoted layman, was a member of the 1904
General Conference. Young McDowell was educated
at Ohio Wesleyan University (A.B., 1879, and Ph.D.,
1893), and Boston University (S.T.B., 1882). Ameri-
can, Denver, Northwestern, Ohio Wesleyan, Vermont,
and Wesleyan Universities conferred honorary degrees
on him — D.D., LL.D., and L.H.D. He married Clotilda
Lyon, Galion, Ohio, the daughter of a Methodist minis-
ter, Sept. 20, 1882. They had one daughter, Olive, who
died while still a young woman. Mrs. McDowell, presi-
dent of the Woman's Foreign Missionary Society
(ME), 1908-21, died Dec. 27, 1930.
McDowell was admitted to the North Ohio Confer-
ence in 1882, and was ordained deacon in 1883 and
ELDER in 1886. He ser\'ed three charges in the conference:
Lodi, 1882-83; Oberlin, 1883-85; and TiflBn, 1885-90. In
the latter year he was named Chancellor of the University
of Denver, serving nine years. While in that position he
delivered the first series of university extension lectures
ever given in the state, using the subject, "Some Studies
in the French Revolution." Also, while in Denver he
served on the state board of charities and correction.
In 1899 McDowell became Corresponding Secretary of
the Board of Education (ME). In 1900 he was a dele-
gate to the General Conference from the Colorado
Conference, and in 1904 he led the North Ohio Confer-
ence delegation to the General Conference. At that time
he was elected bishop and served in Chicago, 1904-16;
and in Washington, D. C, 1916-32, retiring in the latter
year. In 1910-11 he made episcopal visits to India, China,
Japan, and the Philippines.
Widely recognized as a great preacher, McDowell was
invited to deliver the prestigious Lyman Beecher Lectures
on Preaching at Yale Divinity School in 1917. He gave
the following lectures at educational institutions: Cole,
Vanderbilt, 1910; Mendenhall, DePauw, 1922; Merrick,
Ohio Wesleyan, 1926; Earl, Pacific School of Religion,
1926; Alumni, Gammon, 1927; Wilkin, Wesley Founda-
tion, Illinois, 1928; and Drew at Drew, 1933. When in
his eightieth year, just two months before his death,
McDowell delivered a series of lectures at Boston
University which were later published under the title.
In All His Offices. Commenting on the man and the occa-
sion. President Daniel L. Marsh said, "After eleven years,
I do not recall that I ever witnessed anything quite com-
parable to that week at Boston University. Bishop Mc-
Dowell had the spirit of a patriarch and the bearing of a
kindly king. Students wept unashamed. After each lecture,
students gathered and talked in a reverent and subdued
manner about the things the great bishop had said." Bish-
op Edwin H. Hughes said McDowell was the "most dis-
tinctive in manner and speech" of all the bishops, and
added, "He specialized in the devotional Ufe. His prayers
swung us into God's orbit. His benedictions became equal
to a complete service." Others declared that there was
hardly a speaker on the American platform in McDowell's
day who could equal him in the power to sway an
audience.
McDowell was dedicated to the cause of the imion of
American Methodism and he gave much time and energy
to it. He sei'ved on his own denomination's commission on
union from 1916 until his death in 1937. After the death
of Bishop Earl Cranston in 1932, McDowell was chair-
man of the commission. In referring to McDowell's con-
tribution. Bishop John M. Moore called him "that prince
of men, that master of assembhes, that apostle of union,
that untiring toiler in the creation of an acceptable and
adequate plan of union." Edwin H. Hughes declared that
at a meeting of the joint commission in Louisville, Bish-
op McDowell "lay in agonized wakefulness until five
o'clock in the morning" praying and pondering a solution
to the race issue in relation to Methodist union. When the
Plan of Union was completed. Bishop McDowell consid-
ered it a high privilege to present it to the 1936 General
Conference for adoption.
Tall and dignified in bearing, McDowell was impressive
in appearance. He looked the part of a church leader, and
he always brought statesmanlike quahties to bear on
ecclesiastical problems. He was at home in any company;
in conversation his wit was brilliant. Withal he was hum-
ble. He said, "When I hear men talk about the bishop
WORLD METHODISM
MCFERRIN, JOHN BERRY
being the 'chief minister,' and 'chief pastor,' I always think
not of the word 'chief but of being chief 'ministeT,' chief
'pastor' to my brethren."
Between 1910 and 1933 Bishop McDowell wrote eight
books: In the School of Christ, A Man's Religion, Good
Ministers of Jesus Christ (Yale Lectures), This Mind,
Making a Personal Faith, That I May Save Some, Them
He Also Called, and Father and Brethren.
On Sunday April 25, 1937, Bishop McDowell preached
at Morganton, N. C, and died the next day in Washing-
ton, D. C. A funeral service was held at Foundry Church
with Bishops McConnell and Hughes as the principal
speakers. There was a second service in the chapel at
Ohio Wesleyan University with President Edmund D.
SoPER in charge. Burial was in Delaware, Ohio. A hand-
somely carved pulpit was later installed in the historic
Foundry Church in memory of Bishop McDowell.
Christian Advocate, Jan. 16, 1941.
E. H. Hughes, / Was Made a Minister. 1943.
F, D. Leete, Methodist Bishops. 1948.
W. F. McDowell, In All His Offices. Jesse A. Earl
Albea Godbold
McFARLAND, JOHN THOMAS (1851-1913), American
minister, educator and editor, was bom at Mt. Vernon,
Ind., on Jan. 2, 1851. His family moved to Iowa in 1853
and he soon enrolled in the preparatory department of
Iowa Wesleyan University, where he remained until
his senior college year. After a year at the Boston Univer-
sity School of Theology, he served as student pastor in
the Iowa Conference (ME) before returning to Boston
University, from which he was graduated in 1878. Ac-
cepted into the Iowa Conference, he served a year at
Eddyville and in 1879 filled the combined position of
the University charge, Mount Pleasant, and adjunct pro-
fessor of natural science at Iowa Wesleyan. In 1880 he
was transferred to the Central Illinois Conference for
a year each at Elmwood and Peoria. Returning to Iowa
Wesleyan in 1882 as Vice President and Professor of
Belles Letters and History, he was elected President in
1884. His dynamic leadership until 1891 increased the
endowment fund, raised the enrollment, expanded the
science and music curricula, developed the museum and
laboratories, and initiated work on the Hall of Science
and Chapel. He attracted attention in national educa-
tional circles and served as a delegate to the 1888 Gen-
eral Conference and the 1891 Ecumenic.\l Method-
ist Conference.
In 1891 he returned to pastoral work in the Illinois
Conference; in 1895 in the New York East Confer-
ence at the New York Avenue Church, Brooklyn, and in
the Kansas Conference at First Church, Topek.^, 1899-
1904. In 1905 he became Corresponding Secretary of the
Sunday School Union and Tract Society, and in 1909
Editor of the Sunday School Publications. To the task of
editing multiple materials for a vast circulation change,
he brought learning, insight and flexibility in spite of
criticism from ultra conservative areas of the church. He
died at Maplewood, N. J. on Dec. 22, 1913. During his
career he received an honorary D.D. from the Univer-
sity of the Pacific in 1885, an LL.D. from Simpson in
1903 and an L.H.D. from Iowa Wesleyan in 1905.
General Minutes, 1880-1914.
Minutes of tlie Iowa Conference, 1873-1891.
The Methodist Yearbook, 1915. Louis A. Haselmayer
McFERRIN, JAMES (1784-1840), American pioneer
preacher, was bom in Washington County, Va., March
25, 1784, of Irish Presbyterian ancestry. He was brought
up as a farmer. At age twenty he married, settling in
Rutherford County, Tenn.
James McFerrin was a captain in the War of 1812
under General Andrew Jackson; and subsequently suffered
great privations in the campaign against the Creek
Indians. He was elected Colonel and for several years led
the best-trained regiment of state troops.
In 1820 he was converted and immediately began to
preach. He was admitted to the Tennessee Conference
Nov. 25, 1823. His ministry was in Alabama after 1828,
and in western Tennessee after 1834. He filled a number
of prominent appointments and traveled extensively. He
reported the following in 1839: "Since I joined the Con-
ference, I have preached 2,080 times, baptized 573 adults
and 813 infants, and have taken into society 3,965 mem-
bers." As a preacher he was somewhat peculiar in his
manner, but possessed an indescribable influence over the
multitude. He had three sons who entered the ministry.
One was John Berry McFerrin, able Southern leader.
James McFerrin died in Tipton County, Tenn., Sept. 4,
1840.
Appleton's Cyclopedia of American Biography.
M. Simpson, Cyclopaedia. 1878. Jesse A. Earl
John B. McFerrin
McFERRIN, JOHN BERRY (1807-1887), American preach-
er, editor, and administrator, was born June 15, 1807 in
Rutherford Count\', Tenn. His father, James McFerrin,
was a Methodist preacher who, before his con\ersion,
had been a famier and soldier, having served as an officer
with General Andrew Jackson in the Creek Indian war.
John McFerrin was converted in 1820, and the next
year at the age of fourteen he was called on more and
more frequently to deliver prayer during meetings. At
sixteen he was appointed a class leader, gaining from
this experience what he called the best theological training
ever organized by the Methodists.
At Cambridge, Aik., Oct. 8, 1825, McFerrin was pub-
licly examined, licensed to preach, and recommended for
admission on trial as a traveling preacher in the Tennes-
see Conference. He was assigned to Franklin Circuit,
and delivered his first seimon at Tuscumbia, Ala., as
MACGEARY. JOHN SAMUEL
northern Alabama was then a part of the Tennessee Con-
ference.
After his ordination as deacon by Bishop Joshua Soule,
McFerrin was sent as a missionary to the Cherokee Indians
— a highly responsible assignment to be laid on the shoul-
ders of a young man not yet twenty years old. He
preached and conducted a school for the Indian children
until 1829, when he was ordained by Bishop Roberts and
assigned to the Limestone Circuit in north Alabama. He
was only twenty-four when he was appointed to Hunts-
ville (Ala.) Station. From there he went to Nashville,
Tenn.
Despite his protests about being unready for its respon-
sibilities, McFerrin was appointed presiding elder for the
Florence (Ala.) District in 1836. In 1837 he was named
presiding elder of the Cumberland District in TEN>fESSEE.
McFerrin was transferred from the pastorate to the
editorial field in 1840, when he was asked to edit the
Christian Advocate. What was intended as a temporary
assignment lasted for eighteen years.
When the split between the Northern and Southern
Methodists occurred in 1844, McFerrin supported the
position of the South, and provided strong guidance in the
organization of the General Conference of the M. E.
Church, South.
Its General Conference in 1858 elected McFerrin Book
Agent, a post he served effectively.
With the outbreak of the War Between the States, he
was placed in charge of all Methodist missionary work in
the Army of Tennessee (C. S. A.), frequently preaching
to the troops.
In 1866 at the General Conference held in New Or-
leans, which practically reorganized the M. E. Church,
South following the war, he was elected Secretary of Do-
mestic Missions. When this post was combined with that of
Secretary of Foreign Missions in 1870, McFerrin won the
election to head the work of the Missions board.
For eight years he was Secretary of the Board of
Missions, until he was returned to the post of Book Agent
at a time when the department was in grave financial dif-
ficulties. His experienced management enabled the depart-
ment to regain its former strength and extend its influence.
An honor that stood out for McFerrin was his election
as a delegate to the 1881 Ecumenical Methodist Con-
ference in London. He also attended the important
Centennial of American Methodism held in 1884 at
Baltimore, Md.
So beloved was McFerrin that even in 1886, when his
hearing and sight had failed very much, he was named
overwhelmingly as the leader of the Tennessee delegation
to the General Conference, where he was again elected
as Book Agent.
This big, sharp-featured man with prodigious memory
and rapier-like wit sat in more General Conferences and
occupied connectional offices longer than any man of his
day. He was widely known for his ability as a rough-and-
tumble debater, and rarely was he defeated.
Although he was best known for his work as an admin-
istrator, McFerrin excelled as a preacher. His distinctive,
somewhat nasal voice and simple, direct style created a
deep impression on his listeners.
One example of the effect McFerrin's preaching had on
people is seen in the fact that when U.S. President James
Knox Polk was dying, he sent for J. B. McFerrin. Polk
had never before united with a church, but had been
Methodist in sentiment since hearing McFerrin preach at
ENCYCLOPEDIA OF
a camp meeting in 1833. At the request of the dying
ex-President, McFerrin baptized him and received him
into the church. When Polk died June 15, 1849, McFerrin
delivered the sermon at the funeral.
John B. McFerrin died on May 10, 1887, and was
buried in Nashville, Tenn.
O. P. Fitzgerald, John B. McFerrin, A Biography. Nashville:
Publishing House of the M. E. Church, South, 1888.
Minutes of the Tennessee Conference, 1887.
J. P. Pilkington, Methodist Publishing House. 1968.
H. D. Watts
MacGEARY, JOHN SAMUEL (1853-1931), a missionary
bishop of the Free Methodist Church, was bom near
Pittsburgh, Pa. In early life he taught in rural schools.
Converted when about twenty-two years of age, he joined
the M. E. Church, and later the Free Methodist Church.
Called to the ministry, he was admitted to the Genesee
Conference in 1876. He was a charter member of the
Pittsburgh Conference, 1883, where he served as pastor
and superintendent, and also a charter member of the
Oil City Conference of 1899. He served as field secre-
tary for Greenville College for several years. In 1911
he was elected the first (and only) missionary bishop of
the Free Methodist Church. He travelled in India, China,
Japan and Africa. He was General Missionary Secretary,
1915-19; pastor and district elder of the California Con-
ference until his death at Oakland, Calif., Jan. 20, 1931.
He was the author of: Outline History of Free Methodist
Church. He was Corresponding Editor of The Free Meth-
odist for twenty-two years. John S. MacGeary was a
progressive thinker, aggressive church builder, and out-
standing pulpiteer.
Byron S. Lamson
McGEHEE, EDWARD (1786-1880), prominent American
layman of early Mississippi and Louisiana, was born in
November 1786 in Georgia, but went into Mississippi and
settled in Wilkinson County when he was quite a young
man. He became wealthy and was a benefactor of the
Colonization Society and the American Bible Society,
and estabhshed an academy near his home. He gave large-
ly to Centenary College when that was founded.
He came to New Orleans with Mark Moore and Wil-
liam Winans in 1819, and helped to secure a preaching
place for these Methodist ministers in the loft of a flour
inspector's office. Later on he gave some $40,000 for the
church which was first known as Poydras Street, and later
Carondelet Street. The official title of the latter church
was in time fixed as "The McGehee M. E. Chmch, South."
Judge McGehee, as he became, served in the Missis-
sissippi legislature and was, it is said, offered the place of
Secretary of the United States Treasury by Zachary
Taylor, then President. McGehee, however, declined to so
serve. His handsome residence, Bowling Green, near
Woodville, Miss., was bunied during the Civil War. He
helped to build the first railroad and first cotton factory in
the deep South, and is said to have invented the cattle
guards which kept cattle from attempting to go upon the
railroad trestles and bridges of that day. He was the last
survivor of a family of thirteen children, his brothers
Abner, Abram, John, and William becoming planters in
Mississippi and Louisiana.
Judge McGehee died on Oct 1, 1880. A memorial ser-
mon was delivered by Bishop John C. Keener at the
WORLD METHODISM
MCKAY, WILLIAM JOHN
Carondelet Street Church on October 31 of that year.
Although one son, Micajah, died in an untimely way, the
Judge was survived by seven children and many grand-
children.
N. B. H.
McGOVERN, GEORGE STANLEY (1922- ), United
States senator and member of the World Methodist
CouNcn-, was bom in Avon, S. D., on July 19, 1922, the
son of Joseph C. and Frances (McLean) McGovern. He
was educated at Dakota Wesleyan University and
NoRTirwESTERN UNIVERSITY, from which he received the
M.A. degree in 1949 and the Ph.D. in 1953. His wife
was Eleanor Stegeberg, whom he married on Oct. 31,
1943, and they have five children.
For a time Senator McGovem taught history and politi-
cal science at Dakota Wesleyan University, but in 1956
he was elected to the U.S. House of Representatives from
the First District of his state. He was the Food-for-Peace
Director in the Kennedy Administration, 1960-62; and was
elected a member of the U.S. Senate from South Dakota
in 1963. He served as a pilot of the U.S. Air Force in the
second World War, and was decorated with the Distin-
guished Flying Cross. He is the author of The Colorado
Coal Strike, 1913-14, 1953; War Against Want, 1965. He
was a candidate for nomination as the Democratic nomi-
nee for the Presidency of the United States at the 1968
Democratic Convention, and that same summer served as
a delegate to the World Council of Churches meeting
at Uppsala, Sweden. In 1972 he was the Democratic
candidate for the Presidency but was defeated by Richard
Nixon.
Who's Who in America, Vol. 34.
Who's Who in the Methodist Church, 1966. N. B. H.
MclNTYRE, ROBERT (1851-1914), American bishop, was
bom in Selkirk, Scotland, of solid Presbyterian parents,
on Nov. 20, 1851. His father was a weaver and brought
his family to Philadelphia in America in 1858. His moth-
er died not long after this move, and the father married
again, but died, leaving the support of the family to
Robert who was then seventeen. The future bishop learned
the trade of bricklayer and, at the age of twenty, moved
the family to Chicago where the great fire just at that
time made his services much in demand. Mclntyre never
forgot his laboring days, and kept a trowel hung in his
office the rest of his life as a reminder.
Becoming a book salesman, he was converted in a reviv-
al meeting in St. Louis and decided for the ministry. He
was received into the Illinois Conference in 1878, and
his unusual preaching ability opened to him some of the
largest churches in the Conference. Leaving the Illinois
Conference, he became pastor of Trinity Church in Den-
ver, St. James in Chicago, and finally the great First
Church, Los Angeles, which almost doubled its member-
ship in the six years of his ministry. He always drew great
congregations to his churches and was Lkewise a popular
lecturer. He had an unusual gift for painting word pic-
tures, some of them becoming famous, and his early back-
ground made him sympathetic to social problems and kept
him in touch with common people. He was judged by
many to be the greatest Methodist preacher of his day.
He attended Vanderbilt UNrvERsrTY for one year and
was given the D.D. degree by the University of Denver
in 1896. In 1908 he was elected to the episcopacy of the
M. E. Church, but served only a few months more than
six years. While on his official journeys, he was taken
acutely ill in Chicago and died there on Aug. 30, 1914.
He lies buried in Inglewood, Los Angeles.
The following incident is told of Robert Mclntyre, in-
dicative of his character: Once when Bishop Warren was
presiding over the Southern California Conference, a
minister guilty of a very serious indiscretion was required
to stand before the brethren to be reprimanded by the
Bishop. There he stood alone in humiliation before the bar
of the Conference, while Bishop Warren with trembling
voice visited the rebuke upon him. Unexpectedly, a
brother minister arose, went forward and took his stand
close beside the offending brother as if he would share
with him his shame. As a result of the unpremeditated.
Christlike deed, the Bishop and the entire Conference
were in an instant weeping. Such a man was Robert Mc-
lntyre. "When he came to Los Angeles he was known as
Robert Mclntyre, the orator; when he left he was known
as Robert Mclntyre, the saint."
Journals of the Illinois and Central Illinois Conferences, 1914.
F. D. Leete, Methodist Bishops. 1948.
Richard D. Leonard
McKAY, ORVILLE HERBERT ( 1913- ) , American minis-
ter and seminary president, was born at Croswell, Mich.,
on Oct. 9, 1913. His parents were Herbert Washington
and Iva M. (Perry) McKay. He was educated at Asbury
College, receiving the A.B. in 1934; at Drew Univer-
sity, B.D., 1937, and the Ph.D., 1941; and did post-
graduate work at Oxford, England, in the summer of
1949. Adrian College awarded him the D.D. degree in
1962. He was awarded an S.T.D. by MacMurray College
in 1965, and LL.D. by McKendree College in 1966.
His wife was Mabel Coppock, whom he married on Aug.
19, 1935, and they had three children.
Dr. McKay joined the Detroit Conference and was
ordained deaco.v in 1936 and came into full connection
and was ordained elder in 1938. He served as associate
minister at the Nardin Park Church, Detroit, 1941-43, and
1946-47; was the minister of First Church, Highland Park,
Mich., 1947-51; First Church, Midland, Mich., 1951-65,
in which year he was elected president of Garrett Theo-
logical Seminary at Evanston, 111. He has been the
chairman of the Board of Hospitals and Homes of the
Detroit Conference; the chairman of the Board of the
Ministry of that Conference and a member of its Com-
mission on Ecumenical Affairs, and on that of The Meth-
odist Church since 1965; and The General Board of
Education of the Church. He was a delegate to the
North Central Jurisdictional Conference, 1956, '60,
'68; and to the General Conference of 1960 and '64,
'66 and '68. He was chaplain of the U.S. Army Air Force,
1943-45.
Who's Who in the Methodist Church, 1966.
N. B. H.
McKAY, WILLIAM JOHN (1847-1921), American preach-
er, born at Belfast, Ireland, May 29, 1847. At five years of
age he came to the United States where he lived in Port
Washington, Horicon and near DeSoto, in Wisconsin.
At seventeen years of age, he enlisted in the Fourth
Wisconsin Infantry and served during the last year of the
Civil War. He was converted and at once felt the call to
preach, in answer to which he joined the West Wiscon-
MCKECHNIE, COLIN CAMPBELL
ENCYCLOPEDIA OF
SIN CoNFEBENCE in 1870. His appointments included Mt.
Sterling, LaCrosse, Eau Claire and Madison and he was
also presiding elder of the Eau Claire and Madison Dis-
tricts. He was a member of the General Conferences
of the M. E. Church in 1884, 1888 and 1896.
La\vhence College of Appleton, Wisconsin conferred
upon him the honorary D.D. degree in 1895. Besides his
Conference activities, he was very active in the affairs of
the Grand Army of the Republic and was for many years
Commander of the G.A.R. Post in Madison, Wis. He was
a man of great effectiveness in prayer and one who made
a deep impress on his Conference.
Yearbook of the West Wisconsin Conference, 1922.
John W. Harris
McKECHNIE, COLIN CAMPBELL (1821-1896), British
Primitive NIethodist, was bom at Paisley, Scotland. He
began his ministry in the Primitive Methodist Church in
Ripon, in Yorkshire, and continued his years of circuit
ministry in the Sunderland district until 1870. During this
period he inaugurated the Sunderland Ministerial Associa-
tion for the stimulation of ministerial studies, and this
movement spread throughout Primitive Methodism. In
1855 he became the editor of the Christian Ambassador
(founded in 1854, the forerunner of the Primitive Method-
ist Quarterhj Review), and continued in the post until
his death. He was general connexional editor from 1876
to 1887. Deeply interested in ministerial education, he
was the first secretary of the Sunderland Theological
Institution founded in 1868, the earliest Primitive Meth-
odist experiment with a theological college, later super-
seded by Hartley College at Manchester. In 1880 he was
elected President of the Primitive Methodist Conference.
He was also responsible, in 1892, for the revision of
William Antliff's Life of the Venerable Hugh Bourne.
He died in September, 1896.
John T. Wilkinson
William McKendree
McKENDREE, WILLIAM (1757-1835), the first native
American bishop, was bom on July 6, 1757, in King Wil-
liam County, Va., the son of John and Mary McKendree.
He served in the Revolutionary War and was present at
the surrender of Comwalhs at Yorktown.
He was reared in the Anglican faith but joined a Meth-
odist society when he was about nineteen years old. Ten
years later he was converted under the preaching of John
Easter. He was received on trial in the Virginia Con-
ference in 1788 and appointed with Philip Cox to the
Mecklenburg Circuit. His succeeding annual appointments
until 1794 were the Cumberland, Portsmouth, Amelia,
Greenville, and Norfolk Circuits.
For four years his presiding elder was James O'Kelly,
who became disaffected and withdrew to form a separate
body called the Republican Methodist Church. When
the General Conference in 1792 refused to adopt
O'Kelly's resolution providing for an appeal by any
preacher who was dissatisfied with his appointment, Mc-
Kendree went with him for a brief period and declined to
take a circuit for one year. Then he traveled briefly with
Bishop AsBURY and became convinced that O'Kelly was
in error, and again took his place in the Conference. In
1795 he served the Bedford Circuit and the following year
he became a presiding elder, a post which he filled for
eleven years until he was elected bishop.
In 1801 he was sent to the Kentucky District of the
vast Western Conference, which covered Ohio, Ken-
tucky, Tennessee, Western Virginia and part of Illi-
nois. He later served two years on the Cumberland Dis-
trict. Thus be became identified with the western area.
In 1808 he was asked to preach before the General
Conference, although unknown to most of its members.
So powerful was his deliverance that Asbury predicted
his election as bishop, a prophecy which was fulfilled a
few days later.
As a bishop he introduced some new features which did
not meet with Asbury 's wholehearted approval. One of
these was consultation with the presiding elders in making
the appointments, from which emerged the "cabinet,"
which persisted in the Church. Another was a formal
report to the General Conference, which gave rise to the
Episcopal Address at all succeeding conferences. Mc-
Kendree usually traveled with Asbury and the latter made
the appointments, but at the Tennessee Conference in
1815, the aging bishop said, "My eyes fail. I will resign
the stations to Bishop McKendree — I will take away my
feet." McKendree was then practically alone in the epis-
copacy, for Asbury did not hold another conference and
died the following March.
McKendree did not have much formal education but he
became a great preacher and ecclesiastical statesman. In
1820 he opposed vigorously a movement in the General
Conference to limit the power of the bishops in assigning
the preachers to their charges.
Because of physical infirmities he was largely relieved
of his work after 1820 but he continued to travel over
the connexion and assist in the superintendency until his
death. In 1830 he gave 480 acres of land to the Lebanon
Seminary in Ilfinois, and its name was changed to Mc-
Kendree College.
He died at the home of his brother. Dr. James McKen-
dree, in Sumner County, Term., on March 5, 1835. He was
buried nearby, but his body was later transferred to the
campus of Vanderbilt University at Nashville.
J. M. Buckley, Constitutional and Parliamentary History. 1912.
Dictionary of American Biography.
R. Paine, William M'Kendree. 1869.
WORLD METHODISM
M. Simpson, Cyclopaedia. 1878.
W. B. Sprague, Annals of the Pulpit. 1861.
T. O. Summers, Biographical Sketches. 1858.
J. J. Tigert, Constitutional History. 1894. Elmer T. Clark
McKendree Chapel
McKENOREE CHAPEL, three miles east of Jackson, Missou-
ri, was designated as a Methodist Historic Shbine by the
1960 General Conference. Built in 1819, it is the
oldest Methodist and the oldest Protestant church build-
ing west of the Mississippi River.
In 1801, William Williams, a Methodist layman, moved
from Kentucky to Missouri and soon set aside two acres
of his farm to be used for camp meetings. The site was
first used for that purpose probably in 1806. A Methodist
class or congregation was organized there in 1809. Wil-
liams sei"ved as class leader from the beginning until his
death in 1838. Bishop William McKendree attended a
camp meeting there in 1818, and the chapel which was
begun that year was named for him. The Missouri Con-
ference met in the chapel in 1819, its first session west of
the River. Also, the conference convened in the chapel
in 1821, 1826, and 1831, an indication that McKendree
was an important church with an adequate building for
that period.
When the M. E. Church divided over slavery in 1844,
a majority of the McKendree Chapel members voted to
adhere South, but the pastor on the charge. Nelson Henry,
strongly favoring the Church North, managed to align the
chapel with that body. As time passed the Church North
grew weaker in the region and the chapel regularly re-
ceived missionary aid. About 1890 it ceased to exist as an
organized church. However, the building was not for-
gotten. In September 1910, the St. Louis Conference
(MES) met in Jackson and took occasion to go out in a
body and hold a special session in the old chapel. In 1916,
the same conference met in Cape Girardeau and went out
to conduct a service at McKendree Chapel commemorat-
ing the organization of the Missouri Conference in 1816.
In 1925, William Stewart was appointed pastor at New
McKendree Church, Jackson. Finding Old McKendree in
desolation and disrepair, he led a movement for its restora-
tion. He aroused the interest of the St. Louis Conference
(ME), and in 1926 that body voted to deed a one-half
interest in the chapel to the M. E. Church, South with
the request that it appoint one-half of the trustees and
share in the upkeep of the property. Laymen donated
money and physical labor to clean up the grounds and
repair and restore the chapel. A right of way from the
pubLc road to the chapel was purchased. In time a steel
canopy was built over the chapel, and later still a home
MCKENNA, DAVID L.
for a curator was erected on the grounds. Since 1933 an
annual service of commemoration featuring an outstanding
speaker has been conducted at the chapel with several
hundred people attending.
Singularly, Old McKendree Chapel might not have sur-
vived had not Nelson Henry managed to keep it in the
hands of the minority of members who adhered North in
1845. Also, it is significant that the new deed for the
chapel dated July 22, 1927, providing that thereafter half
the trustees would be members of the Church South, be-
came a point of reunion of the two churches formed by
the division of the M. E. Church in 1844.
William Stewart, Mindful of Man. Cape Girardeau, Mo.:
Missouri Litho and Printing Co., 1964.
Frank C. Tucker, Old McKendree Chapel. Cape Girardeau,
Mo.: Missouri Litho and Printing Co., 1959. Albea Godbold
McKendree college, Lebanon, Illinois, was opened in
1828 as Lebanon Seminary with Edward R. Ames, later
a bishop, as the principal, and with a Miss McMurphy as
the other teacher. In 1830, the name was changed to
McKendree College in honor of Bishop William Mc-
Kendree. He later deeded 480 acres of rich Shiloh Valley
land to the college.
The legislature of the State of Illinois granted a charter
to McKendree College on Feb. 9, 1835. A second charter,
more detailed, under which the college still operates, was
approved by the state legislature on Jan. 26. 1839. The
first three members of the faculty were graduates of Wes-
leyan University. Peter Cartwright was an active sup-
porter of the college and served as chairman of its board
of trustees. Peter Akers, an able preacher of the Illi-
nois Conference, was its first president, and was recalled
to the office on two later occasions.
The institution has limited accreditation by the Univer-
sity Senate of The United Methodist Church. It offers
the B.A. and B.S. degrees. The governing board has thirty-
six members, a majority of whom must be active members
of The United Methodist Church: twelve elected by the
Southern Illinois Conference, twenty-four elected by the
board but confirmed by the Southern Illinois Conference.
John O, Gross
McKENNA, DAVID L. (1929- ), American Free
Methodist educator and ordained elder in the Pacific
Northwest Conference, was bom at Detroit, Mich. He
was educated as follows: A. A., Spring Arbor (Junior)
College, 1949; B.A., Western Michigan University, 1951;
B.D., AsBiTRY Theological Seminary, 1953; M.A., Uni-
versity of Michigan, 1955; Ph.D., University of Michigan,
1958. He married Janet Ruth Voorheis in 1950. His service
includes: pastor, Vicksburg, Mich., 1950-51; Dean of Men;
Academic Dean; Vice-president, Spring Arbor (Junior)
College, 1953-60; Assistant Professor of higher education,
Ohio State University, 1960-61; President, Spring Arbor
College, 1961-68; President, Seattle Pacific College
since 1968. He has been a member. Board of Administra-
tion, Pacific Northwest Conference; president. Association
of Free Methodist Colleges and Secondary Schools; mem-
ber of denominational Board of Administration; member
of Resolution and Education Committees, National As-
sociation of Evangehcals. He holds membership in Phi
Kappa Phi, Association of Higher Education, and Phi
Delta Kappa. His community interests include United
MCKENZIE, JOHN WITHERSPOON
ENCYCLOPEDIA OF
Community Service, Jackson, Mich.; Michigan Commis-
sion on College Accreditation; MetropoHtan (Detroit)
YMCA Board of Directors; Seattle Chamber of Commerce,
Education Committee; Seattle Rotary Club. He is the
author of Concept of the Christian College, 1963; editor
The Urban Crisis, 1969; contributing editor, United Evan-
gelical Action, and articles in The Free Methodist and
Christianity Today.
Byron S. Lamson
McKENZIE, JOHN WITHERSPOON PETTIGREW (1806-
1881), American preacher and educator, was born on
April 26, 1806 in Burke County, N. C, He founded a
school at Columbia, Tenn., in 1831 and was admitted to
the Tennessee Conference in 1836. He transferred at
once to the Ark.-vns.'^s Conference and his first appoint-
ent was to the Choctaw Indians in what was later Indian
Territory. In 1839 he was appointed to a circuit extending
from western Arkansas to Preston Bend, near Denison on
Red River in the Republic of Texas. In 1841 he started
a small school in a log house with si.\teen children, the
beginning of McKenzie College located near Clarksville,
Texas. In a few years the school became the most pros-
perous and vigorous institution in the southwest, if not
west of the Mississippi River, during the period up to the
Civil War. McKenzie continued to preach on request and
officiated at many weddings, funerals, and church dedica-
tions, but his major work was conducting the school.
Originally the school was chiefly a preparatory one but
in 1845 a "female department" and a "collegiate depart-
ment" were added. In 1848 the first A.B. degree was con-
ferred. By 1846 there were sixty-three students and in
1848 eighty-six were reported in the college, with even
more in the preparatory department. By 1859-60 there
were 405 students taught by nine faculty members. The
war years cut enrollment, and severe economic conditions,
plus McKenzie's advancing age, resulted in the closing
of the school in 1868. A total of about 3,300 students
attended the school, and McKenzie reported that about
2,200 of these "made public profession of religion" while
there. Many of the later leaders in the area and the state
attended the college. In 1853 four large new buildings,
erected at a cost of $30,000 provided almost unrivaled
facilities among nineteenth century schools, at least in the
South and the Southwest. In 1878 McKenzie was awarded
an honorary D.D. degree by Emory College (now Uni-
versity). He died on June 20, 1881.
"McKenzie College" by John D. Osburn in Southwestern His-
torical Quarterly (April, 1960).
M. Phelan, Texas. 1924. Walter N. Vernon
MACKENZIE, PETER (1824-1895), British Wesleyan
Methodist evangelist and humorist, was bom at Glenshee,
Perthshire, Scotland, Nov. 11, 1824, but migrated to
England to become a pitman in Haswell Colliery, Dur-
ham. He was converted in 1849. He entered the Wesleyan
ministry in 1859 and, after many successful years in a
number of circuits, was in 1886 relieved of circuit work
for work in the connection at large. In great demand as a
preacher because of his racy, humorous style, he is de-
scribed on his epitaph at Dewsbury, Yorkshire, as "the
Greatheart of Methodism." He died on Nov. 21, 1895.
J. Dawson, Peter Mackenzie, 1896.
D. T. Young, Peter Mackenzie. 1904.
H. Morley Rattenbury
McKINLEY, WILLIAM (1843-1901), the twenty-fourth
President of the United States of America and a staunch
Methodist, was born in Miles, Ohio on Jan. 29, 1843. At
the age of ten he was baptized and received into member-
ship in the M. E. Church by the Rev. Aaron D. Morton.
During the American Civil War he served with distinction
in the Northern Army, rising from a private to the rank of
major. Following the war he studied law and in 1867
opened an office in Canton, Ohio. Here he met and in
1871 married Ida Saxton. They had two children who died
in infancy. While in Canton, McKinley was active in the
local M. E. Church and for a time served as superinten-
dent of the church school. The pew he occupied in First
Church, Canton, is specially marked by an appropriate
metal plate.
In 1876 McKinley was elected to the Congress of the
United States as a representative from Ohio. Defeated in
1882, he was re-elected in 1884. All together he served
six two-year terms between 1876 and 1890. As a congress-
man he was known for his advocacy of a higli protective
tariff. In 1890 he sponsored a tariff bill bearing his name
which became law. While a congressman McKinley arid
his wife attended the Foundry M. E. Church in Wash-
ington, D. C. In 1891 he ran for governor of Ohio and
was elected.
In 1896 McKinley was nominated by the Republican
Party for the office of President of the United States. In
the election he defeated his Democratic opponent, William
Jennings Bryan, and was inaugurated on March 4, 1897.
In 1900 he was re-elected. During his first administration
the United States engaged in a brief war with Spain. As
a result of this war the Philippines, Guam, and Puerto
Rico were ceded to the United States and the island of
Cuba became an independent country. While President,
McKinley attended the Metropolitan M. E. Church, the
national Methodist church which had been erected during
the administration of Ulysses S. Grant by contributions
from Methodists throughout the country. His pastors dur-
ing this time were Hugh M. Johnston and Frank M.
Bristol.
Included among his private papers is a signed statement
declaring: "My belief embraces the Divinity of Christ and
a recognition of Christianity as the mightiest factor in the
world's civilization." In Buffalo, N. Y., on Sept. 6, 1901,
William McKinley was shot by Leon Czolgosz. Eight days
later he died. He is buried in Canton, Ohio.
Dictionary of American Biography.
Hampton, Religious Backgrounds of the White House.
Kane, Facts About the Presidents.
Leech, In the Days of McKinley. H. Alden Welch
McKINNEY, JOHN WESLEY ( ? -1946), sixteenth bish-
op of the C.M.E. CiaiRCH, was born in Texas. He re-
ceived his education at Prairie View Normal School and
Austin College. He began preaching in 1883 and served as
a local preacher for several years before entering the itin-
erant ministry. McKinney served as pastor, presiding elder,
and Secretary of Church Extension before being elected
to the office of bishop by the General Conference in 1922.
He and Bishop Robert Turner Brown led in the estab-
lishment of a church in Trinidad, West Indies. Bishop
McKinney was noted as a man of conviction and high
moral standards. He retired in 1942 and died on Aug. 28,
1946.
Harris and Patterson, C.M.E. Church. 1965.
The Mirror, General Conference, CME, 1958. Ralph G. Gay
WORLD METHODISM
MCLAUGHLIN, WILLIAM PATTERSON
MACKINNON, SALLIE LOU (1889-1973), American mis-
sionary and Mission Board executive, was born at Maxton,
N. C, on Oct. 27, 1889, the daughter of Alexander James
and Virginia Lee Mackinnon.
She graduated from Randolph-Macon Woman's Col-
lege, 1911, and at Scarritt Biblical Institute (then in
Kansas City, Mo. ) . She volunteered and was sent to
China, where she served as a missionary under the Board
OF Missions of the M. E. Church, South, for ten or twelve
years. She then became the executive secretary of the
Woman's Foreign Missionary Society of the M. E.
Church, South, whose headquarters then were in Nash-
ville, Tenn. After the unification of Methodism in 1939-
40, she went to New York City where she served as
executive secretary for China, Africa and Europe under
the Woman's Division of Christian Service of The Meth-
odist Church. Later with the changing situation in China,
she remained in charge of Africa and Europe for the
Woman's Division. She retired in 1956, and after living
in Nashville, Tenn., for several years, took up her resi-
dence in the Brooks Howell Home in Asheville, N. C,
in 1964. In her tenure as executive secretary, she sei-ved
on many important committees and was quite influential
in interdenominational and international mission groups
in their wider plans and moves.
She died in Asheville on March 16, 1973.
The Methodist Woman, Vol. 15, No. 6, February 1955.
N. B. H.
Mcknight, GEORGE (? -I8I3 or I8I4), American pio-
neer layman, at whose home on the Yadkin River in
North Carolina, the three important frontier confer-
ences of 1789, 1790, and 1791 were held, was one of
the earliest settlers on the Yadkin River. His land grant is
dated 1762, and there is evidence that he had occupied
the land near the mouth of Linville Creek, where the
Great Wagon Road from Pennsylvania crossed, at least
as early as 1758.
In the years before the Revolutionary War he was con-
nected with the Moravians of the Wachovia settlement,
and opened his house to them for preaching in English.
Sometime about 1783 a Methodist society was organized
in his community, and in 1786 Bishop Francis Asbuby
found a living society there, and a chapel at McKnight's.
Located just below where the Yadkin turns south, the
place was admirably located for gathering the preachers
from all directions, and Asbury took full advantage of it.
The 1789 Conference was attended by the preachers
from the Holston country of East Tennessee, who crossed
the mountains by way of the Flower Gap. "We had
weighty matters for consideration before us," wrote
Asbury. The most important such matter was the launch-
ing of the Anninian Magazine, which the Book Steward,
John Dickins, edited and pubhshed at Philadelphia. The
preface to the first volume was signed by Asbury and
Thomas Coke at "North Carolina, April 10, 1789."
After the 1791 Conference the growing Methodism on
the Holston side of the mountains made conferences there
desirable, and McKnight's faded into the background.
The home and chapel of McKnight were located about
where the present U. S. Highway 158 crosses the first
branch east of the Yadkin River just south of the Inter-
state 40. It is now in Forsyth County, but at the time
of George McKnight it was in Rowan County, almost on
the Surry County line. McKnight died at the home of a
son-in-law in Surry County in 1813 or 1814.
In 1808 and 1809 the society there, led by McKnight's
sons and sons-in-law, built a new church by the name of
Mt. Pleasant, some two miles to the south. This, in turn,
gave way to a church and school at Clemmonsville, a mile
east of the original site. The old Mt. Pleasant, however,
has been restored and stands as a shrine in Tangelwood
Park, a public park donated by some of the Reynolds
family of that section.
W. L. Grissom, North Carolina. 1905.
Moravian Records.
Rowan and Iredell Counties (North Carolina), Records.
Homer M. Keever
Louise L. Queen
McLaughlin, JOHN RUSSELL (1905- ), American
minister, and general secretary of the Commission on
Chaplains, was bom at Blue Mound, Kan., May 24, 1905,
son of William and Mattie (King) McLaughlin.
He received the A.B. degree from Baker University
in 1930, and was awarded the D.D. degree by Baker in
1952. From Drew University he received the B.D. de-
gree in 1932 and the M.A. degree in 1934. He pursued
postgraduate study at Columbia University, 1934-35; at
Garrett Theological Seminary, 1938-40; and at New
York University, 1946-48.
He was admitted on trial into the Newark Confer-
ence, M. E. Church, and was ordained deacon in 1933.
He was received into full connection and ordained elder
in 1935.
His pastorates were: Baldwin, Kan., 1926-28; Edwards-
ville, Kan., 1929; Woodrow, Staten Island, N. Y., 1932-35;
Jersey City, N. J., 1935-41; Leonia, N. J., 1941-49. He
was superintendent of North District, Newark Conference,
1949-55. From 1956 for more than two quadrennia he was
general secretary. Commission on Chaplains, Washington,
D. C. He served to become chaplain-major in the U.S.
AiTny Air Force.
He married Ada Frances Richard on June 10, 1928, and
they had two children. She died in Berchtesgaden, Ger-
many, in 1961.
He was married to lona S. Henry on June 15, 1963.
They continue to reside in Washington, D. C.
Who's Who in the Methodist Church, 1966. J. Marvin Rast
McLaughlin, william Patterson (1849-1921), mis-
sionary pastor in Argentina, was bom in Cincinnati,
Ohio. He was graduated from Ohio Wesleyan Univer-
sity and Boston University School of Theology and
entered the Ohio Annual Conference. After eleven
years of service in several churches, McLaughlin and his
wife, the former Rebecca Long, accepted an appointment
in New Orleans, La., where he organized a missionary
district among French- and Italian-speaking people. After
seven years he accepted the call to South America.
Arriving at Christmas 1892, he served as pastor of First
Methodist Church, Buenos Aires for twenty-nine years,
until his death in February 1921. His pastorate was dis-
tinguished by a widening influence and deepened rela-
tionships which left enduring marks. His social insights
were particularly effective during the years of the First
World War. "He went about doing good," are words on a
marble monument erected to his memory.
W. C. Barclay, History of Missions. 1957. Hubert R. Hudson
1493
MACIAY, CHARLES
ENCYCLOPEDIA OF
MACLAY, CHARLES (1821-1890), American businessman
and Methodist benefactor, joined the Baltimore Con-
FEBENCE but in 1851 transferred to the California. In
1859 he asked for location on medical advice. He pros-
pered in business, and was one of the chief financial
supporters of the church. He served in both the State
Assembly and Senate from Santa Clara County. His in-
terest in an educated ministry led him to be active in sup-
porting the University of the Pacific. Later he en-
dowed the Maclay College of Theology in connection
with the University of Southern California.
The collapse of the land boom in that part of the state
brought a series of financial crises. Finally the endowment
and the university were lost to the church. But Maclay 's
loyalty to Methodism never wavered. He was one of
California's distinguished laymen.
C. V. Anthony, Fifty Years. 1901.
H. H. Bancroft, Chronicles of the Builders, II, p. 307.
E. D. Jervey, Southern California and Arizona. 1960.
Leon L. Loofboubow
Robert S. Maclay
MACLAY, ROBERT SAMUEL (1824-1907), pioneer mis-
sionary of the M. E. Church in China, Japan and Korea,
was born in Concord, Pa., on Feb. 7, 1824. After grad-
uation from Dickinson College in 1845, he was ordained
and sailed for China in 1847. His fiancee, Henrietta Caro-
line Sperry, followed him two years later, and they were
married in Hong Kong in 1850. He was appointed super-
intendent and treasurer of the mission and continued until
1872.
His first plan for developing Methodist work in China
was to move steadily westward, from Fukien to Kiangsi,
and then to West China and possibly to Tibet. In further-
ance of this plan he sent Virgil Hart and Elbert Todd
from Foochow to Kiukiang on the Yangtze River in 1867.
But, by the following year, he was ready to sidetrack
further westward advance for a time, in favor of estab-
lishing work in North China. In 1869, Lucius N. Wbeeler
and Hiram H. Lowry were sent to Peking to begin work
there.
In 1861, Maclay published his interesting book, Life
Among the Chinese, and in 1871 he collaborated with
C. C. Baldwin in a massive dictionary of the Chinese
language in the dialect of Foochow.
By this time his tliought was reaching out even beyond
the bounds of China. On Dec. 16, 1870, he wrote to the
missionary society, urging that work be established in
Japan. The following year he returned to America — his
second furlough in twenty-three years — and while away
the bishops transferred him to Japan to found the mission
he had advocated.
He arrived in Japan in 1873, and was superintendent
of that mission until 1888, serving also in Tokyo as presi-
dent of Ei Wa Gakko, a college which embraced the
Anglo-Chinese Academy and the Philander Smith Biblical
Institute. He was delegate from Japan to the Ecumen-
ical Methodist Conference in London in 1881. While
there he made a strong plea for the closest possible co-
operation of the various Methodist mission boards
throughout the world.
His continuing statesmanlike concern for the whole
East Asia area showed itself in a visit to his old home in
Foochow in 1881, when he helped to establish the Anglo-
Chinese College; and also in a visit to the king of Korea
in 1884, when he obtained permission for the establish-
ment of Methodist work in that country.
In 1888, he was ministerial delegate from Japan to
the General Conference of the M. E. Church held in
New York. After the Conference he resigned from mission
work and became dean of the newly opened Maclay
College of Theology in San Fernando, Calif., a post which
he held from 1888 to 1893, when he retired.
W. C. Barclay, History of Missions. 1957.
W. N. Lacy, China. 1948.
Who's Who in America, 1906-07. Francis P. Jones
McLEAN, JOHN (1775-1861), Justice of the Supreme
Court of the United States, who among other things is
remembered for his thirty-one-year tenure on that Court.
He was the first Ohioan to become a Justice of the highest
court in the land.
A native of Morris County, N. J., bom March 11, 1775,
he settled with his family in what became Warren County
in southwestern Ohio. He worked on the family farm until
he was eighteen, then went to Cincinnati to work in the
Hamilton County Clerk of Court's office and to read law.
He was admitted to the bar in 1807, and began his prac-
tice in Lebanon, county seat of Warren County.
Almost immediately he began his long political career,
first as U.S. Congressman in 1812, re-elected in 1814. In
1815 he was elected to the Ohio Supreme Court bench.
In 1822, President Monroe named him Commissioner of
the General Land Office. The next year be became Post-
master General. Although he disagreed with President
Andrew Jackson, Jackson appointed him to the U.S. Su-
preme Court.
Justice McLean dissented from Chief Justice Roger
Taney in the Dred Scott case, holding that slavery "had
its origin in power, was contrary to right and upheld
only by local law."
His peers described him as "conscientious, thorough,
inherently just. . . . inclined to reject the opinion of
others."
For many years he was a communicant member of the
M. E. Church, and one historian said of him, "His private
life was in perfect harmony wdth his profession." He once
was president of the American Sunday School Union.
WORLD /METHODISM
MCMAHAN CHAPEL
Despite his lack of formal higher education, four col-
leges conferred upon Justice McLean the honorary LL.D.
degree. Harvard was one and Wesleyan University
in Connecticut another.
A tall and commanding figure, Justice McLean was a
man of simple habits; his manners were genial and cour-
teous, and he was distinguished by his intellectual versatil-
ity. It was said that he was as regular in attending class
meeting as Chief Justice Taney was in attending mass.
Few men in pohtical life enjoyed such broad support.
In 1836 the Whigs favored him for presidential nomina-
tion; he was considered a possible nominee of the Liberty
party in 1848, and later the same year at the Free Soil
Convention. In 1856 the Ohio delegation favored him for
the presidential nomination at the first national Repub-
lican convention. He was of great help in acting as
mediator in the suit the Southern Church (MES) brought
against the Northern (ME) to obtain its share of the
Book Concern's worth after the Northern Church had
repudiated the Plan of Separation which in 1844 had
been agreed upon. However when the suit of the South
finally came before the Supreme Court, Justice McLean
excused himself because he was a Methodist, and let his
fellow justices decide the issue — as they did for the South.
He also entered the field of Methodist biography,
writing a life of Philip Catch and of John Collins.
Justice McLean died April 4, 1861. The next day the
Ohio State Journal, Columbus morning newspaper, said:
"Justice McLean was a profound jurist, a citizen justly
esteemed for his excellent social qualities, and an
exemplary Christian."
Dictionary of American Biograpliy.
M. Simpson, Cyclopaedia. 1878. John F. Young
MACLEAN, JOHN (1851-1928), Canadian Methodist mis-
sionary to the Indians and historian, was bom in Kil-
marnock, Scotland, Oct. 30, 1851, and was educated
at the Burgh Academy, Dumbarton. In 1873 he emigrated
to Canada. He attended Victoria University (B.A.,
1882; M.A., 1887) and Illinois Wesleyan University
(Ph.D., 1888).
Received on trial in 1875, he was ordained in the
Methodist Church in 1880. From 1880 to 1889 he was
a missionary to the Blood Indians near Fort Macleod, in
what is now Alberta. During this period he was also a
public-school inspector. Subsequently he had pastorates
at Moose Jaw, Saskatchewan; Port Arthur, Ontario; Nee-
pawa and Winnipeg, in Manitoba; in the last of which
he founded the Maclean Mission. In 1895 he was presi-
dent of the Manitoba Conference, and from 1902 to 1906
he was editor of The Wesleyan. For many years he was
the historian of the Manitoba Conference, and from 1918
to 1922 he was archivist of the Methodist Church.
Maclean's interests were extensive. He was a member
of the Canadian Institute, the American Folklore Society,
and the Manitoba Historical Society. Widely regarded
as an authority on the Western Indians, he wrote numer-
ous ethnological pamphlets and a variety of books. These
included Canadian Savage Folk (1896), James Evans
(1890), and McDougall of Alberta (1927). He did much
to interpret and to preserve the culture of the Western
tribes and to strengthen Methodism in the prairie prov-
inces.
G. H. Cornish, Cyclopaedia of Methodism in Canada. 1881.
L. E. Horning and L. J. Burpee, A Bibliography of Canadian
Fiction. Toronto: Victoria University Library, 1904.
W. S. Wallace, ed., Macmillan Dictionary of Canadian Biog-
raphy. London: Macmillan, 1963. J. E. Nix
F. W. Armstrong
McLEAN, JOHN H. (1838-1925), American clergyman
and educator, was bom in Hinds County, Miss. He at-
tended (and taught for two years at) McKenzie College,
Clarksville, Texas, and entered East Texas Conference
in 1860; went into Trinity (later named North Texas)
Conference when organized in 1867. He served leading
churches and districts; was head of Paris Female Col-
lege, 1869-71; vice-regent of Southwestern University
at Georgetown, Texas, 1880-91; and regent, 1891-97.
He was manager of Texas Methodist Orphanage, 1908-
12; and a member of the Ecumenical NIethodist Con-
ference in Washington, 1891, and in New York in
1901.
Walter N. Vernon
McMAHAN CHAPEL, organized in 1833, is the oldest
Methodist church and the oldest continuing Protestant
congregation in the state of Texas. The chapel is located
on Spur 35 two miles south of Route 21 some twelve
miles east of San Augustine. There in what was then the
San Augustine Municipality of the Mexican Government,
Samuel D. McMahan (d. 1854) who came from Tennes-
see, settled in 1831.
At the Mississippi Conference in Vicksburg, Novem-
ber 1832, James P. Stevenson was appointed to the Sabine
Circuit in Louisiana, a few miles east of where McMahan
had settled. In the spring of 1833 at Nachitoches, La.,
Stevenson met some Texans who asked him to come across
the line and preach to them, even though Protestant
services were forbidden in Mexican territory. Assured by
the laymen of protection from prosecution, Stevenson
went over and held a two-day meeting in a private home
near what is now Milam, Texas. McMahan attended the
services and invited Stevenson to come and preach at
his home also. Stevenson did so, returning several times
during the year to hold services. The people requested
Stevenson to organize a church, but he, knowing that
organizing a Methodist church would be against the law,
formed instead in September 1833, a "religious society"
of forty-eight members and named McMahan the "class
leader." Such was the beginning of McMahan Chapel.
Then in July 1834, Henry Stephenson, successor of J. P.
Stevenson on the Sabine Circuit, formally organized a
Methodist society in McMahan's home, and it was soon
called McMahan Chapel.
Following the Texas War of Independence in 1836,
the McMahan congregation grew rapidly, and there was
need for a church building. In December 1838, the Mis-
sissippi Conference appointed Littleton Fo\vler as pre-
siding elder of the Texas Mission District. Fowler built a
home near Samuel McMahan's place and made it his
headquarters. Also, in 1839 Fowler assisted with the
building of a log chapel forty by thirty feet for the
McMahan congregation.
The McMahan log structure was replaced by a frame
church in 1872, and another of similar material was
erected in 1900. The present brick edifice, valued at
$49,500, was built in 1949 and was dedicated in 1956 by
Bishop A. Frank Smith.
The 1970 General Conference designated Mc-
Mahan Chapel as one of the first three official United
MCMILLAN, ETHEL
Methodist Landmarks because of its historic significance.
A cemetery containing the graves of Samuel D. Mc-
Mahan, Littleton Fowler, and other early Methodist lead-
ers in Texas, adjoins McMahan Chapel. The chapel is the
head of a four-point work with the pastor residing in a
brick parsonage beside the church. In 1969 McMahan
Chapel reported twenty-nine members.
Texas Christian Advocate, Sept. 18, 1880.
Walter N. Vernon, "McMahan's Chapel: Landmark in Texas,"
in Methodist History, October 1970.
Walter Prescott Webb, ed.. The Handbook of Texas. Austin,
1952.
C. A. West, McMahan's Methodist Chapel. Pamphlet, n.p., n.d.
Henderson Yokum, History of Texas. II, 221. New York:
Redfield, 1856. Albea Godbold
McMillan, ETHEL (?-1954), a New Zealand Methodist
missionary sister, was bom in Victoria, Australia. After
qualifying as a midwife, in 1915 she became a missionary
nursing sister under the Methodist Church of Australasia,
on the island of Choiseul in the Western Solomons. When
the New Zealand Conference took over the Solomon Is-
lands field in 1922, she continued to work on Choiseul
for a further twenty years. For a good part of that time
she was the only European worker on the island. Hun-
dreds of oiphans owe their lives to her unremitting care,
and through her influence, hygienic and domestic con-
ditions were revolutionized in many of the villages. She
retired in Melbourne, where she died on Jan. 19, 1954.
Arthur H. Scrivin
M'MULLEN, JAMES (17P-1804), British Methodist pio-
neer missionary to Gibraltar, entered the Wesleyan
ministry in Ireland in 1788 and answered an appeal to
go to Gibraltar in 1804. The society consisted of about
twenty members, both soldiers and civilians. Yellow fever
was raging on his arrival, and his wife died almost im-
mediately. He himself visited the sick and preached,
but died on Oct. 17, 1804, only a week or so after land-
ing, the first Wesleyan missionary martyr of the European
field.
Findlay and Holdsworth, Wesleyan Meth. Miss. Soc. 1921-24.
W. Moister, Wesleyan Missionaries. 1878. Cyril J. Davey
McMULLEN, WALLACE (1819-1899), Irish minister, was
born in Ards, County Down, in the north of Ireland,
and entered the ministry in 1841. He soon showed admin-
istrative gifts, and in 1859 he began his connection with
Home Mission affairs as Assistant Secretary of the Con-
tingent Fund. His connection with this work lasted until
he died, and for the last twenty years of his life he was
the General Secretary of the Home Mission Fund. This
was the department through which the whole organization
and finance of the Irish Methodist Church was guided.
He advocated and helped carry through the plan for lay
representation in the Irish Conference in 1877. Much of
the work for Methodist Union in Ireland in 1878 was his
responsibility, and he helped to consolidate united Irish
Methodism by his constructive financial genius. As a mem-
ber of the Legal Hundred, he was four times called to
the highest ofiBce in the Church in Ireland, Vice-President
of the Conference, in 1874, 1878, 1888 and 1895.
Frederick Jeffery
ENCYCLOPEDIA OF
MacMURRAY COLLEGE, Jacksonville, Illinois, was char-
tered as Illinois Conference Female College in 1846. The
name was changed to Illinois Woman's College in 1899,
and in 1930 to MacMurray College for Women in honor
of the late James E. MacMurray, former Senator from
Illinois, whose devotion to the college was reflected by
his large gifts. The college is related to the Central
Illinois Conference. A coordinate college for men was
established in 1955. Degrees offered are the B.A., M.Ed.
(Education), and M.S. The governing board has thirty-
three members; it is self-perpetuating.
John O. Gross
McMURRY, WILLIAM FLETCHER (1864-1934), American
bishop, was the son of a Methodist preacher, William
Wesley McMurry, and was born in Shelby County, Mo.,
June 29, 1864. His father was a very influential leader in
Missouri Methodism and sent his son to St. Charles
College (1880-1882) and to Central College at Fay-
ette (1882-1885). A few years after he left Central Col-
lege he was married to Frances Byrd Davis, Oct. 9, 1888,
and they had three children. He was ordained in the
M. E. Church, South, in 1886. He held several pastorates
between 1886 and 1897 and was a presiding elder from
1897 to 1902. He then became pastor of Centenary
Church in St. Louis and served in that important down-
town church until 1906. These were the World Fair years
in St. Louis and his pastorate at Centenary was one of the
most successful evangelistic pastorates in the long history
of Missouri Methodism. In 1906 he was elected Secretary
of the Board of Church Extension of his denomination
and served until 1918, when he was elected a bishop at
the General Conference in Atlanta.
His first assignment as bishop took him to the Orient,
and then in subsequent years he served several Episcopal
areas in Southern Methodism. For years he was President
of the Board of Finance of the M. E. Church, South, was
a member of the Joint Commission on Unification of
American Methodism, and he was twice a delegate to
the Ecumenical Methodist Conference, in 1901 and
1921. In addition to his work as bishop he served as
President of Central College from 1924 to 1930.
He presided over a great meeting of his Episcopal
Area, including the Baltimore, the Kentucky and the
West Virginia Conferences, at Staunton, Va., on Jan.
9, 1934. He returned home with an attack of influenza,
was taken to Barnes Hospital in St. Louis and died there
of a heart attack on the morning of Jan. 19, and he was
buried at Shelbyville, Mo., in his native county.
Bishop McMurry, measured by any standard, was a
big man. He was as able an administrator as Methodism
in the United States ever produced, and he would have
gone to the top in any field of endeavor. He was an in-
defatigable worker, and he demanded of all who served
under him the same kind of devoted and energetic work.
Because the tasks committed to him by his church re-
quired such drives and strength, he seemed at times to be
overpowering.
I. L. Holt, Missouri Bishops. 1953.
C. F. Price, Who's Who in American Methodism. 1916.
Ivan Lee Holt
McMURRY COLLEGE, Abilene, Texas, was estabLshed in
1920 and named for Bishop William F. McMurry who
WORLD METHODISM
MACON, GEORGIA
presided over the conference that ordered the founding.
Its founder was James W. Hunt, a minister of the North-
west Texas Conference.
McMurry is the legal and spiritual successor of four
educational institutions of West Texas and New Mexico:
Stamford College, Clarendon College, Seth Ward Col-
lege, and Western College of Artesia. McMurry College
received the first endowed lectureship given by Mr. and
Mrs. J. M. Willson of Floydada, Texas. Willson lecture-
ships have been given by them to thirty educational in-
stitutions. Degrees offered are the B.A. and B.S. The
governing board has sixty trustees elected by the North-
west Texas and New Mexico Annual Conferences.
John O. Gross
MACNAUGHTON, NORMAN (1880-1951), American
preacher, lecturer and teacher, was bom March 3, 1880
in Glengarry, Ontario, Canada, the son of Alexander and
Sarah (McDonald) MacNaughton. He earned his A.B.,
B.Th., and B.D. degrees at McMaster University, Toronto,
Canada, and received the M.A. degree at Yale in 1912.
Further graduate work was taken at the University of
Chicago, 1925-1929. Adrian College conferred upon
him the degree of LL.D. in 1945.
He married Kathleen Mabel Chalk on Sept. 20, 1910,
in Toronto, Canada. He served congregations in New
Westminster, British Columbia; Southfield, Chicago, 111.;
and Tecumseh, Mich. He joined the Adrian College facul-
ty in 1930, where he held the Chair of Christian Philos-
ophy for twenty years until his retirement in 1950. He
was in constant demand as a speaker for various special
occasions. As a teacher of college students he had few
superiors. The Michigan Christian Advocate said, "Over
a period of years his wit, wisdom, and common sense
had been a source of inspiration. Dr. MacNaughton was
both humble and great in spirit." His conference relation-
ship was with the Illinois and Michigan Conferences
of the M. p. Church, and then into the Detroit Con-
ference of The Methodist Church at the time of union
in 1939. His death occurred July 12, 1951, and he was
buried in Adrian.
Detroit Conference Journal, 1952.
Daily Telegram, Adrian, Mich., July 12, 1951.
Michigan Christian Advocate, July 26, 1951.
Who's Who in Methodism, 1952. Frank W. Stephenson
MACON, GEORGIA, U.S.A. In 1803, white settlers in
Georgia purchased a tract of land from the Creek Indians.
At the top of the hill on the east side of the Ocmulgee
River, Fort Hawkins was built, and on the west side,
the streets for Macon were laid out. Circuit riders from
adjoining territory came to the settlement to preach
and hold revivals.
The first Methodist Society was organized in the home
of R. R. Evans in 1826. On Dec. 23, 1826, Governor G. M.
Thorpe signed a bill passed by the Georgia Legislature,
authorizing the Commission appointed to plan the town
of Macon, "to lay off a suitable piece of ground for the
Methodist Episcopal Church." The granite marker on
this building site (which is Mulberry Street Methodist
Church) says, "No building has ever stood on this spot
except a Methodist Church dedicated to the worship
and service of Almighty God." The first building was
erected in 1828.
First Macon appointments read: 1827, South Caro-
lina Conference, Milledgeville District, Macon and
Clinton, Thos. Darly, P.C. In 1828 the circuit was re-
arranged to read — South Carolina Conference, Milledge-
ville District, Milledgeville and Macon, Samuel K. Hodges,
sup., Charles Hardy. In 1829 Macon was made a station
with Ignatius A. Few, preacher-in-charge. At the end of
that first year as a station the membership was 120 white
and 36 colored.
In 1828 the General Conference authorized the
South Carolina Conference to be divided, and in January
1829, the division was made at the Savannah River, with
the Carolinas in one conference, and Georgia with
Florida in the other. The Georgia Conference was
organized in Macon in January 1830.
Wesleyan College, under the name of Georgia Fe-
male College, received its charter from the Legislature of
the State of Georgia on Dec. 23, 1836; began construction
in 1837; faculty elected in 1838; opened its doors Jan. 7,
1839, and issued the world's first college degrees for wom-
en, July 16, 1840, George F. Pierce, President. Today
Wesleyan College is located on a 240-acre campus and
is supported by South Georgia, North Georgia, and
Florida Conferences and the Board of Education
of The United Methodist Church.
Additional Methodist churches have been organized in
Macon, beginning with Vineville, 1849, followed by First
Street, East Macon, South Macon, and then Centenary.
Today there are twenty-six congregations with 14,710
members out of a population of 118,764 people. The
A.M.E., A.M.E. ZiON, and C.M.E. Churches are repre-
sented in congregations numbering more than 1,000 mem-
bers. Macon is the strongest Methodist center in South
Georgia.
King Vivion
Mulberry Street Church, Macon, located in the heart
of Georgia, in 1826 had a population of about 800 people
and this was the third year of the community's life. There
were stores, a school, a Masonic lodge haU, a hotel, but
no church building. Occasional religious services were
held in a temporary court house located on Mulberry
Street.
The first regular services of Christian worship began
in Macon when a Methodist society was organized in
1826 with seventeen members. Named the "Macon
Methodist Episcopal Church," the congregation was a part
of the South Carolina Conference.
By special act of the Georgia Legislature a tract of
land was granted the young congregation at the comer of
Mulberry and First Streets adjacent to, but outside, the
city limits. On this site the first building for Christian
worship in the City of Macon was erected in 1828. The
church has remained on this site during all its life. In the
first simple frame structure built there the Georgia Con-
ference, including the churches in Georgia which had
formerly been a part of the South Carolina Conference,
was organized. Because of this historic event Mulberry
Street Church has been known as the "Mother Church of
Georgia Methodism." In the year 1847 the name of the
church was changed from "Macon Church" to "Mulberry
Street Church."
In 1850 a second and larger church building, this one
of brick construction and more handsome than the first,
was erected. As the congregation grew there was a need
for still further expansion, and in 1882 the third sane-
MCPHEETERS, JULIAN CUUDIUS
ENCYCLOPEDIA OF
tuary building was constructed. The walls of this building
are still in use.
By the time Mulberry Street Church was ready to
celebrate its centennial it had "mothered" eight congrega-
tions in the growing city of Macon. At the time of the
centennial a new expansion program was begun, and in
1929 a large educational building and a remodelled sanc-
tuary were completed at a cost of $250,000.
The economic depression of the 1930's found the church
in serious financial difficulties with a large debt. In 1937
a legal agreement was reached with holders of bonds on
the church's debt by which only a portion of the indebted-
ness was to be paid. But the moral obligation to pay 100
percent of the value of the bonds was never forgotten by
the church, and in 1945 this was done. The dedication of
the educational building followed. In the early 1950s
plans were made and funds raised for a new activities
building, a chapel, a new organ, and the renovation of
the sanctuary. Before the end of that decade the task
was completed at a cost of more than $400,000, and in
1960 the Stevens-Taylor Chapel was dedicated.
On an April morning in 1965 a disastrous fire destroyed
all but the walls of Mulberry's sanctuary. With courage
and devotion the congregation made plans for rebuilding.
The new construction was done within the same walls
of the old sanctuary and was completed in 1968 at a cost
of $560,000.
Through the years the Mulberry congregation has
sought to set a pace for the churches which it has spon-
sored in evangelism, missions, education, social concerns,
and stewardship. At a time when the growth of cities
and suburban churches has weakened many congregations
in the downtown areas. Mulberry has maintained a vigor-
ous strength and leadership.
In 1970 it reported 2,091 members, property valued
at $2,469,458, and $134,940 raised for all purposes.
Frank L. Robertson
Swiff Creek Church, situated in Bibb County, near
Macon, is an old country church which was founded in
1867. It was organized by William Capers Bass of Wes-
leyan College as Swift Creek Mission. When first entered
in the minutes of the South Georgia Conference, 120
white and two colored members were reported. A cen-
tury later the membership is approximately double that
number, this still being a rural community.
The men of the community built the Swift Creek
church on a lot of three and one-half acres deeded by
Mrs. Elisha Davis to the first trustees, William Hanover
Donnan, James Duke and Lunce Riggins, Nov. 5, 1868.
The original building is still the sanctuary. Wings have
been added and extensive improvements made.
For ninety years Swaft Creek was on a circuit with one
pastor serving several churches. By 1933 the depression
had nearly depopulated the community, the membership
had dwindled to six active members and the church was
closed. In 1936 it was reopened with twenty-five members.
Membership and attendance steadily increased. In 1957
a parsonage was bought and it became a station with a
full-time pastor.
WiLMUTH Donnan
R. F. Burden, Historical Sketch of Vineville Methodist Church.
J. W. W. Daniel, The 150th Anriiversary, Mulberry St. Church.
Macon: J. W. Burke Co., 1951.
Bessie L. Hart, Pastors of Mulberry. Macon: Southern Press,
1965.
1498
Methodism in Macon, Georgia from 1826 to 1903, 75th An-
niversary of Macon Metliodism.
Minutes of the Awiual Conferences, 177.3-1839.
O. A. Park, The Centennial Celebration— 1826-1926. Macon:
J. W. Burke Co., 1926.
G. G. Smith, Georgia and Florida. 1877.
McPHEETERS, JULIAN CLAUDIUS (1889- ), Ameri-
can evangelist, pastor and educator, was bom at Oxley,
Mo., on July 6, 1889, the son of William Garland and
Edna (Greer) McPheeters. Educated at Marvin College,
Missouri, he later taught Latin and Greek and studied
at Meridian College, Mississippi, 1910-11, and was at
Southern Methodist University for one year, 1916.
Honorary degrees were later conferred upon him. He
married Ethel Chilton on Jan. 28, 1914, and they had
two children, Chilton Claudius and Virginia Wave.
Licensed to preach in 1908, he held summer revivals
and then was received on trial in the St. Louis Con-
ference (MES). He was ordained deacon and elder and
went into full connection in 1921. His appointments were:
Oran, 1909-10; evangelist, 1912-16; Williamsville, 1917;
Mellow Memorial, St. Louis, 1918; Summersville, 1919-
21; Missoula, Mont., 1921-23; University Church, Tucson,
Ariz., 1923-30; Glide Memorial, San Francisco, 1930-
48. He became president of Asbury Theological Semi-
nary, 1942-62 (1942-48 serving both Glide Memorial
and the seminary), and he retired in 1962.
In 1918 an authoritative medical report indicated that
he had tuberculosis and would never be able to preach
but might find it possible to do light work in five years.
By faith, prayer and following his physician's directions
(he slept on an open porch for three years), he was
preaching twice on Sunday within one year. During his
pastorate at Missoula, the membership doubled in two
years.
He was the founder and builder of Glide Memorial
Institutional Church in San Francisco, then called the
most pagan city in America. When Glide Church pur-
chased the Califomian Hotel, McPheeters did away with
the bar, and within one month the hotel's average rate of
occupancy became the highest in the city.
A leader of the holiness movement, McPheeters re-
stored the academic accreditation of Asbury Theological
Seminary; paid off its debt; and increased the armual en-
rollment from sixty to 250 students. He was also founder
and president of the Redwoods Camp Meeting near Santa
Cruz, Calif. From 1942 to 1962 he was editor of The
Herald, successor of The Pentecostal Herald, edited by
H. C. Morrison. After retirement McPheeters continued
to edit The Herald. He wrote eleven books and was a
delegate to the Uniting Conference in 1939, the Juris-
dictional Conference in 1940, and the Ecumenical
Methodist Conference, 1947.
The Asbury Seminarian, Spring-Summer, 1962.
Who's Who in Methodism, 1952. Jesse A. Earl
Mcpherson, harry W. (I879-I957), American educa-
tion executive, was born in rural Cumberland County,
III. His college education was at Illinois Wesleyan
University, and his theological training at Boston Uni-
versity. Joining the Illinois Conference in 1904, he
served churches until 1932, with a term as superintendent
of the Springfield District, 1923-25. His social and ecu-
menical outlook led him to be one of the founders of the
Illinois Council of Churches.
WORLD METHODISM
MCTYEIRE, HOLLAND NIMMONS
As president of Illinois Wesleyan during the difficult
depression years, 1932-36, he saved it from financial losses
by his firm and wise administration. His plan of accepting
farm produce as tuition kept many students in college, and
gave Wesleyan much good publicity. The larger church
called him in 1936 as Executive Secretary of its Bo.\bd
OF Education, and gave him charge of the Division of
Educational Institutions. He was continued in this position
in The Methodist Church from 1940 to 1948, in which
position he served with distinction.
C. T. Howell, Prominent Personalities. 1945.
Journal of the Illinois Conference, 1958.
Elmo Scott Watson, The Illinois Wesleyan Story, 1850-1950.
Bloomington, 1950. Henby C. Nylin
McQUIGG, JAMES, Irish preacher and scholar, had an
outstanding knowledge of the Irish language and was one
of three General Missionaries along with Charles
and Gideon Ouseley appointed in 1799. Owing to the
hardships he had to endure, he broke down in health
and had to return to circuit work. Here also his evange-
listic success led to the formation of many new Societies.
Trinity College, Dublin, offered him a Readership in
Irish, but he refused this attractive academic post, choos-
ing to remain a Methodist preacher. In 1815, after twenty-
six years as a preacher, he was expelled by the Conference
on the grounds of immorality, despite his strong denial
of the charge. He continued the work he had begun of
editing the Bible in Irish for the British and Foreign
Bible Society. Not until after his death, a few years
later, was his innocence proved and his name cleared by
the confession of the guilty party.
C. H. Crookshank, Methodism in Ireland. 1885-88.
R. H. Gallagher, Pioneer Preachers (Irish). 1965.
F. Jeffery, Irish Methodism. 1964. Fredebick Jeffery
MacROSSIE, ALLAN (1861-1940), American pastor, dis-
trict superintendent, educator, was bom of Scotch parent-
age at Kingston, Ontario, Canada, the son of William
and Althea (Hershey) MacRossie, both devout Method-
ists. He married Edith M. Weston on Oct. 18, 1888, and
they had two sons, William and Allan, Jr.
Educated at Queens University, Kingston, Ontario
(A.B.) and Drew Theological Semin.\by, B.D., 1887,
and later the D.D., he entered the New York East Con-
ference in 1888. His appointments were: Corona, N. Y.,
1888-91; South Park, Hartford, Conn., 1891-93; Mamar-
oneck, N. Y., 1893-94; Grace, Brooklyn, N. Y., 1894-99;
Sand Street, Brooklyn, 1900-01; St. James, New York,
1901-11; Superintendent, New York District, 1911-17;
St. Andrew's, New York, 1917-21; Commissioner, War
Council, American Red Cross, 1917-18; then he became
educational director. General Conference Commission on
Courses of Study, 1921-39, and proved a commanding
leader in the field of ministerial training.
A member of the Board of Home Missions, Board of
Foreign Missions, and Commission on Conservation and
Advance, he was also a trustee of Drew and Drew Semi-
nary for Young Women. MacRossie was a manager of
the New York Federation of Churches, the New York
Deaconess Home, and the Methodist Hospital in Brooklyn.
Several times he was a delegate and reserve delegate to
the General Conference.
MacRossie's excellent training in Biblical perspective
at Queens University and Drew Seminary prepared him
in the beginning for the so-called higher criticism which
was then starting to stir theological circles and causing
confusion and bitterness. Young MacRossie found his
way between "the stagnation of reactionaryism and the
over-rashness of radicalism." As pastor and district super-
intendent he was an inspiring counsellor.
A dynamic executive, he completely revolutionized the
method of training young ministers in the Conference
Course, establishing virtually a system of adult education
through correspondence. He developed what might be
called a college of preachers which met once a year at
Evanston, 111., to listen to religious leaders from the most
important pulpits and theological schools. The ministers
in the Conference Course constituted what was sometimes
called the largest theological school in the world.
Bishop McConnell said in his memoir of MacRossie
in 1940:
He had to be on his guard constantly against otlier ad-
ministrative agencies which would, if they could, have taken
over his commission as a secondary part of some other organi-
zation. He had need of all his Scotch sturdiness before he
came to the end. During the past two decades, the influence
of Dr. MacRossie has played more directly upon the majority
of younger ministers than that of any other educational official
during his time. Dr. MacRossie was a marvel of industry, of
presistent persistence in working toward an end, of shrewdness
of discernment as to men's capabilities and peculiarities, of
loyalty to his friends and his ideals.
He died on March 2, 1940, and his funeral was con-
ducted in Christ Church Methodist, New York City, on
March 5. Bishops E. H. Hughes and F. J. McConnell de-
livered the addresses. Burial was in Kingston, Ontario.
He was survived by his wife and two sons.
Alumni Record, Drew Theological Seminary, 1867-1925.
F. J. McConnell, By the Way. 1952.
E. H. Hughes, I Was Made a Minister. 1943.
New York Conference Journal, 1940.
C. F. Price, Who's Who in American Methodism. 1916.
Jesse A. Earl
H. N. McTyeire
McTYEIRE, HOLLAND NIMMONS (1824-1889), American
bishop, editor, educator, and the great figure in Southern
Methodism during the crucial years following the Civil
War, was bom in Barnwell County, S. C, on July 28,
MACY, VICTOR W.
ENCYCLOPEDIA OF
1824. He was educated at the old Cokesburv School
in his native state and at Randolph-Macon College
in Virginia, remaining there as a tutor one year after his
graduation. In 1845 he was admitted on trial to the Vra-
GiM.\ Conference of the M. E. Church, South, and
appointed to Williamsburg. Two years later, he became
pastor of St. Francis Street Church in Mobile, Ala. He
was sent to New Orleans in 1849 and in 1851 he
founded the New Orleans Christian Advocate. He be-
came editor of the central organ of his Church, the
Christian Advocate at Nashville, Tenn., in 1858 and con-
tinued in that influential position for four years, becoming
an intense Southern protagonist as the Civil War came
on. He attacked abolitionists. Republicans, and the North
generally until 1862 when Nashville was taken over by
the Union Army and the Methodist Publishing House
property occupied. McTyeire bitterly criticized the with-
drawal from Nashville under General Joseph Johnston
and wrote: "The tameness of surrender, without a blow,
must have made the bones of Andrew Jackson turn in his
grave at the Hermitage."
The McTyeires refugeed in southern Alabama at a
cabin built in the woods near Mobile. The effectiveness
of the Northern blockade was such that McTyeire could
buy no shoes for his wife in all Mobile.
Later McTyeire was appointed pastor in Montgomery,
Ala., where he served until the General Conference
of 1866. There was some question just after the war
among the Southern bishops of abandoning the Church's
status as an independent organization, but they asked
McTyeire to draft an address which would summon the
annual conferences to elect delegates to a General Con-
ference to decide on these matters. He did so and in this
General Conference, the first the South had had in eight
years, McTyeire took the lead, being the champion of
lay representation and for an increase in the pastoral time
limit from two years to four. He also championed plans
for organizing the Colored Methodist Episcopal
Church and took the lead in calling for the reestablish-
ment of the missionary program of the Church, and for
rehabilitating the Publishing House in Nashville.
He was elected bishop by this conference and at this
critical time when he was forty-two years of age. As
Bishop SouLE died in 1867, this threw great responsibility
on him as one of the new bishops. He lived in Nashville,
but conducted 125 annual conferences, an average of five
and one-half for each year he served as bishop.
McTyeire was the virtual founder of Vanderbilt Uni-
versity in Nashville in 1872. He secured from ComeUus
Vanderbilt the original gift of $500,000, which was later
increased to $1,000,000 and which has been added to by
other members of the family in later years. Vanderbilt
provided that Bishop McTyeire should be president of
the Board of Trustees with full veto power.
In his later years he lived on the grounds of the Uni-
versity. He died there on Feb. 15, 1889, and is buried
on the campus.
McTyeire 's greatest literary contribution was his His-
tory of Methodism. He also wrote a work called Duties
of Christian Masters, dealing with the question of slavery.
He was the foremost authority on Church law and pub-
lished A Manual of the Discipline and A Catechism on
Church Government. He was one of the strongest bishops
of the Church in an era of strong bishops. Bishop Atticus
Haygood wrote of him: "He was no mere ecclesiastic. He
was in his Church, its first statesman, as well as chief
pastor."
G. Alexander, History of the M. E. Church, South. 1894.
C. T. Carter, Tennessee Conference. 1948.
Dictionary of National Biography.
Journal of the General Conference, 1890.
J. J. Tigert, Holland Nimmons McTyeire. 1955.
Elmeh T. Clark
MACY, VICTOR W. (1910- ), American Free Meth-
odist ordained elder of the Southern California Con-
ference of his Church and a mission executive, was bom
at Los Angeles, Calif. He was educated at Seattle
Pacific College, B.A., D.D.; Biblical Seminary in New
York, S.T.B., and S.T.M. He married Susan B. Blain in
1936, and became a missionary, under appointment of the
General Missionary Board for Mozambique, Africa, 1936-
60. He has been Area Secretary for Africa since 1960.
His foreign travels include Africa, Asia and Latin Amer-
ica areas.
Dr. Macy has speciahzed in production of mission films,
developing near-professional levels in color-sound filming.
His sound-color films are: Africa Fellowship; Beauty for
Ashes; Cheeza; High Calling; Missionaries are Human;
Ziuko; African Harvest; Eastern Harvest; Four Seasons;
The Mountains Sing; World Parish; Conquerors for Christ;
World Fellowship; Beautiful Feet; and a film for Seattle
Pacific College. He is the author of History of Free Meth-
odist Mission in Portuguese East Africa. He resides in
Bukavu, Congo.
Byron S. Lamson
MADAN, MARTIN (1726-1790), Anglican Evangelical,
was the elder brother of Spencer Madan, Bishop of Peter-
borough, and cousin to William Cowper, the poet. Edu-
cated at Westminster School and Christ Church, Oxford,
Madan was called to the bar in 1748. Shortly afterward
he was converted under John Wesley's preaching and
was ordained in the Church of England. In 1750 he was
appointed chaplain of the Lock Hospital in London, a post
which he held for thirty years. He itinerated for the
Countess of Huntingdon from 1757. He also associated
with the Methodists and attended the Conference of 1762.
GentlerrMn's Magazine, 1790, part i, 478.
Gospel Magazine, iv, 196. A. Skevington Wood
MAOHYA PRADESH ANNUAL CONFERENCE is a con-
ference of India which was named for and covers a cen-
tral and the second largest state of India. Bhopal is its
capital, and the state is located between the Narbada and
Godavari Rivers, and touches the states of the Deccan,
as well as of the northern part of the country. It is rich
in minerals and has extensive forests. Hinduism is the
predominant rehgion and Hindi the chief language. There
are many tribal languages and dialects. The state covers
an area of 171,217 square miles and has a population of
about 32,000,000.
The Madhya Pradesh Conference was organized in 1913
out of what had been the Central Provinces Mission Con-
ference. The name was changed after independence to
Madhya Pradesh Annual Conference, which has the same
meaning.
The conference has four districts, namely Balaghat,
WORLD METHODISM
MAGARET, ERNST CARl
Bastar, Jabalpur, and Khandwa. Of these the largest is the
one centered in Jabalpur, a city of 295,375, and perhaps
the most centrally located city in India, with a healthful
climate and high altitude. It is about 616 miles from
Bombay and 733 miles from Calcutta. Jabalpur contains
two Methodist churches and the Leonard Theological
College. The conference supports a membership of 15,901
(1968) served by approximately thirty-two ordained and
fifty supply pastors.
Disciplines.
Barbara H. Lewis, Methodist Overseas Missions. 1960.
Project Handbook Overseas Missions, The United Methodist
Church. New York: Board of Missions, 1969. N. B. H.
MADISON, WISCONSIN, U.S.A., the state capital, popu-
lation of 170,073, was planned as a community by Steven
Mason and James Doty in 1836 and was named for Presi-
dent James Madison. Incorporated as a city in 1856, it is
the seat of the University of Wisconsin (chartered in
1848) and of Edgewood College.
Methodist services were first held in Madison in Novem-
ber 1837, "in the Barroom of the American House, then
owned by James Morrison." Salmon Stebbins, a presiding
elder, preached that night, and then received an offering
totaling $11. During 1838, a Mr. Pillsbury preached in
Madison about once a month. Salmon Stebbins also is
reported to have stopped by occasionally that year, as
presiding elder.
The first Methodist building was begun in 1849, and
completed in 1853. The second building, on the present
site at Wisconsin and Dayton, was built in 1876. Madison
first appears in the minutes in 1843, with Thomas L. Ben-
nett as pastor. In 1845 the church had only forty-six
members. By 1876 the Madison M. E. Church reported
230 members and church property appraised at $43,590.
Then the German Methodist Church had sixty-five mem-
bers and property worth $4,500.
During the 1890's the membership grew rapidly to
about 400. As early as 1908 the church employed an as-
sistant pastor to work with the University students, and
in 1912 a Wesley Foundation was started near the
campus. A few years later First Church sponsored the
forming of a mission in the city's Italian district, and this
was merged with a neighborhood church in the early
1960's. In 1919, First Church started Methodist Hospital,
which today is a modern 150-bed institution.
The greatest period of expansion into the growing
suburban areas came after World War II, when new
congregations were established in each new major de-
velopment in the city.
Madison also has two Wesleyan Methodist churches,
a Free Methodist Church, and an A.M.E. Church.
Madison had eleven United Methodist churches in
1970 with a combined membership of 7,481 and property
appraised at $3,549,862. First Church with 2,302 mem-
bers had property worth $1,292,739.
General Minutes
History of First Methodist Church, Madison, Wisconsin. 1937.
Jesse A. Earl
J. Ellsworth Kalas
MADISON COLLEGE, Uniontown, Pennsylvania, the third
college established in the United States under the auspices
of the M. E. Church. It was a project of the Pittsburgh
Conference launched at the initial session of that Con-
ference in 1825. It opened for students and was chartered
by the Legislature of Pennsvxvania in 1827. The first
President was Henry B. Bascom, later a bishop of the
M. E. Church, South. Bascom had been Chaplain of
Congress in 1823 and named the College for President
James Madison.
Madison only continued as a M. E. College for five
years, until 1832, at which time the patronage of the
Pittsburgh Conference was transferred to Allegheny
College at Meadville, Pa., and the faculty and students
of Madison were transferred to Allegheny. Since the
first Methodist college, Cokesbury, had been discontinued
after the fire that destroyed it in 1795; and since the
second college, Augusta, established under the patronage
of Ohio and Kentucky Conferences in 1822, was aban-
doned in the 1840s, this continuity of Madison in and via
Allegheny gives to Allegheny College the claim to be the
oldest Methodist college in the United States.
The Madison College buildings in Uniontown were
occupied for a time in the 1830s as a Cumberland Presby-
terian college, and then they went under the control of
the M. P. Church. At the meeting of the General Con-
ference of that church in 1850, George Brown reported
that the trustees of Madison College had offered the
institution to the conference. Since the location was at
a central point between the northern and southern con-
ferences of the M. P. Church, the offer was accepted.
A Board of Trustees was appointed and Madison Col-
lege commenced operations again in the summer of 1851.
In 1853, the North Carolina Conference of the M. P.
Church recommended Madison College "as the most suit-
able place at which the sons of Methodist Protestants
may be educated." In 1854, John Speight was appointed
to act as agent for the North Carolina Conference and
solicit funds for the college. R. H. Ball, Francis Waters,
and Samuel K. Cox each served as President of Madison
College for short periods of time. However, since the
various presidents, faculty members, commissioners and
trustees of the college were largely selected from the
southern conferences of the M. P. Church, some tension
was created. As a result of the controversial political
atmosphere of the period, the faculty and president re-
signed at the commencement of 1855 and announced that
a new M. P. college would open in Lynchburg, Va., in
September of that year. Eighty-five students also with-
drew from Madison College to enroll at Lynchburg Col-
lege. Brown, who had served as President of the Board
of Trustees, became President of Madison College that
fall, and remained in that position until 1857 when, due
to indebtedness, small enrollment, lack of financial sup-
port and endowment, the trustees decided to close the
college.
A. H. Bassetl, Concise History. 1877.
Minutes of the Pittsburgh Conference, ME, 1876.
Our Church Record, June 23, Sept. 29, 1898.
W. G. Smeltzer, Headwaters of the Ohio. 1951.
Ralph Hardee RrvES
W. Guy Smeltzer
MAGARET, ERNST CARL (1845-1924), German-Ameri-
can minister and hymn writer, was bom at Anklam,
Pomerania, Germany on July 6, 1845. Educated in the
classical Gymnasia at Anklam and Greifswald, he emi-
grated to America in 1864 and became a teacher at
Central Wesleyan College, Warrenton, Mo. In 1869
MAGATA, DAVID
ENCYCLOPEDIA OF
he was admitted to the Southwest German Annual Con-
ference of the M. E. Church. From 1868-1883 he ser\ed
various churches in Iowa and Illinois. From 1883-1884
he was a professor at the Mount Ple.-^sant German
College. He then served important German churches in
Burlington, Iowa; Warsaw, Pekin and Belleville, Illinois;
and in St. Louis until his retirement in 1917.
He was noted for his writings, particularly poetry,
and the editorship of the ]uhildunisbuch der St. Lottis
Dcutschrn Konjercnz. His greatest achievement was in
the translation and composition of original hymns for
everv important Gennan Methodist hvmnal: Deutacfies-
Cesang-und Mclodienhuch (1888); Die Terlc (1894);
Lobe din Herrn! (1895) and Die Pilgerkliinge (1907).
He edited himself Die Kliene Fahne (1895) which con-
tained fifty-six translations and twenty-one originals. He
died in Omaha, Neb., on July 3, 1924.
juhildumsbuch der St. Louis Deutschen Konferenz; Minutes
of the St. Louis Gennan Conference 1924; Hymnals and
Memorabilia in Z. F. Meyer Collection of German-American
Methodism (Iowa Wesleyan). Louis A. Haselmayer
MAGATA, DAVID, was born in the Magaliesberg, was
captured by the Matabele and became a personal at-
tendant of Mzilikazi. He escaped when Mzilikazi was
attacked by the Boers and went to Thaba 'Nchu Wesleyan
Mission. Converted he returned to the Magaliesberg to
find his family had disappeared. He settled in Potchef-
stroom and preached every morning on the market square
to the Bantu and colored people. Some whites laid a
charge of disturbing the peace against him. The local
magistrate ordered a public lashing and banished him from
the Republic. After receiving his lashing, Magata went
to Natal and then to Sekukuniland. On the border he
met Commandant Paul Kruger who listened to his story
syTnpathetically and gave him written permission to re-
turn to Potchefstroom. He was to be allowed to preach
and no one was to interfere with him. Blencowe appointed
Magata as a lay agent of the Wesleyan Missionary So-
ciety at an annual salary of £12.
Journal of the Methodist Historical Society of South Africa.
Vol. Ill, No. 2 (October 1958).
Minutes of the South African Conference, 1939.
D. C. Veysie
MAGAZINES. American Methodism. The general story
of the publication of magazines and newspapers in Amer-
ican Methodism will be found in the account of the
Methodist Publishing House and the Book Concern
which it succeeded. Certain distinctive and significant
magazines which have been and may now be published
as official organs of the Church will be found listed under
their own names, as Arminian Magazine, Methodist Re-
view, Southern Quarterly Review, Religion In Life, etc.
British Methodism. Wesleyan Methodism. The first
Magazine of Methodism, The Arminian Magazine (q.v.)
was started by John Wesley in 1778 and continued under
various titles until 1969 (vide Methodist Magazine). The
nineteenth-century controversies within the Connexion,
together with the growing literacy of the people, created
a great demand for more reading matter, and the number
of Methodist magazines and newspapers multiplied. The
Watchman (see below). The Illuminator (1835-36), and
The Wesleyan Vindicator (1850-52) defended the official
Wesleyan policy and polity against left-wing reformers.
Learned comment on events and current Lterature was
catered for in The London Quarterly Review (1853-
1932), later to be amalgamated with The llolhorn Quar-
terly (see below) to form The London Quarterly and
Holborn Review ( 1932-68 ) and now allied with The
Church Quarterly Review to form the present Church
Quarterly.
Local preachers were served by The Preachers Maga-
zine (1890-1927) and The Preachers and Class Leaders
Magazine (1928-54) which has now been superseded by
The Preachers Quarterly. An earlier publication, The
Methodist Pulpit (1871-73), simply reproduced sermons
by well-known preachers.
For Sunday school teachers there were The Wesleyan
Sunday School Magazine (1857-89), The Methodist Sun-
day School Magazine (1890-1901), The Teacher and
Preacher (1909-13) and The Teachers Magazine (1930-
47).
Many magazines for children and young people were
issued: The Child's Magazine (1824-45), Early Days
(1846-1916), The Kiddies Magazine (1917-57), Our Boys
and Girls (1887-1905), Youth's Instructor (1817-55),
and The Guild (1897-1901). The Choir (1910-64) ca-
tered for musicians, and was superseded by a general
magazine on the arts. Mosaic (1965-67). The Church
Record, under various similar titles (1892-1957) pro-
vided an inset for local church magazines. Magazines
for home reading included The Cottager's Friend, later
entitled The Chrisiian Miscellany and Family Visitor
(1846-1900), The Wesleyan Tract Reporter (1841-49),
The City Road Magazine (1871-76), The Methodist
Messenger (1871-72), The Kings Highway (1872-1927,
"A Journal of Scriptural Holiness"), Experience (1881-
1927), The Monthly Greeting (1890-92), Hope (1909-
11) and Home and Empire Magazine (1924). Special
interests were met in The Methodist Temperance Maga-
zine (1868-1906), The Wesley Naturalist (1887-89),
The Journal of the Wcdey Bible Union (1914-27).
The Methodist New Connexion. The first real rival
to The Methodist Magazine was one of the same title,
started by the Methodist New Connexion in 1798, but
in 1812 the title was changed to The New Methodist
Magazine and in 1833 to The Methodist New Connexion
Magazine. Thus it continued until 1907. The Methodist
Monitor had appeared in 1796-97 as an organ for dis-
seminating the views of the Kilhamites who, under the
leadership of Alexander Kilham and William Thom,
separated from the Wesleyans in 1796 to form the Meth-
odist New Connexion. This connexion also published
The Sunday Scholars Magazine (1850-98) and Young
People (1899-1907).
The Reform Movements. The Reform Movements pro-
duced an abundance of literature. The Tent Methodist
Magazine (1823), The Wesleyan Protestant Methodist
Magazine (1829-34), The Wesleyan Association Magazine
(1828-57), The Watchman's Lantern (1834-35), The
Wesley Banner (1849-54) (q.v.), The Wesleyan Review
and Evangelical Record (1850-51), The Wesleyan Re-
former (1851-52), all expressed the thought and traced
the development of the reform agitation witliin Meth-
odism during the first half of the nineteenth century, but
when the United Methodist Free Churches was fonned
in 1857, The United Methodist Free Churches Magazine
held the field until 1907— from 1892 to 1907 the title
was The Methodist Monthly. Other magazines of this body
were The Sunday School Hive (1849-91), Welcome
WORLD METHODISM
MAGEE, JUNIUS RALPH
Words (1867-91), and The Brooklet (1885-94). The Wes-
leyan Methodist Penny Magazine ran from 1853 to 1857.
Those who did not enter the United Methodist Free
Churches formed The Wesleyan Reform Union, and as
such exist to this day. They pubhshed The Wesleyan Re-
form Union Magazine (1861-65), which in 1866 assumed
the title Christian Words which it still carries.
The Bible Christians. This small Connexion published
The Bible Christian Magazine (1822-1907) and a Young
People's Magazine which began about 1825 and ran,
imder various titles, until 1907.
The United Methodist Church. This body published
The United Methodist Magazine (1907-32), Young Peo-
ple (1907) and Pleasant Hour (1908-12).
The Primitive Methodist Church. This, the largest non-
Wesleyan body, published its own magazine from 1819 to
1932. From 1819 to 1899 its title was The Primitive
Methodist Magazine, and from 1900 to 1932 The Alders-
gate and Primitive Methodist Magazine. Of high quality,
especially under the editorship of A. S. Peake, was The
Holborn Review (1910-32), previously known as The
Christian Ambassador (1863-77) and The Primitive Meth-
odist Quarterly Review (1878-1915). Teachers and
preachers were catered for by The Primitive Methodist
Preachers Magazine (1832-?) and later by adapting the
Wesleyan periodical of the same title, The Teachers Assis-
tant (1873-95), The Sunday School Journal and Preachers
Magazine (1896-1907), The Teacher and Preacher (1908-
13), The Primitive Methodist Sunday School Magazine
(1914-32). Young people were provided for in Spring-
time (1886-1929), Joyful Tidings (1892-1903), Advance
(1923-32), and The Child's Friend (1865-1914).
Interdenominational. A magazine intended to serve all
branches of Methodism, The Methodist Quarterly, ran
from 1867 to 1872. It claimed to be "independent and
unsectional," sympathetic to liberal tendencies in Church
polity and without bigotry. It believed that the days of
controversy over ecclesiastical polity were past. Of shorter
duration were The Methodist World (1870) and a Meth-
odist Times which ran from 1867 to 1869 and is not to
be confused with a newspaper of the same title which
ran from 1885 to 1932 (see below).
Newspapers in British Methodism. The first Methodist
newspaper to appear was The Watchman (1834-85)
(q.v.), intended to defend Wesleyan policy and polity
against the attacks of left-wing reformers (as Protestant
Methodists, The Warrenite Controversy and The Fly
Sheets agitation). Although it was not an official Con-
ference publication, it exerted a strong influence on Wes-
leyan Methodists. Conservative in tone, it reported and
commented on ecclesiastical and political events. The
newspaper of the Wesleyan Reformers was The Wesleyan
Times (1849-52), but there were others of short-lived
duration — The Wesleyan Chronicle (1840), The Wes-
leyan and Christian Record (1841), and The Wesleyan
(1843-48). In 1861 The Methodist Recorder (q.v.) ap-
peared, and is still in circulation. In 1885 a new publica-
tion, representing more liberal tendencies, was started
under the editorship of Hugh Price Hughes — The Meth-
odist Times (1885-1932). The Primitre Methodists
had The Primitive Methodist (1868-1905) which incorpo-
rated The Primitive Methodist World (1883-1908), and,
in turn, became The Primitive Methodist Leader ( 1905-
25) and The Methodist Leader (1926-32). With the con-
summation of Methodist Union this newspaper amalga-
mated with The Methodist Times to become The Meth-
odist Times and Leader (1932-37) and in 1937 this was
incorporated with The Methodist Recorder. Other news-
papers representing the smaller denominations were The
United Methodist (1903-1932) and The Free Methodist
(1886-1907). The Methodist (1874-84) endeavored to
serve all branches of Methodism and was of wide culture,
politically liberal and was the predecessor of The Meth-
odist Times which it commended in its last issue. The
Wesleyan Methodist (1923-24) promulgated the views
of a party within Wesleyan Methodism which protested
against Methodist Union.
The Joyful News was a lively weekly journal with an
emphasis on evangelism. The first issue, edited by Thomas
Champness, appeared in February 1883. It greatly ex-
tended its influence under Samuel Chadwick, Principal
of Cliff College. As the magazine of this college, it
continued under its original title until 1962, when it ap-
peared as Advance (not to be confused with an earlier
magazine of this title). In 1964 it was succeeded by
The Cliff Witness.
John C. Bowmer
J. Ralph Magee
MAGEE, JUNIUS RALPH (1880-1970), American bish-
op, was born in Maquoketa, Iowa, June 3, 1880, the son
of John Calvin and Jane Amelia (Cole) Magee. He re-
ceived his early educational training in his native state.
He graduated from the Iowa State Teachers College in
1901 with the B.D. degree. In 1904 he received the Ph.B.
degree from Morningside College and the LL.D. de-
gree there in 1931. He graduated at Boston University
School of Theology in 1910, receiving the S.T.B.,
and the D.D. in 1947. He held a number of other honorary
degi-ees.
He was ordained and served as a deacon in 1904 and
as elder in 1906. His pastorates were: Rustin Avenue
Church, Sioux City, la., 1902-04; Paulina, la., 1904-07;
Falmouth, Mass., 1907-11; First Church, Taunton, Mass.,
1911-14; Daniel Dorchester Memorial, Boston, 1914-19;
St. Mark's Church, Brookline, Mass., 1919-21; and First
Church, Seattle, Wash., 1921-29.
He became superintendent of the Seattle District,
MAGIC METHODISTS
ENCYCLOPEDIA OF
serving in this capacity until 1932, when he was elected
and consecrated bishop. He was resident bishop of the
St. Paul (Minn.) Area from 1932 until 1939; pre.sident
of Ha.viline U.MvERSiTY, St. Paul, 1933-34; resident bish-
op of the Des Moines Area, 1939-44, and resident bishop
of the Chicago Area from 1944 until 1952, when he re-
tired. He was director of the Crusade for Christ, 1944-
48 and president of the Council of Bishops, 1950-51.
Bishop Magee was married to Harriet A. Keeler on
Sept. 10, 1902. Their children are J. Homer Magee, Asso-
ciate Secretary of the Council on World Service and
Finance; and Dorothy J. Magee of the American Hospital
Supply Corporation. Mrs. Magee died on Oct. 31, 1943.
In 1944 a portrait of Bishop Magee was presented by
Iowa Methodists to the Iowa State Department of His-
tory and Archives. Bishop Magee was the first native
lowan ever to be made a bishop and to serve in Iowa
as such from any denomination.
Bishop Magee served in an official capacity in a num-
ber of important church-wide organizations. He was
named by B. C. Forbes in the Hearst Newspapers, as one
of the sixteen most influential persons in Seattle.
He was the chairman of the committee to combine the
Puget Sound Conference and Columbia River Conference
into what is now the Pacific Northwest Conference,
and presided at the Northwest German Conference when
it was integrated into nine other conferences. This meant
considerable work with pension funds, equalization in re
ages of members, etc.
He served as trustee of the following organizations:
Chamber of Commerce, Seattle, 1925-32; University of
Puget Sound; Simpson College; Cornell College;
McKendree College; Iowa Methodist Hospital; Hamline
University; Northwestern University; Greater Chicago
Federation of Churches; Garrett Theological Semi-
nary; Kendall College; Illinois Wesleyan Univer-
sity; Wesley Foundation, University of Illinois; Wesley
Memorial Hospital, Chicago; and the Lake Bluff, Illinois,
Children's Home.
He died Dec. 19, 1970, in Morton Grove, 111.
Who's Who in The Methodist Church. 1966.
Mary French Caldwell
MAGIC METHODISTS, a nickname given to the followers
of James Cravvfoot in addition to the more widely ac-
cepted title of Forest Methodists.
John T. Wilkinson
MAHABANE, EZEKIEL EGBERT (1900- ), South Afri-
can minister, was born at Thaba 'Nchu, Orange Free
State (brother of Z. R. Mahabane), on Feb. 21, 1900.
He received primary education at Besonvale Practising
School and high school education at Morija in Basutoland
(now Lesotho). He then trained as a teacher at Lovedale
Missionary Institution and thereafter entered the Method-
ist ministry in 1925. After theological training at Wesley
House, Fort Hare, he travelled in the following circuits:
Douglas, Kilnerton, Pretoria, Randfontein, Vereeniging
and Johannesburg. In 1962 he became the first African
Superintendent of the Witwatersrand (African) Mission.
Offices held: General Secretary of the Temperance and
Social Welfare Department of the Methodist Church
1939-56; General Missionary Secretary 1957-62; Minis-
terial General Officer of the Missionary Department 1963
to present time; Vice-President of the Christian Council
of South Africa 1960-61; President of the Witwatersrand
E. E. Mahabane
Christian Council 1965 to present time. He represented
the Methodist Church of South Africa at the 1956 World
Methodist Conference at Lake Junaluska, and at the
Third Assembly of the World Council of CHtmcHEs at
New Delhi in 1961. He is a member of the World Council
of Churches Central Committee.
S. P. Freeland
MAHABANE, ZACCHEUS RICHARD (1881- ), South
African minister, was bom on Aug. 15, 1881 at Thaba
'Nchu, Orange Free State. His parents were converted
from heathenism when he was ten years old and his father
began to preach immediately. Zaccheus was a herd boy
until he went to school. He trained for the teaching pro-
fession at Morija, Basutoland, but after two years' teach-
ing became a court interpreter. Accepted for the ministry
in 1908, he was trained at Lesseyton, Queenstown and
served in the following circuits: Cape Town, Vrede, Kim-
berley, Winburg, Kroonstad, Brandfort. He became the
first African official member of the Methodist Conference
in South Africa when he was appointed Secretary of
the Board of Examiners (1935-40), and served as a mem-
ber of the Revision, Church Union and Sessional Com-
mittees. He also became the first African President of the
Triennial Convention of the Young Men's Guild, held a
number of positions on national bodies, and attended
gatherings in Belgium (1926), Accra (1957) and Ibadan,
Nigeria (1958). He retired from active work at the end
of 1957, but continues to preach and undertake supply
work.
S. P. Freeland
MAHIN, MILTON (1824-1916), pioneer American clergy-
man, was bom in Green Co., Ohio, on Oct. 22, 1824. He
moved to Indiana and was admitted on trial in the North
Indiana Conference in 1841. He married Eliza Dorsey,
Oct. 31, 1843. Milton Mahin had an enviable and unique
record in that the Conference Minutes show that he
served a total of seventy-five years as pastor and presiding
elder. He was elected to the General Conference in
1868. He died Oct. 7, 1916.
Harold Thrasher
WORLD METHODISM
MAHON, ROBERT HENRY (1840-1929), American min-
ister, was born in Crockett County, Tenn., on Oct. 22,
1840, the son of Jackson H. Mahon, a Methodist minister.
He was received on trial in the Memphis Conference
in 1860, and appointed junior pastor with his uncle,
Robert Bums, to the Trenton Circuit. After two years
he was sent to Paris, Tenn. He served also as pastor at
Grenada, Miss., at Mayfield, Ky.; Broadway, in Paducah,
Ky.; First and Central Churches, Memphis; and at
Brownsville, Dyersburg and Union City, Tenn.; presiding
elder of Memphis, Dyersburg and Brownsville Districts.
Seven times he was a delegate to the General Con-
ference and two other times alternate; several times he
received a considerable vote for bishop. He published a
book. The Token of the Covenant or The Meaning of
Baptism. R. H. Mahon was one of the outstanding scholars
and ecclesiastical statesmen of his conference, and was
well-known as interpreter of the Scriptures.
In 1864 he was married to Annie Vaulx Blakemore of
Trenton, Tenn., who died in 1876; in 1878 he was mar-
ried to Mrs. Sue Hobson Senter of Nashville, Tenn.; she
died in 1912. This same year he took the supernumerary
relation after fifty-two years of active ministry. There-
after he lived in the home of his daughter, Mrs. Ruth
Hay of Brownsville, Tenn. He died May 28, 1929. He
taught a ladies' Bible class regularly during his years of
retirement.
While pastor of First Church, Memphis, he secured the
appointment of John R. Pepper as Sunday school super-
intendent, a world figure in Sunday school work.
F. H. Peeples
Idabelle Lewis Main
MAIN, IDABELLE LEWIS (1887- ), missionary edu-
cator in China and Brazil, was bom in Iowa and studied
at Morningside College and Columbia University. Her
first teaching was at Tientsin, in the Keen School for Girls.
She also taught English in Nankai University, where for
one semester she had Chou En-lai in her class.
In 1924, she was appointed assistant secretary of Meth-
odist education for all China, and assisted in editing The
China Christian Educational Review. In 1926, she be-
came president of Hwanan College in Foochow, but
resigned in 1929 to make way for a Chinese president,
and in the following year she returned to Shanghai as a
secretary of die China Christian Educational Association.
In 1932, she was married to W. A. Main, treasurer of
the China missions of the M. E. Church. They remained
in China until 1941, editing The China Christian Educa-
tional Review and The China Christian Advocate. In 1941
they retired and lived in America, but after Mr. Main's
death in 1945, she returned to Hwanan College where she
taught until the Communist occupation in 1949. In 1950
she was appointed to Colegio Bennett in Rio de Janeiro,
and taught there for five years. She is now retired and
living in Robincroft Home, Pasadena, Calif.
Francis P. Jones
MAINE is the extreme northeastern state of the Union.
It is bounded on the east, north, and west by Canada,
on the southwest by New H.\mpshire, and on the south-
east by the Atlantic Ocean. The forty-fifth parallel di-
vides the state into almost equal northern and southern
sections. The extreme north is free of killing frost about
diree and one-half months of the year, and most of the
state is spared for about four and one-third months. The
largest of the New England states, Maine's area is 33,215
square miles, and its population is about 977,260.
The Province of Maine was granted to Ferdinando
Gorges and John Mason in 1622. Gorges became the sole
owner; after his death the Colony of Massachusetts Bay
gradually encroached, and finally in 1677 bought the
province from Gorges' heirs for 1,250 pounds. Maine
continued as a part of Massachusetts until it was admitted
to the Union as a state in 1820.
Methodism entered Maine when Jesse Lee was ap-
pointed to the Province of Maine and Lynn, Mass., at
the session of the New England Conference in Lynn
in August 1793. On September 10, of that year, Lee
delivered the first Methodist sermon in Maine at Saco.
He soon visited eighteen towns in the province. In 1794
Lee was named presiding elder, and his district included
Massachusetts, New Hampshire, and Maine. On Novem-
ber 13 that vear, Lee preached at Monmouth, Maine,
and found that a man named Wagner had formed a class
of fifteen members there;' it was the first Methodist class
to be organized in Maine. During the conference year
1794-95, Lee dedicated a Methodist meetinghouse at
(East) Readfield, the first one to be erected in Maine.
The next year a chapel was dedicated at Monmouth.
In 1798 Bishop Asbury conducted the New England
Conference at (East) Readfield. At the 1799 session of
the same conference in New York City, Joshua Soule
was admitted on trial; he was the first native of Maine
to become a member of the New England Conference.
Asbury appointed Soule a presiding elder in 1804. As a
member of the 1808 General Conference, Soule drafted
the plan for a delegated General Conference, one of the
most important pieces of legislation ever adopted by the
supreme law-making body of Methodism (see Restric-
tive Rules). Elected bishop in 1824, Soule was a domi-
nant figure in the office for more than two-score years. He
adhered South after the division in 1844. Two other
bishops were born in Maine, Davis W. Clark and Edgar
Blake, elected in 1864 and 1920, respectively. All three
MAINE CAMP MEETINGS
ENCYCLOPEDIA OF
men were serving m other states and conferences when
elevated to the episcopacy.
For several years Maine formed one district in the New
England Conference, and in time it grew to tliree districts.
The Maine Conference was created by the 1824 Gen-
eral Conference, and was organized in 1825. In 1848
the Maine Conference was divided to forni the East
Maine Conference. After seventy-five years the two con-
ferences were merged to form again the Maine Confer-
ence covering Maine and part of New Hampshire.
As soon as tlie Maine Conference was organized it
became affiliated with a school called the Maine Wesleyan
Seminan,- which had opened at Kent's Hill in February
of that year. The institution had difficulties, but it kept
going and in time was named the Maine Wesleyan Semi-
nary and Female College. The conference board of educa-
tion declared in 1880 that Maine Wesleyan was the lead-
ing institution of learning in the state and said that many
young men were going directly from the school into the
ranks of the itineracy. In 1900 the same board said there
were few churches in the conference which had not felt
the uplifting influence of the college. About 1910 Maine
Wesleyan became a secondary school and was called
Kents Hill School. Under that name it is today an
accredited Methodist secondary school with an endow-
ment of some $750,000, a plant worth $1,000,000, and
about 300 students.
The Maine Wesleyan Journal was published from 1832
to 1841, and was then merged with Zion's Herald.
In 1970 the Maine Conference reported three districts,
134 pastoral charges, 142 ministers, 33,257 members, and
property valued at $16,366,666.
Allen & Pillsbury, Methodism in Maine. 1887.
General Minutes, MEC and MC.
Minutes of tlie Maine Conference. Alfred G. Hempstead
MAINE CAMP MEETINGS. The first camp meeting in
Maine is believed to have been held at Buxton in 1806.
About twenty preachers, traveling and local, were present.
Bishop AsBURY preached on Saturday and Sunday to a
crowd estimated to be 5,000. Two years previously Asbury
was in Buxton for a session of the New England Con-
ference. At that time he preached and ordained ministers
in a grove, using a hay cart for a pulpit.
From this beginning at Buxton, camp meetings spread
throughout the State, becoming a powerful influence in
the life of Methodism. Evangelism was the prime purpose;
however, not only were souls converted but also for sev-
eral generations many preachers in the Conference were
men converted at camp meetings. Here, too, the moral
reform movements, especially the abolition of slavery and
the temperance cause, were powerfully presented.
In the earlier development of the camp meeting, not
much equipment was required — a speaker's stand, plank
seats for the congregation, straw for mattresses, a place
for tents and perhaps some sort of fence with a gate. As
time went on, refinements were added, such as a "taber-
nacle," a boarding house for meals, and cottages built by
individuals or by local churches on ground rented from
the local camp meeting association.
There are known to have been forty or more locations
in Maine where, for a longer or shorter time, camp meet-
ings were held. Some changed from one site to another.
The greatest crowds on record were those at Littleton.
"Some of the Presiding Elders," wrote A. A. Callaghan,
"reported great crowds, one reported an attendance of
15,000 and said that if anyone had any suggestion as to
how the situation could be handled he would be glad to
consult."
East Livermore Camp Meeting was established in 1847;
one of the organizers was a man who came to be known
as Camp Meeting John Allen. He was converted in 1825
at the camp meeting at Industry. He used to take his
granddaughter to the camp meeting at Strong, a few
miles from her home at Fairbanks, where she often sang
as a girl. Later she was kno\\Ti in world opera as Madame
Nordica. Camp Meeting John Allen fittingly preached his
last sennon at the age of ninety-three at the East Liver-
more Camp Meeting, and the next morning went "home
to glory." The East Livermore Camp Meeting is still
active, though for several years has not been under Meth-
odist auspices.
Two outstanding camp meetings deserving particular
mention are Old Orchard and Northport. The former,
which ran from 1872 to 1934, at one time attracted na-
tional attention. The Northport Camp Meeting, which
served the churches up and down the Penobscot River,
had a landing for tlie Bangor-Boston steamships which
was an added convenience and attraction. The association
sponsoring this camp disbanded in the 1920's. Many of
the cottages were privately owned; the others were ac-
quired by individuals, and the place became a summer
resort.
At present only two camp meetings continue to hold
services and to preserve their organizations. The Empire
Grove Camp Meeting at East Poland draws considerable
support from the Portland District, holds a week of ser-
vices and a Church Vacation School. The cottagers who
spend the summer on the grounds for the most part have
Methodist membership or traditions. Several Conference
ministers own cottages, and one retired minister "winter-
ized" his cottage and lives there the year round.
The other camp meeting still in operation is at Jack-
sonville located in Washington County on the Bangor
District. It has a week of services and a youth program
for those who cannot get to the Methodist Camp at
Winthrop. For several years there has also been a camp
for underprivileged youth.
As the camp meetings gradually disappeared, especially
from about 1910 to 1918, the work with adults in the
field of evangelism of the revival type has declined al-
most to the vanishing point. Beginning with about 1920,
several Epworth League Institutes were held across the
state in preparatory schools and teacher's colleges. After
much experiment and with the increased availability of
automobile transportation for delegates, it seemed wise
to establish only one organization and to secure a desirable
camp site for the newer approach to youth work. Such
a camp with a dozen buildings and a waterfront was
purchased on a lake in Winthrop in 1948. There a series
of different age groups of children and youth attend
camps of one or two weeks duration from mid-June until
September, followed by a camp for the Conference Lay
Activities. Many young adults as well as youth who are
active members of local churches, and several young min-
isters in the Conference, answered the challenge of Christ
at the recent Methodist Camp and this seems to have
taken over some of the function of the camp meeting of
former times.
A. A. Callaghan, "Camp Meetings in Maine," Maine Con-
ference Year Book, 1951, pp. 59-63. Alfred G. Hempstead
WORLD METHODISM
MAINE CONFERENCE (ME) was created by the 1824
General Conference. Its territory at the beginning
was Maine and the part of New HAMPSHraE east of the
White Hills and north of Ossipie Lake. The Maine Con-
ference was carved out of the New England Confer-
ence. The new conference was organized at Gardiner,
Maine, July 6, 1825, with Bishop Enoch George presid-
ing. It began with three districts, thirty-two charges,
forty-two preachers, and 6,960 members. (See Maine
for beginning of Methodism in the state. )
By 1840 the membership of the Maine Conference had
trebled, and in 1843 it reported 27,400 members, the
high water mark in membership for a century. In the next
three years the net loss was nearly 7,000 members. The
total membership in 1847 was 20,448.
In 1848 the Maine Conference was divided to form,
the East Maine Conference. The division left 10,773
members in the Maine Conference.
From the beginning the Maine Conference supported
a school at Kent's Hill called the Maine Wesleyan Semi-
nary (see Rent's Hill School). Also, the conference
supported the Boston School of Theology, and it had
close ties with Wesleyan University in Connecticut
as long as that institution was related to the church. The
conference owns and operates a 180-acre Camp and Con-
ference Center at Winthrop. Instead of maintaining Wes-
ley Foundations, in more recent years the conference
has supported an ecumenical ministry on college cam-
puses. In 1968 the conference estabhshed the Methodist
Conference Home, Inc. at Rockland, Maine.
The 1920 General Conference adopted an enabling
act permitting the Maine and East Maine Conferences
to merge during the quadrennium if both should so vote.
The Maine Conference rejected the merger in 1921, but
in 1922 both conferences voted for it, and it was consum-
mated in 1923. The first session of the enlarged Maine
Conference was held at Bangor, April 18-23, 1923. At
that time the conference had four districts, 271 charges,
and 23,234 members. By 1930 the conference member-
ship had declined to 21,880, but thereafter it increased.
In 1935 there were 25,908 members, and in 1945 the
total was 28,425.
In 1966 Margaret K. Henrichsen was appointed
superintendent of the Bangor District, the first woman
district superintendent in Methodism.
In 1970 the Maine Conference reported three districts,
Augusta, Bangor, and Portland, 134 charges, 142 min-
isters, 33,257 members, property valued at $16,366,666
and $2,067,918 raised for all purposes during the year.
Allen & Pillsbury, Methodism in Maine. 1887.
General Minutes, MEG and MC.
Minutes of the Maine Conference. Alfred G. Hempstead
MAITLAND, New South Wales, Australia, was originally
known as the Hunter River Circuit and included the
settlement at Newcastle. Samuel Leigh visited the penal
establishment at Newcastle in 1821. A second visit was
made later. Joseph Orton passed through Newcastle in
August 1839, sailing up the Hunter River to Morpeth
and travelling across country to Maidand. Here he found
a Methodist Society and a chapel in course of construc-
tion, due largely to the labors of a local preacher from
Ireland named Jeremiah Jedsam. Later the same year,
Nathaniel Turner preached and met members of the
Society during a brief visit. The first missionary stationed
at Maitland, Jonothan Innes, arrived the following year
(1840); the circuit then extended from Newcastle to
Singleton. For several years previously, meetings for
Christian fellowship had been held in Newcastle, led by
William Lightbody, later employed by the Wesleyan
Conference as a local preacher and school teacher. In
1854 Rev. W. Cumow resided in Newcastle for a short
period. In 1856 it was separated from the Maitland Cir-
cuit, with William Clarke as the first minister. Singleton
Circuit was created the same year. The mother-circuit.
Hunger River, was in 1855 renamed Maitland.
J. Colwell, Illustrated History. 1904.
"Glory Be," Brochure of Centenary of Newcastle Methodism,
1945. Australian Editorial CoMMrrrEE
MALAYSIA is a constitutional monarchy comprised of
the nine Sultanates and two British Straits Settlements
of the former Federation of Malaya (Malay Peninsula),
together with the former British Colonies of Sar.\wak
and Sabah (North Borneo) situated on the Island of
Borneo. Singapore (city and island) had been a constit-
uent element of Malaysia when it was established in 1963,
but it withdrew in 1965, because of racial and political
tensions, to become an independent country. Both Ma-
laysia and Singapore are members of the United Nations
and the British Commonwealth.
The area of present Malaysia is approximately 138,000
square miles, of which 78,000 stands in the elements on
Borneo ( Sarawak and Sabah ) . The population is about
8,350,000, of which 1,250,000 hve in Sarawak and Sabah.
In the population, Malays predominate in all sections
except Singapore, where Chinese are at least seventy-five
percent. There are sizeable groups of Tamils from India,
as well as Indonesians. The capital is Kuala Lumpur
(300,000 people), twenty-five miles inland from Port
Swettenham on the Straits of Malacca.
The aborigines of Malaya were never left alone. Varied
peoples came from far to trade and settle, bringing their
gods and their cultures with them. A hardy group of the
Singh clan of northwest India, forced from their homes,
settled on the island at the southern tip, building a town
which they called "Lion City" — Singapore. Others from
South India and Ceylon, speaking Tamil, came in such
numbers as to form an enclave with Hinduism and its
culture. The teachings of Buddha entered by way of a
strong dynasty out of Siam (Thailand). China seems
always to have been overpopulated, and thousands have
poured into Malaya, revering Confucius — sturdy peasants,
astute businessmen, wise legislators. Early Arab traders
dominated the eastern seas, Islam appearing in their com-
munities in every port city.
Catholic Christianity arrived with the ships of Portu-
gal, Spain and France, soon to be followed by the
Protestantism of the Dutch and British. Portugal proved
unable to maintain any sizeable area. Spanish influence
centered in the Philippines. France consolidated what
became French Indo-China — now Viet Nam, Laos and
Cambodia. The Dutch achieved an island empire of over
1,500 miles from Sumatra to Celebes — now Indonesia.
Britain's foothold was the cosmopolitan focal center, Singa-
pore, and the supporting peninsula, producing great quan-
tities of rubber and tin. Singapore and environs became
a Crown Colony, while Protectorates were established
for the Peninsula Sultanates.
After Pearl Harbor and the decimation of all AlHed
ENCYCLOPEDIA OF
Tamil Church, Kuala Lampur
naval units between India and Australia, early in World
War II, Japanese forces swarmed down the coast and
along the NIalay Peninsula. Singapore fell without a siege,
its strong defenses having been constructed against sea-
attack, and requiring supporting naval power. After the
ultimate defeat of Japan, British sovereignty was re-
stored, the Federation of Malaya was established and
independence achieved. A wearisome and costly struggle
against Communist infiltration and sabotage has practically
eliminated that menace from the Peninsula.
The British-protected Sultanates and Settlements of
the Malay Peninsula, together with the separate city-
island, Singapore, were constituted a limited monarchy
in August 1957, becoming a member of the United Na-
tions. In September 1963, following two years of negotia-
tions, this Federation in turn became the sovereign state,
Malaysia, including the former Briti.sh colonies, Sarawak
and Sabah (North Borneo), located on the northwest
coast of Borneo. Malaysia was duly admitted to member-
ship in the United Nations, occupying the seat of the
former Federation of Malaya. Indonesia, under Sukarno,
had consistently challenged the procedure, entering upon
forceful attack. Numerous military invasions of the Borneo
elements were repulsed by the Malaysia armed forces,
aided by some British troops. The Philippines also entered
a legal claim to the Borneo territories.
Early in 1966 a military coup occurred in Indonesia,
toppling the Sukarno regime. Lieut. Gen. Suharto assumed
leadership of the new military junta, designating the
experienced Adam Malik as Foreign Minister to succeed
Dr. Subandrio who was arrested on charges of treason.
1508
Sukarno was retained as a figurehead of government,
stripped of all essential powers. The Indonesia Provisional
People's Consultative Congress unanimously approved
overthrow of the Sukarno regime, and ordered the com-
plete realignment of the foreign policy. After careful
negotiations, on Aug. 11, 1966, Abdul Razak, Malaysia
Vice-President, and Adam Malik, Indonesia Foreign Min-
ister, signed a formal accord and treaty, declaring the
cessation of hostilities between the two countries. The
accord also provided for the restoration of normal diplo-
matic relations, and pledged to the citizens of Sabah and
Sarawak (North Borneo) the right to a plebiscite to deter-
mine their future status as between Indonesia and Ma-
laysia. The restoration of normal trade and cultural re-
lations is implicit in the accord.
On Feb. 7, 1885, William F. Oldham (later bishop)
arrived at Singapore with James M. Thoburn (later
bishop), to establish work under appointment of the
South India Annual Conference of the M. E. Church.
Witliin a month Oldham had organized a church and
quarterly conference, including English, Eurasians, Tamils
and Chinese in membership. The Municipality granted
land, and the first church building was erected that year.
The Chinese colony provided several thousand dollars
for a school. The Tamils developed their own church and
school. In 1887 the Woman's Foreign Missionary Soci-
ety appointed Sophia Blackmore of Australia, under sup-
port of the Minneapolis Branch. She arrived July 18
and promptly opened a school for Tamil girls. Miss Black-
more gave forty years of service in Malaya.
The Malaya work passed to the Bengal Conference
WORLD METHODISM
MALIINSON, WILLIAM
at its organization in 1887. In 1889 the work became the
Malaya Mission, and the Malaysia Mission Conference in
1894. Annual Conference status was gained in 1902. The
extensive growth of work among the Chinese prompted
separate organization for that element, as the Malaysia
Mission Conference 1936, Provisional Annual Conference
1940, and Malaysia Chinese Annual Conference, 1948.
Among the early missionaries in Malaya, William G.
Shellabear should be named. English by birth, an officer
in the Royal Engineers, ordered to Singapore, he met
Oldham. Catching the gleam of missionars- service, Shell-
abear went back to England, resigned his commission,
married, and returned to the new line of dut>' among the
Malays. A bom linguist, he acquired several dialects as
well as the basic language, translated and printed much
literature in Malay tongue, as he studied, loved and
served that fascinating people. Unable to remain on the
equator in the later years, Shellabear came to America.
He taught oriental languages at Drew Theological
Semlmary, and also at Kennedy School of Missions, Hart-
ford, Conn., until his death. "He was a distinguished
linguist and scholar, an authority on the Malays and their
language, a wise and devoted missionary, and a sincere
Christian."
The Methodist Church has grown steadily on the Penin-
sula, with over eighty churches and about 12,000 mem-
bers. The chief centers are the capital, Kuala Lumpur,
and Klang, Malacca, Seremban, Raub, Ipoh, Sitiawan,
Telok Anson, Penang, Taiping. The schools, however,
with registration of many thousands, constitute the dis-
tinguishing mark of the Mission. Statements concerning
Methodist work in Singapore, and Sarawak-Sabah, will
be found in separate articles under those titles.
Methodist Church of Malaysia and Singapore. In re-
sponse to the felt need of an autonomous Methodist
Church in Malaysia, and pursuant to permission given by
the Gener.'Vl Conference of The United Methodist
Church in 1968 to effect the same, such a Church, de-
nominated the Methodist Church of Malaysia and Singa-
pore, was officially constituted on Aug. 9, 1968. Upon
that same day, the first national of that land to be elected
a bishop. Dr. Yap Kim Hao, was by ballot elected as the
first bishop of the new autonomous Church.
The Malaysia Chinese Annual Conference, the Singa-
pore-Malaya Annual Conference, and the Tamil Provi-
sional Annual Conference in West Malaysia and Singa-
pore, and the Sarawak Annual Conference and the Sara-
wak Iban Provisional Annual Conference in East Malaysia
comprise the new Church. In its structuie it has been
provided that there shall be a president for each annual
conference who will be the administrative head. Not all
such presidents will receive remuneration, but will serve
in other capacities in the Church. The bishop is looked
to as the spiritual leader of the whole Church and his
voice is to be the voice of the Church. He makes appoint-
ments in each annual conference with the help of an
advisory board, and will ordain those who seek ordina-
tion as DEACON or elder when proper authorization is
given.
The early life of the new Church is being guided by
eight ministers and eight laymen foiming the Executive
Council of its General Conference. These will share with
Bishop Yap the important task of fashioning policies and
procedures, and of establishing the guidelines by which
the autonomous Church will function under the new
Discipline. "New Life for the New Church" has become
the theme for this autonomous Methodist Church as it
"faces with vitality and a new commitment the opportu-
nities for effective witness and mission in newly developed
nations."
W. C. Barclay, History of Missions. 1957.
Encyclopaedia Britannica.
Barbara H. Lewis, Methodist Overseas Missions. 1960.
National Geographic, September 1961.
World Methodist Council Handbook of Information, 1966-71.
World Parish, Vol. VIII, No. 6, March 1969.
Abthuh Bruce Moss
N. B. H.
MALDEN, MASSACHUSETTS, U.S.A. Centre Church, lo-
cated five miles north of Boston, was organized in 1821,
largely through the work of shoemaker James Howard
in whose home a class was formed. Prior to tliis time the
Methodist influence had been at work through the preach-
ing of George Whitefield (in 1740 and 1770) and
Jesse Lee (1790). Although a class was formed on Cross
Street at the time of Lee's preaching, no permanent re-
sults followed.
The Maiden congregation, outgrowing two earlier
buildings, each one at different sites (one erected in
1826, the other in 1856), constructed the present large,
red brick edifice on Washington and Pleasant Streets in
1874. A three-story brick building was added in 1911.
The congregation numbering in 1970, 1,071 members
has been influential in civic, educational and philan-
thropic circles. Four pastors of this church have become
bishops: Erastus O. Haven, Gilbert Haven, Jr., Edwin
Holt Hughes, and Lauress J. Birney. Another pastor,
Lucms BuGBEE, became the editor of Methodist church
school publications. From this church eighteen men have
gone into the ministry.
Centre Methodist Chvirch's 125th anniversary, 1946 (pam-
phlet).
Minutes of the New England Conference. Ernest R. Case
MALLALIEU, WILLARD FRANCIS (1828-1911), American
bishop, was born at Sutton. Mass., Dec. 11, 1828, and
was educated at Wesleyan University in Connecticut.
He joined the New England Conference of the M. E.
Church in 1858 and was pastor at Grafton, Mount Belling-
ham, Chelsea, Lynn, Monument Square, Charleston;
Bromfield Street, Boston; Walnut Street, Chelsea; Trinity
in Worcester; Broadway in South Boston; and presiding
elder of the Boston District. He was a member of the
General Conferences of 1872, 1880, and 1884. At the
last he was elected bishop. He served for nine years as
bishop in New Orleans, four years in Buffalo, N. Y.,
eight in Boston. He retired in 1904.
Bishop Mallalieu received honorary degrees from East
Tennessee Wesleyan University and New Orleans Uni-
versity. He was the author of the Why, When and How of
Revivals, The Fullness of the Blessing of the Gospel of
Christ, and Word^ of Cheer and Comfort. He died on
Aug. 1, 1911 at Auburndale, Mass., and was buried in
Bay View.
F. D. Leete, Methodist Bishops. 1948.
Journal of the General Conference, 1912.
Wha's Who in America. Elmer T. Clark
MALLINSON, WILLIAM (1854-1936), British layman and
philanthropist, was bom at V^itechapel, London, July
MALTBY, WILLIAM RUSSELL
ENCYCLOPEDIA OF
6, 1854. He was a timber merchant and prospered in
business. Brought up a member of the United Method-
ist Free Churches, be became treasurer of the London
Church Extension and Mission Committee in 1893 and
held office for forty years. During this period the United
Methodist Free Churches — and after 1907 the United
Methodist Church — built under his leadership in Lon-
don thirty chapels and thirteen schools. He endowed the
Mallinson Trust for the benefit of London churches, and
carried through a scheme for the extinction of all debt on
United Methodist chapels in London and the home coun-
ties, the amount totaling £66,000. He held other con-
nectional offices, was a magistrate, and was created a
baronet in May, 1935. He died on May 5, 1936, at
\\'althamstow, London.
H. Smith, J. E. Swallow, and W. Treffry, The Story of the
United Methodist Church. London, 1933.
OLrVER A. Beckerlegge
MALTBY, WILLIAM RUSSELL (1866-1951), British Meth-
odist, was bom at Selby, Yorkshire, on Dec. 5, 1866. A
Wesleyan Methodist minister's son, he qualified as a
solicitor in 1892, but in 1893 entered the Wesleyan min-
istry. He was warden of the Wesley De.\coness Order
from 1920-40. He was President of the Wesleyan Con-
ference in 1926. In 1928 he gave the Burwash Memorial
Lecture, on The Significance of Jesus. He delivered the
first Cato Lecture in Australia in 1935, Christ and His
Cross. He strongly supported proposals to admit women
to the Methodist ministry.
John Kent
MALVERN, ARKANSAS, U.S.A. Rockport Church is one
of the earliest churches organized west of the Mississippi
River, established in 1816 by John Henry. The first
Rockport Church was built of logs and heated by a large
stone fireplace with split log benches for seats and a split
log table. It was situated on the Ouachita River on the
north side of the Military Road, which was then the
Southwest Indian Trail. One of the first bridges across
the Ouachita River was built at this point about two
miles northwest of Malvern.
One of the earliest settlers was Christian Fenter, and
most of the preachers in early days stayed in his home
when they preached or traveled by. The township in
which Rockport is located is named after him.
In 1877 the Rockport Methodists decided to move their
church building to Malvern, because the railroad had
come through that place in 1871, and most of the mem-
bers at Rockport moved into Malvern. At Malvern itself
a new church building was erected in 1888. During the
time the building was going on in Malvern, the Methodists
who remained at Rockport reassembled and held services
in the public school building at Rockport. When the con-
gregation at Malvern did build their new church, the
church at Rockport bought back their old church building
for $50, moved it back to Rockport where it stands today.
During the Centennial celebration of Arkansas in
1936, which was also the centennial of the Rockport
Church having been established as a preaching circuit,
the church received a visit from President Franklin D.
Roosevelt and his wife. The President delivered an ad-
dress to several thousand people from the porch of this
old church, and the sermon for the occasion was preached
by Bishop John M. Moore of Dallas, Texas.
Rockport Church has been remodeled and repaired
many times and is today a neat frame building sitting at
the intersection of two well-traveled, paved highways.
The people in that section consider it a monument to the
religious devotion and endeavors of their pioneer an-
cestors.
Mrs. Bennie Finch, History of Malvern Methodist Church. N.d.
Malvern Daily Record, 25th Anniversary Edition, 1942; 50th
Anniversary Edition, 1967. Ray N. Boyle
MANCHESTER, ARKANSAS, U.S.A. The first Methodist
church east of the Ouachita River was organized in 1837
by Jacob Custer. It was located on one acre of land given
by George S. Wimberley. The chartered members of this
church included the following: Thomas C. and Jamima
Hudson, Nathan and Nancy Strong, Miss Tennessee Hud-
son, Miss Mariah Strong, and one colored member, Laney.
Later came the Joneses, the Bullocks, the Littlejohns,
and the Sims. The Manchester Chuch was the strongest
church in the south Arkansas area during the days of its
prosperity. Preaching was held in homes of the members
until a log cabin of one room was built in 1844. It was
named the Manchester M. E. Church.
About 1850 the Princeton Circuit was set off, embrac-
ing nearly all the territory between the Ouachita River
on the west, Saline on the east, Camden on the south.
Hot Springs on the north, of which Manchester was the
principal church. In 1863 the Manchester Church, due to
the problem of slavery, changed its name to the Man-
chester M. E. Church, South, which it remained until
unification in 1939.
In 1888 Manchester Church was divided due to a
growing community called Dalark. At this time the Man-
chester M. E. Church, South moved from the one-room
log building to its present location, which was given by
Mr. and Mrs. W. F. McCaskell, and two sons, Joe and
Charlie Neal. This deed is recorded in the Circuit Court
Clerk's office in Arkadelphia, Ark., Sept. 20, 1910.
In 1910 and 1911, under the capable leadership of
J. H. McKelvy, the first part of the present building was
constructed. It continued in use till 1938 under the capa-
ble leadership of A. J. Bearden. The present sanctuary
was added to the old part of the original church. The
original church was made into class rooms for the church
school. At this time it was placed on the Dalark Charge.
In 1970 Manchester had a membership of 74 with an
average attendance of seventy at its morning service.
J. J. McKnight
MANCHESTER, CONNECTICUT, U.S.A. In August 1790,
George Roberts, assistant to Jesse Lee, organized a
Methodist Society in Manchester in the home of Thomas
Spencer. Four years later Bishop Asbury found a neat
house of worship on Spencer Street. In 1821 a larger
church was built at the Center, which was used for thirty
years.
Three preaching points developed: one in the north
section which started its first Sunday school in 1826 and
developed into a separate church in 1851. This is today
known as St. Paul's in Manchester. One developed in
Buckland's Comers and flared up in a revival, but never
managed to become an enduring church. The Center
congregation moved to the south and built its church in
1854 and this last was destined to endure and to become
known today as South Methodist Church.
WORLD METHODISM
MANCHESTER, ENGLAND
South Church, Manchester, Connecticut
South Church today has an elegantly appointed sanc-
tuary and the largest membership of any church in the
New England Southern Conference. The style of
the church is Tudor Gothic and is of local grey field
stone with trimmings of grey case stone and with English
cathedral glass windows leaded in small panes. The build-
ing is now covered with ivy. A square tower, sixty-seven
feet high and surmounted by turreted battlements, is
placed at the southwest corner of the main building and
contains a bell from the first Methodist church in Man-
chester and a memorial set of chime bells ranging in size
from 275 to 2,000 pounds. Because of its unique design
and setting the South Church has long been a familiar
and famous landmark of Manchester, Conn.
Throughout the interior, there are carved oak antique
decorations. Julian S. Wadsworth, a former pastor and
wood carving enthusiast, carved the Twelve Apostles in
oak to form panels in the reredos screen. Guido Mayr
of Oberammergau, who portrayed the part of Judas in
the "Passion Play," carved a bas-relief of the famous
Leonardo da Vinci painting of "The Lord's Supper" across
the top of the screen. Other wood carvings decorate the
pulpit and lectern and depict the Uves of Christ and His
Disciples.
The lectern itself is bronze and represents an eagle
standing on a globe, a symbol of St. John in his capacity
as an Evangelist where "He soared in the Spirit and saw
God."
The Pulpit has five carved oak panels representing
Biblical references to Christ and His Church. The central
panel, carved by Wesley B. Porter, a former member of
South Church, symbohzes Christ — The Rose of Sharon
and the Cross forming what is knovin as the "Rose-Croix."
At the base of this panel is the inscription, "As a Lily
Among Thorns," taken from the Song of Solomon.
The music of South Church has been emphasized for
many years with vocal choirs of all ages and a rhythm
choir which interprets ideas through rhythmic motion.
The large window in the sanctuary, facing east has been
given the name of "Creation," for here in the ivy-covered
panes, the birds nest year after year and raise their young.
The baptismal font made of Carrara Italian marble is
located in the west arm of the cruciform building. The
handcarved antique silver lamp which hangs above the
font came from one of the ancient churches of Jerusalem
and was presented by Mrs. Mattie Case.
Across the street from the Church proper are ten acres
of land known as the "South Church Campus," where two
Cheney mansions are located. Today, these two mansions
provide class space for all the church school below junior
high school age, a church parlor for group meetings
and a hundred-car parking lot.
From the original membership of six, the church has
now grovim to 2,397 members, making South Church
the largest as well as the most influential church in the
New England Southern Conference.
Almond, Methodism in Manchester. N.d.
Hibbard, History of the North Methodist Church of Man-
chester, Conn.
R. C. Miller, New England Southern Conference. 1898.
Harvey K. Mousley
MANCHESTER, England. Manchester's growth into one
of the greatest industrial and commercial centers of mod-
em England dates from the industrial revolution of the
eighteenth century.
John Wesley visited Manchester on three occasions
before his evangelical conversion to see his friend John
Clayton. George Whitefield paid the first of seven
visits there in December 1738; and Benjamin Ingham
preached in Long Millgate in May 1742. The first Meth-
odist sermon was delivered by John Nelson at Man-
chester Cross in either 1742 or 1743; but not until
Charles Wesley's visit in January 1747 was a society
formed. John Bennet, who had already pioneered Meth-
odism in the surrounding villages, added the society to
his round in March of that year; and John Wesley came
in May 1747, when he preached at Salford Cross. This
new society had several homes, including a garret by the
river Irwell and a Baptist chapel in Shudehill, before a
chapel was begun in Birchin Lane in 1750. Completed
in 1751, it was, with Liverpool, the first Methodist chapel
in Lancashire.
In 1752 Manchester became the head of a circuit cover-
ing much of Lancashire and Cheshire. The following year,
despite the defection of John Bennet, there were 250
members, and the chapel had to be enlarged. In 1765
the Conference met in Manchester for the first time, a
sign of the town's growing connectional importance. In
1781 Birchin Lane was replaced by the Oldham Street
Chapel, which was "about the size of that in London."
For some years later after 1788 there was a close link
with the nearby St. James' Church, and the Oldham Street
congregation attended services there in a body. The Wes-
leyans also played a part in setting up interdenominational
Sunday schools in Manchester in 1786.
After 1751 John Wesley usually visited Manchester
every year. On Easter Day, 1790, his last visit, he de-
scribed 1,600 communicants at Oldham Street. The mem-
bership grew with the rapid rise in the town's population
— in 1799 there were 2,225 members in Manchester and
Salford. More chapels were built: Gravel Lane, Salford,
1791; Great Bridgewater Street, 1801; Swan Street, 1808
(closed, 1826); Chancery Lane, 1817; Grosvenor Street,
1820. In 1826 four large chapels were built: Irwell Street,
Salford; Ancoats; Oxford Road; and Oldham Road, Wes-
ley.
MANCHESTER. NEW HAMPSHIRE
ENCYCLOPEDIA OF
In 1824 a second VVesleyan circuit was formed, with
Grosvenor Street at its head. For some years this was
the wealthiest chapel and circuit in the British con-
nection, as may be seen from its contributions in The
Centenary Fund, 1839. Despite the Warrenite secession
of 1834-35 (see below), Wesleyan Methodist member-
ship reached 10,000 in Manchester in 1883. The second
VVesleyan theological college, Didsbury, was built there
in 1842. In 1886, when the central area was beginning to
lose ground, the first Wesleyan Central Mission was begun
in Manchester under Samuel Collier. The failing Old-
ham Street Chapel, now surrounded by warehouses, was
closed in 1883, and the Central Hall was erected on the
same site.
Collier built up what he called "the largest congrega-
tion in the world," which met for more than twenty years
in the famous Free Trade Hall until the Albert Hall was
built in 1910 as its permanent home. This is still the
preaching center of the mission. The first General Chapel
Committee met in Manchester in 1790; from this grew
the Wesleyan Methodist Department for Chapel Af-
fairs, which was established in Manchester in 1855.
It remains the only British Methodist departmental head-
quarters outside London.
The Methodist New Connexion started in the city
in 1797, when a secession took place, mainly in Salford.
Manchester formed one of the first seven Methodist New
Connexion circuits. Mount Zion Chapel, Nicholas Croft,
was built in 1800, but had to be relinquished in 1808 for
a smaller building in Oldham Street. The cause made little
progress until 1835, when a new chapel was opened in
Peter Street. The Methodist New Connexion Book Room
was in the city from 1827-44, and the Jubilee Conference
of the denomination was held there in 1846. Salem Chap-
el, Strangeways, was opened in 1851 and the following
year became the head of a Manchester North Circuit.
Apart from strong churches at Pendleton and Newton
Heath, the New Connexion made slow progress; in 1906
the total membership of the two circuits was fourteen
hundred.
On the other hand, the secession of 1834-35 under
Samuel Warren was much more serious, as Warren
was then superintendent of the Wesleyan Oldham Street
Circuit. About a thousand members left the four Man-
chester circuits and formed the Wesleyan Methodist As-
sociation. Their chapels were often built as close as pos-
sible to those of their Wesleyan rivals. Sunday school
teachers seem to have played an important part in the
division. Membership fell slightly after the initial excite-
ment, but in 1851 there were eleven Association chapels
in the Manchester registration district, compared with
eighteen Wesleyan, five Methodist New Connexion, and
two Primitive Methodist chapels. These Association
chapels entered union with the Wesleyan Reformers in
1857, and membership then increased. In 1876 the re-
sulting United Methodist Free Churches opened their
ministerial training college in Manchester at Victoria Park.
As for Primitive Methodism, evangelism probably
reached Manchester late in 1819. By October 1820 there
were 130 members, and in 1821 Manchester was con-
stituted a separate circuit. The first chapel was in Jersey
Street, Ancoats, opened in 1823, followed by one in the
Oxford Road, and in King Street, Salford. The main ex-
pansion came between 1850 and 1900, when several
large chapels were built, including Great Western Street,
in Moss Side, and Higher Ardwick. The Primitive Meth-
odist theological college. Hartley, was set up in Man-
chester in 1868, not far from Great Western Street. In
1932 there were twelve Primitive Methodist circuits in
the city area, with thirty-eight churches. These circuits,
together with the Wesleyan circuits, joined the six United
Methodist Church circuits (formed in the union of
1907) in 1932. The strength of the Wesleyans was ap-
proximately equal to that of the other two bodies com-
bined.
Despite the decline in religious observance in England
and the fall of Manchester's population, it was more than
twenty years before the rationalization of the city's circuits
neared completion. Membership has fallen steadily since
1932; and although the number of chapels has been re-
duced from about one hundred in 1932 to about fifty-six
in 1965, some overlapping remains. Other changes in-
cluded the removal of Didsbury College to Bristol in
1945 and the closure of Victoria Park College in 1932,
when it was amalgamated with Hartley to become Hart-
ley Victoria College. The Central Hall in Oldham
Street was damaged by bombs in the Second World War,
but reopened in 1954. The offices of the Chapel Affairs
Department remain in the building.
E. A. Rose
MANCHESTER, NEW HAMPSHIRE, U.S.A., is situated on
the east bank of the Merrimack River and on the Boston
and Maine Railroad in the south central portion of the
state. Its territory was traversed by the early pioneers
of Methodism, although because of its connection with
older appointments, the name appears first in the con-
ference minutes in 1819. Services were occasionally held
at the Town House by Reuben Peaslee of Hampstead,
and later by John Haskell, a member of the Legislature,
both local preachers. Orlando Hines, here a few years
on a part-time basis, was the first Methodist to administer
the ordinance of baptism in this town, having baptized
Mrs. Edna Procter and Miss Rhoda Hall by immersion
about 1827. Made a part of the Poplin Circuit, embracing
Popkin, Chester, Sandown, and Manchester in 1828, it
was the scene of a great revival a year later, with meet-
ings conducted by John Brodhead and Caleb Lamb,
preachers on the circuit. Eiglity were converted, among
them James M. Young and James McCaine, who entered
the Methodist ministry.
On Sept. 29, 1829 the first Methodist society was
organized in the kitchen of Israel Morrill on Huse Road
with eighty members. A church commenced at the Cen-
ter was completed the following year at a cost of $1,800.
This building was used for ten years. On Dec. 16, 1839,
a new church society was organized and building erected
on the comer of Hanover and Chestnut Streets. This was
soon removed to the corner of Pine and Merrimac Streets
and was transferred later to another denomination. In
1842 a brick church on Elm Street was built at a cost
of $16,000 when John Jones was pastor. The lower part
of this Elm Street Church was occupied by stores. In
1856 a third society was organized as the North Elm
Street Church, which first met in a hall up the street.
It continued in existence until 1862, when it was united
with the old church and Bishop Osmon C. Baker named
the new organization St. Paul's and appointed James
Monroe Buckley as pastor. In 1875 a society known as
The Tabernacle was organized and held services in
Smythe's Hall. It continued six years, but gradually grow-
WORLD METHODISM
MANHATTAN, KANSAS
ing weaker it finally favored re-uniting with St. Paul's
to help build a new church.
At the north end a new society was organized in 1886
called The People's Church. W. A. Loyne was appointed
pastor. The City Hall, the Y.M.C.A. parlor, and homes
were, the scenes of services, until a lot at the comer of
Pine and Penacook Streets was secured and a chapel
built. Later the name was changed to St. James' Church
and during M. V. B. Knox's pastorate, 1891-92, a fine new
church was built. This was merged with St. Paul's during
the pastorate of Franklin P. Frye, Oct. 1, 1951.
Feehng itself no longer at the center due to popula-
tion shifts, Center Church considered the need for mov-
ing. While J. W. Bean was pastor, 1885-87, a lot was
bought on Valley and Jewett Streets and a house built,
later to be used as a parsonage though at first this was
used for chapel services. When Claudius Byrne became
pastor, the Center Church was moved to a location next
to the parsonage, raised, and a story built beneath it
for a vestry and the house finished for a parsonage. Here
the membership remained until 1920, when with Cen-
tenary aid they erected a splendid modem plant, now
known as First Church. New pews, a new chancel, and
a change of the choir loft was made during the pastorate
of Ray H. Cowen in 1953-54, at a cost of $14,200. In
1960, $12,400 was spent on redecorating the sanctuary,
installing new light fixtures, covering the floor with tile
and laying asphalt driveways to church and parsonage.
From 1891-1911 some work was carried on in a chapel
at Massabosic Lake, which for a time was a Methodist
Church served by the pastor at First Church, but because
of lack of growth the work was given up. In 1888, Louis
N. Beaudrey, a French missionary, began work in Man-
chester among French people. This subsequently was car-
ried on by Thomas A. Dorion in 1889, and by Emile J.
Palisoul for many years. In October 1895, a church society
was organized on the west side with sixteen members. This
was called Trinity Church. The following year there were
thirty-nine members, a congregational average atten-
dance of 150 and a Sunday school of sixty students. With
the purchase of a schoolhouse on School Street and much
sacrifice, a desirable house of worship was made in 1897.
This served nobly until with the gradual weakening a
merger was effected with St. James Church in 1940.
The 1970 statistical report gives: Manchester, First,
644 members, 359 church school members, and property
valued at $403,175. St. Pauls, 444 members, 147 church
school, and $301,000 property values.
Cole and Baketel, New Hampshire Conference. 1929.
Journals of the New Hampshire Conference.
M. Simpson, Cyclopaedia. 1878. William J. Davis
MANEFIELD, ALBERT GEORGE (1896-1963), Australian
minister, was born at Wallsend, New South Wales, Aus-
tralia. He was accepted as a candidate for the ministry
in 1919, trained at Leigh College, and ordained in 1925.
Prior to appointment as Assistant Home Mission Secre-
tary in 1934, he ministered in the Far West and North
West Missions of New South Wales. He was appointed
Home Mission Secretary in 1940 and became General
Superintendent in 1949, which position he held until
retirement in 1962.
He was elected President of the New South Wales
Conference in 1954. It is recognized that his work and
vision made possible the Methodist Nursing Service in the
Far West of New South Wales. He was responsible for
the establishment of the Deaconess Order in New South
Wales.
He was an able administrator, a competent preacher
and a significant leader. He was the Convenor of the
Federal Home Missions Council and the Canberra Con-
sultative Council in the Australian Capital Territory.
Australian Editorial Committee
MANGUNGU, Northland, New Zealand, situated on the
Hokianga River, was the site of the re-estabhshment of
the Wesleyan mission following the forced withdrawal
from Wesleydale, and the return of the missionaries to
New South Wales in January, 1827.
The mission party, led by John Hobbs arrived at the
Hokianga Heads on the "Governor Macquarie" on Oct.
31, 1827. They settled temporarily at Horeke under the
protection of the great chief, Patuone. Shortly afterward,
land was secured but not occupied at Te Toke.
Final choice fell on Mangungu, where an area of 850
acres was purchased. The missionaries moved in on March
28, 1828, and established a base from which the work
spread throughout the whole country. It continued to
be of importance until the late 1850's, when as a result
of population movements, it was largely abandoned in
favor of Waima.
C. H. Laws, First Years at Hokianga. Wesley Historical
Society, New Zealand, 1945. L. R. M. Gilmobe
MANHATTAN, KANSAS, U.S.A., First Church, is a large
church serving not only the community but the Kansas
State University of Manhattan. It records for itself an
interesting and colorful past. The Kansas-Nebraska Bill
of 1854, with its doctrine of "Popular Sovereignty," which
left the slavery question up to the settlers, created a rush
of emigrants hurrying to settle the West and taking one
side or the other of the slavery issue. The groups that
came to the junction of the Blue and Kansas Rivers were
predominantly Northern Methodists, and were there to
keep Kansas a free state. Isaac T. Goodnow, professor
at the Providence Seminary at East Greenwich, R. I.,
was the leader, along with his wife's brother, Joseph
Denison. Denison was to be the first regular minister
of the M. E. Church in Manhattan.
These folk came to Kansas in 1855, built a church,
established Bluemont Central College (which later be-
came Kansas State University), and helped to make
Kansas a free state. Charles H. Lovejoy held the first
Methodist church services on March 25, 1855. The
Church was really first established on the Hartford, a
steamboat bringing a group of ardent free-staters from
Cincinnati, Ohio, to Kansas. This group was organized
under the leadership of Judge John Pipher on April 30,
1855. On its return the Hartford burned, but the bell,
known as the "Hartford Bell" is still a museum piece in
Manhattan First Church. The name "Manhattan" was
chosen because money was given to the settlers by donors
from the island of Manhattan, New York City, with the
understanding that this would be the name. Nearby is
the famous "Beecher Bible and Rifle Church" at
Wabaunsee.
Bluemont Central College, chartered in 1858 under
the auspices of the Kansas-Nebraska Conference of the
M. E. Church, began classes in 1859. Washington Marlatt
was its promoter and first president. He was joined by
MANILA, PHILIPPINES
ENCYCLOPEDIA OF
Isaac T. Goodnow and Joseph Denison in the establish-
ment of the Kansas State Agricultural College. This re-
ceived the first land grant provided for Kansas under the
Morrill Act. Bluemont Central College was turned over
to the State, and eventually became Kansas State Univer-
sity.
The University has several buildings named after former
Methodist ministers, including Goodnow, Washington
Marlatt, and Joseph Deni.son. First Church in 1970 had
2,635 members, and property valued at $947,000.
General Minutes, UMC. Kenneth R. Hemphill
Mary Johnston Hospital, Manila
MANILA, Philippines. The city of Manila, on Luzon Is-
land in the Republic of the Philippines, is the cultural,
commercial, industrial, educational, and religious center
of this relatively new nation. It is the governmental capi-
tal, though Quezon City, a former suburb of Manila, is
technically the governmental capital of the Republic.
Manila's population is approximately one-twentieth of
the 3.5,000,000 people on the whole archipelago.
Manila was the first city in the Philippines entered
by Methodist missionaries in 1899, and it has continued to
be the "headquarters city" for Methodism and its principal
institutions since that time. There are thirty-five Meth-
odist churches in Manila and its immediate environs. The
two largest Methodist churches in the Islands are in the
heart of Manila, and there are two English-speaking
congregations.
Harris Memorial School, Manila
Serving the entire archipelago are the following special-
ized institutions founded by Methodist missionaries, and
now largely operated by Filipino pastors, teachers, and
technical personnel: the Harris Memorial School,
training young women from all east and southeast Asia
as deaconesses and kindergarten teachers; Mary Johnston
Hospital, which was destroyed by fire during World War
II, and later rebuilt with American and Filipino funds;
the Mary Johnston School of Nursing; Eveland Hall, a
residence for graduate nurses; Methodist Social Center,
including Hugh Wilson Hall, a college girls' dormitory,
and pre-school and kindergarten classes, and a dental
clinic; and the Methodist Book Room, providing educa-
tional and religious reading materials for Methodists and
the general public. In cooperation with other Protestant
groups in the Philippines, Methodists are engaged in the
support and administration of these institutions in Manila:
Philippine Christian College; Protestant Chapel and Fel-
lowship Hall at the University of the Philippines; the
Sampaloc University Center; and the activities of the
National Council of Churches of the Philippines.
Mary Johnston Hospital began with the dream of Dr.
Rebecca Parish when she volunteered to go to Vlanila in
1906 to put her life into the task of saving babies, chil-
dren, mothers, and to help bring health to the Philippines.
By December 10 of that year she had opened Despensaria
Betania and the project was undeiway.
D. S. B. Johnston of St. Paul, Minn., gave $12,500 for
a hospital to be a memorial for his wife. Located on a sea
beach in Manila the hospital was inaugurated on Aug.
18, 1908, with rooms and wards for thirty-five patients.
There were three missionaries on the staff, which was
headed by Dr. Rebecca Parish, and eleven nursing
students.
In 1911, the hospital burned but it was repaired and
a third floor for nurses' dormitory was added. In 1913,
the Philippine government gave funds for an additional
building to house the maternity ward, dispensary and
milk station.
At the outbreak of World War II, the hospital became
an emergency hospital where the wounded from air raids
were hospitalized. The Imperial Japanese Army allowed
work to continue under the supervision of the Filipino
staff. The hospital bunied on Feb. 5, 1945, during the
liberation of Manila.
On Sept. 3, 1949, the cornerstone of the new building
was laid. On Aug. 26, 1950, the new building was in-
augurated with President Elpidio Quirino as the main
speaker. The new 137-bed hospital was designed to serve
as a general hospital, accommodating men, women, and
children. As in the past, crowds still throng to the hospital,
seeking health, hope and happiness. After the war until
his death in 1964 the administrator of the hospital was
Dr. GuMERSiNDO Garcia, Sr.
Project Handbook Overseas Missions, UMC, 1969.
W. W. Reid
Byron W. Clark
MANLEY'S CHAPEL, located in Henry County, Tenn.,
U.S.A., was the first church in the territory now embraced
by the Memphis Conference of The United Methodist
Church. In 1820 a local Methodist preacher, John Man-
ley, organized the church and the first pastor was Ben-
jamin Peeples, who had been sent by the Kentucky
Conference to organize Methodist work in the territory.
The original log church was built in 1821, but was soon
replaced by a larger log building, as Manley's Chapel
became the head church and center of the Sandy River
Circuit.
In 1823 the Manleys donated land and John Manley,
in conjunction with Richard and Hamlin Manley, William
and Abraham Walters, T. F. Lilley, Johanan and Robert
Smith, James and John Randle, Henry Wall, Joel, John
and W. T. Hagler, the Moodys, the Lowrys and a few
WORLD METHODISM
MANSO, JUANA
Others organized a camp ground around the church. The
annual camp meetings became a vital part of Manley's
Chapel and were held every year but one until 1912.
The old log church was replaced by a frame structure
in 1857, when W. H. Gillespie was pastor, and in 1934,
when the site of Manley's Chapel had become inaccessible
to automobiles, a church built largely of materials salvaged
from the old building was constructed on a location do-
nated by Melvin Carter. On this site about seven miles
from Paris, Tenn., on Reynoldsburg Road, a new brick
church was erected and dedicated on Nov. 2, 1958.
Journals of Memphis Conference. Mary Sue Nelson
MANNING, CHARLES (1714-1799), British Anglican, was
the son of a Norwich painter. He graduated from Caius
College, Cambridge, and from 1738 to 1757 was rector
of Hayes, Middlesex. He supported the Wesleys and
attended the Conferences of 1747 and 1748. He is said
to have officiated at John Wesley's wedding in 1751, but
there is no entry in the parish register to confirm this
statement.
A. Skevincton Wood
MANSELL, HENRY (1833-1911), pioneer M. E. mission-
ary in India, was a graduate of Allegheny College.
He then married Annie Benschoff, and they arrived in
India in 1863. He founded a boys' school at Pauri, Garh-
wal, out of which has grown the Messmore College,
named for James Messmore, one of his colleagues who
was associated with the institution for many years.
Mansell was the first principal of the Centennial School
at LucKNOw, forerunner of Lucknow Christian Col-
lege. He was principal of Bareilly Theological Seminary,
1884-85, and of Philander Smith College at Naini Tal.
Mansell acquired a mastery of Hindu and Urdu; and
in addition to preaching often in these languages, he
wrote many articles and a number of books, including
commentaries on the Old Testament prophecies, as well
as adaptations and translations of English language com-
mentaries.
His children became the first second-generation M.E.
missionaries in India. A daughter, Hattie, was sent to
India by the Woman's Foreign Missionary Society and,
after brief service in Moradabad, joined Isabella Tho-
BURN as a professor in the Woman's College at Lucknow.
She later married David C. Monroe, and their son, Harry
Monroe, served as a missionary in India. A son, William
Mansell, became principal of Lucknow Christian College
during the furlough of the founder, and later was principal
of the Bareilly Theological Seminary.
J. Waskom Pickett
leyan Missionary Society. He had a first-class flair for
journalism and co-edited the Australian Magazine which
showed interest in secular matters. It was successful but
its policy disturbed the Wesleyan Committee in England
who prohibited its pubUcation.
In July 1823, he was appointed to Van Diemen's land
and in Hobart Town presided at the first business meet-
ing of the Hobart Town Society on Aug. 11, 1823. In
1824 Lieutenant-Governor Arthur desired to form a native
establishment for the education and civilization of the
aborigines. Mansfield was keen to establish a training
school for young men in tliis missionary enterprise. Noth-
ing concrete seems to have developed.
The Lieutenant-Governor assisted in the building of a
chapel and asked that a chaplain be nominated for Mac-
quarie Harbour. Again the London committee rejected
local suggestions. Mansfield was transferred to Sydney
in June 1825. He became the District Secretary. The
London committee was unsympathetic toward suggestions
from Mansfield, and he was disciplined for preaching
during church hours and administering Holy Communion.
In 1838 the committee refused to increase or consider
New South Wales requests for increased living allow-
ances. Mansfield, incensed at their parsimony, resigned
in October 1828. He wrote, "I formally resign but am
virtually expelled. I do not resign the Ministerial office
but simply that of a Wesleyan missionary. As a local
preacher I hope that I may still be useful to the cause of
God."
His resignation and slight obstinacy was a serious
loss to the connexion. He became joint-editor with Robert
Howe of The Sydney Gazette in January 1829. A month
later Howe was drowned and Mansfield became sole
editor. He was editorially involved in political concerns
and supported Governor Darling. In 1831 he printed the
first issue of the Government Gazette and for eight years
contributed to The Colonist. Keenly interested in educa-
tion, he became the Secretary of the Protestant committee
opposed to Governor Burke's "Irish system of National
Education."
In 1836 he was director and secretary of the Australian
Gaslight Company, secretary of the Sydney Floating
Bridge Company and Royal Exchange Company. In 1841
he was appointed Editor of The Sydney Morning Herald
of left-wing politics.
Deeply attached to the church, he felt it an honor to
hold the position of first secretary to the Baptist Church
in New South Wales.
He died at Parramatta on Sept. 1, 1880, remembered
as a man of courage, a lavonan wiio never lost his mis-
sionary vision, a man of rare ability who sei-ved God
and man.
S. G. Clavchton
MANSFIELD, RALPH (1799-1880), early missionary to
Australia, was born at Liverpool, England on March
12, 1799, the son of Ralph and Ann Mansfield. He was
ordained in 1820, designated as a missionary to New
South Wales, and received into full connexion at the
Conference of 1823. After an eventful voyage in the
Surry, anchor was cast at Hobart Town where he "was
graciously received by His Honour, Lieutenant-Governor
Sorrell with permission to preach and with a guard of
constables to prevent disturbances." Arriving in Sy'dney,
he was appointed Secretary of the auxihary of the Wes-
MANSO, JUANA (1819-1875), was an Argentine educa-
tor and writer. In 1836 she went into exile in Montevideo,
Uruguay, because of political persecution by partisans
of the Argentine dictator Juan Manuel de Rosas. When
Rosas partisans dominated that city also, her family fled
to Brazil. There Miss Manso married a Brazilian musi-
cian, Francisco Paula de Noronha, whom she accompanied
to the United States. There he deserted her. Probably
sometime during her stay in the L^nited States she became
a Methodist. Shortly after Rosas had fallen, she returned
MANTRIPP, JOSEPH CL055
ENCYCLOPEDIA OF
to Buenos Aires (in 1854) and became active in the
Methodist church there.
The great Argentine educator, President Domingo F.
Sarmiento, charged her with organizing pubHc hbraries.
She was one of the very few persons who joined Sarmiento
in his revolutionary ideas on public education. She was
founder of the government publication, Los Anales de la
Educacion Comun (Annals of Common Education). She
wrote books on pedagogy, but also wrote in tlie fields of
history and sociology and was the author of novels and
plays.
One of Miss Manso's novels. La hija del comendador
(The Commander's Daughter), was a cry against slavery
— obviously written under the influence of Harriet Bee-
cher Stowe's Uncle Tom's Cabin, published two years
before. Miss Manso was concerned with social problems
and the advancement of young women. Already, during
her stay in Montevideo, she had founded the Young
Ladies' Atheneum, and in Buenos Aires she started one of
the first women's magazines in the country. Album de
Seiioritas ( Young Ladies' Album ) .
Her life in the United States stirred in Miss Manso
a desire to establish Sunday schools in her mother coun-
try'. In 1870 she published in Argentina a booklet de-
scribing Sunday schools in North America.
Miss Manso confronted many hardships and persecu-
tions because of her Protestant profession, extending even
to her death bed. She was buried in the British (Protes-
tant ) Cemetery in Buenos Aires, but in 1920 her remains
were transferred to the National Mausoleum of the Teach-
ing Profession.
£/ Estandarte Evangelico de Sud America, 75th anniversary
edition, 1911. Ismael A. \'ago
MANTRIPP, JOSEPH CLOSS (1867-1943), British Meth-
odist, was born at Lowestoft in 1867. He entered the
Primitive Methodist ministry in 1891. He became secre-
tary of the Derby Conference in 1913, and from 1926
to 1931 served as Connexion al Editor. After Meth-
odist Union in 1932 he was deputy editor. His publica-
tions included The Faith of a Chrisiian (Hartley Lec-
ture, 1931) and, later. The Devotional Use of the Meth-
odist Hymn Book and The Great Good News. He was a
valued member of the Methodist Union Committee, and
high tribute was paid to his editorial work as a member
of the Methodist Hymn-Book Committee. He died on
Feb. 3. 1943.
John T. Wilkinson
MANUAL LABOR SCHOOL, west of Covington, Newton
County, Georgia, was a forerunner of Emory Univer-
sity in Atlanta, and of Emory College (later called
Emory-at-Oxford and now again Emory College). The
Manual Labor School was established in 1834 but was
absorbed by Emory College in 1840. Emory College was
named in memory of Bishop James O. Andrew's epis-
copal classmate. Bishop John Emory, who was killed in
a carriage accident in 1835. Manual labor was a part of
the college (chartered Dec. 19, 1836) program but was
doomed to failure. One year after absorption of the Man-
ual Labor School, the system was dropped.
Because the latter school was not as successful as it
had been hoped, the 1836 General Conference noted
that Randolph-Macon College in Virginia was too
distant for Georgia youth who might want an education
under Methodist auspices. So the Conference acted on
Ignatius Few's suggestion to establish a Methodist col-
lege in Georgia. Samuel Bryan and Thomas Benning were
appointed agents to raise $100,000 for it. Few was chair-
man, and then became the college's first president. It is
significant that he was also the prime mover in plans for
the Manual School.
Few inspected land purchased by the Manual Labor
School lying one to three miles north-northwest of Coving-
ton. The college and the 330 acres of that land laid out
for the college town of Oxford are both named for "the
seat of learning of John and Charles Wesley."
E. J. Hammond, M. E. Church in Georgia. 1935.
Ouida Wade Roton
MAORI KING MOVEMENT. In 1858 a confederation of
powerful inland tribes in the Waikato area of the North
Island of New Zealand "elected" an aged chief, Potatau
Te Wherowhero, as the first Maori king. The purpose
was threefold: to oppose further sales of land to European
settlers; to secure law and order among warring tribes,
in which it was felt that the European administration
had failed; and to seek to recapture the dwindling pres-
tige of the Maori people.
Through the interxening years "the king movement"
has lost much of its early political significance, and remains
as a cultural and spiritual link between all the Maori
tribes of New Zealand. The Movement's headquarters is
the Turangawaewae Pa, at Ngaruawahia, and the present
leader is Queen Te Ata-i-rangi-kaahu, sixth in line of
direct descent from the first Maori king. Ngatete Kerai
Kukutai, a New Zealand minister, was a respected friend
and adviser of the Movement.
M. P. K. Sorenson, "The Maori King Movement," Studies of
a Small Democracy, ed. by R. Chapman and K. Sinclair.
Pauls Book Arcade for the University of Auckland, 1963.
L. R. M. Gilmore
MARIETTA, GEORGIA, U.S.A., First Church, was orga-
nized in 1833 in the home of George W. Winters with
thirty-seven charter members, John P. Dickinson serving
as pastor. Shortly thereafter a building was erected on
Husk Street at Whidock Avenue.
LInder the pastorate of Charles R. Jewett in 1848 a
new sanctuary was dedicated on Atlanta Street at Waverly
Way. Here the first Sunday school was organized. The
first railroad in Cobb County began operations Sept.
15, 1845, from Marietta to "Marthasville"— renamed "At-
lanta" two years later. Marietta was directly in the path
of Sherman's march-to-the-sea and was all but destroyed
by the ravages of that terrible conflict. Although the par-
sonage was bumed, the church building was spared and
is still standing.
In June 1878 the first Woman's Foreign Missionary
Society in Southern Methodism was organized by this
congregation. Some years later it merged with the Wom-
an's Home Missionary Society and, after unification in
1939, became known as the Woman's Society of Chris-
tian Service.
At the turn of the century a new building on Atlanta
and Anderson Streets was built during the pastorate of
J. W. Quillian and dedicated by W. W. Wadsworth. This
plant, with subsequent additions, served admirably for
some sixty years. During World War I, sixty-three of its
WORLD METHODISM
MARION, OHIO
members entered the armed services and during World
War II a service flag with seventy-seven stars was proudly
displayed. At the Atlanta Street location the member-
ship grew from 455 in 1896 to 2,115 as reported in 1965.
Numerically it had then become the fifth largest in the
North Georgia Conference and had long since out-
grown its physical capacity.
In September 1909. Dr. Fred P. Manget, with a M.D.
degree from Emory, returned to Marietta and married
Louise Anderson, daughter of W. D. Anderson, a beloved
former pastor of this church. This dedicated young couple
left immediately for the Orient, founded, and for almost
four decades operated the Huchow General Hospital, one
of Methodism's great missionary outposts.
In the early 1960's a movement was started for a com-
plete new church facility. Prevailing sentiment was that
it should continue as a "downtowai" church. During the'
pastorate of Gordon Thompson (1957-61), enough money
was raised to buy several acres within two blocks of the
Public Square, and to have left a substantial start on a
building fund. It is interesting to note that this tract of
land included the site of the original church built in
1835.
Under the able leadership of Charles B. Cockran the
building program was brought to a successful conclusion.
On Jan. 16, 1966, Bishop J. Ow'En Smith with District
Superintendent W. Candler Budd consecrated the present
plant — said to be one of the finest in Georgia Methodism.
A church school of thirty-two class rooms, a fellowship
hall, administrative offices, library, parlor, and chapel are
all air conditioned and tastefully decorated. The sanctuary
seats 1,046. Membership in 1970 was 2,103.
George D. Anderson, Jr., The M. E. Church, South, of Mari-
etta, Georgia. Marietta: Brumby Press, Inc., 1933.
Journal of the North Georgia Conference.
S. B. G. Temple, The First Hundred Years. Atlanta: Walter
R. Brown Pub. Co., 1935. Guy Northcutt
MARIETTA, OHIO, U.S.A., an old historic city situated
at the confluence of the Ohio and Muskingum Rivers,
was the first organized settlement in the Northwest Ter-
ritory. Methodism began in the new settlement in 1799,
when Robert Manley crossed the Ohio River and orga-
nized classes. "He was welcomed to the log cabin of
Robert McCabe, a shoe-maker-settler, who with his wife
and two other couples professed faith in Christ and were
constituted the first regular Methodist Church in Ohio."
A circuit was organized before the close of the year.
It was with difficulty that Methodism gained a foothold
in Marietta. In 1805 Jacob Young, one of the famous
frontier preachers, held a successful camp meeting. A
number of persoirs were converted and a class was formed
under the leadership of Jones Johnson, who had been a
follower of Thomas Paine before his conversion. This
class marks the beginning of real growth of Methodism
in Marietta.
In 1806, during the pastorate of the famous Peter
Cartwright, a camp meeting was held and a number
of influential persons converted. Marietta was at that
time a part of the Marietta and Kanawha circuit which
extended along the Ohio River for 150 miles and far
into (West) Virginia. In 1808 the Marietta Circuit was
formed. In 1816 John Stew.\ht, a dissipated black
man, was converted and went out as a missionary to the
Indians, thus inaugurating the great missionary move-
ment of American Methodism.
For the ten years after their first organization, the
Methodists worshiped in private homes and schoolhouses.
In 1815 a church building was erected. It was twice en-
larged before the erection of the Centenary church in
1839. In this new brick structure the society prospered
greatly. In a revival held in 1842 there were 187 new
members brought into the membership. The greatest
revival in its history swept the church in 1856 when 210
persons were converted. In 1859 Whitney Chapel was
formed, mainly from the membership of the Centenary
Church. Two bishops, David H. Moore and Earl
Cranston, were among the pastors of this church. In
1875 Whitney Chapel and Centenary Church were con-
solidated to form the First M. E. Church in Marietta.
First Church today is still located on the site of the newly
formed church and has a membership of 1,383.
Crawford Chapel was erected on tlie Fort HaiTnar side
of the Muskingum River in 1833. Tliis church and Cen-
tenary were a circuit until 1848 when both became sta-
tions. In 1895 Crawford Chapel was rebuilt and became
the Gilman Avenue M. E. Chuich. It has sent two mis-
sionaries to the foreign field — Miss Carrie Jewell to
China, and Miss Esther Devine to India. The Gilman
Church today has a membership of 429.
The German Methodist Church was founded in 1839.
Many of the early settlers in Marietta came from the
northern part of Germany. A number were converted and
joined the English Methodist church and organized a
class within the church. In June 1839, a mission was
organized for the German Methodists when Carl Best
was sent to Marietta. The first German Methodist church
building was purchased from the English church in 1840,
services being held in private homes before this. The
congregation continued to worship in this building until
1876 when they relocated and built a new building. The
name was changed to Trinity Church during the first
World War in 1918. In 1933 the Central Geiman Con-
ference was disbanded and Trinity Church became a part
of the Zanesville District of the Ohio Conference.
Other churches in Marietta include the Norwood
Church which has 568 members, the John Stewart
Memorial Methodist Church with eight members (this
is a Negro church which carries the name of Methodism's
first missionary to the Indians); there is also a Wesleyan
Methodist Church in Marietta.
J. M. Versteeg, Ohio Area. 1962.
Floyd W. Powell
MARION, OHIO, U.S.A. Epworth Church, the "mother
church" of Methodism in Marion County, Ohio, traces
its history back to 1820 when a sturd> group of eight
devout pioneers organized the first Methodist class. The
first building was erected in 1831, and, becoming speediK'
outgrown, was replaced in 1845 by a new building known
as Centenary M. E. Church. The closeness of the railroad
made this location undesirable, and in 1854 the congrega-
tion moved to another site where it remained for thiity-
fi\e years. In 1890, when the membership liad grown to
over 600, the present building was erected, which at that
time was one of the largest and best church buildings
in Ohio.
Four great revivals have made Epworth what it is
today: 1854-55. 1869-70, 1893, and 1896. Literally hun-
dreds of members were received into the church, making
Epworth the largest church then in the conference. The
longest pastorate was that of Jesse Swank, who endeared
MARKEY, M. BELLE
ENCYCLOPEDIA OF
himself to the entire city. He served from 1915-25.
Two former pastors became college presidents; Albert E.
Smith, President of Ohio Northern University for twen-
ty-five years, and John L. Hillman, President of Simpson
College. Among the many outstanding laymen who have
served Epworth, mention should be made of John H. Clark
(1872-1960), for over fifty years a trustee of Ohio North-
ern University, a delegate to four General Conferences,
a member of the General Bo.\rd of Missions, and of the
Book Committee. He taught a Sunday school class for
young men wliich grew to be one of the largest in the
state. The membership of Epworth in 1970 was 2,013.
John F. Young
MARKEY, M. BELLE (1875-1961), American missionary
to Cuba and Mexico, was bom at MacClenny, Fla.,
Dec. 8, 1875. Her education was at Polytechnic College,
Fort Worth, Texas, Scarritt College and George Pea-
body College, Nashville, Tenn. After finishing college she
taught for two years at Clarendon College, Clarendon,
Texas.
In 1902 she was accepted by the Board of Missions
(MES) and arrived in Cuba the same year. She was ap-
pointed teacher at Irene Toland School, Matanzas, where
she remained until 1920 when she was transferred to
Colegio Buenavista, Marianao. In 1926 she was trans-
ferred to the Centro Cristiano at Chihuahua, Mexico.
After forty-one years of service she retired in 1943.
On a visit to Mexico in 1944 she decided to remain for
another year as a helper in Chihuahua. Although retired
and while living in California she assumed positions of
responsibility as a leader and teacher in the local churches.
She passed to her reward Feb. 1, 1961 at Pasadena, Calif.
Her work was always characterized by a faithful sense
of duty and carefulness in all details.
Garfield Evans
MARKHAM, EDWIN (1852-1940), American poet, author
of "The Man with the Hoe," was a teacher by profession.
He was born in Oregon, but in early life moved to a
California farm. Here he developed his love of nature,
and in an ungraded school had a teacher who introduced
him to the world of poetry. After graduating from the
San Jose Normal School lie taught in Coloma, Calif.,
famous as the site of the discovery of gold. Placer mining
had given out, but he, as he said, discovered spiritual gold
through the visits of the Methodist presiding elder. It
was in Coloma that he saw in a magazine a reproduction
of Millet's picture and wrote the opening lines of his
great poem. For a time he was licensed as a local preach-
er. His last teaching was as principal of an Oakland,
Calif, school. Here he saw the original Millet canvas,
and finished his poem.
"The Man with the Hoe" immediately caused nation-
wide — almost worldwide — controversy. His other best-
known poem was "Lincoln, Man of the People." He con-
tinued to write and lecture until over eighty years of age.
He was the poet of the social awakening that stirred
the church in the early years of the twentieth century.
By pen and voice he did much to aid reform movements,
as in legislation to prohibit child labor. He was the poet
of social reform.
A large man physically, with rugged features crowned
with ample white hair and beard, he was to the last an
impassioned pleader for "Bread, Beauty, Brotherhood."
William L. Stidger, Edwin Markham. Nashville: Abingdon
Press, 1933.
Who's Who in America. Leon L. Loofbouhow
MARKSMAN, PETER ( ? -1892), a Chippewa Indian mis-
sionary in the nineteenth century in Wisconsin and Mich-
igan, was a member of the Michigan Conference. He
grew up among the Chippewa, his father a medicine
man, his mother a nominal Roman Cathohc. Although
little is known about his early life and conversion, he
was brought into Methodist circles in 1833 by the Indian
missionary John Sunday and John Clark, who in the
1830's was organizing work among the Indians, and was
trained in mission work by Alfred Brunson.
In 1835 he was sent by Clark to establish a mission
at Lac Court Oreille in northwest Wisconsin. He ac-
companied Brunson on a project among the Sioux. From
1840 on he served under appointment in various mis-
sions in the Michigan and Detroit Conferences. He
was ordained deacon in the Michigan Conference in 1842
and ELDER in 1862. In 1844 he married a French-Indian
woman, Hannah Morien. He served at various times at
Sault Ste. Marie, Fond du Lac, Janesville, Kazier, Grand
River, Pesahgening, Saginaw Bay, Iroquois Point, and
Sugar Island.
One of the most successful enterprises was work with
Indians at Kewawenon mission, a Methodist station at
the head of Keweenaw Bay on Lake Superior. Between
1843 and 1847, owing to a mysterious lapse in his life,
he was expelled from Michigan Conference, but restored,
first on trial, then in 1850 into full connection. In his later
years he was highly regarded as an able senior missionary
for Indian work, and was recognized in a full obituary in
the Conference Minutes when he died. May 28, 1892
R. A. Brunger, "Peter Marksman — Cliippewa Indian Mission-
ary," Michigan Christian Advocate, March 3 and 10, 1966.
Frederick A. Norwood, "Peter Marksman, Chippewa Mission-
ary," Adult Student, August 1959. Frederick A. Norwood
MARKWOOD, JACOB (1815-1873), American United
Brethren bishop, son of John and Margaret (Durst) Mark-
wood, was born Dec. 26, 1815, near Charleston, W. Va.,
and died Jan. 22, 1873, at Luray, Va. He attended public
school about one year, but devoted his life to study, read-
ing copiously, becoming scholarly in languages, logic,
metaphysics, medicine, and the Bible. He married Arbe-
line Rodeffer on Sept. 3, 1837.
Converted at seventeen, he joined "Old Stone Church,"
a congregation of the United Brethren in Christ in
Green Springs, Va. He was licensed to preach and re-
ceived into the Virginia Annual Conference in 1837, or-
dained in 1841, and elected presiding elder in 1843, hold-
ing that office until he was elected bishop by the General
Conference of 1861. Re-elected bishop in 1865, his ill-
health prevented re-election in 1869. He was a member of
every General Conference from 1841 to 1869. From 1855-
1861, he was a member of the denomination's Board of
Missions and was sometime Trustee of Mt. Pleasant Col-
lege and Otterbein Unfs'ersity.
Weak in health, he threw himself without reserve into
the work of the Church and the causes he espoused. He
WORLD METHODISM
was strongly opposed to slavery and this opposition made
him persona non grata in his home state of Virginia dur-
ing the Civil War. An example of a man who burnt him-
self out for his Lord, he died with the conviction that the
Lord had no more work for him to do.
A. W. Drury, History of the U.B. 1924.
Koontz and Roush, The Bishops. 1950.
H. A. Thompson, Our Bishops. 1889. Howabd H. Smith
MARLATT, WASHINGTON (1829-1909), American pio-
neer preacher of the western prairies, was born June
28, 1829, in Wayne County, Ind. He graduated at Asbury
University (now DePauw) at Greencastle, Ind., in 1853.
He studied theology at this university, was licensed to
preach, and went to Manhattan, Kan., in 1856. It is said
that he came the entire distance on foot and alone.
Marlatt was present at the first Methodist Conference
held at Lawrence, Kansas Territory, in November 1856.
He was admitted on probation to the Kansas-Nebraska
Conference at Nebraska City in April, 1857. He became
a circuit preacher and was assigned to the Wabaunsee
Circuit, which included that county, Davis County (later
Geary County) and all of the territory west to Pike's Peak
in Colorado. His salary was $100 per year. He traveled
over his circuit on horseback. When Bluemont Central
College (now Kansas State University) was organized
at Manhattan in 1859, Marlatt became the first principal.
A building on the campus is named for him. Marlatt
was instrumental in obtaining much of the land for the
first college. He died in Manhattan, Kan., on Sept. 27,
1909, and is buried there.
Kenneth R. Hemphill
MARRIAGE. As the foundation of both Church and State
rests upon the family, and the family on marriage, it is
easy to understand that the marriage relation everywhere
should be regarded with the highest respect. In almost
all tribes and nations marriage has been considered as a
religious rite, and its celebration is universally accompa-
nied by a social sanction and public observance which
even among the most primitive peoples may be termed
religious. Among the Hebrews this was especially true.
In the first book of the Hebrew Scriptures, outlining this
relation of man and woman, it is written: "For this cause
shall a man leave his father and his mother, and shall
cleave to his wife; and they shall become one flesh"
(Genesis 2:24). This passage the Lord not only referred
to, but sealed unto His people by adding to it, "WTiat
therefore God hath joined together, let not man put
asunder." By the creation of man and woman together in
Eden; by the laws written (Levitical code) and unwritten
which guard this estate; by the family relationships of our
Lord and His Apostles; by His teaching respecting the
matrimonial tie — the divine seal has been set on the
marriage institution. With the growth of the priesthood
this class always took over the celebration of this Rite.
Matrimony was raised to the dignity of a Sacr.\ment
by the Roman Church during medieval times, and is still
so regarded by that Church. That marriage itself is a
Sacrament was denied by the Reformers. In following
the Church of England's teaching in this regard, Meth-
odism in its Article on Religion XVI, after explaining
the two Sacraments ordained of God (Baptism and the
Lord's Supper) this Article goes on to name matrimony
as an "allowable estate." However, marriage has been re-
garded among all Christian people as something more than
a mere "allowable estate," and "it is not too much to say
that after the convenanting together of man and woman
in the sight of God and their solemn promise each to the
other, the pronouncing them man and wife together in
the Name of the Fadier, and of the Son and of the Holy
Ghost approximates a sacramental act, in the old English
sense of a 'making sacred'." Bishop R. J. Cooke put it:
"The solemnization of matrimony is a religious service,
and levity or lightness of a manner of any description on
the part of the minister should receive a severe rebuke."
Until those comparatively recent times when the
Church and State became separate — certainly in America
— the whole matter of marriage was left entireh' in the
hands of the Church, or its ministry. However, eventually
the civil power took over and began to regulate the mat-
ter of marriage, since marriage is as necessary to its own
existence as it is to the life of the Church. The relation
of Church and State has nowhere come into stranger com-
plexity than in the "concurrent" jurisdiction which they
dius have over the marriage state. In the view of the
State, the minister is empowered to authorize and execute
a special type of contract between man and woman when
they marry each other; and ministers are forbidden to
marry persons unless, or until, they procure a civil license.
The Methodist Church for a time followed rather strict-
ly the age-old Christian teaching which warned Christians
against being united in marriage with unbelievers or ir-
religious persons. This was because of the influence which
a married partner exercises over the whole of hfe. The
following rules are found in early Methodist Disciplines:
"Many of our members have been married with una-
wakened persons. This has produced bad effects; they
have been either hindered for life or have turned back to
perdition. To discourage such marriages, 1. Let every
preacher publicly enforce the apostle's caution, 'Be ye not
unequally yoked together with unbehevers," II Cor. vi.l4.
2. Let all be exhorted to take no step in so weighty a mat-
ter without advising with the more serious of their breth-
ren. In general women ought not to many without the
consent of their parents. Yet there may be exceptions. For
if, 1, a woman believes it to be her duty to marry; if, 2,
her parents absolutely refuse to let her marry any Chris-
tian; then she may, nay, ought to marry without their
consent. Yet even then a Methodist preacher ought not
to be married to her. We do not prohibit our people from
marrying persons who are not of our church, provided
such persons have the form and are seeking the power of
godliness; but we are determined to discourage their
marrying persons who do not come up to this description."
{Discipline, M. E. Church, 1864, p. 35.)
These regulations were in time dropped from the Dis-
cipUne, though the danger that prompted them is still
felt by many a good pastor and parent.
Methodism has never raised any question conceniing
the ceremony or rite by which sincere persons marry each
other. However, a "civil marriage," in the view of the
Roman Catholic Church is no Christian or Sacramental
marriage at all, since it is not celebrated by one of her
priests, though it is an honorably binding social engage-
ment. This standpoint, however, is not adopted by Protes-
tants, and any properly licensed marriage, whether sol-
emnized by a Justice of the Peace or a minister, is taken
as fully valid spiritually in our connection.
Early American Methodist Disciplines, until as late as
1844, directed that the Banns or "ecclesiastical License"
ENCYCLOPEDIA OF
for any proposed marriage should be proclaimed in Meth-
odist churches, as they were in the Church of England.
But the power of the State to regulate and license the
proposed relation of the parties soon superseded the
Church's attempt to do so. At present properly ordained
ministers who are empowered to solemnize matrimony
are simply directed to see that the parties are "qualified
according to Law."
Who May Celebrate. As marriage in view of the
church has always been a religious rite or observance, its
conduct has always been in the hands of the priestly
class. In the Middle Ages, when marriage became a
sacrament, the priest or bishop had charge of this mat-
ter, especially since he joined to it the service of the Mass.
In the English Prayer Book, from which we borrowed
our office, the officiating minister is commonly termed
"the Priest," though there are places where he is termed
"the Minister."
When the M. E. Church organized in 1784, the cele-
bration of matrimony in the Sunday Service and Discipline
was committed to de.acons as well as to elders, Within
recent years, however, "supply" preachers, even though
they may not be ordained, have been allowed to marry
couples, but this must only be within their own pastoral
charge. When a minister becomes fully ordained, he is
entitled to conduct all rites of the church wherever he is.
The Position in Britain. Originally the only way in
which it was possible legally to be married in England
was in the Established Church, though Scottish law made
some provision for "common law" marriages. This strict-
ness was felt to be a disability and hardship by Noncon-
formists, particularly by Quakers, who professed conscien-
tious scruple at going to the Parish Church, yet who found
that their own ceremonies were not recognized by the law.
Early Methodists as a matter of course were married in
the Church of England, and this custom still continues
to some extent, particularly in rural areas. During the
last century legislation was passed for the relief of Non-
conformity, to make provision for weddings in churches
other than the Church of England, and also for purely
civil ceremonies at which the law forbids prayers to be
said. British Methodist marriages proceed under these
Marriage Acts. The legal marriage consists in the presence
in the legally registered building of the couple, duly quali-
fied by Registrar's Certificate and by residence, who shall
make the declarations required by law in the presence
of the Authorized Responsible Person recognized for that
building by the Registrar-General, and in the presence of
two witnesses. The declaration is one of "no lawful im-
pediment," and of consent to the marriage, and the Au-
thorized Responsible Person must write up the record in
the official marriage registers, which he and the witnesses
must sign. The law takes no cognizance of what religious
ceremonies may be performed, nor does it require that the
Authorized Responsible Person be an ordained minister.
It is, however, the almost universal custom for the local
Trustees of the Church to nominate the minister to the
Registrar-General as the Authorized Responsible Person.
Thus at the normal Methodist wedding the minister stands
in a distinct dual capacity, both as a public legal official
performing a civil ceremony, and as a minister performing
a Christian marriage at the same time. Yet he does not
perform the legally-binding ceremony because he is an
ordained minister, but because he is the Authorized Re-
sponsible Person under the Marriage Acts. A visiting
minister who is not the Authorized Person can and often
1520
does come to take the rehgious service, but the Authorized
Person (or a public Registrar), who does not as such
have anything to say, must be present to hear the legal
declarations, and make and sign the entry in the Registers.
Who May Be Married. From ancient times there have
been certain degrees of blood kin which prevent the
marriage relation, and in time the medieval church de-
veloped a body of canon law which set forth prescribed
conditions preventing matrimony, or in case an actual
ceremony was had, declaring that the marriage was in-
valid. The general principle of "forbidden degrees of
consanguinuity" followed the law of Leviticus, but ex-
tended by the sacramental principle that the man and
his wife are "one flesh," with the effect that relations by
marriage as well as blood relations are included within
the "forbidden degrees." In particular, it was against the
canon law to marry one's deceased husband's brother
(one's "brother"), or one's deceased wife's sister (one's
"sister"). The effect of this was to create a very various
complication of technical impediments to marriage, which
could if necessary be dispensed with by the ecclesiastical
courts, or which could give rise to proceedings for nullity.
So while there was technically no divorce there were
ways of dissolving marriages in cases of pressing neces-
sity. Methodists, with Protestants in general, do not pro-
ceed in this way, but follow the civil law. They feel that
since the granting of a license now is in the hands of the
State, that power can be looked to to follow its own laws,
and will refuse a marriage license to persons who cannot
be properly qualified. Furthermore, as is well known, the
qualifications that the State does make for marriage and
annulment, rest heavily upon the laws and customs the
Christian Church has long inculcated.
Divorce. Persons who have been divorced present a
special problem when they come and ask to be married
again by their own minister. The traditional Christian
standard from ancient time has been to forbid a second
Church marriage to a person who has been party to a
divorce, whether "innocent" or "guilty," on the ground
that the sacramental union is in principle indissoluble
(Mark x:2-9). Divorce is indeed allowable on the ground
of adultery (Matthew xix:9), but it is only a legal per-
mission to live apart, and does not bring the right to re-
marry, as the marriage still in principle exists (Mark
x: 11-12). However, in the modern period the Protestant
Churches have tended to modify this discipline by ac-
commodating it to the mores and laws of the civic com-
munity. They have in general been reluctant to call in
question the validity of a divorce pronounced by the law
of the state. The M. E. Church for many years forbade
its ministers to marry any couple where a divorce was
involved, unless this divorce was for adultery — "the one
scriptural cause," as the M. E. Church, South (which
had the same regulation) termed it in its Discipline. How-
ever, of recent years The Methodist Church recognized
the fact that causes other than adultery may break a mar-
riage, and present regulations in the Book of Discipline
so indicate. "Divorce is not the answer to the problems
that caused it. It is symptomatic of deeper difficulties,"
— so states the 1964 Discipline in its paragraph 1821
dealing with the Christian family. Present regulations
provide that "a minister may solemnize the marriage of
a divorced person only when he has satisfied himself by
careful counseling that (a) the divorced person is suf-
ficiently aware of the factors leading to the failure of the
previous marriage, (b) the divorced person is sincerely
WORLD METHODISM
MARSH, CHARLES FRANKLIN
preparing to make the proposed marriage truly Christian,
and (c) sufficient time has elapsed for adequate prepara-
tion and counseling. The usual minister endeavors to de-
cide upon each case on its own merits when there is a
divorce involved, sometimes refusing to perform the cere-
mony, sometimes judging that it is right and proper for
him to do so after he has looked into the entire situation.
British Methodism. Cases where divorced persons seri-
ously apply for marriage in a Methodist Church are not
in general very numerous, for a common feeling is that a
civil marriage is the appropriate step in such cases. This
is probably the least unsatisfactory solution to a painful
and compromised business, for the unfortunate in life are
not forbidden to marry, but the Church is not asked
publicly to compromise the admitted Christian ideal of
hfe-long and indissoluble marriage. There is also the
somewhat invidious problem that the Church of England,
which nominally comprises the bulk of the nation, in
general adheres to the traditional strict standard, and
refuses to marry divorced persons. Thus some who are in
fact not Methodist people may at times come making
enquiry whether some other Church is more accommodat-
ing. The rule is that if a minister is approached to marry
a divorced person he shall communicate the matter to the
Chairman of the District. If there is any doubt he shall
consult with his colleagues in the Circuit, and if there is
still doubt the Chairman shall call together a special ad-
visory committee to consider the case. A reasonable inter-
pretation of this procedure is that if there is some person
of Christian integrity, well known, who has been the
victim of wrongdoing by an erring partner, and who
wishes for a second marriage in Church, he or she should
not be refused by the Church. But other people, less
known to us, and of whose understanding of Christ's
marriage law we are less sure, ought not to be encouraged
to come for Church weddings, particularly in cases where
the divorced party has been guilty of the matrimonial
offense. There must be special reason for confidence that
the person in question has come to a real change of mind
and life. There is on the one hand the possibility of the
forgiveness and restoration of sinners, but the Church must
be on guard against adjusting her standards to the con-
ventional mores of society, or using her services to give
an air of respectability to impenitent sinners against the
Christian marriage law of a life-long union. The Church
ought to give full moral support to the minister who
undertakes the invidious and painful task of upholding
the Church's standards in personal pastoral contact. Thus
the Standing Orders rightly guarantee the position of a
minister who has conscientious scruples against marrying
divorced persons.
The Marriage Rite. The rite of matrimony as found
in the Methodist Discipline and sent over to American
Methodism by John Wesley himself is an abridgment of
the Form of Solemnization of Matrimony in the English
Prayer Book. It is a beautiful office, skillfully put together,
so as to join devotion and liturgical excellence with a
stately and yet gracious service. John Wesley did not
change the matrimonial office of the Prayer Book in any
way, except to leave out the "wedding" — commonly called
the "ring ceremony." In omitting the ring, and all men-
tion of it in the wedding prayer, Wesley followed the
Puritan idea, as the Puritans objected bitterly to the
wedding ring, which to them savored of the old un-
reformed ritual.
In American Methodism, however, in the middle of the
nineteenth century, the M. E. Churches both put back
the ring ceremony, and at present there is a provision
for a double ring where the parties each desire to give
the other such a token. The word "wed" in old English
meant a pledge, or something given in pledge, and "with
this ring I thee wed" meant that with this ring I thee
pledge. John Wesley sent to American Methodism a
marriage service, without a wedding!
In the revision of the marriage rite through the years,
not too many changes have been made, though since 1940
the challenge to the parties ("If either of you know any
reason why ye may not be lawfully joined together, ye
do now confess it") has been omitted, since it is said the
parties have already responded to that question before the
clerk of the court in order to obtain their license, and
satisfied him that they are ready to be married, and there-
fore, the Church need not stop to challenge them. The
omission of this challenge, however, has been to the
distaste of some, who feel that it not only belongs in the
formal wedding drama, but that the church or minister
ought not to pronounce a man and woman husband and
wife in the name of the Holy Trinity unless and until he
has publicly asked them himself, if they know any reason
why they may not be lawfully joined.
A recent revision of the Ritual has clarified certain
of the rubrics at the beginning of the wedding service,
but no other great change has been made. The British
Methodist marriage service has been less revised away
from the Anglican original, and has never been without
"the giving and receiving of a ring," though the conti-
nental custom of the bride also giving a ring to the bride-
groom is uncommon. (See also Ethical Traditions,
British. )
Disciplines.
N. B. Harmon, Rites and Ritual. 1926. N. B. H.
MARRIAGE OF MINISTERS. (See Articles of Religion,
Article XXI.)
MARRIOTT, WILLIAM (1753-1815), one of John Wes-
ley's executors, was born in London on Dec. 16, 1753.
Both his parents were among the earliest members of
Wesley's society at the Foundeby. He was educated first
at the school which Wesley started there, and then at
Madeley by John Fletcher. Marriott entered his father's
business as a baker but later became a wealthy stock-
broker. In 1801 he was nominated as sheriff of London
but declined the office. He was a generous philanthropist
and a treasurer of the Stranger's Friend Society. He
died in London on July 15, 1815.
L. F. Church, More About the Early Methodist People. 1949.
G. J. Stevenson, City Road Chapel. 1872. G. Ernest Long
MARSH, CHARLES FRANKLIN (1903- ), American
college president, was bom at Antigo, Wis., Aug. 18, 1903,
son of Charles O. and Mae (Bamett) Marsh. He was
graduated from L.4\vrence College, A.B., 1925; Uni-
versity of Illinois, M.A., 1926; Ph.D., 1928.
He was an examiner with the U.S. Civil Service Com-
mission the summers of 1929-30; a member of the faculty
of the College of William and Mary, 1930-58; chancellor,
professor of economics and business administration, 1941-
54; dean of the faculty, 1952-58. In 1958 he became
MARSH, DANIEL L.
ENCYCLOPEDIA OF
president of Wofford College, Spartanburg, S. C,
serving in that capacity until retirement in 1968.
He has been active in educational, church, and civic
affairs, serving as a member of the University Senate,
on the Commission on Church Union, Commission on
Ecumenical Affairs, and Consultation on Church
Union. Also he was deputy administrator of the NRA,
1935-36, principal economist (Federal) Board of Investi-
gation and Research, and was active in various councils
of the Commonwealth of Virginia, being chairman of the
Williamsburg Postwar Planning Commission, a member
of the City Council, and president of the Williamsburg
Chamber of Commerce. He has been president of the
Council for Spartanburg County and chairman of the
commission for long range planning of the City of Spartan-
burg. He has served as member of the American Eco-
nomics Association, of state and regional education as-
sociations, as president of Phi Beta Kappa.
In The Methodist Church he has been a delegate to
the Jurisdictional Conference, 1960, and to the Gen-
eral and Jurisdictional Conferences of 1964 and 1968.
He is author of various books and publications in the
line of his own interests. Also he wrote "Contributions of
Wofford College to Methodism," Methodist History, 1965.
He was married to Chloro Nancy Thurman, Sept. 8,
1928, and they have two children.
Who's Who in the Methodist Church, 1966.
J. Marvin Rast
MARSH, DANIEL L. (1880-1968), American minister,
church leader, and university president and chancellor,
was bom in West Newton, Pa., on April 12, 1880. He
was the son of George W. and Mary (Lash) Marsh. He
received the A.B. degree from Northwestern Univer-
sity in 1906, the A.M. in 1907, and S.T.B. from Boston
University in 1908. Thereafter he studied at Garrett
BiHLiCAL Institute, the University of Chicago, Univer-
sity of Pittsburgh, University of Geneva and at Oxford
University. He received the Ph.D. from the University
of Bologna in Italy in 1931, and was the recipient of
numerous honorary degrees.
On Aug. 22, 1906, he married Harriet Truxell, who
died on July 15, 1937. Their children are Mary (Mrs.
Ronald W. Ober); Marjorie (Mrs. Paul N. Otto); Made-
line (Mrs. Harold DeWolf — wife of the Dean of West-
minster Theological Seminary in Washington); and Har-
riett (Mrs. Robert H. Murray). He married Mrs. Arline
Woodford McCormick on Nov. 24, 1938, and their
adopted daughter Nancy Arline is Mrs. Mason N. Hart-
man.
Marsh served pastorates in the Pittshurgh Confer-
ence for a time and then became president of Boston
University in 1925, where he served until 1951, when
he became chancellor for life. He was a member of the
General Conference of the M. E. Church in 1916, '20,
'24, '28, '32, '36; a member of the Uniting Conference of
The Methodist Church in 1939, and of the General Con-
ference of The Methodist Church in 1940, '44, '48. He
was a member of the Board of Education from 1929
to 1952, and belonged to various scientific and honorary
groups. He was the author of numerous books including
The House of Seven Pillars; Life's Most Arresting Ques-
tion (1950); The True Church (1958); Religion in Edu-
cation in a Time of Change (1962). He died May 20,
1968, and a funeral service was held for him in the Marsh
Chapel at Boston University on May 25. At his death
Time magazine commented: "There was no argument
about the near miracle he worked at Boston University
where he took a moldering collection of brownstones for
9,600 students in 1926 and built a multiversity that today
boasts 23,000 students and thirteen graduate schools."
New York Times, May 23, 1968.
Who's Who in America. N. B. H.
MARSHALL, CHARLES KIMBALL (1811-1891), distin-
guished American minister and leader of Southern Meth-
odism, was born in Durham, Maine, of French Huguenot
ancestry. His parents removed to Boston for several
years where he was educated. Then later they moved to
New Orleans, La., where he carried on his studies, and
also began to hold religious meetings. In May 1832, he
was licensed to preach by the Methodist Conference
at New Orleans. In that year he went to Natchez, Miss.,
to fill a vacated pulpit, and there became a member of the
Mississippi Conference. Always handsome and eloquent,
the young minister found himself famous at once and m
demand for the best pulpits. Later he served in Baton
Rouge, La., and in Jackson and Vicksburg, Miss. He
was known throughout the south and the nation as the
"silver tongued orator" of Methodism.
In 1836 he married Miss Amanda Maria Vick, daughter
of Newitt and Elizabeth Clarke Vick. Newitt Vick was
the foimder of Vicksburg, and in this town Marshall and
his wife made their home. Sargeant S. Prentiss, also a
native of Maine, lived in Vicksburg, and he and Marshall
became fast friends. Both known as great orators, they
each ranked high in popular esteem throughout the nation.
Marshall continued his Methodist ministerial work with
zeal and energy to the end of his life. Much of his time
was spent in helping those in distress and danger. He
went through thirteen yellow fever epidemics, ministering
night and day to the ill and dying — especially in the
dreadful one of 1878 in which Bishop Charles B. Gallo-
way came so near death when he was pastor at Vicksburg.
During the War Between the States, 1861-65, C. K.
Marshall devoted his time and strength and finances to
aiding the sick and wounded on the field. To him the
Confederate government was greatly indebted for a system
he provided, or planned for, of depots and hospitals, and
its factory for making wooden legs, the model for which
he drew up.
In 1880, Marshall gave especial attention to the Negro
problem, and the future of the colored race in relation to
the southern states. He wrote many pamphlets on the
subject. He never refused to join in aggressively upon
the issues of any day and time.
After an attack of pneumonia, he died at his home in
Vicksburg, on Jan. 14, 1891. Bishop Charles B. Galloway,
a close friend, conducted the funeral services.
Dunbar Roland, Mississippi. Atlanta, 1907.
Mrs. N. Vick Robbins
MARSHALL, WILLIAM (1811-1846), was born in England
and joined the Methodist ministry in 1838. From June,
1839, to May, 1842, he served on the Western Shore
mission, which stretched for almost two hundred miles
along the south coast of Newfoundland. During the first
year he visited fifty-two coves and harbors, in some of
which the people had not seen a minister before. In that
WORLD METHODISM
MARTHA'S VINEYARD CAMP MEETING ASSOC.
year he baptized 150 children. In his second year on the
mission he visited sixty places by boat. In June, 1842,
he was appointed to the Green Bay mission with Twilbn-
gate as his headquarters. On this mission also, he travelled
extensively. By his devotion and zealous labors he laid the
foundation on which Methodism was built in the northern
part of Newfoundland. Not surprisingly, he died at the
early age of thirty-five.
W. Wilson, Newfoundland and Its Missionaries. Cambridge,
Mass.: Dakin & Metcalf, 1866. X. Winsor
MARSHALL SCHOLARSHIPS are offered, under the will
of the late Miss Marshall of Glasgow, to ordained min-
isters of the Methodist Church of Great Britain who have
completed not more than ten years of their ministry
after ordination. The Major Scholarship is of the value of
£20, and the Minor Scholarship is of £5. The Minor
Scholarship is open only to those candidates who at the
time of the examination possess no university degree;
the Major Scholarship is open to all candidates without
restriction. The scholarships are awarded on the results of
an examination held each year in May. The papers are
set on the language and exegesis of the New Testament,
and on the history and criticism of the New Testament.
The examination is concerned primarily with translation,
grammar, and interpretation, but candidates are expected
to show a general grasp of the critical questions involved.
W. F. Flemincton
L. R. Marston
MARSTON, LESLIE RAY (1894- ), American ordained
elder of the Central Illinois Conference and bishop-emer-
itus of the Free Methodist Chlibch, was bom at Maple
Ridge, Mich. He received the A.B. degree from Green-
ville College, 1916; the A.M. degree from the Univer-
sity of Illinois in 1917; and the Ph.D. degree from the
University of Iowa, 1925. Houghton College conferred the
LL.D. degree in 1939, and Greenville College the D.D. in
1942.
Dr. Marston is the autlior of The Emotions of Young
Children, 1925; From Chaos to Character, 1935; Youth
Speaks, 1939; and A Living Witness, 1960. He was Execu-
tive Secretary' for the National Research Council's Com-
mittee on Child Development, 1926-28. He served as a
member of the 1930 White House Conference on Child
and Health Protection. He was president of the National
Association of Evangelicals, 1944-46, and chairman of its
World Relief Commission, 1950-59. He is a fellow of the
America Association for Advancement of Science and the
Society for Research in Child Development. As Dean
and President of Greenville College, he served the institu-
tion a total of fifteen years. Bishop and Mrs. Marston make
their residence at Greenville, 111.
Byron S. Lamson
MARTHA'S VINEYARD CAMP MEETING ASSOCIATION,
Oak Bluffs, Mass., U.S.A. For many years this Associa-
tion sponsored an annual camp meeting which became
an institution on this island off the Massachusetts coast.
The first of these camp meetings was held in 1835 in
what was then called the Wesleyan Grove. Only a few
hundred people were in attendance. By 1851 the con-
gregation on the Sabbath of camp-meeting week num-
bered between 3,500 and 4,000; in 1858 there were some
12,000 Sabbath worshipers.
A feature of the camp ground was the appearance of
small family tents which sprang up around the large
church tents, and which were occupied year after year by
certain families who made a habit of attending, and whose
social life was largely dominated by camp-meeting occa-
sions. In 1846 there were thirteen church tents and one
family tent; b>- 1860 the number had increased to over
500 tents of all kinds. Gradually the family tents were
replaced by cottages, which many of the families occupied
for the entire summer. Cottage City, now Oak Bluffs, grew
up around the camp grounds. In 1869 there were more
than 30,000 visitors, many of them attracted by the Grand
Illumination. This event traditionally climaxed the summer
season, when parks, avenues, cottages and the camp
grounds were decorated with Japanese lantenis. Elaborate
fireworks were displayed at Ocean Park, in Oak Bluffs.
The camp-meeting program changed gradually from a
type of revival service, but its religious usefulness did not
diminish. In 1878 Trinity Church was built, and in 1879
the present steel Tabernacle was erected, to take the place
of the large canvas circus tent, seating 4,000 people,
which had been in use during the preceding years. Grace
Chapel, in back of Trinity Church, was constructed in
1885.
During the summer services are held every Sunday
morning in the Tabernacle, with a "Commimity Sing"
every Wednesday evening. The delightful custom of "II-
limiination" is still observed on the camp grounds and
surrounding cottages one night a year, in August.
The unique character of the camp grounds, a heritage
from quite a different day, has been wonderfully pre-
served by the many generations of cottage owiers. To
keep the outward appearance of serenity and charm, and
at the same time to enjoy the modem conveniences of a
mechanized age is the desire of those who have chosen
this place for a summer retreat.
Joseph C. Allen, Tales and Trails of Martha's Vineyard. Boston:
Little, Brown & Co., 1938.
Charles Edward Banks, The History of Martha's Vineyard.
Boston: George H. Dean, 1911.
MARTIN, ISAAC PATTON
ENCYCLOPEDIA OF
Henry Beetle Hough, Martha's Vineyard, Summer Resort,
1835-1935. Rutland, Vt.: Tuttle Publishing Co., 1936.
A. K. Lobek, Brief History of Martha's Vineyard Camp-
Meeting Association. Oak Bluffs, Mass.: 1956.
R. C. Miller, New England Southern Conference. 1897.
Hebron Vincent, A History of the Wesleyan Grove, Martha's
Vineyard Camp Meeting. Vol. 1, 18.3.5-1858, Boston; George
C. Rand and Avery, 1858; Vol. 2, 1859-1870, Boston: Lee
& Shepard, 1870.
Vineyard Gazette, various numbers. Mabel E. Waring
MARTIN, ISAAC PATTON (1867-1960), American preach-
er and historian, was born near Strawberry Plains, Tenn.,
on Dec. 11, 1867. He joined the Holston Conference
on trial in 1889, and was sent as a supply pastor to
Lebanon, Ore., for one year. He then returned to Holston,
where he spent the rest of his life.
His appointments there in order were Louisville, Mary-
ville, Pocahontas, Tazewell, Lebanon, Sweetwater, Morris-
town, Knoxville district. Church Street Church in Knox-
ville. Big Stone Gap district, Abingdon district, confer-
ence educational secretary, Morristown district, Knoxville
district. Fountain City Church in Kno.\ville, agent for
Emory and Henry College. He retired in 1940.
On Jan. 1, 1890, he married Bettie Lee Trent and they
had four children. He received the honorary D.D. degree
from Emory and Henry College in 1911.
Martin was a delegate to seven General Conferences
(MES), including the Uniting Conference in 1939, and
also to the Ecumenical Methodist Conferences in
1911 and 1931. He was co-author with John Stewart
French of legislation creating the Judicial Council
of first the M. E. Church, South, and then The Methodist
Church.
Martin was the historian of the Holston Conference
and wrote History of Methodism in The Holston Con-
ference, (2 vols., 1944) and a biography of Bishop E. E.
Hoss (1942). He died at Knoxville on March 9, 1960, and
was buried in the conference cemetery at Emory, Va.
Journal of the Holston Conference, 1960.
Who's Who in Methodism, 1952. Elmer T. Clark
J. S. Martin
MARTIN, JOHN S. (1815-1888), American minister and
Conference Secretary, was bom at Alexandria, Va., Sept.
7, 1815. At the thorough school of Benjamin Hallowell
1524
he obtained a scholastic training which served as a suf-
ficient basis for continuous study during the years of his
ministry. He was converted at the age of sixteen, licensed
to preach at the age of nineteen, and received into the
Baltimore Conference in 1835. Recognizing his ability,
his bretliren sent him to General Conference in 1856 at
Indianapolis, and in 1860 at Buffalo. Adhering to the
South at the division of the Baltimore Conference, he
became a commanding figure at every General Conference
of the M. E. Church, South, from 1866 on. In 1882 and
1886 he was secretary of the General Conference. At the
Methodist Centenary held in Baltimore in 1884 he
was elected secretary by acclamation of all parties. He
was systematic in his methods and a fine organizer, a faith-
ful pastor and to the last a constant student. His intimate
acquaintance with the Scriptures and his fine memory
gave accuracy and beauty to his apt and frequent quota-
tions. His burning zeal often swept the assemblies and
brought multitudes to repentance and salvation. No place
was too exalted, none too humble for him willingly and
gladly to serve. He was appointed to his last charge at
Saint Paul's in Baltimore, and although in his seventy-third
year entered upon his work with an enthusiasm and ac-
tivity that seemed to renew his youth. J. E. Aimstrong
said, "He preached to crowded houses as if his tongue
had been touched with a live coal from off the Altar."
He died July 8, 1888.
J. E. Armstrong, Old Baltimore Confereixce. 1907.
W. W. McIntyre
MARTIN, JOHN THOMAS (1816-1897), American cap-
italist, philanthropist, and churchman, was bom in Balti-
more, Md., on Oct. 2, 1816. He was the son of John
and Maria (McConkey) Martin. His ancestors were na-
tives of England. They settled in Maryland in 1633. The
house built by Thomas Martin in the 1600's at Island
Creek Neck, Talbot County was in the possession of the
family until 1866.
John Martin received his education at St. Mary's School
in Baltimore and then entered the mercantile house of
Birckett & Pearce. At the age of sixteen he joined the
Light Street M. E. Church in Baltimore.
In 1835, he moved to St. Louis, Mo., where, with his
brother, he built up a large clothing business. He associ-
ated himself with the Fourth Street Church in St. Louis
and served for fourteen years as its recording steward
and secretary of the Sabbath school.
In 1844, Martin went to New York City to start a
manufacturing branch of the company. He settled in
Brooklyn and became a member of the Pacific Street
Methodist Church. He later served as president of its
Board of Trustees for many years, and was instrumental
in securing a larger building for the congregation when
the former one became too small.
Ill health forced his retirement for a time, but in 1862,
he returned to business and became the main supplier
of clothing to the Federal government during the Civil
War. It is reported that he sold over $50,000,000 worth
of clothing to the government, and that there were times
when the govemment owed him from $8,000,000 to
$13,000,000. His success in business enabled him to buy
up large tracts of water front property and to invest
heavily in banks and railroads. Martin was one of the
founders, and first treasurer, of the Brooklyn Polytechnic
WORLD METHODISM
MARTIN, WILLIAM CLYDE
Institute, a member of the Brooklyn Historical Society
and a Director of the Mercantile Library.
In 1866, the centennial year of American Methodism,
Martin gave $25,000 for the erection of a building at the
Theological Seminary at Bremen, Germany. The school
was under the direction of Ludwig S. Jacoby, an Amer-
ican sent out by the Mission Board and supported by the
German missions in America, whom Martin had gotten
to know years before in St. Louis. Before the building
was erected in Bremen, it was decided to move the school
to Frankfurt-on-Main. At Frankfurt a building was
erected with Martin's money, and, in honor of his gift
the name of the school was changed to "Martin Missions
Anstalt." It is today the Pbedigerseminar der Metho-
disten Kirche, or Theological Seminary at Frankfurt.
In the later years of his life, iVlartin lost his interest
in Brooklyn Methodism. This was due to the fact that his
church, Pacific Street, found itself caught in urban change.
Differences of opinion arose as to the best methods of
maintaining the church. Martin apparently did not agree
with the decisions which were made and, for nearly
twenty years prior to his death, attended the "Church of
Pilgrims." On April 10, 1897, John Thomas Martin died
in New York City.
Christian Advocate, May 27, 1897.
New York Times, April 12 and 15, 1897.
M. Simpson, Cyclopaedia. 1878. C. Wesley Christman, Jr.
MARTIN, JOSEPH C. (1865-1939), fourteenth bi.shop of
the C. M. E. Church, was born in Gibson County, Tenn.,
on Feb. 8, 1865. He attended Howe Institute in Memphis,
Tenn., and Roger Williams University in Nashville,
Tenn. Martin began preaching in 1887 and was pastor
of churches in Tennessee, Washington, D. C, and
South Carolina. In 1912, he was elected publishing
agent and as such became noted as an organizer and
financier. At the General Conference in 1922, he was
elected to the office of bishop. He gained a reputation
for his organizational and financial leadership. Bishop
Martin died on Feb. 6, 1939.
Harris and Patterson, C.M.E. Church. 1965.
The Mirror, General Conference, CME, 1958. Ralph G. Gay
MARTIN, PAUL ELLIOTT (1897- ), American bishop,
was bom on Dec. 31, 1897, at Blossom, Texas, the son
of Charles E. and Willie (Black) Martin. He received the
following degrees; Southern Methodist University,
A.B., 1919; LL.D., 1945; Southwestern University',
D.D., 1938; Hendbix College, D.D., 1945; Oklahoma
City Unh-ersity, S.T.D., 1968.
On June 29, 1920, he was united in marriage to Mildred
Helen Frayar, who has accompanied him in all his church-
wide activities.
During the first World War, he served as a lieutenant
in the United States Army. For a time, he was principal
of the Blossom High School, 1919, and then the Superin-
tendent of Public Schools there from 1920 until 1922.
Entering the ministry of the M. E. Church, South, in
1922, he was ordained deacon in 1924, and an elder
in 1926. All of his pastorates were in the North Texas
Conference: Cedar Hill Church, Dallas, 1922-24;
Maple Avenue, Dallas, 1924-27; Henrietta, 1927-29; Iowa
Park, 1929-30; Kavanaugh Church, Greenville, 1930-35;
district superintendent, Wichita Falls District, 1935-38;
Paul E. Martin
First Church, Wichita Falls, 1938-44. He was elected a
bishop at the South Central Jurisdictional Conference
in 1944 and assigned to the Arkansas-Louisiana Area,
where he served until 1960, when he was assigned to the
Houston Area.
From 1960 to 1968 he was president of the Methodist
Council on World Service and Finance. He was chair-
man of the American Section of the World Methodist
Council, 1956-61. He was president of the Board of
Temperance and vice-president of the Board of Educa-
tion, president of the Council of Bishops, 1962. He
was a delegate to the Gener.^l Conference of the M. E.
Church, South, in 1938. the Uniting Conference in 1939,
and the General Conference of The Methodist Church in
1940 and 1944. He is a trustee of Southern Methodist
University, Southwestern University, and Western Meth-
odist Assembly.
Since 1949, Bishop and Mrs. Martin have visited the
following mission fields: Alaska, Formosa, Japan, the
Philippines, Malaya, India, Pakistan, South America,
and Africa. In Africa in 1957, they studied Methodist
work in the Congo, Southern Rhodesia, South Africa,
Angola, and Liberi.\. Bishop Martin has lectured at
various colleges and elsewhere. He delivered the Fondren
Lectures at Ministers' Week at Southern Methodist Uni-
versity, 1968; he was elected to serve as a professor at
Perkins School of Theology, S.M.U., upon his retire-
ment in 1968. He is the author of My Call to Preach,
1946, and of a booklet. Humanity Hath Need of Thee.
Bishop Martin at his formal retirement in 1968 was
administering the work of The Methodist Church in the
Te.xas and Rio Grande Annual Conferences, compris-
ing about 730 churches with a total membership of more
than 220,000. He resides in Dallas.
Who's Who in America.
Who's Who in the Methodist Church, 1966. N. B. H.
MARTIN, WILLIAM CLYDE (1893- ), American Meth-
odist bishop, was born in Randolph, Tenn., July 28, 1893.
His parents were John Harmon and Leila (Ballard) Mar-
tin.
On July 1, 1918, he was married to Sally Katharine
MARTIN COLLEGE
ENCYCLOPEDIA OF
William C. Martin
Beene, of Blevins, Ark. Their children are: Donald
Hankey, Mary Catherine, and John Lee.
He attended the University of Arkansas in 1913-14;
received his B.A. degree from Hendrix College in 1918
and his D.D. in 1929. He was a student at the United
Free Church, Aberdeen, Scotland, 1919. In 1921 he
received his B.D. degree at Southern Methodist Uni-
versity. Honorary degrees conferred on him are: LL.D.,
Nebraska Weslevan University, 1940; Baker Univer-
sity, 1944; Southern Methodist University, 1958; D.D.,
Central College, 1947; Denver University, 1953;
and Texas Christian University, 1963.
He was ordained to the ministry in the M. E. Church,
South, in 1921 and was pastor of the Grace Methodist
Church, Houston, Texas, 1921-25; First Methodist
Church, Port Arthur, Texas, 1925-28; First Church,
Little Rock, 1928-31; First Church, Dallas, 1931-38.
He was elected bishop of the M. E. Church, South,
May 3, 1938, and assigned to its Pacific Coast Area, 1938-
39. He was bishop of the Kansas-Nebraska Area 1939-
48 and of the Dallas-Fort Worth Area from 1948 until
his retirement in 1964.
He has been a member of the Board of Education;
Board of Lay Activities; the Peace Commission; the Rural
Life Commission (chairman 1944-48); Committee on
Study of the Ministry; and the Advance for Christ.
Among other groups in which Bishop Martin has been
a member and often occupied important positions of lead-
ership have been: The National Council of Churches,
of which he served as president during the biennium of
1953-54, representing a membership of 35,000,000 Protes-
tants; President of the South Central College of Bish-
ops, 1956; General Board of Evangelism, 1956-64; Presi-
dent, Commission on Promotion and Cultivation, 1952-
64; President, Association of Methodist Historical Socie-
ties, 1956; President, Council of Bishops for 1953;
trustee of Southern Methodist University since 1939;
Southwestern University since 1948; a vice-president of
the Methodist Board of Missions and president of the
Board's Division of World Missions, 1960-64; vice-presi-
dent. Division of World Missions, 1956-60; General Board
of National Council of Churches since 1952; board of Lub-
1526
bock Methodist Hospital since 1954; and Central Com-
mittee of the World Council of Churches since 1954.
He is also a .Mason.
He is author of To Fulfill This Ministry and Proclaim-
ing the Good News. Bishop Martin retired in 1964. He
sei-ved on the faculty of Perkins School of Theology
as Lecturer in Church Administration, 1964-68. He re-
sides in Dallas.
Who's Who in America, Vol. 34.
Who's Who in the Methodist Church, 1966.
Mary French Caldwell
MARTIN COLLEGE, Pulaski, Tennes.see, was founded in
1870 as Martin Female College. It was named for Thomas
Martin, an attorney residing in Pulaski who made the
original gift to found the institution. Ownership was
transferred to the M. E. Church, South, in 1908. The
junior college program began in 1914, and the school
became coeducational in 1937. The governing board con-
sists of thirty-two members elected by the Tennessee
Annual Conference.
John O. Gross
MARTINDALE, WILLIAM J. (1841-1916), American min-
ister, son of Moses and Margaret Martindale, was bom
Oct. 18, 1841, in Miami County, Ind. and died in Wichita,
Kan., Aug. 18, 1916. His parents were devoted Meth-
odists and under this influence he felt the call to the
ministry early in life. He preached his first sermon as a
local preacher Oct. 25, 1862, and joined the Northwest
Indiana Conference in 1863. He transferred to the
Missouri-Arkans.vs Conference in 1865, where he
sei"ved as a pastor sixteen years and as presiding elder
five years. He was a delegate to the General Confer-
ence of the M. E. Church in 1876 and was reported as
the youngest member of that body.
He transferred to the Southwest Kansas Confer-
ence in 1887, where he served twenty-six years before
retiring in 1913. He served as a presiding elder eighteen
years, twelve of these years in western Kansas where new
settlers were coming in and where new churches were
being organized. These districts were lands of great dis-
tances where in six years on the Dodge City District he
travelled 83,000 miles by horseback, buggy, walking or
train. Such men as Martindale made the Methodist Church
strong in that part of Kansas.
His brethren honored him by electing him three times
as a delegate to the General Conference. He was a dele-
gate to the Centennial Christmas Conference in Balti-
more in 1884, and to the World Sunday School Conven-
tion in Rome in May, 1907.
He was an evangelist, a builder of churches and a
builder of men.
Journal of the Soutliwest Kansas Conference, 1917.
Western Methodist, March 26, 1896. William F. Ramsdale
MARVIN, ENOCH MATHER (1823-1877), American bish-
op, was born near Wright City, Warren County, Mo.,
June 12, 1823, the son of Wells and Mary (Davis) Mar-
vin. His parents came from New England. Marvin had
little schooling other than in.struction given him by his
parents who had taught school in the east. His father be-
longed to no church; his mother was an unaffiliated Bap-
WORLD METHODISM
Enoch M. Marvin
tist; he liimself attended Methodist services in the home
of a neiglibor and was converted in 1840. He married
Harriet Brotherton Clark in October 1845, and they had
five children. Their son Fielding became an itinerant
in the Missouri Conference.
Marvin joined the Missouri Conference in 1841, and
was ordained deacon in 1843 and elder in 1845. In the
latter year he adhered South as the M. E. Church di-
vided. His appointments were; 1841, Grundy Mission;
1842, Oregon Circuit; 1843, Liberty Circuit; 1844, junior
preacher. Fourth Street, St. Louis; 1845, Weston Cir-
cuit; 1846-47, Hannibal Station; 1848-49, Monticello Cir-
cuit; 1850, Palmyra Station; 1851, St. Charles Circuit;
1852-53, St. Charles District; 1854, agent, St. Charles
College; 1855, transferred to the St. Louis Conference
and stationed two years at Centenary, St. Louis; 1857-58,
First, St. Louis; and 1859-61, Centenary, St. Louis.
Tall, angular, and dressed in homemade clothes, Marvin
made less than a prepossessing appearance as a young
preacher. After a year in the conference three of his
brethren, believing him unsuited to the ministry, advised
him to drop out. Fortunately he did not heed their ad-
vice. Ten years later, at the request of the conference, he
preached the memorial sermon for one of those men, and
twenty-five years afterward he returned to Missouri as the
presiding bishop and made the appointment of another!
Notwithstanding his homely appearance, Marvin quick-
ly won recognition as a pulpit preacher of great power.
W. W. Redman, his presiding elder the first three years,
said on the conference floor, "Bishop, he is a green look-
ing boy, but I tell you he can preach, and if he lives he
will be a star!" An assiduous student, an indefatigable
worker, and endowed with what today is called charisma,
Marvin was widely recognized as the premier preacher in
Missouri Methodism before he was thirty. He was a dele-
gate to the 1854-58 General Conferences and led his
delegation to the one that did not meet in 1862. Ap-
pointed presiding elder at twenty-nine, he constantly as-
sisted his preachers in revivals, formed two new circuits,
and at the end of his two years showed a net gain of fifteen
percent in church members.
Marvin was notably successful in his St. Louis pas-
MARVIN, ENOCH MATHER
torates. A skilful debater, he used his pulpit to answer a
Roman Cathofic priest who delivered and published lec-
tures critical of Protestantism. Marvin's twenty-three re-
buttal messages appeared in the newspaper each week and
then were brought out as a book, Errors of the Papacy.
The volume had a good sale and made him widely known.
When the Civil War began, Marvin was unwilling to
take the oath of allegiance required in St. Louis. Sending
his family to his boyhood farm home, he slipped out of
the city at night in February 1862, and made his way
south. He supplied the Methodist church at Woodville,
Miss., for some months, and then became unofficial chap-
lain to General Sterling Price's army, serving in Missis-
sippi and Arkansas. He held revivals among the troops
and organized an undenominational army church to con-
serve the results. Also, he conducted revivals in churches
in the region in which Price's army maneuvered. For
the last year and a half of the war he made the home
of Rev. W. E. Doty, Greenwood, La., his headquarters.
In February 1865, he began supplying the Methodist
church at Marshall, Texas, and continued there until
August 1866. His wife and children joined him in Marshall
in March 1865, thanks to a pass provided by President
Lincoln.
Though still a member of the St. Louis Conference,
Marvin was not elected a delegate to the 1866 General
Conference which met in New Orleans. However, many
if not most of the delegates knew him by reputation, and
since there was talk that at least one of the new bishops
to be elected would come from west of the Mississippi
River, his name was prominently mentioned. Moreover,
his friend Doty on his own motion went to New Orleans
and advocated Marvin for the episcopacy. Therefore, it
was not surprising that Marvin, though not a delegate
and not even present at the General Conference, was
elected a bishop on the first ballot. He appeared at the
conference the next day; he had arranged his travel
schedule so as not to arrive in New Orleans until the
balloting for bishops was over.
Marvin's first episcopal assignment was the Indian Mis-
sion. Finding the preachers discouraged and ready to
disband, he fired them with new enthusiasm, personally
pledged $5,000 for their support, and then traveled over
the church and raised it. Marvin probably did more than
any other one man to rouse Southern Methodism from
defeatism after the war. He opposed Methodist union at
the time, saying amicable relations must first be estab-
lished between the two churches. However, he believed
that union would come in fifty years. He defended the
right of the M. E. Church, South to expand in any
geographical direction. Also, he supported the Southern
view of the episcopacy, maintaining that the bishops in
caring for all the churches had a pastoral function as
well as administrative responsibility.
Moving back to St. Louis, Marvin gave strong leader-
ship to Methodism in the city and the state. He led in
collecting $100,000 to establish the influential St. John's
Church in St. Louis in 1868, and he helped to raise a
similar amount for the endowment of Central College.
He spent seventeen months on the west coast strengthen-
ing Southern Methodism in that region.
The 1874 General Conference voted that one of the
bishops should visit the Orient. Chosen for the assignment,
Marvin looked upon it as a means of dramatizing and in-
spiring support for tlie missionaiy movement. Sailing
from San Francisco in November 1876, the ten months'
ENCYCLOPEDIA OF
joumey took him around the world, and it was a pro-
nounced success. His book, To the East by Way of the
West, sold 20,000 copies.
Marvin began writing for the Western Christian Advo-
cate as a young preacher, and in time he contributed to
the St. Louis Christian Advocate and to every periodical
in the church. His books in addition to those already men-
tioned were: The Work of Christ, The Life of William
Coff Caples, Sermons, and The Doctrinal Integrity of
Methodism.
Marvin's contemporaries declared that he had more than
ordinary endowments. Certainly he had a quick, keen, and
exceptionally retentive mind, and he was motivated by
a strong inner drive to succeed at whatever he undertook.
He was a powerful pulpiteer; D. R. McAn.^lly who
heard him often believed that if he could have been
accurately reported when at his best, the frame of his
sermons would not have been surpassed in his day. Withal
Marvin was dedicated and devout; he constantly prac-
ticed the presence of God. He died in St. Louis, Nov.
26, 1877, and was buried in Bellefontaine Cemetery
there.
General Minutes, MEG and MEGS.
Thomas M. Finney, Life and Labors of Enoch Mather Marvin.
St. Louis: James H. Ghambers, 1880.
Albea Godbold, "Bishop Enoch Mather Marvin," Methodist
History, April, 1964, pp. 1-22.
Ivan Lee Holt, The Missouri Bishops. 1953.
D. R. McAnally, Life and Labors of E. M. Marvin. St. Louis:
Advocate Publishing House, 1878. Albea Godbold
MARYLAND is a Middle Atlantic state south of the famous
Mason and Dixon line boundary with Pennsylvania and
north of the rambling Potomac River which separates it
from the Virginias. Known as "America in miniature,"
Maryland's 10,577 square miles include most of the vast
Chesapeake Bay, a drowned estuary, and extend from
Atlantic beaches westward 235 miles over coastal plains
and piedmont plateau into the Appalachian Mountains.
Flora and fauna run the gamut from cypress swamps and
aquatic bird refuges, to Frostburg's subarctic winters,
with oyster fisheries and rich farmland in between. Mega-
lopolis cuts a northeasterly swath from the national capital,
but burgeoning high income bedroom suburbs are
matched by declining highland and rural counties. Out-
side the latter areas, the populace has become a cross
section of the ethnic, socio-economic melting pot which
is America.
As an English colony settled in 1634 by the Catholic
proprietor Lord Baltimore, Maryland's Assembly in 1649
became the first in America to enact religious toleration.
However, Catholic worship was later proscribed, and in
1692 the Church of England was "established " and was
supported until 1776 by levies from all taxables irrespec-
tive of religion. Non-Anglican Protestants found a haven
in the colony, and both Quakers and Presbyterians trace
some of their American origins to Maryland soil.
About 1760 an Irish Methodist local preacher, Robert
Strawbbidge, settled in what is now Carroll County near
the present New Windsor and began to preach over a
wide area, including much of northern Maryland. He
built log meetinghouses near his home and at Bush now
in Harford County. The body of his loyal followers in-
cluded William Watters and Richard Owings who
became the first native American traveling and local
1528
preachers. John King preached in Baltimore in 1771, and
on June 22, 1772, John Wesley's missionary, Joseph Pil-
MORE, organized the first Methodist classes there. By
1773 some 500 of the 1,160 American Methodists were
in Maryland, and four preachers were appointed to the
Baltimore Circuit.
During the Revolutionary War an oath of fidelity was
required in Maryland, and numerous nonjuring Methodist
preachers suffered prosecution. Despite the turmoil, the
withdrawal of Wesley's mission force, and the death of
Strawbridge, the numbers in the Methodist societies great-
ly increased. By the first Federal census of 1790, 4.4
percent of Maryland's population were Methodist mem-
bers, twice the 2.2 percent in Virginia, which was second.
Circuit preachers found their greatest hearing on the
"eastern shore" which has remained the "garden of Meth-
odism" for two centuries. Methodism took a leading place
among the churches in all but the southern part of the
state.
The Methodist Episcopal Church was organized at
Baltimore in 1784 and its quadrennial General Con-
ferences met there 1792 to 1808 and 1816 to 182'4.
CoKESBUBY, the first Methodist college in the world,
was founded at Abingdon in 1787 and continued opera-
tion until 1795, when it was destroyed by fire. A second
Cokesbury College was started in Baltimore in 1796, only
to meet a like fiery fate within the year.
The United Brethren Church was formally organized
at the Kemp home near Frederick in 1800 and flourished
among German speaking Marylanders.
From the first, Negroes were objects of Methodist con-
cern and great numbers became followers. Splits else-
where in 1796 and 1816 gave rise to the A. M. E. and
A. M. E. ZioN Churches, but despite the fact that Daniel
CoKER, co-founder of the A. M. E. Church, was from
Baltimore, most Maryland Negroes remained in the M. E.
Church.
The Mutual Rights controversy from 1820 to 1827
largely centered in Baltimore, and it was there that the
ousted Reformers held their conventions of 1827, 1828,
and 1830 which resulted in the organization of the Meth-
odist Protestant Church. At Holly Run in Anne Arun-
del County the new denomination erected its first church
building, while at Baltimore it sustained the secession of
the mother church, St. John's, from the M. E. Church in
1843. From the beginning a portion of M. P. pubhshing
was conducted at Baltimore. In 1867 the denomination
founded Western Maryland College at Westminster,
adding the Westminster Theological Seminary in 1882.
A short-lived schism in the M. P. Church was healed at
Baltimore on May 16, 1877, when the northern and
western group of conferences known as "the Methodist
Church," reunited with the M. P. Church. It was the
first union of Methodist denominations in America.
When the slavery issue divided the M. E. Church in
1844, the part of the Philadelphia Confebence which
extended into the nine eastern counties of Maryland,
and the Baltimobe Confebence on the western side of
Chesapeake Bay adhered North even though a majority
of the general population in the region was proslavery.
The sincerity of the historic Maryland Methodist procla-
mation that slavery was a "great evil" was attested by the
financial support given by Maryland Methodists for the
colonization of Negroes in Libebia and by the numerous
manumissions of slaves, so many in fact that by 1860 the
WORLD METHODISM
MARYLAND CONFERENCE
number of free Negroes in Maryland almost outnumbered
the slaves.
Prior to the Civil War, the VmciNiA Conference of
the M. E. Church, South succeeded in organizing circuits
at Potomac and Rock Creek in Montgomery County, Md.,
and the proslavery members of the Catch Church near
Baltimore organized Andrew Chapel.
The "new chapter" on slavery, adopted by the 1860
Ceneral Conference, urged preachers and laymen to seek
the e.\tiipation of slavery by all lawful and Christian
means. Strongly opposed to such legislation, the Baltimore
Conference in its 1861 session disowned the General Con-
ference. Though not in favor of the "new chapter," the
Philadelphia Conference and the East Baltimore Confer-
ence (the latter formed in northern Maryland and central
Pennsylvania in 1857 by dividing the Baltimore Confer-
ence), remained relatively calm. The onset of the Civil
War in April, 1861 forestalled the impending rupture in
the Baltimore Conference, but the hostilities of four years
utterly disorganized church life and work. Rival "orig-
inal" Baltimore Conferences contended with each other,
while a group of pastors who sympathized with the South
but who were caught in Baltimore organized several in-
dependent churches. The "original" Baltimore Conference
(which always called itself "Old Baltimore") which
sympathized with the South, was visited in 1865 by
Bishop John Early of the Southern Church, and in 1866
it became the Baltimore Conference of the M. E. Church,
South. Its territory included Maryland, except Garrett
County, and northern Virginia, the District of Columbia,
and a small part of West VmciNLv.
Negro Methodists in Baltimore secured separate dis-
trict conferences for their local preachers in 1856. In
1864, the Del.\ware Conference on the eastern shore
and the Washington Conference west of Chesapeake
Bay were organized for Negroes. White and Negro Meth-
odists of Baltimore, assisted by the Freedmen's Aid
Society, began Centenary Biblical Institute in 1867. It
became Morg.\n College. Later a branch of the institu-
tion was started at Princess Arme.
Civil War losses to the economy and the church were
never fully retrieved. The bitter aftermath of lawsuits and
recrimination resulted in church extension which was more
competitive than cooperative. However, by 1884 Meth-
odists North and South came to Baltimore for the Cen-
tennial Methodist Conference. Subsequent celebra-
tions were held in the same city in 1934 and 1966 to
mark the sesqui-centennl\l of the Christm.\s Confer-
ence and the Bicentennial of American Methodism.
Methodist institutions in Maryland included two homes
for the aged at Baltimore begun in 1868 and 1870, and
two at Westminster which opened in 1896 and 1926.
The two latter institutions have since merged with the
outstanding Asbury Home at Gaithershurg which was
founded in 1926. The Kelso Home for Girls, started in
1873, and the Strawbridge Home for Boys, launched in
1923, merged to become the present Board of Child Care
at Rockdale. Maryland General Hospital at Baltimore
was acquired in 1911, and the Woman's College of Balti-
more, now the front rank Goucher College, was begun
in 1884. Other institutions include two Baltimore homes
for business girls, a deaconess home, and the Baltimore
Goodwill Industries which was established in 1919.
In 1970 there were about 1,000 Methodist churches in
Maryland with more than 284,000 members, as com-
pared with 199,686 members in 1950, about eight per
cent of the state's population in both periods.
E. M. Amos, An Official Souvenir Book, American Methodist
Bicentennial. Baltimore, 1966.
J. E. Armstrong, Old Baltimore Conference, 1907.
E. C. Hallman, Garden of Methodism. 1948. Edwin Schell
MARYLAND CONFERENCE of the M. P. Church was the
largest in the denomination. This was due to several
factors. The M. E. Church was organized in Baltimore
in 1784 and "the seed sown on Maryland soil reproduced
in marvelous increase." Among advocates of lay rights —
"Reform" — after 1820 were such prominent traveling
preachers as Nicholas Snethen and Alexander Mc-
Caine, not to mention several able Baltimore local preach-
ers. These men became contributors to the Wesleyan
Repository and its successor Mutual Rights through which
they agitated effectively for lay representation. Also, "the
first Union Society was formed in Baltimore, and the first
to feel the prosecution encountered in the cause of re-
form was a Maryland minister, Dennis B. Dorsey, who
was denied appointment at the Baltimore Conference."
Then the Baltimore Union Society which included eleven
local preachers and twenty-two laymen was expelled from
the M. E. Church for disturbing its peace. After their
appeal was denied by the 1828 General Conference,
widespread sympathy added to their ranks. CoUiouer's
Founders of the Methodist Protestant Church mentions
thirty-one Marylanders who constituted more than one-
third of the total. Seven of the first thirteen presidents of
the M. P. General Conference were from Maryland.
Finally, Baltimore had become a "storm center," and the
three preliminary national conventions of the Reformers
were held in the city in 1827, 1828, and 1830. In 1828
they organized as the Associated Methodist Churches, and
in 1830 they took the Methodist Protestant name.
The Maryland Conference was organized in April,
1829 under the presidency of Nicholas Snethen. Ad-
mitted at that time were the first thirteen of the 611
traveling preachers who were enrolled in the 110-year
history of the conference. By 1831 some 2,256 members
were reported in eleven appointments. Largely as a result
of CAMP meetings and revivals, the number doubled by
1839 and doubled again by 1843.
Among early churches were St. John's, Baltimore, orga-
nized in December, 1828 in a former Protestant Episcopal
Church on Liberty Street; Georgetown, D. C, begun by
forty members on Dec. 2, 1828; Reisterstown Circuit and
Centreville in December, 1828, Deer Creek and Pipe
Creek Circuits, January, 1829. At Uniontown on the latter
circuit the entire membership of the M. E. church joined.
Holly Run Meetinghouse, still standing at Linthicum
Heights, was finished in the spring of 1829 and is said
to be the first church building erected by the new denom-
ination. Savage, Brookeville, Magothy and Union Chapel
near Roxbury Mills, along with Kent Island, Chestertovra
and Easton were other pioneer societies. Ninth Street
Church, Washington, was built in 1835 with aid from
other churches throughout the connection.
The infant conference had sent missionaries to Penn-
sylvania and New Jersey by 1831, and had recorded
itself as opposed to slaveholding and in favor of absti-
nence. Thomas Hamilton Lewis, the conference his-
torian from 1879 to 1929, chronicled only one contro-
versy. It involved pastoral tenure, sought by St. John's
MASER, FREDERICK ERNEST
ENCYCLOPEDIA OF
Church, Baltimore, for August Webster beyond the two-
year limit which obtained in the denomination at that
time. The quarrel eventuated in 1844 in loss of control
of St. John's and appointments in Philadelphia, along
with the withdrawal of Webster and Thomas S. Stockton
from the conference.
The Maryland Conference adopted many of the prac-
tices of the mother church. A full time conference presi-
dent was elected annually. He visited the charges and
made the appointments of the preachers subject to con-
ference approval, and to appeal by any pastor to a com-
mittee on appeals.
In 1829, the conference started a fund for worn out
preachers and widows. Within half a century the corpus
had grown to $76,000 while some $90,000 had been
distributed to claimants. A home missionary society was
started in 1831, a foreign mission society in 1837, and a
women's missionary society in 1881. The denomination's
first missionary to the foreign field was sent out in the
latter year. Institutions within the bounds of the confer-
ence were: Western Maryland College, Westminster
Theological Seminary, Aged Peoples Home, Working
Girls Home, and Book Concern Property. The first three
were established in 1867, 1882, and 1896, respectively.
At the time of Methodist union in 1939, James H.
Straughn of the Maryland Conference was one of two
bishops elected from the M. P. Church. The Maryland
Conference brought into The Methodist Church in 1939
some 169 ministers, 240 Sunday schools with 35,946
pupils, 255 churches with 37,225 members, and property
valued at $6,695,420. The benevolent giving of the con-
ference in that year totaled $630,000.
T. H. Lewis, Maryland Conference. 1879.
E. J. Drinkhouse, History of Methodist Reform. 1899.
James H. Straughn
MASER, FREDERICK ERNEST (1908- ), American min-
ister and historian, was bom at Rochester, N. Y., Feb.
26, 1908. His parents were Herman A. and Clara M. L.
(Krumn) Maser. In 1930 he received an A.B. degree
from Union College, Schenectady, N. Y.; in 1933 a Th.B.
from Princeton Theological Seminary, and also in 1933 an
M.A. in English from Princeton University. Dickinson
College awarded him an honorary D.D. degree in 1957
and McKendree College a LL.D. in 1964. He married
Mary Louise Jarden on Dec. 25, 1959. He joined the
Philadelphia Conference on trial in 1933, and went
into full connection in 1935. His appointments were Birds-
boro, 1933-38; Central, 
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