FOREWORD By Rev. Jerry Crouse

"Glimpses into the Past" is not just a book, but a series of events. It is an attempt to bring into focus 100 years of Hope United Methodist History in the present building. Gladys Simmons has brought to life, in a very unique way, many memories preserved and revealed in the memorabilia and artifacts of the past.

Gladys has given much of herself to provide this "history" book to us. She has spent many interesting and frustrating hours doing the research, compiling, and writing. The hours spent are, in reality, hours of love for her church and for you, her friends and neighbors. Her time and efforts have been extremely fruitful. "Glimpses Into The Past" is her gift to her God, her church, and her friends.

As you read this book, I pray you will feel the excitement and love that has gone into it. God bless you as you read.

Rev. Jerry Crouse, Pastor

FOREWORD by Charles Biggs

This book is the result of a challenge issued to its author by the Hope United Methodist Church's Worship Committee.

The committee, which accepted the commission to develop and execute a celebration to commemorate the centennial of the present sanctuary of the church, felt that it would be appropriate to ask someone to write a series of short historical vignettes to present on each Sunday morning of the jubilee year. It was natural for us to ask Gladys Simmons, whose thought-provoking column "Thinking Aloud" appears regularly in the Star-Journal.

Her selection was appropriate also because of her long term involvement in the work of the United Methodist Church at the local, district and conference levels.

She has been able to bring to her task not only the perspective of years of active lay leadership in the church but also the perspective of the clergy, being the daughter of a Methodist pastor and the mother of a current seminarian.

So, what began as a series of short episodes in the life of the church, has become a compelling story of the people who created the Hope United Methodist Church.

A decade ago, on the ninetieth anniversary of the erection of the sanctuary, the pastor asked for everyone in the congregation that morning who had contributed time, materials or money to the building of the structure to stand.

No one stood.

But the work of those who went before us will continue to be remembered for many years to come because of the work of Gladys Simmons.

Charles T. Biggs, Chairman

Worship Committee

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INTRODUCTION

This is a story of the Hope United Methodist Church. It is not a complete story. It is printed here, although in slightly different order, as it was read to the congregation as part of each worship service from the first Sunday of Advent in 1986 through October 25, 1987, which is the Sunday nearest the actual anniversary of the dedication of the church building now in use

It is written in celebration of the building that our forefathers built 100 years ago to honor God by providing a bigger place of worship for their growing congregation.

This writer is greatly indebted to the late George Utterback, a long time member, and his history of the church. A quote from some of his writing seems most appropriate for this introduction: "Many were the trials and tribulations of the struggling Christians in early days; yet their faith was unfailing and their experiences many times were heartwarming. Travel was difficult during the cold winters and more often than not the Sunday Schools had to be suspended. Quarterly Conferences were rotated among the churches on the charge and were usually in session over a two day period. Revivals were frequent and usually resulted in large numbers of conversions and additions to the church. The piety of the members is indicated by frequent comments in the margin of the membership rolls, such as 'died in the faith,' 'gone to glory, ' and 'peace be to his memory.

Of course one occasionally finds quite the opposite; for example, one class leader 'absconded in disgrace, and another brother 'got drunk and joined--' (another church). Apparently the church fathers were quite watchful of the membership. On September 12, 1869, thirteen individuals were laid aside for neglect of duty. Two of these demanded a trial, and were promptly restored. .. Truly God has been good to our church. It has had its trials and its difficulties, and has been strengthened thereby. Ministers and people have worked together that the church might be a real blessing to the community. May it ever hold true to the ideals of its founders, is our prayer."

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THE STORY BEGINS

Methodism entered Indiana from across the Ohio river into Clark county about 1801. By 1805 a sufficient number of societies had been organized to form a circuit in Dearborn County. Indiana opened to white settlement after the 1818 agreement with the indians. As settlers entered this area, circuit riders followed.

In 1821, James Garner, a local preacher, organized an extensive circuit. It extended north to within three miles of Shelbyville, west to Wolf Creek in Morgan Country, and south to Brownstown in Jackson County. Flat Rock Circuit, in Indiana District of the Missouri conference, included all of Bartholomew and Jennings counties.

Apparently, Bartholomew County's first Methodist Society was formed in the Hawpatch in 1821-the year that county government was organized. In 1822, a small church, known as Liberty, was used as meeting house and school. It stood in Flat Rock Township near the small cemetery on 500 N. at the north edge of what became Bakalar Army Air Base during World War II. This was a union church, free to all. Early in the 1830's the first Methodist Church, known as Carter's Chapel, was built in Columbus Township.

A group broke away from the Methodist Episcopal Church in 1828, and formed the Methodist Protestant Church. The break came over disagreement as to how district superintendents would be chosen and because of a demand for the admission of laymen into conference membership. North and south split over the slavery question in 1844, and the Methodist Episcopal Church South was formed.

Some of the young couples--who came into what is now Hawcreek Township and began our church-expressed pride in the fact that they hated slavery. They came north to escape living with it. They sold the slaves and used that money to fund their migration. One can only wonder how history might have been altered had they hated slavery enough to bring their slaves with them to start a new community on equal footing.

The little community we call Old St. Louis was named St. Louis for a Louis Reed who came to this community in 1831 and laid out the town which bears his name. Before this, in 1829, a Methodist Class had been organized and placed in Columbus District. They met at the log cabin home of one Abraham Zeigler until 1837. The cabin stood southeast of the cemetery that lies south of Old St. Louis on the east side of road 670 E.

A log church was built by class members in the southeast part of the village facing the pike (now 800 N.). It cost less than $50.00 and was dedicated by Rev. Williamson Terrill.

In 1850 a new church was built. It stood on the east side of road 670 E. north of the pike. This church congregation is the parent church of our congregation. Regular services were discontinued in 1953 with most of the members transferring to Hope. The 1956 Annual Conference of the South Indiana Methodist Church authorized the sale of the building. It was converted to apartments and later razed and new housing was built on the property.

In 1854 Ephraim Wright, pastor of the Old St. Louis Methodist Church, met with a group of twelve people in Hope. They organized the Hope Society of the Methodist Episcopal Church. Regular meetings were held in a log home located on what is now 420 Mill Street. That building was later weatherboarded and moved to 414 South Harrison Street. The charter members were George W. and Levina Norman, Alexander and Polly cook, William and Hannah Miller, Mrs. Jane Barnes, Emanuel and Melinda Snider, Harriet cook, Rebecca Cook and Sarah Cook.

George W. and Levina Norman came to Hope in 1851 via a four week overland 600 mile trip from North Carolina. One source states that George operated a planing mill in Hope. Another listed him as a canvasser. Mildred Dixon Herrod, local genealogist, lists children: Maria, John e., James H., Ephraim, Augusta, and mary C. Ephraim started the funeral home in Hope among many other things including election to the State Senate. Ephraim was the father of Carl W. Norman, who was Gene Norman's Father. George W. Norman was Class Leader of the new congregation.

In the notes of the late George Utterback, it states that Mary Norton was converted in 1848 at a camp meeting being held in Shelby county. Mary, known as Aunt Polly, was born in 1830 in Trumble County near Waynesburg, Ohio. She was the third child of sixteen children of William and Beulah (Thayer) Norton. Of this family, Rev. Jacob Norton, a brother of Polly, served as a Hope Pastor. Another brother, Ephraim, was the grandfather of Willaim Harris. The story is told that William Norton took his family and set out down the Ohio River destined for Cairo, Illinois. Since there was no traveling on Sunday, the spent the day in Madison, Indiana. They left the boat and traveled overland to Flat Rock Township and built a home near the area later known as Nortonburg.

There is no record of how Alexander Cook came to Indiana. He was born in Winston-Salem, north Carolina, in 1824, and he was a painter. He and Mary (Polly) Norton were married in 1852 near Nortonburg. From this marriage there were four children: John W., Edward M., Norton W., and Edgar A., who died at the age of two and one-half years. Edward M. was the father of J. Harvey Cook who was the father of John Vernon Cook and Marceal (Cook) Hedge.

Alexander Cook died February 19, 1892, and Aunt Polly Cook died March 20, 1912.

Either in 1856 or 1857, the Hope M.E. Church dedicated a new frame church built on the southwest corner of Washington and Elm Streets. Records of the planning and the cost of the building were not found.

The church was dedicated by F. C. Holliday. The pastor was Rev. William Montgomery. There was more information about him than of the building. Conference minutes for 1867 contain a memoir of him. Rev. Holliday was born in Ireland, May 19, 1820. He was licensed in Cincinnati in 1846 and joined the Southeast Conference in 1852. He served the St. Louis Circuit, which included Hope, for two years. The conference minutes described him this way: "Constitutionally, he was of a bilious temperament, and suffered much from chills. The disease became chronic and he suffered repeated severe bilious attacks. He was an able preacher with a vigorous intellect. His sermons showed careful study and were both expository and practical. He was both a bashful and bold man. He rarely spoke on the conference floor, and took little part in public affairs. He denounced vice with fearlessness from the pulpit. Rev. Montgomery had many rivivals. He was a faithful pastor, and he had a strong hold on the affection of the people." There was no date of death--only a statement that he was buried in Shelbyville. He had a son who served as chaplain to the U.S. house of Representatives. The building built during Rev. Montgomery's ministry was used for thirty years by the congregation and it is used today by the Wesleyan Methodist congregation.

For many years there were quarterly conferences held four times a year. The Presiding Elder conducted these meetings. The earliest records of these meetings found for the St. Louis Circuit were in 1861-62. At that time the circuit included St. Louis, the head; Hope, the largest with 131 members, Ebenezer, Newbern, Hawpatch, Clifty, Asbury and Fletcher, the smallest with 17 members.

Circuits were served by a senior, or regular, minister and by a junior pastor. Salaries were allowed by an estimating committee, and were prorated to the churches according to membership.

At this conference, the senior minister, Mark Mullen, was allotted $550.00 per year; the junior minister, James W. Davidson, was allotted $125.00 per year and the Presiding Elder, John A. Browse, $80.00 per year. Hope's share of this was $229.00.

The circuit was reorganized in 1865 or 1866 as the Hope Circuit. Churches had been dropping in and out as circuits were changed. At that time the Hope Circuit included Hope, Norristown (last mentioned in 1877), Newbern (last mentioned in 1886), Old St. Louis, and St. Louis Crossing (last mentioned in 1886). Hope and Old St. Louis made up a circuit together until 1906. Hope then became a station and has maintained that status except for a few years in the 1960's when Rev. Ray Kennedy served Hope and Trinity (located east of Otter Creek Golf course, it was torn down several years ago).

The Second Quarterly Conference of the Hope Charge held on January 26, 1884, Rev. Jesse Miller appointed a building committee. There seems to be no further record of this committee. Rev. miller moved on and Rev. Alonzo Murphy came to the Hope Charge. In 1885, he reported repairs to both churches of the charge and promised a detailed report which has not been found. Perhaps the plans for repairs changed into plans for a new building.

Rev. Warren W. Reynolds, pastor, called a congregational meeting on november 14, 1866. Eighty-five members met to discuss the propriety of building a new church building in the town of Hope. In a rising vote, the congregation was unanimous in a decision to build a new building. They set up a soliciting committee consisting of: Dr. C. Hopkins, Ch.; D. A. Robertson, Sec.; Dr. W. T. Newton, M. C. Solomon, James Homsher, Franklin M. Reed and the pastor.

The Evening Republican for December 1, 1886 had two news items about the Hope M. E. Church: "Protracted meeting has been in progress at the Methodist Church for the past two weeks. The church has been crowded to its utmost capacity nearly every evening and much interest has been manifested. There have already been between thirty and forty accessions." In another spot of the same issue was this item; "Hope is to have a much needed improvement in the shape of a new M. E. Church. About $4, 700.00 has already been subscribed in the past two weeks with fair prospects of much more. The building will cost between six and seven thousand dollars and will probably be located on either Jackson or Washington Street."

A second congregational meeting was held December 20, 1886, with Dr. Newton in the chair. The soliciting Committee reported that the canvas was complete with $5, 446.00 subscribed. The congregation voted to limit cost to $6,000.00, and they designated the soliciting committee as the building committee with the addition of William N. Aikin. The pastor was to serve in an advisory capacity only.

The church trustees were directed to serve as a locating committee, and they met on December 23, 1886, organized, and began considering locations for the new church. This committee was made up of: Mr. Hopkins, Pres.' Mr. Solomon, Treas.; Mr. E. A. Norman, Sec.; Ezra Sprague, James Homsher, J. M. snider, Simon Nading, William H. Aikin and Lewis T. Schultz.

The committee apparently considered five sites over many meetings, but the question of location developed into a regular campaign between the Kint lot and the Keilman lot. According to the 1879 Bartholomew County Atlas, the Kent property lay north of Jackson street-between an eastward extension of Cross street and the alley. The Heilman property was north of Jackson Street on both sides of Hawcreek.

Both factions worked for donations, and at a February 1, 1887 meeting, the Heilman group reported that they had promise of 82 days with teams and 21 days with hands. The Kent group offered $350.00 cash and a written obligation from Mr. P. M. Transau, who owned a mule barn nearby, "to prohibit any and all disturbances of any kind in regard to horses and jacks." He also would agree "to stipulate the same in any conveyance he might make of the property." The committee voted 5-4 to locate on the Kent property.

At the next meeting, the matter came up again. This time the Heilman group had added $330.00 to their offer of teams and hands. A motion for the Kent property was defeated 5-4.

At another meeting early in march, a compromise motion was made to buy the John A. Miller lot on Washington Street for 550.00. This motion passed unanimously and they ordered Church plan #6B from the church extension catalog along with extra tower #6. The construction contract was given to Scudder, Lawrence and Phillipy Construction Company. That company was paid $5, 468.00. Total cost of the building, Lot, furniture, insurance and pews was $7, 753. 09. The church was erected during the summer and the trustees held the first meeting in the building on October 22, 1887, in the lecture room.

Dedication of the building involved evening services every evening except Saturday, during the week prior to October 23 with neighboring pastors invited to speak. The dedicatory sermon, on Sunday morning, October 23, 1887, was given by Dr. J. H. Bayliss, D.D.L.L.D. of Cincinnati, who was editor of the Western Christian Advocate. Rev. S. Tincher, the presiding Elder, also took part in the service. That evening, there was a sermon by Hope's pastor W. W. Reynolds, and the sacrament of the Lord's Supper. The evening crowd was much smaller because of an afternoon storm that kept most rural people away.

The building committee reported to the trustees on December 3, 1887 that subscriptions paid totaled $4,121.77 and subscriptions unpaid totaled $1, 862.81. They reported interest on the note of $33.44 and insurance costs of $40.00. Their report ended with te notation that total resources were $8,299.29--not all collected at this point. Outlay of $7,753.09 also was not all paid at this point. This left what was labeled an "overplus" of $546.20.

To buy pews, they utilized the popular method of "pewing the church." People were invited to buy seats in the new church for $1.25 each. The Pewing committee reported to the trustees on April 28, 1888 that they had sold 272 seats and received donations totally $1.75. The report states that $459.89 was collected for pews. The building committee's report stated that %505.04 had been pledged to the 'pewing,' so apparently some defaulted on their pledge. The Pewing Committee reported spending the money on several items connected with the building but unrelated to pews, as well as a payment to the Wabash Furniture Company for $320.00 which must have been for the pews themselves. Many bought one seat, two seats, or four seats. Phoebe Bruner and Samuel P. Hitchcock each bought six. Phillip Miller bought ten, D. C. Hopkins bought twelve and R. B. Kent bought twenty. Eight Sunday School Classes donated to the fund, and three festivals that spring and summer added to this fund. Two charter members, Hannah Miller and George Norman, bought seats.

The first quarterly Conference as a church rather than a charge was December 17, 1906.

This sanctuary that our forefathers built abounds with Christian symbolism. The round stained glass windows on the south, east and west sides of the room feature emblems of the trinity. They are two interlocking triangles. Twenty years after the church was built, the same symbol was adopted by the World Zionist Conference as the Star of David.

The circular design represents God. Each of the points of the two triangles represents one person - the trinity.

The symbol in the North window represents the four gospels. The same clover-like symbol appears at the base of the ceiling around the entire room.

The basic floor and ceiling plan of the room is also symbolic, where two crosses are represented. The Roman Cross runs the length of the room from south to North and its arms extend from east to west. The long axis of the room is properly called the nave and the other part is called transcept.

Just as the shape of the upper windows has symbolic meaning, so does the pointed arch shape of the lower windows. They are in gothic style and are said to have been inspired by the traditional position of a person's hands at prayer.

Additional symbols added to the room that were not in common use in Methodist churches then, but are now, include the cross and the candles on the altar and the sanctuary lamp which burns above the altar. The altar candles symbolize the concept of Jesus as the Light of the World and the sanctuary lamp represents the ever-present Holy Spirit. It is enclosed in a ruby glass; red being the color which is symbolic of the Holy Spirit.

The cross, of course, is to remind the worshipper of the crucified Christ and the flowers, which always frame it, and candles, are to remind him of the resurrection.

The exterior building trim contains similar symbols. The color today, incidentally, is the same as the original trim color painted in 1887. The triangles in the trim represent the trinity, and the clovers, the gospels. Of particular note are the vertical lines, one on each side of each of the circular windows. These two parallel lines represent S. John the Baptist and St. John the Evangelist in the symbolism of the nineteenth century.

At the top of the bell tower is a lame, again representing the Holy Spirit. Finally, the five flames on the door pillars represent the Pentateuch, or the first five books of the Bible. (This information about the symbolism in the architecture was provided by Charlie Biggs.)

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PARSONAGES

When Hope became head of the Charge in 1864, the parsonage at Old St. Louis was sold and a house just north of Washington Street on Walnut Street was bought. Many know of it as the "George Shore home" which has been torn down.

In 1898, plans were set in motion to build a new parsonage. A lot was purchased from e. D. Spaugh for $600.00 at what is now 522 Washington Street. Buildings that were on the lot at that time were sold for $275.00.

Bids for the proposed parsonage were unsatisfactory, so the Soliciting and Building Committee took charge and completed the building. The records don't indicate who did the carpentry, but it can be assumed that most of the men on that committee could swing a mean hammer.

The committee consisted of the Rev. W. R. Lathrop, Chairman; Thomas Dodd and Rufus Glick from St. Louis; and Samuel Hitchcock, Logan Chitty and Franklin M. Reed from Hope.

Total cost was $1, 942.00. Hope paid three-fourths of this amount ($1,053.30), and St. Louis paid $290.00. The parsonage on Walnut Street was sold for $400.00. This left a debt of 209.00. Hope's share was $113.76 and St. Louis' share of the debt was $95.00.

Records gave no reason, but on April 6, 1932, the parsonage at 522 Washington Street was traded to Charles Clancey Cook for the house at 509 Washington Street, plus $1,000.00. The $1,000.00 was payable at $200.00 per year over five years, plus interest at 6%. The house was described as "modern and well equipped for a preacher's house." The records state that it was one of the finest in the Seymour District. Before C. C. Cook, the house had been owned by R. H. Martin.

It is always good to have satisfied customers, and there seem to have been two here. People who remember quote C. C. Cook as bragging downtown that he had just "closed the best deal of his life."

On October 21, 1940, the trustees voted to invest the Bradley, Rominger and Miller endowment in the parsonage purchased from C. C. Cook, and that the money remain there until further order. An equal amount was dedicated to be returned to the endowment fund should the house be sold. The Quarterly Conference concurred. No dollar figure was in this report.

This house was altered in 1941 by removing the east and west sections of the veranda which was then rebuilt to a four-post porch that extended "between the outside of the large front doors."

Early in 1970, Dr. Harold Criswell, District Superintendent met with the Pastor Parish Committee and informed them that the current parsonage was unacceptable according to Conference standards. The committee reported to the February 5 Administrative board that, after a limited investigation, they felt that a new parsonage was not feasible. Dr. Criswell asked that they keep the option of a new one open open, and discouraged the board's plans for immediate improvement of the parsonage in use.

A committee appointed to explore options, received an ultimatum at the February 18 Administrative Board meeting when Rev. Wilson reported that he and his family did not want, or expect, to spend another winter in that house. A memo from Larry Misner, Chairman of the Administrative Board, to the Committee members set out the items necessary to meet Conference requirements, and the committee set to work. An April 1 called Charge Conference named a building committee, and a May 14 called Charge conference approved their plan to tear down the parsonage and build a new one on that spot. There was much resistance, and the committee found another option. A June 2 Church Conference approved their plan to buy the lot, house and garage and a 24 by 24 foot addition to the house located at 429 Washington Street from Mr. aNd Mrs. Kenneth Wells, and to trade or sell the one at 509 Washington. The Wells' house was less than 10 years old, and in good condition. Mr. Wells made the changes specified by the committee to bring the house up to Conference standards. The old parsonage was sold to Steve and Peggy Lowry for $8,500.00, and the final cost of the new parsonage was listed as $26,000.00.

On June 3, an official parsonage fund bagan with a large thermometer in the sanctuary to record progress. The new parsonage was consecrated April 25, 1971, with Rev. Robert Holmes, District Superintendent, in charge of the services which was followed by open house at the new home. On April 23, 1972, the mortgage on the parsonage was burned at morning worship in celebration of payment in full.

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ADDITIONS TO THE STRUCTURE

The original church included the present sanctuary, the narthex, a narrow room on the east and one on the west with folding doors to shut them off when not needed for the congregation. What is now the narthex was also separated from the sanctuary by folding glass doors. The entrance was into the space under the belfry, now occupied by the coat rack and a desk made from an old organ.

Trustees minutes for May 1893, record that a committee would be appointed to investigate extending the east room. There seems to be no report recorded. Minutes during 1907 show show that work was begun on an east annex, while Rev. George H. Reibold was pastor.

In the 1910 Directory, Rev. Reibold reported that an extension on the east had been provided for, and was being built along with repair of the heating plant. At a cost of $1,360.00, they added a thirty by forty foot space to be used by the Ladies Aid and the Sunday School. North of that room was a kitchen that the Ladies Aid would equuip.

No record has surfaced telling when it was completed, except that Rev. Enoch M. Wood was pastor at the time of completion.. He came to Hope from the 1910 Annual Conference in September, and stayed until 1913.

In May of 1915, it was decided to enlarge the west room of the church, and to dig and cement a basement under the entire room. They decided also to paint both the interior and exterior of the church. Estimated cost was $1,200.00.

After work was begun, they decided that the sanctuary needed new carpet and lights, and that the east annex needed a new metal ceiling. This raised the cost to $2,300.00. Rev. jE. F. Schneider had money or promises for all but $800.00 of that amount by July 4. Dedication Day raised $327.00, and by the end of the year, all was paid with a balance of $92.00.

The record called the new lights a new lighting system. It also is recorded that Rev. Schneider donned overalls and worked with the others. Many preachers who followed him have also donned work clothes and helped with repair and renovation of the church property.

During the pastorate of Rev. Floyd Haislup, plans to build a pastor's study in the west annex were laid aside when discussions turned to building an addition to the church to provide increased classroom space for the Sunday School. In June, 1956, a committee composed of Gerald Hathaway, Bill Shields, Loretta Winscott, Mildred Stafford and Jennie Mae Wright was appointed to investigate. The committee reported favorably "in a conservative mannor."

A building committee composed of Ward Robertson, Leonard Essex, Eunos Lortz, Jennie Mae Wright and Lola Clouse developed plans to modernize the heating plant, relocate the main entrance, build classrooms, lounge, dining room, kitchen and a pastor's study. A limit of $40,000.00 was applied to the cost with the stipulation that half of that amount be in hand before construction could begin.

Apparently, another building committee was appointed at this time: Gerald Hathaway, Chairman; Mrs. Howard Stafford, Dr. William Stafford, George Bruner, Verl Clouse, J. Nelson Wright and Rev. Floyd Haislup. Records are not clear. It seems that this committee membership changed some during the process. Gerald Hathaway retained chairmanship throughout the entire period.

Raising $40,000.00 was a big task. A crusade worker came from the Division of National Missions of the Methodist Church, Rev. Glenn Trembath, was hired to help, and Leonard Essex served as Crusade General Chairman. Fifty-six crusade workers called on church members asking for immediate cash donations as well as pledges for future giving.

A November 29, 1957 letter urged members to stay home after church and Sunday School to receive crusade workers for the Expansion and Improvement Program. Various church leaders wrote paragraphs describing their support of the building program. These were distributed to the membership. Amounts were suggested for people to give. Minimum adult share was set at one dollar per week for each thousand dollars of annual income. Youth share was set at thirty cents a week. These pledges were in anticipation of future blessings. A cash gift in appreciation of past blessings was also requested.

Crusade Loyalty Day was January 12, 1958, and on January 16, the committee reported to the congregation by letter that $11,879.07 had been collected in cash and $29,638.16 in pledges for a total of $41, 517.23.

An offer of a $4,000.00 gift in return for the privilege of naming the new dining hall was rejected. The donor later accepted a memorial plaque for the gift.

On June 5, 1958 architect Dean Taylor presented sealed bids to the building committee. All but one were beyond the goal and pledge. That one was way below the others, and the investigation was reopened. The contract was awarded to Southside Lumber company of Greensburg when Mr. Padgett, who would do the work, posted bond. Southside bid #30,000, Robertson plumbing $6,800.19 and electric $3,342.00 for a total of $$40,145.19. Half of the estimated cost was in the bank at this time, so work was begun immediately to be finished by June 1, 1959. A called Quarterly Conference of August 26, 1958, completed plans for financing the Improvement Program.

Rev. Haislup left Hope during August of 1958, sure that he had the church well on the way to a new addition. Rev. Elwood Lyle Hollopeter preached his first sermon here on September 14, 1958, with construction under way and the east wall of the sanctuary partially torn out, Sunday School classes were held in the Hope School classrooms and worship in the assembly hall.

On February 11, 1959, the Official Board received word that the organ was not seriously damaged by the cold and damp, and that Southside Lumber would put plastic over the opening in the east wall so that services could return to the church. The children's thankful gratitude was expressed to Mr. Lloyd Shroyer, Superintendent of the Flat Rock Hawcreek School Corporation, for the school's generosity in allowing the church to use the school building.

Things began to go badly with the building project, and on April 13, 1959, the church cancelled its defaulted contract with Southside Lumber. Bids were received and the contract for completion was awarded to R. L. Morehouse Construction Company of Indianapolis. Ward robertson gave up the plumbing contract which was then given to Dunlap Company of Columbus. Loesch Heating of columbus was given the heating contract. There was a $15,221.00 bonding settlement received by the church for the defaulted contract.

In November, 1959, the Official Board held a contest to name the new addition. Any church member could put a name in a box that was put in the narthex for that purpose. A committee chose five of the entries and the Official Board selected the winner by secret ballot. Esther Lortz received a gift for her entry of "Wesley Center."

Late in 1959, the church property was morgated for $25,000.00 at Irwin Union Bank to furnish funds for completion of the project. Stanley Huffer was the bank's loan officer at that time.

Official Board Minutes for January 13, 1960, state that the keys to Wesley Center had been turned over to the trustees by the contractor.

The new Wesley Center was consecrated on February 28, 1960. Dr. Harvey Kieser, District Superintendent, gave a sermon and received the building for the Methodist Church from Gerald Hathaway, Chairman of the building committee. Mrs. Ernest Clayton played the organ, Mary Lou Wilson Estes sang a solo and John Hermon sang "The Lord's Prayer." Everyone was invited to a social hour in the new facility.

Wesley Center resulted from lots of work by lots of people, and a complete listing is not possible. The consecration bulletin lists: Pastor, Rev. E. L. Hollopeter; Chairman of Official Board, George Utterback; Sunday School Superintendent, Charles R. Trotter; President of W.S.C.S., Mrs. C. D. Ziegler; and the Building Committee as Gerald Hathaway, Chairman; Mrs. J. Nelson Wright, Mrs. W. C. Stafford, Leonard Essex and Eunos Lortz plus the trustees, who were not listed. The membership of the Board of Trustees and changed during the building process. Eunos Lortz had died in September of 1959.

The Official Board voted on April 29, 1960, to release the Morehouse Construction Company, and Wesley Center was complete at last.

A regular church bulletin from 1968 contains a comment that the treasurer was continuing to make regular payments on the church mortgage which at this point was about $12,000.00. This comment was followed by the observation that "this should have been paid off a long time ago." In February, 1973, the building fund still needed $4, 534.20. The October 14, 1973 bulletin announced that the debt had been paid in full, and that the mortgage had been released on October 12, 1973.

Rev. Alvin Wilson led the congregation in a Thanksgiving Celebration and note burning during the morning worship November 25, 1973, thus closing the book on this chapter of our history.

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REPAIR AND MAINTENANCE

Records show that repair and maintenance of both church and parsonage has been a perennial topic of discussion.

One Sunday during July of 1946, services had to be suspended due to the odor that resulted from treatment of a bad termite infestation.

During 1949 and 1950 major renovation saw the sanctuary floor refinished, a stoker put on the furnace, repairs done to the organ, windows, roof and plaster, the bricks pointed, the exterior painted and the parsonage redecorated. A homecoming and rededication was held on October 23, 1950 to celebrate. Money left the church by W. F. McCullough and Tommy Thompson was used for this project. The committee that had resonsibility for that work consisted of W. L. Rominger, George Utterback, Lola Clouse, Ward Robertson, Eunos Lortz, roy Miller, Frank Burch, Tom Hoover, and Ollie Stewart.

The church was rewired about this time also. The interior of the sanctuary and Wesley Center were painted during 1966 and 1967, and again in 1972. The exterior was painted in 1971. A 1972 hail storm damaged the roof over the foyer beyond repair, and it had to be replaced. The parking lot behind the church was paved in 1973 at a cost of $1,300.00. A termite infestation in the church in 1975, and in the parsonage in 1977, required treatment.

Renovation in 1975 included new carpet, painting the interior of the sanctuary, stripping and padding the pews, refinishing the floor, and installing a new sound system. A light was put behind the double trinity window on the east wall that had been covered during the building of Wesley Center, and the one on the south wall was uncovered. Early in the 1980'5 Virgil Wasson, Jr. (Ike) uncovered the round window on the north wall and found the glass full of holes. He sanded and restored the wood and replaced the colored glass, matching the colors as nearly as possible.

Sneed construction built a slanting roof over the flat one on Wesley Center for $7,580.91 in 1983, and that year ceiling fans were installed in the sanctuary to help with heating costs.

During 1984, 1985 and 1986 much was done toward needed repairs and to prepare the church for 1987 and the celebration of 100 years of using the building. The heating systems received a complete overhaul with new boiler, furnace, pipes and radiators. Thermostats were covered to control unnecessary changing of temperature settings. The interior of the sanctuary was painted with blue around the windows. Much woodwork and furniture was stripped and refinished. Steps and walks were repaired, with the walk to the Wesley Center entrance becoming a ramp up the incline instead of steps. Repairs were made to the classrooms and they were painted. The platform in the sanctuary was extended to the wall on both sides, and new blue carpet installed. Wooden parts of the exterior were painted using old photographs as a guide for the trim, and old paint chips to match the color. As in the past years, the bulk of this renovation was done by member volunteers with those unable to help in this manner helping to buy supplies.

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FINANCES

Status quo for our church seems to have always been just short of enough money. Yet, when we look at all our ancestors and we have done, there seems to have been a lot given to the church for the Lord's work.

The directory of 1910 lists what each member gave for benevolences and what each Sunday School Class collected. The directory of 1913 printed what each member gave for ministerial support and church expensesi and in a separate column what was given for benevolences. The directory for 1927 lists what each member gave as a total amount given. At that time, the Sunday School was a separate financial entity supported by collections taken in Sunday School classes and reported in the directory as class contributions. We have directories for most years from 1927 through 1936, and this format was used in all of them. Rev. Stanley Hendricks wrote about the record of individual giving in the 1932 Directory, then said, "We are sorry that there are blanks after some names."

Many endowments, gifts and memorials have been given to the church over the years. Records were apparently kept in regular minutes as events occurred and not pulled together in one record.

The Trustees report to a Quarterly Conference on August 24, 1941, listed four endowments and their status. The L. O. Miller fund of $828.84, and the Flora Rominger Bradley fund of $100.00, were invested in the parsonage. The James Homsher fund, of $1,000.00 and the Ransom p. Aikin fund of $700.00, were invested in farm mortgages at 5% interest. These funds had been left to the church with definite instructions that only the interest be used. This has proved to be a source of steady income for the church. The directory for 1910 reported that a $300.00 bequest by the late Sister Kennedy would be used to overhaul the furnace and protect the basement from future water damage. In 1973, Eleanor Ropp's will left her farm jointly to our church and the St. Louis Crossing Independent Methodist Church, to be received by the churches on the death of her niece.

On November 3, 1941, the Official Board gave the trustees authority to borrow every month to keep bills paid and a balance of $25.00 in the church treasury. The Trustees then gave H. S. Dixon and W. F. McCullough authority to sign notes at the Hope State Bank any time -- not to exceed $700.00. Borrowing for current expenses continued from time to time at least through 1954. A notation states that the conference year closed in 1957 with $4,000.00. This was when collecting for the building of Wesley Center was beginning. The church bulletin for July 30, 1967, complained that "financial support of the church was at an all time low." An interesting note: In 1947, George Bruner, treasurer at that time, was receiving the same kinds of notes from the Methodist Publishing House that John Perry Simmons, current treasurer, receives in 1987--"Your bill is overdue. No doubt you overlooked it. Please pay:"

During these years, a yearly every member canvass was considered necessary to bring in the needed funds. The use of Advent and Lenten Folders to bring in extra funds had been used many years. In 1970, the Administrative Board voted to dedicate Advent Folder income to the new parsonage. In 1971, the church had a booth at the Firemen's Festival and split the earnings between the general fund and the Wesley Center debt. That is the way it went. In the early 1980's, the practice of keeping the membership informed about how much money comes in, where it goes, and what is needed replaced the every member canvass.

Someone apparently complained about spending money for outside lighting. In 1975, Larry Misner figured the cost of electric current to power those lights. His memo to Rev. Smith stated that the lights cost $44.71 per year.

The Finance Committee of 1975 did a survey and reported to the Administrative Board that of the 205 members of the church, 93 did not contribute at all, 56 gave $5.00 or less, leaving 56 members who carried the "financial burden" of the church.

The record of yearly budgets is interesting, but comparisons are futile because in the early years these budgets did not contain Sunday School expenses, and in later years they do not include funds used for repair and building.

The Administrative Council of October 9, 1985, voted to borrow $15,000.00 from South Indiana Conference at 1% less' than prime interest rate. The church also received a $3,000.00 grant. This money was planned to assist in the renovation and repair of church properties, which is still going on in 1987.

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SPECIAL DAYS

Special days have always been a part of church activity. Those described here are not intended to be a complete listing.

Christmas programs have been given most years. Some were rather elaborate in the 1940's with lengthy parts memorized by adults and colored spotlights for emphasis. Since the yearly Christmas Eve can- delight service began in 1968, Christmas programs have sometimes been on Sunday morning and sometimes on Sunday evening just before Christmas. In 1970, a Christmas party was held for the children instead of a program. That practice didn't gain any popularity, and was dropped. For many years children were given an orange and a sack of candy following Sunday School on the Sunday before Christmas. In 1978, gifts, rather than candy, were bought for the children. This continued several years, then in 1982, Santa attended the fellowship following the Christmas program with his sack filled with candy for the children. This practice has continued, except that occasionally Santa has been unable to attend.

Records don't tell much about the Christmas trees used in the sanctuary. Live trees with electric lights were used for many years. In 1977, the Pairs and Spares Sunday School Class bought an artificial tree in the interest of fire safety, and it is still in use. With decorations made by the congregation, it has been put up and the church decorated during a "Hanging of the Greens" party and carol sing for several years.

In the minutes of the Official Board dated December 4, 1968, is this notation; "Shirley Robertson, Chairman of the Worship Committee, reported... that a candlelight service will be held December 24 at 11:00 P.M. There was no January meeting of the board, and minutes for February 1969 make no mention of the Christmas Eve service. History of this event comes from memories of those involved in its inception and development.

Charlie Biggs and Shirley Robertson sat down with a hymnal and Bible, and chose the portions of scripture and verses of Christmas carols that would present an orderly account of the Christmas story. The basic structure formed then is still in use. Rev. Ray Kennedy, pastor at the time, joined Shirley and Charlie in their biggest worry --would anyone attend a service on Christmas Eve at 11:00 P.M.? Approximately fifty people attended that first service, and one year over 170 attended.

The first year poinsettias were not used. There were garlands in the windows with candles in stemmed glassware. An old wooden candelabra held candles borrowed from brides.

Mildred Kennedy and a boys' choir provided most of the music. Rick Gardner sang "O Holy Night." A larger adult choir has replaced the boys, John Hermon traditionally sings "0 Holy Night," and decorations have become much more elaborate.

That first service ended with Holy Communion. The congregation stumbled through the ritual in the near darkness. The service ended with the congregation singing "Silent Night" as candlelight, taken from the symbolic candle, was given to each worshipper in turn until everyone held a lighted candle for the conclusion of the service..

Many have taken turns being reader, and every year several people give most of their Christmas Eve day to decorating the sanctuary for this special service.

As people left the sanctuary at midnight that first year with the church bell ringing, all were aware of another miracle. The astronauts were circling the moon worshipping the same birth.

One year 68 degree weather greeted worshippers as they went out the door -- another year it was twenty below zero. ...One year Sonja Kennedy sang "Silent Night" in its original German... One year a small child asked if the winking red light in the sky was Santa Claus. One year the service was held at 8:00 P.M. in response to concerns about children and the late hour. Attendance dropped and the congregation has greeted Christmas Day at midnight ever since.

A list of credits to people who have made this service memorable in our church is too long to print here. One fact deserves mention. We owe Charlie Biggs a big thank you for the motivation, continuity and quality he has' put into this worship service.

The first request found for donations of Easter lilies was in 1951, but there is an old picture in the Yellow Trail Museum that shows lilies as part of the Easter decoration of the church. Traditionally for years, blooming plants of all kinds have been placed in the church as memorials to family and friends. These are later taken to graves or to shut-ins.

Records show that a cantata was sung on Easter in the years of 1964, and 1983 through 1987. Sunrise services were held in the years of 1966, 1986, and 1987. It is unlikely that many sunrise services were held earlier, due to the community tradition of the Moravian dawn service. In 1979, an egg hunt was held for the children. An Easter breakfast was held before morning worship in 1964, in 1974 and every year since. The egg hunt became a part of the breakfast activities.

Some members remember Thanksgiving services being held Thanksgiving morning, long ago. Since the organization of Association of Community Churches, Thanksgiving has been observed as part of a community worship service. In 1982, a Thanksgiving turkey supper was held as the November social event; and the practice has continued to the present time.

Mother's Day in the 1940's found someone at the church door pinning a flower on each person as they entered. Red represented a living mother, and white was given to one whose mother had gone on to her reward. These flowers were gathered in members' yards and prepared by a committee. This practice was later replaced by a small plant that could be set out, given to the mothers of the church. As awareness grew, this was expanded to everyone receiving a flower because each has a mother.

Traditionally, most Labor Days were observed by the minister in sermon topic and hymn selections, but in 1979, members were asked to bring or wear something that represented their work. These "tools of trade" were recognized as a vital part of life and worship.

Pitch in meals and fellowship dinners are recorded throughout the records after the east annex provided kitchen and dining room space. Some honored senior members of the church, some honored youth who had just joined the church fellowship, some celebrated special days and/or speakers and some were simply attributed to fellowship.

Revivals were main attractions, and many are recorded. In 1910, Rev. George H. Reibold reported that New Year's Day began a three-week "prayer meeting" which turned into a revival that lasted three weeks. He reported approximately 100 conversions, 68 baptisms and more than 70 received into full membership of the church. Advertising space and songbooks were paid for by the collection of one Sunday morning.

Rev. Samuel Reid reported a revival in 1923 that converted 85 people, many of whom were young people who became part of the church. A two week revival in 1955 brought a traveling Methodist evangelist to live in her trailer behind the church while she conducted nightly services.

It is not clear when it began, but many years on the Sunday nearest October 23, a "Homecoming Celebration" was held. Past ministers, members and the community were invited for a full day of worship, basket dinner, speeches, music and memories. At the 45th anniversary in 1932, thirty people attended who had been present on October 23, 1887, for the dedication of the building. There was no homecoming in 1959 due to the condition of the building as Wesley Center was being built. The latest homecoming recorded was in 1977. George Utterback read "Highlights Of Our Ninety Years," that he had written.

Sunday School and/or church-wide picnics have happened for many years. Sunday School Board minutes early in 1894 record plans for a Sunday School picnic to be held on May 14. A bus was hired in 1933 to take people to the Sunday School picnic. Picnics have been held in various places -- The Cave in Shelby County, Donner Park in Columbus, City Park in Greensburg, the shelterhouse in the Hope square, Moneto Camp in Brown County, and at various homes such as Dave McNeely's, Warren Broady's and Arnold Ellison' s.

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SUNDAY SCHOOL

The earliest Sunday School record found was an item in the Columbus newspaper of 1862 which stated that the Hope Methodist Episcopal Sunday School had kept meeting during the winter though others in town closed due to weather.

Sometimes Sunday School met in the afternoon, and apparently some classes preferred to meet in the afternoon. The records for 1910 record that J. Otis Snider was leader of a men' s class that met on Sunday afternoons.

The first Sunday School Superintendent found in the records was Julius Gambold in 1869.

Until 1968, the Sunday School was a separate organization of the church with its own budget, collecting money and buying its own supplies. Minutes of each Sunday's meeting were kept in long hand. They included hymns sung, lesson topic, attendance and collection for each Sunday School Class. In 1910, the average attendance was 132 and the average collection was $4.60; and that was adding all class collections together. Records tell that the Sunday School often contributed to the church budget. Once a month the Sunday School Board met, and those minutes are interesting indeed. The Banner Class was the one with the largest collection, regardless of class size. Sunday School Board minutes for February 3, 1894, record that a motion to cancel this practice was defeated. Sometime later that practice was changed so that the Banner was awarded to the class with the largest attendance.

There were countywide Sunday School Conventions with the Hope Church hosting its share of them.

Sunday School Board minutes for April, 1937, state that eight members graduated, and a program that included ice cream and cake honored them. It also stated that the Sunday School was still paying on the coal bill and the church budget. Lola Clouse was Superintendent of the Cradle Roll.

Sunday School minutes for a Sunday late in June of 1937 recorded that four octogenarians deposited their birthday money that Sunday. These were Henry Simmons, 84; John W. Simmons, 82; Mrs. Christina Aikin, 80; and Mrs. Clara Beatty, 80.

Jomyla Robertson remembers the intermissions between Sunday School and church when people went outside to visit. Her comment was that church was the main social event in people's lives. Every Saturday night everyone went downtown, and every Sunday morning, they all went to church.

Early Sunday School records tell us that the fifteen classes of the Sunday School were identified by number. This practice must have changed slowly. A group of women named their class Wimodausis sometime in the 1890's. Apparently, the name was suggested by Imogene Martin (Mrs. Roscoe). It included WI(wives), MO(mothers), DAU(daughters), and SIS (sisters). The class continued into the 1970's.

Sunday School records for 1920-1921 list a Young Men's Class, Class #12, taught by Rev. W. J. Collins. Members were Tilden Essex, S. W. Norton, Wilbur Hopkins, August Heilman, Verl Clouse, Frank Klipsch, Dr. Wm. Norton, Henry Simmons, J. W. Simmons, Charles Simmons and O. W. Robertson. (Perhaps they all felt young. Several were past sixty at that time.)

During the period 1926-1931, Class #8 consisted of Charlotte Stafford, Jomyla Becker, Martha Stafford, Edna Jones, Hazel Simmons, Mabel Trotter, Flo Stewart and Elizabeth Morris, George Utterback and J. O. Snider shared teaching duties.

Except for the Philathea Class, records for the beginnings of classes are scarce. The Dorcas Class was organized March 13, 1934, by a group of young women. In 1954, they bought a pulpit Bible as a memorial to Gertrude Stewart (Mrs. Ollie) who had taught the class for several years.

Regrettably, space and available information do not permit a complete listing of classes and teachers. Many classes were also organized social groups that met outside the Sunday School hour and earned money for gifts to the church or to help with the budget.

During the 1950's, the Christian Homebuilders Class for couples 19-30 years of age, or those married before age 19, received as new members those who would promise to be loyal to the constitution.

During the 1960's and 1970's, the Pairs and Spares Class for young adults was an active part of the church as well as a social group. They supported mission projects and church needs vigorously.

In 1967, the Christian Adventurers Class gave Rev. Ray Kennedy eighty dollars for a robe. Jim Burton was the teacher and Tim Thayer class president at the time.

Other class names found include: Go-Getters, Live Wires, Men's Bible Class, Jr. Class of Boys1 Jolly Juniors, Adult Bible Class, Young Adults, Kindergarten, Little Rosebuds, Sunday Stars, Junior High, Senior High and Charlie's Angels. This was a class of older adults taught by Charlie Biggs and named, tongue in cheek, after the TV show of that name.

Since there is a1921 reference to Sunday School librarians in the Sunday School Board minutes, it seems safe to assume that there was a functioning library at that time.

Rev. R. Stanley Hendricks,. in his presentation in the directory for 1932, claimed the first ever Sunday School Promotion Day Exercises and awarding of certificates. When reading records, one keeps colliding with the same human traits that we are familiar with today. A Sunday Scho9l Promotion Certificate, dated August 1933, was found. It was signed by Rev. Stanley Hendricks and George Utterback, and apparently it never got into the. hands of the person whose name is on it.

On March 16, 1926, Sunday School Class #9 voted to send for a charter of the Baraca-Philathea. They were issued Charter #7621. There were thirty women in this first Philathea Class that became one of the leading groups Qf the church. Elsie Miller was president; Mattie Brannen, Vice-President; and Sadie Cook was Secretary and Treasurer. Mr. Floyd Homsher was the teacher, and Rev. Herbert Broadwell the minister.

Baraca-Philathea was (and maybe still is) a worldwide interdenominational plan of secret service for training prayer helpers and personal workers. These workers rendered service through secret and united prayer for those out of Christ. They pledged to pray daily for those on their prayer cards, and to meet as a group regularly for group prayer -- the members were expected to take turns leading. Instructions from the national group, based in Mt. Vernon, Virginia, also stated that there should be no discussions in these meetings -- "the important thing is to pray."

Dues to the national group were $2.00 per year, for which they received a dated blue star to be added to their charter. Our group put many of them in their record books.

For their $2.00 fee, they also received their charter, literature, instructions, prayer cards, a special secret installation service and the opportunity to buy pins, printed prayers, instructions for forming and enlarging secret service groups, posters, post cards and study/devotional books. There was a motto, a slogan, a song, a monthly newsletter, conventions, and the option of aiding missionary work with voluntary donations. The literature promised that they would become church leaders and be a real "first aid to the pastor."

They held monthly social meetings in their homes for many years, then they met in Wesley Center. They had a program, entertainment and "delicious refreshments" at every meeting in the early years. Frequent performers were Donald Roberts9n and Merrill Clouse, who rendered solos and duets.

Philathea members took penny collections, served meals, sold pan scrubbers, held food markets and made quilts, among other things, to earn money. This class began the practice of selling pecans for the Christmas market.

They quilted at many of the meetings. The friendship quilt they made in the early 1930's is done with embroidered names. It laid for years without being quilted. Charlotte Stafford and Martha Clouse (sisters) quilted it a few years ago. The. Philathea Class put a price of $7.00 on a quilt ready for sale December 7, 1932, then in October 1933 they priced another one at $12.00.

The Philathea Class donated their money to the church budget, the bulletin fund, moving expenses for the pastor, the janitor's salary, silverware, reupholstering, Christmas food baskets for the needy, five dollar Red Cross T.B. Bonds, and many other things.

January 15, 1963, the group voted to not pay the national Philathea dues, but the group continued, both as a Sunday School class and as a social group. The last recorded social meeting was March 19, 1974. The class continues to meet Sunday mornings.

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CHILDREN

Records for 1924 tell that Mrs. H.S. Broadwell and Mrs. L. D. Reed organized a Junior Church. The directory for 1926-1927 states that it was organized on the church lawn in June of 1926. That record states that the children gave illustrated Bible stories and learned facts about the Bible. Various church members and friends gave sermonettes, and in 1927, they were beginning to read the Bible through for the second time. That year they gave a banquet for mothers, bought ice cream and paid the gate fee at the Cave for a picnic. In the directory for 1931-1932, Rev. R. Stanley Hendricks repeated the 1926 organization date for Junior Church and reported the Junior Church was made up of children not yet in high school. They met at 6:00 P.M. on Sunday evenings to hear him give a "sermon story."

About 1951 the church began recognizing graduating seniors by giving them a Bible or Bible reference book. The practice continues today.

A children's choir was organized many times. Sometimes they sang for a special occasion, and at other times they sang regularly for Sunday worship.

With the formation of The Methodist Church, which united both branches of the Methodist Episcopal Church with the Methodist Protestant Church, a children's Society of Christian Service was established. Records for the 1940's, 1950's and early 1960's mention the C.S.C.S. from time to time. Records for 1968, 1978 and 1981 mention formation of children's extra sessions held after school once a week. Methodist Sunday School literature provided enrichment type lessons related to the Sunday School lessons for these sessions that were taught mostly by lay women of the church.

Children, in Halloween costumes, collected money trick or treat style for United Nations International Children's Emergency Fund in the early 1960's before their annual Halloween party. In 1972, they changed to collecting for United Methodist Committee on Overseas Relief. In 1983, this custom was dropped due to apparent lack of interest among the children.

Records of when nursery service was offered are scarce. The bulletin for December 23, 1956, requested furniture and toys to equip the nursery in the east annex.

The Official Board voted on September 4, 1949, to sponsor a Boy Spout Troop and gave the pastor permission to appoint a Boy Scout Committee. Over the years, Brownies and Cubs also met here. In 1976, an Eagle Scout Court of Honor was held during which Gary Misner received the Eagle Scout award.

Children's sermons, as a part of regular Sunday morning worship, seem to have begun in Hope with Rev. Ray Kennedy. The children's favorite was always the Sunday after Christmas when they were invited to bring any one Christmas gift that wasn't alive. As Rev. Kennedy admired each gift, he related it to the spiritual values the church teaches. Most pastors since that time have set aside a few minutes for a Children's Sermon during worship. Rev. Jerry Crouse asked his wife Ileen to do this for him, and she made many of the puppets she used during their pastorate here.

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VACATION BIBLE SCHOOL

Records that have been read for the years before 1941 do not mention Vacation Bible School. This information could be in Sunday School Board minutes that have not been completely read.

There is a Hope State Bank Savings book for Daily Vacation Bible School, which lists Emma Lou Cooper as treasurer. It lists deposits for 1941, 1942 and 1943. Official Board minutes report that a Community Vacation Bible School was held in 1942 with an average attendance of 82. Twenty-two Methodist children were enrolled in that school. (Another source listed attendance at 90.) The bankbook lists only interest deposits for the years 1944 through 1949. Records have not been found to tell whether or not Methodists were a part of a community effort, or if it lay idle a few years.

Official Board minutes for May 7, 1950, record a motion passed to cooperate with the other churches of the community in a Vacation Bible School if the school building could be used. The bankbook shows deposits and withdrawals from 1950 through May of 1952 when a two-dollar withdrawal left $64.97 in the account. Official Board records indicates that the Community Vacation Bible School continued to function through 1964. The young people might be interested in the dates -- up through 1957, all but one were held in mid-May. School was out earlier then.

Records say that the Moravian, Baptist and Methodist churches participated in a joint VBS for children fourth through ninth grades.

An undated report of one year's Bible School listed a Nursery Department, a Beginner's Class, a Primary Grade, a Junior Department and an Intermediate Grade. The Intermediates published this paper as part of their experience. Enrollment that year was 138 with twenty teachers and three directors -- James Cox, Arnim Francke and Miles Raisor.

In 1957, the Methodist Church furnished eleven of the thirty-three member staff, and sixty-five Methodist children attended. These Community Bible School sessions met in the morning, five days a week for two weeks.

In the years following the disbanding of a Community Vacation Bible School, our church has tried several different formats for Vacation Bible School. In 1965, it was once a week in the mornings for ten weeks. In 1966, it was afternoons, once a week for ten weeks. In 1967, Vacation Bible School was held evenings for two weeks. Since then the more traditional one week of morning sessions has been used most of the time.

A report for 1982 stated that all fifteen children enrolled in Daily Vacation Bible School that year had perfect attendance.

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YOUTH

The 1890 General Conference of the Methodist Episcopal Church approved formation of a youth group called the Epworth League. A chapter was formed in Hope in 1898.

The 1906 Directory, which included Old St. Louis, lists officers of the Epworth League. The names indicate that the chapter was in the Hope Church. It also lists a superintendent of the Junior League.

The directory for 1910 lists Epworth League, Chapter No. 9412, with nine members: Nannie Dixon, Ralph Heilman, Forest Rominger, Lora Rominger, Clarence Everroad, Clancy Cook, Pearl Neligh and Roy Miller. They collected thirteen cents at a March 2 meeting. The directory for 1913 gives a different chapter number for the Epworth League (9402) and gives a chapter number; 9712, for the Junior League.

There is a later notation that the Epworth League was reorganized in 1920. The only other records found for that time are the reports in the directories that list officers, number of members and money received and spent. There is no record of how long the Junior League met. Jomyla Robertson remembers Junior League meeting on Sunday afternoons and the Epworth League on Sunday evenings before church.

The directory for 1933-1934 reported that the Epworth League met one Sunday evening each month with the Moravian youth group.

With the 1939 formation of The Methodist Church, the youth group was organized as a Methodist Youth Fellowship.

The Booth Festival was a little different then. The young people collected canned goods and clothing for the Lebanon Home (It was an orphanage then). They also earned money for MYF projects. Much of this canned food was home canned in glass jars. The 1951 report states that the MYF collected 23 quarts of fruit, 45 quarts of vegetables, two quarts of meat, 35 pounds of used clothing, $20.50 for the East Germany Scholarship Fund and pledged $18.00 to the MYF fund.

For the 1952 Booth Festival, MYF members picked up food and money donations by way of trick or treat. In 1953, they collected money for "the needy," and organized a choir that sang for worship every fourth Sunday.

Teenage humor freshened many of their well-kept minutes during the 1940's and 1950's. One secretary wrote in 1953 "Joe got the brilliant idea of cleaning up the basement of the church." Records don't say, but we might as well assume, that the basement got cleaned that year. "Joe" was Joe Stafford, and the secretary was Steve Kaylor.

They took collections, raked leaves, held ice cream socials, washed cars, held pop bottle drives, served chili suppers and sold candy to earn money for their projects. They served as ushers, gave lessons, had parties, went on trips, used the vacant lot behind the parsonage for recreation, and often took responsibility for Sunday evening worship services.

With the formation of the United Methodist Church, the youth groups became the United Methodist Youth Fellowship. Despite periods without an active organization, the youth of the Hope church have contributed greatly to the work, the worship, and the fun of the congregation. Many remember the announcement of a UMYF picnic at "Chigger valley," and all have watched with pride as the youth perform various duties during worship and on boards and committees.

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W0MEN'S ORGANIZATION

There seems to be no record of when the Women's Home Missionary Society began. It was active in 1906 and continued until 1940. The records show that they had little in the treasury at the end of each year -- often less than one dollar. They earned their money for missions, and kept it moving. They were a smal~ group. Records list their income sources as membership dues, regular offerings, markets, musicals, thank offering services7 pageants, mite boxes, selling Christmas cards, and giving suppers. They met once a month. They paid their conference pledges in full and sent money td the Deaconess Home in Indianapolis as well as other places including the local public school milk fund.

The Ladies Aid Society was a much larger group with nearly four times as many members as the W.H.M.S. It was formed in 1895 to raise funds for church work. They had a lengthy charter with by-laws and amendments. They met twice a month, and many of their meetings were work sessions. They quilted, cleaned church, kitchen or parsonage, etc. They earned between $400.00 and $600.00 a year which is an immense sum in terms of hours and effort spent earning it. They sold quilts for less~than$5.OO. Dinners earned from $8.00 to $18.00. Early, they served annual penny suppers. Ladies who remember the recall that each item cost a penny, be it fork, plate or a serving of food. With inflation, these became jitney dinners -- each item cost a nickel. Their money was strictly for the local church. They donated to the budget, the coal bill, the janitor's salary. They bought furnishings for the parsonage and church kitchen, etc.

With the merger of the Methodist Protestant and Methodist Episcopal Churches, the Women's Society of Christian Service was formed. Open to all women of the Methodist Church«the W.S.C.S. offered opportunities for local service, home missions and foreign missions.

The W.S.C.S. of the Hope Methodist Church was formally organized September 18, 1940, with 42 charter members. The Ladies Aid Society maintained its identity for a while as a permanent committee of the W.S.C.S. in charge of kitchen, dining room and parsonage. In 1944, the three W.S.C.S. circles reorganized into two circles -- Martha and Mary.

With the merger of the Methodist and the Evangelical United Brethren Churches, the W.S.C.S. functioned four years as the W.S.C.S. of the United Methodist Church. This organization expired December 31, 1972, and the women organized as the United Methodist Women of the Hope United Methodist Church.

The women of the W.S.C.S. and the W.M.W. continued in the tradition of their mothers and grandmothers, earning money for missions, church budget, the parsonage, special items and doing many tasks that helped keep the church and parsonage attractive. Like their W.H.M.S. ancestors, they have annually met their pledge to mission work.

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METHODIST MEN

During the early years of the Hope Methodist Episcopal Church, men filled the official positions of the church, but were not organized in clubs or groups. They met as Sunday School classes, but if those were organized beyond the Sunday 'fleeting times, records have not been found.

In 1907, the Indiana Conference began a Men's Brotherhood Movement, and urged each district to establish as many chapters as possible. It was also suggested that all existing men's clubs be changed to the Methodist Brotherhood.

In his Quarterly Conference Report dated November 23, 1913, Rev. Edward F. Schneider reported that a Men's Brotherhood had been established at Hope to "promote and look after the Master's Kingdom, and to assist the pastor in every way possible." No records surfaced to tell us how long it lasted or how active this group was. Church Directories that we have, mostly with dates in the 1930's, do not include any men's organizations.

A Methodist Men's group was organized in 1951. Over the years this group has alternated between periods of being very active and periods of rest. There was at least one Father-Son banquet. Records show that it was held June 17, 1941, at 7:00 P.M. for the price of 35 cents per plate. Records indicate that during the 1950's they observed an annual Ladies' Night. Over the years they also participated in Community Men's Brotherhood, served Easter breakfasts and held prayer breakfasts. Even when the group was not actively organized, the men have been known to take over the kitchen and prepare Easter breakfasts.

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MUSIC

It is evident that music has long been an important part of our church, but the recorded facts are sketchy at best.

Many old Sunday School minutes record the songs sung, and the book used for each Sunday School session. In 1881, they were singing from a book titled Morning Stars. In 1898, it was a book titled Salvation Songs.

Many directories list a music committee as part of the Official Board, and minutes often note reports by the music committee. With the merger in 1968, music became a responsibility of the Worship Committee.

For many years a Sunday School orchestra performed regularly, and on special occasions. A record of when the orchestra was first organized has not been found, but references to it occur sporadically from 1905 to 1956.

In the Yellow Trail Museum is a book, Sunday School Hymns No. 1, with this inscription on the fly leaf, "Geo. W. Kemp, Jan. 1, 1905, first Cornet M.S.S. Orchestra." Since the Sunday School Board minutes were often labeled H.M.E.S.S., it seems logical that this book was used in this church.

The 1906 Directory for the Hope Charge lists orchestra members for the Hope Church: Professor Mumford Hartzell, conductor; Ruby Guffey, pianist; Reba Cook, Edna Davis, Will Heilman, Everett Clouse and Elda Clouse, violins; Frank Kent, clarionet; Lena Spaugh, Lucile Davis, Ora Robertson, Verne Miller and Ralph Chitty, cornets; Clancy Cook, trombone; Elsie Heilman, cello; and Haman Bruner, basso. Many of these people are also listed in a church choir.

In a 1913 Quarterly Conference report Rev. Edward Schneider told of a Rally Day service with the notation that "the orchestra rendered some fine selections." Members listed were Forrest Heilman, piano; Joe Mullendore, bass; Dr. L. S. Reed, Mumford Hartzell, and Harry Ewing, clarinet; and J, 0. Snider, trombone. Many, many more have played over the years.

A program for the 1916 Christmas Eve service lists three orchestra performances as part of that program. A 1932 Star Journal, in an account of the forty- fifth anniversary homecoming celebration of the church, states that the orchestra opened the afternoon session with several selections.

Apparently, the church owned some instruments. The March 1933, Official Board minutes record permission granted to Bernard Ross to use the church trumpet. For what use, or for how long, was not recorded.

In a 1940-1941 pastor's report to the Quarterly Conference, Rev. David Shepherd reported that a Sunday School Orchestra had been promoted with good interest. Mr. Grant Townsend of Crothersville was director.

Records during 1950, 1951 and 1952 record orchestra and/or band practices and performances with George L. Mize as director. They played at the Consecration Day service at the new Methodist Church in Brownstown in 1952. Bulletins for 1953 donut mention any band practice, but Official Board minutes in 1956 record a discussion of music needs with a comment that if new song books were purchased, the orchestra would also need new music.

Sixty new Methodist Hymnals were dedicated January 26, 1941.

When it was decided to buy a pipe organ for the sanctuary, Rev. J.W.J. Collins and music director Forrest Heilman.led the drive for funds. Plans for Moller Organ 2986 were submitted April 28, 1920. The organ was built especially for this church by the M. P. Moller Company of Hagerstown, Maryland. It is an eight rank pipe organ with four hundred and forty pipes. The cabinet work and church wall accommodations necessary for installation of the organ, were designed by Dr. Lewis D. Reed and executed in walnut by Herman Miller. The cost of the instrument and alterations t6talled $3,118.00 at a time when bread sold for eight cents a loaf. One source stated that the cost of the organ itself was $2,000.00. Construction was completed August 13, 1921, and it was dedicated "for service in the worship of Almighty God" on September 4, 1921. The dedicatory sermon was given by Dr. L. T. Freeland, and Forrest Heilman gave a concert on the new organ.

Organists over the years include Mr. Forrest Heilman, Lola Mullendore, Dorothy Phillipy Heilman, Jean Brune, Julia Klipsch Hayes, Frances Hermon, Mary Chandler, John Zeigler, Helen Galbraith, Catherine Huffer and Charles Biggs.

The organ was rebuilt in 1968 by Cave Organ Company of Indianapolis, and rededicated August 11, 1968.

Wanda Haislup gave the church a set of chimes in 1974 in memory of her husband, Rev. Floyd Haislup, who was a former pastor at Hope. These were designed by Gary Davis, Jr. of Columbus and dedicated June 30, 1974 by a recital. Performers were Charles Biggs, organist; John Hermon, baritone; and David Douglas, bass. A reception followed in Wesley Center.

A move to replace the pipe organ with an electronic one was laid aside, and on January 24, 1977, Mr. Joseph T. Cave of the Cave Pipe Organ Company of Indianapolis met with the Trustees and outlined the condition of the organ and options that were open to them. He was asked to submit a bid, which he presented to the congregation on February 6. A Church Conference, held March 13, 1977, voted to rebuild and modernize the organ at a cost of $17,902.00. A motion to require one-third of that amount to be on hand before work would begin failed, and a motion that the trustees borrow the money passed. (Another source quotes the bid as $16,372.00.)

Dismantling of the organ began in April of 1977, and the first worship using the redone organ was held November 13, 1977. The church paid off a $20,000.00 mortgage that had been imposed on the church property in 1975. That mortgage was not due until 1990. About that time, the trustees borrowed $9,500.00 for fifteen years to finish paying for organ renovation. This debt was paid in full in five years with $600.00 left over. A concert with Charlie Biggs at the keyboard celebrated release from debt.

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JANIT0R

The minutes of the June 26, 1888 meeting of the Trustees noted that it was necessary to borrow $125.00 "to pay debts now due." They also adopted rules regulating the services of the janitor. The differences in this list and today's job description are interesting. (This is copied as it was written.)

Rule No. 1. The Sexton shall in all things pertaining to the duties of a sexton be obedient unto the orders of the Trustees of the Church.

Rule No. 2. The Sexton shall open the church for all meetings appointed by the Pastor and Trustees of the church.

Rule No. 3. The Sexton shall keep the house at a temperature of 70% or as near as possible.

Rule No. 5. The Sexton shallproperly fill, trim and light the lamps for night meetings. He shall keep an oil cloth under the large reflector while it is being filled; all other lamps are to be filled, cleaned and trimmed in the basement of the Church and he shall properly extinguish each light at the close of each meeting.

Rule No. 7. The Sexton shall see that each door and window of the Church shall be kept locked day and night, except in time of meetings or preparing for the same or for the purpose of ventilating the house.

Rule No. 8. The Sexton shall not chew or smoke tobacco in or about the Church and it shall be his duty to promptly report to the Trustees the names of persons violating this rule.

Rule No. 9. The Sexton shall not allow any person or persons to congregate at the door or near the Church, or in any of the rooms of the same, who have not come to attend some regular or special meeting of the Church.

Rule No. 10. The Sexton shall not allow disorder in or about the Church, and it shall be his duty to promptly report to the Trustees the name or names of all persons thus offending.

Rule No. 11. The Sexton shall not absent himself from the Church during the process of any meeting unless by consent of the leader of the meeting, and in no case is he allowed to employ an irresponsible person.

Rule No. 12. A willful violation of any of these rules by the Sexton is liable to be dismissed at the option of the Trustees.

Rule No. 13. The Sexton shall be responsible for all damage sustained to the Church or funiture as a result of his neglect or carelessness.

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AS PART OF THE COMMUITY

There is ample evidence that our church has always felt itself a part of the total community. Church minutes for November 23, 1914, record that the congregation joined the Moravians for the dedication of their new pipe organ, and it is recorded that Moravians joined our congregation in celebrating our new organ. Methodist and Moravian youth groups combined their meetings once a month in the 1930's.

We were a part of the Community Vacation Bible School for many years. That story has already been told.

Rev. James Cox reported to the April 19, 1951, Quarterly Conference that the Methodists and Baptists had combined resources to conduct an auction that netted each church $400.00. Hope received state-wide recognition for this in the Sunday Star in the form of a four-column picture. Items were accepted for sale with a ten per cent commission for the churches. The women of the churches sold food during the sale.

Traditionally, the Methodist Church joined other churches of the community, and often was the leader in protests against liquor being sold in town. Churches of Hope held union Sunday evening services in 1920. There was also a combined Thanksgiving service that year. Records do not indicate that this was a consistent practice at that time.

We were an active part of the Association of Community Churches throughout its existence. Records found indicate that this organization was most active during the 1960's and 1970's. A logo was developed and printed on bulletins used at all functions that the group sponsored. It was also used on cards with a printed table grace that were placed in local restaurants. The association conducted Community Thanksgiving and Good Friday Services, Menus Brotherhood meetings, and at least one open air service on the square in 1971. The group took credit, deserved or not, for the high school's return to the practice of not scheduling ball games on the evening before Thanksgiving in 1966.

This church hosted Maunday Thursday services for school children for many years, and since 1981, our building has housed the Community Food Bank that is supported by the churches of the community through the Ministerial Association.

There was, at one time, an unofficial rotation of Christmas programs so that the community could attend all programs. Records do not indicate when this began. The December 30, 1886, issue of The Columbus Republican newspaper states that Christmas Eve services at both the Moravian and Methodist Churches were "largely attended, enjoyable affairs." From 1973 through 1978, the United Methodist, Baptist and Moravian Churches met together on the fir.9t Sunday evening in Advent to celebrate the Moravian Love Feast. The location rotated among the three churches.

From about 1971 to 1976, the mobile medical van that was part of the well-child care in Bartholomew County, worked in our building on its visits to the Hope area. Church members volunteered for many of the jobs involved in the operation of the well-child clinic.

One year a public school kindergarten class met in Sunday School rooms, and the Head Start Program used the building for a class during the mid-1980's.

The Red Cross Bloodmobile set up its blood collection activity in the building several times during the period between 1976 and 1980.

In the records for 1867 is found the following: "Resolved1 by this Quarterly Conference that while, through our trustees, we grant the use of our house of worship in Hope five days a week under the present pressing circumstances, for sixty days as they have agreed, at a rent of $100.00, we feel it our duty to urge upon the citizens of the town to build them a school house at once as we will not in the future have our house used for such purposes." Public school classes met in the building at Washington and Elm Streets during the years 1866 through 1868.

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NEWSLETTERS

R. Stanley Hendricks reported in the directory of 1931-1932 that he had been mailing a monthly letter to the membership. Rev. James Cox and his wife Opal sent out quarterly letters. Roy and Jean Brune began publishing "Methodist Memos" in 1958. Rev. Floyd Haislup invited people to write for the "Memos" to share items of interest. Records for 1959 state that the MYF published "Methodist Memos" with the guidance of Mr. and Mrs. Roy Brune and MYF minutes make reference to that activity. Records do not tell how long this was a consistent practice.

In a 1967 newsletter, Skipper and Steve Robertson were thanked for thirty weeks of help with the newsletter.

Rev. Kennedy put out a pastoral letter every week, at least for a while, but most newsletters have been published once a month.

Until recently, newsletters were printed on a mimeograph machine. Today Jim Burton prints the newsletters and bulletins.

A not-for-profit postal permit was purchased in 1980 and has been used since for congregationwide mailings. When a church secretary was hired, that person became the one to type and mail newsletters.

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THE C0NNECTIONAL CHURCH AND MISSI0NS

From the beginning, this church congregation has been a strong member of the connectional church structure. The first twelve members organized a Hope Society of the Methodist Episcopal Church as a part of that structure. Over the years the congregation has benefited from opportunities offered by the system, and has responded with its share when requests for money and time were presented.

When the present building was planned in 1886, church trustees turned to the conference for the plans that were used for construction. In 1919, the Methodist Episcopal Church of the United States held a Centenary Movement in commemoration of one hundred years of missionary activity by the M.E. Church. Hope's allotment for this effort was $2,390.00, and it was paid in full.

Mission work was supported by the early Hope Church through the Home Missionary Society, Benevolence payments to the conference (later known as World Service), response to special appeals when disaster struck somewhere in the world, and special projects that the congregation chose. With changes in church government, World Service payments supported mission efforts all over the world and kept a fund available for immediate help when disaster struck. The congregation has traditionally accepted its full World Service allotment and paid it in full. The congregation has also responded to special appeals such as the Franklin Home in the 1950's and Face Up, a capital funding program of the South Indiana Conference in the 1970's. There have been many more over the years.

The Hope Church and its members, as individuals, have also responded to many needs above those mentioned. Donations above the World Service requests have regularly gone, by way of individual and class donations, to special funds operated by the Methodist Church such as the Lebanon Home, United Methodist Committee on Relief, student scholarship, retired ministers' pension and specific mission projects, to mention just a few of those found in the records.

Members have joined work crews in disaster areas, such as the 1974 tornadoes, and in church extension, such as Mt. Sinai in Dearborn County, Indiana.

During the 1980's, coins in the collection plate were designated to support various mission efforts. Several times a year these coins have gone to Danny and Kathy Blackburn, who grew up in the Hope area, for their work with children in Haiti.

Bill and Hope Latu, with their children, Jonathon and Elizabeth, went from being a part of our congregation to being teaching missionaries in Tonga with the love and support of the congregation.

Since 1970, our church has been a pick-up point for good used articles and clothing by the truck from Red Bird Mission in Kentucky. Red Bird is a part of the mission of the connectional system.

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LAY REPRESENTATION

Before our congregation was formed as a Methodist Episcopal Church, two groups had split from the main body of Methodists. The Methodist Protestant Church was formed by a group who wanted lay reprepentation in church government. The Methodist Episcopal Church South had split over the issue of slavery.

You will remember that laymen were important in local church structure as the class leader shepherded the "flock" during absences of the Circuit Rider, but they had no voice in church government.

The matter of lay representation first came to the attention of the Indiana Conference at its 1863 Annual Conference. In response, that conference instructed its representative to the 1864 General Conference to oppose any alteration of the Discipline on that subject. The 1868 General Conference approved lay representation without the presence of any laymen.

In 1871, an Electoral Conference of laymen met for the first time to elect delegates to the General Conference of 1872. It paid its respects to the Annual Conference as an Electoral Conference and adjourned.

They were to meet every four years, just before General Conference, to elect delegates to General Conference, but soon began to pass resolutions taking stands on various issues.

In 1891, Indiana Conference voted that women become lay delegates to Electoral and General Conferences. This issue was taken beyond the ministers to the people, where the vote was four to one in favor. This conference also went on record as favoring the principle of equal ministerial and lay representation in the General Conference. The General Conference, however, only passed the proposal to give women eligibility. ministers and laymen did not meet together at that time.

Indiana Conference in 1923 saw a debate between two ministers on the subject of admitting laymen to Conference sessions. It is not reported who won, but laymen weren't admitted at that time.

The 1925 Lay Conference approved laymen sitting in Annual Conference with the ministers, but nothing else happened then.

In 1932, during the centennial of the founding of the Indiana Conference, prepared, printed material of historical value was placed in the church vaults of Meridian Street Church in Indianapolis. This material included a report of the District Superintendents for 1931, which stated "For the first time in the history of our conference, ministers and laymen meet together on an official parity, to transact the business of the Church." This erased barriers and made reuniting the Protestant branch with the Episcopal branches an easy task, which was accomplished in 1939. The Evangelical United Brethren Church came to merger discussions with a history of lay representation at conferences, and the practice continues since the 1968 merger. The 1939 merger combined The Methodist Episcopal Church, The Methodist Episcopal Church, South, The Methodist Protestant Church into The Methodist Church and the Evangelical United Brethren Church to form the United Methodist Church.

METHODISM IN EARLY INDIANA

(This portion was read at the memorial service held in the St. Louis cemetery, May 31, 1987.)

Since today is our memorial to those who built Methodism in our area, it seems appropriate to consider some of the characteristics of the religious climate that nurtured these ancestors. People were leaving organized communities in the early 1800's and pushing into areas that were mostly virgin timber in Indiana. The circuit rider followed. Methodist Circuit Riders were all young men, mostly single, who often burned themselves out and died young. As a class, they developed an unusual level of common sense, keenness of mind and readiness of wit without formal education. They carried their few belongings, including books, in their saddlebags, and covered circuits of four to eight weeks in length, often preaching five to seven places each week. All preaching appointments, except Sunday, were at noon. One commentator surmised that with few clocks and fewer watches, noon was more closely recognizable than other times of day. Services were in homes -- outdoors when weather permitted.

Most were opposed to slavery and whiskey, and they joined other denominations in denouncing "fiddling, dancing and gum sucking parties."

Most of the preaching was controversial, largely because Methodism was misunderstood, and other denominations preached against them. It was the custom for preachers and/or champions of one church to debate the tenets of their belief with those of other faiths.

Circuit riders spoke boldly. Two short stories illustrate how boldly. Peter Cartwright labeled Shakerism 'a dreadful delusion" and challenged its leaders whom he labeled "priests." He proselytized Shaker members in their homes as he established a Methodist circuit on the Wabash in a community called Busroe in 1808. A James Axley was preaching in a home, when two young ladies dressed in the latest fashion, sat in front of him. He took a bandana from his pocket and handed it to them with a public request that they cover their "bosoms."

Methodist Circuit Riders were required to ride for four years single, then to consult "their brethren," usually the Presiding Elder, on "matters of love." These young men were always very exposed to eligible young women in homes that gave them shelter. One year at conference when one young man told his superior that the Lord had spoken to him about marriage to Cora, the answer was, "There must be some mistake. Cora is a splendid girl, but you are the third man who has today said that the Lord has indicated her for a wife. Somebody must have misunderstood the Lord."

Methodist Circuit Riders were distinctive in appearance with regulation haircuts and clothing. At one conference, some of the younger men attended in dress more to the fashion of the day. An attempt to vote into rule an adherence to the old dress code failed, and Methodist preachers began to look more like their parishioners.

During this time, there was great prejudice against lawyers. Many felt that a lawyer could not be a Christian. In fact, a college education was often a real handicap, but one Elijah Sparks was successful both at the bar and as a preacher. He was appointed judge of the Third Circuit Court in Indiana Territory in 1814.

At first revivals were held in the winter and they provided many hands to help build the rough log churches that housed the early congregations as they outgrew the homes. Methodists built and grew in the country where the people were more receptive to religion than in villages. Some villages wanted nothing to do with religion. It was often a bartender who invited a preacher to his saloon and maintained order during the service, thus providing that town with its first preaching.

The earthquakes of 1811 and 1812 greatly increased revival activity as "even the most hardened sinner quaked with fear."

Almost every circuit had a camp meeting ground where members spent time every summer combining social and religious activities. Some of the greatest revivals of the Methodist Church in Indiana were held at these meetings. Most resulted in "a good many hopeful conversions" or "clear and powerful conversions."

Church organization was much the same as now. Circuits were grouped into districts and districts into conferences.

The presiding elder (equivalent to our district superintendent) visited each circuit four times a year to conduct business, which included examining the spiritual health of the circuit. These were called Quarterly Conferences. At least some women attended these because there is a description of these meetings in private cabins, where, at bedtime, the sisters took the beds, while "the men piled down on the floor by the dozens with feet extended to the fire and slept soundly till morning."

Early circuits were often switched from one district and conference to another.

In 1816, Indiana became a state and the Methodist Church had eight circuits, three districts and 2,699 members.

In the 1820's, some "station" appointments began to be made. (Hope became a station in 1906.)

Indiana became a conference in 1832, rather than being a part of Ohio, Kentucky, Illinois or Tennessee. At the time, there were thirty-nine preachers, five districts and some 20,000 members. The comment then was that the pioneer days were over; the Methodist Church was firmly established in the new commonwealth.

The 1835 Indiana Annual Conference sent a Resolution to the 1836 General Conference requesting restoration of an original rule, which prohibited drunkenness, using, buying or selling "spirituous liquors" among all Methodists. At that time only ministers were under these restrictions, and they must have been feeling put upon. Many of their parishioners owned distilleries, bars, etc.

Indiana Methodists did not build large churches in the early years, so they rented churches from other denominations for Annual Conferences. The 1836 Indiana Annual Conference passed a resolution that none of its members use tobacco or defiles the floor by spitting. This would not have included the membership -- laymen were not members of Annual Conference at that time.

By 1844, Indiana had 206 Methodist preachers, 16 districts and more than 67,000 members. The state was divided into two conferences that year, North Indiana and Indiana, with National Road (U.S. 40) being the dividing line for the most part.

The circuit rider system prevented preachers from forming local ties or creating local prejudices. Poverty kept them footloose of this world's goods. The preaching of these devout men was a great moral and educational force in their world. Consistent with human nature, many were greatly opposed to changing the system, but station appointments, with a resident pastor and family, replaced the itinerant circuit rider, and he became a vanishing breed.

They are gone, but their influence still reaches across the years to us.

(The information about Methodism in early Indiana was taken from Indiana Conference of the Methodist Church, 1832-1956, by Herbert L. Heller, and from an unpublished paper by Harry R. Glick, "Circuit Rider Days in Indiana." He listed among his partially illegible sources, Indiana Miscellany, by W. C. Smith.)

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TIDBITS

As one reads church records, one finds many bits of interesting information that are hard to fit any topic, and too small to make a story from. These are presented here as "tidbits" of our history that record the humanness of our congregation over the years.

* Prayer meetings, prayer vigils, prayer and study groups have been a part of church life all across the years.

* "Church Cleaning Day" is found scheduled repeatedly over the years as a way of helping the janitor.

* Throughout the records, there are frequent reminders of the importance of attending scheduled meetings.

* Over the years members of the congregation have done lay speaking and have participated in the formal lay speaking program of the conference. In 1987, Lee Gernentz and Shirley Robertson are Certified Lay Speakers.

* Leonard Essex was Sunday School Superintendent at Old St. Louis when that church celebrated its centennial as a congregation in 1929. He moved his membership to Hope when St. Louis closed, and he was Sunday School Superintendent of the Hope Church when our congregation celebrated its centennial in 1954.

* Twelve people started this congregation. In 1870, there were 72 members; in 1910, there were 371. Between 1928 and 1930, Rev. Alfred Beatty revised and completely rewrote membership records. The directory for 1932 lists 310 members. A Quarterly Conference report for 1954 lists 263. During 1962 or 1963 the process of eliminating non-contributing, non-resident members from the membership roll began. Membership as of June 1987, stands at 212.

* Matilda Zeigler Reed (Mrs. Franklin M.) was communion steward for twenty-five years. George Utterback recorded a story that he attributed to her. She rode with her father when he hauled rock for the foundation of our present building. Her grandfather, Daniel Zeigler, Sr., had gathered logs for the first Moravian Church in Hope in 1830. Mrs. Reed died in the house where our congregation first met.

* During their first meeting after dedication of the new building, the Trustees adopted a resolution to print cards prohibiting the use of tobacco in the church.

* Two ladies submitted bids for the janitor's job to the Trustees in 1887. One was for $84.00 a year and the other for $72.00. Both were rejected as being too high. Both submitted cheaper bids at the next meeting, and Mrs. Neligh was hired for $60.00 per year.

* A contingency fund was set up in 1887 to "pay for coal, janitor, oil and all other supplies needed for the church." J. Madison Snider was chairman of the fund. Festivals were often held in downtown stores for benefit of this fund, which always seemed to be a bit inadequate for current needs.

*In 1887, the Ladies Aid Society purchased and presented the church with a new pulpit Bible and hymnal plus 63 hymnals for the pews.

*At a June 8 1888, meeting of the Trustees, a motion carried that Brother Reynolds announce to the congregation on Sunday that all who will furnish hitching posts should meet' at the church on Saturday to put them up.

*In a Quarterly Conference Report of April 14, 1888, Rev. Harvey Harris wrote: 'The following pastoral labors were bestowed: preached 58 times, led 11 prayer meetings for the promotion of holiness, held 10 willing Workers League meetings (youth), held 5 weeks of revival, received 65 persons into the church on probation and by letter, attended one funeral, made 102 pastoral visits and baptised 37 adults and 4 infants." George Utterback lists Lola Miller (Mullendore), Lucinda E. Snider (Reed), Ross Bruner, and Esther Pearl Dillman (Lortz) as among those who became members that year. He also stated that one of the infants was Lora Kate Norman, daughter of Mr. and Mrs. E.' A. Norman, who married Harry Carmichael.

*The quilt made in 1888, with names embroidered in red, was known as the Sunday School quilt. Mr. Levine O. Miller who taught many years at the Market Street School in east Hope, wrote all the names, but the records do not show who quilted it.

*Sometime in 1889 it was decided to charge a fee of 75 cents for use of the church for lectures when fuel was used and 50 cents when fuel was not needed.

*A motion was made to fence the churchyard on March 31, 1894. There are pictures that show the fence.

*Stereopticon lectures on missions were held in the early 1900's.

*The August 8, 1904 Quarterly Conference adopted a resolution praising the efforts of Rev. W. R. Plummer "in the great temperance cause and in the conflict which removed the saloon from our midst." George Bruner tells a story that happened not too long after this event. His mother had taken him, a very small child at that time, to the church as she helped prepare for a meeting. When the punch bowl was ready, she left George in the room with instructions to stay there until she returned. He says that a man came in the back door and poured a bottle of whiskey into the punch, tasted it, and left. Later the minister came in and tasted the punch. He remarked on how good the punch was, and the meeting went on as planned.

* Rev. Enoch M. Wood began what was to be an annual old people's meeting in 1907. Records are incomplete as to how this worked out.

* A duplex envelope system for collecting tithes was begun in 1914.

* During the summer of 1917, Sunday evening services were held on the church lawn, and Rev. O. M. Andrews, who was pastor at the time, reported that the congregation nearly doubled.

* The church was closed three Sundays during the winter of 1917-18 because of cold weather and lack of fuel.

* Expenses for Easter and Children's Day in 1922 added up to $1.35.

* The Trustees expressed appreciation to George Bruner "who so faithfully built the fires last winter" in 1934.

* The congregation took turns cleaning the church during 1934 -- perhaps longer.

* The 1934-35 Conference year ended with a balance of $19.19.

* The 1930-31 Conference year ended with a deficit of $327.90. During the 1931-32 year, all expenses were paid plus $47.90 on the deficit. In order to go to conference with no debt on the books, they borrowed $280.00 in the form of a note with provisions allowing them to make repayment slowly.

* Sometime in 1932, they purchased and installed a new electrically illuminated Aristocrat Bulletin Board for advertising church services. Records for the late 1960's say that a new outside bulletin board was put up by O. W. Robertson. In 1987, a double-faced brick bulletin board was built with so much donated labor and material that it cost the church less than $25.00. The cross and flame emblem, adopted by the United Methodist Church, hangs between the two faces of the bulletin board. Steve Robertson and Larry Cox headed up the crew that finished it in time for Easter Sunday.

* Most church bulletins have either been on plain paper or on purchased bulletins that have a picture on the front and a message on the back. During 1909 and 1910, bulletins were small with a picture of the church on them. During the 1960's a series of bulletins also had a picture of the church on them.

* On June 13, 1942, Rev. David Shepherd left the Hope pastorate to become an army chaplain.

* The Official Board meeting set for December 7, 1949, was not held because of lack of a quorum.

* Thirty new hymnals were purchased and hymn racks put on the backs of the pews in 1957. In 1965 Virgil Wasson, Jr., Tom Hoover, and Lee Gernentz made and installed new racks. Rev. Vernon Flickner made envelope boxes for the backs of the pews in 1962 or 1963.

* There was a countywide Methodist Rally held in Hauser High School's gym, April 20, 1958. Hauser classes were still meeting in the Hope School at that time.

* Sunday evening worship was a weekly event until the late 1950's.

* Julia Klipsch was given permission to use the church piano to give music lessons in 1960.

* A January 1963, report states that less than twenty-five per cent of the church membership attend regularly.

* The Official Board of 1962 voted against inviting a black minister to fill the pulpit for one sermon. A free will offering would have paid him. In 1970 a black man was guest speaker for Race Relations Sunday.

* A November 1963, open house planned at the parsonage was postponed due to the assassination of President John Kennedy. The church was kept open for people to pray.

* Mr. and Mrs. James Miller received a special invitation from Bishop Richard Raines to attend a retreat at the French Lick Hotel.

* Rev. and Mrs. Ray Kennedy attended General Conference held in Pittsburg in 1964, and Rev. Lucille Esbenshade served as an usher at the General Conference held in Indianapolis in 1980.

* A desk, that Dr. L. D. Reed reportedly made from an old organ, was cleaned, repaired and placed in a basement classroom in 1969. In the early 1980's it was moved to the narthex, and later into the cloakroom under the bell rope.

* When church officials wanted to lock the Wesley Center basement door in 1971, no one knew where the keys were.

* Lay Witness Missions were held in October of 1972 and October of 1974. Mr. and Mrs. Lee Gernentz and Mr. and Mrs. John Robertson became active in leading Lay Witness Missions in other churches.

The United Methodists joined other churches in town with an open house on June 15, 1980, as part of Hope's sesquicentennial celebration.

* The Administrative Board and the Council on Ministries were combined in late 1980 to form a single planning and administrative body. A discussion and vote on September 9, 1981, retained the structure of an Administrative Council as the main governing body of the church.

* The first discussion of housing old records in the Archives at Depauw University was held July 16, 1980. After discussing the issue in several meetings, the Administrative Council voted in 1981 to place old church records in the archives for safe keeping and preservation.

* In 1981 Anna Trotter gave the United Methodist Women a quilt top that she had pieced a few years before. It was put in the quilting frames in Martha Clouse's living room where UMW members could quilt when it was convenient. Charlotte Stafford did the bulk of the quilting, and it was finished by March 1983. Proceeds from the sale were used for UMW projects.

* During 1984, the church participated in the celebration of Methodism's bicentennial. Each Sunday a part of Methodist history was read from a book written by Rev. Robert Hunt, District Superintendent of Columbus District at that time. Rev. Hunt, dressed as a circuit rider, preached September 29. Ileen Crouse made a banner that was carried in the Heritage Day Parade, and Glenn Klipsch, in circuit rider costume, rode a horse in the parade. Our banner went to the big rally held at East High School on October 14. Charlie Biggs played the organ for a 30-minute prelude to the service for that rally.

* The United Methodist Church's picture was used on the limited edition pewter plate sold by Heritage of Hope in 1985.

* Records have not been found that tell when the first paraments were made. Memory says that Martha Clouse did much of the stitching, perhaps in the late 1960's. New paraments were made in 1986 by Carol Biggs, Ileen Crouse and LaVonne Wasson using blue for Advent.

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CONCLUSION

The words of Rev. F. F. Schneider, as he closed his pastorate of the Hope Church in 1916 seem to be an appropriate way to end this look into the past:

"This church, like every other Methodist Church, has a mission; it has a work to do. Open doors are facing us and unless we enter in someone else will, and ought to. In olden times, it was said that people perish for lack of knowledge. I think I can just as truly say that a people perish for lack of vision. May the prayer of everyone be 'Lord give us vision.

.. . There is only one way real spiritual results can be attained, and that is by spiritual power. 'Not by might nor power, but by my Spirit, ' saith the Lord."

MINISTERS WHO HAVE SERVED IN HOPE INDIANA UMC

The year indicates the year of appointment to Hope. Indented names were Junior Preachers serving with the preceding minister. (Most of this information is taken directly from George Utterback's list of ministers.)

1854 Ephraim Wright

1855 William Montgomery

                    William K. Ream

1857 Isaac Chivington

                    _____ Lambert

1858 James Crawford

                    Alexander Kennedy

                    Henry Torr (1859)

1860 Mark H. Mullen

                    James M. Davidson

1862 William Long

1863 Landy Havens

                    George Knight (or King)

1864 David Stiver

                    Francis S. Turk

1865 William Maupin

                    Jacob M. Norton (1 Year)

1867 Samuel C. Nob1e

1868 Samuel Longden

1870 Thomas Jones

1871 James Crawford

1872 George W. Winchester

1875 John Piatt Pell

1878 William M. Grubbs

1881 Alonzo Murphy

1883 Jacob M. Norton (April)

1883 Jessie Miller (September)

1884 Alonzo Murphy

1885 William H. Wydman

1886 Warren W. Reynolds

1888 Harvey Harris

1892 Jeremiah D. Current

1896 William R. Lathrop

1901 W. R. Plummer

1905 Albert W. Luce

1906 George W. Floyd

1907 George H. Reibold

1910 Enoch H. Wood

1913 Edward F. Schneider

1916 George W. Walls

1917 0. M. Andrews (February)

1917 Charles D. Wilson (September)

1919 John W. J. Collins

1921 Samuel Reid

1924 Herbert A. Broadwell

1926 Euphrates Barrett

1928 Alfred L. Beatty

1931 R. Stanley Hendricks

1933 E. A. Gillum

1936 Joseph E. Beal

1938 Clarence C. Bonnell

1940 David M. Shepherd

1942 Henry A. Meyer

1943 Edward A. Dawson

1949 James W. Cox, Sr.

1952 Floyd Haislup

1958 Elwood Lyle Hollopeter

1960 William M. Mace

1962 Vernon Flickner

1963 Raymond Kennedy

1970 Alvin Wilson

1974 James V. Smith

1978 Lucile Esbenshade

1980 Jerry Crouse

1994 David M. Rockhill