'V;^"

*Vi:iw '■

DUKE UNIVERSITY

DIVINITY SCHOOL LIBRARY

GIFT OF

Duke Divinity School Alumni Association

IN MEMORY OF

Bishop Paul Neff Garber

Digitized by the Internet Archive in 2010 with funding from Duke University Libraries

http://www.archive.org/details/encyclopediaofwo02harm

T

NCYCL

DIA

T

DI!

Sponsored by The World Methodist Council

and The Commission on Archives and

History of The United Methodist Church

Bishop of The United Methodist Church, General Editor

ALBEA GODBOLD LOUISE L. QUEEN '

Assistants to the General Editor

VOLUME II

Prepared and edited under the supervision

of The World Methodist Council and The

Commission on Archives and History

Published by The United Methodist Publishing House

Copyright © 1974 by The United Methodist Publishing House

All rights in this book are reserved. No part of the book may be reproduced in any manner whatsoever vvdthout written permission of the publishers except brief quotations embodied in critical articles or reviews. For information address The United Methodist Pubhshing House, 201 Eighth Avenue South, Nashville, Tennessee 37202.

ISBN 0-687-11784-4

SET UP,	PRi:	<TED, AND BOUND BY TI	IE PARTHENON	PRESS AT
NASHVIL	LE,	TENNESSEE, UNITED	STATES OF	AMERICA

T

THE ENCYCIOPEDIA

The names of persons, places, and most institutions treated in this volume will be found listed alphabetically through these pages. However, institutions such as local churches, hospitals, chapels, and the like will usually be found under the name of the city or town where they are located. Exceptions are those unusual institutions whose names are perhaps even better known than the cities in which they are located.

Bibliographical references in most cases have been placed below each article, pointing the reader to further information. The more important of these works appear in abbreviated form with the article, but are gathered together in the appendix, where the alphabetical Bibliog- raphy should be consulted for fuller publishing data. Where there is no such entiy in the general bibliography.

these details are given in the reference at the end of the individual article, except in a few instances where full information was not available.

In addition to the main alphabetical bibliography, we have included in the appendix a subject bibliography listing standard works in many areas of study. In this subject bibliography, as usually in the articles in the main encyclopedia, works are listed only by their short titles.

A feature of presentation in the Encyclopedia is the use of capital letters to indicate that the name so treated is to be found elsewhere in the work as a separate item of its own. This obviates the prohfic use of q.v. ("which see"). Exceptions in such capitalization appear when a name reoccurs in any one item.

Ala. — Alabama

AME — African Methodist Episcopal

AMEZ — African Methodist Episcopal

Zion Ariz. — Arizona Ark. — Arkansas Aug. — August

B.A. — Bachelor of Arts

B.C.E. — Bachelor of Civil Engineer- ing

B.D. — Bachelor of Divinity

B.Mus. — Bachelor of Music

B.R.E. — Bachelor of Religious Educa- tion

B.S. — Bachelor of Science

B.W.I.— British West Indies

Calif. — California

C.B.E. — Commander of (the Order

of) the British Empire CME — Christian Methodist Episcopal Co. — County Colo. — Colorado Conn. — Connecticut

D.C. — District of Columbia D.D. — Doctor of Divinity Dec. — December Del. — Delaware

Dip. Ed. — Diploma in Education D.R.E. — Doctor of Religious Educa- tion D.S. — District Superintendent

E. — East; Eastern

E.G. — Evangelical Church

ABBREVIATIONS

Ed.D. — Doctor of Education

E.E. — Electrical Engineer

EUB — Evangelical United Brethren

F.B.A. — Fellow of the British Acad- emy Feb . — February Fla. — Florida FMC — Free Methodist Church

Ga. — Georgia

Ida. — Idaho 111.— Illinois Ind. — Indiana

Jan. — January

Kan. — Kansas Ky. — Kentucky

La. — Louisiana

L.H.D. — Doctor of Humane Letters

Lit.D. — Doctor of Literature

Litt.D. — Doctor of Letters

LL.D. — Doctor of Laws

M.A. — Master of Arts

Mass. — Massachusetts

MC— The Methodist Church (United Kingdom); see TMC for The Methodist Church (U.S.A.)

M.D. — Doctor of Medicine

Md. — Maryland

ME — Methodist Episcopal

Me. — Maine

MES — Methodist Episcopal, South

M.H.A. — Master of Hospital Admin- istration Mich. — Michigan Minn. — Minnesota Miss. — Mississippi Miss. Soc. — Missionary Society M.L.S — Master of Library Science Mo. — Missouri Mont. — Montana MP — Methodist Protestant M.Th. — Master of Theology MYF — Methodist Youth Fellowship

N. — North; northern N.C. — North Carolina N.D.— North Dakota N.E. — Northeast Neb. — Nebraska Nev. — Nevada N.H. — New Hampshire N.J. — New Jersey N.M. — New Mexico Nov. — November N.S. — Nova Scotia N.S.W.— New South Wales N.W.— Northwest N.Y.— New York N.Y.C.— New York City N.Z. — New Zealand

Oct. — October Okla. — Oklahoma Ont. — Ontario Ore. — Oregon

p. — page

Pa. — Pennsylvania

ABBREVIATIONS

P.E. — Presiding Elder

Ph.D.— Doctor of Philosophy

P. I.— Philippine Islands

PMC — Primitive Methodist Church in

Great Britain P.R.— Puerto Rico Prov. — Provisional

ret. — Retired R.I.— Rhode Island

S. — South; southern

Sask. — Saskatchewan

S.C. — South Carohna

Scand. — Scandinavia

S.D.— South Dakota

S.E. — Southeast

Sept. — September

S.T.B.— Bachelor of Sacred Theology

S.T.D.— Doctor of Sacred Theology

supt. — Superintendent

S.W. — Southwest

Switz. — Switzerland

S.W. A. — Southwest Africa

Tenn. — Tennessee

Th.B. — Bachelor of Theology

Th.D. — Doctor of Theology

Th.M — Master of Theology

Theo. — Theological

TMC— The Methodist Church (U.S.A.); see MC for The Method- ist Church (United Kingdom)

U. — University

U.B. — United Brethren in Christ

U.E. — United Evangelical Church

U.K. — United Kingdom

UMC — United Methodist Church (U.S.A.)

UMC (UK)— United Methodist

Church (Great Britain)

UMFC— United Methodist Free Churches (Great Britain)

U.S.A. — United States of America

USSR — Union of Soviet Socialist Re- publics

Va. — Virginia Ver. — Vermont V.I — Virgin Islands

W. — West; western

Wash. — Washington

W.I. — West Indies

Wise. — Wisconsin

WFMS — Women's Foreign Mission- ary Society

WHMS — Woman's Home Missionary Society

WMC — Wesleyan Methodist Church (Great Britain)

WMMS — Wesleyan Methodist Mis- sionary Society

WMS — Women's Missionary Society

WSCS — Women's Society of Chris- tian Service

WSWS — Women's Society of World Service

W.Va. — West Virginia

Wyo. — Wyoming

lACE, JOHN JAMES (1861-1947), was born in Glen Auldin, Ramsey, Isle of Man, May 17, 1861, son of Wil- liam and Anna Lace, Wesleyan Methodists. Licensed to preach in 1880, he was educated in the schools of the Isle of Man, graduated from the Conference Course of Study in 1889, having been ordained deacon in 1888, and elder in 1891. He received his A.B. degree from the old Chaddock College in Quincy, 111., U.S.A., in 1896, later attending Northwestern University and Garrett Biblical Institute at Evanston, 111.

He served pastorates in Missouri and Iowa until 1902 when, for health reasons, he transferred to the Colorado Conference where he served as pastor and district super- intendent until 1916, when he was appointed superinten- dent of the Utah Mission where he served until 1925. Then, returning to the Colorado Conference, he was again a district superintendent for two terms, and in 1932 took the retired relation, making his home in Denver, Colo., where he passed away April 12, 1947, survived by his wife and four children. His body rests in the cemetery at Fort Collins, Colorado.

John J. Lace was a cultured and fervent preacher, a wise and successful administrator, and a leader of keen insight and ability.

Journals of the Utah Mission and the Colorado Conference. H. M. Merkel, Utah. 1938. Warren S. Bainbbidge

LACKINGTON, JAMES (1746-1815), was an eccentric bookseller, who was bom at Wellington, Somersetshire, and became a Methodist about 1760. Self-educated but penniless, he was befriended by the London Methodists, and was given £5 from a benevolent fund to set himself up in business. His business prospered and became the largest of its kind in London. With prosperity he turned from the Christian faith altogether, and wrote books which were regarded as being of a light nature, in which he poured scorn on Methodism. He returned to the faith some years later and, in 1804, renounced his infidel views in his Confessions. In reparation for his infidelity he built chapels at Taunton and Budleigh Salterton. He had an erratic and unpleasing personality.

Confessions of ]. Lackington. London, 1804. J. G. Hayman, Methodism in North Devon. London, 1871. Memoirs of the First Forty-Five Years . . . of James Lacking- ton. London, 1791. Thomas Shaw

LACY, GEORGE CARLETON (1888-1951), bishop of the Methodist Church, was bom in Foochow. Fukien, China, on Dec. 28, 1888, and was educated in Foochow and Shanghai mission schools. His father, William H. Lacy, directed the Foochow Mission Press and, after 1903, the Methodist Publishing House in Shanghai. His grand- mother, Mary Clarke Nind, helped to organize the Woman's Foreign Missionary Society (MEC) in the

George C. Lacy

North Central states, and in the 1890's embarked on an unprecedented world tour of Methodist mission stations.

Carleton Lacy was graduated from Ohio Wesleyan University in 1911 and entered Garrett Biblical Insti- tute, to receive his bachelor of divinity degree in 1913, and master of arts from Northwestern University the following year. During student days he filled pastorates in Detroit, Mich., U.S.A., in Bloomington, III, U.S.A., and Somers, Wise, U.S.A. He was received on trial in the Wisconsin Annual Conference in September 1912, was transferred two years later to North China Annual Con- ference, then in rapid succession to Foochow and Kiangsi Conferences.

After studying at Nanking Language School, he served as an itinerant missionary and district superintendent in Kiangsi Province, later as principal of William Nast Academy in Kiukiang.

In 1918, he married Harriet Lang Boutelle, who had gone to Canton, China, as a Y.W.C.A. secretary. They had two children, Creighton Boutelle and Eleanor Maie. From 1921 until 1941, Lacy was lent by the Methodist Board of Missions to the American Bible Society, as secretary of its China agency, and then to the China Bible House formed with the British and Foreign Bible Society. For many years he wrote as China correspondent for Zion's Herald, The Christian Century and other church periodicals. In 1928-29 he studied at Union Theological Seminary and Columbia University, receiving a second master's degree. He was also awarded honorary doctorates of divinity by Ohio Wesleyan and Garrett. He was a dele- gate to the General Conference of 1932.

He was appointed in 1935 as a member of the Joint

1365

LACY. HENRY ANKENNY

ENCYCLOPEDIA OF

Commission on Unity of the M. E. Church and the M. E. Church, South, in China. He was elected bishop by the China Central Conference of 1941 and assigned to the Foochow Area.

During the Second World War, when part of his Epis- copal Area was occupied by Japanese troups. Bishop Lacy travelled extensively through remote regions, several times from West China to Indi.\ and thence to America and back. During the earlier years of Japanese occupation he wrote two monographs on The Creaf Migration and the Church in West Cliitia and Tlie Great Migration and the Church Behind the Lines. He also published in Chinese a series of Bible studies. The Book of Revelation and the Messages of the Old Testament Prophets.

Under "term episcopacy" in China, Bishop Lacy's tenure was to end in 1949, but the advent of Communist Govern- ment made it impossible to hold a Central Conference with new elections. With tightening pressures on the Church and on American personnel after the Korean War began, he officially resigned and turned his authority over to Bishop W. Y. Chen. Communist police, however, re- fused to grant an exit peimit when other missionaries left, and kept him under increasing surveillance, restriction, and eventual house arrest until his death of a heart attack in December 1951. His body was buried in the city of his birth, in the little mission cemetery beside his parents, attended — and this was at Communist orders — only by his faithful cook.

W. N. Lacy, China. 1948.

F. D. Leete, Methodist Bishops. 1948.

Who's Who in America, 1950-51. Cbeighton B. Lacy

LACY, HENRY ANKENY ( 1917- ), is Executive Secre-

tar\' for India and Nepal, Board of Missions of The United Methodist Church. He was born in Foochow, Chin.\, where his parents, grandparents and great-grandmother, and a number of uncles and aunts were Methodist mis- sionaries. He was graduated from Whittier College in 1940 and married his classmate, Elizabeth Day Pickett. After training in social work at George Williams College in Chicago, 111., U.S.A., he went to I.ndia in 1941, arriving just before the Japanese attack on Honolulu. He served as manager of the Parker High School and the Nathaniel Jordan Hostel in Moradabad. His first term was inter- rupted by a call to serve in the Office of Strategic Ser- vices in China, and he spent a year there.

Returning to America eager to take more additional training than a furlough would allow, he accepted an appointment with the Methodist Children's Home Society of Detroit and studied at Wayne University, earning his Master's Degree in social work. When he went back to India, he was appointed principal of the Ingraham Insti- tute, Ghaziabad.

In 1961, the Division of World Missions asked him to become the first lay missionary chosen to serve as one of its executive secretaries. His field was India, Nepal, and Pakistan. When the board was reorganized in 1964, and unified administration of the work of the Woman's Divi- sion and the World Division was accomplished, he and Chanda Christdas of India were appointed executive secretaries for India and Nepal with coordinate responsi- bility.

He represented the laymen of the Delhi Annual Con- ference in the General Conference of 1956.

J. Waskom Pickett

LACY, WILLIAM H. (1858-1925), an American mission- ary who spent thirty-seven years as such in Foochow and Shanghai, China, most of that period in the publish- ing of Christian literature in various Chinese dialects. He was born in Milwaukee, Wise, on Jan. 8, 1858, graduated from Northwestern University in 1881; and later re- ceived the A.M. and D.D. degrees from that University, and the B.D. from Garrett. He joined the Wisconsin Conference in 1882, and the following year married Emma Nind. In 1887 they sailed for China as missionaries. He was manager of the Methodist Press in Foochow until 1903, when he moved to Shanghai and together with Young J. Allen organized the Methodist Publishing House, probably the first official collaboration of the two branches of the .Methodist Church which had been sepa- rated since 1844. For a period he was secretary of the All-China Finance Committee.

Lacy's wife, affectionately known as "Mother Lacy," died in Ruling a month before her husband's death in Shanghai, Sept. 3, 1925. All five of the Lacy children be- came missionaries: Walter (author of A Hundred Years of China Methodism) in Foochow, 1908-27; Henry, in Foo- chow and Singapore, 1912-52; Carleton; Irving for one teiTn in Yenping; and Alice, 1917-21, in Foochow, where she died. And a grandson, Henry, Jr. is a Mission Board executive secretary for India and Nepal.

Francis P. Jones W. W. REm

LADE, FRANK M. A. (1868-1948), Australian minister and educator, was the foundation principal of Wesley Theological College in the South Australian Conference. After training at Queen's College, Melbourne, and eigh- teen years circuit experience in the Victoria and Tasmania Conference he was transferred to South Australia in 1911. He was a circuit minister for eleven years, then in charge of the Brighton College for training ministers from 1922 until its reconstitution and relocation in 1927 as Wesley College. He was Principal of this institution until his retirement in 1937.

Lade became a well-known public figure through his relentless opposition to the gambling and liquor interests. For two years he led a campaign on behalf of the Prohibi- tion League and for a time edited the temperance paper, The Patriot.

He was widely recognized as an expository preacher of exceptional quality and a much-respected teacher by successive generations of theological students. Lade was twice President of the South Australian Conference (1916 and 1936), and was Secretary-General from 1920-1929 and President-General of the Methodist Church of Aus- tralasia from 1929-1932.

Australian Editorial Committee

LADIES' AID SOCIETIES. Activities and organizations which might have been called Ladies' Aid .Societies existed from the begimiing in American Methodist local churches. In John Street Chitrch (built in 1768), New York City, "the women provided a house for the preacher and furnished it."

However, the women's organizations which furnished parsonages and promoted social activities were slow to gain official recognition. Ladies' Aid Societies are not mentioned in the Discipline of the M. E. Church until 1904. The M. E. Church, South and the Methodist Prot-

WORLD METHODISM

LAFAYETTE, INDIANA

estant Church never oflRcially recognized the Ladies' Aid Society as such, though in 1890 the former provided for a "Woman's Parsonage and Home Mission Society," the purpose of which was to "procure homes for itinerant preachers and otherwise aid the cause of Christ." Four years later the name was changed to "Woman's Home Mission Society" while its pui-pose remained the same. In 1910 the Southern Church voted that its General Board of Missions should include a Woman's Missionary Council with Home and Foreign Departments. But regardless of the nomenclature used, there were in effect Ladies' Aid Societies in the Methodist denominations.

In 1911 the Methodist Book Concern published The Ladies' Aid Manual which gave pointed suggestions on how to organize and conduct a Ladies' Aid Society. Op- posing questionable means of raising money, the book sug- gested plans and activities which it said would "contribute to the social, intellectual, and financial de\elopment of the church without incurring any just criticism."

Pastors and others believed that the Ladies' Aid Society and similar organizations were helpful to the churches. Dan B. Brummitt, editor of one of the editions of the M. E. Church Christian Advocate, praised the Ladies' Aid Society as "an organization that never suspends, dies, nor takes a leave of absence. It is many things in one: a pas- toral reinforcement, a financial treasure chest, a woman's exchange, a recreation center, a cookery school, a needle- work guild, a relief society, a school of salesmanship, a clearing house for domestic and church problems, a prayer meeting — each in turn plays many parts."

In 1939 The Methodist Church effectively combined the work of the women in the Woman's Society of Chris- tian Service. Since that time there has been no real dichotomy in the work of the women in Methodism, though a few small churches may maintain Ladies' Aid Societies in name or in fact while some women's circles in larger churches may emphasize local church and social activities more than the total program of the Women's Society of Christian Service.

Discipline, ME, MES, and MP.

R. E. Smith, The Ladies' Aid Manual. New York: Methodist Book Concern, 1911. Jesse A. Earl

Albea Godbold

Ladies Repository

LADIES REPOSITORY, THE. A journal established by the General Conference of the M. E. Church in 1841,

designed especially for women. The Ohio Conference in 1840 memorialized the General Conference to establish such a publication, and that Conference directed the Book Agents at Cincinnati to issue such as soon as proper arrangements could be made. In January 1841, the first number of The Ladies Repository came from the press as a monthly magazine under the editorial care of L. L. Hamline (later bishop), who had been elected assistant editor of The Western Christian Advocate. What were described as "sprightly and classical editorials" gave char- acter to the publication, and its circulation rapidly in- creased. On the election of Hamline to the bishopric in 1844, he was succeeded by Edward Thomson, who had been principal of Norwalk Seminary, and under whose editorship the Repository continued to prosper. Thomson, however, became president of Ohio Wesleyan Univer- sity in 1848, to be succeeded as editor by Benjamin F. Tefft, then professor of the Greek Language and Litera- ture in the Indiana Asbury University. Under his care, the Repository obtained a still wider circulation. When Tefft in turn accepted the position of president of the Genesee College, then at Lima, N. Y., William C. Larrabee, who had been in the chair of Mathematics in the Indiana Asbury University, was elected his successor. Succeeding him, when he became state Superintendent of Education in Indiana, the Book Committee of the M. E. Church elected Davis W. Clark in his place, who was re-elected editor by the General Conferences of 1856 and 1860. Clark, however, was also elected bishop in 1864 and was succeeded by Isaac W. Wiley, who sei"ved two quad- rennia but likewise was elected bishop in 1868. Erastus Wentworth became editor then in 1872. Four years later the General Conference of 1876 elected Daniel Curry as editor and authorized the appointment of a committee who should have power to change the name and style of publication of the journal. The committee on consulta- tion resolved that the title should be changed to that of National Repository, and under that name it continued to be issued after January 1877. The National Repository was a monthly magazine devoted to general and religious literature. In time it changed its scope from the pattern which had been followed by the old Ladies Repository to a more general type of issue. The journal was illustrated and adapted to the wants of the general reader. Daniel Curry continued to be editor for some time until the General Conference of 1880 discontinued the publication of the magazine.

M. Simpson, Cyclopaedia. 1881. N. B. H.

LAFAYETTE, INDIANA, U.S.A. Trinity Church began about 1824 in what was then a small log cabin settlement known as Star City on the banks of the Wabash River. An itinerant Methodist preacher named Hackalieh Vreeden- burg came to the settlement, and John Huntsinger, whose cabin was then in what is "downtown Lafayette," wel- comed the preacher, told him several Methodists lived in the settlement, called them together and that night a Methodist service — the first church service of any kind held in Lafayette — was held in the John Huntsinger home. Hackalieh Vreedenburg is recorded in 1825 as being the preacher of a circuit in which Lafayette was one appoint- ment on the Crawfordsville work. Services continued to be held in the Huntsinger home.

After a time Henry Buell, the second pastor to be assigned to the circuit, came to Lafayette, but he was

LAFETRA, ADELAIDE WHITEFIELD

ENCYCLOPEDIA OF

disturbed by firing of guns and yelling outside the court- house and seems to have left the ministry after that. He was followed by Eli Pearce Farmer who organized the first church in Lafayette at the courthouse there, and in 1828 Stephen R. Boggs was sent from the Illinois Con- ference to the Crawfordsville Circuit. The ne.xt year came James Armstrong who held the first Methodist Quar- terly Conference in the town in the Eli Huntsinger wheel- wright shop.

The first house of worship in the city was erected by Boyd Phelps in 1831. It was a 30 x 40 foot frame struc- ture located on Sixth Street on the second lot south of Main Street facing the east. The building cost $1,500. In 1836, the lot on the northwest corner of Fifth and Perry Streets was purchased for $400 and the building moved there. This building was dedicated in 1845 and was rented weekdays as a schoolhouse at $5 per month. Thus early, the Methodist Church was linked with edu- cational possibilities and forces of the day.

In 1850 the congregation was divided in order to start a new congregation at Ninth and Brown Streets. The cemetery for the church was where St. Boniface Church now stands. It is believed that the body of John Hunt- singer still rests beneath St. Boniface.

In 1868, the lot now occupied by Trinity Methodist Church was purchased by Henry Taylor and John W. Heath at a cost of $7,000, and presented to Trinity Church as a suitable place of worship. The present Trinity Church building was constructed in 1869 on the lot at a cost of $90,000. The building is yet looked after and kept in repair, and was the scene of a centennial celebration in 1969. The old parsonage one day gave way to a new modern education building. This is astir seven days a week with church activity. A new $42,000 parsonage was built in Vinton Woods, one of Lafayette's exclusive resi- dential areas.

Trinity Methodist Church early attained great stature and prestige in the Northwest Indl^na Conference, indeed throughout the entire state, especially during the unprecedented twenty-nine year pastorate of Thomas Frederick Williams (1919-1948). It has always been a downtown church — a church at the heart of the city.

Trinity is the mother Church of all Methodism in the entire area. Its people believe that the history of its in- fluence for good in countless ways through more than a hundred years can never be adequately told.

M. Simpson, Cyclopaedia. 1878. Bernice Harness Ezra

LAFETRA, ADELAIDE WHITEFIELD, founder of Santiago College, Santiago, Chile, was bom and educated in New York State. She was preceptress of Mount Allison Semi- nary, Sackville, New Brunswick, when in 1878 William Taylor invited her to go to Santiago to develop a school. There she met and in 1882 married Ira Haynes LaFetra, and they worked together in a school with sections for boys and girls. The school later developed into Santiago College, now an outstanding school for young women. She worked in Chile for twenty-five years.

G. F. Arms, Missions in South America. 1921.

W. C. Barclay, History of Metlwdist Missions. 1957.

Edwin H. Maynard

LAFETRA, IRA HAYNES (1851-1917), missionary to South America, was known as "builder of the Chile Mission." On completion of studies at Boston University School

OF Theology he was invited to go to Chile by William Taylor (later bishop), arriving at Valparaiso in 1878 and ministering first to seamen in that port city. The next year LaFetra moved to Santiago, where he reorganized the English-language Union Church and founded a school. There he met and married Adelaide Whitefield (L.a- Fetra), and their labors, with those of others, resulted in Santiago College, one of the leading educational in- stitutions of Chile. In 1880 he was elected as the first president of the conference of missionaries set up to ad- minister the self-supporting missions that had been estab- lished by Taylor on the West Coast of South America. Ill health forced his retirement in 1906.

G. F. Arms. Missions in South America. 1921.

W. C. Barclay, History of Methodist Missions. 1957.

Edwin H. Maynard

LAFFERTY, JOHN JAMES (1837-1909), colorful American editor and the fifth editor of what is now the Virginia Methodist Advocate, was the only child of George and Elizabeth Lightfoot Lafferty. His father was educated in Ireland, and later served with an engineer who surveyed a railroad connecting Virginia and North Carolina. His mother was of the historic Virginia family of the Lightfoots. When the son was eleven months of age, his father was drowned at a James River ferry during a wind- stoim.

Young Lafferty made an excellent record at Emory and Henry College in Virginia. He was graduated next to the head of his class.

He served as chaplain of a cavalry regiment in the War Between the States. After a year he was stricken with a "severe malady," but recuperated sufficiently to accept the post of major of cavaliy offered him by the Confederate States War Department. He served in this capacity until the war was over.

Immediately following the war, pastoral appointments were scarce, so Lafferty took his family to Lexington, Va., and engaged in several business enterprises. These proved quite successful financially.

In 1874 he was offered a connection with the Rich- mond Christian Advocate, predecessor of the Virginia Methodist Advocate. The financial plight of the Advocate was not encouraging from the standpoint of support. The successful businessman took the matter to God in earnest prayer. The outcome was his decision to cast his lot with the church paper. Due to his business ability, the Advo- cate prospered financially. He served as its editor for twenty-seven years.

Editor Lafferty quickly became known as the best editor in the M. E. Church, South. This deeply spiritual man was "a master of sarcasm" when the occasion de- manded it. He was widely known throughout the South- land not only as editor, but as a college and chautauqua lecturer. He died on July 23, 1909.

J. J. Lafferty, Sketches of Virginia Conference. 1890-1901. Minutes of the Virginia Conference, 1909.

Richmond Christian Advocate, May 26, 1932, and various other numbers. George S. Reamey

LA GRANGE, ILLINOIS, U.S.A. First Church is one of

the larger suburban churches west of Chicago. This church had its beginning in 1872 in the home of Isaac P. Poinier, one block from the site of the present church. Later in the same year a "Methodist Society" was orga-

WORLD METHODISM

LAHORE, PAKISTAN

nized. Upon completion of a two-story school building on the site of the present church, services were held in the school building. Poinier, whose home was only one block away, served as Sunday school superintendent, organist and janitor. He often carried coal from his own home to heat the building. The first resident pastor was William H. Holmes, who served from 1875 to 1877. The Society grew in zeal and numbers, due largely to the consecrated efforts and diligent work of the Ladies Aid Society.

After a time land was donated for a new church build- ing, stone was purchased and a contractor engaged, but as work was about to begin, the project was discontinued be- cause Poinier and several other influential members moved away. For a time, members of the Methodist Society joined persons of other denominations in services held in the railroad station, with the Rev. Mr. Metcalf, the station agent and a Baptist preacher, in charge.

By 1884, the Methodists had become stronger, and in October 1884, the First M. E. Church of La Grange was organized by Luke Hitchcock, presiding elder of the Chicago District. A pastor was appointed and services were held in the Masonic Hall. The year ended with nine members. Financial expenditures for the year were: $216 for the pastor; $52 for the rent of the hall; and $10 given to missions.

In 1885 and 1886, services were continued in the Masonic Hall and later were held in a skating rink. Addi- tional families were added to the membership of the church. A Board of Trustees was elected and incorpora- tion papers were completed on July 21, 1886. The frame school building which had been used by the church in its beginning was purchased by the trustees at a cost of $2,000. The building was remodeled to make it an ac- ceptable place of worship and was dedicated on Nov. 28, 1886. Electric lights were installed in 1892 at a cost of $75.

Plans for a new church building began to develop in 1890. In May 1893, construction was started and by Nov. 5, 1893, one section of the new building was completed. In 1894 a parsonage was built. Work on the main part of the church building was continued and the sanctuary was dedicated on Jan. 6, 1895. A pipe organ was installed in 1907, and in 1908 the building was enlarged. As the church continued to grow in membership, need was seen for more adequate church school facilities, and a two- story educational building was added and dedicated in 1917.

By 1947, the church had 1,179 resident members. The building which had served the congregation well for fifty- two years was becoming inadequate. So in 1951, a new sanctuary and fellowship hall were completed and in 1962 there had been added a new educational building, chapel and offices, bringing the total value of the church build- ing to $1,250,000.

This church has been served by a succession of twenty- nine ministers. The parish boundaries now encompass an area ten miles long and two miles wide. Within this parish are the villages of La Grange and La Grange Park, having a total population of more than 30,000. With a member- ship now of 2,100, the First United Methodist Church of La Grange will celebrate its centennial in 1972.

Eugene E. Stauffeh

LAGRANGE COLLEGE, LaGrange, Georgia, U.S.A., was chartered as LaGrange Female Academy in 1831 and

has had the longest history among non-tax-supported in- stitutions of higher education in Georgia. It was pur- chased by the North Georgia Conference of the M. E. Church, South in 1856, and on Jan. 29, 1857, began operation as a Methodist institution. In 1934 its name was changed to LaGrange College, and in 1953 it be- came a coeducational college. It offers the B.A. degree. The governing board is made up of thirty-four members nominated by the board and confirmed by the North Georgia Conference.

John O. Gross

LAHORE (population 1,297,000) is the capital of West Pakistan. Pakistan's federal capital is 200 miles to the northwest, near the city of Rawalpindi. Lahore is eighteen miles west of the Indo-Pakistan border. It is headquarters for the West Pakistan Railways and for Punjab University, which includes many colleges and high schools in Lahore, and other colleges and high schools throughout the Punjab. Many factories and business and government offices make Lahore an important business center.

Lucie Harrison Girl's High School was the first Meth- odist Primary School organized in the beginning of Meth- odist work in the Punjab. It became a high school in 1953. The school includes all classes, kindergarten through high school. The present principal, Mrs. Priscilla P. Peters is a well qualified and capable Pakistani, with an efficient teaching staff.

United Christian Hospital, an institution in which Methodists cooperate, was organized in 1947 when the throes of partition, including an influx of Moslem refugees from India, and departing Hindu and Sikh fugitives bound for India, created great medical, health and sanitation problems. The various denominations combined, rented an empty Forman College Hostel for a temporary hospital center, and later moved into a fine permanent new hospital set-up in a Lahore outskirt, Gulberg (sometimes spelled Gulbarg), in 1965. The United Christian Hospital has established a fine reputation with its skilled Pakistani and missionary doctors, nurses, supervisors and tech- nicians. Its managing committee represents all major de- nominations and those provide missionary doctors and nurses, pay their salaries, and finance the budget so as to add to the income from hospital fees, and thus provide adequate salaries for Pakistani members of the staff.

Kinnaird College for Women is an Anglican Institu- tion. Methodists and Presbyterians cooperate by provid- ing missionary members of the staff and supply additional funds to help in providing for expenses of Pakistani staff members and other college expenses. The enrollment is limited to 300 girls. Christian girls who wish to go to col- lege seek admission to Kinnaird. Miss P. Mangat Rai, a competent and well known Pakistani, is principal.

Kinnaird Teacher Training Center trains Christian women to become teachers in primary schools, or in pri- mary and junior high classes in recognized high schools. Candidates for such training must have a government certificate, as high school passed. Many who have com- pleted two years of college work also come here for train- ing.

Forman Christian College is an old institution of far- reaching fame. It is staffed and supported jointly by the Presbyterians and the Methodists. Forman celebrated its centenary anniversary in 1965. The present principal is E. J. Sinclair, a weD qualified senior Pakistani staff mem-

LAITY, GENERAL BOARD OF

ENCYCLOPEDIA OF

Chafel, Fobman CnHiSTiAN College, Lahore, Pakistan

ber, well trained, with a fine reputation and recognized administrative ability. The enrollment of Forman before Partition was almost one thousand; in late 1947, only 150 students remained. Enrollment however is again near the one thousand mark. The College enjoys an admirable standing and reputation, and many Pakistani leaders in government are graduates of the college.

Clement Rockev

LAITY, GENERAL BOARD OF. (See Lay Movement in American Methodism. )

LAKE BLUFF, ILLINOIS, U.S.A. Lake Bluff Children's Home, founded in 1894 by Methodist deaconesses, is a church-related child care agency imder the control of a regularly constituted Board of Trustees. Chartered and licensed by the State of Illinois to serve as an Illinois Corporation, not for profit, it is a member agency of the Child Welfare League of America and the Welfare Coun- cil of Metropolitan Chicago. It is afiiliated with the Rock RrvER Conference of The United Methodist Church, and with the National Association, as well as the Board of Health and Welfare Ministries of The United Meth- odist Church. The home is also approved and endorsed by the Chicago Association of Commerce and Industry, the Subscription Investigating Committee, and by the Community Fund of Chicago.

Care is provided for children whose own homes have been disrupted by illness, death, divorce, and other social and emotional problems; who are within the normal range of physical and mental health; who have Protestant back- grounds; whose residence is within the area served by the Rock River Conference.

Services to children from their infancy for as long a time as care is needed include group living at the Home for boys and girls of grade school age; adoption of infants and older children; care in Group Homes in nearby communities for high school boys and girls; foster Board- ing Homes within the area for boys and girls of all ages;

casework services to all children under care and to their families; counseling services to minor imwed mothers; and remedial "school" care for some types of emotionally disturbed children.

Erskine M. Jeffords

LAKE FARM. The home of James Thorne, the Bible Christian leader. (See Bible Christians.)

LAKE JUNALUSKA ASSEMBLY, INC., an American Meth- odist assembly ground, owned and operated by the South- eastern Jurisdiction of The United Methodist Church, is located at Lake Junaluska, N. C, U.S.A., on Highway 19, twenty-six miles west of Asheville, and three miles north of Waynesville. Its doors were first opened on June 25, 1913. About thirteen years prior to this occasion the idea had been expressed that there was a need of a "Chautauqua type" of Southern Assembly. James Atkins (later bishop), visited Chautauqua, N. Y., and conversed with Bishop VrNCENT, then Sunday School Editor of the M. E. Church. Later Atkins became Sunday School Editor of the M. E. Church, South, and invited members of the Sunday School Board to be his guests in Waynesville for their meeting. There he proposed the idea of a "Southern Assembly."

In 1908 during the Second Laymen's Missionary Con- ference, the statement was made that "we need a place where ministers and laymen, together with their families, can meet on the common level of Worship, Inspiration, Instruction and Wholesome Recreation." The response was gratifying and a committee was appointed. Headed by Atkins, the committee members, some of whom had visited Waynesville, settled upon Tuscola in Haywood County, N. C, now Junaluska — a location universally described as "beautiful for situation." TTie Blue Ridge and the Great Smoky Mountains surrounding the lovely Rich- land Valley, are rich in beauty and majesty. Among the men most responsible for the establishment of this noted religious center, which soon became known as the "Sum-

WORLD METHODISM

LAKE JUNALUSKA ASSEMBLY, INC.

Lake Junaluska, North Carolina

mer Capital of Southern Methodism," were: John R. Pepper, John P. Pettijohn, General Julian S. Cabr, B. M. olds, S. C. Satterthwaite, B. J. Sloan, Hugh Sloan, Riley Burgher, R. B. Schoolfield, L. B. Davenport, A. D. Reyn- M. Ferguson, George R. Stuart, Alden Howell and S. C. Welch.

James Cannon (later bishop), was elected first Super- intendent; W. F. Tillett became Superintendent of Gen- eral Program and Evangelistic Work. The first permanent officers, with Atkins as Chairman and leader, were elected in 1910. From 1911 to 1913 a dam was built, to form the 250-acre lake; the auditorium was erected, a few streets were opened and thirteen private cottages were built. On June 25, 1913, W. F. Quillian, Sr. turned the light switch and a great conference of laymen opened with singing, under the leadership of J. Dale Stentz. The Mis- sionary address was by Robert E. Speer. Four thousand people attended, $152,000 was raised for Missionary work, and seven young people were consecrated for Missionary work in Africa with Bishop Walter Lambuth.

Four years after the opening of the Southern Assembly, the Sunday School Board of the M. E. Church, South held a demonstration Leadership School for the training of volunteer teachers at Junaluska. This was a fore-runner of a new type of Leadership training. In 1922 the Sunday School Board built an Education Building (now known as Shackford Hall), as well as lodges and a cafeteria on the southwest shores of the Lake. The system of Leadership Training Schools conducted by the International Council of Religious Education had its beginning at Lake Juna- luska.

The Board of Missions of the M. E. Church, South in time purchased the "Junaluska Inn" and used it for Mis- sionary training Conferences. Following a disastrous fire, a new Mission Building was erected, later to be known as Lambuth Inn. This popular center is used regularly by the Missionary Groups and the Women's Society of Christian Service. Junaluska is the site for Candler Camp Meeting and the Annual Schools of Evangelism for the Southeastern Jurisdiction. It was at Junaluska that the

Board of La\' Activities of the M. E. Church, South was organized, with George L. Morelock as its first Secretary.

During the late twenties and early thirties the owner- ship of the Assembly was still vested in a Board of Com- missioners. The war, the panic and the depression made its operation very difficult financially, and it was forced into receivership. Under the leadership of the bishops and of W. A. Lambeth, funds were raised and all assets were purchased by the Methodist Church, South. A new Board of Trustees was elected and a new charter and certificate of incorporation were secured. The name was changed from The Southern Assembly to The Lake Juna- luska Methodist Assembly.

Following World War II, Edwin L. Jones of Charlotte, N. C, was elected President of the Board of Trustees, which was then composed of the bishops and one lay and one clerical member from each annual conference in the Jurisdiction. In 1948 the General Conference of The Methodist Church, in session at Boston, Mass., accepted ownership of the Assembly, and then transferred it to the Southeastern Jurisdiction, where it was accepted at the session in Columbia, S. C, the same year.

The Southeastern Jurisdictional Conference elects trus- tees, who in turn set up the administration and super- vise the management of the Assembly's business and op- eration. The properties, formerly owned by the Board of Missions, the Sunday School Board and the Commission- ers, have all been transferred to the Lake Junaluska Assembly, Inc.

In the course of a summer's season, thousands of people come to attend the conferences, workshops, training schools, platform hours, and engage in wholesome recrea- tional activities. The George R. Stuart Auditorium, with a seating capacity of three thousand, has provided the platform for world renowned leaders in religion, govern- ment, education and science. The iMemorial Chapel, with its Room of Memory, is the spiritual center of the Assem- bly. Bounded by the mountains, lake and landscape, fami- lies have here established homes; hotels and lodges have

LAKELAND, FLORIDA

ENCYCLOPEDIA OF

been erected, and all the comforts and conveniences of modem civilization have been installed.

The World Methodist Council built its headquarters for the American Section at Junaluska. A handsome build- ing of native stone was erected on the site formerly occupied by the Cherokee Hotel. Elmer T. Clark, Exec- utive Secretary, gave his collection of Wesleyana to the Council, and this notable collection, with supplements, is housed in the museum there. The offices and library of the Association of Methodist Historical Societies (now Commission on Archives & History) are in the building, also. Thousands of visitors annually come to this building, including many scholars and students of Methodist history.

The Western North Carolina Annual Conference and the quadrennial sessions of the Southeastern Jurisdic- tional Conference usually meet at Junaluska. In 1956 the World Methodist Conference was held there.

Speakers of national and international prominence who have appeared on the platform throughout the years in- clude Mrs. Eleanor Roosevelt, Vice President (then) Rich- ard Nixon, commentator Lowell Thomas, United Nations Representative Dr. Frank Graham, World Evangelist Dr. Billy Graham, and Lord Caradon, Representative of The United Kingdom to the United Nations.

Mason Crum, The Story of Junaluska. Greensboro, N. C:

Piedmont Press, 1950.

Elmer T. Clark, Junaluska Jubilee. Nashville: the Assemblv,

196.3.

Maud M. Turpin, The Junaluska Story. Published by the

Greater Junaluska Development Campaign, 1946.

James W. Fowler, Jr.

was built. With the first regular "season" in 1890, Lake- side began its tradition of combining in its program, religion, education, culture, and recreation.

Almost all of the great Chautauqua lecturers and per- formers came to Lakeside. In those early summers the throngs arrived at "the Summer City on the Lake" by excursion boats, special trains, private buggies, and even- tually cars.

The Lakeside Methodist Church was dedicated in 1900, and a pavilion was built in 1909. Hugh Hoover Audito- rium was consecrated in 1929 "to the highest uses of worship and the noblest interests of mankind."

A Lakeside Crusade was launched by Ohio Methodists in 1959. By 1964 over $750,000 had been raised and Lakeside given an entirely new look.

Wesley Lodge, a winterized multipurpose building of natural stone, became the focal point of the Youth Center. The administration building and Auditorium Hotel were modernized and winterized and became the Fountain Inn. With these fine facilities, groups now come to Lakeside throughout the year.

The new pavilion, with spacious sun decks; the Schunk Memorial Carillon Tower and aluminum cross are new landmarks on the Lake Erie Shore. A trailer park offers completely modem facilities for trailers and for camping.

Over the years countless thousands of men, women, children, and youth, have been strengthened in faith and purpose because of the guidance and inspiration they found at Lakeside. This is the Lakeside which truly has its place in history, and which will continue to serve through the years as "the vacation place with a purpose."

LAKELAND, FLORIDA, U.S.A. First Church is the largest church in the headquarters city of Florida Methodism, where the Episcopal Residence, Florida Southern Col- lege, and the conference offices are located. First Church Lakeland is noted for its large church school and for its commitment to missions. It stands high among the de- nomination's larger churches in the proportion of its total income devoted to benevolences. It is located on an exceptionally beautiful site, with spacious lawns sloping down to Lake Morton. Membership in 1970 was 2,768.

Robert Caxton Doggett

LAKESIDE, OHIO, U.S.A., is a reUgious center and en- campment on the shores of Lake Erie. The old-time CAMP meeting that flourished over a century ago and was a mark of early Methodism is said to have been the genesis of the Lakeside of today.

As early as 1842, camp meetings and "Sunday out- ings" were being held on the rocky shores of Lake Erie near Port Clinton. Many famihes were influenced at these meetings and converted under the powerful preaching of the pioneer ministers. Following the suggestion of Richard P. Duvall, a movement began to establish Lakeside as a Christian meeting and vacation center.

A few houses, gingerbread in style, rose on the cleared lots overlooking Lake Erie. But for many years wooden tents were the prevalent stmctures. In reality simply shanties, these tents were used only for sleeping — with piles of straw covered with quilts serving for beds. Cook- ing was done outdoors, with the earhest risers responsible for starting the morning coffee.

As more and more people visited Lakeside, the need for a hotel grew. In 1875 the first unit of Hotel Lakeside

LAKEVIEW METHODIST ASSEMBLY, Palestine, Texas, LT.S.A. This assembly, owned and operated by the Texas Conference (UMC), is located twelve miles southwest of Palestine on state route 294. The board of tmstees, elected by the conference, is composed of ministers and laymen. Established in 1947 on 452 acres of land donated by Anderson County and Palestine, it has since grown to 1,400 acres. There are two lakes and two olympic-sized swimming pools on the grounds. With two cafeterias, twelve brick cabins, and twenty-four air-conditioned camp units, the Assembly can accommodate 1,400 people at one time. Four buildings provide space for offices, assem- bly rooms, class rooms, a book store, a gift shop, as well as quarters for the Texas Conference Historical Center with its valuable archives. A beautiful stone chapel was given by the J. R. Peace family, East Bernard, Texas. A big tabernacle is used for large assemblies. There are homes on the grounds for the permanent staff of four, as well as housing for a number of summer staff workers. The assembly is open the year round for use by confer- ence and church agencies. Youth assemblies for each of the eleven districts of the conference are held at Lakeview each summer. The assembly registers some 30,000 persons per year for meetings and activities. The property is valued at $2,250,000. The Texas Conference contributes about $100,000 per year for its operation and main- tenance.

Nace B. Crawford

LAKEWOOD, COLORADO, U.S.A. Lakewood Church is

the third largest Methodist church in metropolitan Den- ver. The church began in 1881, when a small group of Christian men and women met for worship, first in private

WORLD METHODISM

LAMAR, ANDREW JACKSON

liomes and then in a school house, in the sparsely settled fanning community of Lakewood. To reach the little school house, worshipers had to cross fields and open a wire gate which crossed a road that is now a six-lane highway.

In 1902, Miss Hannah Robb of Lakewood gave one-half acre of ground with the stipulation that a Methodist church be built on it within five years or the property would revert to the owner. Accordingly, in 1904, the men of the church built a one-room frame chapel. Its simple furnishings consisted of pulpit, thirty wooden chairs, an organ and a kitchen range.

The presiding elder's report of September 1904 states, "Last Spring a new church was built in Lakewood and Sunday, August 28th, Brother Wood and I dedicated it free of debt, with enough money to buy a new organ and $97.00 to spare."

The church became known as the Lakewood M. E. Church, and was the only place of worship in the com- munity until 1930. In March 1921, the women organized the "Willing Workers." In those early years, they literally held the church together through their efforts. They helped pay the pastor's salary, assisted a hospital and sponsored a nurse's training there, and met conference de- mands by holding bazaars and suppers. This was no easy task as food was prepared by kerosene lamplight and water had to be carried from across the street.

During the early years, student ministers from the Iliff School of Theology served the church. Then in 1941 H. Preston Childress became the first full-time min- ister. At that time the membership was 165, but babies and children must have been counted; for on that first Sunday he preached, there were only thirty-five present, four of whom were men. H. P. Childress served the church for eleven years; he saw it through the depression, the glowing pains of the war years, and the throes of a building campaign, when the need for a larger church became evident.

The new Lakewood Methodist Church, of early Ameri- can design, opened its doors for worship March 1950, at 1390 Brentwood Ave. Much of the interior furnishing was done by the men of the church: pews to seat 250, chancel furniture, paneling and kitchen cabinets.

In 1953, church membership jumped to 917, with 596 enrolled in Sunday School. A full-time secretary was hired, and a newspaper, "The Church Visitor," was started. The church again experienced an almost phenomenal growth and construction was started September 1955 on the present sanctuary which seats approximately 500. Septem- ber 1961 the new educational wing was consecrated to serve the ever increasing enrollment of the Sunday school. A Moller pipe organ was installed in 1964. A church staff of eleven, of whom three are full-time ministers, now serves the membership of over 2,000.

Avery Whtte Gibbs

LAKEWOOD, OHIO, U.S.A. Lakewood Church of 1968 is the third structure erected on its site at the comer of Detroit and Summit Avenues. The first church, a small one-room building, was built in 1876, near the center of the church lot at a cost of $5,005, including the lot. Its membership was twenty. The eighteen charter members mortgaged their homes as security to cover the cost of the first church.

The initial subscription for the second building was

made in January 1902. The cornerstone was laid in June 1904. The new Lakewood M. E. Church was dedicated on March 26, 1905; 185 names were then on the rolls. Its cost was $13,000. The new church stood as a monument to the faithful and harmonious effort of the entire mem- bership.

Today the church worships in a third structure, a beau- tiful stone church of Gothic design. The original part of the present edifice was constructed in 1913, at a cost of $50,000. A week of special dedicatory services was ar- ranged and a bishop from Washington, D. C. came to deliver the sermon for the dedication services on Sunday, Sept. 21, 1913.

1914 saw the opening of the east wing, used then for the Sunday school. 1951 was the year of a ground-break- ing ceremony for the new education building which was added to the north of the main part of the church, at a cost of approximately $500,000.

While Methodist heritage is the glass through which is seen not only the various deeds of past years but the history of the church's spiritual nature, there is one tan- gible, material hnk to the past — the church bell. During the construction of the first church (in 1876), a member contracted for a bell to be cast and shipped from the Fulton Company of Pittsburgh, Pa. The bell has been used in all three churches and yet summons people to church Sunday morning. Its heartwarming peal is caused by the bell itself swinging and allowing the clapper, hang- ing inside, to strike against its sides.

1968 started another phase in the life of the church, with the sanctuary refurbished and refurnished. Lake- wood United Methodist Church has grown to a present membership of approximately 4,000. It continues to be a church dedicated to the Glory of God.

Mrs. Walter M. Lutsch

A. J. Lamar

LAMAR, ANDREW JACKSON (1847-1933), an American minister, long-time secretary of the Alabama Confer- ence (1909-1929), and Publishing Agent of the M. E. Church, South, in its closing years, and a man of great influence in his cormection, was bom in Walton County,

LAMAR, LUCIUS OUINTUS

ENCYCLOPEDIA OF

Ca., on May 29, 1847. He was the son of Andrew Jackson and Mary Athena (Jackson) Lamar. His grandfather was an officer in the Continental Army and a governor of Ceorci.\. He was educated at the high school in Athens, Ga., and was a sophomore at the University of Georgia until the Fall of 1863 when he, with his fellow students, went into the Confederate States Army. He served through the war in Virginia in Cabell's battery of Artillery. "I was a powder monkey," he told B. A. Whitmore, his fellow Publishing Agent, years later. At the end of the war he went to Alabama where he had an opportunity to attend again the University of Georgia, where he graduated in law in 1873.

He was converted in 1874 under the preaching of the unique and colorful Simon Peter Richardson, his presiding elder, and joined the Alabama Conference. Thereafter he served Alabama pastorates "from some of the least to some of the highest" — Union Springs; Greenville; Auburn; Mobile; Montgomery; Salina were among them, and he was made the presiding elder of the Mobile and then the Montgomery districts later on in life. He was elected Pub- lishing Agent of the M. E. Church, South, in 1903, and moving to Nashville where the Publishing House was located, served in this position for thirty years.

A small man in size but with keen gray eyes, Lamar brought to his work great sagacity and understanding, both of business and of the church which he served and loved. His Conference elected him to all the General Conferences of the M. E. Church, South, from 1890 to and including that of 1930. He became a man of marked influence at all sessions of this great body, and exerted enormous influence over his church. Together with B. A. Whitmore, the Publishing Agent, he helped the Publishing House of the Church develop into a great and successful institution as the years went by.

He married Martha Elsworth of Mobile on Jan. 8, 1878; and after her death married Mary U. Urquhart of Selma, Ala., on June 9, 1897. A daughter, Mrs. Wilham M. Teague, survived her parents.

Lamar was a decided opponent of Unification that final- ly came about in 1939 and spoke accordingly. He con- tinued active in the management of the Publishing House until 1932 when he formally retired. He died in Nashville, Tenn., March 27, 1933, and was buried in Montgomery, Ala. Bishop Warren A. Candler wrote his memoir for the Alabama Conference and said of him, "He was an intimate and beloved friend. I do not recall that I ever heard words fall from his lips that were amiss, or deeds done by his hands that were unworthy."

Journal of the Alabama Conference, MES, 1933.

C. F. Price, Who's Who in American Methodism. 1916.

N. B. H.

LAMAR, LUCIUS QUINTUS CINCINNATUS (1825-1893), American senator. Supreme Court Justice, and strong Methodist layman, was bom in Eatonton, Putnam County, Ga., on Sept. 1, 1825. He graduated from Emory College (Oxford, Ga.) in 1845 with the highest honors. He mar- ried the daughter of A. B. Longstreet, the president of Emory, and to them were bom one son, L. Q. C. Jr., and three daughters. Having studied law at Macon, Ga., he was admitted to the bar in 1847, moved in 1849 to Oxford, Miss., and continued further studies as well as teaching mathematics at the University of Mississippi. The distinguished Albert T. Bledsoe, then teaching

philosophy at the University, later said, "1 taught Lucius to think." Justice Lamar long afterward commented that there was "something in" what his old teacher said.

Lamar was elected to Congress in 1856 from Missi.ssippi and was a member of that body at the time the Civil War broke, resigning his seat after Mississippi passed her ordinance of secession. During the War he served as a Lieutenant-Colonel in the Confederate States Army for a time and was sent by the Confederate states on a European mission. In 1872 he was again elected to Congress from Mississippi and in 1876 to the Senate. His speech in the Senate on the death of Charles Sumner was acclaimed over the nation, as it proved one of the first moves toward establishing again the brotherhood which had been broken by the terrible years of war. For if ever there was a northern champion it was Charles Sumner of Massachu- setts, and if ever there was a southerner it was L. Q. C. Lamar of Mississippi. Seconding the motion to adjourn when the death of Sumner was announced in the Senate, Lamar delivered a deeply moving address which he closed by saying, "If we knew each other better, we would love each other more." For this President John F. Kennedy gave Lamar a chapter in his book Profiles in Courage.

He was put in the Cabinet in 1885 by President Cleve- land, and then appointed to the Supreme Court in 1888. A constant churchman he was ever loyal to Methodism. He was one southern layman of prominence whom Bishop Simpson put in his Cyclopaedia.

The Justice died Jan. 23, 1893 and was buried in Macon, Ga.

Wirt A. Gate, Lucius Q. C. Lamar, Secession and Reunion.

Chapel Hill, N. C, 1935.

Dictiorwry of American Biography.

John F. Kennedy, Profiles in Courage. New York: Harper &

Row, 1964.

M. Simpson, Cyclopaedia. 1878. N. B. H.

LAMB, ELKANAH J. (1832-1915), American United Brethren missionary to Colorado and colorful Western preacher, was born Jan. 1, 1832, in Wayne County, Ind., son of Esau and Elizabeth Moon Lamb. He received a common schooling, was a cooper by trade. Lamb became acquainted with Chief Black Hawk and leaders and war- riors of other Indian tribes and was wounded in border warfare in Kansas in 1864. He was noted as a mountain climber and supervised various Rocky Mountain rescue operations. E. J. Lamb was licensed by Kansas Confer- ence, Church of the United Brethren in Christ, in 1864 and ordained by the same Conference in 1870. He mar- ried Mrs. J. J. Morger and was father to seven children. Lamb was appointed by the mission board to Colorado in 1871, where he helped build the first United Brethren Church in Colorado, along the Platte River about twelve miles from Denver. In 1872 he surveyed Nebraska in preparation for organizing a Nebraska Conference. He served as presiding elder in Colorado Conference several years. Lamb died at Estes Park, Apr. 7, 1915. A daughter had been murdered in a log cabin several years previously.

Religious Telescope, April 21, 1915. Robert R. MacCanon

LAMBERT, JEREMIAH ( ?-1786), was the first Ameri- can Methodist itinerant appointed to serve beyond the Alleghenies, and the first Methodist preacher to be sta- tioned in Tennessee. Sixty members were already in

WORLD METHODISM

LAMBUTH, WALTER RUSSELL

Tennessee at the time of Lambert's appointment in 1783, but nothing is known of their origin. One theory is that John King, John Dickins and Lee Roy Cole, who had labored in North Carolina in 1777, may have also preached in Tennessee. This has not been proved, al- though if it were, it would not alter the fact that Lam- bert was the first man officially appointed to serve beyond the Alleghenies. His circuit was enormous, comprising all the settlements on the Watauga, Nolichuckey and Holston Rivers. Living conditions were exceedingly primitive and the danger from the Indians was very real. Lambert's work was fruitful although not astounding, and at the next Annual Conference he reported seventy-six members, a gain of sixteen.

He served various appointments including Old St. George's in Philadelphia, and in 1785 Asbury appointed him to serve as a missionary to Antigua. It is not known whether he actually reached Antigua in the West Indies, since his health broke shortly after his appointment, and he died the following year, 1786.

Lambert was a native of New Jersey although the date of his birth is not known. That he was an outstanding preacher is attested by Thomas Ware, another early Methodist itinerant, who writes, "He had in four years . . . without the parade of classical learning, or any theological training, actually attained to an eminence in the pulpit which no ordinary man could reach by the aid of any human means whatsoever . . . The graces with which he was eminently adorned were intelligence, in- nocence and love. . . ."

In the Conference Minutes he is spoken of as "an Elder; six years in the work; a man of sound judgment, clear understanding, good gifts, genuine piety, and very useful, humble and holy; diligent in life, and resigned in death."

A. W. Cliffe, Our Methodist Heritage. 1957. A. Stevens, History of the M. E. Church. 1867.

Frederick E. Maseb

LAMBETH, WILLIAM ARNOLD (1879-1952), American clergyman, was born at Thomasville, N. C, on Oct. 5, 1879. He received degrees from Dltce, Yale, and Harvard Universities, did graduate work at Vanderbilt Univer- sity, and honorary degrees were conferred on him by three institutions.

He entered the ministry of the M. E. Church, South in 1905 and was pastor in Salisbury, Greensboro, Walk- ertown, Winston-Salem, Reidsville, High Point, and Gastonia, all in the Western North Carolina Confer- ence. From 1924 to 1930 he was pastor of Mount Vernon Place Church in Washington, D. C. He then returned to his native state and served churches in Durham, Ashe- ville, and High Point, and was superintendent of the Winston-Salem District.

Lambeth was a member of the Uniting Conference at Kansas City in 1939, and of all the General and Jurisdictional Conferences between 1938 and 1948. In 1936 the College of Bishops of the M. E. Church, South asked him to conduct a campaign to pay the in- debtedness of $100,000 on the Lake Junaluska Assem- bly. This he did, and the Assembly was accepted by the General Conference in 1938 as an institution of the church. Lambeth then became its president, superinten- dent, and treasurer (without salary), a position which he held until 1944. He then became superintendent of the

Greensboro District, where he served until he retired in 1949. He died at Morehead City, N. C, on Nov. 20, 1952.

Mason Crum, The Story of Junaluska. Greensboro: Piedmont

Press, 1950.

Who's Who in America. Elmer T. Clark

LAMBUTH, JAMES WILLIAM (1830-1892), American mis- sionary and father of the more famous Bishop Walter R. Lambuth, was bom in Louisiana on March 2, 1830, but was reared in Madison County, Miss. His grandfather, William Lambuth, was born in Hanover County, Va., and was sent by Bishop Asbury in 1800 as a missionary to the Indians in Tennessee; he died at Fountain Head in that state in 1837. His son, John Russell Lambuth, was bom at Fountain Head in 1800 and volunteered as a missionaiy to the Indians in Louisiana.

The family moved early to Louisiana. James graduated from the University of Mississippi in 1851 and began to preach among the Negroes. In 1854 he was sent to China to aid in establishing the mission of the M. E. Church, South, in Shanghai. At the outbreak of the Civil War, he returned to Mississippi but went back to China in 1864. In 1886 he and his son, Walter, went to Japan and formed the Southern Methodist mission there. He died at Kobe, Japan, on April 28, 1892.

J. Cannon, Southern Methodist Missions. 1926.

Dictionary of National Biography.

William Washington Pinson, Walter Russell Lambuth, Prophet

and Pioneer. Nashville; Cokesbury Press, 1924.

Elmer T. Clark

Walter R. Lambuth

LAMBUTH, WALTER RUSSELL (1854-1921), American missionary and bishop of the M. E. Church, South, was born in Shanghai, China, on Nov. 10, 1854, the son of missionary parents, James William and Mary Isabella (McClellan) Lambuth. In 1859 he was sent to his rela- tives in Tennessee and Mississippi for his early education. His parents returned during the Civil War, and the son went back to China with them in 1864 and remained five years.

He graduated from Emory and Henry College in

UMBUTH COLLEGE

ENCYCLOPEDIA OF

1875, studied theology and medicine at Vanderbilt University and received a medical degree. In 1877 he was ordained an elder in the Tennessee Conference and was sent to China, where he worked in Shanghai and adjacent areas. He returned on furlough in 1881 and studied at Bellevue Hospital Medical College in New York and received a second degree of Doctor of Medicine.

He returned to China in 1882 and organized medical and hospital service at Soochow and Peking. In 1885 with his father he founded the Japan Mission of his Church and established the notable Kwansei Gakuin and the Hiroshima Girls' School.

In 1891 he was assigned to field service in the United States and editor of the Methodist Review of Missions, and in 1894 he was elected General Secretary of the Board of Missions with headquarters at Nashville, Tenn. In this capacity he helped in uniting Methodism in Canada and forming the autonomous Japan Methodist Church, a union of all Methodist bodies working in that field.

Lambuth was elected bishop by the M. E. Church, South in 1910 and was assigned to Brazil. In the same year the Board of Missions projected a mission in Africa and in 1911 Lambuth, accompanied by John W. Gilbert of Paine College and a leader in the C.M.E. Church, went to that continent; they travelled 2,600 miles by boat and rail and 1,500 miles on foot through the jungles to the village of Wembo Nyama in the Belgian Congo, where their cordial reception by Chief Wembo Nyama convinced Lambuth that he had been providentially led to the Batetela tribe, and he proceeded to arrange for a mission. He was away from home a year or more and on his return he recruited a group of missionaries which he took to the Congo in 1913. For his travels through Africa he was made a Fellow of the Royal Geographic Society at London.

During World War I he went to Europe and visited the front and made arrangements for establishing Southern Methodism in Belgium, Poland, and Czechoslovakla. In 1921 he took a party of missionaries to Siberia and founded a mission there, but it met opposition and was of short duration. He served briefly on the Pacific Coast and for a period resided at Oakdale, Calif.

Bishop Lambuth participated in the Ecumenical Methodist Conferences, the World Missionary Con febence, and other movements involving the cooperatior of the churches. He was the author of three books on medical missions, the Orient, and the missionary move- ment. He died at Yokohama, Japan, on Sept. 26, 1921, and his ashes were buried by the side of his mother in Shanghai. He is rightly considered to be one of the great missionary leaders of Methodism.

Dictionary of American Biography.

J. Cannon, Southern Methodist Missions. 1926.

General Conference Journal, 1922. MES.

William W. Pinson, Walter Russell Lambuth: Prophet and

Pioneer. Nashville: Cokesbury Press, 1925.

Who's Who in America. Elmer T. Clark

LAMBUTH COLLEGE, Jackson, Tennessee, is a continuation and expansion of Memphis Conference Female Institute which was estabhshed in 1843. It became a coeducational school in 1923, when its name was changed to Lambuth College honoring Bishop Walter Russell Lambuth, whose death had occurred two years before.

In 1939, at the time of Union, it lacked accreditation

and its total properties were valued at $225,100. Today the buildings and grounds are valued at almost $7,000,- 000. The college is in a period of academic growth and enrichment. It offers the B.A. and B.S. degrees. The governing board has twenty-eight members elected by the .Memphis Annual Conference.

John O. Gross

LA MESA, CALIFORNIA, U.S.A. First Church was orga- nized in 1895 at a small resort called La Mesa Springs. This is Spanish for "the table," inasmuch as it was upon the tableland of the little town of San Diego. The church gives witness of having the greatest mission outreach of the entire Southern California-Arizona Conference. In the current budget of the church, over forty percent of all funds received are designated for various mission concerns.

The church grew slowly, but since the influx of the huge population movement to the southwest part of the nation, the whole community has increased remarkably. The church grew toward 1,000 members during World War II, with the tremendous number of service personnel, particularly from the United States Navy, living in the area. By 1950 its membership had passed the thousand mark, and eight years later had doubled. It reached 2,500 in 1962. The growth toward a truly significant church was accelerated in 1956, when a Spanish styled sanctuary was built, of the classic style appropriate to the history and culture of the region. This sanctuary greatly appealed to the community, and the church rapidly enlarged all areas of its life.

The mission emphasis for which the church is noted, had its origin in the needs of the Mexican people in the town of Tijuana, some thirty-five miles distant across the border to the south. Responding to the recognition of the need, there was organized in the '50's a Settlement House called Casa de Todas (House for All), with First Church the motivating factor. By 1961, Casa de Todas had grown into a group of buildings: chapel, hospital, clinic, a social welfare center and school. A "person to person" type of Christian fellowship has developed, with over 120 fam- ilies "adopting" families south of the border, and sharing friendship and concern with them.

This international mission concern has expressed itself in other Tijuana projects: Casa de Esperanza (House of Hope), an orphanage for double orphans which has found its chief support from the La Mesa Church; Project Amigos (Friends), a social welfare center of which the Church is a major supporter, including the support of the Laubach Literacy Director for Baja California (State of Lower California); and Bethel Methodist Church in Tijuana, La Mesa again being a major supporter. The Mission outreach is not limited to "south of the border." The Church is supporting missionaries in Peru, where it also built a high school building, in Argentina and Africa, with a deep involvement in Ludhiana Medical School in India, where a building was given.

In 1952 La Mesa Methodist Church, mindful of its own community needs, commissioned nearly ten percent of its active worshiping members to become charter members of the new adjacent San Carlos Methodist Church, and gave a $71,000 gift of land to the new congregation. The church currently has a staff of three full-time minis- ters and a membership of 2,308.

Herschel H. Hedgpeth

WORLD METHODISM

LAMPTON, EDWARD WILKINSON

Lazarus Lamh.ami

LAMILAMI, LAZARUS, the first ordained Australian Ab- original minister. He was one of the earlier Aboriginal converts after the establishment of a mission in Arnhem Land by the Methodist Church of Australasia. With head- quarters in Darwin, the North Australia district included five mission stations, at Milingimbi, Yirrkala, Elcho Island, Croker Island and Goulburn Island.

It was at Goulburn Island's small but picturesque church in November 1966, that Lazarus Lamilami was ordained as the first Australian Aboriginal minister. He thus serves his own people who have known only Euro- pean, Fijian, Tongan, Chinese and Rotuman missionaries as their spiritual leaders in the past.

For the past twenty years Lazarus has worked and preached among his fellows and has travelled widely throughout Australia on missionary deputation, making a great impact on his audiences. He became the first Ab- original Christian pastor and submitted himself to special study and intense preparation to ready himself for the unique and historic day of his ordination.

Australian EDrroRiAL Committee

LAMPARD, JOHN (1859-1935), a one-time associate of General William Booth in the Salvation Army, founded an independent mission among the Gonds in a village in the Satpura Hills of Balaghat, Central Provinces, India. He began his work as a bachelor. He wore the simplest of village-style clothes and lived for four years in a two-room mud hut with a grass roof.

In a famine in 1897, many orphans came to the mis- sion. Seven other European missionaries joined him and his wife. In 1906, the missionaries decided that the inter- ests of the work required integration in a church. They asked the Methodist Chuich to take over from them. The

Rev. and Mrs. John Lampard and the Rev. and Mrs. Thomas Williams joined the Methodist Church and be- came missionaries of the Board of Missions. The small school of the independent mission has developed into a coeducational middle school and has produced many lead- ers of the church and ser\'ants of the people.

Lampard later rendered distinguished service in Baroda State, where he became a friend of the Gaekwar (Ruler) and influenced state policy on questions related to the civil rights of Christians and the responsibilities of the state to promote the welfare of its citizens.

J. Waskom Pickett

LAMPE, JOHN FREDERICK (1703-1751), was a musician and a friend of Handel. Lampe was born in Saxony, Germany, but settled in England in 1726 and was as- sociated with Handel at Covent Garden, London, as a bassoonist and composer. Lampe came under the influence of the Wesleys on Nov. 29, 1745, and was converted from Deism. In 1746 his tunes for Charles Wesley's hymns were published in Hymns on the Great Festivals and Other Occasions. From 1748-51 he was in Dublin, and there produced A Collection of Hymns and Sacred Poems (1749). He died in Edinburgh, Scotland. The Wesleys thought highly of his music, and Charles Wesley wrote an ode in memory of him. Two of Lampe's tunes are still in the British Methodist hymnbook.

J. T. Lightwood, Music of the Methodist Hymn-hook. 1935. Wesley Historical Soc. Proceedings. H. Morley Rattenbury

LAMPLOUGH, EDMUND SYKES (1860-1940), a British Methodist layman, was an underwriter at Lloyd's. He was born on April 6, 1860, at Islington, London, and made his career at Lloyd's, of which he became deputy chairman. For thirty-three years he was a member of the committee of the Wesleyan Methodist Missionary So- ciety, and became its treasurer and then president of the Laymen's Missionary Movement. With John H. Ritson he was treasurer of the Theological Institution. President of the Wesley Historical Society from 1937-40, Lamp- lough discovered 162 original letters of John Wesley, preserved many Wesley relics and buildings, and estab- lished Wesleyan memorials. A keen musician, he sei^ved on the committee for the Methodist hymnbook. He was vice-president of the British and Foreign Bible Society, and vice-president of the Methodist Conference in 1935. He died on Oct. 20, 1940.

J. T. Lightwood, Music of the Methodist Hymn-book. 1935. Wesley Historical Soc. Proceedings. H. Morley Rattenbury

LAMPTON, EDWARD WILKINSON (1857-1910), an American bishop of the A.M.E. Church, was bom in Hopkinsville, Ky., on Oct. 21, 1857. His education was self-acquired. He was admitted to the North Mississippi Annual Conference in 1886, ordained deacon in 1886 and elder in 1888. He held pastorates in Kentucky and Mississippi. He was presiding elder in Mississippi. He served as a General Officer (Financial Secretary) from 1902-1908, and was elected bishop in 1908 and died in 1910. He was the author of two books: Analysis of Bap- tism and Digest of Decisions of the Bishops of the A.M.E. Church.

R. R. Wright, The Bishops. 1963.

Grant S. Shockley 1377

LAMSON, BYRON S.

ENCYCLOPEDIA OF

LAMSON, BYRON S. (1901- ), an American Free

Melhodist minister and ordained elder of the Central Illinois Conference and editor of The Free Methodist, was born at Boone, Iowa. His degrees are: A.B., Green- ville College, 111.; M.A., University of Southern Calif.; graduate studies. University of Rochester; Northwestern University; Garrett Biblic.'VL Institute, D.D., Seattle Pacific; Litt.D., Los Angeles Pacific. He served as pastor of churches in California and Illinois, and was Dean, 1927-30, and President, 1930-39, of Los Angeles Pacific College. He was General Missionary Secretary, 1944-64, and became editor of The Free Methodist in 1964.

While pastor of the college church, Greenville, 111., Lamson was elected General Missionary Secretary. He served in this capacity for twenty years, has visited the overseas churches in Asia, Africa, and Latin America. The mission church membership increased from less than 9,000 to over 50,000 during this time, and many mission fields became regular conferences. General Conferences were established in Egypt and Japan. The Free Method- ist World Fellowship was organized under Dr. Lamson's leadership.

After serving as editor of The Free Methodist since 1964 and becoming eligible for retirement in June 1969, the denomination's Board of Administration requested him to continue as editor until June 30, 1970, with the title of "Acting Editor." Under his editorship. The Free Meth- odist (circulation 100,000) celebrated in 1967 its one hundred years of service with a special anniversary issue. Included were special greetings from the President, the Prime Minister of Canada, editors of church publications and many denominational leaders.

Dr. Lamson has written Holiness Teachings of Jesus; Modern Prayer Miracles; Venture; To Catch the Tide. He serves as chairman of the Committee on Research for Church Growth. He is the editor of the Free Methodist Church material in this Encyclopedia of World Method- ism. Dr. and Mrs. Lamson reside at Winona Lake, Ind.

N. B. H.

LANAHAN, JOHN (1815-1903), an American minister and Book Agent of the Book Concern of the M. E. Church, was bom at Harrisonburg, Va., in 1815. His parents were Roman Cathohc, but of liberal tendencies, and they allowed their children to attend Protestant churches. He was converted at eighteen years of age and received on trial of the Baltimore Conference in 1838. He served prominent appointments, including the district superintendency and proved popular as a man and as a preacher. He is said to have been of commanding presence and always enlisted the undivided attention of his Con- ference when he rose to speak.

When the Civil War came, Lanahan continued to ad- here to the section of the Baltimore Conference which remained with the M. E. Church, although most of his brethren adhered to the M. E. Church, South, they even- tually becoming the "Old Baltimore." Lanahan supported Bishop Simpson in his bringing pressure on President Lincoln to appoint more Methodists into the offices of government. He was elected in 1860 to the General Conference of that year as an alternate, but took the place of Thomas Sewell who was not present. At the General Conference of 1868, he was elected as one of the Agents of the New York Book Concern and acted in

that capacity for four years. He continued to be elected by his Annual Conference to the General Conference of his Church, serving in every one from 1868 to 1900. He died on Dec. 8, 1903, in Baltimore, Md.

J. E. Armstrong, Old Baltimore Conference. 1907.

M. Simpson, Cyclopaedia. 1878. N. B. H.

LANCASTER, JAMES PRESTON (1877-1963), missionary to Cuba and Mexico, was born on March 1, 1877, in Troup County, Ga., U.S.A. He attended Lafayette Col- lege, in Lafayette, Ala., and later enrolled in Roanoke Normal College in Roanoke, Ala.

In May 1900, he received his first license to preach from the North Alabama Conference. In November 1901 he joined the North Alabama Conference of the M. E. Church, South, and was assigned to the Miller- ville Circuit which included seven churches.

In 1904 he was appointed by the Board of Missions (MEGS) to La Gloria, Cuba, where he was to take charge of the English work. In 1908 he was appointed by Bishop Candler as Director of the school Colegio Ingles in Camaguey, Cuba. He married Elsie Whipple in 1908 in Camaguey and five children were born of this union.

In 1910 his health broke in Cuba and he and his family returned to the United States and went to Colo- rado. At the Denver Conference (1910), he was ap- pointed to Trinidad, Colo. In 1912, Bishop Hendrk appointed him to the English work at Torreon, Mexico and he became a member of the Mexican Conference.

In 1914, due to political unrest in Mexico, Bishop Candler again appointed him to the church in La Gloria, Cuba. In 1918 he was allocated by the Mission Board to the Women's Council to work as Director of Palmore Col- lege, Chihuahua, Mexico.

In 1921 he accepted the leadership of the Mexican work in Texas and New Mexico and in 1927 he left the Spanish work and became a member of the New Mexico Conference, where his membership remained until his retirement in 1949.

In 1952 he became pastor of the Chadboum Spanish Gospel Mission in Colorado Springs, Colo., a pastorate he held until his death in October 1963. His name was included in the memorial service of the New Mexico Con- ference Annual Meeting in 1964.

Minutes of the New Mexico Conference, 1964.

Mary Jo Bennett

LANCASTER, OHIO, U.S.A. Firsf Church owes its origin to a group of Methodists who met in a log cabin, the home of Edward Teal, to hear James Quinn preach in 1799. Bishop Francis Asbury is said to have been a per- sonal friend of Edward Teal, and visited there many times previous to the forming of the permanent organization which took place in 1812. The Methodist Society (not yet an organized church) was one of the first religious groups to hold meetings in this area, and had been meet- ing for nearly three years before the town of Lancaster came into being in 1801. However, the records indicate that the group had met in various cabins, and in the open, until 1812, when they organized themselves into a Methodist church, and built the first log cabin church.

The present church building is the third constructed by this congregation. It is located about two city blocks from the original first church location. It was built in 1905-07, and extensively remodeled and expanded into a much

WORLD METHODISM

larger structure in 1950-51. The church membership had grown to 3,000 members by the year of its Sesquicenten- nial Celebration in 1962. The present buildings, grounds and parking areas cover about one-fourth of a city block and are located just one block from the center of the city. The congregation numbered 3,111 in 1970.

George W. Herd

LANCASTER, PENNSYLVANIA, U.S.A. First Church is one

of the leading churches of the Philadelphia Confer- ence, and, through the years, has been one of the most influential Methodist churches in and about Lancaster. Its early preachers extended Methodism as far as Pottsville in the anthracite area.

The first Methodist sermon was probably preached in Lancaster by Joseph Pilmore in the Old Court House in Center Square on June 2, 1772. Later a class was formed, but it eventually died out and for some years there was no Methodist preaching in Lancaster. Matthew Simpson says that Henry Boehm conducted a Methodist service in Lancaster in 1803, preaching in the market-house from a butcher's block.

In 1807, William Hunter and Henry Boehm were assigned as missionaries to that part of Pennsylvania lying between the Delaware and Schuylkill Rivers, and Francis Asbury requested Boehm to translate the Dis- cipline into German for the large German population in this area. On one occasion when Boehm was proof-reading the German Discipline, he was forced to remain in Lan- caster overnight because of a heavy rain. He called upon a Philip Benedict whom he had heard about from a Methodist woman in Lancaster who felt Benedict was desirous of becoming a Methodist. Boehm had a satisfac- tory interview with Benedict and his wife, and on Oct. 14, 1807, when Boehm next came to the city, he formed a class of six members consisting of Benedict, his wife and four others. The home of the Benedicts on 125 or 129 Duke Street then became a regular Methodist preaching place.

The class grew, larger quarters were needed, and a property was secured and a building erected on Walnut and Christian Streets. It was dedicated Dec. 17, 1809. Growth for a time was slow. Originally on the Lancaster Circuit, the church was made a single station in 1811 with Thomas Ware as pastor; but it was again placed on a circuit the following year, not becoming a separate sta- tion permanently until 1828.

In 1842 a new building was erected on Duke Street below Walnut, and it was dedicated Sept. 4 of that year. Although now heavily in debt, the church assisted in the building of another Methodist Church in Lancaster, St. Paul's on Queen Street. By 1855 First Church had grown to such proportions that a session of the Philadelphia An- nual Conference was held there with Bishop Beverly Waugh presiding.

The church gave increased impetus to the expansion of Methodism in Lancaster, building a mission which later became Western Church. In a real sense First Church be- came the mother church of Lancaster city, and the Lan- caster area, either directly or indirectly assisting in the founding and growth of many of the Methodist churches. As the church continued to grow, larger quarters became increasingly necessary, and in 1889 the present Church edifice was begun. It was completed at a cost of $87,000 and was dedicated by Bishop Chables H. Fowxer June

LANDER, JOHN MCPHERSON

12, 1892. In subsequent years renovating and expansion programs added to the practicality and beauty of this mother church of Lancaster.

In 1970 First Church reported 1,307 members, prop- erty valued at $1,550,715, and $132,834 raised for all purposes.

Centennial Jubilee Souvenir Program, First Methodist Episcopal Church, Lancaster, Pennstjlvania, edited by a Committee. Lan- caster, 1907. M. Simpson, Cyclopaedia. 1878. Frederick E. Maser

LANCE, JOSEPH R. (1925- ), pastor, chaplain, Indian

bishop, was born on Oct. 15, 1925, at Meerut, U.P., India. His father, Rockwell Lance of Rajasthan India, served in the former Delhi Conference and retired as district superintendent of the Roorkee. Educated at the Ingraham Institute in Ghaziabad and at Parker High School, Moradabad, Joseph Lance studied at Lucknow Christian College, India, (A.B., 1948); Garrett Theological Seminary (Crusade Scholar), A.M., B.D., 1956. Or- dained deacon in 1944, he began his ministry as chaplain of the Madar Union Sanatorium near Ajmer, India. While here he married Sushila Sentu, a post-graduate nurse, the daughter of a United Presbyterian minister. After studying in America, 1953-56, he returned to Madar in "1956. Then he moved to Delhi as pastor of Christ Methodist Church (1,200 members), 1957-66. In 1966 he was appointed executive secretary of the Council of Christian Social Con- cerns covering the whole of The Methodist Church in India. An effective preacher in English and Hindustani, he was a delegate to the General Conference (TMC) in 1964; attended the Asia Consultation at Port Dickson, Malaya; and the Assembly of the East Asia Conference at Singapore. He went to the United States as a member of the Mission to America team in 1966, and toured widely for five months, speaking in various churches. In Septem- ber 1968, Lance and the Council on Social Concerns sponsored a major conference of ministers and laymen in New Delhi dealing with the place of the foreign mis- sionary in India. From the conference came a recommen- dation that there be more "Indianization" of church personnel, and that invitations to new foreign mission- aries be based "on local needs for specialists and experts." At forty-four years of age, Joseph R. Lance was elected bishop on the second ballot on Jan. 2, 1969, at the South- ern Asia Central Conference, Bangalore, India. He was assigned to the Lucknow Area.

Daily Indian Witness, Bangalore, India, January 2, 1969, Vol.

XIV, No. 4, p. 58.

Garrett Alumni News, February, 1969. Jesse A. Earl

LANDER, JOHN McPHERSON (1858-1924), an American preacher, educator, and missionary to Brazil, was bom in Lincolnton, N. C, on Dec. 17, 1858. He was the son and grandson of Methodist preachers. He graduated from WoFFORD College in 1879. Desirous of becoming a mis- sionary to China (as China was in those early days the "dramatic" and desirable mission field), he went to Van- DERBiLT where he spent two years studying in the medical and theological departments. On Jan. 14, 1886, he married Thompson Hall.

He taught two years at Williamston Female College in South Carolina, and while there was approached by Bishop J. C. Granbery, who was trying to find an educa- tor to start a school for boys in Juiz de Fora, Brazil.

LANDER, SAMUEL

ENCYCLOPEDIA OF

Lander accepted the call, and with his wife and first child, Laura, sailed for Brazil in June 1889. The voyage was dangerous because of a fire on board and consumed thirty-three days. They arrived, however, in time for Lander to be received into the annual conference on July 7, 1889. He was appointed at once to found the school; and since he did not know the language, J. VV. VVolling was sent as his associate. Total equipment seems to have been a blackboard and bo.\ of chalk. Lander re- mained some twelve years at Granbery (now called In- STiTUTO Granbery) and established it on a sound basis. He also served as pastor of several churches, presiding elder, editor of the official church paper Expositor Cristao and agent of the publishing house. In all his work, expe- cially at Granbery, Mrs. Lander was a devoted helper, teaching most of the time. In 1903, Lander received a D.D. degree from Wofford College.

Ilhiess beset the last years of his life, and he died in the Palmyra Sanatorium, Minas Gerais, on March 20, 1924.

World Outlook, January 1940. Eula K. Long

LANDER, SAMUEL (1833-1904), American clergyman- educator, was bom in Lincolnton, N. C., on Jan. 30, 1833. A graduate of Randolph-Macon College, Va., he taught in various schools, sei"ved as president of Davenport Female College in North Carolina, and in 1861 was licensed to preach. In 1864 he was admitted on trial into the South Carolina Conference, M. E. Church, South.

As pastor of the Williamston, S. C, circuit, 1872, he was led to establish the Williamston Female College, and remained the head of the institution until his death, July 14, 1904. Previously that year the college had moved to Greenwood, S. C. It was renamed for its founder. Lander College, and from 1906 to 1948 was owned and operated by the Methodist Conference (MES and subsequently The Methodist Church, SEJ). Lander College now, through offer of the Conference in 1948, is owned and operated by the community of Greenwood.

Lander was a delegate to the General Conferences of 1890 and 1894.

Samuel Lander was married to Laura A. McPherson on Dec. 20, 1853. They were the parents of eleven children, nine of whom lived to useful adulthood, namely: Martha (Mrs. George E. Prince), Jolm, William Tertius, Angus, Neil, Kathleen (Mrs. John O. Willson), Malcolm, Frank, and Ernest. Tertius and Frank became physicians in Wil- liamston; Kathleen became the wife of the Rev. John O. Willson, D.D., who succeeded Lander as president of Lander College. John became a missionary to Brazil and founder of Granbery College there.

J. Marvin Rast

LANDER COLLEGE, Greenwood, South Carolina, for more than seventy-five .years a Methodist college, was founded by Samuel Lander (1833-1904) at Williamston, S. C, on Feb. 12, 1872, as Williamston Female College. In 1904 it was moved to Greenwood and named Lander, honoring its founder.

The college was offered to the South Carolina Con- ference of the M. E. Church, South, in 1898 as a part of its educational system, and in 1906 it came under the jurisdiction of the conference. It continued this relation- ship until 1948, when the South Carolina Conference voted to deed the college to the Greenwood County

Education Commission in order to concentrate support on Columbia and Wofford Colleges.

Serving as president of the college during its church- related period were: Samuel Lander (1872-1904); John O. Willson (1904-23); Robert O. Lawton, acting presi- dent (1923); B. Rhett Turnipseed (1923-27); R. H. Bennett (1927-32); John W. Speake (1932-41); John Marvin Ra.st (1941-48).

John O. Gross

LANDON, ALFRED MOSSMAN (1887- ), American

layman, governor, and presidential candidate, was bom at West Middlesex, Pa., on Sept. 9, 1887. He was edu- cated at Marietta Academy in Ohio, and graduated in law from the University of Kansas in 1908. He received the honorary LL.D. degree from Washburn and Marietta Colleges and Boston University and the L.H.D. from Kansas State University.

Removing to Kans.as in young manhood, he was em- ployed in a bank at Independence until 1912, after which he was an oil producer and operator of radio broadcasting stations. He was an officer in the Chemical Warfare Ser- vice of the U.S. Army during World War I.

Mr. Landon was chairman of the Republican State Central Committee in Kansas and in 1932 he was elected governor of the state and served two terms. In 1936 he was the Republican nominee for President of the United States, losing to Franklin D. Roosevelt.

Long active in Methodist affairs, he was a member of the Kansas Conference delegation of the M. E. Church at the Uniting Conference of 1939. He was elected chair- man of the important committee on Publishing Interests of that Conference and helped fomiulate the legislation which correlated the publishing work of the three Method- ist Churches then merging into The Methodist Church. He resides in Topeka, Kansas.

Who's Who in America, Vol. 34.

Elmer T. Clark

LANDSDALE, PENNSYLVANIA, U.S.A. Bethel Hill Church, located on Skippack Pike and Bethel Road, is the successor church to and is erected very near the site of the first chapel used by the Methodists in Pennsylvania out- side of Philadelphia. Joseph Pilmore in various places in his Journal wrote of preaching at Metchin (now Bethel Hill). On Oct. 13, 1770 he wrote, "Mr. Edward Evans and I set out in the morning for Metchin — a place about 20 miles from the city, to open a new Chapel which had been built by a few persons who loved the Redeemer, and wished to advance His Kingdom in the World." The ground on which the chapel was built was the gift of Hance Supplee who donated also an adjoining lot for a cemetery.

During the Revolutionary War Washington's Army was twice encamped in the general region of the church, and in October 1777, several of Washington's officers were quartered with Abraham Supplee, a local preacher and son of Hance Supplee. Following the Battle of German- town the chapel was used as a temporary hospital for the wounded, and about thirty Revolutionary War Veterans are buried in the cemetery.

The chapel at first was not under the care of any particular denomination. In the year 1782, however, it was regularly organized under the Methodists. In January of that year the ground and buildings upon it were deeded

WORLD METHODISM

by David Wagener and his wife to John Tyson, Andrew Supplee, Samuel Castner, Christopher Zimmerman, Abra- ham Supplee and Benjamin Tyson for the sum of five shill- ings. The deed further states it was for them or their heirs ". . . or any that shall hereafter become members of that Society forever for the Special use of that Society called the Methodist for a worship house and Burying place for the only use of that Society or such whom they of that Society (sic) or belonging to that meeting or that may at any time become members of that Society shall tolerate to preach or allow to hold worship in . . . ."

The church was used until 1845 when the present building of stone and brick was erected on ground given by Samuel Supplee adjacent to the original church. A new front was added to the church in 1904 and two years later the original building was torn down.

For many years the size of the church and congrega- tion remained static, but recently, with the movement of many persons to the suburbs, the church has been slowly growing. The church building has been renovated, and an educational unit and a new parsonage have been added. The present Bethel Hill Church is in possession of the original deed quoted above.

J. Lednum, Rise of Methodism. 1859.

Maser and Maag, Journal of Joseph Pilmore. 1969.

Fredebick E. Maser

LANE, GEORGE (1842-1904), Australian minister and conference president, was born at Hitchin, England, on July 31, 1842. He was the son of a Baptist minister and with his parents came to New South Wales, Australia when twelve years of age. While still young he was led, under the ministry of John Watsford, to dedicate his life to Christ. He offered himself as a candidate for the Methodist ministry in 1864, and was accepted.

His gifts as preacher and administrator soon attracted the attention of the Conference, and in 1883 he was ap- pointed Secretary of the Home Mission Society — a posi- tion he held for six years. He subsequently administered the property affairs of the Church for several years, and his business acumen and abundant energy won for him the confidence of all who were associated with him. He was twice elected President of the General Conference and throughout the whole of his career he was held in the highest esteem by the Methodist people in general.

He took a prominent part in uniting the Wesleyan, the Primitive Methodist and the United Free Methodist Churches at the beginning of the century, and in all he did he exhibited a fraternal and humble spirit. Every gift he possessed he placed at the disposal of the Master whom he served with unflagging zeal, and great efficiency to the end.

Toward the close of his life the University of Victoria in Canada conferred on him the D.D. degree.

Australian Editorial Committee

LANE, ISAAC (1834-1937), American bishop of the C.M.E. Church, was bom a slave on March 3, 1834, five miles north of Jackson, Tenn. He joined the M. E. Church, South on Oct. 21, 1854. Licensed to exhort in November of 1856, he received a license to preach shortly thereafter. In 1866, he was ordained deacon and elder by the newly formed Tennessee, North Alabama, and North Mississippi Annual Conference. At the same meeting of the Confer- ence, he was appointed presiding elder of the Jackson

lANGDALE, JOHN WILLIAM

Isaac Lane

District and served in that capacity until 1870. Then, he was appointed minister of Liberty Church in Jackson, Tenn., the "Mother Church" of his denomination, and elected as a delegate to the first General Conference of the C.M.E. Church. At the General Conference of 1873, he was elected to the office of bishop.

Deprived of a formal education himself, he received what he had by his own hard work. He had a great in- terest in the education of his race and founded Lane College in Jackson, Tenn., which bears his name. As a bishop, he was a leader in church expansion and pro- moted the taking of the church to his people as they moved into the north and west.

Bishop Lane served until 1914 when he was granted release from administrative duties upon his request. He died on Dec. 5, 1937.

Harris and Patterson, C.M.E. Church. 1965. I. Lane, Autobiography. 1916.

Ralph G. Gay

LANE COLLEGE, Jackson, Tennessee, an institution of the C.M.E. Church, was founded in 1882 by Bishop Isaac Lane. The name Lane Institute was adopted in 1883, but the present name of Lane College was adopted in 1895, when the institution offered its first instructional program at the college level. The college has a four-year undergraduate program in the liberal arts, and offers B.A. and B.S. degrees.

The governing board is made up of eighteen members elected by the board upon nomination by sponsoring con- ferences of the C.M.E. Church. Each member senes a three-year term.

Lane College statistics are as follows: library, 40,989 volumes; total enrollment, 1,034; number of foreign stu- dents, nine; total faculty, forty-nine; campus acreage, forty-two; number of buildings, seventeen; value of physi- cal plant, $2,985,242; endowment, book value, $378,487; market value, $3,600,000; current income, $2,004,314; current expenditures, $1,880,958.

LANGDALE, JOHN WILLIAM (1874-1940), American minister and Book Editor of the M. E. Church, was

1381

LANIUS, JACOB

ENCYCLOPEDIA OF

bom in Newcastle, England, on Aug. 14, 1874, of Amer- ican and English parentage. He was naturalized by his father's citizen.ship, being the son of John Wilkenson and Annie (Walton) Langdale, and was brought to the United States in his infancy. He received the B.A. degree from Wesleyan University, Conn. 190.3, its D.D. in 1914, and also studied at the Boston University School of Theology and at Harvard. His wife was Alice Belle Bamatt of Crafton, Pa., whom he married on Jan. 10, 1905.

In 1905, he entered the Methodist ministry and became pastor of Meyersdale. Pa., 1905-08; Beaver, Pa., 1908-12; Avondale Church, Cincinnati, Ohio, 1912-16; New York Avenue Church, Brooklyn, N. Y., 1916-25; at which time he became the superintendent of the Brooklyn South Dis- trict. He served as district superintendent 1925-28, when he was elected Book Editor of the M. E. Church, and in this office exercised great influence and gave decided gen- eral leadership to his Church in many ways. He was a member of the executive committee of the Board of Foreign Missions, a director of the Brooklyn Federation of Churches, and chairman of the committee on policy of the Feder.al Council of Churches, the chairman of the Commission on the Revision of the Ritual, which revision he presented to the General Conference of 1932. He served on the Joint Hymnal Commission of 1930-34, as its secretary, and took a place of acknowledged leader- ship in the revision of the Hymnal, as well as in that of the Responsive Readings in the Hymnal which were re- worked at that time.

A large genial man with a passion for details and with an avid interest in all Church-wide moves and affairs, Langdale enjoyed great popularity and the abiding affec- tion of his brethren. He was the founder and first editor of Religion in Life. This Journal was begun by him with an interdenominational outreach designed to take the place of the old Quarterly Review which had gone out of existence. It has since been continued as an official pub- lication of the Church.

His health became greatly impaired after a time and shortly after the reorganization of the Methodist Pub- lishing interests at Church union, he died in the Brook- lyn Methodist Hospital on Dec. 10, 1940. His funeral was conducted by Bishop Francis J. McConnell in the New York Avenue Church in Brooklyn, and a large repre- sentation of ministers from the entire New York area was present to do him honor.

Journal of the New York East Conference, 1941. N. B. H.

LANIUS, JACOB (1814-1851), American minister and leader in Missouri Methodism, was born at Fincastle, Va., Jan. 9, 1814. His parents moved to Potosi, Washing- ton County, Mo., when he was a child. The elder Lanius was a saddlemaker and the boy learned the trade. At fourteen Jacob joined the Methodist Church in Potosi, and soon felt called to preach. He was Hcensed to preach Aug. 20, 1831, and was admitted to the Missouri Con- ference on trial that fall at Jackson. He was ordained deacon by Bishop Joshua Soitle in 1833, and elder by Bishop Robert R. Roberts in 1835. His appointments were as follows: 1831, Bowling Green Circuit, junior preacher; 1832, St. Charles Circuit, junior preacher; 1833, Paris Circuit; 1834, Richmond Circuit; 1835, Meramec Circuit; 1836-1837, Belleview Circuit; 1838, Springfield District; 1839-1840, Cape Girardeau District; 1841-1842,

Jacob Lanius

Palmyra Station; 1843, Hannibal Station; 1844-1845, Bowling Green Station; 1846-1849, Hannibal District; 1850-1851, Columbia District.

In 1833, Lanius started keeping a journal on loose sheets of paper, and apparently continued it the rest of his life. The journal shows that as a young preacher Lanius was dedicated, devout, popular, humble, studious, and successful. There are constant references to books which he was reading. At twenty he wrote, "I am convinced . . . that . . . education is too much neglected by the ministry." He refers frequently to "flattery" and prays that his head will not be turned by the words of commendation which he hears. He was a good revival preacher, and rejoiced when the saints shouted and the sinners came to the mourners' bench. He expected the church to be built up under his ministiy, and if there were no conversions and no additions to the church, he felt that he had failed. Be- cause he did not win a convert or a new member during his first year at Palmyra, he insisted in all seriousness that he ought to move. But the people asked for his return and the bishop reappointed him for a second year.

Lanius' health became impaired when he was about twenty-five, and on occasion he was incapacitated for weeks at a time. Notwithstanding physical weakness, he persevered with diligence and zeal, and his reputation as a preacher and a leader in the conference grew. He was a delegate to the General Conference (MES) of 1850.

In the 1830's Lanius sensed the growing tension in Methodism over slavery. In 1837 he noted in his journal that the Methodist preachers of the north and the south had apparendy come to think of themselves as members of different ecclesiastical bodies. He deplored the situation and said he favored sending southern preachers north and northern preachers south; he beheved "this would prevent local interest and selfish feelings from entering the ministry." He felt that the preservation of "ministerial peace and harmony" was essential for the cause of Christ. As early as 1834 Lanius resolved "to pay more attention to the slave population than I have hitherto done," though he said he knew that would not be popular with the white people. When the division of the church came in 1844, Lanius adhered to the south.

WORLD METHODISM

Lanius died in 1851 at thirty-seven years of age, leaving a wife and several children. For decades afterward his memory was green in Missouri Methodism. D. R. Mc- Anally, Editor of the St. Louis Christian Advocate, said in 1881 that Lanius 'Tjecame eminent among the eminent in the Missouri work." W. S. Woodard in Annals of Mis- souri Methodism said in 1893, "Missouri has produced many faithful heralds of the cross, but probably no one who was more deeply consecrated to his work nor success- ful in it than Jacob Lanius. ... He was one of the most successful preachers that ever traveled in Missouri."

Jacob Lanius, Journal, original manuscript in Historical De- pository of Missouri East Conference, Centenary Church, St. Louis.

Andrew Monroe, Recollections, manuscript in Commission on Archives and History, Lake Junaluska, N. C. Albea Godbold .

L'ANSE, MICHIGAN, U.S.A., is situated on the south shore of Keweenaw Ray, which is formed by the Kewee- naw Peninsula, a strip of land jutting sixty-five to seventy miles in a northeasterly direction into Lake Superior. This area receives its name from the Indian word "Ke-wa-we- non" which means "carrying place or portage."

Into this area in the year 1834 came the young Daniel M. Chandler from New York State, who had received and responded to a call to minister to the Chippewa In- dians of the Upper Peninsula of the Michigan Territory. The way had been prepared for him by Elder John Sun- day, a Chippewa evangelist who had come into this region two years before from the missions of upper Can.\da. A log cabin was purchased from a trader of the American Fur Company and it served D. M. Chandler as a dwelling house, school and church. Soon the young missionary was teaching thirteen or more Indian children in the kitchen.

Thus begins the history of the Methodist Church at L'Anse. Chandler was a beloved missionary who found an early grave due to overexertion and exposure. Others followed his pattern of devotion. The experiences of John PiTEZEL, who came to this mission in 1844, are written very interestingly in his book. Lights and Shades of Mis- sionary Life. Peter Marksman, one of the early preachers, a Chippewa convert, is among the names to be remem- bered. He is buried in the local cemetery. Kewawenon was a flourishing Indian mission for many years; in 1844 it reported sixty-five members.

In 1873 a Methodist church was built at L'Anse. This building is still standing but is no longer being used for worship. In 1879 a Methodist Society was founded at Pequaming, ten miles away, the same year that the village was organized. The Ke-vva-we-non mission was coupled with this congregation. This became the site of the Indian camp meetings where services were held for two weeks each year for many years. Later the camp meetings were transferred to grounds closer to L'Anse. A church was built at Pequaming which was later to become the build- ing for worship at L'Anse.

Soon after the Ford Motor Company moved out of Pequaming the town was abandoned and is now a ghost town. The church building was moved to L'Anse, it was covered with native stone and an addition was built on. This is the building where the L'Anse congregation now worships. In 1964 a small educational wing was added. After the Pequaming congregation merged with the L'Anse congregation, the Haraga Methodist Church, located on the west side of Keweenaw Ray, was added

LA PAZ, BOLIVIA

to the charge. The present charge includes L'Anse and Raraga Methodist Churches and the Zeba (Ke-wa-we- non) Mission.

Konstantin W'lpp

LANSING, MICHIGAN, U.S.A., was named by settlers from Lansing, New York, who built the first house in Lansing, Mich., in 1843. The settlement was located at the confluence of Grand and Red Cedar Rivers, and was chartered as a city in 1859. It is now the capital of Michigan.

Lewis Coburn preached the first Methodist sermon there in the log house of Joab Page, a Justice of the Peace who lived in "Lower Town," now North Lansing. Page became the first leader. The first meeting was held in 1845, and the first society was organized in 1846. F. A. Rlade was pastor from 1847 to 1848, and preached on April 7, 1847 to sixty people when Lansing had less than thirty in population. Lansing first appeared in the M. E. Church records in 1848, with R. R. Richards as pastor for six months, and seventy members were then reported. That year a horse barn was purchased and used by the Methodists until 1865.

A class was organized in the winter of 1849-50 in "Middle Town," meeting principally in the State Capitol legislative halls. This was the beginning of Central Church. Resin Sapp, pastor 1849-50, also acted as chaplain of the Michigan Legislature. In 1850 a lot was deeded to First Church by the State of Michigan. Subsequently this lot was deeded to Central Church, which in 1859 started a subscription fist to erect a new building. A brick struc- ture was begun in 1862, at a cost of $10,000, and was dedicated by Rishop Simpson on Aug. 4, 1863.

The present Ionia sandstone building was dedicated on April 20, 1890 by Rishop Joyce. A revolving lighted cross, the gift of Mr. and Mrs. Joseph Rurton, was dedi- cated Dec. 31, 1922. D. Stanley Coobs, a native of Mich- igan, was appointed pastor of Central Church in 1938, remaining until 1952, when he was elected bishop.

With the help of Central Church, three other Method- ist churches were organized in Lansing: Asbury Church, Mt. Hope Avenue, and Potter Park. In 1868 First Church bought a site and erected a wooden structure in North Lansing in 1870. Methodism prospered, and in 1876 Lan- sing had three Methodist churches: Central with 313 members; First with 138 members, and the German Church, with 133 members.

In 1970 Lansing, including East Lansing, had 8,046 members. Central Church had 2,129 members and prop- erty valued at $2,150,844; Mt. Hope Avenue had 969 members; and First Church had 722 members. The city itself lists twelve United Methodist churches, one A.M.E. church, one Wesleyan, and one Free Methodist.

General Mirtutes.

E. O. Izant, History of Central Methodist Church. 1950.

M. Simpson, Cyclopaedia. 1878. Jesse A. Earl

LA PAZ, Rolivia, is the largest city in that land with 347,394 people. Recause of its accessibility, it is the seat of government in Rolivia, though Sucre is the legal capi- tal. La Paz lies in the heart of a gigantic canyon about three miles wide, ten miles long, and 1,500 feet deep, at an altitude of about 11,800 feet, and is framed with high Andean peaks. The city is served by several airlines and

LA PORTE, INDIANA

ENCYCLOPEDIA OF

has the Pacific terminus of the only railroad that crosses the continent.

In La Paz there is the Church of the Reformation; the Central Church, with a fine modern building at a strategic intersection in the downtown city; the Church of the Re- deemer, the principal Aymara Indian church, with the largest Methodist congregation in Bolivia. Its program includes social service in the poorer section of the town, the section in which it is located. The Church of the Resurrection is in Obrajes, adjoining the American Clinic, and is a church which ministers to that community as well as the hospital community; the Church of the Messiah is a new church in Tembladerani, organized in 1958, and at last reporting was the church most rapidly growing in La Paz. This church, as well as the Church of the Resur- rection, has Bolivians as pastors. Other institutions in La Paz are the American Clinic, the Colegio Evangelico Metodista, and the Methodist School of Nursing.

Chapel, American iNsrnurE, La i^AZ, Bolivia

American Clinic (PfeifiFer Memorial Hospital) is a Methodist hospital in La Paz. In 1920 plans were made to begin a hospital on land adjoining the American Institute, as Colegio Evangelico Metodista was then called, in La Paz. A retired American army doctor. Dr. Warren, and a Methodist missionary nurse. La Rose Driver, came to La Paz to open this hospital, but Warren was unable to secure a general license to practice medicine in Bolivia, so this medical work was postponed.

By 1930 Frank S. Beck had returned to Bolivia, and he opened the American Clinic in the location where it was originally planned. Although the Methodist Board OF Missions did not have funds to maintain medical work in Bolivia, it aflBrmed the project with the hope that pay- ing patients could help support the work with the poor. The clinic was started with three beds, a pressure cooker for a sterilizer, and a kit of instruments bought as war surplus from the First World War. The first patient treated was a woman in labor suffering from eclampsia, and Beck saved both mother and child. As more income became available, better equipment was obtained, and a new wing was added for an operating room and patient rooms.

The clinic had grown to fifteen beds by 1935, but this was insufficient. While home on furlough Beck told the needs to Mrs. Henry Pfeiffer of New York. She offered $30,000 toward a new building and equipment. Land was purchased in Obrajes, a suburb of La Paz about a thou- sand feet lower than the main city, an altitude in which it was felt patients would recover more quickly. As con- struction began on the large clinic and the nurses' home.

contributions came in from individuals and business firms in Bolivia and the United States. Mrs. Pfeiffer donated another $25,000 and left $50,000 more in an endowment fund. The building was finished in 1940. Other groups and persons from the LInited States and from the Ameri- can and British communities in La Paz donated equip- ment. The clinic was named Pfeiffer Memorial Hospital in gratitude to the Pfeiffers, but locally continues to be known as the American Clinic.

Bill Jack Marshall, who came to Bolivia in 1955, suc- ceeded Beck as director. Pablo Monti, a missionary from Argentina, and Enrique Cicchetti, an Argentine church worker and pastor, both worked at the clinic. Louis Tatom III, a missionary surgeon, had been there for almost two years when he and Murray Dickson were both killed in an automobile accident. Director since 1966 is Thoburn Thompson.

The American Clinic continues to serve all levels of Bolivian society — from the country's Aymara Indian to the foreign community. In 1965 there were 3,050 out- patients, 1,780 bed patients, 545 operations performed, and 514 babies delivered. Plans for the near future call for adding a service wing, and later a pediatrics and preferential unit.

Methodist School of Nursing, the first nursing school in Bolivia, is related to the American Clinic. The school has had a great influence on changing the status of nursing in Bolivia from a menial job into a respected profession. Although the school was started unofficially earlier, it was organized formally in 1939 by Miriam Beck, daughter of Dr. and Mrs. Frank S. Beck, and was recognized by the government a year later. Miss Beck was director for many years, then returned to work after her marriage to Robert Knowles in 1946.

High school graduation is required for admission. Nurses who have been trained at the school have made a great contribution to the welfare of the Bolivian people through their work as instructors and supervisors of nursing at the clinic and in other hospitals or clinics, in the mines, and in public health work. Students receive practice at the American Clinic and other hospitals and clinics of La Paz.

The school has graduated 170 nurses from its beginning to 1966. In 1962 the program was changed from three years to four, placing more emphasis upon subjects such as public health and anthropology.

The enrollment in 1966 was fifty girls. There are five Bolivian instructors, plus the Bolivian director, Senorita Eunice Zambrana, daughter of one of the first Methodist pastors. Several doctors from the clinic and city teach at the school, some without remuneration.

In 1963 a section was built onto the original building for offices, classrooms, laboratories, and dormitories, and the unit named "Residencia Bessie de Beck" in honor of Mrs. Frank S. Beck.

Barbara H. Lewis, Methodist Overseas Missions, Gazetteer and Statistics. New York: Board of Missions, 1960.

Natalie Barber

LA PORTE, INDIANA, U.S.A. Historically the First Meth- odist Church in La Porte was one of the first Protestant churches in the northern part of the state. It was the first Protestant organization in La Porte County.

In 1832 the La Porte Mission was organized. In 1836 the first church building was built in what is now the

WORLD METHODISM

LARGE MINUTES

city of La Porte. In 1919 the First Methodist Church and the German M. E. Church united. This united congrega- tion has grown to be one of the two largest Methodist Churches in the Northwest Indiana Conference.

The La Porte Church has a history of unique program- ming- to meet the needs of its community. As early as 1896 a church school and worship service was organized to minister to mute and deaf people in northern Indiana. Today it continues to lead in creative church programming under its four ministers: a senior pastor, minister of evan- gelism, minister of education, minister to senior adults. Each minister is responsible for his particular area of the church program.

In 1970 First Church reported a membership of 1,926, property valued at $1,165,725, and $67,743 raised for all purposes.

LARGE, RICHARD WHITFIELD (1873-1920), Canadian medical missionary, was born Feb. 8, 1873, at Kincardine, Ontario, where his father Richard was the Methodist minister. Educated in various primary and secondar>' schools, he studied medicine at Trinity Medical College, Toronto, from which he graduated in 1897.

Large came to British Columbia in 1898 under the auspices of the Methodist Church, and for a period was superintendent of a hospital built by the Japanese in Steveston, at the mouth of the Eraser, to serve a fishing community of between five and six thousand people. After special ordination by the Methodist Conference, he moved to the Indian village of Bella Bella where his skill as physician and surgeon quickly became known. He soon saw that without a hospital his work could not succeed. With the help of the church, government and the vil- lagers, a twelve-bed unit was opened in October 1902. He also rebuilt the hospital at Rivers Inlet, some seventy miles distant.

He then undertook to train the Indians in preventive medicine. With the extensive use of charts and lantern slides, he initiated a campaign of education on such sub- jects as ventilation, sanitation, cleanliness, and nutrition, as well as on the effects of alcohol. "No Spitting" signs throughout the village gave warning of a fine to those who might be guilty of this method of spreading tuber- culosis.

In 1910, Large was asked to take over the medical work at Port Simpson, a large Indian village thirty miles north of Prince Rupert. Adjoining it was a white com- munity which offered educational opportunities for his three sons, all of whom became physicians. Here at Port Simpson, as at Bella Bella, Large was not only medical superintendent but also health officer, coroner, and justice of the peace. His hobby was music. Gifted with an out- standing baritone voice, he was much in demand on the concert platform as well as at church gatherings.

As with many pioneer ministers, he was a victim of the hardships and overwork of frontier communities. Doubtless these contributed to his death on Aug. 25, 1920, at the early age of forty-seven. The hospital at Bella Bella, now known as the "R. W. Large Memorial Hospital," stands as a tribute to the dedicated life of this man of God.

R. G. Large, The Skeena: River of Destiny. Vancouver: Mitch- ell, 1958.

Mrs. F. C. Stephenson, Canadian Methodist Missions. 1925.

W. P. Bunt

LARGE MINUTES are summaries of several conferences held with his preachers by John Wesley, beginning in 1744. Their origin lies in a pamphlet, entitled Minutes of Some Late Conversation.^ between the Revd. Mr. Wesley and Others, published by Wesley in 1749. This pamphlet was concerned with the organization and polity of the Methodist movement, and it came to be known as the "Disciplinary Minutes," to contrast it with a second such pamphlet which dealt with the doctrinal position of the Methodists. The Disciplinary Minutes were revised and edited by Wesley in 1753 to form a code of regulations to which the preachers were asked to subscribe if they wished to remain in connection with Wesley. This code of regulations of 1753, entitled simply Minutes of Several Conversations, came to be called the Large Minutes. The adjective "large" referred to the fact that these minutes were a distillation of Wesley's several conferences with his preachers, and not to the actual bulk of the document itself, which was not great.

The edition of 1753 underwent revisions and additions in editions which appeared in 1763, 1770, 1772, 1780, and 1789. Preachers in the Methodist connection were asked to signify their loyalty to the Large Minutes by signing their names to them. When they had done so, they were presented with copies bearing an inscription of the fly-leaf signed by Wesley: "As long as you freely consent to and earnestly endeavor to walk by these rules we shall rejoice to acknowledge you as a fellow laborer."

In the light of problems which developed after Wesley's death in 1791, the Wesleyan Methodist conference of 1797 decided to accept a revision and rearrangement of the Large Minutes which had been drawn up by John Pawson. This edition of 1797 became the basic ecclesias- tical document of nineteenth century British Methodism, having the same role in Britain as the Discipline in America. (Original copies of the document bear the in- correct date 1779 on the title page, due to a printer's error.) After reading and subscribing to the Large Min- utes, each British ordinand was presented with a copy bearing Wesley's inscription on the fly-leaf, signed by the President and the Secretary of the Conference.

The edition of 1797 does reflect the Amiinian and evangelical quality of early Methodist theology, but its main concern is with the practical on-going life of the Methodist Church. There is an abundance of advice on pastoral visitation, the religious instruction of children, a preacher's use of his time, and other such matters. The Large Minutes also deal with such questions of polity as property deeds, the means of removing men remiss in their duties from pastoral office, tlie administration of the Preachers' Fund, and the support of the Kingswood School for the children of preachers. In 1831 David Thomson, the Secretary of the conference, published a definitive edition of the edition of 1797 to assure its being standard throughout British Metliodism.

The Large Minutes exercised a crucial influence on American Methodism. The 1773 conference at St. George's Church, Philadelphia, affirmed its loyalty to "the doctrine and discipline of the Methodists, as con- tained in the Large Minutes" and declared that "if any preachers deviate from the Minutes, we can have no fellowship with them till they change their conduct." American conferences after 1773 continued to accept the Large Minutes as their guide, though they came in- creasingly to amend and adapt them to American condi- tions.

LARRABEE, WILLIAM CLARKE

ENCYCLOPEDIA OF

The Discipline adopted by the Christmas Confebence at Baltimore in 1784 was based upon the 1780 edition of tlic Large Minutes. Since the 1784 Discipline became the basis for all further editions of the American Disci- pline, the Large Minutes thus exerted an important influence upon American as well as British Methodism in the nineteenth century. This was true in the Canadian and other Methodist churches which developed in this period as well.

R. Emory, History of the Discipline. 1856.

M. Simpson, Cycloimedia. 1878. Thomas Tredway

LARRABEE, WILLIAM CLARKE (1802-1859), American pioneer educator and minister, was born at Cape Eliza- beth, Maine, Dec. 23, 1802. His father, a sea captain, died soon after he was bom. From his seventh year he lived with his grandparents and uncle, working on the fann and attending school. At sixteen William went to work in the house of John L. Blake, to whom he was bound for five years.

Converted in a Methodist meeting, he was licensed to preach in June 1821. He joined the Oneida Confer- ence in 1832 but never took a pastoral appointment. Larrabee was graduated at Bowdoin, Brunswick, Maine, A.B., 1828. He married Harriet Dunn on Sept. 28, 1828, and was the father of four children. He named his home "Rosabower" in memory of his daughter Emma, who died in infancy and who is buried on the campus of DePauw University.

Larrabee taught in and later was principal of the Wes- leyan Seminary at Kent's Hill, Maine; principal of the Academy at Alfred, Maine; tutor in the preparatory school at Middleton, Conn., which was the forerunner of Wes- leyan University; and was principal of Oneida Con- ference Seminary, Cazenovia, N. Y., 1831-35. In 1840 he was sent as a delegate to the General Conference.

Bishop Matthew Simpson persuaded Larrabee to go to DePauw, where he was professor of mathematics and natural science, 1840-52, acting as president for one year during that time.

He was the first state superintendent of public in- struction in Indiana, 1852-54, and in a sense was the founder of the public school system of that state. From 1854 to 1856 he was superintendent of the Indiana In- stitute for the Bhnd at Indianapolis.

In 1856 he was made superintendent of public instruc- tion again and kept that office until the year of his death. He wrote Lectures on tlic Scientific Evidences of Natural and Revealed Religion; Wesley and His Coadjutors (2 vols.); Ashunj and His Coadjutors (2 vols.); and Essays, Rosabower .

Larrabee gained in a rare degree the confidence and affection of his students. Retiring in January 1859, he died May 4 of that year at Creencastle, Ind.

Dictionary of American Biography.

National Cyclopedia of American Biography.

M. Simpson, Cyclopaedia. 1878. Jesse A. Earl

LARSEN, CARL J. (1849-1934), American minister and Scandinavian Conference organizer, was born in America, settling at Chicago, where the family became Methodists. Upon his marriage in 1878, he and his bride moved to Oakland, Calif. There, as a wood carver by trade, he became foreman in one of the largest carving and de- signing factories on the Pacific Coast.

He accepted a call to the ministry and began to preach

to the Scandinavian people in Oakland. In 1880 he led in the erection of the first Scandinavian church on the Coast and entered the California Conference on trial. His missionary zeal in 1881 led him to visit Oregon and Washington where lie found many persons from the Scandinavian countries who welcomed the Christian gospel. In 1882 he was transferred to the Oregon Con- ference and organized a Norwegian-Danish congregation in Portland.

In 1884 he became a charter member of the Puget Sound Annual Conference and was appointed to Tacoma. There he organized a congregation of his fellow-country- men in 1885. Later he organized churches in Seattle; Spokane; Moscow, Idaho; Montana, and did pioneer mission work in Alaska.

When the Nonvegian-Danish work in the Northwest was organized into a Missionary Conference in 1888, Larsen became superintendent. His field covered Idaho, Oregon, and Washington.

C. J. Larsen is credited with organizing churches in San Francisco, Calif.; Tacoma, Seattle, and Spokane, Wash.; Portland, Ore.; and Blaine, Idaho. He presided over the first Quarterly Conference at Fair Haven, Belling- ham. Wash., in 1890, and delivered the sermon at the opening of the church at Butte, Mont., in 1895. He died at Portland, Ore. in 1934 and was buried there.

Martin Larson, ed., Memorial Journal of Western Norwegian- Danish Methodism. (A brief history of Western Norwegian- Danish Methodism. ) Privately printed in 1944 by Melvin L. Olson, M. K. Skarbo, David C. Hassel, and Martin T. Larson.

Erle Howell

LARSON, HILDA (1864-1901), was the first foreign mis- sionary of the Swedish Methodist Church (U.S.A.), bom in Nettraby, a suburb of Karlskrona, Sweden, on Dec. 24, 1864. She was brought to the United States as a small child and she and her parents were charter members of the Swedish Methodist Church in Evanston, 111. She was converted at the Des Plaines Camp Meeting and at once wished to go into Christian sei-vice. She was trained as a Deaconess at the Lexington Avenue Methodist Church in New York until she sailed for Africa with John Oman and his wife and daughter, on Aug. 24, 1895. She was stationed at Vivi, Congo, until after John Oman's untimely death. Bishop Hartzell then in charge of work there appointed her to Quessua, Angola, which she reached on Sept. 13, 1897, after two months of travehng. At the Conference at Quhongua which opened on June 1, 1899, she was appointed Teacher-in-Charge of the school at Quessua. She was very ill the last few months in Africa but became a great deal better on a long voyage home and arrived in New York on Aug. 30, 1900. She spoke in many of the Swedish Methodist Churches and influenced many for Christian service. She died on Nov. 21, 1901, and is buried in the family plot at Rosehill Cemetery, Chicago, 111.

Central Northwest Conference Minutes, 1942.

Siindebudet, Dec. 4, 1901.

Vinter-Rosor, 1903. A series of Christmas annuals published

by the Swedish M. E. Book Concern, Chicago.

Beulah Swan Blomberc

LARTEY, S. DORME (1900-1969), the first native African bishop to be elected in the A.M.E. Zion Church, was

WORLD METHODISM

bom and educated in Ghana, later moving to Liberia. In 1933 he entered the ministry of the Presbyterian Church and in 1939 joined the A.M.E. Zion Church under the late Bishop J. W. Brown. The following year he was appointed a presiding elder by Bishop Brown. Under Bishop Cameron C. Alleyne he was again appointed to this position as well as to the superintendency of the Mount Coffee Mission.

Under the late Bishops Edgar B. Watson and Hampton T. Medford (1946-1952) he served as Bishops' Deputy. He was married to the former Alicia Smith, daughter of the late Vice President James S. Smith of Liberia.

S. Dorme Lartey was elevated to the episcopacy of the Church in May 1960. At the time he listed his birth date as Sept. 10, 1900. He died suddenly Aug. 2, 1969.

David H. Bradley

LARWOOD, SAMUEL ( ? -1755), a British Methodist, was a traveling preacher. He was at Conference in Bris- tol in 1745, London in 1748, Leeds in 1753, and at the Irish Conference at Limerick in 1752. He became an Assistant in 1747 and was in Ireland during 1748-52.

He had a dispute with Joseph Cownley in Dublin in 1748, because Cownley considered Larwood autocratic in admitting and expelling members. In August 1749 the Grand Jury "presented" Charles Wesley, John (sic) Larwood, and seven others to be of ill fame, vagabonds and disturbers of the peace, and fit to be deported. Larwood became involved in the breach of 1754, and took and repaired tlie Presbyterian Meeting House in Zoar Street, Southwark, and settled there as an Independent minister. He died of fever in November, 1755, and Wesley buried him, commenting that he was "deeply convinced of unfaithfulness and yet hoping to find mercy."

V. E. Vine

LAS CRUCES, NEW MEXICO, USA . St. Paul's United Methodist Church. The city of Las Cruces was founded in 1840 on the lower Rio Grande River, near El Paso, Texas, but Methodism here, according to a local historian, dates back to 1873 "when itinerant preachers rode into the dusty little town and preached to the few Anglo inhabi- tants." Thomas Harwood, superintendent of the New Mexico Mission, recorded the date as "in October, about the 20th."

Hendrix M. E. Church, South, was built about 1880 by a twenty-family congregation under leadership of a layman. Judge R. L. Young. This building at times also served Presbyterians, Christians, Disciples, Baptists, and Episcopalians, some of whom joined the Methodists for Sunday school, with an average attendance of thirty-five.

In the early days the irrigated valley lands brought in settlers to produce cotton, fruits, and livestock with consequent prosperity for the church. Old Hendrix was razed in 1912 and replaced by St. Paul's, which served till 1965, when offices, chuich school rooms, fellowship hall, and kitchen were added as well as a new sanctuary which, with supplementary facilities, can seat more than 1,000. A great narthex window, thirty-five feet high and sixteen feet wide, depicts sword and Bible witli the in- scription, Spiritus Gladius. Other art windows illustrate the lives of St. Paul and John Wesley, and the develop- ment of Methodism.

In 1950 St. Paul's donated land and supplied a mem-

LASKEY, VIRGINIA DAVIS

bership nucleus for the University Church. Its parish is associated with the New Mexico State University of Agriculture, Engineering, and Science.

St. Paul's has been served by thirty-three pastors since 1888 (James W. Weems), to the present (Robert M. Templeton, Jr., 1967). Membership reported in 1970 was 1,688.

Leland D. Case

LAS VEGAS, NEVADA, U.S.A. Methodism is strongly es- tablished in the internationally publicized city of Las Vegas, whose population exceeded 124,000 in 1970. Re- nowned for its desert climate, legalized gaming resorts, and nearby atomic experiments. Las Vegas is also an im- portant center for air travel, national defense, conventions, education (Southern Nevada University), and natural wonders, being a gateway to Grand Canyon, Bryce Can- yon, Zion Park, Hoover Dam, Lake Mead, Colorado River, Death Valley and ghost towns of a bygone mining era.

When the railroad came through in 1905, the first organization completed in the fledgling community was the Methodist Church, begun in a tent before the town was chartered. Official minutes of the Nevada Mission of the M. E. Church, Sept. 3, 1905, said, "This is a great country'. We have entered it. We will stay." The first appointed pastor was J. W. Bain. Later Las Vegas and Clark County were assigned to the Southern Cali- fornia-Arizona Conference with headquarters in Los Angeles.

Las Vegas Methodism celebrated its fiftieth anniversary with unusual community response in 1955, the historical statement being prepared by Fred J. Wilson. At that time a church sanctuary was erected for the newly formed Griffith Church, a memorial to E. W. Griffith, pioneer merchant and the first Las Vegas Sunday school superin- tendent. Ten years later, his son Robert Griffith was cited by Bishop Gerald Kenn-edy as Conference Layman of 1965 and presented the Distinguished Layman's Award. As part of the sixtieth anniversary celebration, the Meth- odist Foundation of Southern Nevada was begun to aid in church extension. In 1970 there were five United Methodist churches in Las Vegas with a combined mem- bership of 3,505.

Donald R. O'Connor

LASKEY, VIRGINIA MARIE DAVIS (1900- ), Amer-

ican missionary executive and president of the Woman's Division of the Board of Missions of The United Meth- odist Church, was born in Columbia County near Mag- nolia, Ark., on Jan. 12, 1900. She was the daughter of Virgil Montrey and Marie (Ansley) Davis. She studied at Newcomb College, New Orleans, La., 1917-21, re- ceived a B.A. degree from Southern Methodist Uni- versity in 1922, and took post-graduate at Columbia University, 1922-23. On March 19, 1925, she married Glenn Eugene Laskey, a petroleum geologist, and their daughter is Ann Marie (Mrs. Howard Cecil Kilpatrick, Jr.). For a time Mrs. Laskey taught in the Ruston (Louisi- ana) High School. She joined the M. E. Church, South in 1915 and became president of the Wom.\n's Society OF Christian Service of the Louisiana Conference, 1945-53; and was the recording secretary of the South Central Jurisdiction of W.S.C.S., 1953-56. She has been a member of the Board of Missions of The Methodist

LATCH, EDWARD GARDINER

ENCYCLOPEDIA OF

C;hurch since 1956, and in 1964 became president of the Woman's Division of the Board of Missions. Mrs. Laskey has also served as a member of the e.\ecutive committee of the American Section of the World Methodist Council, 1965. She was a delegate to the General Conference of 1948 and '52, and to the World Methodist Con- ference, Oslo, Norway, 1961. She served upon the Board of Directors of the Lincoln Parish, Louisiana Foundation, 1950-60; is a trustee of Sue Bennett College; Cente- N.ARY College, where she was awarded the degree of L.H.D. in 1967; the St. Paul School of Theology, ScARRiTT College; and Pfeiffer College. Her home is in Huston, La. In May 1968 the library at Scarritt Col- lege was named in her honor, the Virginia Davis Laskey Library.

Who's Who in America, Vol. 34.

Who's Who in The Methodist Church, 1966. N. B.H.

LATCH, EDWARD GARDINER (1901- ), American pastor and chaplain in the Congress of the United States, was bom in Philadelphia, Pa., Jan. 14, 1901, the son of William J. and Caroline (Lockhart) Latch. He was edu- cated at Dickinson College (A.B., 1921; A.M., 1925; D.D., 1944); Drew Unix-ebsitv, (B.D., 1924); Amer- ican University ( L.H.D. ).

On March 1, 1926, he married Maria Vandervies, and they had one daughter and one son.

Joining the Baltimore Conference of the M. E. Church in 1922, his appointments were: Vienna, Oakton, Va., 1925-28; Arlington, Va., 1928-32; Chevy Chase, Md., 1932-41; Metropolitan Memorial, Washington, D. C, 1941-67. He was appointed Chaplain of the U. S. House of Representatives in 1966, and was elected Chaplain in 1967.

Dr. Latch was a delegate to the World Methodist Conference in 1951, 1956, and 1961. He has been a trustee of Dickinson College, American University, Wes- ley Theological Seminary, Sibley Memorial Hospital, and Ocean Grove Camp Meeting Association.

Under his guidance the Metropolitan Church grew from 624 members to more than 3,100, making it today the largest Methodist church in Washington, D. C.

In retirement Dr. Latch continues to live in Washington.

Who's Who in The Methodist Church, 1966. Jesse A. Earl

LATHAM, FREER HELEN ROBERTSON (1907- ), in-

ternational woman leader of Australia, was bom in Mullumbimby, New South Wales, on July 4, 1907, the daughter of John Francis and Florence (Norris) Robert- son. She was educated at Sydney Teachers Training Col- lege, Sydney, Australia. She was married to Raymond John Latham on March 24, 1932, and their children are John Granville and Helen (Mrs. Fenton George Sharpe). Mrs. Latham was President of the World Federation OF Methodist Women, 1961-66; President Emeritus and member of the Executive Committee of the World Fed- eration of Methodist Women, 1966-71; Area Vice-Presi- dent for Australasia of the World Federation of Methodist Women, 1956-1961; and Vice-President of the World Methodist Council, 1961-1966. She is on the Executive Committee of the Australasian Federation of Methodist Women; Vice-President and secretary of New South Wales Federation of Methodist Women; Vice-President of New South Wales Executive of Women's Auxiliary to Over-

1388

seas Missions; Secretary of Five Dock Branch of Women's Auxiliary to Overseas Missions. She has been a representa- tive to the National Council of Women; Pan-Pacific and South-East Asian Association; and the United Nations Organization.

Lee F. Tuttle

LATHBURY, MARY ARTHEMISIA (1841-1913), American hymn writer, whose hymn "Day is Dying in the West" was rated by W. Garrett Horder, the English hymnologist, as "one of the finest and most distinctive hymns of modem times. It deserves to rank with 'Lead, kindly Light,' of Cardinal Newman, for its picturesqueness and allusion- ness, and above all else for this, that devout souls, no matter what their distinctive beliefs, can through it voice their deepest feelings and aspirations."

Miss Lathbury was born at Manchester, N. Y., on Aug. 10, 1841. She was the daughter of a local Methodist preacher and had two brothers who were ministers of that church. She contributed to periodicals for children and young people, and was one of the editors of the Methodist Sunday School Union of which John H. Vincent (later bishop) was the secretary. Through him she became asso- ciated with the Chautauqua movement — which Bishop Vincent founded — and she became known as the "Laure- ate of Chautauqua." She founded what she called the "Look Up Legion," based on Edward Everett Hale's four rules of good conduct: "Look up, not down; Look forward, not back; Look out, and not in; And lend a hand." The music for her famous hymn — named "Chautauqua" — was written by W. F. Sherwin in 1877 especially for Miss Lathbury's verses. The h\Tnn has not been especially popular in England, but the tune is deeply fixed in Amer- ican church life so that, as Robert G. McCutchan put it, " "Day is dying in the west' and the tune Chautauqua have become synonymous in the American mind."

Since this hymn contains only two stanzas, or divisons, other writers have attempted to lengthen it by adding other verses. However, one of the brothers of Miss Lath- bury, who held the copyright after his sister's death, re- fused to allow the hymn to be used in the Methodist Hymnal of 1930-34 unless the exact words Miss Lathbury wrote and them only should be printed. Miss Lathbury, who never married, died in East Orange, N. J., on Oct. 20, 1913.

R. G. McCutchan, Our Hymnody. 1937. N. B. H.

LATHERN, JOHN (1831-1905), Canadian minister, was bom at New Shield House, Cumberland, England, July 13, 1831. Educated at Alston Grammar School and as a mining engineer, he volunteered in 1855 to become a Wesleyan missionary. He was received on probation by the Conference of Eastern British America and stationed in Fredericton. Ordained in 1859, he served on various circuits for twenty-seven years.

In 1886 he was appointed editor of The Wesleyan, and in 1895 he returned to circuit work in Dartmouth. In 1899 he became a supernumerary and lived in Halifax until his death.

Honored with a D.D. by Mount Allison University in 1884, he held many eminent positions in the church. He was elected president of the Nova Scotia Conference in 1881; and was a delegate to many General Con- ferences. He was a regent of Mount Allison University from 1891 until his death.

WORLD METHODISM

LATIN AMERICA, COMMITTEE . . .

He published a number of books and pamphlets, among which are A Macedonian Cry; Bapfisma, Exegetical and Controversial; and the Institute Lectures — Cromwell, Havelock, Cobden, and English Reformers.

D. W. Johnson says of him: "As a preacher he stood in the front rank. His intellectual powers were of an high order, and whilst a devoted Methodist, he belonged to all the churches and was a most ardent advocate of Christian unity."

D. W. Johnson, Eastern British America. 1924.

T. W. Smith, Eastern British America. 1890. E. A. Betts

LATIN AMERICA CENTRAL CONFERENCE was a Central Conference of The United Methodist Church composed of the annual conferences of that church in Central and South America. It met quadrennially to govern its affairs and elect bishops. The conference was proposed in a memorial from Chile to the General Conference of the M. E. Church of 1920 and was authorized by that General Conference in 1924. This Central Conference was a development from the old South America Annual Conference.

The Latin America Central Conference was organized at a session in Panama City, April 3-13, 1924. It included work of the M. E. Church in Argentin.\, Bolivia, Chile, Costa Rica, Panama, Peru, Uruguay, and at that time Mexico. Twenty-two ministers, seven laymen, and four laywomen were members. The second session, also held in Panama, took place April 9-14, 1928. This session asked the General Conference for power to elect and consecrate its own bishops and proposed that the bishops should be national ministers, two in number in order to better ad- minister its vast territory. By the third session, held in Santiago de Chile, Feb. 6-14, 1932. the request had been granted. The conference, however, asked for the return of the beloved North American bishop, George A. Miller. It then elected as the first national bishop, Juan E. Gattinoni, pastor of Central Church, Buenos Aires.

The tenure of national bishops was established as a term episcopacy of four years. A bishop could be re-elected, but no one could be elected bishop if more than sixty-five years of age. Bishops elected in 1932 and 1936 were consecrated at M. E. General Conferences in the United States the same years. Since 1940 bishops were conse- crated at the sessions of the Central Conference itself.

After the second session, Mexico withdrew from the Central Conference in order to organize in 1930 the autonomous church of Mexico, made up of former work of the M. E. Church and M. E. Church, South. The South American annual and provisional annual confer- ences thereupon formed two areas. The River Plate Area consisted of Argentina, Uruguay, and Bolivia; the Pacific Area consisted of Chile, Peru, Panama, and Costa Rica.

The Latin America Central Conference continued to meet every four years in the principal cities of both areas: Buenos Aires, Montevideo, Lima, Cochabamb.\, and Santiago de Chile. In 1966 it reported a membership of thirty-five ministers and thirty-five laymen, all of whom were, of course, elected by their respective annual con- ferences.

The Latin America Central Conference came to an end as it held its last meeting in Santiago, Chile, Jan. 27 — Feb. 6, 1969. Its delegates and the conference itself had decided to disband as a Central Conference of The

United Methodist Church, since its component annual conferences were granted permission by the U.M.C. to go into, and become autonomous churches, if and as they could. They did decide to do this at the 1965 meeting, adopting measures permitting the separate conferences in the different countries to become autonomous churches; and at the same time, organizing themselves together with Mexico and Cuba into the Council of Latin American Evangelical Methodist Churches, (Consejo de Iglesias Evangelicas Metodistas de America Latina) commonly referred to as CIEMAL. This Central Conference of 1969 saw the retirement of Bishop Sante U. Barbieri and Bishop Pedro Zottele. In their places it elected Fedehico P.\gura and Raimondo A. Valenzuela, each for a four-year term.

The Chile Conference, being ready for autonomy, orga- nized itself into an autonomous Methodist Church in the Santiago meetings and elected as its superintendent Bi.shop Valenzuela. The Central Conference itself assigned Bishop Pagura to Panama and Costa Rica, and requested that the bishops of The United Methodist Church provide episcopal supervision for the other Latin American coun- tries involved which had not as yet been able to organize as autonomous churches.

E. S. Bucke, History of American Methodism. 1964.

Adam F. Sosa

LATIN AMERICA, COMMITTEE ON COOPERATION IN,

was an agency for coordination of mission work con- ducted in Latin America by boards of missions based in North America. It lasted from 1913 until 1965, when its work was assigned to the Division of Overseas Missions of the National Council of Churches, U.S.A.

Latin America was excluded from the agenda of the Edinburgh Missionary Conference of 1910 on the ground that Latin America, at least nominally, was already Chris- tian. However, the secretaries of boards having work there held two meetings during the Edinburgh conference and agreed to hold a conference to do for Latin America what Edinburgh had done for the rest of the world. A commit- tee was appointed, including Samuel Guy Inman, later to become secretary of the Committee on Cooperation in Latin America; and H. C. Tucker, Methodist missionary to Br.\zil.

In 1913 a committee of the Foreign Missions Confer- ence of North America convened a Conference on Latin America in New York, and at its conclusion a continuation committee was set up, called the Committee on Coopera- tion in Latin America. Members were from five United States denominations, including the M. E. Church and M. E. Church, South. Later the committee was expanded, and in 1914 it was decided to hold the Congress on Chris- tian Work i. f atin America. This took place in Panama in 1916 and is commonly known as the Panama Congress.

The congress was the first great meeting of Evangelicals to be held in that area, and it gave impetus to the develop- ment of Protestant missions in Latin America. It also served to arouse interest of churches in the United States. At the close of the congiess, the Committee on Coopera- tion in Latin America was made peimanent, and head- quarters were established in New York.

The committee dealt with some of the major issues raised by the congress, including adequate occupation of territory, comity agreements. Christian literature, and education.

LATIN AMERICAN EVANGELICAL .

ENCYCLOPEDIA OF

In 1919 the committee established a Spanish language magazine, La Nueva Democracia, which continues to the present. In the same year the committee stimulated the broadening of Colegio Ward in Buenos Aires, Argentina, from a Methodist institution into a joint work with the Disciples of Christ. The Evangelical Union Seminary of Puerto Rico (Seminario Evangelico de Puerto Rico) was founded in 1919 with six mission boards cooperating. The committee fostered the International Faculty of The- ology and Social Sciences in Buenos Aires, which later developed into the Union Theological Seminary ( Facul-

TAD EVANGELICA DE TeOLOGIA).

Prior to formation of the CCLA, there was not a single union paper, school, or coordinating agency in any coun- try of Latin America. The CCLA fostered national com- mittees on cooperation, many of which later developed into National Christian Councils.

Methodist leadership in the CCLA during its early years incuded Tucker, Frank Mason North, Harry Farmer, Ralph E. Diffendorfer, and Thomas S. Dono- HUCH. Wade Crawford Barclay led a project to create and publish a church-school curriculum known as Curso Hispano- Americano, and under Barclay a Conference on Christian Literature — the first of its kind — was held in Me-xico City in 1941. Gonzalo Baez-Camargo, Meth- odist of Mexico, served as secretary of the CCLA's Com- mittee on Christian Literature and organized a curriculum conference at Montevideo in 1949.

Subsequent to the Panama Congress, the committee sponsored missionary conferences at Montevideo, Uru- guay, in 1925, and at Havana, Cuba, in 1929.

Throughout its life the CCLA conducted many surveys, of which two are noteworthy here: One requested in 1919 in the West Indies, led to formation of the Board for Christian Work in Santo Domingo by the Methodist, Presbyterian, and United Brethren Churches; a study of Ecuador in 1943 led to formation in 1945 of the United Andean Indian Mission, with the Evangelical United Brethren as one of four participants.

In its later years the committee gave up many of its functions to the churches and Evangelical Councils of Latin America. With the formation of the National Coun- cil of Churches of Christ in the U.S.A. in 1950, the CCLA became a part of the Council's Division of Foreign Mis- sions. It retained its identity within the Council until re- structure in 1965, when the CCLA was discontinued and its responsibilities assigned to the Division of Overseas Ministries.

W. Stanley Rycroft, "The Committee on Cooperation in Latin America" (unpublished ms., translated from article in Spanish in El Predicador Evangelico, located in office of the National Council of Churches, New York). Edwin H. Maynaud

LATIN AMERICAN EVANGELICAL BOARD OF MISSIONS

is a missionary-sending board organized first by Meth- odists of Central and South America, and now represent- ing both Methodists and Waldensians.

In 1960, prior to the General Conference of The Methodist Church, several delegates from the Latin Amer- ican countries met with Bishop Sante Uberto Barbiebi to discuss the idea of forming a Latin American Board of Missions. The idea was carried back to their home churches, and in October of that year, on the occasion of the Latin American Central Conference (with dele- gates also attending from the autonomous Methodist

churches of Mexico and Brazil, and also from Cuba), the board was officially constituted.

The board engaged in some exploratory investigation and decided to begin work in Ecuador. It was felt that the witness to the Gospel was weakest in this nation. It is true that work was being carried on by several denomi- nations or independent missionary boards, but that such work was limited by the origin and nature of these groups — mostly representing "nonhistorical" or "conservative evangelical" groups — as well as by the fact that the emphasis was primarily on work among the Indians. It was felt that there was a deep need for a strong evangel- ical witness among other sectors of the society, particularly those who, by reason of their relatively advantaged social position, constituted the leadership groups with influence and authority in society.

Further exploration and consultation were carried on by the board in Ecuador. It was decided not to start a Methodist Church there, but rather to work through the denominations already present, wherever cooperation should prove to be possible. A relationship was established with the United Evangelical Church of Ecuador, which was emerging as the result of consultations between the United Andean Indian Mission, the mission of the Church of the Brethren, and the Evangelical Covenant Church (though the last-named dropped out before the united church was formed) .

In 1964 Bishop Alejandro Ruiz of Mexico undertook responsibility for finding a couple to initiate this coopera- tive work, and in 1965 Dr. and Mrs. Ulises Hernandez arrived in Ecuador to represent the Latin American Board of Missions. This couple, joining forces with the United Evangelical Church, has devoted its time to the training of the ministry, strengthening the Christian education program, and evangelism. The board in 1967 was consid- ering sending another couple.

In 1962 the Waldensian Church showed interest in forming a part of the Latin American Methodist Board of Missions. Therefore the word "Evangelical" was substi- tuted for "Methodist" in the name.

Carlos T. Gattinoni

LATIN AMERICAN EVANGELICAL CHRISTIAN EDUCA- TION COMMISSION (CELADEC: Comision Evangelica Latino Americana de Educacion Cristiana) is an inter- denominational body that serves Methodist churches of Latin America, and to which Methodists have contributed financial support and leadership.

The commission states as its purpose to serve Protestant churches in all of the Americas except in the United States and Canada, and "to help the churches of Latin America in the fulfillment of their mission of proclaiming the Gospel through Christian education."

CELADEC was founded in October 1962, by the action of councils of federations of churches and, where they do not exist, by individual denominations. Member- ship is on the same basis for all, and the Methodist churches of all Spanish- and Portuguese-speaking countries of Central and South America are related to CELADEC.

In turn, CELADEC serves as a regional grouping in aflSliation with the World Council of Christian Education and Sunday School Association, which gives technical and financial aid to some of its projects. It also enjoys the sponsorship and financial assistance of the Latin America Department of the Division of Overseas Ministries of the

WORLD METHODISM

LATIN AMERICAN METHODIST WOMEN

National Council of the Churches of Christ in the U.S.A.

A triennial Assembly, made up of delegates from mem- ber bodies, governs CELADEC. An executive committee, elected by the Assembly, meets once a year. Gerson A. Meyer of Brazil has been general secretary since the organization of CELADEC. First chairman of the execu- tive committee and presiding officer was Raimundo Valenzuela of Chile, who was succeeded in January 1967, by Federico Paguba of Argentina. The territory that CELADEC ser\'es is divided into five regions, each with a secretary.

Specific tasks undertaken may be divided roughly into two categories: (1) the development of curriculum and occasional teaching materials, and (2) the training of leaders for Christian education. Reasoning that traditional materials, which presume a high level of education, can- not reach some eighty percent of the population, CELA- DEC makes extensive use of audiovisuals and drama.

CELADEC sponsors a series of regional study seminars and held a continental curriculum conference in 1968.

In the area of leadership training, CELADEC spon- sored a conference in Alajuela, Costa Ric.\, in 1964 to celebrate the centennial of Christian education in Latin America. Seventeen countries were represented.

In 1966 ninety percent of CELADEC's budget was contributed by churches in the United States through the National Council of Churches, with The Methodist Church a major contributor. The churches of Latin America are expected to increase their portion of the support in due time.

Raymond A. Valenzuela

LATIN AMERICAN EVANGELICAL METHODIST CHURCHES, COUNCIL OF (Consejo de Iglesias Evan- gelicas Metodistas de America Latina), known briefly as CIEMAL, is an organization formed at Santiago, Chile, Jan. 27-Feb. 6, 1969. The formation of this new regional body is considered an epochal step in South American Methodism, and also in that of Mexico and Cuba since the autonomous churches of these lands joined with Chile, Argentina, Uruguay, Bolivia, Peru, Panama, Costa Rica, and Brazil to form CIEMAL.

This organization move was made pursuant to the authorization given to the former members of the Latin America Central Conference to become autonomous churches. The Chile Conference took advantage of this to organize itself into the Methodist Church of Chile (Iglesia Metodista de Chile) during this series of meet- ings.

This was the first of seven autonomous churches scheduled to come into being if this should prove possible and expedient during the 1968-72 quadrennium. Although the churches in these seven countries would no longer be organically related to The United Methodist Church in the United States, they will have a close relationship with fraternal and other ties just as does the church in Brazil, Mexico and Cuba.

This organizational meeting in Santiago immediately followed and was based upon the last meeting of the Latin America Central Conference. That conference among its last actions recognized the formal retirement of Bishop Sante U. Babbieri, who had sers'ed the Buenos Aires Area for twenty years; and that of Bishop Pedro Zottele of the Santiago Area who had been elected in 1962. Taking the places of these were two new bishops elected

by the Latin America Central Conference, Federico Pagura, 45, who had been professor of pastoral counseling and chaplain at the Union Theological Seminary in Buenos Aires (who was assigned to head the Methodist work in Panama and Costa Rica); and Raimondo A. Valenzuela, 53, a Christian education executive and United States missionary to Cuba, who following his election was as- signed to head the new Methodist Church of Chile.

CIEMAL marks a positive and definite linkage of the Methodists in these ten Latin American countries in a single body. In setting up CIEMAL, the constituting assembly specified that it would be a non-legislative, non- executive body, reserving the functions of legislation and administration to the several Churches comprising it. The purposes, as defined by the organizing leaders, are on co- ordinated planning, strategy, and programming; mutual support, and depth of relationships. As one delegate put it, "We seek to preserve the autonomy of each church, but to have a strong nexus for interdependence and mutual support."

The pohcy and work of CIEMAL will be determined by its General Assembly, which will meet even.' five years. Between Assemblies, the work will be in the hands of an eleven-member Directive Committee, comprising one representative from each country, and the president of the Latin American College of General Superintendents (all bishops, presidents, and other heads of churches). The president of the College in 1969 was Bishop Ale- jandro Ruiz of the Methodist Church of Mexico.

The Directive Committee for the next five years, elected by the constituting assembly, it is noted, have laymen as all three of its officers. The chairman is Eduardo Gat- TiNONi, publisher from Buenos Aires; the vice-chairman, Mrs. Celia Hernandez, Women's Societv' leader from Mexico; and the secretary, Gerson Rodrigues, educator from Bauru, Brazil.

The constituting assembly drafted a "Message to the Methodist Churches of Latin America" which emphasized hope, the need for change, ecumenism and the place of youth.

At this writing it appears that the membership of CIEMAL will be e.xpanded to include the Methodist Church in the Caribbean and the Americas. This comprises British Methodist-related churches in Jamaica, Haiti, and other Caribbean islands. Central America and Guiana. The constituting assembly invited the Church of the Caribbean and the Americas to join in its organiza- tion, and that Church's president, Hugh Sherlock of Antigua, attending the assembly, expressed the view that the invitation would be accepted.

CIEMAL has set up a Jltjicial Council along the lines of that of The United Methodist Church, and laid out broad guidelines for common planning and action in education, social action, mission, evangelism and other program areas. The nine-member Judicial Council is representative of all Latin America and will have authority to adjudicate not only actions of CIEMAL but also to handle judicial matters of the churches themselves where this is desired and so enacted. The Methodist Church of Chile delegated such authority to the Judicial Council at its organizing conference.

N. B. H.

LATIN AMERICAN METHODIST WOMEN, CONFEDERA- TION OF, is an organization representing women in the

UTIN MISSION

ENCYCLOPEDIA OF

countries of Latin America. The confederation was founded in 1938 under leadership of Lena Knapp (now Mrs. John Haynes) and Mrs. Carlos C.\ttinoni. The puipose is to unite the Latin American Methodist women to do together things they could not do so effectively in each country alone. This has included the support of missionaries, publication of study books, missionary texts and bulletins, and the exchange of ideas.

The confederation has held a Congress every four years: 1942 in Buenos Aires, Argentina; 1946 in Santiago, Chile; 1950 in Montevideo, Uruguay; 1955 in Lima, Peru; 1959 in Rio de Janeiro, Brazil; and 1963 in Mexico City; the seventh in Cochabamba, Bolivia, in January, 1967.

The presidents have been Maria Aguirre of Chile, Mrs. Juanita R. Balloch (wife of Bishop Balloch), Mrs. Bessie Archer Smith (Mrs. Earl M. Smith) of Uruguay, Mrs. Esther Moore Saenz of Argentina, and Mrs. Teresa P. Araneta of Peru.

The confederation began supporting missionaries in 1942, after its first Congress, when Adelina Gattinoni became the first missionary. The number was increased to two and, in October 1955, to three. They were serving in 1966 in Chile, Bolivia, and Peru. Missionaries who have served have been Margarita Caminos, an Argentine to Bolivia; Dorcas Courvoesier, an Argentine to Bolivia; Berta Garcia, a Bolivian to Bolivia; Rosa Sherlian, an Argentine to Bolivia; Teresa Silvera, a Uruguayan to Bolivia; Maria Glicinia Fernandez, a Brazilian to Peru; Francisca Cariqueo, a Chilean to Chile.

From 1951 to 1966 the confederation published eight study books. The group has also published mission study texts each year since 1953, translating the books pub- lished in the United States by Friendship Press of New York. The work has been done with the backing of the Committee on Cooper.\tion in Latin America, and is used in eight countries. This is the only translation of Friendship Press texts into other languages.

Since 1955 the Confederation Bulletin has served women's work in all the Latin American countries where there is Methodist work, functioning as a channel for interchange of ideas. Editors have been Mrs. Evodia C. Silva of Mexico, Mrs. Sylvia P. Huaroto of Peru, and Mrs. Rubi Rodriguez Etchagoyen of Argentina.

Pamphlets are issued on subjects such as prayer and Family Week. Prayer calendars have been published at times by the Spiritual Life Department.

The confederation has enjoyed the support and coopera- tion of the Woman's Division of the Board of Missions of The Methodist Church in the U.S.A.

Bessie Archer Smith

LATIN MISSION, located in south Florida, was orga- nized by the M. E. Church, South in 1930. It grew out of work among Cuban refugees and Italian immigrants who resided mostly in Key West, Miami, and Tampa. H. B. Someillan, a young preacher in the Florida Con- ference, vowed to devote his life to a ministry among the Cubans. His special service began in 1894 in Ybor City, a Latin quarter in Tampa. Someillan had some help from the Woman's Missionary Council of the denomination.

In time some seven churches were organized in the three cities mentioned. Someillan 's work laid the founda- tions for a Latin District which the Florida Conference formed in 1913. In 1917, the district reported six

churches, 481 church members, and 1,212 Sunday .school pupils.

In 1930, the Latin District was elevated to the status of a mission. At that time the number of churches still stood at six, but the total church membership had fallen to 320. Gradually the number of members increased. When the Latin Mission was absorbed by the Florida Conference in 1943, there were five churches and 622 members.

General Minutes, MES, TMC.

E. S. Bucke, History of American Methodism. 1964.

Albea Godbold

LA TROBE, BENJAMIN (1725-1786), British Moravian, was bom in Dublin on April 19, 1725. A Baptist of Huguenot stock, he was influenced by John Cennick when a student in Dublin. La Trobe became a Moravian minister and did much to make Moravianism understood by members of other churches. Friendly with Ch.\rles Wesley, he took part in the abortive negotiations for union of Moravians and Methodists in 1785-86. He greatly influenced Samuel Johnson and visited him on his death bed. With August Spangenberg he compiled an authoritative survey of Moravian doctrine. La Trobe be- came president of the Brethren's Society for the Further- ance of the Gospel, and warmly supported Count Zinzendorf's ecumenical ideas. He died in London on November 29, 1786.

W. C. Addison, The Renewed Church of the United Brethren.

London, 1932.

E. Langton, History of the Moravian Church. 1956.

C. W. Towlson, Moravian and Methodist. 1957.

C. W. ToWLSON

LATVIA. (See Baltic States.)

LAVINGTON, GEORGE (1684-1762), British critic of Methodism and Moravianism, was bom at Mildenhall, Wiltshire, Jan. 8, 1684, and was educated at Winchester and Oxford. He was appointed chaplain to George 1 and, in 1746, Bi.shop of E,\eter. A faked pastoral charge, representing him as a friend of Methodism, provoked his £nf/iu.sia«m of the Methodists and Papists Compar'd (Parts I-III, 1749-51). To this catalog of Methodist extravagance, which ignored or misunderstood the good results of the revival, replies were published by George Whitefield and Vincent Perronet (1749) and by John Wesley (Feb. 1, 1750; Dec. 1751). Lavington's most interesting argument was that Methodist conversion experiences could be explained in physical and psychologi- cal terms; he rejected Wesley's claim that they were the work of the Holy Spirit. Later Wesley records a visit to Exeter Cathedral on Aug. 29, 1762, when he was "pleased to partake of the Lord's Supper with my old opponent. Bishop Lavington." Lavington died soon after, on Sept. 13, 1762.

R. Polwhele, ed.. The Enthusiasm of Methodists and Papists

Compared (reprint, including life of Lavington; London: Whit-

aker, 1820, 1833).

J. Wesley, Letters, iii, 259-71, 295-331.

Frank Baker, "Bishop Lavington and the Methodists," Proc.

Wes. Hist. Soc, .x.xxiv, 37-42. Henry Rack

LAW, WILLIAM (1686-1761), British Nonjuror and mystic, was born at King's Cliffe, Northamptonshire, and was

WORLD METHODISM

LAW AND GOSPEL

educated at Cambridge. He refused the oath of allegiance to the Hanoverian King George I, and resigned his fellow- ship at Emmanuel (1716). After some years in the house- hold of Edward Gibbon (grandfather of the historian) at Putney, Law retired to King's Cliffe (1740) and died there, April 9, 1761.

John Wesley read Law's Practical Treatise upon Chris- tian Perfection (1726) and A Serious Call (1728) at O.xford, and began to pursue "inward holiness" by self- discipline as Law recommended. By 1738 he had adopted the Moravians' views of salvation by faith, and attacked Law for failing to teach this. From the 1740's Law developed a mystical theologv based on the writings of Jakob Bohme (d. 1624). Wesley attacked Law (1756) for departing from Scripture by teaching unconditional salvation for all, based on a divine spark in every man; for his weak doctrine of the atonement; and for his disparagement of the means of grace. Although Law opposed eighteenth-centur\' rationalism, Wesley believed that his system, by contradicting the "Scriptural" scheme of salvation, destroyed the Christian case against Deism.

E. W. Baker, A Herald of the Evangelical Revival. 1948.

J. B. Green, John Wesley and William Law. 1948.

Law, Collected Works. 9 vols.; ed., Richardson, 1792; G.

Moreton, 1893.

J. H. Overton, William Law: Non-Juror and Mystic. 1881.

C. Walton, Notes and Materials for an Adequate Biography of

William Law. 1854. Henry Rack

LAW, METHODIST (U.S.A.). The ruling law of The Unit- ed Methodist Church is found in the Booh of Discipline of that and the other respective Methodist Churches. The Discipline contains and sets forth first the constitutional law of the church. Also certain Judicial Council deci- sions interpreting the Constitution may be referred to in the published decisions of that body.

Constitutional law may only be changed by constitu- tional processes. This calls for the joint action of the General Conference and of the members of all the annual conferences who must agree to any constitutional change by a two-thirds majority of those "present and voting" both in the General Conference and in the several annual conferences. In the event an Article of Religion or a standard of belief is to be changed, it requires a three-fourths vote of the electorate in the annual con- ferences following a two-thirds General Conference vote recommending the change.

Constitutional law is interpreted by the Judicial Coun- cil according to processes outlined in the Constitution, and by the rules of procedure developed by the Judicial Council itself.

The larger part of the Book of Discipline is in the fomi of statutory law which may be written, revised, amended or changed at the instance of any General Conference acting within its normal powers. A majority vote in most instances suffices to alter or write statutory law for The United Methodist Church.

Statutory law itself may be divided into adrninistrative law dealing with the processes and procedures of the organizational work of the church in all its departments; and trial law or the procedures which are to be followed when a church member — whether a bishop, elder, local preacher, supply preacher, deaconess or regular church member — is to be tried for a violation of some phase of Methodist disciphne. Offenses against the moral law are, of course, the most heinous, and when a person is found

guilty, such person may be e.xpelled from the member- ship of the church. Disciplinary infractions for mal- administration on the part of certain church officers may be tried according to the processes outlined in the Book of Discipline, if these offenses are such as to warrant a trial. All matters relating to trial law are carefully prescribed and when followed out according to the law of the church, there is no recourse in the civil law by the person found guilty. Civil authorities in the United States have long taken the position that a church member is bound by the law of his own church, which law he subscribed to upon his admission to that church; if therefore the church follows its own announced proce- dures in dealing with those who offend against its laws, the civil power refuses to take jurisdiction over the result of such ecclesiastical proceedings.

The Book of Discipline containing Methodist law is often held up before judicatory bodies as the "book of law" of The United Methodist Church and referred to in all matters which have to do with its life, teachings, and processes. When any matter touching Methodist rules, regulations, or law is brought before a civil court and the court does take jurisdiction over such matter, the Book of Discipline is usually formally presented to the court as authoritative Methodist law.

Parliamentary law also governs Methodist bodies when they meet in session, in order that proceedings may move smoothly but formally in line with accustomed processes which prevail in such bodies. The General Conference has a Committee on Rules which prescribes all such mat- ters, and many annual conferences likewise formally adopt rules for their own procediu^es. Quite often the rules of the General Conference in so far as they apply are adopted for the governing of annual conferences and of other formal church gatherings. The authoritative Roberts' Rules of Order which has established itself as the arbiter in this entire field in America, is usually the basic guide and director in all matters of rule and parliamentary governance in American Methodist bodies.

LAW AND GOSPEL. The relation of the religion of the Law to the gospel of God's grace is a matter which is important for the understanding of the gospel, and for its spiritually balanced and healthful proclamation. This was a subject of constant controversy in Wesley's time, and there are numerous references in Wesley's work to teach- ers whom he felt were in error, and replies to attacks made upon his understanding of the gospel. This con- troversy still goes on today, though stated in somewhat different terms. A note on this matter is therefore neces- sary for the understanding of Wesley's doctrine, and for its application today.

Historical background. The preparation for the Chris- tian gospel and the Christian Church was the religion of the Old Covenant, the religion of the Law of Moses. The foundation of this Covenant was in the grace of God, in that He had freely set His love upon the Hebrew peo- ple, the descendents of Abraham, and chosen them to be His Covenant people (Genesis .\ii 1-3, xvii 1-8, etc., Deuteronomy iv 32-9, vii 7-9). However, the basis on man's side for the continuance of this Covenant was obedience to God's revealed Law (Exodus xxiv, 3-8, etc). Nevertheless, the idea of faith, and of loving trust in God, was always there as well (Genesis xv 6, Deuteronomy

LAW AND GOSPEL

vi 3-7, Habhakuk ii 4). Thus the normal pious Jew loved the Law, regarded the possession of it as the privilege of his nation, and obeyed it gladly (Psalm cxix, etc). In this no formal difference was made between liturgical and ceremonial commandments, such as the law of the Temple, worship, and of unclean meats, and the moral and social commandments, such as justice, truthfulness, humanity, and charity. All these things were the Law of God alike. Thus in the Decalogue some commandments, like those forbidding idolatry and enjoining the Sabbath, are ceremonial; others, like the prohibition of theft and adultery, are moral; whereas the commandment regarding the taking of the name of God in vain is both. It is not possible to draw a sharp distinction between inward and outward commandments, because a sincere worshipper sees an inward meaning symbolized in a religious cere- mony. Nevertheless, the more thoughtful and spiritually minded among the Hebrews always contrived to emphasize that God is more concerned with the inward spirit of moral obedience than with the mere performance of customary ritual, no matter how venerable and significant (Psalm xl 6-8, Amos v 21-4, Micah vi 6-8).

Our Lord came as the fitting climax of this tradition. He reverenced and confirmed the religious institutions of Israel as an expression of the will of God (Matthew v 17-19, .x.xii 2-3, Luke iv 16, John ii 17). He sternly de- nounced extemalism and hypocrisy (Mark vii 5-16, Luke xi 37-42 ) , and He taught that a stricter standard of inward obedience was required in the new age (Matthew v 27-8, Mark x 2-12). The rest of the New Testament substantially answers to this principle. Thus in particular, though St. Paul under controversial pressure to vindicate the proposi- tion that the Gentile Christians do not need to be cir- cumcised, and to adopt the whole religion of the Mosaic Law, can on occasion make rather extreme statements of the antithesis between Law and Gospel (Galatians v 1-4), yet he does assent to the master-proposition that the Law is of divine origin, and good (Romans iii 1-2, vii 12), and it is the due preparation for the Gospel (Galatians iii 23-4). The great essay upon this theme is the Epistle to the Hebrews. Here the institutions of Judaism are dis- played as a divinely given foreshadowing of the higher institutions and permanently valid spiritual principles of the Christian religion.

The church followed upon this track, though she was forced to embark upon the traditional distinction between the moral law of the Old Covenant, which is of permanent validity, and the ceremonial law, which was abolished in Christ. This clearly answers to the practical situation as it has existed in the Church. The Church has always reverenced the Jewish Scriptures as Christian Scriptures, not as an account merely of the historical origins of the Christian faith, but as a book authoritative for Christian doctrine, and for the guidance of the devotional and moral life. Nevertheless, the Church did not in point of fact literally obey the Scriptural commandments regarding the sacrifices, the festivals, the law of ceremonial cleanness, and the like. The desire of Christian theology to illustrate so far as possible the parallel between the lower and legal institutions of the Jewish religion, and the higher and spiritual institutions of the Christian religion, led many of the traditional theologians of the Church to describe the Christian faith as "the new Law." Just as, in particular, the Jewish Sabbath was a foretype of the Christian day of worship, so in general the whole institution of Judaism (the Law), was a foretype of the whole Christian institu-

1394

ENCYCLOPEDIA OF

tion. DiflRculty which has been felt by some about this phrase illustrates a point of controversy which arose at the Reformation period.

In his effort completely to outlaw the "merit-earning" theology prevalent in many quarters in the mediaeval church, and to emphasize the principles of salvation "by grace alone" and "through faith alone." Luther fell back upon Paul's rugged antithesis, mentioned above as voiced in some passages, between "Law" and "Grace." It is there- fore a characteristic theme of Luther, and of Protestant theology following him, that admission into the Christian Gospel of the religion of law (that is to say, the hope of a man that he may fit himself for God, and win divine favor, by self-imposed effort in obedience to the Law of God), is a radical corruption and a denial of the funda- mental principle of salvation by grace alone. Thus "legal- ity" is the opposite quantity to the Gospel. However, this evangelical principle, like other principles, can be per- verted by partial and superficial minds into an error. The error in question is that of antinomianism (anti: "against"; nomas: "law"), which is the affirmation that the Christian who is saved by grace, and who walks by faith is on thtit account released from the duty of obedience to the moral law of God. This clearly is the evangelical principle falling into dangerous unbalance, and into an error of excess.

A fair and balanced reading of Luther makes it plain that he himself was not an antinomian. Yet in some pas- sages in his works there are strong and paradoxical ex- pressions of the antithesis between "law" and "grace" which speak of "the Law" almost as an enemy of "the Gospel." If such passages are isolated from the context they may be interpreted as a substantiation for antinomian doctrine. And some less wise evangelical teachers have at times fallen into this trap of misunderstanding. It may perhaps be said that antinomianism can exist in three degrees. There can be a very mild degree of antinomi- anism, in theoretical principle only. The believer may profess himself to have escaped altogether from the sphere of duty to obey the moral law of God into the Chris- tian "liberty" of freely following the impulse of love. And on the basis of this he may live a strict moral life. Then there may be a moderate practical antinomianism, in which the believer deludes himself that the deep spiritual experience which he can profess, and the many devotional exercises which he enjoys, in some way compound for minor moral failings in matters of truthfulness, honesty, self-control, or human kindness. Finally there is the out- right antinomianism of the "lunatic fringe" of those who affirm that because they are accepted by God through the sole merits of Christ they are in principle free to indulge their vices if they wish. By contrast, it is surely the sound and long-established Christian position that the high purpose of the evangelical experience of salvation by grace is to enable man effectually and from the heart to carry out his unsparing duty of obedience to the moral law of God, sovereign over him, as over all men. The sure guide is that Christ came not to destroy the law, but to fulfill it (Matthew v, 17).

Wesley on the Law and the Gospel. It is plain from everything which he did and wrote that the fully evangeli- cal Wesley, after the Aldersgate Street experience, continued to be every inch the exponent of strict moral discipline. Anything which savored of antinomianism, or which by implication could be used as a religious excuse for moral compromise, was to him anathema. Antinomi-

WORLD METHODISM

anism and quietism were to him "Satan's masterpieces," the using of the principles of rehgion to overthrow rehgion.

From an early date in 1739 Wesley was troubled in the Fetter-lane Society by antinomian and quietist teaching, and it was this issue which caused him to separate from Fetter-lane, and so from the Moravians, on July 20, 1740 (see Journal Nov. 1, 1739— July 23, 1740). Characteristic of the controversy are the notes for June 5, 1740, "I came to London; where finding a general temptation prevail, of leaving off good works, in order to an increase of faith, 1 began, on Friday the sixth, to expound the Epistle of St. James; the great antidote against this poison:" and for June 23, "I con- sidered the second assertion, that there is but one com- mandment in the New Testament, viz. 'To believe;' that no other duty lies upon us; and that a believer is not obliged to do anything as commanded. How gross, palpable a contradiction is this to the whole tenor of the New Testament! Every part of which is full of command- ments, from St. Matthew to the Revelation!" It was be- cause Wesley had had fragments of Luther thrown at him in this controversy that he later reacted against Luther's Commentary on Galatians in a not altogether judicious manner (Journal, June 15, 1741). (See Faith.)

Wesley's systematic teaching on the relation of the Law to the Gospel is largely contained in his Standard Sermons, XXIX, "The Original of the Law"; XXX, "The Law Established Through Faith, i"; XXXI, "The Law Estab- lished Through Faith, ii"; and also sermon XLIX, "The Lord our Righteousness," and his first and second "Dia- logue Between an Antinomian and his Friend." (Works, vol. x). A summary of his authoritative teaching may be given from sermons XXIX and XXX. Christ set aside the Jewish ceremonial law, and established the moral law on a better foundation (XXIX 2,3). The moral law was declared to man at the creation, and is the glorious representation of the nature of God ( XXIX ii ) . The law of God is pure (iii 2,3). It is certainly not of the nature of sin, but is the detector of sin (4). The keeping of it works the blessing of man (12). The first great use of the law is to trouble the conscience of man, and to convict him that he is a sinner (iv 1). The second is as a stem schoolmaster of divine punishment, to bring him to penitence (2). The diird ofEce of the law, forgotten or denied by many, is to keep the evangelical believer alert in his spiritual discipline (3). It reminds him of the sin yet remaining in his heart, and of the need for keeping close to Christ (4-7). The antinomian is sternly warned for his careless language: "Who art thou then, O man, that 'judgest the law, and speakest evil of the law?' — that rankest it with sin, Satan, and death, and sendest them all to hell together?" (8).

In sermon XXX, those who would abolish the sover- eignty of the moral as well as of the Jewish ceremonial law over the believer have a zeal but not according to knowledge (3-6). The most usual way to make void the law through faith is not to preach it at all, as is the case with those deeply mistaken teachers who use the phrase "a preacher of the law" as though it were "a term of reproach, as though it meant little less than an enemy to the gospel" (i 1,2). Free forgiveness through "the suf- ferings and merits of Christ" is not to be offered to careless and impenitent men, but only to those who through the preaching of the moral law of God know themselves to be

LAWRENCE, JOHN

in need of forgiveness (3). This approach is the Scriptural and apostolic method (4-11). If the comfort of free for- giveness through the Cross is the only thing which is declared to the congregation, without the constant re- minder of the unsparing demands of the moral law of God, the preaching of the Gospel will gradually lose its force ( 12) . "A second way of making void the law through faith is, the teaching that faith supersedes the necessity of holiness" (ii 1). Any teaching is most dangerous which can be understood as implying that inward and outward righteousness of life is in some way less imperatively necessary for the "converted" Christian who lives by evan- gelical grace than it is for other men (2-4). This error, which is a mistaken reaction against Christian phariseeism, is entirely contrary to Scripture (5-7). Yet the most common way of making void the law is not to teach it, but simply to do it by a careless and easy-going hfe (iii 1 ) . The evangelical principles ought to make the believer more zealous for right than he was before ( 2-4 ) .

VV^esley then seriously challenges his hearers to compare in detail the manner of their lives previously, when they were struggling outside the evangelical experience, with what it is now after evangelical conversion. Are they as abstemious, contemptuous of show, luxury, fashion, and the praise of this world, as economical of money and time, as austere and plain-spoken, and as careful to avoid gossip and flattery, as they were then? Are they as regular at Church service and private prayer now as they were then, or do they find themselves kept away by "a little business, a visitor, a slight indisposition, a soft bed, a dark or cold morning?" Are they as earnest in speaking to others of Christ? If any believer finds that he has in- sensibly "let up" on any of these duties since he came to the evangelical experience, he is on spiritually perilous ground (5-8). Clearly for Wesley sanctification and holi- ness were not emotional experiences, as an alternative to zealous churchmanship and strict morality. They were a life of imsparing devotional and moral discipline, but empowered by the evangelical experience and the indwell- ing Spirit. Christian liberty is not escape from the law, but power to obey it.

P. Allhaus, The Divine Command. Philadelphia, 1966.

W. Andersen, Law and Gospel. London and New York, 1961.

C. H. Dodd, Gospel and Law. New York, 1951.

W. Elert, Law and Gospel. Philadelphia, 1967.

John Fletcher, Checks to Antinomianism. New York: Soule and

Mason, 1819.

G. A. F. Knight, Law and Grace. London, 1962.

W. B. Pope, Compendium of Christian Theology. 1880.

A. R. Vidler, Christ's Strange Work. London, 1963.

R. Watson, Theological Institutes. 1823-26.

J. Wesley, Standard Sermons. 1921. John Lawson

LAWRENCE, JOHN (1824-1889), American United Brethren clergyman, soldier, jurist, was bom in Wayne County, Ind., Dec. 3, 1824. Although educated in public schools with limited academic training, he was considered one of the most brilliant ministers in the Church. For a time he taught public school in northwestern Ohio. Mar- ried twice, his first wife died early in his ministry. In 1843 he joined the Sandusky Conference, Church of the United Brethren in Christ, and became a charter member of the Michigan Conference. He served first as a circuit preacher and later as presiding elder.

Lawrence became assistant editor of the Religious Tele-

LAWRENCE, KANSAS

ENCYCLOPEDIA OF

scope in 1850, and two years later the sole editor. He continued in this editorial office until 1864, when he entered the Union Army as chaplain of the 15th U.S. Colored Troops, and later was made a captain of his regiment.

Following the Civil War he was appointed judge of a Freedman's Court, Nashville, Tenn., and afterwards prac- ticed law in that city. He did not return to the active ministerial service.

A. W. Drury wrote, "He [Lawrence] was one of the most brilliant and most successful editors the Religious Telescope has had." Following Lawrence's death the Nashville Daily American paid him a glowing tribute recounting his many virtues as an attorney and honorable, liberal, patriotic citizen. He was a great writer. Some of his contributions were: Manual of Rules of Order; His- tory of the Church of the United Brethren in Christ (2 vol.); Slavery Question; and Plain Thoughts on Secret Societies. He died in Nashville, Aug. 7, 1889.

A. W. Drury, History of the UB. 1924.

Religious Telescope, Aug. 14, 1889. John H. Ness, Sn.

LAWRENCE, KANSAS, U.S.A. First Church has a history which parallels the history of the state. The stand of Methodist citizens on the question of slavery in the 1840's caused the name "Methodist" to be practically synonymous with "Free State," and many of the immi- grants sent out by the North were Methodists. The first such groups arrived in August and September of 1854, and in November of that year the first Methodist service was held in the "Hay Tent," so-called because it was made of hay. The first sermon was preached by a Meth- odist minister from Missouri. Early in 1855, the Meth- odist Church was organized as a local society and plans were made for building a stone church but these plans failed to materialize. Meetings were held regularly, how- ever, in homes and other available buildings.

In 1856, a primitive church was erected of rough board sides, canvas roof, dirt floor, and black walnut seats. This building was called "The Tent." It was destroyed by a storm in less than a year. In 1857 a frame building was erected which the Methodists shared with other de- nominations. It was also used by the city school during the winter. Plans were started in 1862 for a larger church building, but on Aug. 21, 1863, Quantrell and his band of guerillas raided Lawrence, killing and wounding men and ruining buildings. The seats of the little Methodist church were removed and it was used as a morgue. One hundred fifty men were killed, many of them leading Methodists. In spite of this disaster, plans for a new church continued. This red brick building was much larger than its predecessor and it served Lawrence Methodists for twenty-five years. At the laying of the comer-stone in 1864, the Kansas State Journal reported, "this ceremony has eclipsed any other occasion in our history as a state."

By 1872 plans were made for a much larger church building which would be the largest and finest west of the Mississippi River outside of St. Louis. Work progressed rapidly until the financial panic of 1873, when all con- struction stopped for fifteen years. But by 1891 the con- gregation was able to move into the beautiful stone church which with very few exterior changes is still in use. In 1959 the sanctuary was enlarged and a new heat- ing and air-conditioning system was installed. An addition to the north side for religious education was built in

1396

1962. Thus the church has tried to keep pace with the growth of the times and of the town. Membership in 1970 was 2,193.

Bessie Daum

LAWRENCE, MASSACHUSETTS, U.S.A., is situated on the .Merrimac River and is a great manufacturing center on the Boston and Maine Railroad, twenty-eight miles from the city of Boston. That part of the city north of the Merrimac River is in the New Hampshire Conference.

Methodist work in Lawrence began in answer to a request made of the presiding elder, Elihu Scott, at the Methuen, Mass., Quarterly Conference, May 1846, asking that a preacher be sent to Lawrence. At the ensuing an- nual conference, James L. Slason was sent with a mis- sionary appropriation of $125. There being no place to meet, Charles Barnes on 5 Broadway opened his own home for public worship. A concert hall was later secured. In 1845, L. D. Barrows became pastor with a $200 missionary appropriation and twenty-three members re- ported. Bridgeman's Hall on Oak Street was then us^d until a building was erected on the comer of Haverhill and Hampshire Streets, and the basement was finished for dedication March 26, 1848, with Barrows preaching on the theme, "Worship God!"

A second church appearing in 1853 on Garden Street showed a good growth of spiritual interest and the en- thusiastic support of the people. The work was continued faithfully and this church had a good deal of evangelistic interest and missionary spirit. A Sunday school was early started on Bodwell Street, and Seth Dawson was super- intendent for many years. In 1880 the church known as St. Mark's was organized, and continues to serve today.

Oaklands, in neighboring Methuen, was also a mis- sionary product of the Garden Street Church, where at Cook's Comer, Miss Mary E. Cook had an important part. It later became the scene of growing Italian work with a church building, a pastor, and fifty-four members.

With the influx of French Canadians around Garden Street, a merger of this church was effected with the Haverhill Street Church in 1910. Both David B. Dow and George W. Farmer were appointed to the new Central Church Society. Preliminary plans were then made for a new church edifice. This was built on Haverhill Street opposite from the "Common," under the pastorate of Edwin S. Tasker, beginning in 1912. This church con- tinues its great ministry in the heart of Lawrence.

For several years in the early 1880's a mission Sunday school was conducted by different denominations in a chapel belonging to the Y.M.C.A. of Lawrence, situated on Lake Street in the Arlington section of the city. With most having Methodist leanings, in April 30, 1891 at a meeting called to consider the matter, the presiding elder, George W. Norris of the Dover District, was asked to organize the society into a M. E. Church. This was done and is now St. Paul's. The Vine Street Church came into the New Hampshire Conference by transfer from the German Conference which had work there then.

Cole and Baketel, New Hampshire Conference. 1929. Journal of the New Hampshire Conference.

William J. Davis

LAWRENCE UNIVERSITY, Appleton, Wisconsin, was founded in 1847, one year before Wisconsin achieved

WORLD METHODISM

Lawrence Memorial Chapel

statehood, as a joint effort of the Rock River Confer- ence and Amos Adams Lawrence, a Boston merchant with wide philanthropic, educational, and political in- terests. The present charter makes the institution's forty- two member board of trustees a self-perpetuating body. Its ties with The United Methodist Church are through a board of twelve visitors, six elected by the East Wis- consin Annual Conference and six elected by the West Wisconsin Conference. At least nine are alumni mem- bers nominated by alumni.

In 1964 Lawrence College and Milwaukee-Downer Col- lege merged to form Lawrence University. It is made up of Lawrence College for Men, Downer College for Wom- en, the Conservatory of Music, and the affiliated Institute of Paper Chemistry. A Phi Beta Kappa society was in- stalled in 1914. Degrees offered are the B.A. and B.M. ( Music ) .

John O. Gross

LAWRY, HENRY HASSALL (1821-1906), New Zealand minister, was bom in New South Wales and was educated at KiNGSwooD School, England, where he was converted. He became a local preacher and entered business in London. Prompted by filial duty, he came to New Zea- land with his father, Walter Lawry, arriving in 1844. In the same year, Henry was received on probation and studied Maori under James Duller at Tangiteroria.

After teaching at the Wesleyan Native Training Insti- tution in Auckland, he became the first missionary at the Pehiakura Station, and for five years covered a wide area of country around the Manukau Harbor. A second scattered circuit (Waima) undermined his health. He was brought back to Wesley Three Kings College, and in 1874 superannuated.

Subsequently, he served with the Auckland Auxiliary of the British and Foreign Bible Society. He revised

LAWS, CHARLES HENRY

and re-edited a Maori book of services. He acted as interpreter in the Maori land court. He was a man of rich and varied experience, wide reading, and deep spirituality.

W. Morley, New Zealand. 1900. William T. Blight

LAWRY, SAMUEL (1854-1933), New Zealand Methodist minister, was bom in St. Mabyn, Cornwall, England, in 1854 and came to New Zealand at the age of eight. For thirty-four years he was a circuit minister, and then in 1911, he became connexional secretary. This position he held for sixteen years. He was secretary of Conference for seven years, and then president in 1904, and again in 1913, on the occasion of Methodist Union.

Steeped in Methodist tradition, thoroughly versed in Methodist polity and procedure, prominent in the philan- thropic and social movements of his time, he gave fifty years of devoted service to his church. He died at Christ- church on July 26, 1933.

Minutes of the Netc Zealand Methodist Conference, 1934.

William T. Blight

LAWRY, WALTER (1793-1859), early missionary to Aus- tralia, Tonga and New Zealand, was born at Rutheren, Cornwall, England, on Aug. 3, 1793. Converted in early age, he soon began to preach. He was accepted in 1817 as a candidate for the ministry by the Wesleyan Con- ference in England and was appointed as assistant mis- sionary in New South Wales. He arrived in Sydney in May i818, and became the colleague of Samuel Leigh.

The situation which confronted them was such that they "agreed to live on two meals a day if they could have another missionary and a printing press." Lawry was stationed at Parramatta, and served there with con- spicuous success for four years. He then went to Tonga to commence the Friendly Islands Mission. In 1822 the Tongan Islands had been abandoned by the London Missionary Society because of the ferocity of the natives. Lawry worked amongst them until his health compelled him to retire in 1825, when he went back to England.

For nineteen years he remained in English circuit work. He returned to the Southern Hemisphere in 1843, having been appointed General Superintendent of the Wesleyan Missions in New Zealand, and Visitor of those in Polynesia, an office he held for eleven years. He established the Wes- leyan Native Training Institution in Auckland and founded Wesley College and Seminary.

In 1854 he retired from the duties of the ministry because of failing health and settled in Parramatta, New South Wales, where he died on March 30, 1859. His diary (as yet unpublished) is a classic description of life in early Australian history.

J. Colwell, Century in the Pacific. 1914.

W. Morley, New Zealand. 1900.

E. W. Hames, Walter Lawry and the Wesleyan Mission in the

South Seas. Wesley Historical Societ>', New Zealand, 1967.

William T. Blight

LAWS, CHARLES HENRY (1867-1958), New Zealand minister, was bom at Newcastle-upon-Tyne, England, in 1867, and was brought to New Zealand at the age of seven. He heard the call to the ministry at an early age, and became the leading preacher of the Methodist Church in New Zealand. Mainly through his advocacy, the New

1397

LAWSON, ANNA ELIZABETH

ENCYCLOPEDIA OF

Zealand Coiifereiicc gained its independence from Aus- tralia.

He insisted on better training for ministers and was the driving force behind the building of Trinity Theolog- ical College and hostel in Auckland (1929). For a period of eleven years ( 1920-31 ) he held the position of principal of the theological college, first at Dunholme and then at Trinity College. Earlier, he was secretary of Conference six times, and president twice — in 1910, and again in 1922. As a leader and administrator he was without peer and as a preacher he belonged to the very front rank. He died in Auckland on Feb. 8, 1958.

Wesley Parker, Rev. C. H. Laws, B.A., D.D., Memoir and Addresses. A. H. & A. W. Reed, 1957. L. R. M. Gilmore

LAWSON, ANNA ELIZABETH (1860-1951), was a life- long missionary to India representing the Woman's Foreign Missionary Society of the M. E. Church. She was bom in Clio, Iowa, U.S.A., Feb. 2, 1860. At the age of fourteen, she joined the M. E. Church and decided to prepare for service in the church at home or abroad. In 1881, she graduated from Iowa Wesleyan University and became a teacher in country schools. She was active in church work, including teaching Sunday school classes.

In 1885, she went to India as the first missionary from the Des Moines Branch of the Society. She was appointed to the girls' orphanage in Bareilly. After furlough, she was appointed principal of the Methodist Girls' School at Meerut and remained there throughout her second term, establishing a reputation as a skillful administrator and a beloved servant of the church.

In the terrible famine that came late in the nine- teenth century, and continued into the twentieth, she was sent to Phulera, Rajputana, as manager of a home in which hundreds of orphaned children were gathered. Re- turning from a second furlough, she was again appointed to Rajputana and served as principal of the girls' school in Ajmer. Many girls whose lives were saved by her ef- forts during the famine were then her students.

Miss Lawson had a flair for business. She early became treasurer of the funds of the Woman's Foreign Missionary Society within her annual conference. From her parents' estate che received a legacy which, through her steward- ship, became a great asset of the Kingdom. She purchased property in the summer resort of Mussoorie, and made it available for missionary recruits studying Indian lan- guages. She engaged competent instructors to help the missionaries, and was one of the founders of the Landour Language School. She also purchased a cottage in Sat Tal for use by women teachers in Methodist schools, so that they might have the advantage of a rest away from the summer heat of the Indian plains, and share in privileges provided by the Ashrams of E. Stanley Jones.

In 1951 Iowa Wesleyan University bestowed upon her the honorary L.H.D. degree. A short time later that year she passed away, in her ninety-second year.

J. Waskom Pickett

LAWSON, JOHN (1909- ), the editor of the doc-

trinal articles in the Encyclopaedia of World Methodism, is a minister of the British Methodist Church. He was bom in Leeds, Yorkshire, in which city his family have been Methodists ever since his great-great-grandfather, John Lawson, was converted there in 1802. While a

student of agriculture he received a call to preach, and later entered the separated ministry in 1932, receiving his theological education at Wesley House, Cambridge. For twenty years he was employed in the pastoral min- istry, chiefly in mral circuits in the eastern counties of England. During this time he wrote his dissertation. The Biblical Theology of S. Irenacm, and a number of other books, chiefly on Wesley doctrine and general theology. Since 1955 he has taught church history, historical the- ology, Wesley history, and Wesley theology, at the Candler School of Theology, Emory University, Atlanta, Georgia, U.S.A. Among his more recent publications is A Comprehensive Handbook of Christian Doctrine. He is a firm upholder of the Wesley heritage of doctrine and devotion, and keenly interested in the movement for Christian unity.

N. B. H.

LAWSON, MARTIN E. (See Judicial Council.)

LAWTON, OKLAHOMA, USA., Centenary Method'st Church. Less than two weeks after the official opening of Lawton, on Aug. 18, 1901, B. F. Gassaway, missionary to the Kiowa, Comanche, and Apache Indians, organized the M. E. Church, South, with funds provided by the Board of Missions of that Church. The lot where the congregation met was on the comer of 9th and D, and a canvas tent housed the twenty-four original members. In November, the charge was made a station and the new minister, W. F. Dunkle, Sr., arrived, only to have the tent blown down that very night. Members built a box structure to house the church within the week and, shortly, the new church had an organ, active commissions, an Epworth League, Women's Societies, a full slate of officers, and a modest parsonage.

During the pastorate of A. J. Worley (1903-04), a new frame structure was built and the canvas windows and homemade seats were replaced by oak pews and stained glass windows. R. S. Satterfield (1905-06) and the rapid- ly growing church were host to the Oklahoma Conference in 1906, an ambitious project considering the fact that the church had no electricity nor plumbing. Business meet- ings for the gathering were held in the Ramsey Opera House. From this conference, Lawton sent forth her first ordained minister, R. E. L. Morgan.

On Jan. 21, 1907, during the pastorate of A. L. Scales, the present church site at the corner of 7th and D was purchased. The church built a recreational building during the years of World War I in order to better serve the personnel at Fort Sill. With Wilmore Kendall (1918-21) plans were made and funds procured for the new Cen- tenary M. E. Church, South, so-named because of funds used from the Centenary Fund of the Board of Church Extension (MES) and the War Work Commission of the same Church. Wilmore Kendall worked actively but, because of his blindness, requested a new pastor for the supervision of the actual building, J. D. Salter (1922-24). The cornerstone was laid in 1922, and in 1924 the ladies of the church contributed a pipe organ, kitchen and parlor fumishings, stained glass windows, and church pews.

In 1939, the Northern and Southern Methodist churches of the city united and Centenary members took an active part in the united annual conferences. By 1943, under the pastorate of Forrest A. Fields (1941-48), all loans on

WORLD METHODISM

LAY DELEGATION

church properties were paid off. The Second World War gave an added incentive to the youth program, and it expanded to include junior and senior high groups and a flourishing college and career.

During the pastorate of J. W. Browers, Jr., beginning in 1952, the remodeled sanctuary was dedicated, and the old First Presbyterian Church at 8th and D was purchased to be used as the youth building. Under the leadership of Argus Hamilton, Jr. (1960-64), a modem education-oflRce building was completed.

The 1970 membership of 2,874 continues to reflect the pioneer spirit and Christian concern of the original twenty-four men and women who met in August of 1901 with a dream and a commitment to the future.

Clegg and Oden, Oklahoma. 1968.

Chronicles of Comanche County, Vol. IV, No. 1, Spring 1968.

Elwyn O. Thurston

LAY DELEGATION (U.S.A.). In the early days of Amer- ican Methodism, indeed from 1784 until 1872 in the M. E. Church, and until 1866 in the M. E. Church, South, the Annual and General Conferences consisted wholly of ministers. There was no representation from the laity of the church, and the great call and demand for "laity rights" and lay representation was a major one in bring- ing about the organization of the Methodist Protestant Church. James R. Joy, who was familiar with early Meth- odist procedures, stated once that in early Methodism no one was allowed in a conference when it was in ses- sion, save its own members. All members were, of course, preachers, and there was no "gallery" for visitors, nor indeed were any visitors allowed. The secrecy of con- ference proceedings as carried on by ministers alone helped to intensify the call for lay rights.

This was, of course, the Conference plan which the Wesleyans in England had been carrying on for many years before American Methodism originated. And it should be admitted that the business of the armual con- ferences was almost altogether ministerial, as few financial matters came under review. But as the Church grew in strength and in numbers, and as property in churches, in educational institutions, in publishing houses, and the like, was accumulated, the desire became more manifest that the laity of the church should have some voice in arranging its general plans.

Local preachers began the first agitation towards this end, as they felt that in the delegated General Con- ference— meeting first in 1812 — they had been left with- out any representation, and of course without authority. As discussion spread in the Church a period of great turmoil ensued, and the laity rights movement finally brought about the organization of the Methodist Protestant Church.

During subsequent anti-slavery discussions in the Gen- eral Conference (after the Methodist Protestants had withdrawn), various matters