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Transcript ofGary Terlouw's
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Transcript ofGary Terlouw's
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We are gathered here today to celebrate our sesquicentennial - 150 years of ministry, witness and mission - to members of our congregation, our community - and in a broader sense through our connectional system - to the whole world. We have indeed a grand and glorious history that has enabled us to survive and prosper in spite of the many hardships and obstacles that were encountered along the way - from Indian raids, to droughts (several more severe than anything in our recent experience), at least five wars (more or less depending on your definition), the painful humiliation, resentment and political upheaval brought about by the incredibly bloody conflict of the Civil War, followed by the Reconstruction Era involving military occupation and rule which lasted on and off for about nine years, and which drastically curtailed many of the best efforts toward social and economic progress, the slow development of transportation systems and the associated infrastructure, and the list goes on and on - and on.
Nevertheless, in spite of difficult beginnings and at times what appears to have been a tortuous journey, God has continued to bless us on our way, and brought us here today - not to celebrate our accomplishment - but to celebrate His faithfulness. In reviewing our history, the easy approach would have been to list the litany of physical changes that have occurred to our facilities since our beginning. We have all that fairly well documented and included as part of our historical church tour.
I thought that perhaps it would be more interesting to look at the physical, sociological, political and economic situations that prevailed at the time of our beginning and early years, and which would provide us a better understanding and appreciation of the origins of our faith journey that culminates in our celebration today. Before Texas won its independence from Mexico in 1836, a mere fourteen years before the official establishment of our congregation, all settlers seeking land grants in the Mexican province of Tejas had to become Catholics under Mexican law. Protestant churches and denominations were prohibited from operating in this territory, although there is evidence that some underground worship activity probably took place, but the possibility of formally organizing and establishing a congregation did not exist. Even the opportunity, if allowed, would have been severely hampered by the sparse settlement that occurred under the land grant allocation - such as administered by Stephen F. Austin for the Mexican government. Under that program, a settler’s family, for example, was entitled to receive one league of land consisting of one labor (177 acres) of farming land and twenty four labors of grazing land - making a total of one league - or 4428 acres (about seven square miles). A single unmarried man would receive only one-fourth that amount (1,107 acres). That certainly provided a strong stimulus for an immigrant to marry, furthermore, if he married a Mexican woman, he would receive the full league plus an additional one-fourth. If one sought to become a naturalized Mexican citizen (a process which reportedly took about five years), he could qualify for as much as eleven leagues - almost 49,000 acres (75 plus square miles). Unfortunately, many of the documents governing this eary period of settlement are fragmentary, and incomplete, - often resulting in bitter controversy between rival claimants to the same territory. Consequently, before Texas gained its independence from Mexico and established an American type system of county records, there were little or no official and reliable records of deeds, sales or transfers by and between the colonists. Those early settlers who acquired their land under this Mexican colonization system had their tillable labor (farming land of 177 acres) located generally in the bottom lands adjacent to the streams and waterways - Little River, Leon River, Lampasas River, Nolan Creek, Salado Creek, and so on. Next to the farming land or as an integral part, these colonists generally built the old-time frontier pioneer’s log house consisting of one room, or on a more luxurious scale, two rooms separated by a passageway in between. Floors, if any, were split logs, flat side up, and were known as "puncheon floors." Open spaces between the logs were chinked with mud or clay to keep out the cold, the wind and the rain. Small square openings in the exterior walls were provided for natural light, ventilation, and for use as portholes for defending against Indian attacks. Buffalo and bear robes, and the pelts of other fur bearing wild animals were utilized as floor covering, and for some articles of winter clothing.
A family usually brought with them an ox-wagon, and a team of one or two yokes of oxen, a few saddle horses, a few head of cattle and hogs, crude farm implements and kitchen utensils, household goods, bedding, clothing, some supplies of sugar, salt, coffee, flour (when available), molasses, bacon, tobacco, and so forth. What little furniture was needed was crafted out of rawhide and native lumber. Replenishment of staples and other supplies were obtainable at Nashville (about forty miles southeast in the vicinity of where Cameron is presently located, two miles south of the mouth of the Little River on the west bank of the Brazos. Tenoxtitlan - originally a Mexican settlement a little further south and situated on the Brazos just above the old Spanish Road - or Washington-on-the=Brazos - capitol of Texas following independence. Things not available at those locations would have to be gotten from Houston or Galveston - a two to three month round trip by ox-wagon from Bell County vicinity. If Yegua Creek (between Sonsville and Thorndale) was flooded on the return trip, they were faced with an impassable river a mile or more wide, but only a few inches deep. Return trips could be delayed for up to six months under some conditions. Nearly every family brought with them an English "steel mill", a hand crank operated device with which to grind the family supply of corn meal. The country abounded in wild game - bear, deer, turkeys, and other small game. In winter, great herds of buffalo came down from the northwest country, and the streams afforded good fishing. Additionally, the woods were full of wild honey, grapes, plums, haw-berries, pecans and walnuts. Almost all the improvements to the land were located in the bottoms near the streams for convenience of water, fuel, building and fencing material, and protection against marauding Indians who generally preferred the open country for thir operations. Every month, the settlers would organize "ranger" groups of six to eight men who would patrol the countryside for a few days before and after each full moon cycle - since that was when the Indians generally conducted their raids.
This then generally was the state of affairs leading up to Texas independence from Mexico in the war of 1836, and continuing during the nine years eventually leading to statehood in 1845. It was 150 years ago today (Tuesday, November 19, 1850) that three trustees of the Methodist Episcopal South Church appeared before the County Commissioners of Bell County. Bell County was newly organized in January of 1850 (out of a portion of Milam County) and was named in honor of Peter Hansborough Bell who had just assumed the office of Governor. The purpose of the visit by the three trustees was to secure the deed to Lot 3, Block 16 of the town of Nolanville - a name which two years later would be changed to Belton. The land (120 acres surrounding and including Nolan Springs) was donated to the county by Matilda F. Connell - wife of Thomas J. Allen - in consideration of the permanent location of the county seat at that place. The town was initially named for the famous Philip Nolan, a young Irish adventurer and explorer who figured prominently in early Texas history and met a tragic death at the hands of Indians in the area of Waco. The town site was laid off into blocks, lots, streets and alleys with a court house square in the center.
Before development began, the area was thus described; the valley now comprising the heart of the little city of Nolanville was, in 1850, in a wild and lovely state of nature, dotted with groves of small live oak, elm hackberry, cedar and other trees, dense thickets of dogwood, haw and other bush growth, mustang grape vines climbing over the tree tops and hanging in graceful and lovely festoons, while luxurious grass (called old sege), as tall as ripe wheat fields waved in all the open spaces. There was a beautiful grove of medium-sized live oaks where the Bell County court house now stands. And all along the creek banks were large trees of walnut, sycamore, willow, pecan, white oak, burr oak and hackberry. The landscape was beautiful and inspiring, but soon to change. In a short time, clapboard shanties, log cabins, brush arbors, tents, and other improvised shelters were hastily thrown up for temporary purposes, and the thickets, high grass and other marks of the wilderness began to disappear from the valley and the surrounding hills. Logs and rived boards (for building purposes) were obtained from the river bottoms nearby and cedar and oak logs from the hills. Depending on the weather, it was dust or mud-mire. The civilization of Bell County had begun.
The first sale of lots in this newly developing community occurred on Monday, August 26, 1850. It was just about three months later that the three trustees of the Methodist Church took deed to the land - which was a gift to the church. It is not known or recorded who made the gift. The three trustees were Archibald T. McCorcle, William H. Fitchenal and James C. Williams. At the time of the Bell County census of August 5, 1850, Archibald T. McCorcle, age 37 of Georgia, his wife Caroline, 23 of Louisiana, and three children ages 8, 6 and 1 (all born in Texas) were residents of Childrer’s Mill (now known as Shanklin’s Mill) on the Lampasas River. William H. Fitchenal, age and place of origin unknown, place of residence unknown, was a peddler. James C. Williams, age 32 from Illinois, presumably his wife Nancy, age 45 of Knetucky, one daughter born in Texas, one slave, unnamed, location of residence for this family also unknown. At the establishment of Nolanville, Archibald T. McCorcle and his family moved to town and opened a store on the southwestern of courthouse square. This is the background information available on the three trustees at the time of deed acquisition. Six years earlier in 1844, the Methodist Episcopal Church had been divided, and the Methodist Episcopal Church, South organized and established. Different reasons have been given for this separation. Northern Methodists claimed that it was because the South permitted and held on to slavery. Southern Methodists insisted that the split was over the question of the General Conference’s power over the bishops. Religion and politics has always been an oil and water mix - clearly evident at that time as well. In any event, in 1846, under the jurisdiction of the Old Texas Conference, missionary work was officially extended into our part of Central Texas - as the Springfield Circuit. This was the seed germ for the Georgetown Mission of which we would become a part - beginning in 1849. It was in that year that a Circuit Rider by the name of Rev. Gilmer (or perhaps Gilmore) held what may have been the first Methodist services in a grove of trees where the old Ranch House Hotel stood. The first pastor or circuit rider officially appointed to the Georgetown Mission occurred at the Annual Conference in December of 1850. That pastor was James H. Addison whom we list in our history as our first preacher in charge. Through several preserved letters of Rev. Addison, we are able to catch a glimpse of the hardships and inconveniences in the pioneer life of a circuit rider and those to whom he preached from time to time. One such letter by him, dated January 14, 1851, said, in part:
"Through the goodness of God, I have arrived at my field of labour about halfway round. Not having an opportunity before of writing, is my excuse for my seeming neglect, for you must know that we are not so pleasantly situated in this up country as perhaps you folks are in the lower country. For our one house serves for parlour, bedroom, kitchen, smoke-house, and in fact, for everything else that houses are used for, add to this, you know the proverb, 'A poor man for children', and as the folks aye poor here, there is no lack of noise . . .."
"I rode to my appointment at Griffin's on or near Little River - north side; found them disposed to treat me well preached to a few folks that gathered no one seemed very much interested, in fact, they set still, but I don't know that they heard much. After dinner, I rode about 4 miles further to the house of my class-leader, brother Karnes. Here I enjoyed myself very much the old man I found very intelligent and his family was ditto at least a great deal more so than those around them. Next morning Sabbath, rode to my appointment on the Lampasas. The people had forgotten the appt as usual, and there were but few that attended I got up, read and gave out a hymn, and commenced singing the folks set still, got down to pray still they set preached the best I could prayed again, still they wouldn't kneel. I didn't like to commence scolding the first time I preached to them, but I promise myself that they will rise to sing and kneel to pray the next time I preach to them."
"Took dinner at bro. Biair's Wilkinson Valley on Lampasas and in the afternoon rode to the little town of Nolansville (Belton). Here I found the whole town in a perfect stir, anxious to see and hear the new preacher. I found Bro. A. McCorckle ready to receive me, Bro. Stickney too. The town was literally emptied, a very fine audience indeed. I tried to preach the best I could I am very much in hopes we will be able to turn this little town upside down we have a pretty good class in town next morning after arranging matters as well as I could, I rode over to the "Salow." I don't know how to spell the word to Bro. Whitefield Chalks. Found him doing finely as this world is concerned but doing very little for his soul .... Chalk has a very fine grist mill and is making money fast . . . ."
In a subsequent letter, Rev. Addison told of his Sabbath appointments, naming Nolansville as the first Sundays.
"Nolansville" he writes in April in response to a preacher's complaint about his own seedy clothes, that "I know by bitter experience what it is to have an old coat, a seedy vest and a shocking bad cravat", and describes his own wardrobe as being in the last stages of ‘consumtion’. He exhorts. "Cheer up, my brother, there is a better day coming, and maybe you and I will see it." He confesses, however, that his precept is at variance with his practice, "for I find it hard to be cheerful when my pockets are empty and my clothes torn." At "Nolansville" during a meeting, some kind women observing his torn pantaloons, went to the store and bought goods, cut out and made him a new pair, of which he writes in a boastful pride. A year later in a letter to a friend at Georgetown, he writes: "Methodist is established there. Here (Lampasas) on the contrary, the prowling Wolves of Campbelism, Drunkardism and Devilism of every grade are ready to devour the sheep. There is a great deal of riding to be done and very little good being effected, save in certain portions of the work. Nolansville is improving very much in more ways than one, it improves in sin and wickedness, as well as in every other way." He sends his itinerary which included places remote from each other and, as he states, some "without roads," and concludes: "Thus do I go round, like a dog following his tail, till I get tired."
Rev. Addison was transferred to Corsicana at the conference of 1851. The new pastor for 1852 was Thomas G. Gilmore - possibly the Gilmer or Gilmore referred to earlier as having conducted that first service. By 1854, Belton had become the head of the circuit and reported 249 members. At that time it was in the Ruthersville District. It was also in 1854 that the Cumberland Presbyterian people built a frame building on the same lot where our present church now stands. The pastor, Reverend Finis Foster, was kind enough to allow the people of the Methodist Church to use the building one Sunday each month for worship services. This building was the only church building in Belton for several years and was shared as a place for worship by the various congregations of the community. The seeds of an ecumenical spirit were sown by necessity. Begun in the late 1850’s and completed in the 60’s, the first Methodist Church was built on the lot on Pearl Street. This was the lot given for that purpose - to which deed had been taken by the three trustees in 1850. No plans, pictures or drawings of that first building are known to exist, but it was described as being built of native rock, and native hewn cedar, was well- lighted according to the standards of the day, had two entrance doors facing south, with a seating capacity of 300 people or so it is reported. It was used for a time with no flooring, and with puncheon seats using barrels or kegs for support. No preachers were appointed during the years between 1859 and 1865 because of unsettled conditions, rumors of war, and eventually the Civil War itself of 1861 to 1865. This had to be an extremely difficult time for the members of our congregation - Bell County sent more that one-fourth of its men (and boys) to support the war effort as part of the Confederacy. There were politically deep divisions between those who supported remaining in the Union, as advocated by General Sam Houston, and becoming part of the Confederate States of America. The Belton community and I’m sure even our own congregation experienced the bitterness of such a political divide, because many families had origins or close ties to friends and relatives who were on opposing sides in the terrible conflict that engulfed the nation.
Unfortunately, the end of the war did not suddenly bring peace and prosperity or even a general return to normalcy. The dreadful war was followed by the devastating Reconstruction Era with its Carpetbaggers and scalawags, and the dismemberment and dissolution of the existing political and social structure. Couple that with the several years of "on and off" rule and occupation by military forces, and the financial burden of repaying war debts levied against the secessionist Southern States, and the situation continued for many, many years keeping bitterness and controversy alive and festering. In spite of all this, our church survived - and in September of 1866, the Belton Circuit became a part of the Waco District of the newly organized Northwest Texas Conference. Rev. John Ledbetter was the first pastor appointed to us following the Civil War. Conference records of that time show forty Negroes as members, and an annual pastor’s salary of $300.00. Only $40.00 of that was ever paid, but I expect that the difficult times and circumstances that existed played a major role in that situation. I am happy to report that we are presently able to provide a better record of pastoral compensation than that. I’m sure that the Bishop, the District Superintendent and Bobby wholeheartedly agree. Even at that time Belton was considered an important church - and the annual session of the Northwest Texas Conference was held here in October of 1872 and again in 1878. These were the seventh and thirteenth sessions of that annual conference, and with Bishop Keener presiding.
In the early 1870’s, a bell was presented to the Belton church by a group of New York City merchants. It was given in honor of Dr. John Embree, an early founder and prominent member of our congregation. He was a noted surgeon in the Civil War, and a much beloved doctor and merchant in the Belton community. It was placed in a tower erceted adjacent to the church building on Pearl Street, but later it was removed to be hung in the tower of our present building. It is still in use today - calling us to worship as it has for almost 130 years. By 1884, our congregation had outgrown its old building on Pearl Street, and voted to build a new church. Under the direction of Pastor W. L. Nelms, this was begun in 1885 and finally completed in 1866 - at our present location on the corner of East Street and Third Avenue. The lot size was 140 feet north and south by 200 feet east and west. (Our property acquisition since that time has been considerable). Cost of that original lot was $1,464.00 - a significant amount for that day and time. The deed is dated Tuesday, July 8, 1884 and is recorded in Volume 49, page 102 at the Bell County Courthouse. The old property on Pearl Street was sold to Matthew Dow on August 20, 1886. Price received is not known, nor do we know what happened to the old Presbyterian building which stood where our church now stands. At the time we built our present church building in 1886, it was one of the finest in the old Northwest Texas Conference - an assessment which many of us still consider valid to this day. The fourteenth session of the Annual Conference was held in Belton in 1889, and Bishop Joseph S. Key opened the conference with the statement that he was "happy to be presiding over this session meeting in the cathedral church of the Northwest Texas Conference." The designation of "cathedral church" was certainly an appropriate description considering its classic Gothic design, with its east-west orientation typical of most noted European cathedrals, lofty spire and bell tower, stained glass windows, and its highly ornamental and decorative sculpted metal finials that adorned each of the fourteen architectural pilasters supporting the exterior walls. Only the gargoyles were missing - but that same cathedral church still stands - much modified, added to, and changed to meet the ever changing needs and demands of a growing congregation and all the other changes brought about by time and circumstances. What has not changed is a congregation of disciples and stewards dedicated to advancing the cause of Christ in this community. We have responded to the challenge of the ages - our legacy from the past - and are prepared and committed to the continuation of faith, prayer, and discipled Christian stewardship in meeting the challenges of the future. This is in keeping with the motto adopted for this sesquicentennial celebration - "Love shared and love given since 1850. A legacy from the past and a commitment to the future."