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Archive for the ‘My birthright denomination’ Category

NOTE – The blog below is not my latest blog. To find more recent blogs, browse through the “Archives” section to the lower right.  ——>  ——>  ——>
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NEWS FLASHClick here to read about Malone University’s Spring 2013 Chapel schedule, showing its increasing emphasis on occultish Spiritual Formation/Contemplative Spirituality.
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(revised 01/04/15)

I gave up on my former denomination (Evangelical Friends Church International aka EFCI) long ago, and in recent years I have encouraged individuals via my blogs to separate from the denomination.

Let me get one thing straight – I don’t  “hate” the Evangelical Friends denomination. On the contrary, I love what the Evangelical Friends once stood for. Specifically, I loved Ohio Yearly Meeting (Gurneyite) up until 1965, with its gospel hymns such as “Power in the Blood” and “There is a Fountain Filled With Blood”, its salvation messages,  and its altar calls. And yes, the OYM (like many denominations then) used the King James Version only. And we had only organs and pianos – no guitars or drums or Contemporary Christian Music. But all that was soon to change. (Some proponents of Bible versions and CCM may have good intentions. Unfortunately, over the years, heretical teachings have become increasingly widespread in many Bible versions and CCM songs.)

But I digress. Back to the Evangelical Friends: I believe that, in 1965, OYM (today the Evangelical Friends Church-Eastern Region or EFC-ER) lost its biblical mooring when it joined with more liberal Evangelical Friends Yearly Meetings to form the Evangelical Friends Alliance (now Evangelical Friends Church International or EFCI). Pre-1965 OYM and today’s EFC-ER are like day and night theologically.  Today I am extremely discontent with the theological positions of EFC-ER and EFCI; I would never consider becoming a member again.

I am not alone in my discontent. Many online discernment ministries (ODMs) have spoken out against EFCI professors and leaders – and Quakers in general – yet have met fierce resistance from supposedly born again EFCI individuals. One discernment leader, James Sundquist (click here and here), wrote this to George Fox University Vice President and Dean Chuck Conniry in 2010 [see entire letter here]:

I can’t see how the Scriptures you quote specifically refute any of my charges or any charges against [GFU adjunct professor] Leonard Sweet by myself, Richard Bennett (Berean Beacon), Ken Silva of Apprising Ministries, Warren Smith, Roger Oakland, Deborah Dombrowski of Lighthouse Trails, or Sandy Simpson of Apologetics Coordination Team.

Additional ODMs which have written about and/or confronted EFCI professors and Quakerism are  David Cloud  and Dr. K.B. Napier. And this is just the tip of the iceberg – many more ODMs have exposed the heresies of contemplative Evangelical Friend Richard Foster specifically.

In recent years many EFCI administrators, professors, pastors and youth leaders have become Emerging/Emergent. They like Emerging/Emergent heretics such as Rob Bell, Ken Blanchard, Bob Buford, Tony Campolo (click here and here), Shane Claiborne, David Crowder, Mark Driscoll, Peter Drucker, Richard Foster, Stanley Grenz, Bill Hybels, Dan Kimball, Tony Jones, Brennan Manning (click here and here), Brian McLaren, Erwin McManus, Donald Miller, Henri Nouwen, John Ortberg, Doug Pagitt, Eugene Peterson, John Piper, Andy Stanley, Ed Stetzer, Leonard Sweet, Frank Viola, Jim Wallis, Rick Warren, Dallas Willard, etc. etc. Because of the EFCI leadership’s continuing support for these Emerging/Emergent heretics, the denomination is probably beyond hope. (Unfortunately, the EFCI is just one of many denominations which are falling away into apostasy. Click here for a directory of many more Wesleyan Holiness denominations which are swallowing the same heresies, hook, line and sinker.)

Note – I would suggest you make a list of all the authors your church leaders quote in sermons, Sunday School classes, etc., then research the authors to see if they are contemplative/Emerging/Emergent.

Consider these excerpts regarding George Fox University and George Fox Evangelical Seminary, reposted here:

March 22nd, 2007 | Author: Lighthouse Trails Editors

The Missional Matrix conference [broken link] is being held this weekend at the Vineyard Community Church in Shoreline Washington. George Fox University (a strong proponent of contemplative spirituality) is sponsoring the event, and speakers include Scot McKnight (author of The Real Mary; see our related article below), and Todd Hunter, North American president of the Alpha Course and a proponent of the Emerging Church…

Unfortunately, contemplative and Emerging Church leaders identify the meaning of these “twists and turns” in a most unscriptural manner. McKnight is a major catalyst for the current sway by evangelicals towards Catholicism while Hunter is a partner with Renovare (Richard Foster’s organization). In addition, George Fox University [as well as George Fox Evangelical Seminary] is a hub of contemplative/emerging activity with a list of adjunct professors [and visiting professors at GFES] that includes Dan Kimball and Leonard Sweet. In 2005, George Fox hired [broken link] Todd Hunter, Leonard Sweet and Brian McLaren to teach certain classes, and chapel speakers at the university have included Richard Foster and Brennan Manning. Recommended and required reading for classes at George Fox include a wide assortment of staunch contemplatives/mystics like Thomas Keating, Henri Nouwen, and Thomas Merton.

I think you get the point…

Moving on, I have written a number of blogs pointing out various heresies invading the EFCI. The readership response has been very encouraging, and positive for the most part.  I praise the Lord for all the Evangelical Friends who are taking an interest in these blogs.

Regarding specific heresies in the EFCI (in addition to Emerging/Emergent teachings), check out this excerpt from one of my other major blogs:

Some in the EFCI (Evangelical Friends Church International) have suggested I be more “positive” in my denominational blogs.  Currently I don’t have very much positive to say about the EFCI, due to the involvement of most of its Regions in the following heresies. These are in roughly chronological order; dates are approximate:

1) Failure to confront and condemn Quaker Universalism (aka George Fox’s Inward Light/Inner Light teaching) in non-evangelical Quaker denominations (1948 on)
2) New Evangelicalism (1948 on)
3) Quaker ecumenism (1970 on)
4) Spiritual Formation (1978 on)
5) Emerging/Emergent/Emergence teachings (1995 on)
6) Postmillenial Emerging/Emergent/Kingdom Now eschatology (1995 on)
7) The Convergent Friends movement (1995 on)
8 ) Accommodation of an IHOP college group (2008 on)

In the EFC-ER’s favor, it seems the EFC-ER is still the most biblically sound of the EFCI Regions in North America. Click here for a history of Ohio Yearly Meeting (OYM, later renamed EFC-ER) during the “biblically sound” years of 1854-1965. I thank the Lord I was in OYM during part of this godly time period.

Yes, you heard me right: the EFC-ER is still the most biblically sound of the EFCI Regions in North America. Unfortunately, certain individuals in the EFC-ER are allowing the above mentioned heretical teachings to come in to the EFC-ER –  many via professors and pastors “transferring in” from other denominations (“non-evangelical Quakers” and non-Quaker Emerging/ Emergent evangelical denominations such as the Nazarenes), as well as the other more liberal Emerging/Emergent Regions of the EFCI.

To make matters worse, some of the leaders of the EFC-ER are also leaders of the EFCI. And they have let the “tail wag the dog,” so to speak. Since various Evangelical Friends yearly meetings merged in 1965 into the Evangelical Friends Alliance (now the EFCI), the “progressive evangelical” NWYM (Northwest Yearly Meeting), particularly, has increasingly held sway over the theological positions of the EFCI. To put it another way: the physical headquarters of the EFCI is in the EFC-ER; the theological/ideological headquarters of the EFCI is in NWYM. And the leadership of the EFCI has gone along with the NWYM leadership – in a big way. Unfortunately, many members of the EFC-ER are not aware of this ungodly accommodation of the NWYM (as well as the other increasingly “progressive evangelical”  Regions) by the EFCI leadership. (Click here for links to all the Regions of the EFCI.)

I’m trying to “be nice” here, not mentioning names of individuals (particularly individuals I have not yet spoken with or corresponded with). But I feel compelled to speak out against false doctrine. This is what God’s Word commands us to do.

An official high in the EFCI was kind enough to respond to my concerns somewhat (see the comments at the bottom of this blog). But after several messages back and forth, this official declined to correspond any further, stating that I am “being divisive.”

At first I took umbrage at being referred to divisive. Like many loved ones before me who were born again, biblically sound Evangelical Friends pastors and missionaries, I believe strongly in the born again, biblically sound salvation message preached by Evangelical Friends – including J. Walter Malone – between approx. 1854-1965. I would label myself a “separatist fundamentalist Gurneyite Quaker/Evangelical Friend.” Separatist fundamentalism is  the traditional view  of the Evangelical Friends. If I defend this traditional standard of the Evangelical Friends – and am called “divisive” for my stand – something is seriously wrong with the current theological state of the EFCI.

To summarize, yes, I am being “divisive” – in a sense. I am being divisive towards the heretics who have invaded the EFCI. These heretics  themselves are being divisive to the born again Body of Christ. They are hijacking the biblically sound doctrinal stance of the EFCI.

Speaking of “hijacking” the EFCI: I would say the most infamous heretic in the EFCI has been Spiritual Formation’s Richard Foster, who grew up in the EFA/EFCI. Throughout Foster’s life, the EFCI has always welcomed him with open arms. God help the EFCI. If the EFCI had cut off Foster at the outset and condemned his teachings, perhaps we would not see the theological devastation and apostasy of occultish contemplative spirituality across evangelicalism today.

Regarding the gospel message – traditionally the core of the term “evangelicalism” – we are losing the born again message of  salvation through Jesus Christ. We all need to wake up before it’s too late. When is the last time you heard the “negative” aspects of the  salvation message in an EFCI school or church? Namely:

1) “Hellfire and brimstone” preaching of God’s damnation to Hell of those who reject Christ: 18b) … he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.  19) And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. (John 3:18b-19, KJV). Also, 12a) And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life… 15) And whosoever was not found written in the book of life was cast into the lake of fire.  (Rev. 20:12a,15, KJV).

2)  The bloody sacrifice of our Lord Jesus Christ on the cross of Calvary, our Atonement, providing eternal life to all those who turn from sin and accept Him as their Saviour. Think of Christ’s bloody, gory suffering – this is the brutality our Saviour bore for us:  4) Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.  5) But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. 6) All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.  7) He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. (Isa. 53:4-7, KJV).

The last time I personally remember hearing a hymn about the Blood in the EFC-ER, was when Earl Smith led the song “Power in the Blood” at Yearly Meeting in the early 1970s. Folks, that’s forty years ago – sad!

Listen to the following song, entitled “Nothing But the Blood (Still Saves the Lost)”. describes how the message of the Blood and the Cross has virtually disappeared from many evangelical churches in recent decades. If you feel uncomfortable hearing this song, you need to get right with God! The message of the Blood and the Cross is what Christianity is all about. It is an abomination when churches omit this message – or water it down – to avoid turning off seekers (unsaved attenders). Here’s the song:

Regarding the EFC-ER today,  I do have some words of encouragement.  I believe there is still hope theologically for individuals throughout the EFC-ER – even if the EFC-ER leaders (administrators, professors, pastors and youth leaders) will not listen. I believe there is hope for individuals here and there in the other Regions of the EFCI as well – although change may be more difficult. Some of the most encouraging and influential supporters of this blogsite are from EFCI Regions outside the EFC-ER.

As I continue to see and hear of heresies invading  the EFC-ER, I will be blogging about individual “invaders”/”hijackers” in Malone University and in specific churches. I am still trying to avoid criticizing EFC-ER members by name at this point. My main objective is not to attack or hurt anyone, but to help attenders of Malone University and various EFC-ER churches to:

1) See the invading heresies,

2) Join with myself and other concerned Evangelical Friends in protesting loudly, and

3) If nothing changes, leave for biblically sound churches. Currently I recommend three groups/denominations:

#1) Certain kinds of Independent Fundamentalist Baptist (IFB) churches – see this Ohio Baptist directory adapted from David Cloud. (Note especially the churches with three asterisks; these are the churches where Bro. Cloud has spoken, and which he recommends personally. And here are the traits Bro.  Cloud looks for, in placing Baptist churches in his directory. I realize that, doctrinally, IFB churches are somewhat different from the Wesleyan Holiness heritage of the Evangelical Friends. Yet, of all denominations and independent churches in America today, I believe these Independent Fundamentalist Baptist churches are closest in faith and practice to the Evangelical Friends churches of approx. 1900-1950.

#2) Conservative Holiness churches – see this Wikipedia article as well as this blog.

#3) Free Will Baptist churches – see this blog.

Each of the above three groups has their own distinctive teachings, as well as pros and cons. No matter which group(s) you decide to check out, make sure the churches you are visiting still use the KJV (aka Authorized Version) only. Almost inevitably, churches that sympathize with other per-versions end up falling prey to false teachings/heresies.

Following are the websites of Malone University and the EFC-ER churches, so you can see for yourself what’s going on. I am considering writing critiques of Malone and various churches; these critiques will include discussions of  “problem areas” (aka heresies).  I’m sure there are some in the EFCI who will view these critiques as divisive – but in these End Times I believe we need to wake up, and wake up fast. Evangelical denominations including the EFCI are literally being torn apart by Spiritual Formation and Emerging/Emergent teachings (among other heresies).

I know a number of you at “problem churches” (churches accommodating heresies) in the EFC-ER have already spoken up and/or left for biblically sound churches. I believe the Lord is pleased with your actions. For those of you who currently need help battling the invasion of heresies in Malone University or EFC-ER churches, please contact us. (You can reach us via the Comment box at the bottom of this blog; comments will be kept private unless you wish them to be published). We’re here to help. And together – with God’s help – I believe we can make a difference for eternity.

Just a word about exposing and confronting false teachers. In the past, if I were upset with a pastor’s doctrinal errors, I would simply leave the church and attend elsewhere. After all, I figured, the pastor was still a “man of God” and should not be “attacked”, right? Since then I have changed my position on this. If a pastor is teaching serious error, his other followers need to be made aware of this. (The trick is how to do this in a “loving” way.) If a pastor or church leader does not expose the false teachings of another pastor or church leader, he himself becomes a false teacher. Click here for a blog explaining my position in more detail.

Now on to the EFC-ER directory (click here to access the original listing, under EFC-ER’s “Directory” menu item). To show a church’s size, I’ve added the average Sunday morning attendance between January 1, 2009-December 31, 2009 (source: 2010 Yearbook – EFC-ER).

Church size is important. It seems almost a rule of thumb that large evangelical churches (say 500+ attenders) become spiritual “conduits” for bringing in heretical teachings. For example, currently I am closely following a number of large EFC-ER churches in addition to Malone University. These large churches are doing most if not all of the following:

– Using the church growth principles found in Dan Kimball’s Emerging/ Emergent book The Emerging Church
– Pushing “new ways of doing church”
– Promoting “missional” outreach (the “social gospel” repackaged)
– Using Eugene Peterson’s heretical The Message paraphrase in sermons and bulletins
– Downplaying or eliminating senior programs and traditional services in favor of  blended services and contemporary services
– Replacing pianos and organs with full bands (complete with full drum sets behind glass panes)
– Providing coffee bars and sofas in their lobbies
– Building new “campuses” that resemble schools not churches, with movable chairs in their gymnasium-like “sanctuaries”
– And so on…

Notice a common theme? While making church more appealing to “seekers”/ newcomers, all these changes have reduced our reverence for the Lord, our “holiness unto the Lord.”

Also, all these postmodern practices are encouraged by heretical Emerging/ Emergents. And there are many more red flags to watch for. Click here to see many more traits of an Emerging church – how many of these traits are present in your EFC-ER church?

On a more personal note: in discussing the EFC-ER, I have mixed feelings. I feel very close to many individuals in many churches – I feel rather guilty for seemingly “attacking” the EFC-ER. On the other hand, I  believe the EFC-ER’s “theological situation” needs to be watched very closely. We need more “watchmen on the wall” to stand up against incoming heresies.  Satan knows his time is short before Christ’s return – Satan and his minions are doing everything they can to destroy the Body of Christ.

EFC-ER DIRECTORY of individuals, Malone University and churches

I’m providing this info here – including website links Facebook links – not to attack individuals, but for readers to question them directly regarding their doctrinal positions, and the doctrinal positions of the EFC-ER and EFCI. Some individuals are biblically sound, while others are questionable. I will not single out heretical individuals at this point – readers can correspond, ask, discuss, and conclude for themselves which individuals are spreading the heresies I listed at the beginning of this blog.

Be discerning and be persistent in your questions. Some individuals (particularly the elderly) may sincerely be unaware of Emerging/Emergent heresies invading the EFCI (for example Richard Foster, Dan Kimball, Brian McLaren, Leonard Sweet, etc. teaching at George Fox University and Seminary). Other individuals may be aware of at least some of the  heresies invading the denomination; they may be very helpful and give you the straight scoop on the heresies they’re aware of. On the other hand, those who support these heresies may deny their approval/involvement, skirt the subject, or say things like “Dave Mosher and those old fundamentalist Gurneyite Friends are being divisive – they don’t really know what they’re talking about.”

Yes, we are being divisive! We are concerned about all the heresies I mentioned near the beginning of this blog, that are invading the EFC-ER and the EFCI. And we care more about the true Body of Christ and the eternal salvation of souls, than about an ecumenical quasi-unity with nonevangelical (nonchristian) Quaker denominations and groups (the Convergent Friends movement).

Now on to my EFC-ER directory:

EFC-ER ADMINISTRATION (as of 2012)

EFC-ER World Outreach Center (click here for the EFC-ER website)

Dr. John P. Williams Jr. (EFC-ER General Superintendent, head of EFCI)
EFC-ER bio

Ken Albright (EFC-ER Southern Area Superintendent) –EFC-ER bio

Quint Bryan (Youth Leadership Resources for EFC-ER, pastor of Sebring Evangelical FC) – Facebook status page

Dr. Wayne Evans (EFC-ER Florida & Western Area Superintendent, EFCI Treasurer) – EFC-ER bio
Facebook status page

Chris Jackson (EFC-ER Eastern Area Superintendent) EFC-ER bio
Facebook status page

EDUCATIONAL INSTITUTIONS (as of 2012)

Malone University 

Administration

Dr. David A. King,  University President –  Dr. King is also on the Board of Trustees; this blog contains several links to info about Dr. King

Donald L. Tucker, Provost (see this article describing the duties of a provost)

Board of Trustees
(I am trying to list only individuals closely associated with the Evangelical Friends as of November 2012; many trustees are people in the community who have no real input regarding the religious aspects of Malone)

Stan Anderson, M.D.

Mark B. Benedict, Attorney

H. David Brandt, Ph.D.
President Emeritus, George Fox University, Newberg, Ore.

Daniel D. Cale, Pastor, Hughesville Friends Church, Hughesville, Pa.

Thomas Crawford, D. Min.
Pastor, Morningside Friends Church, Port St. Lucie, Fla.

Shu-Ling Sharon Kao-Huang
Evangelical Friends Church Minister, Elementary School Educator, Kent

Rhonda J. Mitchell, N.D.

David P. Murray, J.D., Attorney

David R. Van Valkenburg
Chairman, Balfour Associates, Inc.

Stephen T. Weingart
Manager, FedEx Custom Critical, Canton

Dr. John P. Williams Jr. (EFC-ER General Superintendent, head of EFCI)
EFC-ER bio

Office of Spiritual Formation

Randy Heckert, University Chaplain

Linda Leon, Director of Spiritual Formation

Theology Dept.

Larry D. Reinhart, Dept. Chair
Facebook status page

Bryan C. Hollon
Facebook status page

Greg Linville

Stephen K. Moroney

Suzanne Nicholson

D. Nathan Phinney

William P. Quigley (Instructor of Youth Ministries)

Joel Soza
Facebook status page

Duane F. Watson

History Dept.

Jacalynn Stuckey Welling (teaches Quaker history, etc.)

Former professors

John David Geib

John Oliver

Alumni

Paul Anderson

C. Wess Daniels

Joel Daniel Harris

David Johns

David Williams
Bio (PDF document)

EVANGELICAL FRIENDS PASTORS FORMERLY IN EFC-ER

Adrian Halverstadt

Joe Roher (Pastor Joe is now a Spiritual Director, and Pastor Emeritus of Friendswood, TX Friends Church)

EFC-ER CHURCHES AND PASTORS
I am mainly including links to pastors and youth leaders, as I find them. Note 01/4/15: Numbers in parentheses are number of attenders as of 2012. Also note: many pastors and youth leaders have relocated since 2012. For the most recent directory info go to http://www.efcer.org

Central Ohio District

Alum Creek FC (97)(church link on EFC-ER website does not work as of 02/09/12)
– Greg Rice (senior pastor) – Facebook status page
Columbus-Friends Worship Center (79)
Gilead FC (441)[church link on EFC-ER website does not work as of 02/09/12]
Brian Mosher (Senior Pastor)
Mansfield First FC (33)[church link on EFC-ER website does not work as of 02/09/12]
Orange FC (101)
– David Mabry (lead pastor) – Facebook status page
Valleyview Evangelical FC (73)
Water of Life Evangelical FC (44)
Facebook Page

Eastern Ohio District

East Richland Evangelical FC (834)
website (this link is more recent than the non-working link on the EFC-ER website)
Jerry Wenger (Senior Pastor)
Wayne Ickes (Pastor Emeritus)
Jamie & Erin Roten (Youth Pastor & Female Youth Director)
Kara Wenger (Director of College Age Ministries)
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Mount Pleasant FC (134)
Smithfield Evangelical FC (33)
Springdale FC (31)

Northeastern Ohio District

Akron Community FC (23)
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Alliance First FC (416)
church Facebook Page
Frederick O. “Rick” Sams (pastor) – Facebook status page
Debbie Noble (youth pastor)
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Beloit FC (70)
Brewster Evangelical FC (46)
– Vance Z. Weeks (pastor) – Facebook status page
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Canton First FC (1259)
Stan Hinshaw (Lead Pastor) – Facebook status page
Joel Daniel Harris (Middle School Youth Pastor)
Chris King (High School Ministry Pastor) – Facebook status page
Ben Walters (Director of Young Adult Ministries and Discipleship)
– Marva Lee Hoopes, Pastor of Children’s Ministry – Facebook status page
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Damascus FC (736)
John P. Ryser (Pastor)
Steve Lowe (Associate Pastor)
Alex Feldman (Youth Pastor)
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Deerfield Evangelical FC (135)
East Goshen FC (82)
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Jackson FC (934)
David Tebbs (Pastor)
Zack Rambaud (Associate Pastor/Youth Pastor)
Scott “Moby” Dick (Director of Sports and Recreation/Director of Middle School Youth)
Jeff Gilliland (Senior High School Intern)(as of Jan. 2012)
Bob Robinson (Director of Young Adults)
———————————————————————————————–
Lisbon-Trinity FC (143)
Poland-Bethel Evangelical FC (174)
———————————————————————————————–
Salem First FC (432)
Facebook Page
John Pierce (Senior Pastor)
Pete Fowler (Associate Pastor) – Facebook status page
Mike Barnes (Youth Ministry Intern)(as of Feb. 2012)
————————————————————————————————
Salem-Southeast FC (73)
Sebring Evangelical FC (86)
– Quint Bryan (pastor, also holds Youth Leadership Resources administrative position in EFC-ER) – Facebook status page
Winona Evangelical FC (254)

(listed in 2010 EFC-ER Yearbook only, not on EFC-ER website):
Kent Chinese (35)

Northern Ohio District

Barberton Evangelical FC (82)
Boston Heights and Taiwanese FC (47)
Broadview Heights Evangelical FC (204)
Cleveland-Community FC (17)
Cleveland-West Park Evangelical FC (41)
Cornerstone Evangelical FC (433)
– Mark Winner (senior pastor) – Facebook status page
Morningstar FC (313
North Olmsted Evangelical FC (562)
Pelham Evangelical FC (90)
Wadsworth-Bethany FC (61)
Willoughby Hills Evangelical FC (1064)
– Kevin Young (senior pastor) – Facebook status page

(listed in 2010 EFC-ER Yearbook only, not on EFC-ER website):
Toronto Hispanic (45)

Western Ohio District

Bellefontaine First FC (51)
Byhalia FC (43)
Fulton Creek Evangelical FC (115)
Goshen FC (198)
Mount Carmel FC (106)
Shiloh Chapel – Evangelical FC (240)
– Andy Albertini (senior pastor) – Facebook status page
Somersville FC (16)
Urbana Evangelical FC (59)
Van Wert – Trinity FC (419)
West Mansfield FC (7)

Colonial District

Evangelical Friends – Newport (252)
Hughesville Evangelical FC (292)
– Dan Cale (senior pastor) – Facebook status page
Portsmouth FC (44)

(listed in 2010 EFC-ER Yearbook only, not on EFC-ER website):
Baltimore Hispanic (125)
Kingston Hispanic (140)
Philadelphia Hispanic (120)
Philadelphia West Hispanic (90)

Florida District

Morningside FC (1654)

(listed in 2010 EFC-ER Yearbook only, not on EFC-ER website):
Brooklyn Haitian (100)
Miami Haitian (280)
Tabernacle Haitian (55)
Union Haitian (48)

Michigan District

Battle Creek Evangelical FC (393)
– John Grafton (Youth and Outreach Pastor, Worship Leader) – Facebook status page
Lupton FC (77)
Raisin Center FC (60)
Raisin Valley FC (83)
Riverbend FC (86)
Rollin FC (51)
Ypsilanti Evangelical FC (89)

(listed in 2010 EFC-ER Yearbook only, not on EFC-ER website):
Chicago Hispanic (55)

Piedmont District

Cornerstone Community Church (110)
Danville – Ferry Road Evangelical FC (49)
Danville – Longview Evangelical FC (52)
Eden – Immanuel FC (90)
Greensboro – Hunter Hills FC (50)
Martinsville – Trinity FC (55)
New Life Community
(147)
Pine Mountain FC (22)
Pleasant View Evangelical FC (39)
Putnam Evangelical FC (48)
Rock Hill Evangelical FC (60)

(listed in 2010 EFC-ER Yearbook only, not on EFC-ER website):
Iglesia de Jesuchristo Rocka Viva – Greensboro (75)
Iglesia de Jesuchristo Rocka Viva – Raleigh (40)

Virginia District

Achilles FC (27)
Colony FC  (53) (Newport Colony FC)
Hampton – First FC (149)
Hanover Evangelical FC (196) (Richmond Hanover Evangelical FC)
Living Hope Evangelical FC (33)
New Point FC
(22)
Peniel Evangelical FC (18)
Portsmouth – First FC (49)
Rescue Evangelical FC (23)
Facebook Page
Virginia Beach – Providence FC (89)

Read Full Post »

(revised 05/12/14)

Some members of the Evangelical Friends Church International (EFCI) have felt that my agenda for this blogsite is to create division in the EFCI. I did in fact state the following in a previous blog:

It is my prayer for the EFC-ER to separate itself from the EFC-NA, returning to the state it was prior to 1965 and the formation of the EFA [Evangelical Friends Alliance], as a separate entity.

Here is my reason for saying the above: prior to 1965, the EFC-ER (formerly called the Ohio Yearly Meeting (Gurneyite) was the only Friends/Quaker Yearly Meeting in the United States that – in my opinion – still held strongly to the biblically sound beliefs of Wesleyan Holiness Friends/Gurneyite Friends. I believe that, if it had remained its own entity, there would have been a chance for Ohio Yearly Meeting to hold on to their unique beliefs and keep them from being lost. Here is the key: to me, this separation would have included keeping out all traces of Spiritual Formation and postmodern (Emerging/Emergent/Emergence) teachings.

Now, over 45 years later, the EFC-ER shows no signs of separating from the EFCI. Nor does it appear that Spiritual Formation and postmodern teachings will disappear from the EFC-ER. How tragic!

Bottom line – I’m just trying to blog my feelings, some way, somehow, that in my mind the “pure” faith and practices of of Holiness Friends/Gurneyite Friends have died out. Or, that they are very close to dying out, as “the older generation” passes on. And as earnestly and as passionately as I can say this, I truly mourn this passing.

In his memoir, Sixty Years of Gospel Ministry, Edward Mott decades ago stated, “The attempt to fellowship and work with unbelievers [non-evangelical Quaker denominations] spells death. Any conclusion to the contrary is ruinous to all concerned.” Although Mott was referring to non-evangelical Quaker denominations, today there are many Evangelical Friends in yearly meetings/regions other than the EFC-ER whom I believe are, in reality, unbelievers.

As I have stated elsewhere, I am not the only Wesleyan Holiness Friend/Gurneyite Friend that has felt this way. I believe there is a great cloud of witnesses, including many of my deceased Friends pastor relatives and missionary relatives, who would have agreed with me that the Ohio Yearly Meeting in essence “died” when it joined the EFA in 1965, then opened the door to Spiritual Formation and Emerging/Emergent teachings. [Perhaps I should cut people some slack here. It is very possible that Ohio Yearly Meeting still would have become involved in Spiritual Formation and Emerging/Emergent teachings, even if it had not joined the EFA in 1965.]

As I look back on the recent passing of my father, a wonderful Holiness Friends/Gurneyite Friends pastor, I can’t help but think of what we have lost since 1965. Wonderful church services, the King James Version (call me old fashioned), those wonderful old gospel hymns and  choruses, testimony time, frequent salvation messages with altar calls, Sunday evening services, Wednesday night prayer meetings – all those wonderful “old fashioned” things. (I thank the Lord there are many churches – albeit outside of Quakerism – that have managed to hang on to all these church practices. These are primarily Independent Fundamentalist Baptist churches.)

I have been hoping – perhaps hoping beyond hope – that Evangelical Friends would be able to converse. That Evangelical Friends would be able to follow the Quaker tradition of being a people of truth. That we would be able to openly dialogue and/or debate about these issues. I have had Evangelical Friends contact me in private, stating their disappointment and frustration that they have not been able to present their concerns openly on these very issues. Some have been afraid of offending other Evangelical Friends.  Others have been afraid of reprisal or ostracism. When did the EFCI reach this state? Why can’t the EFCI just be open and honest, telling EFC-ER members clearly how Emerging/Emergent the denomination is becoming?

And so I have created this blogsite. If it creates strife, so be it – EFC-ER members need to know what changes are transpiring in the EFCI. (I’m used to strife over theological issues – anyone who has attended seminary will know what I mean, LOL.)

Now for the good news – if any is to been seen in such a mournful situation (or angering situation, depending on which side of the fence you stand concerning my blogsite). Blogging is certainly not the most diplomatic way to get a conversation going, but a conversation has begun nonetheless. So far the conversation has been very encouraging. I’ve received more compliments than complaints from readers. A number of readers have thanked me for my research, and for opening their eyes to what is going on in the EFCI and EFC-ER.

To locate my other blogs on this denomination, simply search on my blogsite for Quakers, Friends, EFCI, EFC-ER, etc.

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(revised 06/14/14)

I hope to add a few more comments tying this memorial blog with the purpose of my blogsite. First, following is the text of my tribute to Dad. This was just one of the tributes read at his memorial service. [You’ll notice I am not including first name, last name, and other personal details. I am trying to keep this blog as anonymous as possible. My wife and I have been victims of identity theft, thus we try to avoid sharing personal details even of other family members.]

Thank you, Heavenly Father, for Dad
A tribute from son David

Thank you, Heavenly Father, for Dad and all the things he taught me.

 First, Dad (and Mom) taught me how to accept Jesus Christ as my Saviour. At a very young age, I remember Dad preaching salvation messages. Also, I remember Mom giving a children’s salvation message called “The Wordless Book.” It included this song by Frances J. Roberts:

 My heart was black with sin,
U
ntil the Savior came in.
His Precious Blood I know,
Will wash me whiter than snow.
And in God’s Word I’m told
I’ll walk the streets of gold.
I’ll read my Bible and pray,
And Grow in Him every day!

I received Christ as my Saviour at a young age, thanks to my godly parents.

 Second, Dad showed me how to be a good friend. Many of you in this memorial service may have been present when my wife and I got married. Dad was my best man at the wedding. I thank the Lord that Dad was in good health at the time and got to take part in a wonderful way.

Third, Dad showed me how to be a good husband. He always showed true love and care for Mom. Truly Dad followed the admonition found in Ephesians 5:25:

Husbands, love your wives, just as Christ loved the church and gave Himself up for her.”

Fourth, Dad showed me how to be a good father. He was a good listener and a good advice giver. I never saw him lose his temper, and I never heard him cuss. Here he followed the admonition found in Ephesians 6:4:

And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord.”

Fifth, Dad showed me how to study God’s Word. Dad always seemed to have his Bible in the car when he went out. Often he also had several commentaries, a huge concordance, and other sermon preparation materials. He spent hours preparing sermons, both at home and away. But even when he wasn’t preparing sermons, he was studying God’s Word. Truly Dad followed the command found in II Timothy 2:15:

Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.”

Last, I want to share about the evening Dad passed away. I had been thinking about this the last couple days before his passing: all our loved ones, and especially our Lord Jesus Christ Himself, had in a sense been getting ready to welcome Dad into their presence. When Dad passed away that evening, it was our family’s moment of greatest sorrow. But at that very same moment, Dad was experiencing his greatest joy. His loved ones in Heaven were joyously greeting him in a great time of reunion. But far more joyous for Dad, was that, for the first time, he was meeting our Lord face to face. Regarding this wonderful moment for believers, we have these words of comfort in I Corinthians 13:12:

“For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.”

Thank you, Heavenly Father, for Dad.

————————————————————-

The memorial service was a memorable one. Dad was remembered as a righteous man of God who preached the wonderful old time gospel message of salvation. I thank the Lord for all those who said “amen” to comments like this from the speakers.

The wonderful missionary relative who preached the sermon alluded to the fact that the King James Version had been “put on the back shelf.” I believe Dad grieved over this – as do I.

Another wonderful missionary relative read Scripture and prayed. He, as well as others, commented that Dad was a righteous man of God, faithful to the end.

His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.  (Matt. 25:21, KJV)

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At the bottom of this blog is a conversation several discernment people had with Manny Silva. Manny’s main concern is the Nazarene Church denomination, which is being destroyed by Spiritual Formation and Emerging/ Emergent teachings.  Click here for his blogsite.

It is not my intent to create unnecessary division with this blog. I am trying to show the “human side” of discernment ministries, the hurt and backlash we receive for confronting various teachings. I want to encourage other discernment ministries who are going through the same “persecution” for opposing Spiritual Formation and Emerging/Emergent teachings.

A word on these teachings. Bottom line – we want these things to stop being taught in our denominations, to cease completely. And with the eternal destiny of so many souls at stake, we will not take “no” for an answer. Either the churches stop teaching these things, or we will plead with their members to LEAVE, to “run for your life” as Carter Conlon so movingly put it. It’s as simple as that. [Click here for a step by step guide to leaving an apostate church and locating a biblical church.]

Spiritual Formation and Emerging/Emergent teachings are unbiblical. These teachings are loved by all non-evangelical groups – mainline/liberal, people of other religions, New Agers, etc. etc. They have no problem reading books by Richard Foster, Eugene Peterson, Brian McLaren, Rob Bell, etc. (The line between Emerging and Emergent is becoming more blurred; there are many so-called Emerging individuals who love the writings of so-called Emergent writers, and vice versa.) Why are so-called born again Christians reading these?

Not only are these teachings unbiblical, they are extremely dangerous. They are destroying the body of Jesus Christ. They come straight from the pit of Hell. Yet many, many supposedly born again Christians apparently cannot see this. They continue to be hell-bent on clinging to these teachings. My question is, why? In the name of God, why?

The Bible warns us repeatedly there will be false teachers in the last days who will lead us astray, away from the true gospel, destroying our Christian faith. God help the “sheep” with hardened hearts who refuse to heed these warnings and continue to follow false teachers. And God help the false teachers, the “pied pipers” with hardened hearts who continue to lead undiscerning Christians astray.

Now on to the conversation with Manny Silva. Note – I received permission from Manny to repost these comments here. I have emphasized certain items by bolding and [bracketing].
———————————————————————————————
SB: So what is it we can actually do about the encroachment of postmodern thought into previously Biblically sound churches? We can post things from other people who have confronted emergent and postmodern leaders, but is [there] more we can do, in the first person? How are we to reach the actual body of people who are being led astray? What does God call us to do in this situation? Also, where is the line between what we can do and where we need to “let go and let God”?

Manny Silva: One example right now to answer the last question, SB. When I did all I could to warn others at my former church, including the pastor, and when all else failed, and when they were determined to ignore everything I said, and when they refused to even hear what I had to say- even as a board member- that was the time to say, it’s all up to God now.

I don’t engage them anymore, although I will welcome them to talk with me whenever they want- and I have. But so far, nothing but silence. Not much one can do is there, at that point.

Now I just focus on warning others. Ironically, many of the ones who rejected me are still on my mailing list- whether they are reading the warnings, I don’t know. I just continue doing what needs to be done, to educate people on these issues, to inform, and let God and His Holy Spirit [do] what only they can do.

To answer the other questions, well, we can try to reach people one person at a time, sometimes very patiently. After we left, not one person called us for a long time. Even after one year, perhaps one or two have taken the time to talk with us, but even then, they are not sure what to say or ask. [Last] month, at a funeral, one person spoke with my wife, and asked questions, and now wants us to come over and talk some more about what happened. That’s what I mean by one person at a time.

Many refuse to deal with conflict, and this is clearly conflict, it results in division, and a lot of people don’t want division.

The problem is, division is inevitable, division sometimes is necessary- for the right reasons. Yet seemingly mature Christians do not understand that a false unity is not a good unity.

Each of us is responsible for defending the faith- defending the truth- in the way that God has given us to do. I was crazy enough to start a blog. Others are led by God to do it a different way. I never have made the assumption that since I have a blog, I am doing more than others. I have spoken with so many people in the past year, who just by themselves, made a difference- and woke up just one or two people- by standing for the truth, at the risk of alienation, being called hateful dividers, etc. You will run into the same thing when you persist on asking questions, on getting answers, and on upholding the word of God.

SB: Thanks for your response, Mr. Silva; that was very helpful. I liked what you said about defending the truth in the way God has given us to do. I will continue to wait on God to reveal to me what he would like me to do, if anything, while I pray for peace and the ability to let go when I need to.

DU: Manny [it] truly is one person at a time… “We must give up the vain idea of trying to please everybody. The thing is impossible, and the attempt is a mere waste of time. We must be content to walk in Christ’s steps, and let the world say what it likes.” ~ J.C. Ryle

Dave Mosher: Manny, would it be okay to copy and paste this entire conversation to a blog? [Manny replied by giving me permission]… My reasons? 1) The conversation shows how Emerging/ Emergent people still refuse to listen. 2) It shows how Emerging/ Emergent people were hurtful to you. 3) It shows how you were only trying to do what was right – defend the Faith. 4) Some of your statements make excellent quotes for defending what we are doing. For example your statement that “… division is inevitable, division sometimes is necessary- for the right reasons. Yet seemingly mature Christians do not understand that a false unity is not a good unity.” These four points [match] my denominational situation exactly – it would be insightful I think for those in my denomination to see the parallels with this conversation.

Also, several statements in these posts match very closely what I have blogged: 1) people accusing me of being divisive, and 2) I previously put up a statement very similar to yours that “I was crazy enough to start a blog….”

Here are the corresponding statements from two of my blogs – maybe these will help someone else: My blog excerpt #1) It is not my intent to be divisive. I know there are many in the EFC-ER who are also very upset about Spiritual Formation, Emerging/ Emergent teachings, and similar issues. I am speaking out for myself, as well as for others who are either afraid to offend or afraid of ostracism. My blog excerpt #2) [since a high denominational official declined to discuss this issue further, feeling I was being divisive] I feel my only recourse at this point is to blog (as nasty and as awkward as it is), and to network with the many others in the denomination who are also concerned about these very same issues.

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[revised 09/19/12]
(formerly titled “A Great Cloud of Witnesses: A brief history of  the biblically sound Ohio Yearly Meeting (Gurneyite), 1854-1965”)

Update: In July 2011, the EFC-ER (Evangelical Friends Church-Eastern Region) held its 2011 Yearly Meeting. And in July 2012  the EFC-ER commemorated its Bicentennial. Many EFC-ER members were thrilled to attend these events. Yet, many don’t realize there are serious heresies in the EFC-ER and the EFCI (Evangelical Friends Church Intl.) – as well as in almost all evangelical denominations today.

I would love to see the heads of the EFCI stand up at the EFC-ER Yearly Meeting, be honest and say something like this:

“Dear EFCI members, as a people of truth [in the Quaker tradition] we want you to know we’re becoming Emerging/Emergent. Except for some smaller churches in the EFC-ER, we have not continued to be  “conservative and evangelical” as our EFCI History page says. No, we are going in a new direction, a new, postmodern way of  “doing church” (as those in Northwest Yearly Meeting, especially, will attest). We will tell you the positions and beliefs of all of the Emerging/Emergent authors we quote in our colleges and seminaries, our sermons, our Sunday School lessons. And we are giving you the opportunity to get with this Emerging/Emergent program or leave the EFCI.”

Of course you will never hear the EFCI (or any other denomination) say this openly.

Am I angry with the EFCI proponents of Emerging/Emergent teachings? You bet! Read on.
————————————————————————————————–
Some in the EFCI (Evangelical Friends Church International) have suggested I be more “positive” in my denominational blogs.  Currently I don’t have very much positive to say about the EFCI, due to the involvement of most of its Regions in the following heresies. These are in roughly chronological order; dates are approximate:

1) Failure to confront and condemn Quaker Universalism (aka George Fox’s Inward Light/Inner Light teaching) in non-evangelical Quaker denominations (1948 on)
2) New Evangelicalism (1948 on)
3) Quaker ecumenism (1970 on)
4) Spiritual Formation (1978 on)
5) Emerging/Emergent/Emergence teachings (1995 on)
6) Postmillenial Emerging/Emergent/Kingdom Now eschatology (1995 on)
7) The Convergent Friends movement (1995 on)
8 ) Accommodation of an IHOP college group (2008 on)

In the EFC- ER’s favor, it seems the EFC-ER is still the most biblically sound of the EFCI Regions in North America.

In spite of my serious concerns over the EFCI, I loved the Ohio Yearly Meeting before it joined with other Yearly Meetings in 1965. (The Ohio Yearly Meeting was later renamed the Evangelical Friends Church-Eastern Region [EFC-ER].)

Imagine a born again, biblically sound evangelical denomination that embraced Wesleyan-Holiness theology, that preached regular salvation messages, had altar calls at many services, witnessed to the unchurched at every opportunity, etc. Then imagine that, over the years, various individuals, in various ways, led the denomination astray from its biblically sound beliefs and practices. This is what I believe has happened in the EFCI. Can you blame me – and other “old timers” in the EFCI – for being upset? Those who have led the denomination astray have committed a great offense not only against the denomination, but against our Lord Himself. What an abomination!

In spite of my harsh words, it is not my purpose to be inflammatory and divisive here. I am providing this blog as an historical and doctrinal “baseline” so to speak, for what I favored in Quakerism as well as what I am blogging against. Read on.
———————————————————————————————-

Many discernment ministry articles (Ken Silva’s Apprising.org articles, for example) have criticized George Fox and the Quakers for the heretical, mystic teaching of  “the Inner Light” – and rightly so.

However, these critiques are not totally accurate. These articles have painted all Quakers as having held to the heretical teaching of “the Inner Light.”  There was a wonderful Quaker movement which did not – an anomaly if you will in Quaker history. I am proud to have been part of this movement: Gurneyite Friends, also called Holiness Friends (and later called Evangelical Friends) (1). The term “Holiness” comes from the Wesleyan-Holiness movement of the late 1800s.

I am compiling a list [at the bottom of this blog] of  my favorite Evangelical Friends individuals who have passed on to glory. Specifically, born again, biblically sound men and women of God. Many were preachers, preaching the Bible without apology, sharing the gospel of the Blood and the Cross, the gospel of salvation through our Lord Jesus Christ. Others were missionaries, going throughout the world to reach the lost for Christ. And yet others were denominational leaders who boldly stood up as fundamentalists against modernism, Quaker ecumenism, etc.

I am proud to have been a part of Ohio Yearly Meeting (OYM) prior to 1965. I believe it was the most biblically sound Quaker denomination in all of Quaker history. It was the only Quaker denomination/Yearly Meeting to ever officially condemn the heretical “Inner Light” teaching (in 1877 and 1879).

Timeline of Ohio Yearly Meeting (OYM) history

1812 – Quakers first settled in Ohio and formed OYM. (2012 marked their Bicentennial gathering.)

1828 – OYM Hicksite-Orthodox separation at Mount Pleasant, Ohio.  The Hicksites were extremely heretical. The other spin-off, those who preceded the Evangelical Friends in the timeline of Ohio Quaker history, were Orthodox Quakers (1828-1854).

Were the Orthodox Quakers “born again” in a biblical sense? No! Edward Mott,  one of my favorite Evangelical Friends, confirms this in his testimony.  Mott was a prominent Evangelical Friend and taught alongside J. Walter Malone in OYM.  Mott grew up in Glens Falls Quarterly Meeting in New York. George Fox DeVol, OYM missionary to China, also came from Glens Falls.

Now on to Edward Motts’ testimony. I have emphasized certain points by bolding:

Our Meeting services were held on the basis of silence, as it was termed in those days… In these there was no regular ministry, and often none at all. Occasionally a minister would break the silence with what was impressed upon his mind at the time. In this the Scriptures might be referred to but seldom read. There was no desk or place on which to rest the Bible, so he relied upon his memory for the most part. There was a fear that the use of the Bible might be of the letter and not of the Spirit.

The preaching was therefore not Scriptural as to its emphasis. The doctrines of the Gospel as stated in the Bible were given no special consideration. There was no preparation of sermon material; all must be immediate without precedent thought. The matters of interest were largely of a moral and social character. The betterment of society, local and at large, received careful consideration, but no appeal to the individual to accept the Gospel in a personal, experiencial [sic] manner reached my mind. The first Gospel sermon I remember was delivered in a local school house by a minister of another denomination. It was at this time that I was strongly impressed and convinced that I needed Christ as my Savior.” (Edward Mott, Sixty Years of Gospel Ministry, pp. 14,15)

Like most Gurneyites/Evangelical Friends since the 1850s, I believed there was an unbroken line of born again, biblically sound Quakers from George Fox to the present. But since leaving the EFCI, I have become convinced that most Quakers from George Fox through the Orthodox Quakers (including my own Quaker ancestors) are in Hell today, lost for eternity. Why do I say this? Because they rejected the biblical way to be saved. Throughout their history, Quakers were surrounded by preachers (and denominations) who presented the full gospel of salvation through a born again repentance-conversion experience. Several examples of “full gospel preachers” are John Bunyan (1628-1688), Jonathan Edwards (1703-1758) and Charles Wesley (1707-1788). Yet, instead of accepting Christ as Saviour, the Quakers chose to continue in their own heretical belief system, basing their faith on George Fox’s fabricated Inner/Inward Light, literally “that of Christ in every man.” And despite their Christian vocabulary, the supposedly “born again” writings of George Fox (1624-1691), Robert Barclay (1648-1690) and William Penn (1644-1718) contain many clues regarding their heretical, nonchristian Quaker teachings.

Evangelical Friends (today’s EFCI denomination) go through a process called conversion, and view Christ as Saviour and Lord. All other Quaker branches (and all Quakers from George Fox through the Orthodox Quakers) are non-evangelical; they go through a process of convincement, and view Christ as Teacher and Lord.  There is a huge difference!

Back to the subject at hand: I view the 1828 Ohio separation between Hicksite and Orthodox Quakers as a separation between a more heretical unsaved group and a less heretical unsaved group.

1837-1840– Joseph John Gurney tours Canada, the United States (including Ohio, Indiana and other states), and the West Indies.  Gurney played a major part in leading Orthodox Quakers in a more biblically sound direction. For example, he pushed for more Bible study, placing less emphasis on immediate revelation (aka the Inner Light).

1854 – Wilbur-Gurney controversy leads to a split in OYM (Orthodox) (2). The Gurneyite branch eventually becomes known as Evangelical Friends (today’s EFCI denomination). In the coming decades, large numbers of Gurneyite Quakers turn away from the nonexistent, heretical “that of Christ within,” accepting as Saviour the Living Christ, the One who died on the cross for our sins. By 1892, when J. Walter Malone began his Bible school in Cleveland, Ohio,  OYM could truly be called  a born again, biblically sound denomination.

But there were troubles brewing even in 1854. Looking back, it proved tragic that these born again, biblically sound Evangelical Friends continued to identify themselves with Quakers. I’m not sure exactly why they did not separate completely from what I call “the Quaker cult.” I do know the Evangelical Friends have been referred to as “more Wesleyan than Quaker” (and I thank the Lord for this). But for whatever reason (I do have some theories on this), the Evangelical Friends never took the step of becoming “Wesleyans who used to be Quakers.”

As a result of this non-separation, Evangelical Friends have always felt tension  between the non-evangelical (non-born again) “theology” of George Fox’s Inward Light/Inner Light/immediate revelation and the evangelical (born again) theology of the Wesleyan Holiness movement. Between referring to themselves as Quakers and condemning (rightly so) heretical Quaker groups. Between continuing to be called Quakers and (partially) separating themselves from heretical Quakers (all non-evangelical Quaker groups). Ultimately, because the Evangelical Friends did not completely separate from non-evangelical Quakers, the pendulum of Quaker separation/ecumenism began to swing strongly back towards Quaker ecumenism. A heretical milestone occurred in 1970 with the St. Louis Conference (see 1970 in the timeline below), where ecumenical ties were established  between Evangelical Friends and all non-evangelical Quaker groups.  What an abomination! But I’m getting ahead of myself – back to our timeline…

1860s – Friends renewal movement (Hamm, Transformation, pp. 96-97)

1867-1880 – Holiness Friends revival movement (Hamm, Transformation, pp. 96-97)

1869-1871 – David B. Updegraff begins his ministry, bringing Wesleyan Holiness teachings to OYM.

1877, 1879
– OYM condemns “Inner Light” teaching.

late 1800s – The Great Revival continues to draw many in the OYM into a closer born again relationship with Christ (3).

1892J. Walter Malone founds what eventually becomes Cleveland Bible College (4).

1895-1948 – Fundamentalists in the OYM and other denominations battle Modernism (7).

1895 – 1942 – Fundamentalist Gurneyites battle modernist Quakers. I am providing a lengthy excerpt from Hugh Barbour, Quaker Crosscurrents: Three Hundred Years of Friends in the New York Yearly Meetings, p. 213 (text available online).  I’m not sure why Barbour states 1895-1917 as the time period for the Quaker fundamentalist-modernist – I assume the answer can be found on p. 214 which is not available online. For now I prefer to set the ending date not at 1917, but at 1942 – the approximate year New Evangelicalism began ala the National Association of Evangelicals (NAE). Many of the “fighting fundamentalists” among Gurneyites were passing away between 1917-1942. But I know Edward Mott was battling modernist Quakers and Quaker ecumenism up until his passing (1955) – or until whatever year he became incapacitated by age and infirmity (sometime between 1948-1955).

The following excerpt from Barbour’s New York history is a great description of the struggles of Gurneyite Quakers – including OYM – during this time period:

Between 1895 and 1917 the Gurneyite yearly meetings in the United States were embroiled in the same controversies between fundamentalists and modernists that the rest of American Protestantism experienced. Quaker modernists such as [Rufus] Jones attempted to “broaden” Quaker thought in a number of ways: [following are a few of their heresies] viewing the Atonement as an act of love rather than propitiatory justice; discounting biblical literalism; emphasizing the Social Gospel over evangelism through revivalism; and giving prominence to the Inner Light, a Quaker teaching that had almost been obliterated by the revival. They also gave new attention to Quaker history and reached out to Hicksite Friends. All of these were anathema to the [Gurneyite] holiness revivalists and their spiritual heirs among Gurneyite Friends, who were especially strong in Ohio, Iowa, Oregon, Kansas, and California yearly meetings. From the local meeting up to the yearly meeting, in sermons, in pamphlets, and in the pages of the liberal American Friend and the holiness Evangelical Friend, they fought over the future of Quakerism. After the Gurneyite yearly meetings (Ohio excepted) formed the Five Years Meeting in 1902, it and its boards and bureacracies became another battleground (39)(Hamm, Transformation, Ch. 7).

All evidence is that the holiness opponents of moderism were never very strong in New York. Edward Mott, the inflexibly fundamentalist editor [thank the Lord he was so “inflexible” – he is one of my Quaker “heroes of the Faith”] of the Evangelical Friend, was a native of Moreau, New York, but he spent his career in Bible colleges in Ohio and Oregon. There were some pastors trained at the Cleveland Bible Institute, such as Samuel Hodges and Fred Ryon, who blasted the growth of  “infidelity” and its proponents like Elbert Russell. Such currents were especially strong in Clintondale and Glens Falls. A few older Friends disliked the new developments as well. Alexander M. Purdy of Palmyra… was by 1907 blasting “so-called Friends” who were reframing the Atonement. “I ask where are we drifting?” he wrote to Mott. “May our heavenly Father save us from that kind of theology.” [The next page – p. 214 – unfortunately is not available online.]

Thomas D. Hamm provides a similar description of the period 1900-1947 (The Quakers in America, pp. 58-60, text available online):

Not all Gurneyite Friends approved of [liberal Quaker Rufus] Jones or his vision.  [In Ohio Yearly Meeting, very few Gurneyite Friends approved of Jones]. By 1900, many of the surviving leaders of the Great Revival, such as John Henry Douglas, Esther Frame, and Luke Woodard, were strong critics. They perceived Jones and his sympathizers as unenthusiastic about revivalism and prone to overintellectualizing religion… The most important opponent of Jones, however, was of his generation: J. Walter Malone. (49)[I don’t have the info for sources #49 – or for #50 or #51 below – the text of the footnotes is not available online]

Malone was born into an old Quaker family in southwestern Ohio in 1857 and moved to Cleveland as a young man, where he achieved considerable success in business. He and his wife Emma had become converts to holiness Quakerism, and in 1892 decided to use their wealth to found [Cleveland Bible College], a Bible college or “training school for Christian workers,” as they called it, which eventually became the Friends Bible Institute… The Malones and all of the teachers at Cleveland [at that time] were deeply suspicious of Quaker modernism.  By questioning the inerrancy of Scripture,[Quaker modernism] threatened the authority of the Bible. By emphasizing the Inner Light, it seemed to minimize the need for definite experiences of conversion and sanctification. By stressing social service and reform, it seemed to suggest that humans could save the world, rather than looking to the Second Coming of Christ. And by dwelling on the mercy and love of God, it seemed to ignore His judgment [notice how similar the modernist Quaker teachings are to the Emergent Church teachings of today]. In 1902, Malone began publishing a journal, the Soul Winner, to advance his views. In 1905 he changed its name to the Evangelical Friend, which became increasingly outspoken in its attacks on Jones and other modernist Quakers.  Malone and his coadjutors were consciously part of the larger movement in American Protestantism that would become known as fundamentalism. (50)

For the next two decades, modernists and holiness Friends struggled for the control of the Five Years Meeting and its yearly meetings. The battle had at least three fronts. One was the personnel of the Five Years Meeting – its central office staff and its missionaries. Central to this struggle was the American Friend, the official organ [edited by Rufus Jones until 1912, then edited by like minded liberal Quakers]. The second front was the Quaker colleges. [Sound familiar? Colleges and seminaries today are one of the main venues in which Spiritual Formation and the Emerging/Emergent movements are brainwashing today’s Evangelical Friends youth.] Holiness Friends did their best to exclude modernist teachings from schools like Earlham in Indiana, Whittier in California, Pacific in Oregon, Friends in Kansas, and Penn in Iowa. The results were uneven… Earlham became a modernist bastion. [Gurneyite Quakers] had more influence at Friends, Penn, and Pacific. Finally, the battle was fought in dozens of Friends meetings, usually over the preaching and views of individual ministers. By the 1920s, Friends had a clear sense of which meetings would be likely to call a pastor of modernist views and which would prefer someone educated at Cleveland. (51)

These tensions reached a climax early in the 1920s, a time when conflict between modernists and their fundamentalist opponents divided most Protestant denominations in the United States. Holiness Friends now openly identified with the larger fundamentalist movement in American Protestantism…

Various journals, such as the Friends Herald in the pastoral Ohio Yearly Meeting, and the Friends Minister, affiliated with the Union Bible Seminary in Indiana, provided communication… [Several following pages are unavailable online – I am hoping to locate this book in a Quaker archive.]

A note regarding various historical sources – It seems that, in the interest of  ecumenical ties with non-evangelical Quaker denominations, various Evangelical Friends have not been totally forthcoming. They have  reinterpreted, omitted, or in a few cases even denied the combative, anti-modernist side of J. Walter Malone and other Gurneyite Quakers.  Two of these writers are Byron Osborne (in The Malone Story) and Walter R. Williams (in The Rich Heritage of Quakerism). [I plan to share various examples from these two books in separate blogs.] I personally feel deeply betrayed by these individuals whom I once trusted and admired as my denominational leaders. How pathetic and ironic, that non-evangelical writers have provided detailed  information about the history of fundamentalist/anti-modernist Gurneyite Quakers, whereas Gurneyite Quaker writers themselves have provided  very little info and/or distorted the info.

In spite of his “progressive evangelical” NWYM Friends bias, Dr. Arthur O. Roberts (in Through Flaming Sword, pp. 93-94, text available online) provides some additional helpful info for the period of approximately 1895-1948:

Overshadowed by a more vocal modernism during early decades of the [20th] century [debatable – I would say the Quaker fundamentalists and Quaker modernists were equally powerful and equally vocal at the time], Quaker proponents of experiental holiness [Gurneyites] increasingly found fellowship with other evangelical churches in America that stressed a holiness message. So they attended and shared leadership in camp meetings with the “holiness churches” – Free Methodist, Pilgrim Holiness, Church of the Nazarene, and disenchanted Methodists [among other denominations][tragically, nearly all evangelical Holiness denominations are becoming strongly Emerging/ Emergent; the conservative Holiness denominations have not sunk nearly as far into heresy] – who made up the fellowship of the National Holiness Association. Antiliberal reaction tended to shift the holiness witness toward non-Quaker forms. Terminology – as well as interchurch fellowship – became mostly Wesleyan. Much missionary support during the 1920s and 1930s went to the National Holiness Missions (later known as World Gospel Mission). The Quaker peace witness was rejected, or given low priority, because it seemed to belong to the liberals, and because in those years social ethics [what Roberts really means is the liberal “social gospel” which has now spread to many Emerging/ Emergent Evangelical Friends congregations] had low priority in the ethos of the Wesleyan holiness movement.  (Roberts, pp. 93, 94)

Some prominent Quaker leaders transferred to other denominations. Others, however, held high the vision of a restored, evangelical Quakerism and labored patienty to that end. One of these people was Edward Mott, originally of New York Yearly Meeting. Under his leadership a Bible School had been established in Portland, Oregon. Elsewhere Western and Midwestern Quaker Bible schools were established to counteract colleges deemed too liberal in theology or too generalized in curriculum… (Roberts, p. 94) [Unfortunately, all the “descendant” Friends schools in all these areas are today well on their way to being Emerging/Emergent.]

1902 – OYM refuses to join with some other Gurneyite yearly meetings in forming the more liberal Five Years Meeting (5).

1909 – OYM still refuses to join the Five Years Meeting (6). To this day (2011), their successor the EFCI has officially remained a separate denomination (although they unfortunately have had official ecumenical ties since 1970).

1910-1915 – Individuals from various denominations write The Fundamentals, a series of articles used by Fundamentalists in fighting Modernists.

1920 – Edward Mott,  another staunch champion of fundamentalist Gurneyite Quakerism, leaves the OYM for ministry elsewhere (Mott, Sixty Years, p. 41), but continues to have a strong positive influence on the OYM.

Approx. 1922 – even at age 16, Everett L. Cattell (___-1981) is becoming well known among Evangelical Friends, being one of the first to plant the heretical seed of Gurneyite Quaker/Evangelical Friends ecumenism. Note – apparently various Gurneyite Quakers worked at cross purposes. J. Walter Malone and Edward Mott strongly opposed Quaker ecumenism their entire lives. In the next generation, it seems that Everett L. Cattell, Byron L. Osborne and Walter R. Williams [all three of whom I greatly respected in the past] ended up favoring Quaker ecumenism.

1929The Evangelical Friend magazine, newly relocated, publishes an article by Edward Mott criticizing the heretical, universalist Hicksite Quakers (The Evangelical Friend, Vol. I, No. 2, pp. 3,7).

1929The Evangelical Friend publishes the 1929 statement from the National Association for Promotion of Holiness, condemning Modernism and speaking “in favor of Fundamentalism” (The Evangelical Friend, Vol. I, No. 7, p. 13).

1935 – J. Walter Malone, a staunch champion of fundamentalist Gurneyite Quakerism, passes away. I believe J. Walter Malone and Edward Mott were the two most outspoken Gurneyites against Quaker modernism and Quaker ecumenism. It is unfortunate that Malone did not live as long as Mott (Mott passed away in 1955).

1932The Evangelical Friend publishes “The Christian Warfare”, an article by John Pennington criticizing “Spiritual Pacificism” [compromise with Modernism]. Pennington quotes Fundamentalists Dr. A.C. Dixon, A.T. Pierson, and others. (The Evangelical Friend, Vol. IV, No. 12, pp.7 and following.)

1947Billy Graham crusades begin. Gurneyite Quakers/Evangelical Friends heartily endorse these crusades. Unlike many Independent Fundamentalist Baptists, most in OYM apparently do not realize the dangers and heresies of ecumenism underlying the Billy Graham crusades. (Click here for a more recent expose of Billy Graham Evangelistic Association. And here is another recent expose.)

1948-1965 – Between 1948 (when Harold Ockenga coins the term “New Evangelical”) and 1965, more and more Evangelical Friends compromise with New Evangelicalism. It becomes more and more difficult to find “true” fundamentalist Evangelical Friends. (I am defining a “true” fundamentalist as a separatist fundamentalist – one that 1) is “militantly” opposed to false teachers, and 2) practices primary and secondary separation from false teachers.)

1955 – Edward Mott passes away. It seems Edward Mott was one of the last Evangelical Friends “watchmen on the wall.” That is, he was one of the last Gurneyite Quakers/Evangelical Friends to stand strongly for fundamentalism, and to speak out strongly against modernism, Quaker ecumenism, etc. And he was one of the last “SEPARATIST fundamentalist Evangelical Friends.” I know personally of many “NONSEPARATIST fundamentalist Evangelical Friends” pastors (aka “conservative holiness Evangelical Friends”) up until about 1970. These pastors still used the King James Bible only, had traditional services only (hymns and choruses), had a piano and organ only, had frequent altar calls, etc.). But unlike Edward Mott, they did not speak out against modernism, Quaker ecumenism and other liberal teachings/heresies.  Following the New Evangelical mindset, they concentrated on “positive” salvation and holiness messages. As years passed, like New Evangelical Billy Graham, they preached less and less of a “negative” message (“hellfire and brimstone”). Instead, they preached more and more about God’s love and forgiveness (a “positive” message).

1956 – Association of Evangelical Friends (an informal association) is formed (8).

1957 – Cleveland Bible College relocates to Canton, Ohio, becoming Malone College (later renamed Malone University).

1965 – OYM joins the EFA (Evangelical Friends Alliance), ceasing to be its own separate entity (9, 10).

1970 –St. Louis Conference on the Future of Friends – a controversial Quaker ecumenical conference, hosted by pro-ecumenical Evangelical Friend Everett Cattell. As late as 1970, I have found documentation of Evangelical Friends speaking out against heretical trends such as Quaker ecumenism. For example, at the St. Louis Conference, there were a number of Evangelical Friends who objected to the ecumenical ties being proposed with heretical, non-evangelical Quaker denominations. Unfortunately, objections were overridden by Dr. Cattell, who stated in conclusion, “let the conversation [with nonevangelical Quakers] continue.”

At the 1970 St. Louis Conference, ecumenical ties were established  between Evangelical Friends and all non-evangelical Quaker groups. Non-evangelical Quakers include many heretical, ungodly groups – such as Christian universalist Quakers (many in the Friends United Meeting denomination aka FUM), nonchristian universalist Quakers, liberal/modernist Quakers (Friends General Conference denomination aka FGC), LGBT Quakers, Buddhist Quakers, Hindu Quakers, Jewish Quakers, New Age Quakers, atheist/nontheist Quakers, etc. etc.), all under the umbrella of the Friends World Committee for Consultation (FWCC).

Following is a summary of the St. Louis Conference, an abomination to all born again Evangelical Friends. This summary is included in the Wikipedia article on the Friends World Committee for Consultation (FWCC):

All yearly meetings but three in the USA are represented at the St. Louis Conference on the Future of Friends, responding to the call ‘to seek, under the guidance of the Holy Spirit, a workable, challenging and cooperative means whereby the Friends Church can be an active, enthusiastic, Christ-centered and Spirit-directed force…’ There is a sense of a new dawn of ecumenical conversation [emphasis mine] within the Religious Society of Friends. At the close of the conference, Evangelical Friend Everett Cattell suggests that FWCC’s American Section should administer the follow-up to the conference. The Section publishes the report “What Future for Friends?”. Superintendents and Secretaries of yearly meetings at their annual meeting in St. Louis propose a broadly representative follow-up body to be called the Faith and Life Planning Group, and suggest that each yearly meeting appoint two persons to a Faith and Life Planning Committee, with FWCC American Section providing the staff service.

1976 – the first National Friends Ministers Conference, in Dallas, Texas (Walter R. Williams and Paul Anderson, The Rich Heritage of Quakerism, 2nd ed., p. 264). This was the first of many such ungodly ecumenical conferences (which are still being held even to this day), attended by pastors from the Evangelical Friends denomination (today the EFCI) and the nonevangelical, increasingly “Christian universalist” Friends United Meeting (FUM).

FUM openly opposes the concept of being born again. The ECFI follows Christ as Saviour and Lord; the FUM refuses to use this phrase, blatantly referring to Him instead as Teacher and Lord. So why do EFCI pastors fellowship so eagerly with FUM pastors? Why aren’t EFCI pastors witnessing to FUM pastors, convicting them of sin and the need to have a born again repentance-conversion experience?

1978  – Evangelical Friend Richard Foster’s bestseller Celebration of Discipline published. Note – Foster credits his Evangelical Friends co-pastor Dallas Willard as his mentor in Spiritual Formation. Foster and Willard did not “invent” Spiritual Formation (which includes occultish contemplative spirituality). They just popularized this practice among evangelicals; the practice already existed, primarily among Roman Catholics.

1980 – the second National Friends Ministers Conference – an ecumenical gathering with Evangelical Friends pastors and FUM pastors attending, St. Louis, Missouri (EFC-ER Bicentennial commemorative book, 2012, p. 11).

1985 – the third National Friends Ministers Conference – an ecumenical gathering with Evangelical Friends pastors and FUM pastors attending, Chicago (EFC-ER Bicentennial commemorative book, 2012, p. 11).

1990 – Evangelical Friends Alliance (EFA) renamed Evangelical Friends Intl. (EFI)((EFC-ER Bicentennial commemorative book, 2012, p. 11).

2010 – EFC-ER invites its youth to attend the Friends Youth Summit 2010. The heretical Emerging Movement’s Dan Kimball (who associates with George Fox University) is keynote speaker. Many EFC-ER youth are introduced to the occultish/contemplative prayer labyrinth (which is endorsed by Dan Kimball).

2011 – an EFC-ER church hosts heretical Emergent David Crowder and his band.

2012 – yet another National Friends Ministers Conference – an ecumenical gathering with Evangelical Friends pastors and FUM pastors attending, Middlebury, Indiana.

———————————–

Perhaps in 1965-1970  I could have recommended the newly formed EFA (today called the EFCI). Tragically, since 1965-1970, various heresies have taken root and spread in the denomination [the heresies I see are listed mainly in the first paragraph of this blog]. For this reason, I cannot currently recommend the EFCI.

There are various labels used for OYM members from 1854-1965. Some of these time periods are just estimates (I am attempting to find more exact dates):

1854-1870s – Gurneyite Friends
1870s-1900 – Revivalist Friends, Holiness Friends
1900-1948 – Holiness Friends,  fundamentalist Evangelical Friends, Evangelical Friends
1948-1965 – Evangelical Friends

Technically, the term Gurneyite Friends could describe this branch of Friends from 1854-1965 – and on up to the present time. Although we rarely hear the term anymore, the term “Gurneyite Friends” today is synonymous with the term “Evangelical Friends.”

Note – even among Gurneyite Friends, there was a wide spectrum of views over the years. For example, many took a strong stance against Quaker ecumenism. Others were not as adamant against Quaker ecumenism (or perhaps were not as aware of its dangers), yet they preached wonderful gospel messages.

Unfortunately, as decades passed between 1900-1965, there were increasing numbers of individuals who labeled themselves as Gurneyite Friends yet strayed further and further away from the fundamentalist stand against Quaker ecumenism and similar issues. Most of the “straying” individuals I cannot recommend. [A number of sources discuss Gurneyite Friends history and theology between 1854-1907. I am still looking for sources that cover 1907-1965 in as much detail.]
———————————————————————————————-
I am just starting to compile my list of favorite Gurneyite Friends (mainly between 1854-1965). I am hoping to add many more individuals. These individuals were primarily in the OYM. I am trying to locate online sermons and articles regarding each of these individuals. I am only listing individuals who are deceased:

William Allen – a Holiness preacher in OYM between 1875-1890
– Hamm, Transformation, p. 103

Almira Bergman – an evangelist in Indiana Yearly Meeting between 1875-1890
– Hamm, Transformation, p. 103

Harvey Bergman – an evangelist in Indiana Yearly Meeting between 1875-1890
– Hamm, Transformation, p. 103

Micajah J. Binford (1852-1902)
– Hamm, Transformation, p. 102

Dougan Clark, Jr. – an 1860s Friends Renewal preacher who wholeheartedly supported the 1867-1880 Friends Revival (Hamm, Transformation, p. 96)
– Hamm, Transformation, pp. 96, 108
– Kostlevy, pp. 68-69
– Roberts, p. 89
– Spencer, “Exchange on Holiness”, Pt. 1
Dougan Clark (link leads to several of his online books)

Elizabeth L. Comstock – warning – took part in 1870s revivals, but not fully in favor of them (Hamm)
– Hamm, Transformation, pp. 94,95
– Spencer, “Exchange on Holiness”, Pt. 1
– Williams, Rich Heritage, p. 198
[also, Google brings up many hits]

Charles E. DeVol – I have access to many of his unpublished sermon outlines; they are very biblical, with many salvation messages.
– Williams, Me and My House, various pages

George Fox DeVol
– Williams, Me and My House, various pages

Mary Isabella French DeVol
– Williams, Me and My House, various pages

John Henry Douglas – an 1860s Friends Renewal preacher who wholeheartedly supported the 1867-1880 Friends Revival (Hamm, Transformation, p. 96); a Holiness minister in N.Y. Yearly Meeting in 1872 (Hamm, Transformation, p. 89)
– Hamm, Quakers in America, p. 58
– Hamm, Transformation, pp. 89,96
– Kostlevy, p. 97 (p. 97 not available online)
– Roberts, p. 89
– Spencer, “Exchange on Holiness”, Pt. 1

Robert W. Douglas
– Spencer, “Exchange on Holiness”, Pt. 1
– Williams, Rich Heritage, p. 198

Esther G. Frame – a leading revivalist in the Friends Revival 1867-1880 (Hamm, Transformation, pp. 96-97); a Holiness minister in N.Y. Yearly Meeting in 1872 (Hamm, Transformation, p. 89)
– Frame, Nathan T., Reminiscences of Nathan T. Frame and Esther G. Frame (online)
– Hamm, Quakers in America, p. 58
– Hamm, Transformation, pp. 89,96-97
– Spencer, “Exchange on Holiness”, Pt. 1
– Williams, Rich Heritage, p. 198

Nathan Frame – a leading revivalist in the Friends Revival 1867-1880 (Hamm)
– Frame, Nathan T., Reminiscences of Nathan T. Frame and Esther G. Frame (online)(mentions Walter J. Malone and Emma Malone, and others in OYM Gurneyite)
– Hamm, Transformation, pp. 96-97
– Spencer, “Exchange on Holiness”, Pt. 1
– Williams, Rich Heritage, p. 198

Luther Gordon
– Williams, Rich Heritage, p. 198

Joseph John Gurney
Friend Joseph John Gurney
– Williams, Rich Heritage, pp. 194-195
[Google also brings up many hits]

David Hadley (1842-1915)
– Hamm, Transformation, p. 102

Laura S. Haviland
– Williams, Rich Heritage, p. 198

Charles Haworth
– Mott, p. 39

David Hill – an 1860s Friends Renewal preacher who wholeheartedly supported the 1867-1880 Friends Revival (Hamm)
– Hamm, Transformation, p. 96
– Williams, Rich Heritage, p. 198

Samuel Hodges – a pastor trained at Cleveland Bible Institute
Quaker Crosscurrents, p. 213

John Y. Hoover – a leading revivalist in the Friends Revival 1867-1880 (Hamm, pp. 96-97)
– Hamm, Transformation, pp. 96-97
– Williams, Rich Heritage, p. 198

William G. Hubbard
– Williams, Rich Heritage, p. 198

Asahel H. Hussey – a leading revivalist in the Friends Revival 1867-1880 (Hamm)
– Hamm, Transformation, pp. 96-97
– Williams, Rich Heritage, p. 198

Benjamin B. Hyatt
– Williams, Rich Heritage, p. 198

Allen Jay (1831-1910) c; a Holiness Friends minister in North Carolina in the 1870s (Hamm, pp. 90,91)
– Hamm, Transformation, pp. 90,91,96,218
– Williams, Rich Heritage, pp. 197-198

Amos Kenworthy – a leading revivalist in the Friends Revival 1867-1880 (Hamm, pp. 96-97); held a Holiness revival in Indiana in 1873 (Hamm, p. 94)
– Hamm, Transformation, pp. 94,96-97
– Williams, Rich Heritage, p. 198

Thomas Kimber – an 1860s Friends Renewal preacher who wholeheartedly supported the 1867-1880 Friends Revival
– Hamm, Transformation, p. 96)

Rufus P. King
– Williams, Rich Heritage, p. 198

Thomas W. Ladd – an 1860s Friends Renewal preacher who wholeheartedly supported the 1867-1880 Friends Revival
– Hamm, Transformation, p. 96

David J. Lewis a Holiness preacher in OYM between 1875-1890
– Hamm, Transformation, p. 103

Emma Malone (1859-1924)
– Hamm, Quakers in America, p. 58
– Hamm, Transformation, p. 102
– Malone, J. Walter and John William Oliver, J. Walter Malone: The Autobiography of an Evangelical Quaker, University Press of America, 1993
– Osborne, Byron L., The Malone Story, United Printing, Inc., 1970. (I have access to a copy of this book.)

J. Walter Malone (1857-1935 [or 1937?])
my blog
– Frame, pp. 260, 277-279
– Hamm, Quakers in America, p. 58
– Hamm, Transformation, p. 102
– Kostlevy, pp. 190, 191, 360 (text not available online)
– Malone, J. Walter and John William Oliver, J. Walter Malone: The Autobiography of an Evangelical Quaker, University Press of America, 1993
Osborne, Byron L., The Malone Story, United Printing, Inc., 1970. (I have access to a copy of this book.)

William F. Manley – a Holiness preacher in a yearly meeting other than OYM between 1875-1890
– Hamm, Transformation, p. 103

Noah McLean – a Holiness preacher in OYM between 1875-1890
– Hamm, Transformation, p. 103

L. Edwin Mosher (1929-2011) – I have access to many of his unpublished sermons; they are very biblical, with many salvation messages.

Robert E. Mosher – I have access to many of his unpublished sermons; they are very biblical, with many salvation messages.

Edward Mott

Quaker Crosscurrents, p. 213
– Kostlevy, pp. 109, 209 (pages not viewable online)
– Roberts, pp. 94,95
my blog
– also, I have a copy of the book Sixty Years of Gospel Ministry (ca 1948) by Edward Mott.

Robert Lindley Murray – an 1860s Friends Renewal preacher who wholeheartedly supported the 1867-1880 Friends Revival
– Hamm, Transformation, p. 96

O.L. Olds a Holiness preacher in OYM between 1875-1890
– Hamm, Transformation, p. 103

John Pennington (1846-1933)
– Hamm, Transformation, p. 102

William P. Pinkham (1844-1925)
– Hamm, Transformation, various pages
– Roberts, p. 89

Calvin W. Pritchard – a leading revivalist in the Friends Revival 1867-1880 (Hamm, Transformation, pp. 96-97); held a Holiness revival in Indiana in 1873 (Hamm, Transformation, p. 94)
– Hamm, Quakers in America, p. 58
– Hamm, Transformation, pp. 94,96-97,103
– Spencer, “Exchange on Holiness”, Pt. 1
– Williams, Rich Heritage, p. 198

Esther Tuttle Pritchard
– Hamm, Transformation, various pages
– Spencer, “Exchange on Holiness”, Pt. 1

Alexander M. Purdy
Quaker Crosscurrents, p. 213

Hulda Rees (1854-1898)(Seth’s wife)
– Hamm, Transformation, p. 102

Seth C. Rees (1854-1933)
– Hamm, Transformation, p. 102

Claude Roane – I have access to a “self-published”, spiral bound compilation of a number of his sermons.

Mary H. Rogers
– Williams, Rich Heritage, p. 198

Fred Ryon – a pastor trained at Cleveland Bible Institute
Quaker Crosscurrents, p. 213

David F. Sampson – a Quaker evangelist in North Carolina [North Carolina Yearly Meeting?] between 1875-1890
– Hamm, Transformation, p. 103

Elwood Scott
– Williams, Rich Heritage, p. 198

Murray Shipley
– Williams, Rich Heritage, p. 198

Sarah F. Smiley – a Holiness minister in N.Y. Yearly Meeting in 1872
– Hamm, Transformation, p. 89

Hannah Whitall Smith – preached Holiness revival among Philadelphia Friends, but left Philadelphia Society of Friends by 1872 (Hamm, p. 95) [warning – she later became heretical, a strong follower of Universalism]
– Hamm, Transformation, p. 95
– Williams, Rich Heritage, p. 198

Sarah Smith – preached Holiness revival among Philadelphia Friends, but left Philadelphia Society of Friends by 1872 (Hamm, p. 95)
– Hamm, Transformation, p. 95
– Williams, Rich Heritage, p. 198

Caroline Talbott – a leading revivalist in the Friends Revival 1867-1880 (Hamm, pp. 96-97); a Holiness minister in N.Y. Yearly Meeting in 1872 (Hamm, p. 89)
– Hamm, Transformation, pp. 89,96-97
– Williams, Rich Heritage, p. 198

David B. Updegraff (1830-1894) – a leading revivalist in the Friends Revival 1867-1880 (Hamm, pp. 96-97);  traveled throughout various yearly meetings (Hamm, pp. 88,89)
– Hamm, Transformation, pp. 88,89,96-97
– Kostlevy, pp. 299-300
– Roberts, p. 89
– Spencer, “Exchange on Holiness”, Pt. 1
Family History (a summary)

William Wetherald – a leading revivalist in the Friends Revival 1867-1880 (Hamm, pp. 96-97); a Holiness minister in Indiana Yearly Meeting in 1871 (Hamm, p. 89)
– Hamm, Transformation, pp. 89,96-97
– Williams, Rich Heritage, p. 198

George W. Willis a Holiness preacher in OYM between 1875-1890
– Hamm, Transformation, p. 103

Anna J. Winslow
– Hamm, Transformation, p. 102

Luke Woodard (1832-1925) – a leading revivalist in the Friends Revival 1867-1880 (Hamm, Transformation, pp. 96-97); a Holiness minister in N.Y. Yearly Meeting in 1872 (Hamm, Transformation, p. 89)
– Hamm, Quakers in America, p. 58
– Hamm, Transformation, pp. 89,96-97
– Spencer, “Exchange on Holiness”, Pt. 1
– Williams, Rich Heritage, p. 198
Info on Luke Woodard
Biographical Info on Luke Woodard (click on Administrative/Biographical History)

Isom P. Wooden
– Williams, Rich Heritage, p. 198

ENDNOTES

(1) I am looking for online articles detailing the history and theology specifically of Holiness Friends; you will find references to some of these articles in my other blogs about the EFCI. I am striving to find books and articles by Holiness Friends about Holiness Friends. Also, I am trying to find accurate books and articles. Some of the Wikipedia articles about Quakerism, for example, contain numerous historical errors about Holiness Friends.

(2) Articles with info about the Wilbur-Gurney controversy: Quaker Theologies in the 19th Century Separations (note – this article is written from a non-Holiness Friends point of view).

(3) Walter R. Williams, The Rich Heritage of Quakerism, 1987 edition, pp. 194-201.

(4) Thomas D. Hamm, The Quakers in America (online), p. 58

(5) Hamm, Quakers in America, p. 55

(6) Williams, Rich Heritage, p. 209

(7) Hamm, Quakers in America, pp. 58-60

(8) Williams, Rich Heritage, pp. 212-213

(9) Williams, Rich Heritage, p. 266-267

(10) It is my impression that, in 1965, 1) OYM was more biblically sound than the other Yearly Meetings which joined the EFA, and 2) various individuals in the other Yearly Meetings began to drag the OYM (renamed the EFC-ER)  astray from biblically sound teachings. To verify this, I will be researching the history of each of the other Yearly Meetings. I hope to write a separate blog about each of these Yearly Meetings.

SOURCES FOR LIST OF NAMES

Frame, Nathan T., Reminiscences of Nathan T. Frame and Esther G. Frame (online)

Hamm, Thomas D., The Quakers in America (online)

Hamm, Thomas D., The Transformation of American Quakerism: Orthodox Friends, 1800-1907. This book provides an excellent discussion of the history and theology of Holiness Friends during part of the time period I am researching: 1854-1907. (many pages of text are online.)

Kostlevy, William, Historical Dictionary of the Holiness Movement (many pages of text are online)

Mott, Edward, Sixty Years of Gospel Ministry [I have a copy of this book-DM]

Quaker Crosscurrents: Three Hundred Years of Friends in the New York Yearly Meetings, Ed. Hugh Barbour et al (online)

Roberts, Arthur O., Through Flaming Sword. [The back cover states Roberts was a professor-at-large at George Fox University. Although he discusses Holiness Friends at various points – often seemingly favoring them – he also speaks favorably of non-evangelical Friends. I would view Roberts as a “progressive evangelical.”] Many pages are available online (click on link).

Robins, R.G., A.J. Tomlinson: Plainfolk Modernist, Chapter 7: Quaker Holiness (pp. 89-101)

Spencer, Carole. “Thomas Hamm & Carole Spencer: An Exchange on Holiness, The Soul of Quakerism.  Quaker Theology #16  — Fall-Winter 2009. See online version of article, Part 1. Note this quote: Spencer ignores [among] holiness Friends everyone recognized as central to the revival movement: David B. Updegraff, Nathan and Esther Frame, Luke Woodard, Calvin and Esther Pritchard, John Henry and Robert W. Douglas, and, above all, Dougan Clark. All left significant bodies of writings[I am trying to  locate these writings. Hopefully many of them will be online.]See also the online version of the above article, Part 2.

Williams, Walter R., Me and My House, Barclay Press, out-of-print (I have access to a copy-DM)

Williams, Walter R., The Rich Heritage of Quakerism, 2nd ed. (many pages available online)

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This article deals primarily with Friends United Meeting, but also has a number of references to OYM and Holiness Friends: “Friends United Meeting and Its Identity: An Interpretative History” (viewable online), by Thomas D. Hamm. Hamm provides a thorough history of Gurneyites in the Five Year Meeting/Friends United Meeting, during approximately the same period as Ohio Yearly Meeting (1854-1965).

See also this history of Quaker splits over the centuries, covering a wider time frame (1600s to the present). The article also includes a number of links to other Internet resources:

http://www.strecorsoc.org/docs/fracture.html

And:

Dandelion, Pink. The Quakers: A Very Short Introduction (portions viewable online).

Founded by Friends: The Quaker Heritage of Fifteen American Colleges and Universities (viewable online)

Hamm, Thomas D. Quaker Writings: An Anthology, 1650-1920, by  (portions viewable online)

To Bind Up the Nation’s Wounds (Post-Civil War to 1900)(viewable online)



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(revised 12/16/13)

In a previous blog, I explained some of my reasons for blogging against my birthright denomination – EFCI (Evangelical Friends Church International), of which EFC-NA (Evangelical Friends Church-North America) is a part. Click here for the blog, which is entitled “An apology – sort of – to readers in my birthright denomination”.

Blogging “behind their back” is definitely not the ideal. I believe the best route would be to sit down and discuss matters with church leaders and denominational leaders directly. But what if they will not discuss any issues (or have discontinued discussion)? What if there are serious issues in your mind which still have not been resolved? What if you corral a posse of like minded members to present the subject together, then leading officials still refuse to talk with you?

You can always “up and leave” the denomination (which technically I did years ago). But what about those that are left behind? I see the seeds of Spiritual Formation and Emerging/Emergent teachings growing every day in my birthright denomination, and I am very uncomfortable – even angry – with this. I find it very difficult to just sit back and do nothing, letting my many friends and loved ones in the denomination be led astray. (The denomination has gone WAY downhill in my opinion – it is far different from what it was 100 or 50 years ago.) I feel my only recourse at this point is to blog (as “nasty” and as awkward as it is), and to network with the many others in the denomination who are also concerned about these very same issues.

Question – how do we say ANYTHING about specific individuals, specific churches, etc. without offending and hurting? Is that even possible?  Bottom line – is it ever right to name names, particularly the names of false teachers? And if it is ever right, when and how do we go about it? There are many opinions on this. The best opinions/articles on this will obviously be articles that incorporate biblical guidelines.

Click here for the entire text of one such article, by Brannon Howse. He was asked not to return  to a church after he criticized Brian McLaren, Rob Bell, etc. by name. After explaining the scenario and describing his resulting feelings, he presents some thoughts about “naming names”, as follows. I have emphasized certain points by bolding, and inserted comments in [bracketing].
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Is It Negative and Unbiblical to Name False Teachers?
By Brannon Howse
http://www.worldviewweekend.com

… Let me answer the question of our article. Is it negative and unbiblical to name false teachers?  The Bible is filled with examples of Jesus and others naming false teachers by name. For example, the Apostle Paul in 2 Timothy names numerous people by name.

2 Timothy 1:15: Phygellus and Hermogenes
2 Timothy 2:17: Mymenaeus and Philetus
2 Timothy 3:8: Jannes and Jambress
2 Timothy 4:10: Demas
2 Timothy 4:14: Alexander the coppersmith

In III John 9, John named Diotrephes.

Jesus called out the false teachers in Matthew 23 and Luke 11.

I truly believe that one reason why God allows false teachers is to provide believers with a test (1) of whether they will be faithful in their Biblical mandate to expose false teachers and thus protect the sheep from the spiritual poison of wolves in sheep’s clothing.

Ephesians 5:11 makes it clear we are to expose false teachers; “And have no fellowship with the unfruitful works of darkness, but rather expose them.”

If a shepherd/ pastor will not point out the wolves that are among the sheep then this should be a clear warning to the flock that the shepherd/ pastor does not have their best interest in mind. Such a hireling is not called of God but is simply involved in an occupation for personal gain as revealed in I Timothy 6:5.

In addition, such non-shepherds are revealing that they are more interested in their reputation and being seen by the larger community as tolerant and non-judgmental as defined by the unsaved world.

False teachers also give the sheep the opportunity to test the commitment of their shepherds/ pastors. If the pastors/ shepherds on your church staff fail this Biblical test then it is time for the leaders of the church to replace such hirelings with real shepherds. If this Biblical action is not taken, then it is time for you to find a new flock that has a shepherd that will alert the sheep to the spirituality immature and even wolves in sheep’s clothing that are on his own church staff.

Show me a shepherd/ pastor that will not name false teachers and I will show you a false teacher.

Pastor Jim Bublitz gives further insight into the positive results that come when we name false teachers by name:

… From those words it is clear that God allows teachers of error for the same reason as He does persecutors of His people: to test their love, to try their fidelity, to show that their loyalty to him is such that they will not give ear unto His enemies. Error has always been more popular than the Truth, for it lets down the bars and fosters fleshly indulgence, but for that very reason it is obnoxious to the godly.

The one who by grace can say “I have chosen the way of Truth” will be able to add “I have stuck unto Thy testimonies” (Psalm 119:30, 31), none being able to move him therefrom.

“For there must be factions among you in order that those who are genuine among you may be recognized.” (1 Corinthians 11:19).

Committed Christians must publicly name false teachers because it is impossible to privately correct public false teaching. [Doing this is uncomfortable and difficult – but this pastor’s statement verifies what I and thousands of others have been doing on the Internet.]

This fall I received an e-mail from a young lady that is a junior in high school near Atlanta, Georgia. In her e-mail she stated that because she had attended two Worldview Weekend Rallies in Atlanta and heard me expose the false teaching of emergent Pastor Rob Bell, she had been equipped to reject his false teaching when a Bible study group at her Christian school decided to read one of his books. She informed me that she immediately recognized the name of Rob Bell and remembered what I had spoken. This young lady had the courage and conviction to politely hand the book back to the group and to warn them of Bell’s false teaching.

This young ladies testimony has come to my mind many times this fall and has been a real source of encouragement to me to continue to speak truth no matter how negative or offensive it may be to the non-discerning.

If I had not named the name of Rob Bell, how would this student had known to reject his book and false doctrine? If I had not named the name of Rob Bell would this student now be spiritually deceived? If I had not named Rob Bell by name would she have been able to warn her peers to this spiritual poison?

The late Pastor Vance Havner wrote, “We live what we believe; the rest is religious talk.” Living what we believe includes our willingness to name the name of false teachers and to endure the criticism and persecution that will surely follow.  To do any less would be treason to our calling, to our mandate, to our Lord and Savior Jesus Christ. [I have felt this criticism and persecution. It makes my heart heavy, yet thankful at the same time for having been able to help expose false teachers. The readership of this blogsite is growing daily – in a very encouraging way. I want to do what I can in my remaining years to bring people back to a strong faith in Jesus Christ, no matter how difficult.]

When we expose false teaching and false teachers we are proclaiming and defending the authority, accuracy, and application of God’s Word; the very thing that false teachers seek to undermine.

Living what we believe requires speaking Biblical truth and Biblical warnings no matter how negative or offensive it may be to the spiritually immature, non-discerning or wolves that crept in among the sheep.

Jude 3:1-4 commands all believers to contend for the faith that is under attack from false teachers. “Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.” Truth is never negative to those who seek to serve The Truth.

Click here for the source of this excerpt

ENDNOTES

(1) I feel I have indeed been tested. I know I have sounded very inflammatory and judgmental to many. But on my end, it is a very painful feeling, almost embarrassing, being painted as the “bad guy” for exposing others [including world famous false teachers] in a denomination before the Internet world. Especially when my intent is not to hurt my denomination, but to HELP it – I would love for the denomination to have the biblical “Holiness” emphasis it once had. What I’m saying is, the hurt goes both ways.

Sometimes I doubt whether I made the right step by blogging about my birthright denomination. I’m guessing that, not only have I lost friends permanently, but I have probably hurt my chances of ever truly fellowshipping with this denomination again.

Yet, on the other hand, I have made many, MANY new friends –  friends who feel exactly the same way I do about Spiritual Formation and Emerging/Emergent teachings. And although I have known most of these people for only a few months, I feel more bonded with them than many people I have known in my birthright denomination for a lifetime!

Well I feel encouraged now, and re-emboldened. And, to all of you exposing false teachers and going through the same feelings: may God bless and strengthen you!


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Update 05/07/11 – Readers have been asking me what my birthright denomination is. The denomination is EFCI (Evangelical Friends Church International), of which EFC-NA (Evangelical Friends Church-North America) is a part.
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Some of my blogs may be password protected. When you come across a blog that requires a password, go to the About tab at the top of this blogsite. Then leave me a message such as “Request password” in the Post Comment box.

I password protected some blogs due to some reader complaints. The blogs dealt with issues in my birthright denomination. It was felt that I had been too harsh, or that I was too judgmental, or that I named names unnecessarily, or that I did not really understand what is going on in the denomination. Looking back, I think some of these complaints were legitimate, at least to some extent.

I am considering toning down some of the “tamer” blogs and placing them back online. I will attempt to research other blogs more thoroughly before placing them back online, to make sure I get my facts straight. And there are other blogs I will probably leave offline (password protected) permanently.

To readers from my birthright denomination who FAVOR the blogs I wrote, please, please, PLEASE let me know.  I promise to keep your comments private and confidential unless you inform me otherwise.  I need to have your positive feedback in order for this discernment blogsite to continue its ministry. I had a huge spike in readership of my blogsite during the time I had blogs posted about my birthright denomination. For the most part, I have no idea what percentage of readers favored these blogs, as opposed to what percentage opposed them.

I do see the negative side of my blogging about my birthright denomination – that such articles can cause hurt feelings, loss of friendships, etc. I am still learning about blogging – what works and what does not, what is appropriate and what is not, and how far to push my views. I have seen a great deal of Facebook etiquette broken by various individuals, and I am learning about etiquette (or lack thereof) in the blogosphere as well.

Since this is a discernment blogsite, it is inherently impossible for me to say I will never criticize anyone (and as a result offend them.)  What I can do, is work on being more positive. And I can work on making general statements, rather than naming names (at least not more than absolutely necessary). Hopefully these steps will help smooth things out a bit.

I find the following Bible verse rather intriguing: “… speaking the truth in love” (Eph. 4:15, KJV). This verse tells me it is indeed possible to speak (or blog) the truth of God’s Word and God’s will (including confronting and differing), yet do it in love. I’m still trying to find that balance.

By the way, not to rile things up any more than I already have, but I must say this: I know for a fact there are more and more members of my birthright denomination who are becoming upset about Spiritual Formation, Emerging/Emergent Church teachings, Ecumenism, and other “liberal” issues. This is particularly true for the older generations – approximately ages 50 and up.  So even if I never write any more about this denomination’s issues (or never had), the denomination may eventually face chaos over these issues anyway.

There are thousands of articles on the Internet describing the chaos which is already occurring in the Nazarene denomination (and many other denominations) over these very same issues. (No, I have never been a member of the Nazarene denomination.) Even if I were to remove my discernment blogsite completely (or had never created it), dissatisfied/ concerned members of my birthright denomination would still seek out blogsites similar to mine. They would still locate articles on their own, from numerous other websites, finding out about these issues and the various denominational splits which are resulting.

I pray that God willing, and with enough supporters, we could perhaps form what is called a “Confessing Movement” dealing with my birthright denomination. A Confessing Movement is, in a nutshell, members that commit themselves to remain in a denomination while expressing their wishes for a return to biblical teachings within the denomination. Click here for my blog about Confessing Movements. I must admit, the “Confessing Movement” approach is more positive than my “Discernment Blogsite” approach.

Bottom line – I still believe Spiritual Formation, Emerging/Emergent teachings, and Ecumenism come straight from the pit of Hell. I find it interesting that progressives/liberals of every theological stripe gladly accept these teachings as their own. Every mainline denomination from Episcopalians, to UMC, to UCC, and the list goes on and on. Even Unitarian Universalists and New Agers seem comfortable with Spiritual Formation, Emerging/Emergent teachings, and Ecumenism. This should be a huge red flag to born again Christians to stay away from these teachings. Yet young people (approximately ages 13-30) in evangelical churches continue to flock to these teachings in droves. God help them. And God help all those “pied pipers” who are leading these evangelical young people down the path to Hell. Sorry folks – I will not back down on my stand against Spiritual Formation, Emerging/Emergent teachings, and Ecumenism. I’ll just be “nicer”!

God bless you all – Dave Mosher

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