The History of Woodlawn Methodist
With the granting of Independence to the United States of America by the British Crown on September 3rd 1783, a great influx of Western Expansionism and migration began within the nation. During the last half of the Eighteenth Century, part of that migration resulted in Settlers venturing into the Frontier Wilderness that would later become known as the Commonwealth of Kentucky. The Settlers came in search of a new way of life, and a new home to call their own. For many of these Pioneers, the Kentucky Frontier represented to them the Promised Land, where opportunity was plentiful, and the means to fashion a new life was ripe for the picking. They would come to the Frontier with the already established institutions of Church and Education of the former Colonial States, and so it would also be that accompanying these migrating people to this Frontier, would come a small group of Methodist Preachers. They would come because they were led by the Holy Spirit to care for God's people, and they had within them a zeal for Evangelism and shear determination to spread the Word of God throughout the Frontier of Kentucky and ultimately throughout this new nation called the United States of America.
The year 1784 marks a milestone within the History of American Methodism as it is-in December of 1784 that the Christmas Conference was held in Baltimore Maryland, thus organising American Methodism into the Denomination known as the Methodist Episcopal Church. Francs Asbury and Thomas Coke would be Consecrated as General Superintendents of this new Denomination, with the blessings of the Reverend John Wesley of the Church of England. Frances Asbury would become the more prominent figure in the history of American Methodism. Asbury was one of the original twelve Missionary Pastors sent to America by John Wesley between 176 9 and 1774 . At the outbreak of the American Revolution, Frances Asbury would elect to stay with the people called Methodists in the American Colonies. By the time of the Christmas Conference of 1784, Asbury clearly saw the immense spiritual need of the people in this new nation. Likened to a voice crying out in the wilderness, it is at this moment in the history of American Methodism that Frances Asbury directs the early Methodist Preachers to spread Scriptural Holiness over these lands. One such preacher of the time was Joseph
Ferguson who settled in Nelson County, Kentucky in 1784.
Joseph Ferguson was born in Fairfax County Virginia in 1760, which is the same year that records the arrival of two Irish Methodist Lay-Preachers to the American Colonies. Joseph Ferguson's mother, Mary Sharp Ferguson married John Summers, who owned a parcel of land on Mill Creek in Nelson County, and this is probably the reason why Ferguson later decided to migrate to the Kentucky Frontier. Ferguson married Sallie Summers, his stepsister, and they bore a family of ten children. Some of these children would remain on Ferguson's farm long after his death. These were the children of Joseph and Sallie Ferguson: six boys; Wilson, Thomas, John, William, Joshua, and Joseph Jr., and four girls; Mary Ferguson Lent, Sallie Ferguson Briggs, Hannah Ferguson Trunnell, and Nancy Ferguson . •
The Ferguson family made their home at Poplar Flat on the farm known by many in the Woodlawn area as "The Gowin Farm", which was situated not far from the later site of Ferguson's Chapel.
Ferguson had not settled for a very long period within the Woodlawn area, when he organised a Society for Spiritual Welfare for himself and his neighbours. History records that by 1790, a religious community was actively gathering in the home of Ferguson, which marks the beginning of what is now known as Woodlawn Beech Fork United Methodist Church. The need for Spiritual Welfare was tremendous. In the same year of 1790, Bishop Frances Asbury recorded the following entry in his journal.
Apr.28. I preached at Brother B's., a frontier house and station, In time past, a person was killed here by Indians, The people showed their zeal in purchasing two magazines and several hymn books. Some say nothing but whiskey will bring money; but I proved the contrary, and I gave them credit.
Apr.29. We rode to Blackmore's Station; here the people have been farted on the north side of the Clinch. Poor Blackmore has had a son and daughter killed by the Indians. They are of the opinion here that the Cherokees were the authors of this mischief I also received account of two families having been killed, and of one female that was taken prisoner and afterward retaken by the neighbours and brought back.
Apr. 30. Crossed Clinch about two miles below the fort. In passing along I saw the precipice from which Blackmore' s unhappy son leaped into the river after receiving the stroke of a tomahawk in his head; I suppose, by measure of my eye, it must be between fifty and sixty feet descent; his companion was shot dead upon the spot; this happened on the sixth of April 1789. We came a dreary road over rocks, ridges, hills, stones, and streams ...
May 9. We traveled about fifty miles, and next day forty-five miles, and reached Madison Courthouse passing through the branches of Rock Castle River; on our journey we saw the rock whence the river derives its name; it is amazing, and curious, and with appearances the most artificial I have ever seen; it is not unlike an old church or castle in Europe. We stopped at M's., whose wife, now a tender and gracious soul, was taken prisoner by the Indians during the last war, and carried to Detroit.
May 11. Crossed the Kentucky River. I was strangely outdone for want of sleep, having been greatly deprived of it in my journey through the wilderness; which is like being at sea, in some respects, and in others worse. Our way is over mountains, steep hills, deep rivers, and muddy creeks; a thick growth of reeds for miles together, and no inhabitants but wild beast and savage men. Sometimes, before I am aware, my ideas would be leading me to be looking out ahead for a fence, and I would, without reflection, try to recollect the houses we should have lodged at in the wilderness. I slept about an hour the first night, and about two the last. We ate no regular meal; our bread grew short, and I was much spent. I saw the graves of the slain - twenty four in one camp. I learn that they had set no guard, and that they were up late, playing cards. A poor
woman of the company had dreamed three times that the Indians had surprised them all; she urged her husband to entreat the people to set a guard, but they only abused him, and cursed him for his pains. As the poor woman was relating her last dream the Indians came upon the camp; she and her husband sprang away, one east, the other west, and escaped. She afterward came back and witnessed the carnage. As to the land, it is the richest body of fertile soil I have ever beheld. 1
From what we have read from the Journal of Frances Asbury, we are certainly given the indication and impetus as to why Ferguson formed the Society for Spiritual Welfare. Today his legacy lives on in the Methodists of Nelson County, and we are indebted to this great man of faith.
Joseph Ferguson is described by Redford in his work The History of Methodism as an amiable man, possessed of good preaching talents and was rendered very useful. He was highly esteemed, blessed with an amiable family; and his house was a home for traveling preachers, who were at all times welcomed guests.
Ferguson read few books, but read his Bible well. His sermons often lacked the polish of an extensive reader, but were made strong by good sense and a practical adaptation to the wants of his audience. He preached far and near in both Methodist and Baptist Churches and is known to have preached in the neighbouring community of Chaplin, some twelve miles from Woodlawn. On one particular occasion while preaching at a Baptist Church, someone inquired if he were not a Bishop, which resulted in the nickname staying with him for years. It is said that he was also a special friend to the young people and they flocked after him to perform their weddings.
On November 28th 1828, while sitting in his rocking chair, Joseph Ferguson died of dropsical affection. The last words he was to have spoken are come Lord Jesus, come quickly as he outstretched his hands and lifted his head toward Heaven. His sickness had blinded him and had become so severe that he was unable to lie on his bed, but it did not touch his faith in Jesus Christ.
The Reverend Burn McGown referred to Joseph Ferguson as a man whose life was an honour to his church. Joseph Ferguson was interred at Poplar Flat Cemetery, where his tombstone still stands today as a token of the great service of this man of God. His grave is marked by a commemorative marker, stating that he was a Circuit Rider and Local Preacher of the Methodist Church.
The Society organised by Joseph Ferguson at his home in 1790 was to become known as Ferguson's Chapel. It is thought that the original building was erected in 1792, and was a small structure of round logs with a clapboard roof. No mortar filled the cracks and the children, would climb through a crack in the wall and swing to the ground by means of a sapling. The structure would have been typical of the day, and was probably as substantial as any of the homes in the area at the time.
After becoming so dilapidated that it no longer could be used, the original building was replaced, circa 1822. There is some disagreement as to the date and type of building that replaced the original. W.E. Arnold, in his work A History of Methodism in Kentucky notes that in 1816 the original structure was replaced with a brick building. Redford also in his work notes that in 1822 the original structure was replaced with a hewed-log building, located about fifty yards west of the first building. According to Dr. 1 Tipple, Ezra Squier The Heart of Asbury's Journal. New York, NY": Eaton and Mains, 1904.
C.H. Greer and William M. Humphrey, who grew up on nearby farms, the building was of hewn log.
From the discovery of the log building on the Proffitt farm, which was reported to have been the church which had been dismantled and moved to the Stringtown farm location, it would appear that the second structure was of hand-hewn poplar beams measuring sixteen by eight inches, and thirty feet in length. The structure contained the original window casings, plank flooring, rafters and baseboards.
In 1844 a third building, which was a larger brick structure, was erected about fifty yards further west. After this building was tom down, Milton Greer bought the site for graves, and its' location is marked today by the graves of Milton Greer and family. Ferguson's Chapel would become known as the hub of the Salt River Circuit during these early years, and this Circuit was considered one of the most difficult within the bounds of the Conference. It encompassed the land which was bound by the Kentucky River to the north, east to the Danville Circuit, and to the south by the Frontier of the Green River. In the year 1790, the Salt River Circuit included the counties of Green, Washington, Nelson, Jefferson, Taylor, Spencer, Bullitt, LaRue, Oldham, Henry, and Trimble. Many Preachers were assigned to the Old Salt River Circuit in these early beginnings, and their appointment lasted only about a year. The Circuit was described as that hard field in which so many good men sacrificed their health and their lives. 2
A varied character and success is represented among these men, which no doubt directly influenced the work at Ferguson's Chapel. Some of these early Preachers were;
John Sale who came to the Circuit in 1800. Sale was considered an outstanding leader in the work of early Methodism. He presided in this Charge from 1800 to 1801.
Later in 1803, and again in 1805, Benjamin Lakin served within this Circuit. Lakin was converted under the preaching of Richard Whatcoat and later his own preaching he would lead the future Bishop Kavanaugh to the Lord. Kavanaugh was described as a man of strong faith and a burning zeal, a great reader, and a man never unemployed. 3 Lakin would eventually become a leader in the defence of the Doctrine and Polity of Methodism.
Asa Shinn, who came to the Circuit in 1804, and would again serve in this Charge in 1806, was also a man of great renown within the history of early Methodism. He had very little education but applied himself and became one of the greatest Pulpiteers of his day, and would become one of the key leaders in the establishment of the Methodist Protestant movement in 1830.
Peter Cartwright would serve in this Charge, first as a Junior Preacher in 1805, and then again in 1809. •P eter Cartwright is significant within our history, and the following extract is included to give the reader a glimpse of the time, and the character of this great man of Methodism.
At about the same time that Bishop Asbury held the first Kentucky Conference of 1790, a family named Cartwright arrived in Kentucky from Virginia. Mrs. Cartwright was considered a "Pious Methodist" and in her 2 Source unknown for the above quotation, but in all likelihood it is a realistic observation as to the testimony of these early Methodist Preachers and their work. 3 Source unknown concerning the character of Lakin, but considering his life work, it is probably an accurate description.
words, migrated across the frontier into the new and beautiful country of cane and turkeys.
The Cartwright's came to Kentucky with about one hundred other families moving in numbers for reasons of strength and protection. In her journal Mrs. Cartwright reported of the journey west that rarely a day passed but they saw evidence of killing and scalping by the savages who roamed the great forest.
The Cartwright family settled in Lincoln County, on the Hanging Ford of Dick's River. On one particular occasion the Cartwright's were visited by two traveling Preachers, John Page4 and Benjamin Northcut.
The Cartwright's seven year old son Peter was quite taken by the Preachers' stories of Evangelizing and riding the Circuit. It is believed that Peter Cartwright received his call of God when Page and Northcut visited him as a boy in his family home. Peter Cartwright would rise in his service to Christ as one of the most influential Circuit Riders in the history of Kentucky Methodism. 5
Peter Cartwright was made Junior Preacher on the Circuit in 1804. In his own words Cartwright stated; It was a large six weeks' Circuit, and extended from the Rolling Fork of the Green River in the South, to the Ohio River to the North, and even crossed the Ohio into what was then called Clark's or the Illinois grant, now in the Eastern portion of Indiana State. We had no pews churches, no choirs, no organs; in a word, we had no instrumental music in our churches anywhere. The Methodists in that day dressed plain, attended their meetings faithfully, especially preaching, prayer and class meetings; they wore no jewelry, no ruffles; they would frequently walk three or four miles to class meetings and then home again, on Sundays; they would go thirty or forty miles to their quarterly meetings, and think it a glorious privilege to meet their Presiding Elder. Nearly every one of they could sing our hymns and spiritual songs. They religiously kept 6 the Sabbath Day. Further testimony as to the diligence and zeal for the Lord of Peter Cartwright, is provided in the following extract.
In 1808 Peter Cartwright was Ordained as a Methodist Preacher and had graduated from the "Wilderness University" to which he referred to of his education. Cartwright was appointed to the Green River Circuit, and later to the Cumberland Circuit. By 1812 Cartwright was the Presiding Elder and Circuit Rider for Kentucky, Tennessee, Ohio, and Illinois. He held the appointment for fifty years and in the tradition of Francis Asbury, covered most of it on horseback. He received about Forty Dollars a year as pay. Cartwright's contribution to Methodism in Kentucky would prove invaluable, He had a heart for the people because he had been raised from childhood in Kentucky, and he understood the dangers and difficulties of life on the Frontier. Peter Cartwright's mother was a devout Christian and Pious Methodist, and she instilled in him the importance of a deeply 4 John Page presided at Poplar Flat during the year of 1798. 5 Clark, Douglas W. The Methodist Movement In Kentucky. Columbia, KY. Lindsey Wilson College, 2002 6 Source unknown . ..
rooted spiritual life. He would apply what his mother had taught him to his personal life and ministry, and this was the only education he ever really received. He was known throughout the Kentucky Circuits for his gift in sermon illustrations.
In a quote from the work by Vista Royce Allison, Methodist History of Adair County 1782-1969 Peter Cartwright had this to say of the sinner; a sinner is like a coon, asleep in a tree, never dreaming of danger until it hears the dogs barking underneath it.
Peter Cartwright was a physically strong man, and his strength was attributed to the rugged life of his youth on the Kentucky Frontier. When pressed to the matter he was also known to have no fear in using his strength. An account of such incidence is given in Allison's work. The story is relayed that two men with the intentions of selling illicit whiskey were disrupting the sermon Cartwright was delivering. Cartwright stopped in the middle of his sermon and quietly excused himself from the pulpit. He then promptly grabbed both men by the back of their heads and commenced to bang their heads together, until they willingly left the service, and Cartwright then resumed delivering his sermon.
Peter Cartwright was not unlike another Kentuckian, Abraham Lincoln. Both men were raised on the Frontier in Kentucky. Both men were accustomed to hard labour, and had split many a rail. Both men lacked in formal education, and what they received, came from the teachings of the matriarchs of the family. Both men were strong Christians and vehemently opposed to the institution of slavery, while demonstrating kindness and caring concern for their fellow human-being.
In 1824, Peter Cartwright would leave Kentucky, attempting to distance himself from the institution of slavery he so despised. He would move to Illinois, serving the remainder of his ministry there. Cartwright ran for Congress in 1846-47. He would be defeated by a Kentuckian, named Abraham Lincoln. Peter Cartwright died in 1872. His personal creed was "love everybody, and fear nobody". 7
John Trevis came to the Circuit in 1815, and it is believed that he won some four thousand souls for Christ in his time here. After his tenure, he opened the Science Hill Female Academy, where he and his wife trained young women for their part in life. Of the Preachers ~entioned, these are only a few of the many Ministers who spent part of their labour in the bounds of the Salt River Circuit.
The pulpit of Ferguson's Chapel was filled more than once, by some of the great men of the day. Bishop Frances Asbury recorded in his journal I feel for the people of this territory but we must suffer with them. On at least two occasions, Bishop Asbury was a visitor in the Ferguson home and preached in the Church. In September of 1808, while recovering from an exhausting trip through the Kentucky Frontier, Bishop Asbury spent some time here and preached. In November of 1810, he made another visit and recorded in his journal I spoke at Ferguson's Chapel for an hour and the wind beating down on my head. May the Word of Truth be deeply and long felt. 7Clark: Douglas W. The Methodist Movement In Kentucky. Columbia, KY. Lindsey Wilson College, 2002.
Bishop William McKendree also visited the Church on several occasions. It seemed that he made his trip here during the frequent Camp Meetings, which were a vital part of the spreading of Christianity and Methodism throughout Kentucky in the 1800's.
The Salt River Circuit was a part of the Western Conference until 1812 when the territory was divided into the Ohio and Tennessee Conferences, with the Salt River Circuit being a part of the Ohio Conference, until 1816, when it was moved to the Tennessee Conference.
In 1820, the Kentucky Conference was formed and included the Salt River Circuit. In a later division of Kentucky into the Louisville and Kentucky Conferences,
Woodlawn became the borderline Church of the Kentucky Conference, with Bardstown in the Louisville Conference and Woodlawn remaining with Kentucky.
This great Commonwealth we call Kentucky, is a land of many contrasts. Kentucky is also the State where the culture of the North and the culture of the South meet, and sometimes even clash, and the Methodist Church would not escape unscathed when it came to the question of slavery. The political environment prior to the Civil War to say the least was of uncertainty. Many Kentuckians found themselves between the industrialized society of the North, and the agrarian society of the South. Kentucky in the 1800's however, was largely an agrarian society with strong ties to its neighbouring States to the North in commerce, politics, family relationships, and Church connections. Methodism began as and remains as a Connectional Church system of Episcopal Government, but in 1844 in New York, at the General Conference of the Methodist Episcopal Church America, the waters would be tested. During the Conference, a lengthy discussion was begun with regard to a question of slavery. Bishop James Andrew of Georgia was chastised by Northern Clergy for owning a slave through a gift of marriage. The General Conference called for the dismissal of Bishop Andrew, and the Southern delegates protested, and every delegate from Kentucky protested in support of
Bishop Andrew. Eventually a call for a vote as to the fate of Bishop Andrew's Episcopacy was exercised. The vote concluded one hundred and eleven for, and sixty nine against that Bishop Andrew be dismissed. As a result, the Southern delegates called for a vote of a Plan of Separation into two jurisdictions. The Kentucky delegates would vote in favour of separation thus forming the two jurisdictions as The Methodist Episcopal Church which represented the Denomination in the North, and the Methodist Episcopal Church - South.
The Methodist Episcopal Church - South established its' boundaries to be the northern borders of Virginia, Missouri, and Kentucky. One interesting fact was that not all Congregations in the South, favoured the Church - South, thus a provision was established that would allow any Society or Local Church located along the immediate Northern border that did not adhere to the South, to remain with the Methodist Episcopal Church.
As a result, this same provision would be reflected in Kentucky politics during the Secession Crisis of 1860-61. Although Civil War would scar the Nation and her people, Kentucky would remain a neutral State throughout the war.
The Kentucky Conference would also play a major role in the history of the Methodist Episcopal Church - South. The first General Conference of the Southern Church would be held in Louisville in 1845 for the purpose of organising the Southern Church. Two artifacts that bear testimony as to this troubled time in the history of the
Methodist Episcopal Church - South, can be found at Woodlawn Beech Fork. One is found on the Parish Role of Pastors, where in 1844 because of the division of the Church, there is no name recorded as a presiding Pastor. The other artifact is found over the entrance to the Sanctuary, carved in the marker stone of the Church with the words simply bearing: M.E. Church - South 1908. Another interesting observation with regard to the Parish Role of Pastors is found in the Conference Year of 1871-1872, when the Parish was without a Pastor by the Division of the Circuits, which apparently was an oversight of the Presiding Bishop.
The Twentieth Century brought a period of rapid change to Ferguson's Chapel and Poplar Flat. Since 1881, Ferguson's Chapel had been a part of the Chaplin Circuit of the Danville District. At that time, the Pastor lived in Chaplin and came to Popular Flat two Sundays a month, and his ministry was shared by Chaplin and Mount Zion.
In 1901, the Beech Fork Charge was formed, being made up of Beech Fork which was formerly of the Bloomfield Circuit. This brought about the need for a parsonage in which the Pastor could live, and Pastor Boswell first resided in the tenant house of Rodney K. Dugan. During the Quarterly Conference of October 24th 1902 it was , adopted in motion for the building of a new parsonage. Mr. Dugan sold to the Church a lot in the village of Woodlawn on which a new parsonage was to be erected. The price of the lot was $200.00. Of the cost of the parsonage, Beech Fork was to pay $991.03 and Poplar Flat was to pay $1,210.16, for a total cost of $2,201.19.
According to the March 24th 1903 edition of The Kentucky Standard the , Methodist Parsonage is nearing completion. The article further relayed that on March 20th Mrs. Murray Bishop and Mrs. Sam Greer purchased thirty-two yards of carpet for , the new parsonage. This would be the first time in years that the Pastor had lived in the community, and probably since the time of Joseph Ferguson. The original parsonage remains standing today, and is the property immediately west of the current parsonage, and is presently owned by Rick and Patricia Fox.
It is interesting to note that the Beech Fork Church was the stronger of the two when they first yoked as a Charge, and one is made to wonder about the choice of establishing the parsonage in Woodlawn. Other factors definitely involved in the choice was the growth of Woodlawn and the decline of Beech Fork, but perhaps the fact that the Pastor had lived within the Woodlawn community, had its' influence as well.
The years of 1900 to 1908 were years of decline at Poplar Flat, although there were moments of exhilaration, one of which was the annual Children's Day Celebration of 1905. The Kentucky Standard reported that on this day the church was crowded to overflowing ... many were unable to find standing room. The Reverend C.H. Greer, a boyhood member of the Congregation and later District Superintendent of the Lexington District of the Kentucky Conference, described the period as follows:
The Church (Poplar Flat) stood on a point easily accessible while the country was open, but when the farmers fenced in all their land, they left it with a big hill to go down and one to go up on both sides. After that, the congregation dwindled until it looked like the church would die. Fortunately, the old building, about that time, got in such a condition it looked like it would fall down, and something had to be done. As is nearly always the case, the sentiment was strong to rebuild on the old site ... ..
On February 11th 1905, the Church authorized a committee to look into the advisability of moving Poplar Flat Church building from its present site to Woodlawn, such a committee having power to secure a site for the new building, to make and secure arrangements for the building of a new church and to secure the removal of the Poplar Flat Church.8
The decision was made by the Congregation of about fifty people to relocate in
Woodlawn which is described as a railroad station, which was founded in 1887 some three quarters of a mile from the site of the old church.
The church was originally on a road, but the main road had changed and left the church on an almost impassable road. Today there is a different entrance to the cemetery, which is still used as a burial ground for many of the Woodlawn Members.
Property was donated to the church by Rodney K. Dugan, in 1906 and was the site between the original parsonage and the school that was deemed ideal for the location of the new church. It was observed that the site was one of the most peaceful and beautiful settings of any church in Kentucky. Much has changed in Woodlawn since the erection of the present church in 1908, but it still remains a peaceful and beautiful place to reside in, and worship.
While the new church was being completed, between 1906 and 1908, the Congregation met in the school house next door, which is presently the residence of Dan and Frieda Bayliss.
Mr. and Mrs. Robert Janes were the last couple to marry in the old Poplar Flat Church, and the work of tearing down the building began the day after their marriage. T.M. Greer and J.C. Humphrey were no doubt the most influential in the move. They are remembered as the key leaders in the establishment of the present church.
Mrs. Iva Janes recalled the unique method in which Mr. Humphrey used to secure a Sunday School Teacher. He would come over and put his thumb on your shoulder and n say "I want you to teach today.
It is interesting to note that Pastor J.E. Moss recorded in the minutes of the Quarterly Conference; Our church as it reaches completion is an inspiration to us and we believe a new future is before us.
The May 28th 1908 issue of The Kentucky Standard recorded the following with , regard to the dedication of the new church:
The dedication of the new Poplar Flat Methodist Church at Woodlawn Sunday was attended by about twenty-five hundred people, one of the largest crowds ever assembled in that section on a similar occasion. A choir of about twenty-five members sang appropriate hymns in a most pleasing manner. Mrs. Ada Dodson presided at the organ. Two sermons were preached at the morning service, the dedication sermon by Rev. Dr. McMurrey, of Louisville, while Rev. 0. Rear, of Cynthiana, preached to the immense crowd in the yard, many being unable to get into the church.
The church, though small, is beautiful in design and proportion, and in interior finish and decoration. About $1600 was collected. All the surrounding towns were represented.
This day of dedication was not a one day enthusiasm. The new church sparked New Life among the Members. In May 1909, Pastor Moss recorded; 8 Minutes of the Quarterly Conference of February 11, 1905 . ..
At Woodlawn I have seen a responsiveness which is wholesome. People have a mind to work, everybody will do something. As a church we are a success. Nobody disputes it, we feel it, the feeling is refreshing. We've built a church, furnished it, paid for it, and dedicated it. We are as good as the best.
Later in the August 22nd, 1909 minutes, Rev. Moss would record: 1909 will be a "Red Letter" year in the history of Woodlawn Methodism.
The congregation has succeeded beyond the most sanguine expectation.
There is every indication for the church to have a bright future.
The new church would be officially named as the Woodlawn Methodist Episcopal Church South, and the name is still proudly displayed over the front doors as previously mentioned in a marker stone as M.E. Church South with the year of 1908 inscribed, thus beginning over One Hundred years of serving the Kingdom of God within this community from the present Sanctuary of the Church.
In honour of our Centennial year, the following is a brief overview of some of the ministries throughout the years of the Congregation of Woodlawn Beech Fork United Methodist Church.
The Church School has always been an important and integral part of the Life and Work of the Church. In 1902 the records show the membership of all Sunday School classes to total at twenty-four. By 1908 the Church School was flourishing and in 1911, Reverend Moss wrote:
A village Sunday School that has tripled its' membership in two years - that has a record of ninety-one present on a single Sunday, with every teacher at his post, supplies an item at once inspiring and prophetic. A Sunday School that has endowed an orphanage, that has contributed to church extension, that has bought a bell and an organ, that has aided in leading a score to Jesus, that has give a tone to a whole community and smiles at its' Superintendent the while - such is even the pride and boast of the Woodlawn Methodists. One interesting fact that is worthy of mention, is that this flourishing Sunday School met only during the summer months.
By 1913, there had been a drastic change in the Church School and according to Reverend Jordon, his report for the January 12th , 1913 minutes read: Come near having no Sunday school. .. have prevailed on Woodlawn until they have School.there twice a month on regular preaching days. This is not what we want, but it is better than none.
What caused the rapid decline in Sunday School attendance remains a mystery.
Some have claimed it may have been attributed to the change in Ministers, the difference in Spirituality of the Ministers, or the goals of the Ministers. Reverend Moss spoke of pride, and of being the best, or being the ideal, while Reverend Jordan spoke of such items as Spiritual Awakening. In his January 12th , 1913 report he states: We have no advancement to report in spiritual condition of Church - so far as we see. However we have some good members, but the church stands greatly in need of a deep spiritual awakening. Attendance upon public worship is very good on Sabbath morning, but at night services we have poor attendance. Have tried to hold prayer meeting at Woodlawn
Church, but have just about failed. People will not come and we have no power or disposition to force them.
With the coming of J.E. Wright in 1914, the Sunday School program was extended to include the whole year and maintained a membership of approximately sixty pupils. In 1962 there was an increase in Sunday School attendance, with an average of eighty-six reported that year - probably the highest in the history of the Church.
The Epworth League, the predecessor of United Methodist Youth, was organised in October of 1915, by Mr. and Mrs. Henry Wilson.9 There was a membership of sixteen, and it had doubled in number by January of 1916. The Epworth League was noted for its' community service, and often went from house to house. By 1936, Reverend W .E. Garriott reported regular youth meetings with attendance of thirty to sixty. Reverend Garriott had the youth meetings moved from Sunday evenings to Fridays, and instituted a meeting centered on appropriate parlour and board games. Although some opposed this use of the church, Reverend Garriott recorded; young people never known to go to church or taking any interest in any way are coming out and showing great interest.
The Women's Missionary Society, the predecessor of United Methodist Women, was organised in 1918 by Mrs. J.M. Matthews, the wife of the presiding Pastor at that time. There were eleven Charter Members on the role, and the United Methodist Women have served the church continuously since the organizations inception. Today, as the presiding Pastor of the church, I can attest to you that Woodlawn United Methodist Women are the backbone of the parish, and their willingness to assist the Pastor and the Congregation has been invaluable to the Life and Work of the Church.
Woodlawn has also had an interesting history within her membership of those who have answered the Call of God by taking up Holy Orders in Ordination. Eight persons have been sent from this parish into Ordained Ministry, and their names are worthy of mention: Reverend C.M. Humphrey, Reverend John Humphrey, Reverend Robert Humphrey, Reverend C.H. Greer, Reverend Willard Summers, Reverend A. Bain Potorf, Reverend Edwin Pile, and Reverend James Burge, and Woodlawn has also sent one from her membership into Diaconal Ministry; Deacon Mary Carter Howard.
There have been periods of expansion and remodeling during these One Hundred years. The Reverend R.F. Ockerman, Pastor of the Charge from 1927 to 1931 began digging a basement under the Sanctuary. Members of the day recalled that he did much of the work himself, with a shovel and wheelbarrow. Eventually the Members came to help and a nice basement was completed, providing more space which the church was in need of at the time. It is also interesting to note that although 1939 was a difficult time in the economy, the entire Sanctuary was redecorated and refinished. The beautiful stained glass windows were later installed.
The year 1939 was also a banner year for the Methodist Church. After almost One Hundred years of Church Division, the Methodist Episcopal Church, along with the Methodist Episcopal Church - South, and the Methodist Protestant Church merged to form The Methodist Church. 9 Mrs. Wilson was the daughter of Rev. J.E. Wright. •
The years of 1954 to 1956 were a period of growth in finance in the midst of strong opposition. The Reverend Jack M. Gold came to the Charge and asked for a new parsonage to be built before he would move in. In spite of strong opposition, a new parsonage, which is now the present parsonage of Woodlawn, was built in 1955, with
Woodlawn bearing much of the total cost. The old parsonage, which was a substantial home, was sold for a total of $3,875, and the Kentucky conference paid almost $2,000 toward the construction of the new parsonage. These years also marked an increase in salary from $1,600 to $2,750 per annum.
The need for adequate educational facilities had been evident for years; numerous classes were meeting in the Sanctuary, while others squeezed together in the basement.
In 1958, the Quarterly Conference voted to consider building an adequate facility. Plans progressed slowly and it was not until 1962 that the new building was finally completed. The total cost was $18,400, which the Congregation completely paid for in less than three years. By 1967, extensive repair work was completed on the exterior of the building. Since that time the interior has been remodeled and carpet laid over the entire Sanctuary and main floor of the education addition.
In 1968 another merger in Methodism occurred with The Methodist Church and the Evangelical United Brethren amalgamating to form The United Methodist Church.
During the years of 1966 to 1970, the people of Woodlawn Beech Fork were blessed under the leadership of then Student Pastor J. Howard Olds. Howard and his wife Sandy and their family are fondly remembered by the Congregation. Howard was originally from Kentucky and his tenure here as Pastor was a perfect fit. Truly his ministry reflected the adage of "a man for the people" and he was a very gifted and capable Pastor. When Howard and Sandy left Woodlawn, together their careers in ministry being led by the Lord would take them far. In 2000, Dr. J. Howard Olds became the Senior Pastor of Brentwood United Methodist Church in Brentwood Tennessee. On occasion he has returned to Kentucky to preach revivals, and serve on the Board of Trustees with Lindsey Wilson College. Howard, or as some in Woodlawn referred to him as "Bubby", came from the humble beginnings of this Parish, but went on to join the great company of Preachers, and he is well known throughout the United Methodist Conferences. His life and work are a living testimony that little country churches can and do produce, and the people of Woodlawn give thanks to God for sending Howard and Sandy to them.
In 1985 a wheelchair ramp, and new front steps were installed at the front entrance to the church, making the Sanctuary wheelchair accessible.
Being bothered for many years by leaks in the roof of the educational facility and Sanctuary, it was decided in 1986 to remodel the roof line, by raising the pitch of the existing flat roof on the educational addition. After much discussion, sometimes heated, it was decided that a new roof should be built up over the educational facility, and one that would also cover the back portion of the Sanctuary. The total cost for the completion of the project was at $12,800.
Maintenance changes and upgrades were also made to the Sanctuary over the years. In 1990, the stained-glass windows were restored, and clear lexan was installed for protection. Throughout the last One Hundred years the Sanctuary was redecorated on several occasions. A new piano and organ were purchased, and a sound system was also ..
installed. The pews were covered with upholstery by the family of Mrs. Beulah Barlow in memory and in honour of her husband, Mr. Manuel Barlow.
Beech Fork Church, more commonly referred to by many as "Campground" was founded in 1842, as a camping place. As previously stated, Beech Fork had been the stronger of the two churches when the Beech Fork Charge was formed in 1902. However, due to the decline in membership, in 1989 the Membership of the Charge voted to merge with Woodlawn, rather than just close the doors. The proposal was presented to the Membership of Woodlawn and was accepted. The merger officially became effective on January 1st, 1990. At the time, the name was official! y designated to and announced as the Woodlawn/Beech Fork United Methodist Church.
In August of 1994, after much discussion, the building, cemetery, and land at
Beech Fork was deeded to The Families of Campground Cemetery Inc., with the specific provision that the building was to be known as a Cemetery Chapel and used exclusively for funerals, business meetings of the corporation, and a meeting place for the families of those buried in the cemetery. Memorial Day week-end celebrations and Christmas celebrations are held at the old church on these occasions, and often true to Methodist theology, those in attendance still sang praises to God with the words of the great old tyme hymn O Come to the Church in the Wildwood.
On August 19th , of 1996, the Louisville and Kentucky Conferences merged to st form the Kentucky Conference, and on January 1 of 1997, Woodlawn Beech Fork became a part of the Elizabethtown District of the Kentucky Conference.
As the Sanctuary approached its' One Hundredth Anniversary, it became necessary to undertake some repairs and improvements to the structure of the church.
The erecting of new signage was completed in 2006, and was paid for through memorial donations in memory of Mrs. Mildred Pile, and Mr. John Wesley McGirk.
The painting of the interior of the Sunday School addition was completed over the spring and summer of 2007.
The painting and repair to the trim and exterior of the Church and Sunday School addition exterior was completed during the fall of 2007.
From 2004 to 2008 there have been minor repairs and renovations to the parsonage in the area of plumbing, replacement and upgrading of windows on the west end of the parsonage, and minor renovation and painting to the upstairs bedrooms.
There has been extensive ongoing work with regard to grounds maintenance, as well as the grading of a new driveway between the parsonage and the church.
At the time of the writing of this paper, on Shrove Tuesday the 5th of February, 2008, several counties within Kentucky including Nelson received damage from Tornadoes and Straight Winds. Woodlawn Church also received damage this same night, with siding and sheathing blown loose from the Sunday School addition. We give thanks, and praise God that the damage received was not any worse than what we suffered.
Some Two Hundred and Twenty-four years have passed since Joseph Ferguson first came to Poplar Flat, and his legacy of Methodism has lived on in the community through the Life and Work of the Church he planted Two Hundred and Eighteen years ago.
A former Pastor of Woodlawn Beech Fork, the Reverend Doctor J. Howard Olds, wrote in 1968 as a Seminarian in his paper entitled History of Woodlawn United Methodist Church; It is our hope that she will always be an effective servant to this community and may her doors always be open to all people. The secret of her success has been the dedication of her people and openness to all people, regardless of class. We have given pause today to reflect upon the rich spiritual, romantic and historic past of the Woodlawn Beech Fork United Methodist Church. We prayerfully and thankfully acknowledge the One Hundred years of use of the present Sanctuary combined with Two Hundred and Eighteen years of praising God through the people John Wesley referred to as Methodists.
May God so continue to bless the people of Woodlawn Beech Fork United Methodist Church in such a way that they shall always be as blessing to others, as so evidenced within the history of this little country church. + ] knowt bp works: bebolb,] bai:Jese t beforet bee an open boor, anb no man can sbut it: for tboub ast a little strengtb, anb bast kept mp worb, anb bast not beniebm p name. KJV REVELATION Ill: 8 :l' •
WooblatunT }jeecjbf ork mlniteb; fffiletbobiQste burcb -4./ ./0 6),Y~ @roadI M'~ 9rentae.4fy0 004 ROLE OF PARISH PASTORS AND EPISCOPAL RELATED EVENTS LeeW ilson SaltR iverC ircuit 1791 HenryB urchett 1792 JacobL urton 1793 BarnabaMs cHenry 1794 J. Buxton 1795 JohnW atson 1796 HenryS mith 1797 WilliamK avanaugh JuniorP reacher 1797 JohnP age 1798 ThomasA llen 1799 JohnS ale 1800-1801 HezekiahH arriman 1802 BenjaminL akin 1803 AdjeiM cGuire 1804 BenjaminL akin 1805 PeterC artwright JuniorP reacher 1805 AsaS hinn 1806 FredericHk ood 1807 AdjetM cGuire 1808 PeterC artwright 1809 HenryM cDaniel GreenR iverC ircuit 1810 BenjaminE dge 1811 JosephO lglesby SaltR iverC ircuit 1812 MatthewN elson 1813 DanieFl raley 1814 WilliamA ndrews 1815 ThomasD . Porter 1817 WilliamF . King 1818 JamesG . Leach 1819 JohnW atson 1820 JohnD enham KentuckCy onference 1821 MartinF lint 1822 GeorgeT aylor 1823 IsaacT aylor 1824 WilliamG unn 1825 ThomasA tterbury 1826-1827 H.H.K avanaugh JuniorP reacher 1826-1827 RichardN eale 1828 S. Harrison 1829 RichardJ . Dugan 1830 MosesC iampi! 1831 SilasL ee 1832-1833 WashingtoFna gg 1834 J. Ward 1835-1836 WilliamG rubbs 1837-1838 WilliamD . Matting 1839 WilliamP rice 1840 RichardJ . Dugan 1841-1842 WilliamG unn 1843 MethodisEt piscopaCl hurch- South 1844 PeterG ruell 1845-1850 RoberHt irrer 1852-1854 Scruggs 1855-1857 JamesE . Minor 1857-1859 ThomasG odbey 1859-1861 JohnW . Cunningham 1861-1863 WilliamM inter 1863-1865 TheodoreV anmeter 1865-1867 GeorgeT . Gould 1867-1869 JohnS eering 1869-1871 NoA ppointmenOt,v ersighbt y Conference 1871-1872 Continueodn nextp age
Wooblatnnj ieecb jf ork Wniteb; iffiletbobiQstC burcb 41' ✓O ~O<Jdl,au,,,@,,, &ad{ fjf~ X~ 40004" ROLE OF PARISH PASTORS AND EPISCOPAL RELATED EVENTS (CONT) G.D.T urner 1872-1874 J.C.N ewton 1874-1876 H.A.S mith 1876-1878 J. Reaves 1878-1879 D.G.M arrinass 1879-1881 J.W.Hughes 1881-1885 WinfieldS . Grinstead 1885-1889 Hudson 1889 G.W.B rown 1889 H.C.W right 1890-1894 W.T.E klar 1894-1898 E.H.G odbey 1898-1899 H.H.D itzler 1899 W.W.G reen 1900-1901 GeorgeW . Boswell BeechF orkC ircuit 1901-1905 AuthorO 'Rear 1905-1906 W.M.B aird 1906-1908 J.E.M oss 1908-1912 R.F.J ordan 1912-1913 J.S.R agan 1913-1914 J.E.W right 1914-1917 J.M.M atthews 1917-1921 C.M.H umphreys 1921-1923 W.P.H opkins 1923-1925 J.O.B enson 1925-1927 Unknown 1927-1931 E.M.A rmitage 1931-1934 E.E.G arriott 1934-1939 TheM ethodisCt hurch 1939 E.E.G arriott 1939-1940 W.E.H arrison 1940-1945 WilliamP ope 1945-1949 H.D.V aughn 1949-1950 M.G.G oodpastor 1950 HermannB oyette 1950-1952 H. RusselJl ones 1952-1954 JackM.G old 1954-1956 W.J.K enney 1956-1958 EugeneP . Barbour 1957-1959 RoberYt ates 1959-1962 C.W.Simpson 1962-1965 WillieH . Lester 1965-1966 J. HowardO lds 1966-1968 TheU nitedM ethodisCt hurch 1968 J. HowardO lds 1968-1970 DavidJ effares 1970-1972 NormanW right 1972-1974 HalquaW ilson 1974-1978 LarryN eal 1978-1981 Jim Poole 1981-1984 JodyV anSiclkle 1984-1988 BillyD . Manning 1988-1990 TimW hittington 1990-1993 RoberRt eid 1993-1996 BrianC owley 1996 TheK entuckCy onference 1996 BrianC owley 1997 BrettT empleton 1997-1999 WalterM iller 1999-2004 DouglasW . Clark 2004-2008
The year 1784 marks a milestone within the History of American Methodism as it is-in December of 1784 that the Christmas Conference was held in Baltimore Maryland, thus organising American Methodism into the Denomination known as the Methodist Episcopal Church. Francs Asbury and Thomas Coke would be Consecrated as General Superintendents of this new Denomination, with the blessings of the Reverend John Wesley of the Church of England. Frances Asbury would become the more prominent figure in the history of American Methodism. Asbury was one of the original twelve Missionary Pastors sent to America by John Wesley between 176 9 and 1774 . At the outbreak of the American Revolution, Frances Asbury would elect to stay with the people called Methodists in the American Colonies. By the time of the Christmas Conference of 1784, Asbury clearly saw the immense spiritual need of the people in this new nation. Likened to a voice crying out in the wilderness, it is at this moment in the history of American Methodism that Frances Asbury directs the early Methodist Preachers to spread Scriptural Holiness over these lands. One such preacher of the time was Joseph
Ferguson who settled in Nelson County, Kentucky in 1784.
Joseph Ferguson was born in Fairfax County Virginia in 1760, which is the same year that records the arrival of two Irish Methodist Lay-Preachers to the American Colonies. Joseph Ferguson's mother, Mary Sharp Ferguson married John Summers, who owned a parcel of land on Mill Creek in Nelson County, and this is probably the reason why Ferguson later decided to migrate to the Kentucky Frontier. Ferguson married Sallie Summers, his stepsister, and they bore a family of ten children. Some of these children would remain on Ferguson's farm long after his death. These were the children of Joseph and Sallie Ferguson: six boys; Wilson, Thomas, John, William, Joshua, and Joseph Jr., and four girls; Mary Ferguson Lent, Sallie Ferguson Briggs, Hannah Ferguson Trunnell, and Nancy Ferguson . •
The Ferguson family made their home at Poplar Flat on the farm known by many in the Woodlawn area as "The Gowin Farm", which was situated not far from the later site of Ferguson's Chapel.
Ferguson had not settled for a very long period within the Woodlawn area, when he organised a Society for Spiritual Welfare for himself and his neighbours. History records that by 1790, a religious community was actively gathering in the home of Ferguson, which marks the beginning of what is now known as Woodlawn Beech Fork United Methodist Church. The need for Spiritual Welfare was tremendous. In the same year of 1790, Bishop Frances Asbury recorded the following entry in his journal.
Apr.28. I preached at Brother B's., a frontier house and station, In time past, a person was killed here by Indians, The people showed their zeal in purchasing two magazines and several hymn books. Some say nothing but whiskey will bring money; but I proved the contrary, and I gave them credit.
Apr.29. We rode to Blackmore's Station; here the people have been farted on the north side of the Clinch. Poor Blackmore has had a son and daughter killed by the Indians. They are of the opinion here that the Cherokees were the authors of this mischief I also received account of two families having been killed, and of one female that was taken prisoner and afterward retaken by the neighbours and brought back.
Apr. 30. Crossed Clinch about two miles below the fort. In passing along I saw the precipice from which Blackmore' s unhappy son leaped into the river after receiving the stroke of a tomahawk in his head; I suppose, by measure of my eye, it must be between fifty and sixty feet descent; his companion was shot dead upon the spot; this happened on the sixth of April 1789. We came a dreary road over rocks, ridges, hills, stones, and streams ...
May 9. We traveled about fifty miles, and next day forty-five miles, and reached Madison Courthouse passing through the branches of Rock Castle River; on our journey we saw the rock whence the river derives its name; it is amazing, and curious, and with appearances the most artificial I have ever seen; it is not unlike an old church or castle in Europe. We stopped at M's., whose wife, now a tender and gracious soul, was taken prisoner by the Indians during the last war, and carried to Detroit.
May 11. Crossed the Kentucky River. I was strangely outdone for want of sleep, having been greatly deprived of it in my journey through the wilderness; which is like being at sea, in some respects, and in others worse. Our way is over mountains, steep hills, deep rivers, and muddy creeks; a thick growth of reeds for miles together, and no inhabitants but wild beast and savage men. Sometimes, before I am aware, my ideas would be leading me to be looking out ahead for a fence, and I would, without reflection, try to recollect the houses we should have lodged at in the wilderness. I slept about an hour the first night, and about two the last. We ate no regular meal; our bread grew short, and I was much spent. I saw the graves of the slain - twenty four in one camp. I learn that they had set no guard, and that they were up late, playing cards. A poor
woman of the company had dreamed three times that the Indians had surprised them all; she urged her husband to entreat the people to set a guard, but they only abused him, and cursed him for his pains. As the poor woman was relating her last dream the Indians came upon the camp; she and her husband sprang away, one east, the other west, and escaped. She afterward came back and witnessed the carnage. As to the land, it is the richest body of fertile soil I have ever beheld. 1
From what we have read from the Journal of Frances Asbury, we are certainly given the indication and impetus as to why Ferguson formed the Society for Spiritual Welfare. Today his legacy lives on in the Methodists of Nelson County, and we are indebted to this great man of faith.
Joseph Ferguson is described by Redford in his work The History of Methodism as an amiable man, possessed of good preaching talents and was rendered very useful. He was highly esteemed, blessed with an amiable family; and his house was a home for traveling preachers, who were at all times welcomed guests.
Ferguson read few books, but read his Bible well. His sermons often lacked the polish of an extensive reader, but were made strong by good sense and a practical adaptation to the wants of his audience. He preached far and near in both Methodist and Baptist Churches and is known to have preached in the neighbouring community of Chaplin, some twelve miles from Woodlawn. On one particular occasion while preaching at a Baptist Church, someone inquired if he were not a Bishop, which resulted in the nickname staying with him for years. It is said that he was also a special friend to the young people and they flocked after him to perform their weddings.
On November 28th 1828, while sitting in his rocking chair, Joseph Ferguson died of dropsical affection. The last words he was to have spoken are come Lord Jesus, come quickly as he outstretched his hands and lifted his head toward Heaven. His sickness had blinded him and had become so severe that he was unable to lie on his bed, but it did not touch his faith in Jesus Christ.
The Reverend Burn McGown referred to Joseph Ferguson as a man whose life was an honour to his church. Joseph Ferguson was interred at Poplar Flat Cemetery, where his tombstone still stands today as a token of the great service of this man of God. His grave is marked by a commemorative marker, stating that he was a Circuit Rider and Local Preacher of the Methodist Church.
The Society organised by Joseph Ferguson at his home in 1790 was to become known as Ferguson's Chapel. It is thought that the original building was erected in 1792, and was a small structure of round logs with a clapboard roof. No mortar filled the cracks and the children, would climb through a crack in the wall and swing to the ground by means of a sapling. The structure would have been typical of the day, and was probably as substantial as any of the homes in the area at the time.
After becoming so dilapidated that it no longer could be used, the original building was replaced, circa 1822. There is some disagreement as to the date and type of building that replaced the original. W.E. Arnold, in his work A History of Methodism in Kentucky notes that in 1816 the original structure was replaced with a brick building. Redford also in his work notes that in 1822 the original structure was replaced with a hewed-log building, located about fifty yards west of the first building. According to Dr. 1 Tipple, Ezra Squier The Heart of Asbury's Journal. New York, NY": Eaton and Mains, 1904.
C.H. Greer and William M. Humphrey, who grew up on nearby farms, the building was of hewn log.
From the discovery of the log building on the Proffitt farm, which was reported to have been the church which had been dismantled and moved to the Stringtown farm location, it would appear that the second structure was of hand-hewn poplar beams measuring sixteen by eight inches, and thirty feet in length. The structure contained the original window casings, plank flooring, rafters and baseboards.
In 1844 a third building, which was a larger brick structure, was erected about fifty yards further west. After this building was tom down, Milton Greer bought the site for graves, and its' location is marked today by the graves of Milton Greer and family. Ferguson's Chapel would become known as the hub of the Salt River Circuit during these early years, and this Circuit was considered one of the most difficult within the bounds of the Conference. It encompassed the land which was bound by the Kentucky River to the north, east to the Danville Circuit, and to the south by the Frontier of the Green River. In the year 1790, the Salt River Circuit included the counties of Green, Washington, Nelson, Jefferson, Taylor, Spencer, Bullitt, LaRue, Oldham, Henry, and Trimble. Many Preachers were assigned to the Old Salt River Circuit in these early beginnings, and their appointment lasted only about a year. The Circuit was described as that hard field in which so many good men sacrificed their health and their lives. 2
A varied character and success is represented among these men, which no doubt directly influenced the work at Ferguson's Chapel. Some of these early Preachers were;
John Sale who came to the Circuit in 1800. Sale was considered an outstanding leader in the work of early Methodism. He presided in this Charge from 1800 to 1801.
Later in 1803, and again in 1805, Benjamin Lakin served within this Circuit. Lakin was converted under the preaching of Richard Whatcoat and later his own preaching he would lead the future Bishop Kavanaugh to the Lord. Kavanaugh was described as a man of strong faith and a burning zeal, a great reader, and a man never unemployed. 3 Lakin would eventually become a leader in the defence of the Doctrine and Polity of Methodism.
Asa Shinn, who came to the Circuit in 1804, and would again serve in this Charge in 1806, was also a man of great renown within the history of early Methodism. He had very little education but applied himself and became one of the greatest Pulpiteers of his day, and would become one of the key leaders in the establishment of the Methodist Protestant movement in 1830.
Peter Cartwright would serve in this Charge, first as a Junior Preacher in 1805, and then again in 1809. •P eter Cartwright is significant within our history, and the following extract is included to give the reader a glimpse of the time, and the character of this great man of Methodism.
At about the same time that Bishop Asbury held the first Kentucky Conference of 1790, a family named Cartwright arrived in Kentucky from Virginia. Mrs. Cartwright was considered a "Pious Methodist" and in her 2 Source unknown for the above quotation, but in all likelihood it is a realistic observation as to the testimony of these early Methodist Preachers and their work. 3 Source unknown concerning the character of Lakin, but considering his life work, it is probably an accurate description.
words, migrated across the frontier into the new and beautiful country of cane and turkeys.
The Cartwright's came to Kentucky with about one hundred other families moving in numbers for reasons of strength and protection. In her journal Mrs. Cartwright reported of the journey west that rarely a day passed but they saw evidence of killing and scalping by the savages who roamed the great forest.
The Cartwright family settled in Lincoln County, on the Hanging Ford of Dick's River. On one particular occasion the Cartwright's were visited by two traveling Preachers, John Page4 and Benjamin Northcut.
The Cartwright's seven year old son Peter was quite taken by the Preachers' stories of Evangelizing and riding the Circuit. It is believed that Peter Cartwright received his call of God when Page and Northcut visited him as a boy in his family home. Peter Cartwright would rise in his service to Christ as one of the most influential Circuit Riders in the history of Kentucky Methodism. 5
Peter Cartwright was made Junior Preacher on the Circuit in 1804. In his own words Cartwright stated; It was a large six weeks' Circuit, and extended from the Rolling Fork of the Green River in the South, to the Ohio River to the North, and even crossed the Ohio into what was then called Clark's or the Illinois grant, now in the Eastern portion of Indiana State. We had no pews churches, no choirs, no organs; in a word, we had no instrumental music in our churches anywhere. The Methodists in that day dressed plain, attended their meetings faithfully, especially preaching, prayer and class meetings; they wore no jewelry, no ruffles; they would frequently walk three or four miles to class meetings and then home again, on Sundays; they would go thirty or forty miles to their quarterly meetings, and think it a glorious privilege to meet their Presiding Elder. Nearly every one of they could sing our hymns and spiritual songs. They religiously kept 6 the Sabbath Day. Further testimony as to the diligence and zeal for the Lord of Peter Cartwright, is provided in the following extract.
In 1808 Peter Cartwright was Ordained as a Methodist Preacher and had graduated from the "Wilderness University" to which he referred to of his education. Cartwright was appointed to the Green River Circuit, and later to the Cumberland Circuit. By 1812 Cartwright was the Presiding Elder and Circuit Rider for Kentucky, Tennessee, Ohio, and Illinois. He held the appointment for fifty years and in the tradition of Francis Asbury, covered most of it on horseback. He received about Forty Dollars a year as pay. Cartwright's contribution to Methodism in Kentucky would prove invaluable, He had a heart for the people because he had been raised from childhood in Kentucky, and he understood the dangers and difficulties of life on the Frontier. Peter Cartwright's mother was a devout Christian and Pious Methodist, and she instilled in him the importance of a deeply 4 John Page presided at Poplar Flat during the year of 1798. 5 Clark, Douglas W. The Methodist Movement In Kentucky. Columbia, KY. Lindsey Wilson College, 2002 6 Source unknown . ..
rooted spiritual life. He would apply what his mother had taught him to his personal life and ministry, and this was the only education he ever really received. He was known throughout the Kentucky Circuits for his gift in sermon illustrations.
In a quote from the work by Vista Royce Allison, Methodist History of Adair County 1782-1969 Peter Cartwright had this to say of the sinner; a sinner is like a coon, asleep in a tree, never dreaming of danger until it hears the dogs barking underneath it.
Peter Cartwright was a physically strong man, and his strength was attributed to the rugged life of his youth on the Kentucky Frontier. When pressed to the matter he was also known to have no fear in using his strength. An account of such incidence is given in Allison's work. The story is relayed that two men with the intentions of selling illicit whiskey were disrupting the sermon Cartwright was delivering. Cartwright stopped in the middle of his sermon and quietly excused himself from the pulpit. He then promptly grabbed both men by the back of their heads and commenced to bang their heads together, until they willingly left the service, and Cartwright then resumed delivering his sermon.
Peter Cartwright was not unlike another Kentuckian, Abraham Lincoln. Both men were raised on the Frontier in Kentucky. Both men were accustomed to hard labour, and had split many a rail. Both men lacked in formal education, and what they received, came from the teachings of the matriarchs of the family. Both men were strong Christians and vehemently opposed to the institution of slavery, while demonstrating kindness and caring concern for their fellow human-being.
In 1824, Peter Cartwright would leave Kentucky, attempting to distance himself from the institution of slavery he so despised. He would move to Illinois, serving the remainder of his ministry there. Cartwright ran for Congress in 1846-47. He would be defeated by a Kentuckian, named Abraham Lincoln. Peter Cartwright died in 1872. His personal creed was "love everybody, and fear nobody". 7
John Trevis came to the Circuit in 1815, and it is believed that he won some four thousand souls for Christ in his time here. After his tenure, he opened the Science Hill Female Academy, where he and his wife trained young women for their part in life. Of the Preachers ~entioned, these are only a few of the many Ministers who spent part of their labour in the bounds of the Salt River Circuit.
The pulpit of Ferguson's Chapel was filled more than once, by some of the great men of the day. Bishop Frances Asbury recorded in his journal I feel for the people of this territory but we must suffer with them. On at least two occasions, Bishop Asbury was a visitor in the Ferguson home and preached in the Church. In September of 1808, while recovering from an exhausting trip through the Kentucky Frontier, Bishop Asbury spent some time here and preached. In November of 1810, he made another visit and recorded in his journal I spoke at Ferguson's Chapel for an hour and the wind beating down on my head. May the Word of Truth be deeply and long felt. 7Clark: Douglas W. The Methodist Movement In Kentucky. Columbia, KY. Lindsey Wilson College, 2002.
Bishop William McKendree also visited the Church on several occasions. It seemed that he made his trip here during the frequent Camp Meetings, which were a vital part of the spreading of Christianity and Methodism throughout Kentucky in the 1800's.
The Salt River Circuit was a part of the Western Conference until 1812 when the territory was divided into the Ohio and Tennessee Conferences, with the Salt River Circuit being a part of the Ohio Conference, until 1816, when it was moved to the Tennessee Conference.
In 1820, the Kentucky Conference was formed and included the Salt River Circuit. In a later division of Kentucky into the Louisville and Kentucky Conferences,
Woodlawn became the borderline Church of the Kentucky Conference, with Bardstown in the Louisville Conference and Woodlawn remaining with Kentucky.
This great Commonwealth we call Kentucky, is a land of many contrasts. Kentucky is also the State where the culture of the North and the culture of the South meet, and sometimes even clash, and the Methodist Church would not escape unscathed when it came to the question of slavery. The political environment prior to the Civil War to say the least was of uncertainty. Many Kentuckians found themselves between the industrialized society of the North, and the agrarian society of the South. Kentucky in the 1800's however, was largely an agrarian society with strong ties to its neighbouring States to the North in commerce, politics, family relationships, and Church connections. Methodism began as and remains as a Connectional Church system of Episcopal Government, but in 1844 in New York, at the General Conference of the Methodist Episcopal Church America, the waters would be tested. During the Conference, a lengthy discussion was begun with regard to a question of slavery. Bishop James Andrew of Georgia was chastised by Northern Clergy for owning a slave through a gift of marriage. The General Conference called for the dismissal of Bishop Andrew, and the Southern delegates protested, and every delegate from Kentucky protested in support of
Bishop Andrew. Eventually a call for a vote as to the fate of Bishop Andrew's Episcopacy was exercised. The vote concluded one hundred and eleven for, and sixty nine against that Bishop Andrew be dismissed. As a result, the Southern delegates called for a vote of a Plan of Separation into two jurisdictions. The Kentucky delegates would vote in favour of separation thus forming the two jurisdictions as The Methodist Episcopal Church which represented the Denomination in the North, and the Methodist Episcopal Church - South.
The Methodist Episcopal Church - South established its' boundaries to be the northern borders of Virginia, Missouri, and Kentucky. One interesting fact was that not all Congregations in the South, favoured the Church - South, thus a provision was established that would allow any Society or Local Church located along the immediate Northern border that did not adhere to the South, to remain with the Methodist Episcopal Church.
As a result, this same provision would be reflected in Kentucky politics during the Secession Crisis of 1860-61. Although Civil War would scar the Nation and her people, Kentucky would remain a neutral State throughout the war.
The Kentucky Conference would also play a major role in the history of the Methodist Episcopal Church - South. The first General Conference of the Southern Church would be held in Louisville in 1845 for the purpose of organising the Southern Church. Two artifacts that bear testimony as to this troubled time in the history of the
Methodist Episcopal Church - South, can be found at Woodlawn Beech Fork. One is found on the Parish Role of Pastors, where in 1844 because of the division of the Church, there is no name recorded as a presiding Pastor. The other artifact is found over the entrance to the Sanctuary, carved in the marker stone of the Church with the words simply bearing: M.E. Church - South 1908. Another interesting observation with regard to the Parish Role of Pastors is found in the Conference Year of 1871-1872, when the Parish was without a Pastor by the Division of the Circuits, which apparently was an oversight of the Presiding Bishop.
The Twentieth Century brought a period of rapid change to Ferguson's Chapel and Poplar Flat. Since 1881, Ferguson's Chapel had been a part of the Chaplin Circuit of the Danville District. At that time, the Pastor lived in Chaplin and came to Popular Flat two Sundays a month, and his ministry was shared by Chaplin and Mount Zion.
In 1901, the Beech Fork Charge was formed, being made up of Beech Fork which was formerly of the Bloomfield Circuit. This brought about the need for a parsonage in which the Pastor could live, and Pastor Boswell first resided in the tenant house of Rodney K. Dugan. During the Quarterly Conference of October 24th 1902 it was , adopted in motion for the building of a new parsonage. Mr. Dugan sold to the Church a lot in the village of Woodlawn on which a new parsonage was to be erected. The price of the lot was $200.00. Of the cost of the parsonage, Beech Fork was to pay $991.03 and Poplar Flat was to pay $1,210.16, for a total cost of $2,201.19.
According to the March 24th 1903 edition of The Kentucky Standard the , Methodist Parsonage is nearing completion. The article further relayed that on March 20th Mrs. Murray Bishop and Mrs. Sam Greer purchased thirty-two yards of carpet for , the new parsonage. This would be the first time in years that the Pastor had lived in the community, and probably since the time of Joseph Ferguson. The original parsonage remains standing today, and is the property immediately west of the current parsonage, and is presently owned by Rick and Patricia Fox.
It is interesting to note that the Beech Fork Church was the stronger of the two when they first yoked as a Charge, and one is made to wonder about the choice of establishing the parsonage in Woodlawn. Other factors definitely involved in the choice was the growth of Woodlawn and the decline of Beech Fork, but perhaps the fact that the Pastor had lived within the Woodlawn community, had its' influence as well.
The years of 1900 to 1908 were years of decline at Poplar Flat, although there were moments of exhilaration, one of which was the annual Children's Day Celebration of 1905. The Kentucky Standard reported that on this day the church was crowded to overflowing ... many were unable to find standing room. The Reverend C.H. Greer, a boyhood member of the Congregation and later District Superintendent of the Lexington District of the Kentucky Conference, described the period as follows:
The Church (Poplar Flat) stood on a point easily accessible while the country was open, but when the farmers fenced in all their land, they left it with a big hill to go down and one to go up on both sides. After that, the congregation dwindled until it looked like the church would die. Fortunately, the old building, about that time, got in such a condition it looked like it would fall down, and something had to be done. As is nearly always the case, the sentiment was strong to rebuild on the old site ... ..
On February 11th 1905, the Church authorized a committee to look into the advisability of moving Poplar Flat Church building from its present site to Woodlawn, such a committee having power to secure a site for the new building, to make and secure arrangements for the building of a new church and to secure the removal of the Poplar Flat Church.8
The decision was made by the Congregation of about fifty people to relocate in
Woodlawn which is described as a railroad station, which was founded in 1887 some three quarters of a mile from the site of the old church.
The church was originally on a road, but the main road had changed and left the church on an almost impassable road. Today there is a different entrance to the cemetery, which is still used as a burial ground for many of the Woodlawn Members.
Property was donated to the church by Rodney K. Dugan, in 1906 and was the site between the original parsonage and the school that was deemed ideal for the location of the new church. It was observed that the site was one of the most peaceful and beautiful settings of any church in Kentucky. Much has changed in Woodlawn since the erection of the present church in 1908, but it still remains a peaceful and beautiful place to reside in, and worship.
While the new church was being completed, between 1906 and 1908, the Congregation met in the school house next door, which is presently the residence of Dan and Frieda Bayliss.
Mr. and Mrs. Robert Janes were the last couple to marry in the old Poplar Flat Church, and the work of tearing down the building began the day after their marriage. T.M. Greer and J.C. Humphrey were no doubt the most influential in the move. They are remembered as the key leaders in the establishment of the present church.
Mrs. Iva Janes recalled the unique method in which Mr. Humphrey used to secure a Sunday School Teacher. He would come over and put his thumb on your shoulder and n say "I want you to teach today.
It is interesting to note that Pastor J.E. Moss recorded in the minutes of the Quarterly Conference; Our church as it reaches completion is an inspiration to us and we believe a new future is before us.
The May 28th 1908 issue of The Kentucky Standard recorded the following with , regard to the dedication of the new church:
The dedication of the new Poplar Flat Methodist Church at Woodlawn Sunday was attended by about twenty-five hundred people, one of the largest crowds ever assembled in that section on a similar occasion. A choir of about twenty-five members sang appropriate hymns in a most pleasing manner. Mrs. Ada Dodson presided at the organ. Two sermons were preached at the morning service, the dedication sermon by Rev. Dr. McMurrey, of Louisville, while Rev. 0. Rear, of Cynthiana, preached to the immense crowd in the yard, many being unable to get into the church.
The church, though small, is beautiful in design and proportion, and in interior finish and decoration. About $1600 was collected. All the surrounding towns were represented.
This day of dedication was not a one day enthusiasm. The new church sparked New Life among the Members. In May 1909, Pastor Moss recorded; 8 Minutes of the Quarterly Conference of February 11, 1905 . ..
At Woodlawn I have seen a responsiveness which is wholesome. People have a mind to work, everybody will do something. As a church we are a success. Nobody disputes it, we feel it, the feeling is refreshing. We've built a church, furnished it, paid for it, and dedicated it. We are as good as the best.
Later in the August 22nd, 1909 minutes, Rev. Moss would record: 1909 will be a "Red Letter" year in the history of Woodlawn Methodism.
The congregation has succeeded beyond the most sanguine expectation.
There is every indication for the church to have a bright future.
The new church would be officially named as the Woodlawn Methodist Episcopal Church South, and the name is still proudly displayed over the front doors as previously mentioned in a marker stone as M.E. Church South with the year of 1908 inscribed, thus beginning over One Hundred years of serving the Kingdom of God within this community from the present Sanctuary of the Church.
In honour of our Centennial year, the following is a brief overview of some of the ministries throughout the years of the Congregation of Woodlawn Beech Fork United Methodist Church.
The Church School has always been an important and integral part of the Life and Work of the Church. In 1902 the records show the membership of all Sunday School classes to total at twenty-four. By 1908 the Church School was flourishing and in 1911, Reverend Moss wrote:
A village Sunday School that has tripled its' membership in two years - that has a record of ninety-one present on a single Sunday, with every teacher at his post, supplies an item at once inspiring and prophetic. A Sunday School that has endowed an orphanage, that has contributed to church extension, that has bought a bell and an organ, that has aided in leading a score to Jesus, that has give a tone to a whole community and smiles at its' Superintendent the while - such is even the pride and boast of the Woodlawn Methodists. One interesting fact that is worthy of mention, is that this flourishing Sunday School met only during the summer months.
By 1913, there had been a drastic change in the Church School and according to Reverend Jordon, his report for the January 12th , 1913 minutes read: Come near having no Sunday school. .. have prevailed on Woodlawn until they have School.there twice a month on regular preaching days. This is not what we want, but it is better than none.
What caused the rapid decline in Sunday School attendance remains a mystery.
Some have claimed it may have been attributed to the change in Ministers, the difference in Spirituality of the Ministers, or the goals of the Ministers. Reverend Moss spoke of pride, and of being the best, or being the ideal, while Reverend Jordan spoke of such items as Spiritual Awakening. In his January 12th , 1913 report he states: We have no advancement to report in spiritual condition of Church - so far as we see. However we have some good members, but the church stands greatly in need of a deep spiritual awakening. Attendance upon public worship is very good on Sabbath morning, but at night services we have poor attendance. Have tried to hold prayer meeting at Woodlawn
Church, but have just about failed. People will not come and we have no power or disposition to force them.
With the coming of J.E. Wright in 1914, the Sunday School program was extended to include the whole year and maintained a membership of approximately sixty pupils. In 1962 there was an increase in Sunday School attendance, with an average of eighty-six reported that year - probably the highest in the history of the Church.
The Epworth League, the predecessor of United Methodist Youth, was organised in October of 1915, by Mr. and Mrs. Henry Wilson.9 There was a membership of sixteen, and it had doubled in number by January of 1916. The Epworth League was noted for its' community service, and often went from house to house. By 1936, Reverend W .E. Garriott reported regular youth meetings with attendance of thirty to sixty. Reverend Garriott had the youth meetings moved from Sunday evenings to Fridays, and instituted a meeting centered on appropriate parlour and board games. Although some opposed this use of the church, Reverend Garriott recorded; young people never known to go to church or taking any interest in any way are coming out and showing great interest.
The Women's Missionary Society, the predecessor of United Methodist Women, was organised in 1918 by Mrs. J.M. Matthews, the wife of the presiding Pastor at that time. There were eleven Charter Members on the role, and the United Methodist Women have served the church continuously since the organizations inception. Today, as the presiding Pastor of the church, I can attest to you that Woodlawn United Methodist Women are the backbone of the parish, and their willingness to assist the Pastor and the Congregation has been invaluable to the Life and Work of the Church.
Woodlawn has also had an interesting history within her membership of those who have answered the Call of God by taking up Holy Orders in Ordination. Eight persons have been sent from this parish into Ordained Ministry, and their names are worthy of mention: Reverend C.M. Humphrey, Reverend John Humphrey, Reverend Robert Humphrey, Reverend C.H. Greer, Reverend Willard Summers, Reverend A. Bain Potorf, Reverend Edwin Pile, and Reverend James Burge, and Woodlawn has also sent one from her membership into Diaconal Ministry; Deacon Mary Carter Howard.
There have been periods of expansion and remodeling during these One Hundred years. The Reverend R.F. Ockerman, Pastor of the Charge from 1927 to 1931 began digging a basement under the Sanctuary. Members of the day recalled that he did much of the work himself, with a shovel and wheelbarrow. Eventually the Members came to help and a nice basement was completed, providing more space which the church was in need of at the time. It is also interesting to note that although 1939 was a difficult time in the economy, the entire Sanctuary was redecorated and refinished. The beautiful stained glass windows were later installed.
The year 1939 was also a banner year for the Methodist Church. After almost One Hundred years of Church Division, the Methodist Episcopal Church, along with the Methodist Episcopal Church - South, and the Methodist Protestant Church merged to form The Methodist Church. 9 Mrs. Wilson was the daughter of Rev. J.E. Wright. •
The years of 1954 to 1956 were a period of growth in finance in the midst of strong opposition. The Reverend Jack M. Gold came to the Charge and asked for a new parsonage to be built before he would move in. In spite of strong opposition, a new parsonage, which is now the present parsonage of Woodlawn, was built in 1955, with
Woodlawn bearing much of the total cost. The old parsonage, which was a substantial home, was sold for a total of $3,875, and the Kentucky conference paid almost $2,000 toward the construction of the new parsonage. These years also marked an increase in salary from $1,600 to $2,750 per annum.
The need for adequate educational facilities had been evident for years; numerous classes were meeting in the Sanctuary, while others squeezed together in the basement.
In 1958, the Quarterly Conference voted to consider building an adequate facility. Plans progressed slowly and it was not until 1962 that the new building was finally completed. The total cost was $18,400, which the Congregation completely paid for in less than three years. By 1967, extensive repair work was completed on the exterior of the building. Since that time the interior has been remodeled and carpet laid over the entire Sanctuary and main floor of the education addition.
In 1968 another merger in Methodism occurred with The Methodist Church and the Evangelical United Brethren amalgamating to form The United Methodist Church.
During the years of 1966 to 1970, the people of Woodlawn Beech Fork were blessed under the leadership of then Student Pastor J. Howard Olds. Howard and his wife Sandy and their family are fondly remembered by the Congregation. Howard was originally from Kentucky and his tenure here as Pastor was a perfect fit. Truly his ministry reflected the adage of "a man for the people" and he was a very gifted and capable Pastor. When Howard and Sandy left Woodlawn, together their careers in ministry being led by the Lord would take them far. In 2000, Dr. J. Howard Olds became the Senior Pastor of Brentwood United Methodist Church in Brentwood Tennessee. On occasion he has returned to Kentucky to preach revivals, and serve on the Board of Trustees with Lindsey Wilson College. Howard, or as some in Woodlawn referred to him as "Bubby", came from the humble beginnings of this Parish, but went on to join the great company of Preachers, and he is well known throughout the United Methodist Conferences. His life and work are a living testimony that little country churches can and do produce, and the people of Woodlawn give thanks to God for sending Howard and Sandy to them.
In 1985 a wheelchair ramp, and new front steps were installed at the front entrance to the church, making the Sanctuary wheelchair accessible.
Being bothered for many years by leaks in the roof of the educational facility and Sanctuary, it was decided in 1986 to remodel the roof line, by raising the pitch of the existing flat roof on the educational addition. After much discussion, sometimes heated, it was decided that a new roof should be built up over the educational facility, and one that would also cover the back portion of the Sanctuary. The total cost for the completion of the project was at $12,800.
Maintenance changes and upgrades were also made to the Sanctuary over the years. In 1990, the stained-glass windows were restored, and clear lexan was installed for protection. Throughout the last One Hundred years the Sanctuary was redecorated on several occasions. A new piano and organ were purchased, and a sound system was also ..
installed. The pews were covered with upholstery by the family of Mrs. Beulah Barlow in memory and in honour of her husband, Mr. Manuel Barlow.
Beech Fork Church, more commonly referred to by many as "Campground" was founded in 1842, as a camping place. As previously stated, Beech Fork had been the stronger of the two churches when the Beech Fork Charge was formed in 1902. However, due to the decline in membership, in 1989 the Membership of the Charge voted to merge with Woodlawn, rather than just close the doors. The proposal was presented to the Membership of Woodlawn and was accepted. The merger officially became effective on January 1st, 1990. At the time, the name was official! y designated to and announced as the Woodlawn/Beech Fork United Methodist Church.
In August of 1994, after much discussion, the building, cemetery, and land at
Beech Fork was deeded to The Families of Campground Cemetery Inc., with the specific provision that the building was to be known as a Cemetery Chapel and used exclusively for funerals, business meetings of the corporation, and a meeting place for the families of those buried in the cemetery. Memorial Day week-end celebrations and Christmas celebrations are held at the old church on these occasions, and often true to Methodist theology, those in attendance still sang praises to God with the words of the great old tyme hymn O Come to the Church in the Wildwood.
On August 19th , of 1996, the Louisville and Kentucky Conferences merged to st form the Kentucky Conference, and on January 1 of 1997, Woodlawn Beech Fork became a part of the Elizabethtown District of the Kentucky Conference.
As the Sanctuary approached its' One Hundredth Anniversary, it became necessary to undertake some repairs and improvements to the structure of the church.
The erecting of new signage was completed in 2006, and was paid for through memorial donations in memory of Mrs. Mildred Pile, and Mr. John Wesley McGirk.
The painting of the interior of the Sunday School addition was completed over the spring and summer of 2007.
The painting and repair to the trim and exterior of the Church and Sunday School addition exterior was completed during the fall of 2007.
From 2004 to 2008 there have been minor repairs and renovations to the parsonage in the area of plumbing, replacement and upgrading of windows on the west end of the parsonage, and minor renovation and painting to the upstairs bedrooms.
There has been extensive ongoing work with regard to grounds maintenance, as well as the grading of a new driveway between the parsonage and the church.
At the time of the writing of this paper, on Shrove Tuesday the 5th of February, 2008, several counties within Kentucky including Nelson received damage from Tornadoes and Straight Winds. Woodlawn Church also received damage this same night, with siding and sheathing blown loose from the Sunday School addition. We give thanks, and praise God that the damage received was not any worse than what we suffered.
Some Two Hundred and Twenty-four years have passed since Joseph Ferguson first came to Poplar Flat, and his legacy of Methodism has lived on in the community through the Life and Work of the Church he planted Two Hundred and Eighteen years ago.
A former Pastor of Woodlawn Beech Fork, the Reverend Doctor J. Howard Olds, wrote in 1968 as a Seminarian in his paper entitled History of Woodlawn United Methodist Church; It is our hope that she will always be an effective servant to this community and may her doors always be open to all people. The secret of her success has been the dedication of her people and openness to all people, regardless of class. We have given pause today to reflect upon the rich spiritual, romantic and historic past of the Woodlawn Beech Fork United Methodist Church. We prayerfully and thankfully acknowledge the One Hundred years of use of the present Sanctuary combined with Two Hundred and Eighteen years of praising God through the people John Wesley referred to as Methodists.
May God so continue to bless the people of Woodlawn Beech Fork United Methodist Church in such a way that they shall always be as blessing to others, as so evidenced within the history of this little country church. + ] knowt bp works: bebolb,] bai:Jese t beforet bee an open boor, anb no man can sbut it: for tboub ast a little strengtb, anb bast kept mp worb, anb bast not beniebm p name. KJV REVELATION Ill: 8 :l' •
WooblatunT }jeecjbf ork mlniteb; fffiletbobiQste burcb -4./ ./0 6),Y~ @roadI M'~ 9rentae.4fy0 004 ROLE OF PARISH PASTORS AND EPISCOPAL RELATED EVENTS LeeW ilson SaltR iverC ircuit 1791 HenryB urchett 1792 JacobL urton 1793 BarnabaMs cHenry 1794 J. Buxton 1795 JohnW atson 1796 HenryS mith 1797 WilliamK avanaugh JuniorP reacher 1797 JohnP age 1798 ThomasA llen 1799 JohnS ale 1800-1801 HezekiahH arriman 1802 BenjaminL akin 1803 AdjeiM cGuire 1804 BenjaminL akin 1805 PeterC artwright JuniorP reacher 1805 AsaS hinn 1806 FredericHk ood 1807 AdjetM cGuire 1808 PeterC artwright 1809 HenryM cDaniel GreenR iverC ircuit 1810 BenjaminE dge 1811 JosephO lglesby SaltR iverC ircuit 1812 MatthewN elson 1813 DanieFl raley 1814 WilliamA ndrews 1815 ThomasD . Porter 1817 WilliamF . King 1818 JamesG . Leach 1819 JohnW atson 1820 JohnD enham KentuckCy onference 1821 MartinF lint 1822 GeorgeT aylor 1823 IsaacT aylor 1824 WilliamG unn 1825 ThomasA tterbury 1826-1827 H.H.K avanaugh JuniorP reacher 1826-1827 RichardN eale 1828 S. Harrison 1829 RichardJ . Dugan 1830 MosesC iampi! 1831 SilasL ee 1832-1833 WashingtoFna gg 1834 J. Ward 1835-1836 WilliamG rubbs 1837-1838 WilliamD . Matting 1839 WilliamP rice 1840 RichardJ . Dugan 1841-1842 WilliamG unn 1843 MethodisEt piscopaCl hurch- South 1844 PeterG ruell 1845-1850 RoberHt irrer 1852-1854 Scruggs 1855-1857 JamesE . Minor 1857-1859 ThomasG odbey 1859-1861 JohnW . Cunningham 1861-1863 WilliamM inter 1863-1865 TheodoreV anmeter 1865-1867 GeorgeT . Gould 1867-1869 JohnS eering 1869-1871 NoA ppointmenOt,v ersighbt y Conference 1871-1872 Continueodn nextp age
Wooblatnnj ieecb jf ork Wniteb; iffiletbobiQstC burcb 41' ✓O ~O<Jdl,au,,,@,,, &ad{ fjf~ X~ 40004" ROLE OF PARISH PASTORS AND EPISCOPAL RELATED EVENTS (CONT) G.D.T urner 1872-1874 J.C.N ewton 1874-1876 H.A.S mith 1876-1878 J. Reaves 1878-1879 D.G.M arrinass 1879-1881 J.W.Hughes 1881-1885 WinfieldS . Grinstead 1885-1889 Hudson 1889 G.W.B rown 1889 H.C.W right 1890-1894 W.T.E klar 1894-1898 E.H.G odbey 1898-1899 H.H.D itzler 1899 W.W.G reen 1900-1901 GeorgeW . Boswell BeechF orkC ircuit 1901-1905 AuthorO 'Rear 1905-1906 W.M.B aird 1906-1908 J.E.M oss 1908-1912 R.F.J ordan 1912-1913 J.S.R agan 1913-1914 J.E.W right 1914-1917 J.M.M atthews 1917-1921 C.M.H umphreys 1921-1923 W.P.H opkins 1923-1925 J.O.B enson 1925-1927 Unknown 1927-1931 E.M.A rmitage 1931-1934 E.E.G arriott 1934-1939 TheM ethodisCt hurch 1939 E.E.G arriott 1939-1940 W.E.H arrison 1940-1945 WilliamP ope 1945-1949 H.D.V aughn 1949-1950 M.G.G oodpastor 1950 HermannB oyette 1950-1952 H. RusselJl ones 1952-1954 JackM.G old 1954-1956 W.J.K enney 1956-1958 EugeneP . Barbour 1957-1959 RoberYt ates 1959-1962 C.W.Simpson 1962-1965 WillieH . Lester 1965-1966 J. HowardO lds 1966-1968 TheU nitedM ethodisCt hurch 1968 J. HowardO lds 1968-1970 DavidJ effares 1970-1972 NormanW right 1972-1974 HalquaW ilson 1974-1978 LarryN eal 1978-1981 Jim Poole 1981-1984 JodyV anSiclkle 1984-1988 BillyD . Manning 1988-1990 TimW hittington 1990-1993 RoberRt eid 1993-1996 BrianC owley 1996 TheK entuckCy onference 1996 BrianC owley 1997 BrettT empleton 1997-1999 WalterM iller 1999-2004 DouglasW . Clark 2004-2008
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