Varner Chance’s Aesthetics

Topic: CRS Version
Varner Chance’s view of the possible, most likely, was formed by the Arthur Jordan Conservatory.  Max Krone, who took over the school in his junior year, [1] programmed classical works and international folk songs, [2] some of which he arranged. [3]  He was gone in 1935. [4]

By the time Chance returned to do his graduate work at the conservatory, Joseph Lautner had introduced a Philharmonic Choir.  He had left his native Germany in 1937 and spent a year at the Westminster Choir School in Princeton, New Jersey. [5]  Each year, the Arthur Jordan choir participated in Westminster’s choral festival. [6]  Chance wouldn’t have gone on these tours, but he no doubt got his idea for a choir camp from reports he heard.

While Chance was completing work on his masters in music degree in 1941, [7] Philharmonic Choir programs usually included “music of the old Russian school, eight part motets, and four part choral anthems.  From there they progress through old English compositions, and perhaps some Negro spirituals. Their favorites in this class seem to be ‘Deep River,’ and ‘Ole Arks A’moverin’.’  The final section of the program will probably contain modern and contemporary music.  Professor Lautner and the choir enjoy doing adaptations of songs of the Kentucky and Tennessee mountains, and songs by the contemporary Roy Harris.  In addition to this material they have an extensive repertoire of music for seasonal and holiday occasions.” [8]

When Chance moved to Baldwin-Wallace, he entered a community with entrenched musical traditions.  The spring Bach Festival had been the main activity of the conservatory since 1932, [9] and a Messiah was sung every winter. [10]

In 1954, the university’s Christmas concert featured Chance’s a capella choir and the symphony orchestra.  Chance selections echoed those of Lautner: “special arrangements of well-known Christmas carols and other seasonal anthems,” [11] including an eight-part motet by Palestrina, [12] an eight-part arrangement of a spiritual by Will James, [13] and a more popular song by Clay Boland.

The last was typical of the material used in high-school concerts.  “Holiday” was published by Fred Waring’s Shawnee Press, [14] which specialized in inexpensive arrangements for amateur musicians. [15]  The arrangements were challenging enough, and quickly forgotten.  The next year a choral director purchased similar music by similar, but different, composers.

The exception for Chance was James.  He used his arrangement of “Almighty God of Our Fathers” [16] at the Epworth Forest choir school in 1960 [17] and a high school festival in 1961. [18]  James was Willis Laurence James, an African-American composer whose name and use of western Christian motifs disguised his background as an accomplished musician who collected Black folk tunes and embedded them into this works. [19]

This choice may simply have been aesthetic: when Chance had talented singers, he used complex vocal arrangements.  However, one suspects it also was part of Chance’s Quaker heritage that survived despite his joining the Methodist church. [20]

His mother’s immigrant ancestor, John Mills, landed in Philadelphia, moved to Virginia, and was buried in the New Garden Friends Cemetery near Greensboro, North Carolina, in 1760. [21]  The American Revolution was difficult for pacifists: the colonial government taxed Quakers heavily for non-participation. [22]  When the armies met at Guilford Courthouse, they left their dead and wounded for nearby Quakers to tend.  Meantime, their men foraged on Quaker farms. [23]

The transformation of the North Carolina economy from subsistence to slave labor created new tensions between Quakers and their neighbors, who harassed them for treating Blacks as human beings. [24]  When Ohio and Indiana opened, many communities moved, en masse, to the better prairie lands where slavery did not exist. [25]  Most of the early settlers in Clinton County, Ohio, where John’s grandson died in 1834, [26] were Quakers. [27]

The first known Quaker on Chance’s father’s side was his father’s great-grandfather.  Isaac Chance was born in Caroline County, Maryland, and died in the Ohio county immediately south of Clinton on the Maumee River in 1871. [28]

Chance’s paternal grandfather, Joshua Chance, moved to Indiana sometime before his first son was born in 1857.  He and his wife were buried in the Westfield, [29] a village that had been founded in 1832 [30] by Quakers leaving Surrey County, North Carolina. [31]  The meeting split over abolition, with Asa Bales leading the anti-slavery group. [32]

The Civil War created a new dilemma for Quakers who believed in both abolition and pacifism.  Thomas D. Hamm and his Earlham College students [33] found a quarter of the young men in the Indiana Yearly Meeting fought in the war. [34]

Quaker life in Indiana changed in the late nineteenth century.  As mentioned in the post for 1 March 2020, Methodists joined Friends’ meetings after the church proscribed Phoebe Palmer.  Hamm believed many were Civil War veterans. [35]  When the United States entered World War I in 1917, at least two-thirds of Indiana’s Quakers enlisted. [36]

This didn’t preclude persecution.  The reputation of Quakers as pacifists led the federal government to send agents to the Indiana Yearly Meeting and to investigate individual members as traitors.  One pastor was pelted with eggs by his neighbors.  Another family was penalized for registering as constituents objectors. [37]

The war was followed by the rise of the Ku Klux Klan in Indiana.  While David Curtis Stephenson was most vocal against Catholics in the northern part of the state, [38] African Americans were not immune.  Both the Shortridge and North Side High Schools, where Chance later taught, exploited residential segregation when they were built in the late 1920s in all-white neighborhoods. [39]

Chance was a boy during World War I, [40] and a young adolescent when Stephens was tried for murder in Chance’s Hamilton County. [41]  If he was like most his age, he was oblivious to current events.  At most, Chance may have absorbed legends about Asa Bales and heard warnings to be careful.

Quaker witnessing was always a personal choice.  One man who attended the Epworth Forest choir school in the 1980s [42] remembered Chance: “drilled us and demanded excellence but got us there in a masterful way that was endearing and inspiring.  Like some who can squeeze blood out of a turnip he could pull amazing music out of a very common group of singers.  But for him music was only a vehicle for spiritual transformation in Christ Jesus.  He grew up Quaker and carried that emphasis on the Holy Spirit his whole life.” [43]

A sample of two is too small to judge if Chance was choosing music by James as a covert protest or if it was coincidence.

Graphic
Chance’s photograph appears on the Photos K tab.

End Notes
1.  Jack L. Eaton.  “Butler University Jordan College of Fine Arts: A Chronological History of the Development of the College.”  Butler University website.  13 April 1995.  8.

2.  Max T. Krone and Florence M. Wallace.  “High School Students’ Interests in Choral Music.”  Music Educators Journal  21:26–28:October 1934.  He selected ten songs for a high school festival in Illinois in 1933.  The classical works were by Bach, Beethoven, Haydn, Pitoni, and Purcell.  Koshets arranged the Ukranian song, and Krone the Neopolitan and Czech ones.  A song by Stephen Foster and a Christmas carol by Peter Cornelius also were sung.  In 1934, Krone reused the Pitoni, Foster, and his two folk-song arrangements at an Easter concert. [44]

3.  Specifying one’s compositions was another way music teachers added to their income.

4.  Krone resigned in the summer of 1935. [45]  His later activities are mentioned briefly in the post for 8 July 2018.

5.  “Lautner Seeks Higher Public Interest in Opera.”  Indianapolis [Indiana] Times.  29 August 1938.

6.  “The Voice Department (As the outsider knows it).”  Opus.  Butler University yearbook, 1941.

7.  His thesis is mentioned in the post for 21 March 2021.
8.  Opus.
9.  Wikipedia.  “History of Baldwin Wallace University.”
10.  Item.  The [Baldwin-Wallace College] Exponent.  29 November 1953.
11.  Item.  The [North Canton, Ohio] Sun.  1 December 1954.
12.  Giovanni Pierluigi da Palestrina.  “Hodie Christus Natus Est.”  1575.

13.  Willis James.  “Negro Bell Carol.”  New York: Carl Fischer, 1952.  A version by The Sound of the Northwest was uploaded to YouTube by CD Baby on 9 February 2017.  It was from the 2004 CD, The Gift: Love (Part 1).

14.  Fred Waring, Moe Jaffe, and Clay Boland.  “Holiday.”  Arranged by Harry Simeone.  New York: Shawnee Press, 1948. [46]

15.  Virginia Waring.  Fred Waring and the Pennsylvanians.  Urbana: University of Illinois Press, 1997.  132, 210–211.  Waring’s widow remembered Leopold Stokowski once wanted Waring to publish some of his music for high schools.  Shawnee’s staff believed “some of the brass requirements were too difficult for kids.”  When Stokowski rejected the criticism, Waring presented one of his arrangements to all-star students from Long Island with Stokowski, himself, conducting.  She said: “The result was a fiasco.  The poor kids just couldn’t as they say, cut the mustard.  It was just impossible for them to freely play some of the most important passages.”

16.  Will James.  “Almighty God of Our Fathers.”  Boston: B. F. Wood Music, 16 May 1941. [47]  This still is available from Alfred Music, who classifies it as “difficult” on its website.

17.  Epworth Forest Choir School.  1960.  Private recording in DePauw University Libraries. [WorldCat entry.]

18.  Charles F. Brush High School, Lyndhurst, Ohio, A Cappella Choir and Bedford High School, Bedford, Ohio, A Cappella Choir.  Combined Choral Concert, 7 April 1961.  Private recording in Cleveland State University’s Michael Schwartz Library.  [WorldCat entry.]

19.  Rebecca Turner Cureau.  “Willis Laurence James (1900-1966)–Musician, Music Educator, Folklorist: a Critical Study.”  DA dissertation.  Atlanta University, July 1987.  She said “The Negro Bell Carol” used elements of the jubilee “A New Bell.” [48]  “Almighty God” was more in the standard hymn tradition, and dedicated “To my friend, Max Krone.” [49]  Its most African-American trait may have been the assumptions James made about the abilities of sopranos.  The arrangement begins on high E and rises to the high A.  By comparison, the “Star-Spangled Banner” goes no higher than the D until “rockets red glare.”  Then, at the point where many have trouble singing the anthem, it reaches the E. [50]

20.  Chance’s family.  Letter.  21 June 2016.  Typed.

21.  Dave Mills.  “John Mills Sr.”  Find a Grave website.  2 October 2013.  Other genealogists trace John Mills back to England, but Dave Mills thinks the connection is false or wishful thinking.

22.  Seth B. Hinshaw.  The Carolina Quaker Experience, 1665-1985: An Interpretation.  North Carolina Friends Historical Society, 1984.  50.

23.  Hinshaw.  51.

24.  The Quaker Map: From Harlowe to Mill Creek.  5 April 2019.  David Cecelski .  His website.  “The reasons for their departure were many and varied, but the central issue was their opposition to slavery and the antagonism that their slaveholding neighbors directed against them for, among other issues, paying wages to black workers.”  As mentioned in the post for 1 March 2020, the lack of eligible spouses was another reason people followed the exodus.  As an example of the smallness of the community, Asa Bales’ great-aunt married John Mills whose son, Joseph, moved to Ohio. [51]

25.  Hinshaw.  141.
26.  “Joseph Mills.”  Geni website.  11 January 2002.
27.  “Clinton County.”  Ohio History Central website.

28.  Jay Wright.  “Isaac Chance.”  Find a Grave website.  5 May 2014.  He was buried in the Fairfield Quaker Cemetery in Leesburg, Ohio.  He was there in the 1830 census.  His ancestors may have been Friends, but all that’s known is the immigrant William Chaunce died in Somerset County, Maryland, [52] where Quakers from Virginia were the first settlers.  However, Charles Calvert wanted to populate the peninsula on the eastern shore of Chesapeake Bay and welcomed non-Quakers as well. [55]

29.  “Joshua Chance.”  Geni website.  20 February 2015.  The anonymous contributor or the Geni software alternated between Hamilton County and the village of Hamilton in Steuben County.

“Mary Lydia Chance.”  Geni website.  13 February 2020.

30.  “Who is Asa Bales?”  Westfield, Indiana, website.

31.  Patricia Williams Curry.  “Jacob Beals.”  Find a Grave website.  18 June 2013.  Asa Bales’ father.

32.  “Who Is Asa Bales?”

33.  Thomas D. Hamm, Margaret Marconi, Gretchen Kleinhen Salinas, and Benjamin Whitman.  “The Decline of Quaker Pacifism in the Twentieth Century: Indiana Yearly Meeting of Friends as a Case Study.”  Indiana Magazine of History 96:44–71:March 2000.  45.  They did not include Westfield in their sample.

34.  Hamm.  48.
35.  Hamm.  49.
36.  Hamm.  54.
37.  Hamm.  52.

38.  Wikipedia.  “Indiana Klan.”  Quakers don’t seem to have been a target.  Instead, the number who joined was similar to other denominations.  In Indianapolis, 6.4% of the members joined compared to 6.3% of Methodists.  The denomination with the highest percentage of congreants who joined the Klan was the United Brethren (10.5%).  The ones with the smallest percentages were the Nazarenes (1.4%) and Warner’s Church of Christ in Anderson (0%). [56]

39.  Indianapolis built its first high school for African Americans in 1927.  Then, in “1928, Shortridge High School moved from downtown Indianapolis to a new building at its current location at 34th and Meridian Street on the north side of Indianapolis.” [57]  Fort Wayne built North Ridge in 1927. [58]

40.  Chance was born on 27 September 1909, [59] so he wasn’t yet eight years old when the United States declared war.

41.  Stephens was tried and convicted of driving a young woman to attempt suicide.  The trial was moved to Hamilton County in 1925 when Chance was 14 years old. [60]

42.  Student of Varner Chance.  Email.  2 June 2016.
43.  Student of Varner Chance.  Email.  5 June 2016.
44.  Item.  Indianapolis [Indiana] Times.  27 March 1934.
45.  Item.  The Indianapolis [Indiana] Star.  17 July 1935.  9.

46.  United States Copyright Office.  Catalog of Copyright Entries.  Third Series.  January–June 1949.  22.

47.  United States Copyright Office.  Catalog of Copyright Entries.  Third Series.  July–December 1941.  840.

48.  Cureau.  237.
49.  James, “Almighty God.”

50.  Wikipedia reproduces John Stafford Smith’s melody in its “The Star-Spangled Banner” entry.

51.  “Joseph Mills.”  Geni website.  11 January 2020.  His mother was born Sarah Bowater Beals.

Bonnie’s Daughter.  “John Beals Jr.”  Find a Grave website.  31 December 2011.  His children included Sarah Bowater Beals, who married John Mills, Jr., and Bowater Beals.

52.  “William E. Chaunce.”  Geni website.  16 July 2017.  All the family genealogists seem to be using research done by Hilda Chance [53] that is plausible, but not proven.  Earlayne Chance seems the most conscientious of people who posted notes on the family.  She warned: “we still need todefinitely link William and Elizabeth Perkes (1656)in England to our William, the Emigrant... although it appears highly likely that they are one in the same... we just need to find a document identifying the two as one...something to link the Shepley/Bromsgrove Chaunce’s to our William, the Emigrant in Somerset Co., Md.” [54]

53.  Hilda Chance.  Chance Family, England to America, 1668 to 1972, in Forty-eight States.  Liberty, Pennsylvania: 1970, and subsequent revisions.

54.  Earlayne Chance.  “Re: Ancestors of William the immigrant!”  Ancestry website.  11 October 2000.

55.  Wikipedia.  “Somerset County, Maryland.”

56.  Leonard J. Moore.  Citizen Klansmen: The Ku Klux Klan in Indiana, 1921–1928.  Chapel Hill: The University of North Carolina Press, 1991.  70–72.

57.  Wikipedia.  “Shortridge High School.”
58.  Wikipedia.  “North Side High School (Fort Wayne, Indiana).”

59.  Varner M. Chance.  Obituary.  The [Bloomington, Illinois] Pantagraph.  26 April 2001.  6.

60.  Andrea Neal.  “Klan Had Short-Lived Political Power Here.”  Ink Free News [Milford, Indiana] website.  15 June 2016.

Varner Chance’s Life

Topic: CRS Version
Lynn Rohrbough believed “Professor Chance of Baldwin-Wallace” was responsible for introducing the proto-form of “Kumbaya” to John Blocher Jr “in the winter of 1954–55.” [1] Since both Chance’s family [2] and Blocher [3] believed this to be unlikely, the verification of Rohrbough’s recollections depends on understanding Chance’s life through 1955.

Varner Chance was born in 1909 in Hamilton County in central Indiana. [4]  When he was in high school in Westfield, he played barytone in the school orchestra. [5]  This is not an instrument a student chooses.  Most often, they switch from trumpet or trombone because the ensemble needs someone to play the mid-range instrument, and it has too many of the other parts.

He moved to Indianapolis in 1930 to take classes at the Arthur Jordan Conservatory. [6]  The city’s public schools had long emphasized performance as the goal for music training. [7]  They were encouraged by and perpetuated the city’s rich musical culture.

Edward Birge organized a People’s Concert Association in 1905 and added a People’s Chorus in 1911 that performed works by Mendelssohn and Handel.  A Maennerchor held annual sängerfests, the Musikverein performed excerpts from operas, and a Liederkranz also existed. During World War I, the German groups merged into the Athenaeum, and the Indianapolis Community Chorus arose in 1920. [8]

Arthur Jordan organized the conservatory in 1928 from two existing music schools.  When Chance matriculated in 1930, the faculty numbered 73 members. [9]  Chance was selected to sing in the first-tenor section of the men’s glee club in his sophomore year. [10]

In the fall of 1932, Chance became student director of the band. [11]  This probably was a glorified title for the gopher who handled all the administrative details for the conductor.  It may not have given him a chance to perform, but nothing could have provided better experience for life as a music teacher.

Jordan was on the board of directors at Butler University, [12] which was associated with the Christian Church. [13]  He maintained the ties between the conservatory and the university that allowed those interested in music education to earn academic degrees. [14]

Chance did his student teaching at Shortridge High School in the city. [15]  Kurt Vonnegut, who was a student there a few years later recalled: “we had a chorus, a jazz band, a serious orchestra.  And all this with a Great Depression going on.” [16]

Chance’s first job seems to have been in Etna Green. [17]  By 1937, he was married to Anna Heisler [18] and teaching band and vocal music at Fort Wayne’s North Side High School. [19]

The life of a music teacher in Indiana wasn’t much different than that of Madison Lennon, described in the post for 25 October 2020.  The only difference was Lennon’s African-American orphanage was explicit about his need to raise money by having his young musicians perform for local civic organizations.  The rationale in Indianapolis for sending student groups to entertain influential taxpayers in civic organizations was students liked to perform, [20] and performance led to better musicianship. [21]

In 1944, North Side hired a separate band director, [22] and the a capella choir presented “its annual Christmas programs for the Lions Club and the Rotary Club as well as musicals for other organizations.”  They also performed on the local radio station sixteen times. [23]

World War II still was being fought, and rationing prevented the choir was taking “out-of-town trips.”  Instead, North Ridge hosted “a group of high school choirs and soloists from northeastern Indiana.” [24]  This probably was a festival where musicians were evaluated on their performances.

School teachers never were well-paid.  Chance found another source of income in 1947 when he took over directing the men’s glee club at Indiana Tech. [25]  This demanded rehearsals twice a week, [26] probably outside normal class hours, and more concert preparations.

Teachers only were paid for the nine-month school year.  Chance spent the summer of 1940 as music director for Epworth Forest, a Methodist summer camp for high school students in Kosciusko County. [27]  He was spending part of his spare time earning a masters degree in music education from Arthur Jordan, [28] a hundred and twenty-five miles away. [29]

He may have gotten the Epworth Forest job through his wife, who was from Etna Green in Kosciusko County. [30]  Chasteen Kendall, the son of an Epworth founder, was music director during the height of World War II on 1943 [31] and 1944. [32]  William Freeman said Chance began his tenure at the camp in 1946. [33]

In 1951, Chance moved to Berea, Ohio, to teach at Baldwin-Wallace College.  It had its own set of secondary tasks that faculty were expected to undertake.  Blocher remembered that, when he was in high school in Berea in the late 1930s, Chance’s supervisor had been his band director. [34]  In 1954, Chance was described as a faculty member at BW, choir director for the local Methodist church, and “head of the music department in the Berea public schools.” [35]

Chance also inherited some assignments as a high-school festival judge.  In February of his first year at BW, he was one of three adjudicators for the Lorain County Music Competition. [36]  These were paying jobs that came through the Music Educators Conference, which provided a list of qualified judges.  It left it to local organizers to make their own selections.  Those individuals tended to select people they already knew personally or by reputation. [37]

While juggling at least three outside jobs, [38] Chance built a reputation by taking the BW a capella choir on tours and to meetings of the Music Educators and the Methodist Church. [39]  He had expanded his work at Epworth Forest in 1955 to include a choir camp. [40]  Whether all this was enough to merit tenure is unknown.  He left the school in 1957 after six years. [41]

Chance spent the next nine years at Illinois Wesleyan University. [42]  At age 57, he returned to Kosciusko County, where he taught at Wawasee High School until he retired at 65 in 1975.  He continued the choir school at Epworth Forest until 1991. [43]

When he died in April 2001, Chance was living in Winona Lake in Kosciusko County. [44]  His wife died in December of the same year.  Both were buried in the cemetery where three generations of her family were interred. [45]

Graphics
1.  Base map: Locator map for Hamilton County, Indiana, based on one produced for the National Atlas by the United States Department of the Interior, Geological Survey.  Uploaded to Wikimedia Commons on 12 February 2006 by David Benbennick.

2.  Chance’s photograph appears on the Photos K tab.

End Notes
1.  Lynn Rohrbough.  Letter to Shawnee Press.  16 February 1959.  Typed carbon.  My access to this letter and its current location are described in the post for 14 October 2020.

2.  Chance’s family.  Letter.  21 June 2016.  Typed.
3.  John Blocher, Jr.  Email.  15 June 2016.

4.  Varner M. Chance.  Obituary.  The [Bloomington, Illinois] Pantagraph.  26 April 2001.  6.

5.  Item.  The Indianapolis [Indiana] Star.  2 October 1927.  6.

6.  Chance was a sophomore in the spring of 1932. [46]  He was advertising for part-time work in 1930 as a “Butler music student.” [47]

7.  Martha F. Bellinger.  “Music In Indianapolis, 1900-1944.”  Indiana Magazine of History 42:47-65:1946.

8.  Bellinger.  The origins of these German groups are discussed in the post for 14 April 2019.  Their persistence in this country is discussed in the post for 21 April 2019.

9.  Jack L. Eaton.  “Butler University Jordan College of Fine Arts: A Chronological History of the Development of the College.”  Butler University website.  13 April 1995.  8.

10.  “ Personnel of Band, Men’s and Girls’ Glee Clubs Announced.”  The Indianapolis [Indiana] Star.  11 October 1931.  4.

11.  Item.  The Indianapolis [Indiana] News.  12 October 1932.  18.
12.  Eaton.

13.  Wikipedia.  “Butler University.”  The Christian Church today uses the name Christian Church (Disciples of Christ).

14.  According to Eaton, the original agreement was made in 1917 with the Metropolitan School of Music.

15.  “R. J. Shutz to Attend Detroit Music Parley.”  The [Shortridge High School, Indianapolis, Indiana] Daily Echo.  16 April 1948.  1.

16.  Kurt Vonnegut.  “NOW – A Tribute To Kurt Vonnegut.”  PBS website.  13 April 2007.  Quoted by Wikipedia.  “Shortridge High School.”

17.  Varner M. Chance.  Obituary.  The Indianapolis [Indiana] Star.  26 April 2001.  “Mr. Chance also had taught at Fort Wayne and Etna Green (Ind.) schools.”

18.  Pantagraph, obituary.

19.  Item.  Garrett [Indiana] Clipper.  14 October 1937.  5.  “North Side high school’s band, directed by Varnor Chance.”

20.  Virginia McGahey.  “Gems of Melody.  The Legend, yearbook for North Side High School, Fort Wayne, Indiana.  1944.  67.  “Nothing means more to a group of young musicians than the knowledge that their music is both needed and appreciated.”

21.  Bellinger.  “Edward B. Birge was appointed Director of Music in 1901.  Under his supervision the various systems of teaching were harmonized, singing and playing were encouraged, and technical instruction inserted whenever the children were ready for it.”

22.  Beverly Crowell.  “The Band Played On.”  The Legend, yearbook for North Side High School, Fort Wayne, Indiana.  1944.  66.

23.  McGahey.
24.  McGahey.

25.  “The Male Chorus.”  Kekiongan, yearbook for  Indiana Institute of Technology.  1949.  106.

26.  “Male Chorus.”  Kekiongan, yearbook for Indiana Institute of Technology. 1950.  32.

27.  Orrin Manifold.  “Epworth Forest: The Second 25 Years.”  52–122 in W. B. Freeland and Orrin Manifold.  Epworth Forest: The First Fifty Years.  Winona Lake, Indiana: Light and Life Press, 1974.  88.

28.  WorldCat reports his 1941 thesis for the Arthur Jordan Conservatory of Music was “Physio-Psychological Aspect of Advanced High School Choir Development.”

29.  “Distance from Indianapolis, IN to Winona Lake, IN.”  Distance Cities website.
30.  MJ.  “Anna Cornelia Heisler Chance.”  Find a Grave website.  24 May 2012.

31.  William B.  Freeland.  Epworth Forest.  North Indiana Conference of The Methodist Church, 1949.  1–51 in Freeland and Manifold.  46.

32.  Freeland.  47.

33.  Freeland.  49.  Manifold said “The music program of the institute moved to a higher plane with the coming of Varner Chance in 1940. [. . .] There had been some good directors before him, such as Chesteen Kendall.” [48]

Freeland implied it was in 1944, during Kendall’s time as music director, that there was “growing ritualism in the worship periods.”  He went on to list some of the hymns that were sung. [49]  Kendall had a masters in music education from the University of Michigan [50] and was teaching high-school music in Rochester, New York. [51]

Freeland had been involved with Epworth Forest from the earliest days [53] and used camp record books for this history.  He didn’t always mention the music director, since it was not necessarily a paid position.  Manifold was a college student when he first attended a senior institute in 1943. [54]  Freeland mentions him in 1949 when he was working at the children’s camp and Chance was music director. [55]

34.  John Blocher, Jr.  Email.  11 June 2016.
35.  Item.  The [North Canton, Ohio] Sun.  1 December 1954.
36.  Item.  The [Elyria, Ohio] Chronicle-Telegram.  27 February 1952.  1.

37.  The organization of school music festivals has been strengthened, and the requirements for judges clearly defined.  Even so, David Hensley noted: “The vetting process to select qualified adjudicators can have many different formats.  One common vehicle that festival organizers utilize is the time-honored ‘word-ofmouth’ system.  Festival hosts contact others who have hosted festivals and share names of adjudicators who have proven to be reliable and respected in the role.” [56]  This creates a closed universe in which concert tours advertise the abilities of choral conductors, who then make the necessary contacts that lead to employment as judges.

38.  This doesn’t consider his time spent planning summer activities at Epworth Forest.

39.  “College Choir To Perform Friday.”  The Bristol [Pennsylvania] Daily Courier.  18 March 1957.  4.  “This choir has appeared before the National Educators’ Conference, the Family Life Convention of the Methodist Church, on radio broadcasts, toured the east and middle west, on tour which will take them through New York, Pennsylvania, and New Jersey, [. . .].”  The reporter added, Chance “is in great demand as a judge and critic for choral clinics and contests.”

40.  Manifold, history.  97.

41.  Rules governing tenure are strict: individuals holding tenure-track positions lose their jobs if they’re not granted tenure within seven years. [57]  Since it becomes difficult to secure another job after one is dropped, many leave after six years so they can restart the clock at other institutions.

42.  Indianapolis Star, obituary.  Chance was able to publish some articles in the Music Educators Journal while he was at this school.  WorldCat lists:

Varner M. Chance.  “Follow-up Program.”  Music Educators Journal 46(3):46–48:1960.

Donald M. Prince and Varner M. Chance.  “Another Look at the School Music Program.” Music Educators Journal 52(1): 96–101:1965.  Prince was on the faculty of Illinois State University.

43.  Indianapolis Star, obituary.
44.  MJ.  “Varner M. Chance.”  Find a Grave website.  24 May 2012.

45.  MJ, Anna Chance, and other Find a Grave entries for her family in Stony Point Cemetery, Clunette, Indiana.

46.  The Drift, yearbook for Butler University.  1932.
47.  Item.  The Indianapolis [Indiana] Star.  12 August 1930.  16.
48.  Manifold, history.  88.
49.  Freeland.  46.

50.  University of Michigan Board of Regents.  Minutes for September 1935 meeting, bound in one volume for 1932 to 1936.  656.

51.  The school paper for the Rochester Athenaeum and Mechanics Institute mentioned his name in several issues in 1941.  Nothing more has appeared on the web, until he died in Rochester in 1975. [52]

52.  Steve Staruch.  “Chesteen B. Kendall.”  Find a Grave website.  7 March 2020.
53.  Manifold, history.  88.

54.  Charles H. Smith.  “Forward to the 1949 History.” ii in Freeland and Manifold.

Orrin Manifold.  “Orrin Manifold’s Preface.”  iv in Freeland and Manifold.

55.  Freeland, 50.

56.  David L. Hensley.  “The Adjudicator Speaks: A Study of Choral Festival Adjudicators’ Practices, Procedures and Preferences.”  PhD dissertation.  University of Kentucky, 2016.  23.

57.  “The Truth About Tenure in Higher Education.”  National Education Association website.

Melvin Blake back in the USA

Topic: CRS Version
In 1956, Ralph Dodge, who had been serving as “secretary for Africa and Europe on the staff of the Methodist Church’s Board of Missions” in New York City since 1950, [1] was named Bishop for the Angolan, Rhodesian, and Southeast African Conferences.  Melvin Blake was asked to take his place in New York. [2]  But, instead of a quiet office job, this turned into another test of Blake’s resilience.

1957 was the year Ghana gained its independence from the United Kingdom and what Harold Macmillan termed the “wind of change” began blowing across Africa. [3]  Before Blake left Angola, Portugal responded by establishing secret-police (PIDE) stations in Luanda. [4]

Two years later, Blake warned missionaries that “everything is moving rapidly” and they must be prepared to “share with the African as a colleague and sometimes work under his direction” [5]  The article appeared in May.  In March, PIDE had begun rounding up members of pan-Angolan independence parties.  The whites were jailed, then deported to Portugal.  The Africans were beaten and/or tortured, and sent to a prison camp on Cape Verde. [6]

The Congo won independence in June of 1960.  In August, Blake began working with others to establish a technical school in the new nation. [7]  Patrice Lumumba was ousted in September by Joseph Kasavubu, with the aid of the US Central Intelligence Agency.  Kasavubu’s position was legitimatized by the United Nations in November. [8]

Kasavubu was part of the Bakongo ethnic group, which straddled the Congo-Angolan border.  On 3 January 1961, Bakongo farmers in Angola rebelled against demands they plant cotton.  The revolt spread, and the Portuguese military dropped grenades on seventeen villages in February, [9] killing an estimated 5,000 people.  Nearly as many were arrested. [10]  Bakongo refugees fled north across the border.  Kasavubu asked Methodist missionaries to leave while its own civil war continued in Katanga province. [11]

In February, a Kimbundu-speaking group attacked police stations in Luanda to free some of its prisoners.  In March, the revolt spread to the coffee plantations, including Dembos. [12]  The Portuguese blamed Protestant missionaries.  On March 26 the government told the churches it would not protect them. [13]  Three days later, white mobs, led by PIDE, attacked the Methodist mission in Luanda.  During the spring at least 17 native pastors and teachers were killed along with thousands of others.  Many more simply disappeared. [14]

Methodist students, who were being watched in Lisbon by PIDE, feared for their lives.  Students in Frankfurt asked the local bishop to alert Blake, who stopped by the Methodist student hostel in Lisbon when he was in the country in May.  He passed the information on to the World Council of Churches in Geneva.  It, in turn, contacted a French group experienced in saving individuals from the war in Algeria. [15]

Everything surrounding the planned rescue was secret; even the participants who wrote about it only knew parts.  While the World Council was meeting in June 1961,  Eugene Smith promised the Methodist Church would pay all the costs. [16]  Smith was head of the Mission Board for which Blake worked. [17]

Bill Nottingham, a fraternal worker for the Disciples of Christ, [18] organized the actual escape.  In June, he and three college students drove small groups north from Portugal, and moved them across the Rio Minho into Galicia where they lodged with a smuggler.  From there, nineteen were taken across Spain to the French border on June 20.  Nottingham took the remaining forty-one in a tourist bus that was stopped at the French border by a Spanish policeman who had been reprimanded for letting the first group leave. [19]

This apparently was the first António Salazar, prime minister of Portugal, knew of the escape. [20]  In retaliation, PIDE arrested a Methodist missionary in Angola, Raymond Noah, on July 14 [21] for aiding three students trying to escape through Nigeria. [22]

Meantime, Salazar began threatening the United States military with ending its lease on an airfield in the Azores on 31 December 1962. [23]  In the interdepartmental jockeying within Kennedy’s administration, it prevailed and the country stopped supporting African independence movements. [24]

In August, Portugal complained to the US about the activities of missionaries like Noah, and the government, in turn, warned the Methodists they were damaging their cause.  “The Methodist Missionary Board replied that ‘it knows what risks it was taking and proposes to continue its present course’.” [25]

Meantime, Methodists continued to help Angolan refugees in the Congo through the International Rescue Committee. [26]  In April, Blake sent a representative to help 25,000 displaced people. [27]  The US government refused to support their activities in November. [28]

Simultaneously, major changes were underway in The Methodist Church.  Membership had not kept pace with population growth in the United States in the 1950s. [29]  In 1964, it agreed to merge with the Evangelical United Brethren. [30]  The next year the total membership of the two denominations peaked, and had begun to decline [31] before they formed The United Methodist Church in 1968. [32]

The Board of Missions consolidated oversight for the activities of two denominations, and eliminated redundant positions.  Smith left the board in 1964.  He was then fifty-two years old, and had worked for the Board since 1949.  He moved to the World Council of Churches office in New York. [33]

Blake left in 1968. [34]  He was fifty years old when he called on his reserves of resilience again, this time to begin a new life as a graduate student at Boston University.  [35]   He earned his PhD in psychology in 1975 [36] and opened a private practice in Newton Centre, Massachusetts. [37]

He and his wife divorced. [38]  Sometime after he retired in 1984, Blake moved to Palm Beach, Florida.  He remarried in 1993, and moved again to Traveler’s Rest, South Carolina, where he joined the Piedmont Men’s Chorale. [39]  Blake died in 2001 as a retired elder of the Indiana Conference of The United Methodist Church. [40]  His death was marked by a celebration of his life by Greenville’s Unitarian Universalist Fellowship. [41]

Graphics
Photographs of Blake appear in the post for 28 February 2021, on the Photos K tab, and with the version of the Voices article uploaded to the Academia.edu website.

End Notes
World Outlook was published by The Methodist Church, Board of Mission.

1.  “Dodge, Ralph Edward.”  Methodist Mission 200 website.
2.  “Bishop Dodge Assigned to Area.”  62–63 in World Outlook.  January 1957.

3.  Harold Macmillan.  “Wind of Change.”  Speech given in Ghana on 10 January 1960 and to the Parliament of South Africa, 3 February 1960. [42]  Macmillan was prime minister of the United Kingdom from 1957 to 1963.

4.  Fernando Tavares Pimenta.  “PIDE’s Racial Strategy in Angola (1957–1961).”  In Colonial Policing and the Transnational Legacy.  Edited by Conor O’Reilly.  London: Routledge, 2017.  No page numbers in on-line edition.   PIDE is the Polícia Internacional e de Defesa do Estado.

5.  C. Melvin Blake.  “New Frontiers for the Missionary.”  8–11 in World Outlook.  May 1959.  10.

6.  Pimenta.

7.  “Methodists Plan Congo Technological School.”  46–47 in World Outlook.  November 1960.  49.

8.  Madeleine G. Kalb.  “The C.I.A. and Lumumba.”  The New York Times.  2 August 1981.  Section 6, page 32.

9.  John P. Cann.  “Baixa do Cassange: Ending the Abuse of Portuguese Africans.”  Small Wars and Insurgencies 23:500–516:2012.   Page 509 cited by Aharon de Grassi.  “Rethinking the 1961 Baixa de Kassanje Revolt: Towards a Relational Geo-History of Angola.”  Mulemba 5(19):53–133:2015.  59.

10.  Aida Freudenthal.  “A Baixa de Cassange: Algodão e Revolta.”  Revista Internacional de Estudos Africanos N.os 18–22:245–283:1999.  Page 267 cited by Grassi.  59.

11.  “Missionaries Return To Central Congo.”  44–45 in World Outlook.  July 1962.  44.

12.  Samuel Dzobo.  “Toward a New Church in a New Africa: A Biographical Study of Bishop Ralph Edward Dodge 1907 – 2008.”  PhD dissertation.  Asbury Theological Seminary, April 2017.  210.

13.  Luís Nuno Rodrigues.  “‘Today’s Terrorist Is Tomorrow’s Statesman’: The United States and Angolan Nationalism in the Early 1960s.”  Portuguese Journal of Social Science 3(2):115–140:2004.  124.

14.  Charles R. Harper and William J. Nottingham.  The Great Escape That Changed Africa’s Future.  Saint Louis, Missouri: Lucas Park Books, 2015.  4.

15.  Harper.  4–5.  The French group was Comité inter-mouvements auprès des évacués (Cimade).

16.  Harper.  15.

17.  “Rev. Dr. Eugene Smith.”  The New York Times.  25 February 1986.  Section D, page 31.

18.  Harper.  11.
19.  Harper.
20.  Harper.  91.
21.  “Methodist Missionary Jailed in Angola.”  41–42 in World Outlook.  September 1961.

22.  Lawrence W. Henderson.  The Church in Angola.  Cleveland: The Pilgrim Press, 1992; original in Portuguese in 1990.  269.

23.  Rodrigues.  127.
24.  Rodrigues.

25.  Rodrigues.  124.  Quotation from “Possibility of Approaching US Protestant Missionary Groups.”  Memorandum from William Blue to William Tyler.  1 August 1961.  US State Department lot file.

26.  Rodrigues.  131.
27.  “Missionary Off To Aid Refugees.”  50 in World Outlook.  June 1962.
28.  Rodrigues.  131.

29.  “United Methodist Membership as Compared to the United States Population Census.”  The United Methodist Church General Commission on Archives and History website.

30.  David Oberlin.  “Two Separate Unions Formed One United Church.”  20–42 in The Chronicle, Historical Society of the United Methodist Church Susquehanna Conference.  1979.

31.  Dean M Kelly.  Why Conservative Churches Are Growing.  New York: Harper and Row, 1972.  5–6.

32.  Oberlin.

33.  Morris L. Davis, Jr., Kathleen Knaack, and Mark C. Shenise.  “Guide to the Eugene Lewis Smith Papers.”  Drew University Library, United Methodist Archives and History Center website.

34.  “Charles Melvin Blake.”  The New York Times.  21 March 2011.  The impact of the merger on May Titus and the Board for Missionary Education is mentioned in the post for 1 November 2020.

35.  New York Times, Blake.

36.  “Dr. Charles Melvin (Mel) Blake.”  The [Needham, Massachusetts] Newton Tab.  22 March 2011.

37.  New York Times, Blake.
38.  “Doris N. Blake.”  The Boston Globe.  17 August 2008.
39.  New York Times, Blake.

40.  “Blake, C. Melvin.”  The United Methodist Church, Indiana Conference.  Official Journal for 2011.  251.

41.  New York Times, Blake.
42.  Wikipedia.  “Wind of Change (Speech).”

Melvin Blake in Angola

Topic: CRS Version
The first time the resilience and adaptability of Melvin Blake were tested was 1940 when he entered Drew Seminary in Madison, New Jersey.  Beyond the cultural differences between the Midwest and the East Coast, he entered a school where Holiness theology was not accepted. [1] Since he hadn’t majored in religion at Taylor University, he may not have been committed to the ideas of Phoebe Palmer, but it was the tradition in which he was raised.

He married a woman he met at Taylor in 1941, and continued in school when the United States entered World War II in December.  After Blake graduated in 1943, [2] he was assigned some small churches in Milford Township, Indiana. [3]  If he sent his high school students to Epworth Forest, this would have been his first opportunity to meet Varner Chance, who was hired by the Methodist camp in 1946. [4]

As soon as the Methodist church could resume its missionary efforts following World War II, Blake and his wife applied. [5]  When they completed training in 1947 at The Kennedy School of Missions in Hartford, Connecticut, [6] there were part of “the largest group of missionaries and deaconesses commissioned by the Board since pre-war days.” [7]  The Blakes were assigned to Angola, and spent the next year in Lisbon learning Portuguese. [8]

Blake arrived in Luanda in 1948 where most of his work was administrative. [9]  He inherited an established organization that required constant attention.  He later used the words “frontier” and “pioneer” to contrast the existing missions with the first missionary efforts. [10]

The Angolan mission was established by William Taylor, without financial support from the Methodist Episcopal Church.  He and his group of recruits landed in Luanda and, after their supplies arrived, move inland along the Kwanza river.  The band then went by foot to Malanje in 1885. [11]  There they learned the native Kimbundu language [12] and established an orphanage at Quéssua. [13]  Soon after, in 1889, a Portuguese company began building a railway along the river. [14]

 

When Taylor retired in 1896, the church took over the missions and regularized their operations. [15]  Quéssua expanded to include a hospital, boarding school, and seminary to train future leaders of the colony. [16]  By 1954, the Angolan church had 34 missionaries, 98 native pastors, and 20,567 members. [17]

This was not the time Blake learned some version of “Come by Here.”  His family says “he had no particular interest in folk songs.”  He organized a men’s chorus that “sang traditional religious music from the hymnal Divulu dia Mimbu and did not sing Angolan folk songs or any other folk songs as far as we can remember.” [18]

The Hinário Evangélico was published in 1950 by an anonymous committee as “an attempt to collect the hymns in Kimbundu that previously appeared in the two editions of ‘Divulu DIA Mimbu’ and in ‘Barraca’, and some recently translated.  Many of the Portuguese hymns have been extracted from the book ‘Hymns and Songs’, and some from ‘Christian Singer’.  The rest are old and favorite hymns which have been published in several hymnals since 1906.” [19]

The Portuguese lyrics came from hymnals published in Brazil.  Hinos e Cânticos was introduced by the Plymouth Brethren in 1876 by Robert Holden.  Stuart Edmund McNair and George Howes expanded it to 205 hymns in 1898, and McNair printed a version with music in 1939. [20]  Salomão Luiz Ginsburg released the first edition Cantor Cristão in 1891.  A larger version with music was issued by Ricardo Pitrowsky in 1924. [21]

The Methodist contributions came from three men.  George Nind, who spent time in Madeira, [22] edited a hymnal [23] for the Portuguese immigrant community in New Bedford, Massachusetts, [24] in 1906.  John Christman Wengatz served in Angola from 1910 to 1931.  In addition to his poetry, his wife, Susan Talbott Wengatz, translated more than fifty songs into Kimbundu before her death in 1929. [25]

The most important work was done by Herbert Withey.  His parents had joined Taylor’s expedition when he was twelve years old. [26]  He translated hymns into Kimbundu in 1901, [27] and was working on the New Testament when Portugal decreed all mission education be done in Portuguese in 1921.  He told Ralph Dodge he ignored the order because Kimbundu “is the language which reaches their hearts, and we do not hesitate to predict that it will continue to be used, and hold its own, long after all the present day actors will have passed away.” [28]

Signatories of the 1885 Treaty of Berlin insisted Portugal allow Protestant missionaries into its colonies; they could not force the colony to welcome them. [29]   Colonial authorities were constantly watching for acts of defiance like that of Withey’s. [30]

A hymnal published in 1950 had to pass rigid standards, often monitored by Roman Catholic priests.  It was as bilingual as possible, with Portuguese and Kimbundu versions of facing pages, or equivalent texts when dual translations didn’t exist. [31]  Following the lead of Cantor Cristão, it was divided into three major sections. [32]  The first, labeled “Worship and Praise” began with the familiar and very safe Doxology and Gloria Patri.  The next group of hymns were related to the trinity, and the final was the usual miscellany found in any church book: the ones for special occasions and for the young.

The book probably was not intended to be widely distributed: most Methodist converts, even at Quéssua, probably couldn’t read both languages.  Instead, it likely was intended for song leaders who could teach the lyrics, and use familiar tunes or those indicated in the headings.  In many ways, it was like the early hymnals produced in this country for the same technical and sociological reasons. [33]

In December 1955, Blake was transferred to a plantation near Mufuque, [34] where Dodge had become active 1948. [35]  Angola had changed since Taylor’s arrival.  After a military coup in Portugal in 1926, [36] the colonies were reordered as suppliers of basic goods in 1930. [37]  The watershed between the coast and Congo basin, including Mufuque, grew coffee, while the highlands around Quéssua raised cotton.

The native population was turned into a labor pool controlled by the colony, with work requirements enforced by taxes. [38]  Families and villages sent young men to Luanda for short periods to earn cash to pay taxes.  When Dodge arrived in the capital in 1936,  he discovered Methodist converts had developed their own centers that evangelized new arrivals.  Some were from the Dembo sub-group of Kimbundu speakers, [39] who asked him to send them a missionary. [40]  Blake’s arrival made it possible for Dodge to move to Mufuque. [41]

Graphics
1.  Base map:  Inisheer.  “Angola Ethnic Groups.”  Wikimedia Commons.  9 September 2006.  Based on a map in the Perry-Castañeda Library Map Collection, University of Texas.  The Kimbundu live in the yellow area, and the Bakongo in the dark green.  All locations are approximate.

2.  Photographs of Blake appear on the Photos K tab, with the post for 28 February 2021, and with the version of the Voices article uploaded to the Academia.edu website.

End Notes
World Outlook was published by The Methodist Church, Board of Mission.

1.  Ralph Dodge graduated from Taylor in 1931.  He remembered “the conservative theological position at Taylor with its emphasis upon personal salvation differed from the more liberal theology at Boston.  I wanted to know the Scriptural and theological basis for the strong emphasis upon the social application of the Gospel following the Walter Rauschenbusch tradition.” [42]

2.  “Charles Melvin Blake.”  Obituary.  The New York Times.  21 March 2011.

3.  “Blake, C Melvin.”  Obituary.  United Methodist Church, Indiana Annual Conference.  Official Journal.  2011.  251.  “Melvin served in ministry at Flanders/Calverton, Arena/Union Grove/Pleasant, South Milford.”  The map that appeared in the post for 28 February 2021 has the locations of South Milford and Epworth Forest.

4.  William B. Freeland.  Epworth Forest.  1949.  1–51 in Freeland and Orrin Manifold.  Epworth Forest: The First Fifty Years.  Winona Lake, Indiana: Light and Life Press, 1974.  49.  Chance is discussed in the post for 21 March 2021.

5.  “C. M. Blake to Be Africa Secretary.”  World Outlook.  March 1957.  49, 51.  He and his wife were accepted in 1946.

6.  The Kennedy School was named for John Stewart Kennedy, husband of Emma Baker Kennedy.  It then was separate from the Hartford Seminary where May Titus was educated. [43]  The two institutions merged into the Hartford Seminary Foundation in 1961. [44]

7.  “Forty-nine Commissioned Missionaries, Deaconesses.”  World Outlook.  December 1947.  44.  The women wore white dresses for the ceremony.

8.  Blake, New York Times obituary.

9.  One of his sons recalls: “As a child, it was all a blur to me--but I knew that he worked very hard and at all hours, including weekends and evenings.  He was often under great stress, especially because he felt the weight of having so many people depending on him.  When I asked him in later years why he didn’t just stop working at 5 PM and let the rest go, he said that if he did that people would suffer--projects would not get funded, kids would not get scholarships, problems would go unresolved and continue to fester.” [45]

10.  C. Melvin Blake.  “New Frontiers for the Missionary.”  World Outlook.  May 1959.  8–11.  I don’t know how much of his mother’s family’s history he knew when he wrote “It was not easy on the frontiers, and those pioneers, courageous enough to strike out into the unknown, have become national heroes.” [page 8]  His immigrant ancestor and most of his family were slaughtered by Indians in Virginia in 1764. [46]

11.  William Taylor.  William Taylor of California, Bishop of Africa: An Autobiography.  Revised by C. G. Moore.  London: Hodder and Stoughton, 1897.  390.

12.  Taylor.  391.

13.  Dorothy McConnell.  Along the African Path.  New York: Methodist Church, Board of Missions, 1952.  30.  The spelling of Angolan names has changed since independence, with the “K” replacing the “Q” and hard “C.”  I’m using the name used in the 1950s for the mission, since it is different from the modern day Keswa.

14.  Wikipedia.  “Luanda Railway.”

15.  David Birmingham.  “Merchants and Missionaries in Angola.”  Lusotopie 5:345–355:1998.  350.

16.  “Quessua Methodist Mission Station — Angola.”  United Methodist Church, Yellowstone Conference website.  3 October 2014.

17.  Board of Missions of The Methodist Church.  “The World Parish—Overseas Missions Summary.”  World Outlook.  March 1954.  13.

18.  Paul Blake.  Email.  16 October 2020.  As was mentioned in the post for 16 August 2020, the use of vernacular music in services did not begin until the Vatican pronouncements in 1964 that set off attempts to create new liturgical forms.  Until then, any attempt to diverge from the official Portuguese policy of assimilation would have brought retribution.

19.  Hinário Divulu Dia Mumbu.  Edited by O Comité de Música da Igreja de Cristo em Angola (Ramo Metodista).  Luanda, Angola: Missão Evangélica, 1959 edition.  Preface to 1950 edition; translated by Google.

20.  Portuguese Wikipedia.  “Hinos e Cânticos.”  The Brethren in Argentina and the founder of the Plymouth Brethren, John Nelson Darby, are discussed in the post for 25 December 2017.

21.  Joaquim Júnior.  “Cantor Cristão (CC).”  Hinologia website.  Baptists activities are described in the post for 28 October 2018.

22.  “Portuguese Work.”  Missionary Society of the Methodist Episcopal Church.  Annual Report for 1906.  New York: Board of Foreign Missions of the Methodist Episcopal Church, 1907.  62.

23.  Hymnario da Egreja Methodista Episcopal.  Compiled by George B. Nind.  New York: Eaton and Mains, 1906. [47]  This work was directed by Joseph Crane Hartzell, the man who succeeded Taylor as bishop for Africa. [48]

24.  “New England Southern Conference.”  Missionary Society of the Methodist Episcopal Church.  Annual Report for 1899.  New York: 1900.  310.

25.  Evan Smith and Mark C. Shenise.  “Guide to the John Christman Wengatz Slides.”  The United Methodist Church archives website.  Wengatz remarried and served again in Angola between 1949 and 1951.

26.  “Guide to the Herbert Cookman Withey Papers.”  The United Methodist Church archives website.

27.  Herbert Cookman Withey.  Mimbu in Kimbundu.  New York: 1901. [49]

28.  Samuel Dzobo.  “Toward a New Church in a New Africa: A Biographical Study of Bishop Ralph Edward Dodge 1907 – 2008.”  PhD dissertation.  Asbury Theological Seminary, April 2017.  46.

29.  Dzobo.  60.  As discussed in the post for 23 November 2017, European powers met in Berlin in 1884 and 1885 to define their spheres of influence.  The resulting map appears in the rightmost column toward the bottom.

30.  Thomas Collelo.  “Angola a Country Study.”  United States, Department of the Army.  February 1989, third edition, 1991.  22.  In the 1950s, “the authoritarian Salazar regime frequently used African informants to ferret out signs of political dissidence.  Censorship, border control, police action, and control of education all retarded the development of African leadership.  Africans studying in Portugal — and therefore exposed to ‘progressive’ ideas — were sometimes prevented from returning home.”  According to Dodge, Methodists passed on the tale of “a young Methodist Missionary who had written a letter to his mother in the Dakotas, mildly criticizing the labor conditions in Angola.  He was given three days to leave the country, never to return.” [50]

31.  Preface, Hinário Divulu Dia Mumbu.
32.  Portuguese Wiki Source.  “Cantor Cristão.”

33.  As mentioned in the post for 23 August 2017, early English Protestants treated texts and tunes as separate items which could be combined by the song leader.  When money became available to support the publication of hymnals, only the text was published.  Until improvements in lithography in the 1840s, [51] it was too expensive to reproduce music.  Then, it was necessary to teach individuals to read music as it was represented by western conventions.

34.  Paul Blake.  Email.  30 November 2020.
35.  Dzobo.  113.
36.  Collelo.  20.  António de Oliveira Salazar became prime minister in 1932.
37.  Collelo.  20.  The Colonial Act of 1930.

38.  Collelo.  22.  “Male indigenas were required to pay a head tax.  If they could not raise the money, they were obligated to work for the government for half of each year without wages.”

39.  Before the Portuguese, the Congo basin had not developed the kinds of centralized power structures that appeared along trans-Saharan trade routes.  Kingdoms arose in response to the Europeans.  Smaller groups became affiliated but not assimilated.  The lack of hegemony is one reason I refer to groups like the Bakongo and Ovimbundu by ethnic-group names, but refer to Methodist converts as Kimbundu speakers.  The Dembo have been described as a clan of the Mbundu [52], and a conservative community within the Mbundu. [53]

40.  Dzobo.  54–55.
41.  Dzobo.  113–114.
42.  Dzobo.  94.
43.  Titus is mentioned in the posts for 1 November 2020 and 4 November 2020.
44.  “Our History.”  Hartford Seminary Foundation website.
45.  Paul Blake, 30 November 2020.

46.  Audrey.  “Rev John Hans Roads.”  Find a Grave website.  24 May 2007; last updated by ; ).  They are mentioned in the post for 28 February 2021.

47.  WorldCat entry.
48.  Wikipedia.  “Joseph Crane Hartzell.”

49.  “Catalogue of Linguistic Works in the Library of the African Society, Part II.”  Journal of the African Society 7:410–429:1906.  416.  The WorldCat entry is Kimbundu Hymns.  New York: Eaton and Mains, 1901.

50.  Ralph E. Dodge.  The Revolutionary Bishop Who Saw God at Work in Africa.  Pasadena, California: William Carey, 1986.  72.  Quotation from Dzobo.  94.

51.  “Background of Music Publishing in the United States.”  Duke University, library website.

52.  “Kimbundu.”  Pamphlet available on Indiana University, National African Language Resource Center website.

53.  “Mbundu.”  Encyclopædia Britannica website.  20 July 1998; revised by Elizabeth Prine Pauls on 9 February 2007; last updated by Kokila Manchanda on 15 February 2007.  “The Mbundu include many acculturated persons in the Luanda area as well as the staunchly conservative Dembo (Ndembo) of the interior.”