HISTORY and TIMES of THE KINGDOM

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Page Notes from Fair Clear & Terrible

Ms. Shirley Nelson has donated her page notes from her original draft of Fair Clear and Terrible to the website.  One of the chief criticisms of the book by Kingdom authorities upon its release was that the source materials were impossible to verify and hence its contents were unreliable.   The reality is however that the page notes were deleted from the book at the last minute before it went to print by the publisher for cost saving considerations.  We are pleased, therefore,  to provide herewith the long overdue information necessary for those curious or interested to dig deeper.  A brief introduction, also previously not printed, had been prepared by Ms. Nelson and is also reproduced below.  The format,  from left to right, starts with the page number on which the reference, given subsequently in italics, originates.  Author, title, publisher details, and page numbers then follow, together with comments and notes.

Ed.

Chapter 3     Chapter 4    Chapter 5     Chapter 6    Chapter 7    Chapter 8
   Chapter 9     Chapter 10    Chapter 11     Chapter 12     Chapter 13    Chapter 14
       Chapter 15     Chapter 16    Chapter 17      Chapter 18    Chapter 19     Chapter 20
   Chapter 21     Chapter 22     Chapter 23     Chapter 24     Chapter 25    Chapter 26
Chapter 27     Chapter 28    Chapter 29     Chapter 30   

Sources and Notes

This book is not a definitive history of the Shiloh movement. Nor is it an extensive treatment of the religious and cultural context from which Shiloh emerged. The story brings us in touch with areas of history that have been the subject of wide and expert study during the last generation. The scholars represented here have been my instructors and mentors for over a decade of research. I am indebted to them beyond measure for the light they have provided and regret that the size of the project makes it impractical for me to include them directly in the text, or in the notes in many instances in which they have guided me. They should not be held responsible for the distilled use I make of their work.

For facts regarding Frank Sandford's life and the history, of Shiloh, I must thank Frank Murray for the years of compiling which have given me access to a full chronology I could not have gained by myself. To that, William Hiss's excellent dissertation adds insight and balance and it was Hiss, as well, who did the grueling exploration of newspaper coverage on which I have been able to build.

My father, Arnold White, has been the obvious major source for White family data and the collected stories of many Shiloh participants. His memory of fact and nuance, enduring and quick throughout his life, has no substitute as a primary source.

Most of Shiloh's history is verifiable beyond reasonable doubt. Yet the substance of rumor, gossip and hyperbole - when they are noted as such - have a legitimate place in the total story, for the Kingdom was a reality of many kinds. So I have used every source available to me, sleuthing out the facts, but recognizing the value of biased accounts and faulty memory. Those are history, too.

NOTES

Abbreviations of some of the most frequently used sources are as follows after their first appearance:

FWS             Frank Weston Sandford
ALW             Arnold L. White
SYWG           Seven Years With God
TF                 Tongues of Fire
EG                 The Everlasting Gospel
GT of the K    Gold Tidings of the Kingdom
Gold T            The Golden Trumpet
SAII             Shiloh As It Is
TrTr              Trial Transcript, 1904
LEJ                Lewiston Evening Journal
LE                  Lisbon Enterprise
NYT               New York Times
SUN               Lewiston Daily Sun

Chapter Three
Pages 17 to 25

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18   New, Gloucester still felt like frontier: The Plantation of "New Glocester" had once been a frontier in the truest sense. Established first in 1735 by farmers and hunters migrating from the shores of Massachusetts of which Maine was a wild and rugged extension. the town was deserted due to repeated Indian raids. In 1753 the settlers returned, led by the Stinchfield family of Cape Ann. The Whites arrived from Braintree. Massachusetts, about 1785. By then Maine was a Province with seventy two organized towns and 100.000 citizens, but still largely a wilderness. William Williamson. The History of Maine vol. I ( Hallowell. Maine: Glazier. Masters and Co.. 1832). 406-407.

19  The Awakening was a pivotal occaision: Sidney E. Ahlstrom. A Religious History of the American People, vol. I (New York Doubleday and Co.. 1975). 346 362: William G. McLoughlin. Revivals. Awakenings, and Reform ( Chicago: The University of Chicago Press. 1978 45-58; Edwin Scott Gautad. The Great Awakening in New England (New York: Harper and Brothers. 1957), 102-125; Winthrop S. Hudson. Religion in America: An Historical Account of the Development of American Religious Life (New York: Charles Scribner's Sons. 1973) 76-82.
     Puritan Calvanism, with its stress: Some colonists had side stepped the pervasive tensions of Calvinistic society by adopting Some form of the Antinominian position. which in generalized terms credited humans with the ability to sway their own eternal fate by faith or "good works." Perry Miller. Errand into the Wilderness (New York: Harper and Row, 1956). 48-98. Hudson, 7-9, 32, 65, 79.
     All that joyful singing: The proper interaction between the "head" and the "heart" was an old issue in Christian circles. Puritans did not deny the role of emotion in religion. Rather. they were concerned about its proper function. See Jonathan Edwards, "A Faithful Narrative of the Surprising Work of God." and "A Treatise Concerning Religious Affections. Ola Elizabeth Winslow, ed., Jonathan Edwards: Basic Writings (New York: New American Library. Inc., 1966) 97, 184, 128-130; Gaustad. 96-101. Gathering in large masses with the crowd psychology that involved was new itself in the colonies until the Awakening. George Whitefield. the radical young Anglican from England, whose electrifying preaching from Georgia to Massachusetts made the Great Awakening a widespread experience, addressed immense outdoor crowds, drawing people from many miles around. Notice Nathan Cole's account in Mark A. Noll, et al., Eerdmans' Handbook to Christianity in America (Grand Rapids: William B. Eerdmans Publishing Co., 1963). 112.
  the world shaking context of the Enlightenment: The interacting influence of the Enlightenment and Pietism had been at work in America for many decades. Enlightenment thought, particularly as expressed in Common Sense Realism, or Baconianism, honored recordable concrete observation as the avenue to knowledge. Pietism, a movement which had linked itself in various styles down through the history of the church, condoned the same individualistic view of experience. The Awakening evangelists preached a pietistic message. Whitefield himself had been influenced by John Wesley, who had in turn been inspired by certain German Pietists. William G. McLoughlin. "Pietism and the American Character," American Quarterly 12 (Summer 1965), 163-187; Sidney M. Mead. The Lively Experiment. The Shaping of Christianity, in America (New York: Harper and Row. 1963). 34, 35: Henry F. May, The Enlightenment in America (New York: Oxford University Press, 1976). 42-65.
J. M. Bumsted and John E. Van der Wetering discuss colonial Pietism in What Must I Do To Be Saved? The Great Awakening in Colonial America (Hinsdale. Illinois: The Dryden Press, 1976). For a full treatment of the earlier history of Pietism in the church. see Ernest F. Stoeffler, Continental Pietism and Early Christianity (Grand Rapids: William B. Eerdmans Publishing Co.. 1976).
      

20  The more cautious now watched with despair. Gaustad. 61-79: McLoughlin. Revivals, 35, 42, 86.
    Dozens of parties began to leap into life: Many of the new sects, sparked by disagreement over a fragment of doctrine, faded quickly. At the same time the already stable orders grew, including those in the mellowing tradition of the Calvinists Presbyterian, Congregational, and Dutch Reformed. By the end of the century over 300 Baptist churches had been established in New England in thirteen different associations. Ahlstrom. vol. 1. 359-361. Methodism, in time Separated from the Anglican family, gained quick hold and flowered abundantly. For one discussion of denominations both before and after the Awakening. see Hudson. 23-58, 109-130.
   The New Light Stir: Beginning as a revival among Quakers and Baptists, the Stir lasted from approximately 1780 to 1785. One effect of the revival was to address the need for organization and identification among the Congregational dissenters in the smaller settlements of the hills. Stephen A. Marini, Radical Sects of Revolutionary New England (Cambridge: Harvard University Press, 1982). 1-7.
   "I ain't orthodox" Sarah Orne Jewett. "The Guests of Mrs. Timms" in The Best Stories.of Sarah Orne Jewett (York and Boston: Houghton Mifflin, 1925), 193.
  Prevail they did: More than 150 Freewill congregations had been established by 1815, says Marini. 94. The New Gloucester group was first named by Randel as "The Church of Christ at New Durham," after the New Hampshire town where Randel's work first began, though they began calling themselves the Freewill Baptists soon after.  In philosophy and doctrine the Freewill Baptists, drew from several sources. In the already established Baptist tradition of independence they found a model for the separation of church and state, a doctrinal base (with minor variations in terms of Calvinism), and believer's immersion as a public statement of faith. From the Quakers they borrowed an emphasis on private light within a monitoring community (perhaps a controlled Antinomianism) and from the Methodists a priority on holy living. Like many of the developing sects, they believed the Millennium was at hand. Marini p. 139-144, 175- 176.
     Ephraim Stinchfield, grandson of the founder of New Gloucester and father in law to Wendell White's grandfather, Job White, was an early evangelist for the Freewill Baptist. Baptized as a young man by Randel, Stinchfield traveled by horseback throughout southern Maine, baptizing over 1,000 people. It was largely as a result of his labors that the Freewill meeting house was built on Gloucester Hill in 1820. Ephraim Stinchfield, Some Memoirs of the Life, Experience, and Travels of Elder Ephraim Stinchfield (Portland, Maine: privately published. 1819).

21  would have howled in protest: The concept of the New Land as the physical site of the Kingdom of God began with the early English settlers of New England . The "first half century of national life saw the development of evangelicalism as a kind of national religion." Particularly after the Second Great Awakening early in the nineteenth century, Americans across the nation "saw themselves as agents of one nation, one people, having, as Princeton's Charles Hodge put it in 1829, 'one language, one literature. essentially one religion, and one common soul.' " Martin E. Marty, Righteous Empire: The Protestant Experiment in America (New York: The Dial Press, 1970). 48, 57. The goal, in actuality, was the Millennium, "a perfect moral order with perfect moral freedom." explains McLoughlin, Revivals, 96, 97. Civilization. education. morality, and godliness all came in the same package. By the time of Lincoln's presidency, society was "so shot through with Christian presuppositions that the culture itself nurtured and nourished the Christian faith." Robert T. Handy, A Christian America: Protestant Hopes and Historical Reality (New York: Oxford University Press. 107 1). 37, 38, 64; Ernest Lee Tuveson. Redeemer Nation: The Idea of America's Millennial Role (Chicago: University of Chicago Press. 1968), 137-186; Nathan 0. Hatch. "Evangelicalism as a Democratic Movement." in Evangelicals and Modern America. George M. Marsden. ed., (Grand Rapids: William B. Eerdmans Publishing Co., 1984), 71-82.
     Bates College: The school was founded in 1854 as "The Maine State Seminary" and ten years later was chartered as a college, the only co-ed institution of higher learning other than Oberlin. Its original purpose was to provide Free Baptist young people with a safe Christian haven of learning. Bowdoin, in nearby Brunswick, an older school with a fine reputation, was thought to be too expensive for most farm boys, and perhaps seemed too sophisticated.

22 The solemnity of the decision: As Marini explains, though Freewill Baptists stressed the "human soul's power of choice" in salvation. they denied Arminian connections. The choice did not imply "ability" to save oneself. In fact. it was exactly one's inability the recognition of the need for mercy that was at stake. Marini. 139-144. "Start" is a term I find both in family literature and Shiloh locutions. The term "born again", while from Scripture, was not as popular as it became subsequently.

23 The decade of 1870: Much of the trouble can be credited to the long process of recovery from the Civil War and the adjustments of the nation to industrialization and capitalism. But under President Grant's less than astute leadership, favoritism in appointments, divisions in the Republican party, graft, fraud, labor conflicts threw the country into confusion. Rod W. Horton and Herbert W. Edwards, Backgrounds to American Literary Thought (New York: Appleton Century Crofts. 1967). 194-195; Daniel Walker Howe. ed., Victorian America Philadelphia: University or Philadelphia Press, 1976). 3 9. The farmers felt it first. Frederick Cople Jaher, Doubters and Dissenters. Cataclysmic Thought in America, 1885-1918 (Glencoe: The Free Press. 1964). 54-56. Throughout the century there had been emigrations out of the hills, caused by embargos, crop failure, and weather conditions. In another fifty years 33 percent of the state's farmers would go out of business. Harold Fisher Wilson. The Hill Country of Northern New England. Its Social and Economic History, 1790-1930 (New York: Columbia University Press. 1936). 103 n., 365-366.

25 ...changed the nature of the farm: More than a quarter of the remaining farms in Maine had turned to dairying by 1900, raising livestock rather than produce. Wilson. 208.
    ...he lived in a depleted state. Wendell was witnessing what Van Wyck Brooks calls "Spiritual anemia . . . the Yankee ebbtide, a world of empty houses and abandoned farms, of shuttered windows, relics. ghosts and silence." Van Wyck Brooks. New England, Indian Summer, 1865-1915 (Boston: E. P. Dutton and Co.. Inc.. 1940), 87. In some cases whole villages had emptied out in the hills of New England. See Perry D. Westbrook. Acres of Flint: Sarah Orne Jewett and Her Contemporaries (Metuchin, New Jersey: The Scarecrow Press. Inc.. 1981). 4- 6; Hal S. Barron. Those Who Stayed Behind: Rural Aspects in 19th Century New England (New York: Cambridge University Press. 1984). 32-33. The muscle of the Protestant churches had weakened to what Ahlstrom calls a "formlessness." Ahlstrom. vol. 2. 189-190: Paul Carter, The Spiritual Crisis in the Gilded Age (Dekalb, Illinois: University of Illinois Press, 1971), 3-19.

Chapter Four
Pages 27 to 40

Page
27 The Sandfords were known: The farm had been in the family for three generations before Frank was born and had always done well. Though dirt farmers could not compete with produce coming east by rail from the Midwest, wool was still much in demand at the nearby mills, and hay a cash crop could be shipped to the livery stables of Boston where the need was steady for horse drawn trolleys and hacks. Apples, which amounted to 900 bushels a year on the Sandford farm, were carried off in wagons to the depot, four miles away in Bowdoinham village. Wilson. 80: Frank S. Murray, The Sublimity of Faith: The Life and Works of Frank W. Sandford (Amherst. New Hampshire: The Kingdom Press, 1981), 26-27: William C. Hiss, "Shiloh: Frank W. Sandford and the Kingdom, 1893-1948," PHD. dissertation, Tufts University, 1978.
   Frank Weston Sandford: The Weston was for Edward Payson Weston, a newspaperman who had gotten national attention by hiking from Boston to Washington, D.C.,,in 1861 in order to be present at Lincoln's first inaugural. Murray. 25, drawn from The New Yorker (2 March 1963). pp. 23, 28.

28 James died in 1876: The Sandfords joined "a statistical majority of families that saw the father dead before the youngest child reached maturity." Hiss, 40. quoting Tamara K. Hareven. ed., Anonymous Americans: Explorations in Nineteenth Century Social History (Englewood Cliffs: Prentice Hall. 1971). 2. As with the Whites, the death of the parent came during the earthquake of change in the hills which was making the ideal of the "substantial yeoman" a mere memory. Hiss. 145. 146.
       The record of Frank Sandford's early years: Frank W. Sandford, Seven Years With God (Mt. Vernon, New Hampshire: Kingdom Publishing Co., 1957   I am using the original edition, printed at Shiloh. Maine. 1900. pp. 3 5: Murray, 21-25; Hiss, 31-54. I am indebted to Edward Webber, grandson of Sandford's niece, for the Sandford family genealogies and other domestic details.  
        "for whom the loss of": Hiss, 41.

29 Mary Jane found it easier: The daughter and granddaughter of Freewill Baptist pastors, she was a matriarchal figure in the church and the neighborhood. Her youngest daughter later claimed that "whatever of good [Frank) had in his character he owed to her and to no one else." Murray, 22. Mary Jane was no shrinking flower of a woman. All reports point to an earthy farm woman who gave herself to whatever labor called and grew as tough as an old tree in the process. One story out of the archives of her granddaughter tells of a day in the Sandford kitchen when, to the child's astonishment, Mary Jane reached into the oven and pulled out a sizzling hot pan with her bare hand. "Lordy! Ain't that hot!" she exclaimed cheerfully, setting the pan down on the stove. Webber.
     "It was my delight": The Golden Trumpet 3, July-August, 1915, p. 333.

30 Play for its own sake: Harold Seymour, Baseball. The Early Years, Vol. I (New York: Oxford University Press, 1960), 31-41.
    Team orchestration aside: Hiss, 47.
    In the Maine hills, the teacher: I have no idea what Frank was paid. but George White. Wendell's brother, drew a salary of $20 a month and board for his first school in the town of Poland, and at the end of the first half day he was convinced that as much as "$100.00 a month and a room at the Poland Spring House would not be enough." White family records.

31 Years later, newspapers: Lewiston Evening Journal, 28 October 1911.

32 As for horses: Interview with Alvin Lancaster.

33 "Hurling such contemptible suggestions": For the conversion story, SYWG, 4; Hiss, 44-45; Murray, 37-39: The Everlasting Gospel, June 1-30, 1901, pp. 176-177. The date of the decision was February 29, 1880, a leap year. Tongues of Fire, February 1, 1900, p. 18.

35 That feisty ''boy's team": Murray, 47; Bates Student, Vol. 14, 1886, p. 168.
    Lewiston was as crazy: LEJ, 26 June 1886.
    "Sandford has caught": Bates Student, p. 134.
    Frank graduated . . . with honors: Gold T 2, Thanksgiving 1913. p. 159.
    For a long time:  Frank had the added incentive of Henry Taylor, a Negro slave child who had been brought north at the age of twelve by Thomas to live with the Sandfords, and had gone on to complete his education, study law, and set up a successful practice in Augusta.. Murray. 40. 919 n. 13.
   
36 That fall, still uncertain: Hiss, 52; Murray, 52-53.
     Cobb Divinity, says: Hiss. 32. Until recently, the same God was considered to be behind every kind of knowledge. A popular text for years had been William Paley's Natural Theology, proofs of the existence of God from nature. Common Sense Realism. with its premise that truth is comprehendable to all earnest, seeking people, had been the prevailing philosophy (or "anti philosophy") taught in American schools for most of the century a common ground. George M. Marsden. Fundamentalism and American Culture: The Shaping of Twentieth Century Evangelicalism, 1870 1925, (New York: Oxford University Press. 1980). 14 21, 42 26: Mark A. Noll, "Common Sense Traditions and American Evangelical Thought." American Quarterly 37 (Summer 1985). 216-238.
     It is hard to know how to label: The "split" was hardly a near or quick one. Just after the Civil War, evangelicalism was still the dominating force in American life, though it had lost much of its power. What it meant to be "Christian nation" was being modified. Handy. 118-119. (Handy's entire treatment of this subject is most helpful) Marsden uses two representative figures, Henry Ward Beecher and Jonathan Blanchard, to clarify the "diverging paths" in the Protestant Church. Marsden, Fundamentalism. 21-32. Hudson quotes Beecher in a lecture to ministerial students at Yale, saying that if they did not make their "theological systems conform to the facts . . . the pulpit would be like a voice crying in the wilderness." Hudson. 266-267. See also William G. McLoughlin. The Meaning of Henry Ward Beecher: An Essay on the Shifting Values of Mid-Victorian America. 1840-1870 (New York: Alfred A. Knopf. 1970) 54-55.

37 "disgust for every artificial way": Murray, 298: SWYG, 6. The quote more fully: "I made up my mind I would be myself in religion. I am so glad God kept me from the sham of artificiality --the attempt to convey a lie and say something . . . that I did not live. . . .After I started our on this line .... I found God intensely real." EG, January 15-28. 1902, p. 362.

38 For the next three years: Murray, 55-58. George White, Wendell's brother, records in his diary for June 12, 1888. "Sandford and I had a union baptism in the Androscoggin River." George baptized six young people. Sandford twenty six.

Chapter Five
Pages 41 to 58

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41 A well bred woman: Grant Wacker, "The Holy Spirit and the Spirit of the Age in American Protestantism. 1880-1920." The Journal of American History 72 (June 1985). 52. For the Smiths' wide ranging connections, see Robert Allerton Parker. The Transatlantic Smiths (New York: Random House, 1959).
    an old housedress: The goal of perfectionism was tied to the hope of the coming Millennium, which many saw as "the climax of the Christianization of civilization, fulfilling history." Handy, 34, 35, 38. Even the rationalists believed in the perfectability of society, and their endeavors were as idealistic as the spiritual ones. John L. Thomas, "Romantic Reform in America: 1815-1865," in Ante-bellurn Reform, David Brion Davis, ed., (New York; Harper and Row, 1967), 153-176; Noll, et.al, Eerdmans' Handbook, 188-207. For the idea of perfecting the body, see Anita Clair Fellmen and Michael Fellman. Making Sense of Self : Medical Advice
Literature in the Late Nineteenth Century (Philadelphia: University of Pennsylvania Press, 1981). especially pp. 205-224.
   Other groups sought more radical: For Wesley's thought, Robert W . Burther and Robert E, Chiles, ed., A Compend of Wesley's Theology (Nashville: Abingdon Press. 1954). 205-215. For light on the transition from Wesley's theories to Finney's. the higher life. and the 1857 revival, including the strong influence of Phoebe Palmer. a Methodist mystic. see the following: Ahlstrom. vol. 2. 287-294: Donald W. Dayton, "The Higher Christian Life" Sources for the Study of the Holiness. Pentecostal and Keswick Movements, 48 vols. (New York: Garland Publishing, 1985); Timothy Smith. Revivalism and Social Reform: American Protestantism on the Eve of the Civil War (New York: Harper and Row. 1957), 63 79, 103 147; Wacker, "The Holy Spirit and the Spirit of the Age"; Douglas W. Frank, Less Than Conquerors: How Evangelicals Entered the Twentieth Century (Grand Rapids: William B. Eerdmans Publishing Co.. 1986); Benjamin Breckinridge Warfield. Perfectionism, Samuel G. Graig, ed., (Philadelphia: The Presbyterian and Reformed Publishing Co., 1958). Ernest Becker, in his critique of modern psychoanalytic theory. asks: "How does one lean on God and give over everything to Him and still stand on his own feet . . . ? These are not rhetorical questions. They are real ones that go right to the heart of the problem of "how to be a man ...." Ernest Becker, The Denial of Death (New York: The Free Press. 1973), 259.

42  The mellowness of this idiom: Sandra Sizes. Gospel Hymns and Social Religion (Philadelphia: Temple University Press, 1978). 20 49.
     It was not quite so easy: Howe. 18. speaks of "intra personal competition," stressing mastery over the " 'bad passions' within oneself." Note also David Strauss, "Toward a Consumer Culture." American Quarterly 39 (Summer 1987). 270-286. The shift to a masculine metaphor may have been a reaction to statistics, for women exceeded men in the population by rapidly increasing numbers and represented by far the larger percentage of church members. Ann Douglas. The Feminization of American Culture (New York: Alfred A. Knopf. 1977), 81. See Douglas for a thorough treatment of the influence of women in mainstream churches.

43  Her lectures were collected: The Smiths entered holiness circles through Methodist contacts and soon found their lives redirected by William Boardman's instruction on the higher life. See William E. Boardman, The Higher Christian Life (Boston: Henry Hoyt. 1858).
     In a word: Hannah Whitall Smith. The Christian's Secret of a Happy Life (original edition, 1870; Old Tappan, New Jersey: Fleming H. Revell. 1966), 28, 29, 48, 116, 143, 158.

44 The Higher Life struck many: Warfield is the best example.
     Yet she was keenly aware: Her granddaughter finally published the stories. Ray Strachey, Group Movements of the Past and Experiments in Guidance (London: Faber and Faber Limited. 1934), 155-270.
     What intrigued Frank: Hiss 67: EG, June 1-30, 1901. p. 177.

45  The quest began: Murray, 58 61. For a full report of that summer at Northfield, see TJ. Shanks, ed., A College of Colleges: Led by D. L. Moody (New York: Flemina H. Revell Co., 1887). Young leaders of the Student Volunteer Movement were Robert Wilder of Princeton and John R. Mott of Cornell. Frank Sandford was apparently acquainted with them both. Under Mott's guidance the SVM would flourish into "The World's Student Christian Federation" with a membership of over 300.000 students in more than forty countries. In 1946, Mott won the Nobel Peace Prize for his ecumenical endeavors. Ahlstrom, vol. 2., p. 343 346; Murray, 63.
      It was a consortium: Captain Butler said this of his sailors in William Dean Howell's A Woman's Reason, quoted in Van Wick Brooks. 14.
      Each afternoon: Gold T 2, Thanksgiving 1913. p. 158. Alonzo Stagg later became famous as football coach at the University of Chicago. Stagg Field is named for him.

45 He was the modern American: Marsden. Fundamentalism, 32 39. It was Luther Wishard, founder of the Inter Collegiate Y.M.C.A.. who convinced Moody to hold conferences for college students.

46  "We are willing" : Arthur T. Pierson. an evangelical leader, writing at the end of the nineteenth century, claimed there were some 7,000 Protestant missionaries "in every corner of the world," each with a potential parish of 300,000 souls, and that parts of the Bible had been translated into 280 languages. Pierson. Forward Movements of the Last Half Century (New York: Funk and Wagnalls Co.. 1900). 239-282. For a review in depth of the missionary impulse among American Protestants. see William R. Hutchison, Errand to the World: American Protestant Thought and Foreign Missions (Chicago: University of Chicago Press, 1987).
Hanging on the wall in the auditorium was a chart depicting the proportion of heathen to Christians in the world. Christians were represented by white squares and were far outnumbered bv black squares. Frank longed to "change the color of that map."

46   Northfield formed: Parker, 21 26; Stanley N. Gundry. Love Them In: The Proclamation Theology of D. L. Moody (Grand Rapids: Baker Books. 1982). 153 160.
     "Get full of the Holy Ghost!" : Shanks. 217; Marsden, Fundamentalism. 78 79.
     Maine's Old Orchard:  J. S. Locke, Old Orchard, Maine: Pen and Pencil Sketches (Boston: Groves. Locke and Co.. 1879).

47  He did not like the sound: SYWG, 7.
      Simpson's work was already mature:  For the details of Simpson's life. see A. E. Thompson. The Life of A. B. Simpson (New York: The Alliance Publishing Co.. 1920).
      A widow with five children: SYWG. 7. Edward Webber also tells this story.

48 "extravagant mysticism" : At least that is the term used by Presbyterian B. B. Warfield. 385. n. 65. Simpson is quoted in Thompson, 247. and Warfieid. 385-386, who cites a tract by Simpson titled "Himself." The Mary Baker Eddy quote is from Edwin Frandel Dakin. Mrs. Eddy: The Biography of a Virginal Mind (New York: Charles Scribners's Sons. 1929), 112.
    After listening thoughtfully: Frank also witnessed a healing, sight to a blind woman. Murray. 69. He also heard at least one message by Dr. Charles Cullis, whose work in healing pre-dated Simpson's and was well known in holiness circles. W. H. Daniels. ed.. Dr. Cullis and His Work (Boston: Willard Tract Repository, 1885); R. Kelso Carter. The Atonement for Sin and Sickness (Boston: Willar Tract Repository, 1884). Cullis, a medical doctor in Boston was moderate in his approach to the subject of healing, and was reluctant to form a theory. Hannah Whitall Smith was also cautious. She admitted ruefully that on two occasions, against her better judgment, she had prayed successfully for the healing of people who bad begged her to do so.  It had been merely the response of "kindness" not as the demonstration of the gift of healing. She was convinced that "one had only to do the kind thing that came nearest to hand" and one was probably doing the will of God. Strachey. 255-257.
    To its proponents supernatural healing probably seemed a safer approach than the medical practices of the day. While greatly improved since the Civil War, medical science floundered without an encompassing regulating force. The absence of this "was but one reflection of the heterogeneous origins of professional expertise and the care of the sick." Fellman and Fellman. 20.

49 her plans were radical: EG, January 1-28, 1902. p.363: Gold T, June 1913,p.  106-107 ("Why I Love Africa"): The Christian and Missionary Alliance Weekly, 27 December 1890. p. 395: Murray, 80-81.
    As if that was not enough: Murray, 65.
    "0 God. help me": SYWG, 7; Timothy Weber. Living in the Shadow of the Second Coming: American Premillennialism, 1875-1979 (New York: Oxford University Press, 1979), 26, 27.
      It made sense: It was not until after the Reformation that the idea of a Millennium under the rule of the returned Christ began to be taken seriously as literal possibility. Throughout the Middle Ages the church largely viewed the future in terms of Augustine's City of God- the body of Christian faithful who lived in the corrupt world but were not "of it." The prophecies in the book of Revelation were thought to be allegorical. Tuveson, ix. In America the Puritan concept of a colony in America that would show the world by its model how God meant His people to live became in time the nation chosen by God to lead the world into the Millennium. Prior to the Civil War, hope in the immanent Second Advent of Christ took on concrete dimensions, particularly in the theories of William Miller, whose calculation that Christ would appear precisely on October 22, 1844. got national attention. Ernest R. Sandeen. The Roots of Fundamentalism: British and American Millenarianism (Grand Rapids: Baker Book House. 1970), 50 54. Embarrassed. evangelical forces cooled their pursuit of prophetic studies until the 1870s, when the craze caught on again in Reformed groups, and prophecy conferences became popular. Tuveson. Sandeen, and Weber treat the subject in detail.        

50 He was contented: Murray, 64.

51 He began by meeting: Murray. 68.
    He was reluctant: Murray, 75 76. Hiss. 80.
   That has never been stated:  Letter from FWS to Mary Jane Sandford, November 8. 1890. Frank referred later to the "old trouble I had in Great Falls." Gold T 1, July 1913, p. 120.

52 The two men crossed the country: Murray. 79 87.
     After many days: EG, January to July 1903 (Special Edition), p. 4. Helen was the Christian and Missionary Alliance's first missionary to Japan.
     He had sworn his life: SYWG, 7. He was not the first to come to this conclusion, though the facts were rationalized in various ways. See Sandeen. 184.
 

53    He fully expected to die: Hiss, 87-88.
       "passion . . . to know every nook: Murray. 86.

54 Before reaching home: Murrav. 88.
     Back at Great Falls: Hiss. 92.

55  In August of that same Year: Murray, 90 -9 1.

56 It was a literal place: For a clear summary of modern day fundamentalist views on Armageddon. see Frances Fitzgerald. Cities on a Hill: A Journey Through Contemporary American Cultures (New York: Simon and Schuster. 1986), 185. Hal Lindsey's The Late Great Planet Earth (Grand Rapids. Zondervan Publishing House, 1970) gives a popular account of today's fundamentalist presuppositions regarding the end of the world.
     Prophecy buffs parted company: Pierson. 413 420.
     as a growing number: Sandeen. 178: Weber, 41; Handy, 113. Paul's quote is from II Timothy 3:1 13.       

57   Now, at this moment: EG, June 1 30. 1901, M 178, and SYWG, 8; Hiss, 94; Murray 92, 94.
     That struggle was part: EG, January 15 28. 1902, p. , 363. Years later Frank wrote, "She had felt so certain of her call, that she was much perplexed . . . that I was not likewise called. and years of disappointment had followed." EG, January to July, 1903 (Special Edition), p. 5.

58 Her instant reply: Murray. 94 96.
      God whispered the word "Go!": SYWG, 8. Murray, 96.

Chapter Six
Pages 59 to 75

Page

59 In January of 1893: Murray, 100-101. Honey Grove was near Sherman, Texas. Letters to Mary Jane Sandford from FWS, February 7 and March 2, 1893, and from Helen Sandford. April 8. 1893.

60 But to his consternation: SYWG, 52, and Gold T 3, March 1915, p. 310; Murray, 100-102.
    "with a glad bound": Gold T 1, July 1913. p. 117.

61 One out of every three Americans: Howe, 3 9; Latzer Ziff, The 4merican 1890's. Life and Times of a Lost Generation (New York: The Viking Press, 1966), 341-344.
    The hill towns of Maine: Barron, 35-41.
    Frank knew the "barnyard idyll": Others knew, too. "Perhaps nowhere in the world can be found a more unlovely wickedness . . than in New England," wrote Henry Ward Beecher. "The good are very good and the bad are very bad." Beecher, Norwood: Village Life in New England (New York: Charles Scribner and Co.1868), 4.    

62   Frank set up weekly meetings: He was also preaching for R. A. Torrey's Christian Workers Conventions in Rochester and Syracuse. New York. and in Philadelphia.
     "the very off scouring": SYWG, 11.
    "My wife was dying to": Ibid.

63 "Why, you treat me better. . . .": Gold T 3. October 1914 p.275.
    "unable to touch the people." SYWG, 9.
    The week did not go well: Murray, 106 108.

64 "strikingly peculiar audience": SYWG. 9.
     Again and again these were men: One of the converts was Carrie Kendall's father. J. Madison Kendall, 94 years old, a wealthy patriarch of Bowdoinham, who gave up a sixtyfive year "terbaccer" habit on the spot, and delighted future audiences by shouting "Glory!" in the middle of meetings. Murray. 110.
     Frank, like Moody, had never preached: Marsden. Fundamentalism, 131-132. See Van Wyck Brooks. 15. 122. Though Maine, thoroughly Republican and anti rum, was the first state to go officially "dry" (1846), alcoholism was an on going problem.  In 1893 Federal authorities collected internal revenue taxes from 161 Portland liquor dealers. Arthur M. Schlesinger. Political and Social Growth of the American People. 1865-1940 (New York: The Macmillan Co.. 1941). 1973.

65 "How he did preach!": TF2. July 1896. p. 93ff. He preached the old Protestant Republican verities: temperance. honesty, honoring the Sabbath. The people who listened had come from nests lined with those values, which they saw indeed as specifically Protestant, along with their distrust of Catholic immigrants.
       In the snowy months that followed: Frank suffered acutely from any criticism. Murray says he shared with the rest of the Sandford family what might be called an intense reaction to environment: the slightest criticism . . . would hurt them cruelly." Murray, 117. SYWG, 12.

66 The idea of Spirit baptism: It was a leading topic at the Washington D.C. convention of the Evangelical Alliance for the United States in 1887. Wacker, "The Holy Spirit and the Spirit of the Age," 45. See also Donald Dayton. "The Theological Roots of Pentecostalism."
Pneuma I (Spring 1980), p.3-21. Helen's experience is described in The Christian Missionary Alliance Weekly, December 27, 1890. p. 395. For Moody's experience, see Marsden, Fundamentalism, 78, 248 no. 27. Sandford had "received" the Holy Spirit while at Northfield. but he doubted that he had been "filled." TF 1, September 1895. p.2-3; EG, June 1 -30, p. 177
    One day on the local train: SYWG, 11.

67  Many people were in a shabby period: For a description of this chaotic period. see Jaher, 37-43.
    Following Merritt's lead: TF 1. September 1895. p. 2.
   
68 There were 250 closed churches: TF 1. January 1895. p.5 and TF 3, August 1897, p. 138.
     The Kinneys provided a tent: TF 2, January 1. 1897. p. 4 -12, for a full history of the schoolhouse and tent ministry.
      He was a rugged: TF 1, January 1895, p. 10: LEJ 27 January 1900. and 20 June 1896: Jenney Booker, interview. (Booker is Douglas's niece.)
     In the weeks that followed: Murray, 128 129.
    TONGUES OF FIRE: TF, January 1895. p. 9. and February 1895, p. 1.

69  The April issue: Matthew 6:33 "Seek ye first the kingdom of God and all these things shall
be added unto you." TF March 1895, p. 10.
    "If you are willing to live": Ibid.

70 He had already offended the local: He had also offended Bates College by scolding the divinity students for spending so much time playing ball (Murray. 129), a peculiar commentary from a former student who attributed much of his spiritual growth to sports. Murray reports a conversation Frank had with God about this time. Hearing the words "New wine, new bottles," he "finally asked God this question: 'What do you mean, Lord? Do you mean that you want this work to have nothing to do with the labors of others?' " The answer came as if "the Spirit had said, 'You know well enough that is exactly what I mean." Murray, 129.
    Meanwhile, the Quakers: LEJ. 20 June 1896.
    Charles Mann: The Lisbon Enterprise, undated clippings.

71  all of these institutions: Joel A. Carpenter, "Fundamentalist Institutions and the Rise of Evangelical Protestantism, 1929 1942." Church History 49 (March 1980), 66. Once again, Charles Cullis was probably responsible for the first "Bible institute," with his Faith Training
College incorporated in 1875 in Boston. Daniels. 359.
     It fazed him not in the least: TF, October 15. 1899, V. 299. Willard had heard the "Voice
of the Lord" whisper Some better thing" while in Lubec. Ibid.
    They came from surrounding towns: Murray. 142. The list is somewhat fluid since some of the students came and went. My list excludes some names and includes others who joined in the spring.

72    This was not a conventional school: Hiss, 74-75, 121-123. "The book of Revelation and
Zecheriah have been opened as if by magic. . . . We have got out knowledge not from commentators or human wisdom. . . . but from the One of which Daniel spoke . . .   'there is a God in heaven that revealeth secrets. " TF2, March 1896, p. 42. A combination of factors are at work here: the belief that Scripture truth is unchanging at the same time that it is available to the honest, Spirit led seeker, and the naive expectation that therefore sound Christians will arrive at the same conclusions. The intricacies of these theories are explored by Nathan 0. Hatch and George Marsden in The Bible in America: Essays in Cultural History, Nathan 0. Hatch and Mark A. Noll. eds., (New York: Oxford University Press, 1982), 59 99. and by Noll. "Evangelicals and the Study of the Bible," in Evangelicals and Modern America, George Marsden, ed., (Grand Rapids: William B. Eerdmans Publishing Co., 1984), 103-121. Noll calls attention to "a perverse kind of authoritarianism, in which a leader claiming to have no guide but the Bible rigidly imposes his form of scriptural interpretation on followers who likewise profess to be heeding no guide but the Bible." Ibid..119. See also Mead. 109-111, and Richard Hofstadter, Anti-intellectualism in American Life (New York: Alfred A. Knopf, 1963), 55-80.
      All participated: The students saw converts by the dozens. The end of the year was celebrated by a moonlight baptism in the river at Iceboro (appropriately named under the circumstances) during the second full moon of the month. a phenomenon that had not taken place since the birth of Christ.
   "bashful, timid boys and girls": TF, March 15. 1896, 42.

73 "If the Divine Master": Hannah Whitall Smith, 139, 164.
    Frank had written a hymn: Hiss. 97; Warrior Songs of the White Cavalry (Amherst, N.H.: The Kingdom Press, 1951), No. 293.
    Biblical language of armed conflict: Sometimes the rhetoric took off to the sky. Wrote an early co-worker: "Keep fighting on, and draw on Headquarters for all supplies; watch the picket lines, put on the whole armour of God and never go on dress parade; keep your sword bright, follow Jesus and victory is His." TF 1, 1895, p.5. Among Evangelicals at large, the spirit of warfare was justified as the defense of the faith. A. J. Gordon, an irenic man. once said, "Better the church militant battling for the truth than the church complaisant surrendering the truth for the sake of peace. The Prince of Peace is a man of war . . . ... " Ernest B. Gordon, Adoniram Judson Gordon (New York: Fleming H. Revell Co., 1896), 192.

Chapter Seven
Pages 77 to 95

Page   
77 Early in 1896: Murray, 139 143.
     More than a hundred years back: Durham was incorporated as Royalsborough (a fact not lost on Sandford later) in 1789.

78 For data on Holman Day, see Ivan Cecil Sherman. "The Life and Work of Holman Francis Day.M.A. Thesis, University of Maine, 1943. Though Day went on to write several novels and many short stories, he never used Sandford as a character," a "tribute," says Hiss, since Day s humor was often biting. Hiss. 128. For Day's early contacts with Frank, out of which these pages are drawn, see LEJ, 20 June and 6 July 1896. as well as 27 February 1897 and 18 July 1899.
   Day had not come to: Holman F. Day. "The Saints of Shiloh." Leslie's Magazine 101 April 1905), pp. 682 691.

80 The paper's readers: LEJ, 7 July 1897. Throughout this research back issues of The Lewiston Sun have been largely inaccessible. as they were being microfilmed.

81 After a picnic,: Already carved on the marble of the cornerstone was the Scripture: "Built upon the Foundation of the Apostles and Prophets, Jesus Christ Himself being the Chief Corner Stone. Eph. 2:20." It was lowered onto a new Bible. which Frank had inscribed: "The Holy Ghost and Us Bible School will be TRUE Lord. to your book. wherever you may send them. Murray, 144 147.

82  those two prophets: Tongues of Fire (August 1, 1896, 109)

83 Frank announced to the school: TF. September, 5, 1896. 133 134.
    "I am not going to run after money" : Murray. 307: SYWG, 19.
    "I had always preached boldly": SYWG, 20, 21. Murray, 148 149.

84 "We lacked boards for the floor": LEJ, 27 February 1897. Day reviews in this story the events of the previous year.
    On the day of dedication: TF, October 15. 1896. 3.

85 "It requires not my assurance": LEJ, 27 February 1897.
     "At midnight on the eve": TF, January 1. 1897. p.14. 15.
      "He had 'no use..." : LEJ, 27 February 1897: TF, March 1, 1897, p. 44.

86 Caroline Holland wrote up: TF, March 15, 1897. p. 47.
87 "I never saw such a man as you" Hiss. 115 116, 139. 164, TF, February 15, 1897, pp. 29. 30.
88  A. B. Simpson, learning that: Murray, 191, 925 n. 3.
89 Then why did they come?: Hiss. 143 161.
     "a sense of spiritual safety". Ibid. Murray. Admittedly not an impartial judge, Murray says. "Only in this man of God's presence could one begin to sense the thrill of holiness, the intense longing to be good that took possession of people who came near him." Murray. 9.
     He spoke often of "reckless" faith: TF, March 15. 1897. p. 49. Later he wrote. "How many
times I have thanked God that He never started me on some cheap religion . . ."   EG,       
January 15 18, 1902, p. 362.

90  "If you go on with God, you :" TF, March 15, 1897. p. 50.
       "The last reference to John:" TF, April 15. 1897. pp. 63 64.

91   "The world may never know": LE, n.d.        
      "He has used godless editors": TF, May 15, 1897, V. 77.

92  "This is how much I care about wealth..." : Murray, 13. 112  
      "I was as certain of it then..." TF, January 1, 1897, P. 2.
     "The wail goes up": LE, n.d.        
      In praying for this: Hiss, 176; Murray. 197 203.

93  In fairness to Frank: Marsden. Fundamentalism, 38; McLaughlin, Revivals, 144 45:
Hudson, 231; Eerdmans' Handbook, 280 293.
      If Holman Day was beginning: LEJ, 3 July 1897.
      At 1:00 PM on July 4, 1897: TF, July 15. 1897. pp. 108 110.

94  The building glowed: TF, June 15, 1897, pp. 95 96 Whether or not gold jewelry was
actually used in the leaf on the dome and crown, it soon became the practice of the women    
in Sandford's following to be unadorned even by wedding rings, many of which were turned into the common treasury to be sold for cash.  Arnold White and Merlyn Bartlett White, memoirs and interviews.
    Of particular significance: TF, August 15, 1897, 125 138. Murray, 160 161. "The sceptre shall not depart..."  is Genesis 49:10. The name was used by other movements. See Robert      
S. Fogarty, Righteous Remnant. The House of David (Kent, Ohio: Kent State University Press.
1981). The House of David was a sect in Michigan in the early part of the twentieth century
which held many parallels to Sandford's work.

95  It was Willard: LEJ, 26 November 1897.
      At midnight:  Over the years the ritual of prayer in the turret became more complicated.
As Merlyn Bartlett remembered it, only virgins were permitted on the roster. They must not
be menstruating and must be dressed in their best clothes, clean, mended, with their hearts
right with God. 

Chapter Eight
Pages 97 to 109

Page

97 The year 1898 began: Murray covers the events in this chapter on pages 173-187: Hiss,
180 192.
    When converts gathered: TF, January 15, 1898, pp. 9 12.

98   "Boston Next": TF, February 1. 1898, p. 17: The Boston story is told in TF, March 1.
1898. pp. 33 36.
       Frank would rather have faced: Schlesinger quotes Donahoe's Magazine in 1889: "Boston
is no longer the Boston of the Endicotts and the Winthrops, but . . . the Collinses and the
O'Brians." Schlesinger. 254. Like many other rural people, Frank had grown up with a
suspicion of Roman Catholic immigrants, an attitude deliberately fostered by certain Protestant
leaders. The Free Baptist Morning Star, November 9, 1893, claimed "America is a Protestant
country and will remain so to the end."
    Actually the city was full of religion: Jaher 44 47; Brooks, 412 417.
    the "old Emersonian pass of the hand" Gordon. 16, 133; Brooks, 331, 335 337.

99 "The Battle with the Giants" TF, March 1, 1898, p. 35.
       Inside the five story brownstone: LEJ, 6 June 1910.
      According to one suburban newspaper: The Lynn Item, quoted in the LE., n.d.
      On the last Saturday: TF, March 1. 1898. p. 36.

100  The country responded: Hiss. 180 187; Handy, 125 128; Schlesinger, 271 276.
       tantamount to a debt: It was for $12,000, a monumental prospect at the time. EG, August
7-31. 1902, p. 441.
      "the church all of gold": TF, March 1. 1898, p. 36.
       An architect had been hired: LEJ, 27 December 1897.
      "Jerusalem Next": TF, May 15. 1898, p. 73, 74.

101  Willard Gleason climbed: TF, June 1, 1898, p. 81 82. Their banter in the train is quoted
in Murray, 180.

102 The paper began with a direct statement: Later published in TF, September 1, 1898, pp. 129-135. Murray, 185 187.
    "What Sandford failed to acknowledge:" Charles A. L. Totten, Our Race: Its Origin and
Destiny, A Series of Studies on the Anglo Saxon Riddle, vol. I (New Haven: Our Race Publishing Company, 1891). xix, 30 32. 1 am indebted to Hiss for the discussion of Totten's theories.  Hiss. 165 171. Murray says that Frank first heard of the Anglo Israel connection from a collegue in 1896.

103  Herman Melville had written: Martin Marty quotes Melville in Righteous Kingdom, 146. For a study of American attitudes toward Zionism. see Peter Grose, Israel in the Mind of America, (New York: Alfred A. Knopf, 1983). 
       Hadn't the Anglo Saxon: Totten's ideas were not original to him either. Some dated back to the Middle Ages. See Tuveson. "Chosen Race . . . Chosen People," in Redeemer Nation, 137 186.

104   Protestant leader Josiah Strong: A Congregationalist, Strong was the secretary of the denomination's Home Missionary Society and not a proponent of Sandford's brand of millenarianism. He claimed that the Kingdom of God would realized through the perfection and power of Anglo Saxon civilization. an "optimistic" view not shared by premillennialists. Tuveson, 137 138; Mead. 153: C. Howard Hopkins. The Rise of the Social Gospel in American Protestantism, 1865 1915 (New Haven: Yale University Press, 1967), 100.
       Even those who deplored war: See Handy. "The Christian Conquest of the World. in .4 Christian 4merica. 117 154. The McKinley quote is in Ahlstrom. vol. 2, pp. 361 362. as is "cross to follow the flag." See also Marsden. "Evangelicals. History and Modernity." in Evangelicals and Modern America. 94 102.
      No one was more patriotic: Hiss says that Frank had always associated the idea of a
"small army of pure Christians" with the "core of the restored Israel" and had long been
intrigued by Scripture suggesting that Israel would once more lead the world. TF. January
5. 1899, p. 23 24. Sandford's position is explained in Joseph B. Harriman, Israel and the
World Crisis (Mt. Vernon. New Hampshire: The Kingdom Press, 1952). and in Victor P. Abram, The Restoration of All Things (Amherst. New Hampshire: The Kingdom Press. 1962).
       God must still use Israel: Late in 1902, when British gun ships opened fire on a Venezuelan fort because the English flag had been "insulted," Shiloh considered it "evident" that God was "defending the banners of His people Israel even though as a nation they are . . . unsaved and unrestored." EG, November 1 to December 1. 1902, p. 502.

105 Shiloh of Durham, Maine, U.S.A.: TF. September 1. 1898, p. 129 135: EG, September 1-30, 1902, p. 470.
      To the new enrollment: TF. September 15. 1898. 140 and February 15, 1899. pp. 51 54; Hiss, 189.

106   "He wants you to be so true" : TF, January 1. 1899. p. 9 11.
          "Commence tomorrow" : TF, October 15. 1898. p. 144; Murray, 193 196.

107  "Well, Brother Gleason" : Hiss. 191.
       "all around the black horizon" : LEJ, 24 August 1898.

Chapter Nine
Pages 111 to 124

Page
111 "As a lion": TF, January 1. 1899, p. 12.
       The first skirmish: Murray 203-213. For Shiloh's social life, see EG, March 17-30. 1901.
p. 121-122.
   
113 "Spiritual ambition" : TF, March 1. 1899, p. 67-69.
       Healing itself was hardly new: Holman Day's headlines announced that 41 had testified
to healing in 1896. LEJ, 6 July 1896. At least two of these entailed relief from addiction.
one a woman who gave up a twenty five year laudanum habit (opium in wine. available without prescription in pharmacies). After one meeting at Shiloh, Day wrote of many who "testified on their honor that they had been healed of disease by Sandford, naming the complaint and calling on neighbors present to corroborate their statements." Day, "The Saints of Shiloh."
Leslie's, p.  686.
       Now scarcely an issue: For example. TF, February 15, 1898, pp 27 29. Sandford gave
fifteen pages of his fifty five page autobiography to healing cases. SYWG, 33 48.
       The same curious: Dakin. 220-221.            

114  Nomenclature aside: The healing stories are found in TF, September 1, 1897. pp. 141-142 
and SY1VG,  Ibid. These were repeatedly told. The story of Emma Whittemore is in SYWG
and TF, November 15. 1898 p. 5, 173. Whittemore was well known in holiness circles. Her work had gone on tor ten years before she visited Shiloh. Donald Dayton, Discovering an Evangelical Heritage (New York: Harper and Row, 1976), 116. She printed 5,000 copies of a tract telling the story of her healing at Shiloh (SYWG, 43). However, a record of her life includes a photo taken some vears later, in which she is wearing spectacles. Mother Whittemore's Records of Modern Miracles, F.A. Robinson, ed., (Toronto, Canada: 1947).

115    But Sandford's view: Healing is discussed in the following Tongues of Fire issues: April 1, 1896: March 1, 1897: February 15, 1898; April 15, 1898; April 1, 1899; December 15, 1899, RP 198-208 (a long sermon on the topic).
         John Alexander Dowie: Dowie had founded the Christian Catholic Apostolic Church in Zion, Illinois, in 1896. His magazine was Leaves of Healing. Sandford had heard him preach twice and had mentioned him once or twice in Tongues of Fire, including March 1. 1897. p. 43: "Dr. Dowie oi Chicago prays with or for as many as 70,000 sick people a year, and thousands of the most astounding and remarkable miracles have taken place." In time. Dowie's tabernacle in Zion City was called Shiloh. For more on Dowie, see Grant Wacker, "Marching to Zion: Religion in a Modern Utopian Community," Church History 54 (December 1985), p. 496.

116   lately, Sandford had been saying: TF, December 15, 1897, p. 200.
        In contrast: Pierson. 296, quotes a medical missionary. Though A. B. Simpson "never spoke disparagingly of human physicians," according to one source (see Thompson, 262), his followers believed it a compromise to resort to modern medical practices. For a summarv of attitudes toward divine healing among various religious groups, see Ronald L. Numbers and Darrell W. Amundsen, eds., Caring and Curing: Health and Medicine in the Western Religious Traditions (New York: Macmillan Co.. 1986). For certain present day approaches, see Stanley Haverwas, "God, Medicine. and Evil," The Reformed Journal 38 (April 1988), 16-22. _,
      In another year Sandford would say: TF, February 15, 1898, pp. 27, 28, and April 1,  1899, pp. 97-112, an entire issue devoted to this subject.        
    he had met Satan head on: His mother, Mary Jane, had been relieved of sciatica when Frank  cast out the demon he thought was causing it. LEJ, 20 June 1896; TF, August 1. 1897, pp 115- 121, gives a "history" of demonology.
      Holman Day was also finding: LEJ, 3 July 1899.

117    "The devil finally departed." No further explanation is made. This is the only record I am aware of for the story.   
         It was called a "Charge." : TF, April 1, 1899, (p. 109; Gold T 1. May 1913, p. 101. Hiss.
196-198.
         As one student described it. EG, January 29 to February 2, 1901, p. 51.
         One Lewiston Journal reporter: LEJ, 6 January 1900.
        A visiting listener: E. P. Woodward, Sandfordism: An Exposure of the Claims, Purposes, Methods, Predictions and Threats of Frank Sandford, the "Apostle" to Shiloh, Maine Wortland, Maine: Safeguard Publishing Co., 1902), 90-92. Woodward, a Baptist clergyman in Portland, wrote critical stories of Shiloh between 1899 and 1902, when they were gathered into a
book. 
  
118   Willard Gleason, holding the fort at Elim: TF, April 15, 1898, p. 58: Hiss. 174, 175.

119   where the "oppressed" might get away: TF, July 1, 1898, p. 97.
       Now the order "Complete it": Hiss, 194. The story of Bethesda is covered in TF, April 1, 1899, pp. 29-112 and Murray, 197-203; LEJ, 16 and 20 March 1899.
       At the end of March: The story of erecting the Extension is told in TF, May 1 and
May 15, 1899: Hiss. 204-220; LEJ, 18 July, and 1, 12, 18 August 1899.
        Sandford wrestled the old blue wheelbarrow: One of the few who stayed to help was George Higgins, a Methodist itinerant preacher who had been tarred and feathered in Aroostook County for preaching Shiloh's message. LEJ, 7 June 1899; TF, June 15, 1899, p. 191 -193.  

122    "Order the lumber sawed": Murray, 19, 29: LEJ, 12 August 1899.

123    "a hybrid of a Maine resort": Hiss, 214. The mail load had become so heavy that Shiloh
had gotten Federal permission to set up its own post office. A small building for this purpose
was constructed at the bottom of the hill on the River Road.

124    Strange Scenes: The New York Times published a series of ridiculous items on the Extension dedication. One headline referring to "The Holy Ghost and Me." NYT 18, 19, 21, 23, 25 August. 1899.

Chapter Ten
Pages 125 to 136

Page
125       Olive Mill's story: Murray. 219-220: Hiss. 229-230: SYWG. 49 50: LEJ, 29 November 1899.

126    Two davs after the adventure: LEJ, 25 August 1899.
         HOLYGHOST CAMP 0UTRAGE: LEJ, 24 August 1899: NYT. 23 August 1899. The next day a long editorial titled "Sanford and His Dupes" deplored the harm Shiloh was doing to the Christian faith. NYT, 24 August 1899. This was followed by a letter from a reader on 25 August suggesting that if God was "behind" Sandford's methods, then "God is a devil."

127   He was not at all amazed: LEJ. 25 August 1899.
        C. S. Weiss. Sandfardism Exposed: A Warning and a Protest (Lisbon Falls, Maine: privately published. 1899). Quotes from Weiss are drawn from pages 39, 42, 54, 56, 39, 64, 67, 155 had already dismissed: LEJ, 6 January 1900.

128    He left for England: The story of Frank's encounter with Eliza Leger is covered in Hiss, 230-235; Murray, 221-227. TF, November 13 to December 1, 1899, p. 344.

130    To make matters worse: Weiss, in his expose, claimed that of the $20.000, not much more than $7,000 had actually come in, and that Sandford had practiced deception in the name of faith. A day or two later when the roofer asked for $400, "most urgent prayers" were offered for that amount. Weiss, 62. Perhaps it was Weiss's account that aroused suspicion among the students, but E. P. Woodward claimed (in articles he was writing now and in his book published in 1902) that at the time the Extension was dedicated a debt of $520,000 hung over Sandford's head, and that a writ was served by a sheriff on the property on November 23, 1899.
     In the depths of that quandary: EG. September 21 to October 21. 1901, pp. 259, 260,

131 That Lamb was bound...: SYWG, 53, 54.

133 Laying his hands: Hiss. 236, TF 5. Christmas 1899, pp. 346-347.
      It was not the turn of the century: Note NYT, 22 July 1899 ("When Shall We Greet the New Era?"). The discussion continued in subsequent issues.
      "The strongest character": Hiss, 237, 238.

Chapter Eleven
Pages 137 to 153

Page

137    "Razooing": 15 January 1900.
          Stories of God's provision: LEJ, 4 February 1900.
          "What, going to walk?" Hiss. 238-239.

138     Sandford wrote a book: The serialization began in the February issue of Tongues of Fire.
          a public declaration: SYWG, 50-55.        

139   More immediately practical matters: TF, January 1, 1900, p. 353: LEJ, 13 August 1900.           Durham was concerned about : Hiss, 243.
        Those anxieties might have grown: LEJ, 27 January 1900. 167
        Boston was now being called: Sandford and others held a series of well attended meetings in Boston in opulent Corinthian Hall at the corner of Tremont and Boylston Streets early in the winter. LEJ, 9 Februarv 1900.
140       "He felt a 'premonition', he has written Sandford" : TF, November 1, 1897, p. 175.
God said "Go west". Murray, 230 233; Hiss, 245 251.   
            Throughout his teens: N. H. Harriman and Joseph B. Harriman. Shiloh As It Is (Durham, Maine: Shiloh Bible School, 1904), 51-55.

141   The "Tacoma Party": TF, July 1 to 15, 1900. p. 111-113.
       According to the Seattle Post Intelligencer: LEJ, 22 January 1900; Ibid.. 28 June 1900.
       All he meant: TF,  ibid.

142  At Shiloh an elaborate welcome: LEJ, 22 June 1900.
        Harriman was thrilled with the place:, SAII, 15.
        Harriman was equally distressed: TF. Aulzust 1. 1900.,p. 129-135; LEJ. 26 May 1904: Hiss. 231-252.

143  Throughout the summer: TF, September 1. 1900, 150: EG, January 8. 1901, pp. 18-19.
        "and behold a white horse" :   Ibid.   
        On the contrary: Hiss. 257; TF, August 15, 1900. pp. 146-147.

144  To complicate matters: LEJ, 3 February 1904 and 6 October 1905.
       He was "disfellowshipped" for twenty-five hours: LEJ. 5 February 1904: The newspaper reference is the account of one trial of the manslaughter case, as is a public document. A transcript of the same trial, [henceioreth identified as TrTr]. Trial Transcript. State of Maine v. Frank W. Sandford.  Supreme Judicial Court, Franklin County, May term, 1904. pp. 165. 196 (Transcript filed at the Androscoggin County Historical Society).
        A doctor was called: LEJ, 15 September 1900.
        On Septernher 24, one year: EG, September 21 to October 21, 1901. p. 260. In one memory of this experience, Frank looked up across the Shiloh buildings in the distance, and it was as if God had written a word above them: "Conquerors!" Sandford, The Art of War for the Christian Soldier (original edition. 1900-01; Amherst, New Hampshire: The Kingdom Press, 1966), 7.

145   Something else was at issue: Among the recent excellent studies on the subject, Donald
Dayton's summary. "The Evangelical Roots of Feminism." in Discovering an Evangelical
Heritage, 85-98, is one of the most helpful. For extensive coverage see Women in American
Religion 1800-1930, a 36, volume reprint collection edited by Carolyn D. Swarte Gifford.
published by Garland Publishing, 1986. Woman's expanded role began during the Second
Great Awakening in the early part of the century, and continued to be promoted in Sandford's
circle of influence, certainly by A. B. Simpson and Hannah Whitall Smith (who for some time
now had been working actively as a feminist). But the equality of earlier evangelicalism had
been recently losing power, the shift toward submission reflecting both a Victorian middle-
class tendency to simultaneously idealize and control both women and religion, and an
accelerated move toward a mind set which would produce twentieth century Fundamentalism,
with a less flexible posture in many matters, including Apostle Paul's injunctions regarding
the behavior of women in the churches. See I Corinthians 14:34. Marsden, Fundamentalism,
80, 83, 250.
        Since yielding in her argument with Sandford: TF, September 1, 1900. pp. 160-164; LEJ, 10 December, 1904. See Rosemary Ruether and Eleanor McLaughlin, Women of Spirit: Female Leadership in the Jewish and Christian Traditions (New York: Simon and Schuster, 1979), particularly p. 16-28 and 225-254; and Douglas, Feminization, for some of the subtleties involved in the self identity of women in the church; also, Margaret Bendroth in Evangelicals and Modern America, 122-124,
    she and Sandford had published a tract: Moses Leger, who printed the tract, revealed Sandford as source for part of it. LEJ. 10 December 1904.

146    As the fall convention began: Hiss. 25,. 269: EG, September 1-14. 1901. 239-243. (The article quoted is identified as "Sermon preached by Mr. Sandford a year ago [1900] at the opening of the September convention at Shiloh.") Sandford declared that the idea of the obedience of women at Shiloh was not his own idea. It was presented to him by the women themselves, and that it "humbled" him "in the dust." Ibid. While he had never questioned the leadership of women, he had also held a romantic concept of womanhood. The characteristic he most admired in women. he bad stated as a young man, was "Self sacrifice clothed in modesty." Edward Webber, Sandford family records.

147  "I expected to find authority": SAII 58-59.
        No one was using the word "infallible":  Except Nathan Harriman, who acknowledged that Sandford would not allow the word to be used, but that "Found perfect" nevertheless "means that he is infallible in his conduct and words." LEJ. 26 September 1903. The words exquisite order" are in SAII 4-9.

148  Sandford honestly believed:  Neither Hiss nor Murray draw the same specific inference from this series of events and circumstances.
       preached to the school on Song of Solomon: Samuel Sandmel. The Hebrew Scriptures: An Introduction to Their Literary and Religious Ideas (New York: Oxford University Press. 1978). 310-318. For Puritan Joseph Cotton's understanding of the book, see Eerdmans' Handbook. 83. Hiss. 85.
      "Turn thine eyes away": TF. June 15. 1899. pp. 190-193.
      "going to your own funeral day by day": Ibid.

149  The event was intricately planned: LEJ, 5 February 1904: TrTr. 179: Hiss. 260-261: Murray, 234-235.

152   When the . . . test was over: TF, October 1-15, 1900. 173: TrTr. 175-197. "An eternal excellency!" EG, September 21 to October 21, 1901, p. 260. Dean Kelley notes that in the history of "high demand" religious groups, members tend to make an adjustment in which they accept responsibility to conform, and if they "find themselves out of step, they do not blame the group." Dean M. Kelley, Why Conservative Churches Are Growing: A Study in Sociology of Religion (New York: Harper and Row, 1972), 141. Kelley's theories correspond at many points with attitudes at Shiloh.

153   As the year 1900 drew to a close: Murray 236-238; EG, January 1, 1901. p. 4; January 8. 1901. p. 14, and August 1-31, 1901, p. 229-232. Sandford presented another painting to the school. The Fergusons had re-created Elizabeth Butler's "The Charge of the Scots Greys at Waterloo." To Sandford it represented the spirit of the "White Cavalry." The Maine Campaign: EG, January 29 to February 2, 1901. p. 54-57.

Chapter Twelve
Pages 155 to 168

Page

155   "Every day was something" :  EG, December 22 to January 1. 1902. p.336.
          "to be living in the millenial age" : Art of War, 37.
          Premillennialists: Sandeen. 62-64, 100-102, 210-214; Marsden. Fundamentalism, 46-71. Scripture used as basis for the "Rapture": I Corinthians 15:51. 52 and I Thessalonians 4:15-16. The infatuation with Dispensationalism, says Douglas Frank, was part of the evangelical effort to regain control in a church that had lost its power. Frank, 68-75. Dispensational theories are included in full in the "Schofield Bible," handbook of Dispensational proponents since early in the century, the King James version of Scripture with interpretive notes by C. I. Schofield, published by Oxford University Press. The first edition appeared in 1909.

156    the new terrible time had already begun: Hiss, 72-73. "The day of vengeance": See Isaiah 61:2. " . . . to preach the acceptable year of the Lord, and the day of vengeance of our God." When Jesus read these words aloud at the beginning of his ministry (Luke 4:19), he stopped before day of vengeance." TF, November 1, 15, 1900, p. 185; EG, February 3. 16, 1901, p. 74 75. Pessimism was being expressed by many in society. See Horton and Edwards, 246-261.      
       "The Daily Trend of World Wide Events": EG, November 1 to December 31, 1902 through January 8 to 15, 1901.

157    Measures to prevent itwere useless: EG, January 8-15, 190 p. 23. Frank was referring to members of the Evangelical Alliance, who were, in his opinion, running counter to God's will. "The Son of God is saying, 'Nation shall rise up against nation' while the Evangelical Alliance is
praying that they may not."
          defined as the 'Social Gospel': Howard C. Hopkins, The Rise of the Social Gospel in American Protestantism, 1865-1915 (New Haven: Yale University Press, 1967), 203-215: Handy, 163-167; McLoughlin, 162-178: Marsden, Fundamentalism, 85-93.  For the 'fundamentals" of the faith: Marsden, 118-123, 227. An extensive "inside" look at
the rise of the American fundamentalist movement is available in Fundamentalism in American
Religion, 1880-1950, (Joel A. Carpenter, ed.) 45 vols. (New York: Garland Publishing, 1987)            gross error: Murray, 232. 927 n. 14. Parham thought of his ministry (The Apostolic Faith Movement) as also ushering in primitive, first century Christianity under a new Pentecost (the "latter day rain") preceding the return of Christ. See Grant Wacker. "Are the Golden Oldies Still Worth Playing: Reflections on History Writing Among Early Pentecostals," Pneuma (Fall. 1986, 81-100. Pages 88-90 compare Sandford and Parham.
    For full treatments of Parham and the origins of the Pentecostal movement, Edith Blumhofer,
The Assemblies or God to 1941: A Chapter in the Study of American Pentecostalism, 2 vols.
(Springfield. Illinois: Gospel Publishing House, 1989). The history of Pentecostalism has
burgeoned since I began this research. Most studies can be found in Stanley M. Burgess and
Gary B. McGee. eds., Dictionary of Pentecostal and Charismatic Movements (Grand Rapids:
Zondervan Publishing House, 1988). Note particularly the work of Vinson Syrian and David
W. Faupel.
    The initial phenomenon of tongues at Parham's school occurred on 1 January 1901. The LEJ, 6 January 1900, carries a report of Shiloh's New Year's Eve prayer and praise service, which lasted from until midnight, following ten days of prayer: "The gifts of tongues has descended." At one point in the service Sandford was astonished to find 120 people present, the number gathered at the first Pentecost in the book of Acts. But whatever happened at Shiloh on 31 December 1900, Sandford insisted (to the newspaper) that "Speaking in tongues" meant foreign tongues, not glossalalia.

158     The "Jerusalem Twelve": EG, June 1-30, 1901. p. 184-186; Murray, 246-247; Hiss, 281. About the time Shiloh began to think seriously about who was to embark for Jerusalem, a fire in Lisbon Falls leveled the business district. Shiloh men volunteered in fighting it, while Sandford prayed that the headquarters of his enemy, Charles Mann of the Lisbon Enterprise, would be spared. Sure enough, the building that housed his printing equipment remained unharmed. LEJ, 6 April 1901 and 1 December 1902: LE, n.d.
      Sandford stood at the point: EG, September 1-30, 1902. p. 471: Hiss. 283-284.

159     On June 19: EG, June 1 30, 1901. pp. 186-189.
          "never known a fiercer conflict": Murray 284 285, EG, September 1 14, 1901. pp. 236- 237; TrTr, 165-169.
          "Once in England": TrTr, 168-170; LEJ, 25 May 1904.

160    Nathan Harriman himself:  Ibid., and 6 October 1905; TrTr., 165. For King Saul's evil spirit, see I Samuel 28.

161     One warm night:  EG, September 1-14, 1901, p. 236-237.
          "100 fold warriors" : EG, September 21 to October 21, 1901. p. 359.

162   Such an arrangement was hardly new: It came first from the parable of the seed. Matthew 13. As an example of one recent use, the Salvation Army ran a farm colony in 1898 with thirty one houses managed by the "hundred fold method" homes for the poor who are willing to work."  Pierson, 353.  
         the church as a three level concept: The metaphor he used was the seven branched candlestick of Exodus, each part interacting as the whole, "malleable, capable of being pounded into any shape." Four issues of EG are dedicated to the subject, from September 21 to October 21, 1901 through December 13 to January 1, 1902.
        "restored and authoritative baptism ": EG, October 22 to November 1. 1901. p. 279 284.          "God is here": EG, September 21 to October 21. 1901. p. 276. He showed no recognition of repeating the already oft repeated practice of "anabaptism" -  rebaptism - a rite signifying independence from the status quo, at times punishable as a crime. Ahlstrom. vol. I. 122, 123, 290.

163    " the old dead snake of denominationalism" : Weiss. 19. Once again he was repeating a familiar history, and this time he acknowledged it. John Wesley, Mexander Campbell, Orestes Brownson, Arno Gaebelein, Jemima Wilkinson to name both brighter and lesser stars, all denied sectarianism. Their intent was catholic, to restore the unity of the true church.
         Girl Dragged Screaming to the Icy Bay: NYT, 14 November 1901: LEJ, 14 November 1901. The editorial is quoted in Woodward. 102. Some wore scanty best clothes for baptism, even in cold weather. But Mary Campbell, baptized in a later year on Thanksgiving Day, wore so many layers her "undervest did not get wet. There was more of a problem for the baptizer, who stood in icy water for long stretches of time.

164    Elijah was too important: I Kings 17-19 and II Kings 1-2. Sandmel. 213-214. 458-460.           Sandford had been making connections: TF, May 15 to June 1. 1900. 96. Notice Matthew 17:11, 12; Mark 9:11-13; Malachi 4:5-6.
       "'Elijah is here"': Murray, 190-195; Hiss. 291-296: EG. November 12 to December 12. 1901. p. 308-315, and December 13 to January 1. 1902. p. 325-335.

165     The experience of the Second Elijah: Ibid; also Abram. 17-36.
          "I have a feeling of ease": EG, November 12 to December 12. 1901. p. 314.
           Alexander Dowie: NYT, 3 June 1901. It was the writer and composer R. Kelso Carter who asked about Dowie's claims. Murray, 293-294. Dowie's troubles were multiple at this point. Since the May of 1900 there had been at least eight stories in the New York Times reporting his battles with the courts, centering in suspicious financial dealings and the deaths of persons under his ministry.
         heard A. B. Simpson make the remark: George White heard the remark. White family records.

166   The reaction inside Shiloh: Murray, 293 294; EG, January 1-14. 1902. p. 351.
        She had taken a leap: EG, December 13 to January 1. 1901. p. 336.
        "If I am a true prophet": Ibid., November 12 to December 12, 1901. p. 314.
         On Thanksgiving Day: LEJ, 25 November 1901.
        Not so Hardy: LEJ, 12 December 1901: NYT, 14 December 1901.

167   He quickly verified five cases: LEJ, 22 January, 11 February, 13 February 1902. For the increase in epidemics, note NYT, 24 March 1900 and 15 December 1901.
       Shiloh was hardly unique: LEJ, 27 November 1901 and 19 February 1902; NYT, 6 January 1901 and 14 February 1902.
        Most of the hilltop's fifteen cases: LE, n.d.

Chapter Thirteen
Pages 169 to 183

page

169  In "a joyous fury" :  For this through the arrival in Jerusalem. see Hiss, 300-311; Murray 296-306; EG, December 22 to January 1, 1902. p. 317-325 and January 1 to July 1, 1903. p. 1-15.   
    Conditions had been crowded:  Ibid. p. 2- 4.
 
170  "Oh, dear ones": EG, January 15 - 28, 1902, p. 352: Murray 316.

171 Frank hurried to his cabin: EG, January 1 15, 1902, 366 and July I to July 1, 1903 Special Edition), p. 5.
    "his marvelous natural strength". Hiss. 397.
    Angel or not: Sulieman Girby died at Jaffa in the following December during a cholera epidemic. According to Nathan Harriman, his death was considered by the Jerusalem party as a "judgment of God." Girby was angry because the Shiloh party had not brought him frequently promised gifts, and "sent a bill for his services." LEJ, 2 September 1905, p. 2.

172  Pint sized among eleven: EG, June 1 to 30, 1901. 186.
      The coronation of Edward VII: The coronation did not actually take place until August 9. It was planned for June 26, but two days prior to that Edward VII underwent surgery.
      At that thirteen hour service: Hiss. 311.
      Somewhere in the middle of the Atlantic: EG, January I to July 1, 1903, p. 13. 14.
     for just one intense month:   Ibid. The outing was reported in the Lisbon Enterprise (n.d.). Several of Sandford's sermons during the month are printed in EG, September 1 to 30, 1902. 463-479 and July 8 to 31, 1902. p. 423-439. Murray quotes them, 307-311.

173   "Occupy till I come." Glad Tidings of the Kingdom, October 2, 1902 to July 5, 1903. p. 13-14.
          he buried his mother: EG, January 1 to July 1. 1903, et 13. He placed a handful of ripened barley heads from Palestine on her breast and spoke of her as the one responsible for his interests in world missions.
    "What did you do with. . . ?": EG, January 1 to July 1, 1903, 479.
    And who was to do it?. EG, January I to July 1, 1903. p. 13, 14; July 8-31, 1902,
p. 420 LEJ. July 25, 1902, p. 3.

174  Just before leaving...: Merlyn Bartlett remembered the Joshua parade.
       Later he would only say: EG, January 1 to July 1, 1903, p. 15. Murray, 312.
      "I want this company to come up". EG, July 8 to 31, 1902, p. 428.l

175 "Many are the ministers": Hiss, 183 184. 296; EG, December 31 to January 1, 1902. p.
331. As recently as mid December 1901, Sandford had dictated a letter to E. P. Woodward,
the source of so much of Shiloh's recent harrassment, warning Woodward of God's judgment.
"We have had our attention called to more than one person who has . . . gone against the
movement, and today they are either in their graves or in the insane asylum. . . ." Woodward
printed the letter in his book, which was published in 1902. Woodward, 105.
   Then there was still Nathan Harriman: Murray, 312.
    "like an arrow" :  Murray, 312-315, EG, January 1 to July 1, 1903, p. 14, 15.

176  "Original party united": Doughty is not mentioned. These words are the only public
reference Sandford made to the problem. Ibid.

177 "Renew the Kingdom": The events in Jerusalem during these weeks are recorded in
Murray, 312-315, Hiss, 316-322.
    "I have found David": A quote from Psalm 89:20.
    "And I will set up one shepherd":  Ezekiel 37:22 25.
    "Prepare a throne": GT of the K, October 21. 1902 to July 5, 1903, p. 14.
    "refer to a man so spiritual": Hiss 319; Hiss gives as a reference GT of the K, October 21.
1902 to July 5, 1903, p. 6.

178   For almost ten years: A sermon on David is printed in The Glad Tidings of the Kingdom
of God, Special Edition, January to May, 1919, p. 67-70.
       "I took you from the sheepcote": I Samuel 7:14 17. Also Jeremiah 31:31 34 and 33:15 16.;
Art of War, 4.
      "And now that God has given me to this land"   Hiss. 316: GT of the K, October 21.
1902 to July 5, 1903, 1-3. (Though Hiss acquired these sources from Murray, Murray
himself does not use them.)

179  "No display, no robes": Murray, 315. From the diary of Joseph Harriman.       
        To mark the occasion: Hiss, 322. 

180 Melchizidek, the king priest: Genesis 14:18. For "Branch." Check Isaiah 4:2 and Jeremiah 23:5.  In August of 1899, another Maine native named John B. Branch claimed to be fulfill this prophecy, making a connection between the "branch" and one of the two witnesses who was to be martyred during the Tribulation. He was shouted down when he stood up in a Shiloh meeting and tried to convert Sandford. LEJ, 28 August 1899.
     Doughty died of what ...: Harriman's account of this was published in LEJ, 12 November 1904.
     "We laid one to rest on Mt. Zion": EG, January 1 to July 1, 1903 p. 16.

181 Whittaker, in the throes: Murray's and Hiss's record bring Whittaker back to America. It is most improbable that he traveled beyond Liverpool, as he was there in January and February on 1903, according to Eliza Leger and others who were also in Liverpool at the same time. LEJ, 25 May 1904 and 3 December 1904. Murray gives EG, January 1 to July 1, 1903 p. 16, as the source for Whittaker's return to America, but Whittaker is not named there. Whittaker was still not home as late as February 1904. Murray. 932-937. See LEJ, 5 February 1904 (Harriman's testimony at the trial). and TrTr. 182-184.

Chapter Fourteen
Pages 185 to 200

Page
      Sources for this chapter are Arnold L. White. The Almighty and Us, pp: 38-54, 71-95. and 127, as well as typescripts and interviews; interviews with Merlyn Bartlett White; letters from Doris White Hastings and Avis White Carr; Hiss. 197-198. A description of the arrival of the Sandford party from overseas in November can be found in EG, October 1 to 31, 1902  p. 480-481.

Chapter Fifteen
Pages 201 to 216

Page

201   exhilarated by the certainty: Murray, 316, Hiss. 323. Murray gives three pages to the events of this chapter (316-319), Hiss. seven, (323-330).
       Instead, he came back to a nightmare: Ed. July 1 to July 30, 1903, p. 18, 19, 22 and October 1 to 31. 1902,  p. 480-482.
    
202   Sandford's reaction: EG, July 1 to 31, 1903. p. 18.
        Many of the dozens: lbid. p. 22.
        three teen aged boys had run away: One of these was Paul Harriman, who had remained at Shiloh with his sister Grace while their parents were abroad. Mrs. Harriman and a younger child were now in Liverpool, along with Flora, in her late teens. Nathan and Joseph were in Jerusalem. Paul probably returned to Tacoma, where two of his older brothers still lived.
        "I have been holding my breath":   LEJ, 26 September 1903.

203   Blizzards with forty mile an hour: LEJ, 5, 6, 10 December 1902.
         Herbert and Maud Jenkins: ALW, 87.
         On December 10: LEJ, 10 December 1902. In the midst of this, fire swept through the
    business district of Sandford's hometown of Bowdoinham on 14 December,   just missing the
    home of his sister Maria. LEJ, 14 December 1902. p. 1: Webber, Sandford family records.
    
204    "The most frightening thing": ALW. 87.
          Susie Jenkins and her three year old ... died: LEJ, 5 January 1903.
         "against the will of God" : EG, July I to July 31. 1903. p. 18 20.
         "God was going to cut men down like grass":  Ibid.        

205   Every cold . . . was potentially smallpox: Ibid. Olive Mills developed another case of       
spinal meningitis, and was again healed. Ibid. p. 20. As Sandford ministered to her, she told    him in her delirium that she was "suffering from mental reservations." Murray. 319.
    "We were frightened to the point": ALW, 86 ff.

206   Estella Sheller: For all of Sheller's comments, LEJ, 21 October 1904 Ibid. 29 October
(recorded as 28 in the newspaper. an error).       

207   Meanwhile, cases of smallpox: ALW. 88. EG, July I to July 31, 1903, p. 20. "Thirteenth
Report of the State Board of Health of the State of Maine for the Two Years Ending December 3, 1903."
        Leander had come to Shiloh for one reason: All details regarding Leander and Merlyn were provided by interviews with Merlyn Bartlett White.

208    Sandford, attempting to pray for him: EG, July I to July 31, 1903, p. 19. LEJ, 26 November 1904. All references to this date in the Journal entail letters sent from Shiloh to the workers overseas, copies of which were later given to the newspaper by Nathan Harriman.

209   The Nineveh Fast: Ibid.; ALW, 78-79; Interviews and correspondence with Doris White Hastings and Avis White Carr: TrTr. 18 25. The fasts overlapped, a total of five involving Sandford. the school. and the whole community. The Nineveh Fast, instituted by the school apparently against Sandford's judgment LEJ, 6 October 1905), ran from Friday after dinner an the 23rd to breakfast on Sunday the 25th.
        Leander had died of diptheria during the night: LEJ, 29 (28) October 1904.
       "God has been showing His wrath": Ibid.

210   "Just about the time Mr. Sutherland died" :  Ibid. Also, GT of the K 2, July 1904. p. 73; Sandford thought Scripture indicated that God's "headquarters of the universe" were "located in the north."
         Dorothy Barton lay close to death: ALW. 79: LEJ, 26 September 1903.

211   That gentle fugue of sounds: ALW. 79.
        Feeling like Adam and Eve: LEJ, 26 November 1904.

212   The most of them: LEJ, 26 September 1903.
        "Rebellion. Wrath renewed": EG, July 1 to July 31, 1903 p. 19. 236
         Five year old Esther: Murray, 319.
         February 16 Austin Perry wrote: LEJ, 26 November 1904. All successive material regarding John's fast comes from this source, as well as ALW, 84, and Mrs. Sheller's version of the story.

213     holding a match to John's fingers: ALW, 85.

216     Remarkably, work had gone on: The Truth 1. March 1917, n.p.
           "It was the real beginning of my unbelief": LEJ, 26 November 1904.

Chapter Sixteen
Pages 217 to 226

Page
217    The percentage was a heavy one: Report of the State Board of Health. The Secretary's
Report. 1902-1903. Augusta: State of Maine. pp. 14-29, 105-111.        
         A few, like Estella Sheller. LEJ, 21 and 29 (28) October 1904.

218   The words "quitter":   ALW and MBW. The children were sensitive to the sudden absence
of families, since it entailed the loss of friends.
        "I am following Elijah":    LEJ, 21 and 29 (28) October 1904.
        Moses Leger removed his printing press: LEJ, 10 December 1904. Like Mrs. Sheller, Leger left in the spring of 1903 did not go to the newspapers until much later.
        Joseph Harriman was being called back: GT of the K 2. July 1904, p. 76-77.

219   Apart from everything else: Hiss. 343: EGA, July 1 to July 31, 1903, p. 20; GT of the K,
July 3 to October 2. 1903. p. 20.     
        . . . the yacht Wanderer: A student gave Sandford a penny for a boat. Sandford asked
God to bless it one hundred fold, as was the custom by now. In Boston, Thomas Marshall,
a sailor from Nova Scotia and a Shiloh convert, handed him a dollar and an offer to help sail the craft. Marshall's dollar was increased by one hundred the next day. Hiss, 339: GT of the K, July 5, 1903 to October 2, 1903. p. 20.
         That golden summer:  LEJ, 28 July and August 1903: Gold T 2. August, 1914, V. 50. Some property was acquired along the waterways. At Georgetown Island, Esmaralda Marr, a spinster, gave her huge house overlooking the ocean to Sandford and went to live at Shiloh. The house was used later as home to a large family, the Millers, who were often without food and were fed by neighbors. Butterfield correspondence. Sandford made another attempt to gain a donation of land from Tom Williams, who owned 300 acres on Georgetown Island. Williams threatened to run him off the property. Memoir contributed by Frances Williams Gunnell.

220   At the end of May: Murray, 323; Hiss. 336.
         Harriman went first to Liverpool: LEJ. 26 September and 4 November 1903, Hiss. 337: Murray. 324-326.

221    In August, Arthur Grey Staples: Hiss. 339-343: LEJ. August 1930.
         THE INSIDE STORY: LEJ. 26 September 1903. Once again Sandford's name was spelled wrong in the headlines.

224   "I am not seeking":  LEJ, 28 September 1904.
          Holland was the "second witness": LEJ, 29 March 1903: Hiss 344-345; GT of the K, July 5 to October 2. 1903. p. 20. Hiss explains that the source for identifying the two witnesses with Elijah and Moses is Malichi 4, Zechariah 4, and Revelation 11. In Zechariah's vision, two olive trees pour oil into seven interconnected lamps. The olive trees, an angel explains, are the "two anointed ones who stand by the Lord of the whole earth." Revelation 11 repeats these words. None of the references states that Elijah or Moses are the two witnesses. That was inferred from other Scriptural "evidence" by those who were eager to identify the two men. The "Schofield Bible" explains all this in footnotes to the Biblical references, making clear the connections Sandford found between the two witnesses and other prophecy. Sandford, of course, had no access to Schofield's notes, but the ideas were abroad among premillenialists.

225      He was not one by nature: Perhaps he had proven his warrior spirit in Liverpool. One of the most poignant stories to come out of Shiloh literature is that of six year old Cecil Stanmore, who was brought to England to be a companion to John Sandford and one of the first children to play on the streets of the restored Jerusalem in fulfillment of prophecy. Cecil's parents did not go and the boy never made it to Jerusalem, but remained in England in Holland's charge. About the time John Sandford went through his fast, Cecil was enduring difficulties of his own. When Holland was unable to bring the boy to repentance for some disobedience, Cecil was beaten and made to stay in an out building on the Pas-dammin property, wrapped in an overcoat for three days, each day accepting another beating,   until he acknowledged his sin. LEJ, 7 October 1905.
        "People who come to the hilltop": SAII, 11; EG, January 8 15, 1901, p. 25.
        Joseph and Flora, both of whom: ALW, typescript.
       "We speak evil of no man": LEJ, 16 October 1903 and 31 March 1904.

226   ...activities of Alexander Dowie: See NYT, 19-23 October 1903, as an example.
         "The Kingdom of David" :  LEJ, 18 January 1904: Murray. 332; GT of the K, October 2. 1903 to March 31, 1904, p. 3-4.   Long ago the constitution formed in 1893 had been "cast aside" as gratuitous, since the Bible itself was all the constitution Shiloh needed. SYWG, 80.
         There seems to have been another epidemic of smallpox at the end of 1903, apparently not major in its effect. Murray, 331. I have no newspaper record for this

Chapter Seventeen
Pages 227 to 242

Page

227  Gog and Magog: GTof the K, October 2, 1903 to March 31, 1904, p. 4; ALW. typescript.  Hiss says this was "the first instance of prayer at Shiloh for a specific war situation." Shiloh
favored Japan because of the hope that "civilized Japan" would in time be used of God in
"controlling the aftairs of heathen nations." Sandford was also eager to see Russia punished
for its persecution of the Jews "and read the future union of Judah and Israel in the escape
of Jews from Russia to England and America. EG, February 3-16, 1901, p. 65 and July 8-31.
1902, p. 421.
    In the middle of the month: GT of the K, October 2, 1903 to March 31, 1904: NYT,24
January 1904. It was a "new sensation." Sandford wrote later, to enter the Lewiston street
where once he had been carried by his college friends "in the triumph of college sports."
accompanied by band music. Still, he said, he had "never felt so great on the streets of
Lewiston" as he did now at his arrest. It was like Paul going to Rome." GT of the K.
October 2, 1903 to March 31, 1904. p. 4. 5; Murray, 333, 334.

228    Other than appearing: LEJ, 23 January, 1904.
          "I felt as calmly superior": GT of the K, October 2, 1903 to March 31, 1904. p. 4,5.
           Of the six charges: The trials that month were covered in the Lewiston Journal in the
following issues: 3. 4. 5. 6. 10 February 1904.

230   Confused by the realization: Merlyn told this story.
         "the defendent had no testimony to offer": Hiss. 360. Frank had decided to follow the
example of Jesus in Matthew 27, and remain silent. GT of the K, October 2, 1903 to March
31, 1904, p. 6.
    
231      In an unlitigious society: In the New York Times items covering scandals connected with
"faith curists" increase copiously between 1896 and 1900, most of them regarding Dowie or
Christian Science.

232     The Farmington trial:  LEJ, 25. 26. 27 May 1904; Hiss. 359-362; Murray, 335.

233     Caroline later firmly denied: LEJ, 6 October 1905.
          ("heartless" someone later said) exhibition." Ibid.

235    "a hut in the pine grove":  LEJ, 29 (28) October 1904. Of course, if the boys had gone they would have broken quarantine, another matter entirely. Frank Murray editorializes on Leander's death by saying that no one at Shiloh "(with the exception of the leader)" thought Leander would die. Rather. they assumed that "prayer would prevail" for his "recovery to a wiser young manhood." When be did die. "the only conclusion faith could draw was that God had
allowed it to be so. Such a conclusion. of course, draws angry protests from the world at
large, for knowing full well that they themselves deserve no better fate, they do not wish to
face the obvious implications." Murray, 335.
           Ida Miller: Dr. Miller (DO) had been a practicing physician in Topeka. a member of
Charles Parham's group.

236     memories differed widely: In a later trial a total of four said they had heard Sandford
pray specifically and earnestly for Leander. LEJ, 5. 6, October 1905. Others claimed that
he had not instituted the Nineveh Fast, but had actually disapproved of it. Ibid.

239    charged not to grieve:  ALW, 85: LEJ, 8 November 1906. Again, Harriman to the
newspapers: "It is significant that Mrs. Bartlett believed for weeks that her son's soul was
lost."

240    two other doctors: Dr. Henry B. Palmer and Dr. Albert G. Howard. TrTr. 220 passim.

242    and so the proceedings dragged on: LEJ, 3 January and 6, 7, 9 October 1905. is

Chapter Eighteen
Pages 243 to 258

Page

243  "The movement seems to be": GT of the K 2. July 1904, 0. 78.
         At the end of March: Ibid. October 2. 1903 to March 31. 1904, pp. 13. 14: Murray 341.
         a new "Gospel barge": The horse trader from Lynn. Massachusetts, who had given the
original chariot to Sandford in 1897, had ridden off with his gift and was now suing Sandford
for all the money he had given him because Sandford had not made him a leader and built
him a cottage on the property, as he "promised" to do. The horses had been previously sold
for funds to buy food at Shiloh. LEJ, 13 April 1904. The new barge, according to Arnold
White, was a piece of "heavy, impractical" equipment and was stored in "Mrs. Hallett's"
barn at the foot of the hill and seldom used. ALW, 177.

244     they began to come: LEJ, 2 - July and 13 August 1904: GT of the K 2. April and May.
1904, p. 21, and June 1-15. 1904. p, 48.
         The "laughing child":   LEJ. 19, 29 and 30 April 1904.
         Interest in "cooperative capitalism": Horton and Edwards, 234-237: Hays. 41-43. Hays
reports that sixty-eight novels on similar Utopian themes were published between 1865 and
1915 and that thirty-five of those came out between 1888 and 1895. Most proposed cooperative production, profit-sharing, and a classless society. A. J. Gordon and other evangelical leaders condoned the "divine communism on which the church was founded." Gordon, 167. Bradford Peck, owner of B. Peck and Co. and a liberal churchman, had organized in 1900 "The Cooperative Association of America." intended to unite producer and consumer . . . for the
benefit of all" and "to create on this earth . . . a true heavenly existence." The title of his
very romantic novel, published privately in 1900, is The World a Department Store: A Story
of Life Under a Cooperative System. Obviously the plan never got off the ground.
        But they had misjudged:  Editor Mann of the Lisbon Enterprise never fell for the rumor. He replied to it by printing a list of the thirty-six persons who had died at Shiloh since 1900.
as uncovered in the town records. LE, n.d. (circa July 1904).

245    Sandford had written a letter:  FWS to William Marstaller. January 18, 1904. The letterhead was The University of Truth. Contributed by Louisa Marstaller.
        Place in the Wilderness: GT of the K, April and May 1904, p. 21 and July 1904, p. 80:
Murray, 342; ALW, 175, 176. See Revelation 12. another favorite prophecy among millenialists
of every stripe over the years. Tuveson. p. 116-129: Miller, 217-239; John L. Thomas, in
Ante-Bellurn Reform, p. 164.
      "Every David-hearted man ": GT of the K, April and May 1904. Shiloh's withdrawal from
the world ran directly counter to another spirit of the age. One year later the Journal covered
a speech made in Lewiston by Josiah Strong in which he said, "No longer is a man independent
of others, isolated from the world." A century earlier "a man on his little farm . . . might
become a moral failure and the world would not be touched." But today life was "so
interrelated . . . that when one fails morally, a bank goes under and thousands are crushed
in the failure." LEJ, 17 January 1905.
    The Marstallers and dozens: GT of the K, June 15-30, 1904, p. 63. Actually, two branches
of the Marstaller family moved to Shiloh. The estate was estimated at over $40.000. LEJ,
27 December 1904.

246   Meanwhile properties throughout Durham: Hiss. 367-371: ALW. 175-176. Elisha Beal, owner of a farm at the foot of the hill, would not sell out of sheer determination not to give Shiloh an inch of what it wanted. His brother next door, Leonard, sold Shiloh his "Sylvan Spring House" and adjacent properties. ALW. 127.
    As for the shoe factory: Gold T. 6. March 1915. p 313-314,    
    But as it turned out: Hiss. 367-37l: ALW. 157-176: LEJ, 27 December 1904. 


247   Sandford'ss public reputation: ALW, 177 and typescript. Sandford spent funds left over after the purchase of property to increase livestock in an impractical way, in Arnold's memory of his father's reactions: "fine western horses and fancy cattle . . . There were even two Shepherd dogs to watch over a handful of sheep and goats."
         They were doing the hardest thing: Hiss, 373-374: LEJ, 31 March 1904. The article, Harriman's previous writing for a 1900 Tongues of Fire, extolls the "supernatural faith life" at Shiloh evidenced in "forsaking all" for Christ. Sandford must have given the item to the Journal.
         George Higgins: Cal Higgins, correspondence and interviews. Two summer homes were purchased at this time by Shiloh individuals with inheritances, one on Acre Island and one on Georgetown Island. These were used occasionally as vacation localities for the children.

248    Auburn Temple: Hiss. 381-384; LEJ, 17 October 1904. Sandford called the renovated building a fulfillment of Ezekiel 11:17. The Fergusons filled its walls with murals, including a representation of the Woman in the Wilderness of Revelation 12, clothed with the sun and crowned by seven stars.
     "The Pledge of Loyalty": Hi