Churches and Cemeteries

The Alcove United Church 1889-1999

A Historical Reflection on a Community of Faith and Life

Written and compiled by E. Lois Wilson

Original document ^{10 MB}

Contents

A Brief History of the Church:

• Our Reformation Roots
• Our Methodist Roots
• Our United Church Roots
• Our Particular Heritage-The Pritchards

Our Worshipping Community:

• The Church
• Farrelton
• Fairbairn
• Music
• The Womens Association
        - United Church Women

Our Learning Community:

• Sunday School and Youth Work
• School

Our Working Community

Our Congregation and Community Recalls

• End-notes
• Sources
• Courtesies

A Brief History of the Alcove United Church

On the west bank of the Gatineau River approximately three miles north of the village of Wakefield in Quebec, sits a small red brick United Church in the hamlet of Alcove. The dedication stone on the building dates the church from 1899, and indicates that it stems from the Methodist tradition. To-day’s congregation is sparse even when joined with that of the nearby Rupert congregation, which happens every other Sunday morning. These two churches plus a third in Wakefield make up the Wakefield Pastoral Charge.

The Alcove congregation has never been a church on its own, but has always been one with others in a circuit or charge; thus it’s story is like the story of an individual within a family and community.

Before the church building was erected at North Wakefield, as this community was originally known, the Methodist Church had established the Gatineau Methodist Mission as early as 1846. This circuit included Cascades (lower Wakefield), Wakefield, North Wakefield (Alcove), Upper Wakefield (Farrelton) and Masham, with North Wakefield being it’s headquarters. The first ministerial appointment to North Wakefield was made in 1860 in the person of the Rev. Andrew Armstrong. He remained until 1863 when Garrett J. Dingham replaced him. ¹ The Christian Guardian, the Methodist Church's weekly publication lists this circuit as part of the ‘Ottawa District’ and Montreal Conference in June 15, 18670. ²

Our Reformation Roots

The United Church of Canada is part of the reform tradition. It’s roots go back to 16th century Europe where people like Martin Luther, Ulrich Zwingli and John Calvin made their individual protests against the established church.

Luther, an Augustinian monk and Biblical scholar, is best known for his 95 theses in which he took issue with the Church’s practice of granting spiritual indulgences for good works, and his emphasis upon ‘justification by faith’ doctrine.

Zwingli, a Swiss reformer who like Luther believed in the ‘centrality of the Scriptures’ and viewed the communion meal as a ‘memorial’ rather than a ‘sacrifice’, was much more radical in his reform than Luther. He also believed in granting lay people governing responsibilities for the church.

A few years after Zwingli’s death, John Calvin who was influenced by Zwingli’s ideas was persuaded to stay in Geneva to help organize the Reformation there. It was there that John Knox was influenced and consequently “took the seeds of Presbyterianism back to Scotland". ³

In the meantime in England, Henry the VIII was in conflict with the Pope over Henry's desire for a new wife. The result of Henry’s disagreements was his declaration of himself as head of the Church of England. This new Church of England was still very much a ’Catholic’ church in it’s liturgy and theology, and therefore not protestant in the same sense ag those of the European reformation.

In England, there were others who disagreed with the established state church. These people gathered together to study Scripture; they ordained their own ministers, disciplined their members, and elected their own officers. They held to a simple life style, opposed the use of vestments by clergy and images or decorations in the church. Some of theses ‘dissenters’ were called Puritans, mainly because of their asceticism, their sense of duty and work ethic. Many were persecuted for their beliefs and others fled the country. They came to be known as 'Congregationalists’. ⁴

The Methodist tradition goes back to it’s founders John and Charles Wesley and George Whitfield all of whom were ecclesiastical students at Oxford. John and Charles Wesley were the sons of a Church of England clergyman while George Whitfield was the son of a Gloucester stableman. This group along with others met together to pray, attend the sick and imprisoned and generally lived a life of piety. George Whitfield & John Wesley were the strong, eloquent and dominant members of the group while Charles was more sensitive and poetic in nature. This ‘club of saints’ or ‘Oxford Methodists’ as they were dubbed, were named such because of their "rigorously, methodical regulated character and ascetic practices". ⁵

Naturally there were a number of influences upon the lives of these men, but two of the most profound were: the influence of Count Zinzendorf’s Moravian church with it’s emphasis upon personal conversion and the influence of the Welsh Nonconformists, through Whitfield, with their unique preaching style and enjoyment of singing.

It was a struggle for the Wesleys who were basically High Churchmen and the sons of a High Churchman to set aside their traditions and acknowledge the need for their own ‘conversion’ and eventually to adopt the emotional, energetic and nonconformist style so popular in Wales. Once this happened, ‘justification by faith’ and ‘personal conversion’ became a major focus in their ministry.

By the early 1700's the state church in England had become apathetic and sterile. The pews were empty, the clergy disinterested, but now people flocked to hear John Wesley an London.⁶ Even though the Wesleys and Whitfield adhered to Church doctrine, the doors were closed to them for they emphasized Luther’s theme of ‘justification by faith’ and the need for ‘conversion’. They therefore turned to the streets, the market places and the fields to preach, and preach they did. The revival of 1739 had begun. Thousands would gather at one time to hear them, and although they had hoped to revive the established church like Luther before them, this was not to be. There were some zealous Anglican clergy who adopted their oratorical method and even their fundamental doctrine, but otherwise the church remained untouched. Other people who would normally have avoided these Methodists, worked with them for social concerns like the ‘abolition of slavery’ and ‘reform of criminal law and prison organization’. ⁷

The Methodists continued to care for the sick, grant lay people responsibility within their church structure, and give central focus to Scripture in worship. They incorporated into their worship services the Welsh enthusiasm for singing and Charles Wesley who was a gifted poet wrote 6500 hymns alone. Many of these are well known but two of them are: "Hark the Herald Angels Sing", and "Christ the Lord is Risen Today."⁸

Our Methodist Roots

When Methodism came to Canada it did so in the 1700's via the United States after the American Revolution. “The British Government and the Church of England were generally uneasy about the ‘Methodists’ for they were seen as illiterate, culturally unpolished" ⁹ and a people spreading democratic and republican ideas throughout Canada. In fact, many of their ministers had little theological training and no interest in politics, but concerned themselves only with the Gospel and the message of salvation. These men and women travelled by horseback through a sometimes very hostile land to preach, conduct camp-meetings and revival services. Their faith was a faith ‘experienced’ either in grief for sin or joy in salvation.

After the war of 1812-1814, there was a deep hostility toward anything American, so the Methodists began to become more British and less American in order to be more respectable. They eventually attached themselves to the British Wesleyans.

There were other ‘Methodists’ in existence during these years also. Some of these people were called "Bible Christians" and "Primitive Methodists". It is from these groups that the first team ministries including clergy couples sprang. By 1884 all the Methodists in Canada except the Free Methodist Church came together in union. ¹⁰

In 1902 talks began on church union between the Methodists and Presbyterians, but more than two decades passed before this took place. The Presbyterians had 9 unions ot their own, the Congregationalists 6, and the Methodists 6.

Our United Church Roots

On June 10, 1925, 8,000 Methodists, Presbyterians and Congregationalists joined together in Mutual Street Arena in Toronto to celebrate the beginning of the United Church of Canada. Since then others have joined. In 1966 the Canadian Evangelical United Brethern brought 10,000 members. The Fresbyterians brought their form of government and their high standard of education. The Methodists their enthusiasm and sense ot duty, and the Congregationalists their need for autonomy.

Our Particular Heritage - The Pritchards:

One cannot speak about the establishing of a church at Alcove (North Wakefield) without speaking of the ‘Pritchards’. Local history links a small log church which once existed in the community, on what is now the Parker property, to the builder Andrew Pritchard. This church was reportedly used by the Methodists. Others link it to the Anglicans. However, the present church, was built as the result of a generous gift of property and material from Mary (Edey) Pritchard. This property was given so that a permanent church and parsonage might be erected. Mary Pritchard, was the widow of Andrew Pritchard, son of James Pritchard and Judith Ferguson. They had come from Ireland to establish their family in this area. It was these Pritchard children who settled much of the land and together with other area families founded some of our local communities. Mary (Edey) Pritchard was from Aylmer, Quebec, another major centre of Methodism at that time. The Aylmer church was apparently the mother church of Dominion Church in Ottawa which was destroyed by fire in the 1950's. The majority of the Pritchards were from the Presbyterian tradition, but Mary (Edey) Pritchard was a devout Methodist who rode by horseback to Aylmer for the communion services, which would have been at least four times yearly. When the property was donated there was a rider on the deed which stipulated that the property was never to be sold to ‘a sect or the Catholics’. This particular area was mostly inhabited by Protestants. However, in those days relatively strong denominational differences ran deep. The ‘sect’ factor was a more realistic problem since there was a ‘Hornerite’ group in nearby Lascelles. This group took their name from their founder Ralph Cecil Horner (1854-1921), and were most often known as Holiness Movement people. Some of the Pritchards were involved with this group. It might be noted that the well known TV personality, the Rev. David Mainse of ‘100 Huntley St.’ comes from this family connection.¹²

The church building was erected by the rest of the Pritchards who were experienced builders, with some additional assistance from other community members. One, William Hamilton apparently gave six days free labour to haul the brick and stone lime from Ottawa by horse and wagon. ¹³ When it came time to dedicate the church, Mrs. Pritchard inquired as to the plans and the builders indicated that since she knew more about it than they did, she should arrange it. This she was happy to do and it was dedicated a ‘Methodist’ church. There is no indication of ill teelings regarding this event so it must have been quite acceptable to all concerned. ¹⁴

The Community:

From around the turn of the century to the early 1920's, North Wakefield (Alcove) was a thriving community. It was located on the CPR line, had two busy sawmills, a couple of stores, a hotel, cattleyard, skow across the river, small Anglican (?) church, a resident Doctor, Dr. James Pritchard, son of Mary Edey and Andrew Pritchard. There were many area farms. In winter logs were hauled by teams of horses and drivers from the bush lots across the river, and ice was cut on the river. In summer the village hummed with summer folk. The river was dotted with small ‘look-outs’ where one could sit peacefully and enjoy the natural surroundings. Numerous trains were scheduled to transport local produce (lumber and cattle) to the city and a special ‘surburban’ train was scheduled to transport business people back and forth to Ottawa. A wye was even built at Alcove to accomodate this train. ¹⁵

The Worshipping Community - The Church:

The church at Alcove was never large, and for most of its life struggled financially to support its clergy but it was always a source of inspiration and gave the community a good portion of its social life. In terms of finances it was noted in the Minutes of Session, Aug. 29, 1922 that the minister’s salary for 1922-23 was to be "$1500 plus $150 for horse feed and $100 for moving expenses" making a total of $1750. Later it can be noted that the salary actually went down, but it can also be noted that the depression had set in. ¹⁶

The Church has had a number of dedicated musicians who gave of themselves unsparingly and kept a small choir which would often swell in the summer time with extra cottagers. Old timers remember the great stawberry socials on the lawn of the ‘Homestead’ (the Pritchard residence), and yet others remember being trucked to a Sunday school picnic. Still others remember the special ‘plays’ which were produced to support specific projects bringing not only pleasure to those who viewed them, but sometimes even jealousy towards those who were given the ‘better’ parts.

Talks of ‘union’ are first mentioned in the minutes of July 22/1919 when a motion was made to appoint three members to meet with a similiar group from the Presbyterian church to discuss the "ways and means of forming a union of the said churches". ¹⁷

In May of 1921, plans were finalized for a series of ‘Revival Services’ which were to be shared throughout the charge with one week in Wakefield, one week in Alcove and two weeks in Rupert. These services must have gone extremely well for the Board decided to “postpone any union arrangements with the Presbyterian Church for the time being". ¹⁸

On February 4, 1925, in a meeting of the Official Board of the North Wakefield Circuit, the following historical moment occurred: ¹⁹

Among the Methodists in this area there were no strong dissenters against Union although there were a few people who left the church. It might be noted that among the Presbyterians who had some very strong opposition to union, 31% opted out across the country. The only local incident which actually was planned, but never occurred, was slated for Wakefield where a Dr. Wylie from Ottawa had hoped to hold a meeting. The only available community hall there was owned by a ‘Methodist’ who refused to rent it to him. ²⁰

The final meeting of this circuit took place on Jan. 11, 1926 and the circuit was divided into two charges: the North Wakefield and Masham charge, and that which took in Wakefield, & Cascades. The charges were now officially part of the United Church of Canada, Ottawa Presbytery, and the Montreal & Ottawa Conference. ²¹

In the first few years after Union, there didn’t appear to be the same urgent concerns over financial affairs. However, as already indicated the depression was now upon the country and this reprieve was short lived.

In May of 1928 it was moved at the Official Board meeting to change the name of the charge to Alcove and Rupert from North Wakefield and Masham, since the post office had already done so at Alcove, and the Masham church in Rupert was always referred to as the 'Rupert’ church. ²² The CPR station had been using the name Alcove for some years.

The 1950's brought great changes to the rural area of West Quebec which have deeply affected the Church here. Young people no longer stay in the area for their education, and once educated, very few return to work and live on the farms. City folk who have moved to the rural area for a quieter life style continue to work, find their entertainment and friends there. The language legislation of the Quebec government has discouraged many people from remaining in the Province, and seniors seek retirement residences and more adequate health care in Ontario. In the Wakefield Pastoral charge which was formed in 1959 from the Alcove/Rupert charge plus Wakefield, membership has declined by 20% since 1975. ²³

While the church is presently at the lowest ebb in it’s history, there is still a small United Church Womens group, the majority of whom are seniors. A small but active, Sunday School was re-commenced a few years ago to accomodate new children. The charge also has a very active Men’s Club which was founded in 1956 by the Rev. L. Bacon. In 1976 it could boast of being the largest United Church Men’s Club in Canada. Some of the leadership for this club has come from the Alcove congregation. In 1982 the Alcove session also endorsed it’s first candidate for the ministry, Lois Wilson.

Recently a study was undertaken to help congregations in the West Quebec Zone look at themselves, their present and their future. ²⁴ While the present trends are not encouraging for the church in this area, history has a way of repeating itself, and hopefully some positive changes can occur as this church moves beyond its centennial year.

Farrelton

The most northerly point of the Methodist circuit was the Farrelton congregation which met regularily Sunday afternoons in the St. Joseph de Wakefield School. They were served by the minister and sometimes a summer student who worked out of the Low, and later, North Wakefield/Alcove church.

This congregation consisted of about five families, these being: 1) Herb Newcommon & Gertrude Wills and their three children, Gertrude’s brothers Gilbert and Alton, and their sister Ellen (Nellie); 2) Stephen Newcommon & Janet Davidson, their three children, Robert, David and Margaret; 3) Annie & Frank Thompson and their family; 4) William & Grace Kennedy, their two daughters Margaret & Wilma; and 5) Harmon Newcommon, his wife and their children, Mary, Edna, Anna May and Thomas.

In this little school, worship was accompanied by a pump organ, the organist being Nellie Wills. The congregation came from nearby farms by cutter or sleigh in winter and automobile or horse and buggy in the good weather or on foot.

While the activities of this congregation seemed to centre around worship only and not any distinct programs, the official records show that Gilbert Wills, a bachelor, was an active member of the North Wakefield/Alcove official board. After amalgamation with the Alcove congregation he voiced objection on behalf of the Farrelton congregation to a change in the time of worship to 7:30 p.m. since this would be difficult for farmers at any time and impossible in winter.

This union with the Alcove congregation seems to have worked quite well, and while most of the families have dispersed in several directions, the Stephen Newcommon family is still very much part of the Alcove congregation.

The wedding, of Helen Newcommon (Farrelton) and Doug Rutledge (Fairbairn), which took place in the Alcove church ig an appropiate symbol of the unifying of the three congregations.

Fairbairn

On the east side of the Gatineau River a number of families homesteaded, tilling the ground, tending their herds and raising their families. These families were known as Millers, Woodburns, Jonn Maxwells, Newcommons, Richardsons and Sam Colberts.

Edgar Woodburn recalls that over 70 years ago the minister from Wakefield (Rev. R.S.Johnson) came to conduct worship services. After church union in 1925, these worship services were conducted by the minister from Alcove. There was never a church on this side of the river, but the Fairbairn School house served as both a school during the week and a Church on Sunday. There were times when some of this group gathered for worship during the week as well. Often this was a Wednesday evening when a gathering took place at Bill (Herbie) Newcommon’s place. Here some of the Fairbairns, Woodburns, and Newcommons met with the Alcove minister.

In the regular Sunday worship, music was provided by Stella Woodburn on the pump organ located in the school and of course, a wood stove in the centre of the room provided heat.

Doug Routledge recalls seeing Stanley Woodburn driving by in his ‘fancy’ buggy. lt seems he had one of kind - sort of a 'surrey with a fringe on top’.

While no church programs were conducted from this east side worship centre, there were Christmas concerts provided by the school children, and these were most enjoyable.

Transportation to and from Alcove itself was available by means of a skow or in winter across the frozen river by sleigh. This route was in constant use since many hauled logs for Erik Erikson and Cross’ Mills. Occassionally accidents did happen. Once a McClinton travelling by skow lost a whole load of cement, but managed to save his team, others have been known to loose a team through the ice.

It was most common for these homesteaders to join with the Alcove community for worship in winter.

In the late 5O's when Dr. L. Bacon was visiting the Fairbairn area, sometimes called East Alcove, Jessie (McConnell) Brown spoke to him about the possibility of having a Sunday School, since there were quite a number of young children. As often happens, the person making the suggesting becomes the one to implement it, and so it was that the Fairbairn Sunday School was started and continued for about nine years. Assisting Jessie was Edna McClinton. The official record speaks of the splendid work with the Sunday School at ‘East Alcove’.

As in earlier years, the school house, still used for that Purpose until 1966, became the Sunday School room. They had use of the organ, and made the most of each special occassion including presenting a Christmas concert.

The Stanley, McClinton, Fairbairn, and Brown families shared in this activity, making a total of about twelve children. During the later part of this time, these families joined the Sunday School at Alcove and Jessie became the superintendent there.

Music

Music has always been an important part of worship at Alcove. There is no doubt that some of this interest stems from the Methodist roots of the congregation, and the Methodist ministers who served the area even though many of the members (the Pritchards) came from Presbyterian stock where music has been restricted to Psalmody.

For a good many years the congregation has been blessed with the dedication, musical skills, and spirituality of its musicians. For the last 37 years, Mayme (Woods) Pritchard has been the organist and for many of those years, choir director. Mayme followed the faithful service of Millie (Amelia Radant) Chilcott who seems to have been the first organist to play on a regular basis. Shirley (Maxwell) McNally remembers that Mrs. Chilcott was the first person she ever knew to play a ‘hymn’ on a guitar. There were a number of other people who played at times through the years and these included: Maude (Pratt) Pritchard, Nellie Wilson, Kermit Mullen, and Hazel (Jarvis) Fitzpatrick.

During the many years in which Mayme has inspired the congregation with her musical leadership and sensitivity to the music itself, the choir has varied in size. This often occured according to the seasons since some cottagers added their voices during the summer months.

While it would be impossible to try and recall all those who have made a valuable contribution to the choir, it is most appropiate to salute the service of Mayme Pritchard whose faithfulness has been outstanding not only in church music and choir work, but also as a piano teacher in the community. lt should be noted that while Mayme is now into her 87th year, she is still playing the organ, and has two piano pupils. She has been heard to say -"I still have a way to go to keep up with Stella Gracie." (Miss Gracie Played at the Kazabazua church till she was 94.)

Another member, solist and for a while choir director who deserves honourable mention is Harold F. Craft whose faithful service and generosity have benefited the whole church. Harold Craft has served not only in the choir but on the church boards since his coming to North Wakefield/Alcove in 1918.

Serveral years ago the Rupert and Alcove congregations paid tribute to the faithful service of these two people and Winnie (Trowsse) Woods presented them with gifts honouring their years of dedication.

One of the anthems the choir has often sung is “Every Day Will I Bless Thee"²⁵. This song been quoted as one of their favourite pieces.

The Womens Association - The United Church Women

One of the strong characteristics of the Christian faith is the place afforded ‘table fellowship’. From the events of the last supper and the earliest eucharistic celebrations in house churches, faith has been nurtured around the table. Often this is the Lord's table, but it is also the supper table.

In our tradition, it has usually been the women's groups who have sponsored those social events which allow for such fellowship. Most often these events have been for the purpose of raising funds for the church and at other times simply for a time of fun and enjoyment. In this church the former has usually been the motivating force, but the later has always been the result.

Through the years the W.A. (Womens Association) has been a solid support of the church. At times it has appeared as the major financial support and at other times as a supplementary support which is, of course, what is intended. The W.A./U.C.W. has provided spiritual leadership, christian education, family support and social re-creation. In the early years it was represented unoffically on the official board of the church. However, in more modern times, its women are members of session, the board of stewards and trustees.

While there are large gaps in the written record, none being available before 1932, nor between 1938 and 1953, it can be noted with certainty that the W.A. has never been a numerically large organization within the church. The largest membership seems to be recorded during 1932-38 with a total of 19 members plus those who were regular ‘guests’, Any work undertaken by the group was therefore done by a relatively small group of women.

Two traditions emerge from their history, one THE PLAY, and the other THE SUPPER. Many other projects were emphasized, but even they seemed to revolve around these two. Such projects involved support of the M & M Fund (Maintenance & Missionary Fund), care of the church and parsonage, support for the children, fellowship, and community service.

As already indicated, much of the business of the Womens Association had to do with raising funds for the church’s M & M Fund. lt was this that no doubt inspired the great chicken pot pie suppers, ham and bean suppers, strawberry festivals, and pot luck suppers. It was also this which inspired the Play, for often the Board would ask the ladies to put on a play and supper to help raise funds. In the thirties, some of the groups that came to entertain were the Farm Point young people who presented "The Deacon Dubbs", another group from Ottawa, The Copeland McDuff entertainment group, and a group from the Mountain View church. Other events included Irish and old-time concerts, and sometimes events took the form of a ‘lecture’. These concerts and suppers were held in the Club House which stood for many years at the river by the station. In the 40’s the club house was taken down because people began to feel it was unsafe for crowds and dancing.

As part of their commitment toward caring for the property of the church and manse, the Womens Association have paid for the painting of the church and parsonage, re-decorating of rooms, purchasing specific items of furniture and supplies. They have refinished the pulpit, bought a new oak communion table, when you could do so for $25.00, and otherwise attended to many of the needs of the minister and congregation. It might be noted that needs of these years sound rather quaint since church requirements involved ‘stove blacking’, matting for the porch, an oil mop, and a drinking pail for the parsonage.

As long as there were young people around, the women were ready to support them. Each year they provided for the Christmas Program, often a sliding party, had special ‘thimble parties’ (which were extra sewing/knitting sessions) during the winter to make Christmas gifts. They sent a dollar to Eatons and Simpson-Sears each year for five cent ‘fish pond’ items and often arranged, as they did in 1933-36 for the school teacher (Beryl Porter) to assist them by providing a program.

In the larger community, the W.A. served supper to the ball players, and assisted poor families at Farrelton by sending clothing.

In the meetings themselves, for a long period of time, members responded to roll call with a verse of Scripture containing a certain word that had been arranged the month before. For example, some of the words which were used were: believe, deliver, faith, love, neighbour, save and wisdom. The meetings and activities seemed to adhere to a very regular format as did their activities. However, for some reason, Mr. Jobb, minister at the time, found it necessary to attend the February 1935 meeting where he ‘reminded’ the ladies..." of the necessity of following the rules and regulations.. .more closely" ²⁶ than they had been doing. Wouldn’t you like to know what that was all about? It is interesting to note that the roll call word for that occassion was ‘judge’.

Since there was no hall or church parlour in these early years, the meetings were always held in the homes of the members and guests, or in the pleasant weather, on their lawns. Usually two members were the hostesses go responsibility was well shared around.

By the time the 50’s rolled around, some of the W.A.'s projects had changed focus, but not that much. The Brookdale Home for children at Farm Point had been opened, and the group supported that as often as possible. Also there were the church camps, Bitobi, Woodlands and Kallala as well as the church’s own Sunday School needs. The group also supported the Sunday School work at Rupert and Fairbairn, in addition to the Daily Vacational Bible School in Alcove.

By now the Men’s Club had come into existence under the direction of the Rev. Dr. L. Bacon, and since this involved a dinner meeting, the ladies were called upon to take their turn in catering these meals. In addition to this the famous ‘chicken pot pie’ suppers now called ‘strawberry festivals’ continued to be an annual event. The group also catered the occasional wedding reception and later funeral receptions were catered also.

In the years when Mildred (Chilcott) Townsend was the social convenor, a period that covered some eighteen years, Evelyn (Morrison) remembers that her mother, still living on the farm across the river, and still without telephone service was driven from house to house by Laura Easy so that she could arrange with each member their part in the fabulous ‘chicken pot pie’ supper. Not only were those particular treks remembered, but also the final trek to the ‘Homestead’ lawn for a great time of food and fellowship.

There was a time when these suppers did not occur, and when they re-commenced, they did so under the ‘strawberry festival’ name. They did however still consist of a full course meal.

In the mid fifties when the Alcove Community Hall was built, the Strawberry Festivals were moved from the Homestead lawn to the hall. One has to wonder if this was a good idea since it rained the very first year the event was taken indoors. This festival still occurs, although not specifically as a church event. Carlene (Hamilton) Jamison now convenes it: she continues to do her predecessors proud.

The Bacons brought to the congregation and to the W.A. their own missionary experiences and interests, consequently the group developed a ‘missionary’ emphasis and many af their devotional times reflected this. One way they did this was to read through the book The Turning World, a missionary story.

The group continued to maintain the church’s needs by buying paraments for the communion table and pulpit, candles, baptismal bowl, in addition to re-decorating and arranging for a new chimney.

It was in the 50's that two large projects were undertaken, one in the community itself, and the other in the church. The former was the building of the Alcove Community Hall which would now house the suppers, teas, bazaars as well as other community events. The second project was the building of an addition to the church. This addition included a session room or church parlour, small kitchen and bathroom.

The W.A. was very involved in purchasing supplies for both facilities, particularily for the kitchens. In addition to the generous funds they provided toward the church parlour, tables were provided by Mrs. Stanley (Irene) Woodburn, and chairs by Mrs. Hyde-Clarke. Generous donations were also received from Mr. & Mrs. J.I. Thompson, Hilda, Russell and Ian Pritchard, the Draffin family, the Rogers family and Vera Boyd.

As a way of cutting expenses, the women’ bleached sugar and flower bags to be used as pillow cases, tea towels, and table cloths. They requested donations from such stores as Eatons, Simpson-Sears, Murphy-Gambles, Ogilvys and Freimans, and the stores usually responded with donations of material, and embroidery thread.

Although this period was one in which the rural youth were being educated in the cities and remaining there to live and work, this rural W.A., while remaining small, was showing a greater interest in Regional rallys and Presbyterial events. One such event saw Mayme Pritchard and Ormie Chilcott take advantage of a Presbyterial trip to McDonald College. A similiar event enjoyed by Lily (Earle) McCorkell many years ago has been preserved by photograph.

On January 3, 1962, the inaugural meeting of The United Church Women was held in Wakefield. The purpose of the new organization was and is "to unite all women of the congregation for the total mission of the church and to provide a medium through which they may express their loyalty and devotion to Jesus Christ in Christian witness, study, fellowship and service" (From the UCW statement of ‘Purpose’). The new UCW now replaced all previous women’s organizations be they called Ladies Aid, Womens Institute or Womens Association. At this inaugural meeting, the Men's club provided a banquet for the ladies. In the meeting itself, Ormie (Mrs. Stanley) Chilcott was chosen president of the overall UCW for the pastoral charge.

Soon after this event, the Alcove unit decided to give themselves a name. They had no sooner named themselves the "Willing Workers" when they changed it to the "Sunshine Workers". Had they become less willing?

Their projects continued in much the same fasion as previously: concerns for appearance of the church inside and out, comfort in church, aids to worship itself, Christian education and of course financial support for maintenance and mission. Beyond the church they continued to support camps, overseas projects, the Gatineau Memorial Hospital, the Bible Society and Morningside Home for the Aged.

The group now began to assume responsibility for one worship service during the minister’s holidays, as did the Men's club. The UCW's own mission studies involved several books, plus the adult study of the new curriculum. Their leaders also participated in the ‘leaders school’ from time to time, all of which added greatly to the quality of spirituality developing within this group.

Through the years gifts have been given to new babies, their mothers, brides to be, and members leaving the community. A group as small as this unit had become by the 80's does not like to loose any of its members especially those who have been very active. When Ormie Chilcott decided to move to Ottawa, the UCW planned a farewell for her which included other women from the community. This event was to honour the faithfulness she had demonstrated through the years and to present her with a lovely strand of pearls as a token of their love and esteem. The occassion will well be remembered by all who attended, not only because tribute was paid to one who had served the group and the community well, but because it was a tremendous evening of fellowship, full of wit and wisdom.

One could almost say this group has survived through darkness and flood. It has on at least one occassion had to cancel a meeting because of the flooding of the Gatineau River, on other occassions because of power failure, and because of other water problems in the church, but never because no one was there to give leadership.

The Womens Association and The United Church Women, through the years, have had many different people in various leadership roles. Some of the names keep re-occuring in the game and different offices while other women enjoyed quite a variety of roles. While our records are not complete, and gome names may be missed, some of those who have been president are: Agnes O'Hara, Hazel Rogers, Jennie Mullen, Mrs. D.A. McQuaig, Goldie Templeman, Hazel Trowsse, Mayme Pritchard, Laura Fairbairn and Marion Brown. Those who have been secretary are: Millie Chilcott, Clara Pritchard, Hazel Rogers, Sarah Fitzpatrick, Lily MeCorkell, Mayme Pritchard, Goldie Templeman, Winnie Johnston, Hazel Fitzpatrick, Betty Woodburn, Laura Fairbairn and Helen Templeman. Many others have acted on various committees and as convenors, but several people have held the same position for years. These have been Margaret Hamilton and Muriel Mahon as Sewing/Work convenors, Mildred Townsend as Social convenor, Jean Brown as representative on the manse committee, and in the early years, Margaret Newcommon as devotional leader.

By 1974 attendance had dropped severly, and a number of members began to be more senior and were unable to assume leadership roles. It was a discouraging situation. Yet just when the group would hit a very low ebb, they held a very successful bazaar, thus encouraging themselves. They were able to actively share in the church's 90th anniversary, and now they approach the 100th. In spite of some difficult times, the group has managed to stay intact. They have chosen to meet less often, but still rally to hold their annual tea and bake sale, and pot luck supper. In recent times they have called upon other members ot the congregation to help on these occassions, and people have been most willing to assist. They have on occassion requested help from the Rupert UCW and offered theirs in return. With these changing times, perhaps this new kind of sharing will bring a new kind of future to this unit - who knows?

The service rendered by these W.A./U.C.W. members and adherents through the years has been immeasurable. It has indeed been service in the name of Christ, which has been honourable, faithful and deeply appreciated.

Our Learning Community

Sunday School And Youth Work

In many respects, the life of the Sunday School was like the life of the choir, for at times it was sizeable, small or non-existent. In recent years the Sunday School has been re-commenced to meet the needs of some new children. However, only one or two of these children are actually from Alcove. Alcove and Rupert share worship services, and alternate weekly the location of the service. Rupert has a number of young families which are by far the largest part of this Sunday School. With Barbara Layer, a number of Rupert parents teach and participate on a regular basis.

A few years ago, Barbara felt the need to do something to include the children in the life of the church, and so Sunday School was re-instituted. At the time the children were at a nursery level, but they quickly grew and a number can now read and sing quite well.

Through the years, many people were involved in the Sunday School. The minister's wife usually taught, but also led the opening worship portion of the Christian education time. The group was then divided into appropiate classes. At times other members of the congregation took part in these opening exercises. Alex Fraser, who later became a lay preacher for the United Church, was one of them.

As the years progress, memories tend to fade and some people who were very active have no doubt been forgotten. However, a number have been remembered. Some of the teachers remembered are: Mr. Parmeter, Mrs. Shorten (1922-27), Rev.G.F.Lalonde (*) (1927), Ulilah Labrick, Mrs. McCord (*) (1931), Mrs. Hill, Miss Annette Giroux (*) (1933), Alice Lynch, Miss A. Moore (*) (1934), Mrs. McQuaig (*) (1936), George Pritchard (*) (1942-5), Hazel Gibson (*) (1944-8), Alex Fraser (*) (1945), Hilda Pritchard, Myrtle Shaver (*) (1946-50), Ruby Townsend, Ormie Chilcott, Della Chilcott (*), Vera Boyd (*), Charlotte Brookson (1951-3), Mrs. Mitchison, Winnifred Johnston (*), Ronnie Pritchard (*), Jessie Brown (*)) (1956-65), Carlene Jamison, Marion Brown (*) (1970), Werner and Barbara Layer (*) (1983).

Those names with an asterisk beside them have been Sunday School superintendants.

Mrs. Hill, the summer cottager who is well remembered for leading the community's famous ‘’canata’ taught Sunday school during the months she was here. A least one of her ‘children’ recalls that she was a ‘very good teacher’.

During 1922-27 when the Rev. A.F. Shorten and his family were here, Mrs. Shorten ran a CGIT (Canadian Girls in Training) group. It was quite small, perhaps 4-5 young people, but was well remembered as an important part of Christian development. Other CGIT units were active in the 40's and 50's, these were also co-ordinated by the minister’s wife. In the one led by Mrs. Brookson, some of the girls involved were: Carlene & Elaine Hamilton, Pamela and Marilee Chilcott, and Lorna Trowsse. One of the other groups was led by Mrs. Gundy.

There are reports of some very fine youth groups through the years. One such group existed during the time of Mr Mitchigson's ministry (1943-6). The group meetings were held in various homes, including some distant farm homes, and consisted of devotions, games and refreshments. They often had sleigh rides in the winter and would journey to the Rutledge farm across the river, or the McNally farm at Lascelles. Both the Sunday school and the youth groups of the church included a number of people whose families were not church members. Distance to one’s ‘own’ church and transportation were always factors to be considered. The Alcove church then, provided the community youth with opportunities for Christian Education they might not otherwise have had.

The women’s group has always supported the Sunday school both financially and by helping with the Christmas Tree program. Some earliest memories of this event was the famous ‘fish pond’.

By the early 1960's the Sunday School itself was virtually empty, but there were young people around so Marion (McCorkell) Brown (Alcove), Winnifred (Trowsse) Woods (Rupert) commenced a youth group which ran successfully for some time. They were assisted by Margaret (McCorkell) Reid (Wakefield) and Doreen (Stewart) Daly (Farrelton). The group went bowling, roller skating and had baseball games topped off with refreshments usually at the Wakefield church, but have been known to hit McDonalds. At times twelve to fifteen young people participated.

School:

In any small community, until recent years, its residents participated in the whole life of the community, they lived, worked, shopped, socialized and worshipped there. it was in the community they were born, educated, entertained, cared for when ill, waked and buried when dead. Residents lived as neighbours to their children and grandchildren. Since North Wakefield/Alcove was such a community, it was not unusual to find that members of the church were also school teachers either in Alcove itself, or other nearby communities.

A century of Schools indicates that the school was operating from 1895-1960. It lists the teachers of the North Wakefield/Alcove school as numbering twenty-two from 1921 to the time of amalgamation in 1960. Of the number listed, six church members taught in the Alcove school, and another five in other area schools. Those teaching at Alcove were:

1921-30	Hazel Morrison (later Rogers)
1946	Eleanor Kilgour (Newcommon)
1947-49	Myrtle Shaver
1950	Shirley McNally
1952	Charlotte Brookson
1959	Eleanor Newcommon (Kilgour)26

Those teaching outside the community were: Lyla McNally, Hilda Pritchard, Lois Pritchard, Carlene Hamilton, and Helen Rutledge (Newcommon). If we included those who were not ‘members’ of the church yet actively involved, the list would even be greater.

Of those who taught at Alcove, Myrtle Shaver and Charlotte Brookson, were both clergy wives.

Our Working Community

As indicated earlier, one of the earliest families to gettle in the North Wakefield/Alcove area was the Pritchards. While Andrew Pritchard and some of his family were builders, others became involved in farming. Like many other area homesteaders, farming was a way of life. The earliest church records indicate that many of these early settlers were involved in the life of the church for names like Pritchard, Hamilton, Reilly, Townsend, Chilcott, Maxwell appear frequently.

A central focus ot the community was the CPR line which ran from Ottawa to Maniwaki through the centre of the village. In earlier years there had been a stage run from Ottawa to North Wakefield making its final stop at the Fitzpatrick farm, at the upper end of the village. Later the great iron horse of steam carried its passangers, workers, and tourists to and from the business centre of the capital.

Merchants were able to utilize the rail service, farmers were able to ship their cattle from the cattle yards, and the sawmill owners were also able to transport their lumber from the local station. Although some have remembered as many as eleven trains a day passing through the village, the attached schedules do not show this.²⁷

For a number of years Harold F. Craft was the station master before moving on to Wakefield and Hull. He was followed by Arnold (Dick) Fitzpatrick. Both men were active members of the congregation and boards of the church.

Our working community at Erikson's Mill

A Congregation and Community Recalls

In these days, when one thinks of ‘recall’, one usually thinks of an automotive industry calling back one of their products because of some faulty part. When this congregation recalls, it remembers segments of the past, some very good, some good, some painful or tragic. Yet all ot these experiences have made the people who and what they are. These experiences have contributed to the congregation's communal character and have enriched its life of faith. And so it is in this spirit that we remember.

Remember when...

...Dr, James Pritchard came to your home, perhaps to deliver a baby or render other medical assistance.

...you signed the temperance pledge and received a gift/prize from the W.A. when successfully completing your ‘temperance exam.’

...families were quarantined. At least one young man thought he would tempt nature when the Shorten family was under quarantine...he kissed Jean over the back fence.

...frustration with a neighbour might ‘tempt’ one to burn a old tire.

...young women brought decorated box lunches to the garden social and the young men tried to guess who brought which box so they could bid on it and get to eat lunch the lass that took his eye.

...you received stars on a card for Sunday School memory work, or sheep on a picture scene for attendance.

...you danced in the old ‘Club House’.

...the young people of the village under the leadership of Mrs. Hill put on a ‘cantata’ which was later taken to the Wakefield Theatre. Can you find Mary and Bill Pritchard, Harold and Alice MeCorkell, Ruth Fitzpatrick, Kermit Mullen, Mona O’ Hara, Rosemond Ross, Vi, Elsie, and Sadie Fitzpatrick, and Dora McCorkell?

...you ate hamburgers in either Townsend's booth or Vera's Tea room?

...you had W.A. meetings in the Tea Room?

...the church was heated by two wood stoves at the back, and the wood shed behind the church.

...boys Sunday dress included a suit of long and short pants.

...some of the clergy’s infants dying at birth were buried in the Prichard cemetary.

...school concerts were held in the church.

...the teenage girls of the village learned to knit assisted by May Maxwell (Mrs. Jim) by making an afgan for the Red Cross.

...many people knitted for the ‘boys’ overseas.

...Rupert and Alcove congregations began to worship together.

...some of the village men sat on nail kegs in Chilcott’s store waiting for the mail.

...the service men returned home from overseas.

...meeting the train was a highlight of your day.

...the dead were waked in their homes, and the bereaved placed a black wreath on the door.

...there was no community hospital and you needed help, remember who came, who had a phone, who had transportation, who minded the children.

...sermons went on and on...

...some of the great preachers inspired you so.

...your sang the great Gospel songs in church and also around the piano at home.

...choir practice was in the homes of individuals and the time of fellowship you had there.

...you sat on the look-outs.

...the Club House was dismantied and the wood used to build a family home.

...the Cooper House was burned.

...Mitchells, Mullens, or Browns had a store, or Townsends, Chilcotts or Plunketts.

...you taught Sunday School.

...you attended family weddings or baptisms in the church, or maybe they were at your home.

...Mr. & Mrs. Fox ran the ‘Homestead’ as a summer place and took in summer guests.

...the minister’s children seemed to be the worst.

...you had to arrange your own transportation to high school. Luckily people like Alex Fraser worked at the plant and could give some a lift.

...the ‘penny plays’ staged by the children were inspired by the need of a new church roof. And how these plays inspired Mrs. Hill’s famous ‘cantata’.

...you cheered your community hockey or baseball team.

...you travelled to church by buggy or sleigh.

...Goldie Templeman and Harold Cratt sang their solos.

...you cranked your phone and car.

...Sarah Fitzpatrick ran ‘central’.

...you could actually see the Pritchard cemetary.

...you went to church twice on Sunday, once to ‘Sabbath school’ and once to church

...Dr. J. Pritchard, so tired from his rounds, stopped for a sleep or meal at your farm.

...Jean Brown, Margaret Hamilton, Mayme Pritchard & Laura Fairbairn received their life memberships from the UCW.

...Millie Chilcott was appointed organist in 1946.

...the minister’s salary went ‘down’ to $800.00 plus $100.00 for the car (1948).

...Kermit Mullen beat Lily MeCorkell out on tender bids for church caretaking by $1.00. Mrs. McCorkell bid $27.00 for the year and Kermit bid $26.00.

...services were combined (in the winter) with the Anglicans for a while-1980.

...Cantley requested services from our minister-1944.

Ministers Serving in the Methodist Circuit - North Wakefield Congregation

1846	William Morton
1847	George Young
1848-49	Erastus Hurlburt
1850-51	John Armstrong
1852-53	John Howes
1854-55	Silas Huntingdon
1856-57	George Carr, Edward Glassford
1856	James Roy
1859	Michael Baxter
1860-62	Andrew Armstrong Wm Scott
1863-64	Garrett J. Dingman
1865-67	Richard N. Adams
1868	Daniel Connolly Robert Lee
1869-71	Samuel Teeson
1870	Richard Shier
1871	William Buchanan
1872-75	George G. Huxtable R.M. Hammond
1876-78	Jabez B. Keough
1879-80	James O'Hara
1884	James Fallick
1889	S. Stibley
1890	John Fowkes
1891-94	William Austin F. DeLong
1895-97	H.W. Burnett
1900	H. Krupp
1900-04	W. Pyke
1904-06	Henry A. Young
1906	W.J.Beamish
1907	A.J. Martin
1907-09	Richard Eagleson
1909-13	Mark Styan
1913-16	Richard W. Street
1916-17	J.J.E.Brownlee
1918	John G. Fulcher
1919	Henry W.W.Bromwich
1922-	Arthur F. Shorten
The Rev. Arthur Shorten was the minister at the time of Church Union in 1925. He was extremely popular, and he, with some other lay people, helped the union process considerably. From this time, he officially served The United Church of Canada. The new charge was called Alcove/Rupert.
1925-26	Arthur F. Shorten
1926-29	G.F.Lalonde
1929-31	Robert McCord
1931-35	F.J. Jobb
1935-42	D.A. McQuaig
1942-43	James Hamilton
1943-46	Francis Mitchison
1946-51	Thomas Shaver
1951-S3	Ralph Brookgon
1954-57	(Pulpit Supply by clergy and lay preachers. Mr. Gundy, James McFarlane and Robert Smith were some of these.)
1957-65	R. Leonard Bacon
In 1959, The Alcove and Rupert charge amalgamated with the Wakefield charge now making it a three point charge and called the Wakefield Pastoral Charge.
1965-69	Charles Judd (Edward J. Judd?)
1967	Robert Taylor - supply
1969-71	Lawrence Lewis
1971	(Pulpit Supply)
1971-76	Thomas M. Simms
1976-88	Gerloff Lokhorst
1988-89	Lay Pulpit Supply -Frank Hare
As the congregation moves into the next (church) century, it will do so under a new minister arriving July 1st, 1969.
1989-	Christine Frye

Through the years many people have served on the Church Board as elders, stewards, trustees; on the executive of the W.A. or U.C.W.; and as workers in the Sunday School. Others have served on various committees. Some have never actually held an office yet have supported the work of the church in a variety of other ways.

As the church moves into a new era, its future will depend upon its sense of mission. It will depend upon its willingness to venture away from ‘tradition for tradition’s sake’ and break new spiritual ground for the sake of Christ and the Gospel.

The ‘official’ team that the Rev. Christine Fry will find here to assist her consists of elders, stewards and trustees. Those serving on this team are:

Elders:
      Ronald Pritchard (Clerk of Session)
      Goldie Templeman
      Norman Mahon
      Lois Wilson
      Marion McCorkell-Kelly
      Jo Jamison
      Harold F. Craft (honourary)

      Stewards:
      Marion McCorkel1l-Kelly
      Barbara Layer (treasurer)
      Werner Layer
      Ruth Pritchard
      Lois Wilson

      Trustees:
      Ron Pritchard
      Helen Templeman
      Marion McCorkell-Kelly
      Jo Jamison

End-notes

1. Norma and Stuart Geggie, Unto the Hills. (Old Chelsea, Quebec: The Historical Society of the Gatineau, 1976), p.6.
2. The Christian Guardian, June 15,1870. Public Archives of Canada: Microfilm.
3. Elizabeth Muir, Theme speech, "Our Particular Heritage, the Irregular People." Annual Meeting of Montreal and Ottawa Conference, United Church of Canada, in Iroquois, Ont., May 28, 1984.
4. Ibid. p.5.
5. Elie Halevy, The Birth of Methodism in England. (London: The University of Chicago Press, Ltd., 1971.)
6. Elizabeth Muir, "Gur Particular Heritage, the Irregular People", p.6.
7. Elie Halevy, The Birth of Methodism in England, p.37.
8. The Hymnary of the United Church of Canada. (Toronto: United Church Publishing House, 1930) p.50, p.104.
9. Elizabeth Muir, "Our Particular Heritage, the Irregular People," p.9.
10. Ibid. p.10.
11. Ibid. p.1.
12. Mary (Pritchard) Thompson, Interview, Ottawa, Ontario, Jan.20, 1987.
13. Norma and Stuart Geggie, Unto the Hills. p.13.
14. Mary (Pritchard) Thompson, Interview.
15. Harold Craft, Interview, Alcove, Quebec Feb. 24, 1987.
16. Board of Session, North Wakefield Circuit, Minutes 1916-1926, Aug. 29, 1922,
17. Ibid., July 22,1919.
18. Ibid., May 2, 1924.
19. Ibid., Feb.2, 1925.
20. Norma and Stuart Geggie, Unto the Hills, p 43.
21. Board of Session, North Wakefield Circuit, Minutes, Jan. 11, 1926,
22. Official Board, North Wakefield and Masham charge, Minutes, May 28, 1928.
23. Bill Siksay, Study report "Faithful Present-Faithful Future" (Montreal: Dialogue Centre, Montreal and Ottawa Conference, United Church of Canada May 1966) p.10.
24. Ralph Wushke, The West Quebec Project. (Montreal: Dialogue Centre, Montreal and Ottawa Conference, Ottawa Presbytery, United Church of Canada 1987.)
25. Stewart Landon, The Volunteer Choir. (Dayton: Lorenz Publishing Co., Volume 48, Number 6, March 1961.)
26. Minutes: Womens Association, February 1935,
27. Corporate Archives Canadian Pacific Railway, Montreal Folder A, Timetable - May 18, 1905,

Sources

Appleyard, Simon."The family world of the Wesleys," This England, Winter 1984, Vol.17, No.4.

Evans, Patrick M.O. The Pritchards and related families. n.p., n.d.

Geggie, Norma and Stuart. Unto the Hills Old Chelsea: The Historical Society of the Gatineau, 1976.

Halevy, Elie. The Birth of Methodism in England. London: The University of Chicago Press, Ltd. 1971.

The Hymnary of the United Church of Canada Toronto: United Church Publishing House 1930.

Memorial Committee, Katherine Moore. A Century of Schools Protestant Education in Wakefield, Masham and Low 1850-1960. Wakefield:n.p. 1985.

Siksay, Bill, Study report, "Faithful present - Faithful future", Montreal: Dialogue Centre, Montreal and Ottawa Conference, The United Church of Canada, May 1986.

Wushke, Ralph. "The West Quebec Project". Montreal: Dialogue Centre, Montreal and Ottawa Conference, Ottawa Presbytery, United Church of Canada 1987.

Unpublished Sources

The Christian Guardian, The Methodist Church of Canada. Public Archives of Canada.

Muir, Elizabeth. Theme speach "Our Particular Heritage, The Irregular People." Annual meeting of the Montreal Ottawa Conference, United Church of Canada, Iroquois, Ont. May 28, 1984.

The Ottawa Journal, Public Archives of Canada.

Board of Session Minutes, North Wakefield Circuit, 1916-1957, Methodist -United Church.

Congregational Meeting Minutes, North Wakefield - Masham, United Church of Canada, 1925-1971.

Minutes of the North Wakefield Congregation of the North Wakefield - Masham Charge of the United Church of Canada, Dec 14, 1925-Feb. 16, 1963.

Minutes of the Official Board of the North Wakefield - Masham Charge, United Church of Canada, 1925-1956.

Registers or the Methodist and United Church, North Wakefield and Masham.

Courtesies

The compiling of this book would not have been possible without the encouragement, and assistance of a number of people. I would therefore like to offer my sincere thanks to all those who have helped in any way:

• to those who have recalled people, places and events which have aided this story.
• to those who have loaned their pictures
• special thanks to Orville Brown who graciously shared his treasure of Ottawa Journal stories. Likewise Shirley McNally her file of Journal, Citizen and News clippings, and Sarah Stewart her newspaper article.
• I would be greatly remiss if I did not thank Barbara Easton for her editing assistance.
• to those I consulted with regarding the printing process, They are: Don McGarry, Bing Thompson, & Gordon Gross. Special thanks to Ivan Jeperson whose experience, time and suggestions have been deeply appreciated.

* * * *

This publication has been assisted by the generous gifts of-

Carole (Wilson) MacFarlane
and
Shirley (Wilson) Armstrong

remembering their ancestors John & Elspeth Wilson, who came to North Wakefield from Scotland in 1914 with their family. Some of their children and grandchiidren settled in the area becoming active participants in the life of the church and community.

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List of Gatineau Valley Churches.