WILLIAM WESLEY OTEY- LIGHTNING ROD
BIRTH AND EARLY YEARS
The world in which William Wesley Otey was born was very different from what we enjoy today. The date of his birth was March 14, 1867. The nation was trying to recover from the Civil War that had raged up until recently. Large sections of the country were destroyed. The population had been minimal as men had been killed in battle as well as civilians had also been killed. Indeed, it was a realm of chaos and confusion. Reconstruction was well underway, and the suffering local populace was set upon by “Carpet Baggers” who sought to make their fortunes by feeding off the people in town. This was something that nearly everyone in the war-ravaged South had to put up with.
Otey’s birthplace was near Snowville, Virginia. Snowville was known for many preachers who had their start in that locality. His future in-laws-the Showalter family were from there. Young Otey spent the first five years of his life in this area. After that time, the Otey tribe was to move near Christiansburg, Virginia. This was followed by moving every year or two as his father, Joshua, was unsuccessful at any particular trade he was to try, including farming.
In 1878 the Oteys were to make a long move which was 20 miles away. This was to start farming in Locust Grove in Floyd County. He was to purchase the farm though he had no money. The owner who was “selling it” to him knew that a hardworking farmer with a brood of boys would make sufficient improvements to the property even if they could not actually provide the cash to pay the price. The property would have been improved and still his. It was a sad time for the poverty-stricken farmer. Joshua and his sons, including W.W., had to clear more property to make the farm worthwhile. Much work would have to be done to clear a field. First, trees are girdled, then cut down. After this, the root system would need to be removed to create a clear field in which crops could be planted. It was tremendously labor intensive, yet it had to be done.
The family lived here for four years which was longer than any place that they had been in while the children were growing up. It was tremendously difficult work, and it left absolutely no opportunities for the children to attend formal schooling in any way. They learned at the handle of an ax or a hoe. The struggle merely to survive made this struggle a very difficult one. Though an attempt at education was made the first fall, they were in Floyd county in hopes of a few months, which came out to a few weeks. It was from the classroom to drudgery.
The fall that William was thirteen, he was reenrolled for another five-month school term. He did profit from hearing the few other children reciting before the teacher as the method of the day was used. An astute student such as William could learn a tremendous amount by being quiet and mindful of what the other grades were saying in front of the teacher. The family had a speller which William used to learn to read. He then made the most critical reading of his life. The family also possessed a Bible, and William read it from cover to cover, making a tremendous impression on him. This one impression would stay with him for the remainder of his long life.
After a long series of one-year moves, Joshua Otey came to work the land which belonged to a close relative. Both were members of the Church of Christ and were close. Joshua’s boys must have been an attraction to the relative who saw a large work force. In the fall of 1884 Joshua moved his family to Showalter, Virginia. The move had great significance to young William for it was among these brethren William would find a wife.
MARRIAGE
While the family arrived too late in the day to move in to their “new” home, various relatives arrived to take Joshua’s children home to sleep for the night. This was where William met Minnie Showalter, his cousin. They would be married within a year. Upon her death, many years later W.W. was to write: It was on December 29, 1884, nearly seventy-two years ago, that I met Minnie Showalter for the first time. How vividly I recall that hour. Standing some ten feet distant, I happened to turn my face toward where she was standing. Our eyes met and held as if by magic for a moment. Were I an artist, I could even now, after nearly seventy-two years, paint that unforgettable face, and even the dress she was wearing. I could not see her clearer if she were right now standing before me as she did in that solemn and sacred moment when first we met. The face was a true likeness of maidenly modesty and purity. I read the story of Jacob & Rachel long years ago. His mother had to send him the long distance to his uncle Laban, to escape the wrath of Esau. He went to the well, and met a girl, I imagine about 16 years old, who had come to water her sheep. “And Jacob kissed Rachel,” his cousin. I did not kiss my cousin, Minnie Showalter at that first meeting, but I loved her more than seventy years.”[1] This seems to have been as near a case of “love at first sight” as any one might observe.
Minnie was born February 13, 1869; William was born March 14, 1867. When first they met, William was then not quite eighteen years old, and Minnie was not yet sixteen. Meeting Minnie was a pleasant bonus William got along with this move to Showalter, Virginia. On Christmas Eve, 1885, which they rationalized was a convenient time to get their families together, a preacher by the name of J. L. C. Lindsey united this young couple in marriage.
After the marriage, W.W. started looking for a place for his own family. He saw up the mountain a place where a spring came forth from the hill. Around this spring was a very pleasant grove of trees that William desired to build his house.
W.W. begun to clear the mountain for lumber for his house as well as the tract that his father-in-law gave him as a gift to the young couple. This was done after his regular chores so we see him as a very busy man. It took him several months to cut as well as notch all the logs. When this was complete both sides of the family came together to assemble the 16′ x 20′ one room house. The young Oteys now had their own home.
BAPTISM
The Joshua Otey family had moved so often and did not find existing churches where they could attend. There was the Bible and some religious talks while the children were growing up. They considered themselves as members of the Church of Christ though the actual practice of the New Testament precepts seemed to be greatly lacking.
Henry Showalter was seen as the religious leader of the Showalter community. His son J.T. created a congregation and acted as the preacher in that congregation before the Civil War. Many members stopped attending during the war. Afterward, Henry Showalter, W.W.’s father-in-law presided.
W.W. knew that something was lacking and he told his father-in-law that he wanted to be baptized. He contacted his cousin J.T. who went down to the Otey home. Upon receiving word that William Otey wanted to be baptized, J.T. Showalter set up an appointment to preach at Laurel Ridge in the morning while in the Otey community in the afternoon. This occurred in the summer of 1886. It was in that evening when William Wesley Otey became a new creature in Christ: a very serious thing that he held throughout the remainder of his days.
The defunct Church in Showalter was soon reanimated. The effect of the Otey baptism had upon the community caused many to return to their religious duties and soon the Church was home to many such obedient souls. Otey became a hard worker in the Church at Showalter. He was a good song leader. Otey was encouraged to lead in public prayer and soon became the chief speaker from among the congregation. The job seemed to be his and his alone. The little Church began to grow as others heard about it and Otey spoke and exhorted them to be faithful. It would have been better for Otey had there been older, more mature members that he could have learned from but the situation appeared to be ideal for him as he rose to meet each challenge. It made him a much stronger minister as he grew in grace and knowledge. He knew that William Wesley Otey was going to be a preacher for life.
PREACHING
From 1886 to 1904 W.W. Otey preached the gospel among the churches of southwest Virginia. There is very little information on him from 1886-1888 though he was a struggling farmer trying to raise a family. He spent many long hours planting and harvesting crops. He also tried to study his Bible as much as was humanly possible. One area where he was surely dead-serious was in regards to preaching the gospel. His study was absolutely necessary because the care and work of the Laurel Creek congregation fell upon him and he did not have any further advanced brethren to lean upon. He was THE leading disciple in the congregation. The influence of Josiah Showalter over the area and over Otey cannot be over- estimated. Showalter was the primary personal influence over Otey for several years. Showalter was an “anti” all the way. He opposed voting in the churches, preacher’s conventions, fairs and festivals to raise money. Societies and organs and everything else he considered to be innovations, regards whether others considered them innovations or not. Otey grew up under this militant teaching and he showed his metal in discussions with people throughout his career as a servant of Christ. Showalter said “we have preaching once a month and it is needless to say we have no organ, choir or pastor.” Many things of interest occurred in the time that Otey was there. It was a very eventful time when those interested in change were not afraid to share their ideas and to not back down when they were approached by “antis”
On May 3, 1889 William Otey sent the first of many hundred articles to the Octographic Review, to brother Daniel Sommer for insertion in the paper. Otey wrote: I am twenty-two years old and without much education, but the lack of a collegiate education ought not to discourage us. What the Church most needs are a host of plain God-fearing men that determine to know nothing but Christ and Him crucified. I have not begun preaching yet, but I want to prepare myself to begin in the near future.[2]
Actually, Otey had been preaching for nearly two years in his home congregation seeing as there was no one else to carry out the Lord’s business. Otey was just a beginner by 1889 but his “father in the gospel” was waging war on all sides. Very soon he would have an assistant by his side who was looking to wield the weapons of the Spirit on many an occasion. With Showalter under such tremendous pressure, it was but natural that any cohort of his would he under the same sort of pressure. Young Otey soon was to undergo what might be called a trial of fire. His mettle was to be tested. The readers were left to decide what thing Otey was made of. The year 1890 was the end of the period in which Otey was to prepare himself for the upcoming trials. After that he was up to his waist in conflict. Daniel Sommer was the epitome of anti-ism in the north and led the charges against the progressives who were seeking to remake the Church in their own liberal image. His American Christian Review was where J.T. Showalter would write from time to time under the heading “Jottings From Virginia.” Otey soon learned the value of gospel papers and would use them throughout his long and busy life.
During the summer of 1890, Daniel Sommer began to make plans for an early fall visit to southwest Virginia. Showalter and Otey rejoiced. Neither had ever met Sommer, and both felt that the stature of Sommer would lend support to the cause they advocated. The brethren advocating the societies began to get a little jittery at the thought of Sommer coming to their area, the society advocates were planning to hold a convention at the time around Sommer’s visit though the date was changed to before he arrived. The progressives rejoiced in the fact that they did not have to deal with Daniel Sommer or even J.T. Showalter.
One of the appointments arranged for Sommer was at the Shiloh church, about nine miles due west of Snowville. It was also about nine miles from Shiloh to the Showalter community. When Otey learned that Sommer was to be at Shiloh, he was determined to go hear him. When the day for Sommer’s appointment arrived, Otey and his family went by wagon to Shiloh. Sommer was walking up the long flight of steps going in to the building when he glanced back and saw a tall, gangling, young man piously coming to meet him. He could tell that the young man was wanting to be introduced to him. So, Sommer came back down the steps, and W.W. Otey and Daniel Sommer shook hands. Thus, was formed one of the closest ties in W. W. Otey’s life. Sommer soon had filled his appointments and returned to his home. But the lives of Sommer and Otey were to touch again and again.
A FEW MONTHS IN OHIO
On February 14, 1893 W.W. Otey, his wife and three babies boarded the “Lightning Express” and other trains to travel to Beallsville, Montgomery County, Ohio. Upon arriving Otey stated that he was not there to support the Societies. He had come to Ohio to work and began with a meeting in early March at Malago, Ohio. They stayed with a local family until suitable living arrangements could be arranged. While at Beallsville, he began to write under the heading “Bible Reflections.” The extra time now afforded Otey the opportunity to write on subjects requiring more study. His earlier writings had been more like news reports with a few paragraphs added. Now, he began to dig deep and wrote on subjects such as the power of the gospel and importance of immediate obedience to the terms of salvation in another. During the summer of 1893 he wrote that God’s creation was one of order and not confusion. He stressed that when it came to religious activities are concerned, God either set some limitations upon him or he did not. If no limitations were set, he was free to do as he wished when it comes to religious activities. In August, he wrote a few paragraphs on the objective of a preacher. He insisted that every gospel preacher ought to intend to preach, first, so that none will fail to listen attentively; second, so as to present the word clearly and plainly so that none can fail to understand it; and third, so that, the gospel having been forcibly given, none will fail to accept it and render obedience to it. “The gospel preacher should strive to arouse the most stupid, to instruct the most-simple, and pierce the most hardened.”[3]
In August, he conducted a nine-day meeting four miles south of Woodsfield, Monroe County, Ohio. Nine were baptized and two were restored.
Just as abruptly as Otey decided to move to Ohio, he decided to leave. After he had been gone from Showalter, Virginia for 11 months, he returned. Nothing was ever said publicly why he chose to leave. It is apparent that things did not work out in Ohio as he had planned and hoped they would. Upon returning to Showalter, he wrote “After a somewhat prolonged silence I again take up the pen.”
A DECADE IN VIRGINIA
After arriving at home Otey had aged a little and gained considerable experience. He once again began with the Virginia churches. His zeal and vigor returned and he once again worked among them.
There was a dispute between Otey and his father-in-the -gospel, J.T. Showalter. It had to do the Showalter’s son having purchased a membership in the college. An article was written in favor of this college which immediately brought forth a reply from Otey that Bible Colleges were the seedbed for most of the Societies and that this school was all the more dangerous because of Showalter’s association with it. It was eventually put to rest and the filial relationship continued.
OTEY-HYLTON DEBATE
In an early fall meeting, it became apparent that Otey differed highly from the ‘Dunkard’ German Baptist Churches. Things were said that should not have been said and pressure grew, leading up to a debate between Otey and C.D. Hylton who was 35 years of age, well-educated and the most capable preacher among the ‘Dunkards’ in that part of the state. Hylton wrote Otey that he was not looking forward to the debate. Circumstances just worked out for it to occur.
There was a tremendous crowd and the weather was nearly perfect for such an out-of-doors event. Otey left Hylton to decide when the proper time for the debate to end. This of course, happened long before he was ready to swing the sword of truth. Otey prevailed in that early debate and soon began to look for opportunities in which he could bear the sword of the spirit in his relationships to those who were outside the kingdom either by ignorance or by choice.
Otey labored in Southwest Virginia for the better part of a decade. In the latter part of 1894, he was to leave this treasured spot for good except for short visits to relatives. He moved from Showalter to Pine Run in Pulaski county, that Showalter felt that Otey could successfully labor among the saints. His labor was to save them from the Progressives who were always happy to lead some misguided church away from the point where they were anchored in Christ Jesus to the realm of human-guided associations.
While there he wrote more on the essentials of effective preaching. He emphasized clearness, earnestness and forcefulness. He recommended that young preachers keep the company of older preachers who would be able to guide them.
It had become customary for the brethren in a general area to meet annually, during which time it became customary for exceptional brethren to speak. Otey was never in favor of these “Mass Meetings” and so wrote in the Review. He suggested that if the brethren were going to have the meetings call them “Assembling of the disciples of Christ” which would be a better description. Sommer felt the name was too long and so indicated in the Review. The two could not agree.
Otey had been preaching only for three years but stated that for eight years his thoughts and meditations by night have been chiefly concerning the Church. He then began to write on “Apostasy and Reformation” in the Review.[4] In after years it could be seen of Otey’s labors by the articles he was writing in the journals. He very faithfully wrote from whatever spot he was working in. He had returned to Beallsville in Ohio for a gospel meeting. On his way home he stopped at Fairmont, West Virginia to preach a few days for the Church. He found that that congregation was in severe trouble and Otey saw that it was caused by the preacher. In speaking of troublers, Otey said: “if apostasy be a sin, then they have sinned the most knowingly, deliberately, and grievously of any people who do live, or have lived on the face of the earth.”[5]
By the end of 1896 Otey had been working with the Pine Run church for two years and had 40 additions. The existing members had been strengthened. These two years were very pleasant ones for the Otey family.
Unfortunately, good times are often followed by hard times. Otey’s youngest son had an illness that lasted from May to November which ultimately brought about the death of the child due to a strangulated hernia. Also, for the entire time there the Oteys were not supported sufficiently. He had hoped that he would be sufficiently supported so that he could give his time completely to preaching. He was forced to pull out his tools and work as a carpenter. This occupation would rescue him a number of times over the long life which he led. There are many additions and smokehouses in that area which speak of a humble preacher’s effort to get by.
In 1897 Otey encouraged some lone Christians to start to meet together. Soon there were 8 souls meeting in one of the member’s homes. Shortly, a lot was purchased and a building put up. Not only did Otey preach for free but he also built the edifice for free. Times were tough and W.W. Otey knew it. Yet, despite all the negative issues he maintained his Faith and kept on moving.
Within a year after Otey left Virginia to move to Lynn, Indiana in 1904. Both churches mentioned above were turned to the Progressive view. One member said “old preacher Otey was one of the smartest men we ever had at Pine.” Yet, within a year both churches were gone from the principles that Otey had labored day and night on.
OTEY-LINES DEBATE
This debate occurred in 1899 between Otey and a Mormon doctor by the name of Joseph H. Lines that had challenged the brethren for a debate. The propositions were “Resolved that Joseph Smith was a prophet of God and the book of Mormon is also the word of God.” Otey prepared himself by ordering and reading 17 books on the subject. He was as prepared as possible. The only discouragement was in getting a stenographer. For some reason it was an impossible task. It was one that Otey later related as one of his deepest regrets of his life. Several times the Mormons kept people from testifying, even to the near ending of the debate. To this Otey said that if the debate was over, he would stay in town for several days exposing the fraud that Mormons operate under. That got the Mormon debater back on the stand. Otey sent a challenge to the Mormon authorities which they promptly ignored. After the event was over Otey wrote a series of four articles showing how deeply he had prepared for the debate. (This writer has the 4 articles and is going to publish them at some point in the future.)
During the first part of 1900 Otey’s family had a severe case of influenza which made everyone bedfast except a five-year-old boy.
Otey was still limited in the amount of evangelistic work that he could do due to the fact that he needed to work to support his family. His dream was to be able to support his family in such a manner so as to give his whole attention to preaching the gospel and do evangelistic work.
Before he had agreed to leave Virginia, he had been doing a lot of preaching at various different locations in the area in which he lived. Some areas were 3 miles away and Otey would work a full day and then have to walk 3 miles to the meeting place. He would have to carry his small children along the way. He was blessed with many baptisms and saw growth in the local churches in which he labored.
A HOOSIER PREACHER
Early in 1904 the elders of the Lynn, Indiana church wrote in the Review of their desire to get a faithful man to locate in the area and to work as an evangelist. Otey read the article and was immediately interested. There were several factors that he had considered. Its location was central to many cities. In 1904 Lynn was a school town which had nearly 1500 inhabitants that was clean both physically and morally. There was not even a single saloon in the town. He also considered it as a clean area where he could raise his children in a proper fashion. The largest selling point was that there was a faithful church there that had seen the likes of Thad Hutson, J.C. Frazee and Daniel Sommer. The battle had already been fought and won by faithful disciples. All of these wonderful points made it possible for him to sell out his nursery stock in Virginia and contract for a new residence in Lynn. He rode the train back to Virginia where he would break the good news to his family.
When the train carrying the Otey family arrived in Lynn, nearly every disciple was awaiting their arrival. They arrived on November 28, 1904. The brethren lost no time in putting him to work. They asked him to hold a Gospel Meeting which he gladly did. He threw himself into the work with the same intensity that he had employed while among the Virginia churches. The brethren at Lynn requested that he devote one-fourth of his time to working there. He then filled the other three-fourths of his time preaching in other churches.
While in Lynn he wrote more for the Review then at other time of his life. It was not at all unusual for him to write thirty-five to fifty articles a year during this period. Otey was an optimist at heart. He did not like to hear discouraging talk. As long as he felt he was doing the will of God, he found no place for discouragement. During this period Otey was able to visit the Review office almost weekly because he was traveling through Indianapolis. He remarked that he owed more to Sommer for counsel and encouragement than to any living man. He also preached at the place where E.M. Zerr was preaching. He was able to meet a great number of other worthy names while traveling through Indianapolis on his weekly trips.
In August of 1905 Otey felt compelled to say something on the school issue. A breach had occurred between the Review and the Gospel Advocate. Otey did not object to the school’s existence, or even the Bible being taught in it, or to tuition being charged. His main objection was when it was attached to the Church in any manner. The fruit of the schools was evil even if they were started by men such as Alexander Campbell. The school he started was responsible for great harm. He also admitted that it was wrong to refer to them as “Bible Colleges” or “Christian Colleges” because the majority of their teaching was secular. He also objected to the appeal made by colleges to individual Christians or to churches encouraging them in “the name of Christianity” to contribute to them. As an example, J.N. Armstrong stated in 1904 that one’s salvation might depend upon whether he had contributed to the college he headed. Otey resented one’s interest in the cause of Christ being measured by whether or not he contributed to a school. Any attachment to the Church would be improper because they also taught secular knowledge as well. This was the basis of his objections and contentions.
Otey began a meeting on February 22, 1906 where Benjamin Franklin had started a congregation forty-three years earlier. This Church, in Newcastle, got caught up in the mad rush of “progress” and the instrument was added in the late 1870’s. The nearby Hillsboro congregation was sixty years old and had received those in opposition to the new items. Otey held a meeting which lasted for 18 days. On a Wednesday night he spoke for an hour and a half on the differences between the Church of Christ and the Christian Church. As a result, ten members of the Christian Church joined with twenty members of the Hillsboro church to form a new body in Newcastle. Among these ten were E.M. Zerr, who continued to preach until his death in 1960. He was also well-known for writing a commentary on the entire Bible. The greatest compliment that he received that someone from among the opposition stated “that fellow ought to be hung.”
W.W. Otey continued his heavy schedule of meetings and preaching through the years up until 1907. In that summer he began to hold meetings and to speak on the manner in which some preachers were paid for their services. Some were receiving $5 a week in support after they deducted their costs of transportation This tendency was very well known in these congregations. The families of these men suffered hardship for their faithfulness to the truth.
OTEY-BRINEY DEBATE
The year 1908 was the most significant and eventful year of Otey’s life. The reason for this importance was because it was the year when the Otey-Briney debate was conducted. Otey had preached at the famous Sand Creek, Illinois church in both 1906 and 1907. After his August 1907 meeting, he was in continuous contact with J. Fred Jones and later J.B. Briney trying to arrange for a discussion to be held at or near the Sand Creek Church. Otey wrote not that they were trying to set one up but as if it had already been agreed and they just needed to work out the “small stuff” like dates, propositions, times.
Later a problem developed where the debate was to be held and Briney said it was off. Otey hurried and Briney said that if a church in Nashville could be secured the debate would go on. Otey’s problem was that he wrote for the Review and Louisville was Gospel Advocate territory. Otey contacted M.C. Kurfees and he called the other preachers together and they reviewed all that had been written and spoken and made the necessary invitation for Briney to come to Louisville to debate Otey. Otey was invited to Briney’s house to speak privately. When it came to propositions Otey was forced to affirm a negative which was very difficult. When pressed about this by the brethren, Otey stated that he had to accept that or have no debate. When it became public knowledge that the debate was on, brethren from 10 different states said that they would be there. Unfortunately, most of the attendants would be the conservatives. The Progressives had already gotten past the issue and did not feel the need to rehash old arguments. Since this was the high point of Otey’s life it is important to know that John B. Briney was a first-rate debater who felt second to no one. The loose talk was that Briney would destroy Otey, the hick from the back woods. The Progressive papers-The Christian Evangelist and the Christian Standard both gave very little notice to it before and hardly any at all afterward. It was old hat and they did not think it mattered. But, after it was done, Otey received a couple of responses that he had hit home with his quiet, dignified style. Some few left the Progressives and returned to the Churches of Christ. Surely, Otey was pleased with these quiet victories. What he did have a problem with was getting the stenographer’s report in a complete form. He had paid $200 before the debate and only received half of the completed debate. The stenographer had part of the debate stolen from him. After writing fourteen or fifteen times Otey finally got a response. They were able to recreate the missing section from Otey’s notes. Finally, the debate came out in a printed form and the debate was over except for the far-reaching results. The debate wasn’t in print for long but Yater Tant reprinted it in 1955 and it has been available ever since with good results. It is seen as the counter-attack to the Progressive line of thought and has done its good work ever since it was put back into print. Nothing better on instrumental music and societies has been done. Otey gave a herculean effort and it shows that it was the absolute best work of his life so he will be remembered for years to come out of that 1908 debate where the backwoods hick gave a shellacking to the “great” debater of the Christian Church. Truth will always triumph over error and false doctrine.
In 1909 Otey was feeling that congregational evangelism was vital to the life and work of the New Testament church. Otey spoke on it many times and wrote about it often. J.B. Briney was to speak on science and the Bible in the Church in Lynn. Otey tried to greet him but Briney turned his back to him with a look of scorn. The incident was reported by the local press only magnifying it further. It was a good indication as to who had done a better, more thorough job during the debate. It did not speak well for brother J. B. Briney.
In 1909 Otey felt that much more needed to be said on the college issue and so he did. He did not want his silence to be an approvement to the issue so he both spoke and wrote on the subject.
In August of 1909 Otey went to a town nearby to Lynn that had not a single member of the Church in it. Otey spoke 37 times in a tent that had been provided by the Lynn Christians for this very reason. Another debate on the differences between the Church of Christ and the Christian Church was held under this tent with wonderful results being shown. Daniel Sommer stated “The victory for truth in the debate was grand.” It reminded him of Alexander Campbell’s statement that in the propagation and clarification of truth that one week of debating was worth a full year of preaching.
During the period of one year, Otey was partially responsible for the construction of four new congregations. It was a great year’s worth of work. Otey had every reason to feel some pride that these disciples had held to the truth when so many others had not.
In 1910 Otey felt the resistance from of a number of “faithful” brethren” who were readers of the Gospel Advocate and other related papers. This occurred because of his views on the college question. He was to answer a number of brethren who called to question his association with the Review and views on that troubling question. As always, he reacted in a brave fashion and brought out his charges against all of that group. Otey felt that the Review was doing a scriptural work in a scriptural way. The paper was nothing more than an extension of the preacher’s power to teach.
A long series of controversies developed between Otey and J.T. and G.H.P. Showalter. The college issue had alienated these old and dearest of friends. It was the darkest and most alien of times between these friends and dear co-workers.
Early in the year Otey had met James A. Harding and had a frank and honest discussion. They felt that a debate would go far in bringing the issue before a large number of brethren. Otey felt that this discussion would go a long way to cooling off the feelings that brethren had and hopefully bringing reunion among these aging-and aching-workers for the truth. If the Church could not preach through a human organization, how was it that they could teach through a human organization? This troubled Otey greatly. He asked several prominent brethren to hold a public discussion to clarify the issue. Unfortunately, he never had the opportunity to do this.
Also, in 1910 there was another issue which came to light which is now referred to as “evangelistic oversight.” This issue would ultimately destroy the relationship that W.W. Otey had with Daniel Sommer. It destroyed a wonderful working relationship by the time that it had run its course. It is still an issue even to this date as it would give oversight of a congregation to the evangelist until there were responsible elders appointed. Otey felt that a public response was necessary even though he did not agree with his friend, Daniel Sommer. This issue was very destructive and damaged relationships in congregations all across the nation. It was to bring severance between the two parties in the one congregation. Could anyone other than the devil be responsible for the results?
When warmer weather was returning Otey got out the old tent that he was provided and he went to work. I am sure that these issues troubled him greatly but he held that his work reaching out to the lost was more important. He then found that his tent leaked profusely. Fortunately, a local tent company gave him the recipe for reworking the ten and making it waterproof. Little details as such would not hold him back for long. In fact, within a short time he would hold one of his finest meetings in a place called Paoli. This was despite the opinions of many of the brethren who lived and worked in this area. Otey decided to take the chance and had his tent shipped by rail to the location of the meeting. After some hard preaching 74 accessions to the Church made for a very nice congregation. Before the tent was taken down a lot was paid for and $675 had been provided towards the construction of a meeting place. This was absolutely wonderful and it brought Otey out before the public like he had never been before.
After this great excitement Otey had the tent sent to a nearby location where he hoped to repeat the same program as he did the first time. Unfortunately, he was laid low by an illness which totally laid him flat. The tent was packed up while he languished in bed.
Both before and after the Briney debate Otey had been watching with interest the developing storm between the Christian Standard and the Christian-Evangelist. The latter were ultra-liberal and left the Standard brethren in the dust. This battle would continue to grow and spread among all who referred to themselves as “Progressive.” Briney, McGarvey and other brethren who rejected the liberals were left behind in the dust of the storm they had created. The “conservative” liberals were in a storm and fighting for their religious lives. Otey could stand on the sidelines and only watch in fascination while this small war continued to grow. This rapidly warming situation had provided the heat when the battle with the Church of Christ was happening around the 1908 Otey-Briney Debate.
The conventions of the two liberal wings was to be a major war as the Standard brethren tried to stop the ultra-liberals from rolling right over them as it headed out of Jerusalem towards Rome.
The year 1911 was a quiet, rather uneventful time of Otey’s life. His summer meetings were not as fruitful He met with brethren in several places and was planning to move to Winfield, Kansas by the next fall. He cancelled his meeting until he could hold it while living there. The seven years stay at Lynn is considered to be the best, most fruitful work of his life.
KANSAS…OR BUST
Otey was thinking that by locating to Kansas he would be as centrally located as was possible in that day. He was there for eighteen years and it is considered as nearly his least productive period of time as far as preaching and holding meetings. He located himself in Winfield which had a very strong church which was easier to work with. He began by bearing the hammer and saw building a house for his family. After that he wanted to start writing for the Review again as he had been lax in his writing because of different reasons, meetings, debates etc. He actually had problems with his first meeting because of the cold due to his early start. He had gone to several places and held successful meetings. His goal was to spend the entire summer in the southern part of Missouri but he had not seen the greatest storm Otey had yet encountered. Apparently Otey had been carrying on a private debate with Daniel Sommer though everything looked peaceful on the surface. Since Sommer had written his articles on evangelistic oversight, Otey had been studying the issue and he and Sommer were at sword-point. Sommer was incapable of maintaining a relationship with even a close friend who differed with him. It seems that you could work under him but not with him. (This maxim was given by a friend) While this was going on there was trouble in a congregation in Kansas City Missouri that a number of people got involved with including both Sommer and Otey. Now, Otey never was afraid to be involved in a scuffle if right and wrong were at odds. Sommer spoke improperly of him and feelings were hurt. It was a just plain bad situation. The Winfield church put charges against him probably because they looked up to Daniel Sommer and Otey was now persona non grata because Sommer spoke ill of him. Otey was disfellowshipped by Winfield.
Sometime later Sommer retracted his position on evangelistic oversight and Otey was “re fellow-shipped” by the Winfield church. However, this trial caused some unpleasantness for several years. He did not know that this conflict with Sommer would force 15 years of obscurity upon him. He had no way of keeping contact with those thousands of brethren whom he would write articles.
In 1912 Otey held his last debate A socialistic infidel named J.W. Madison. Otey’s only compliment paid to Madison was that he was the best “rabblerouser I ever saw.” No report from the debate was available.
Otey started a paper called Gospel Light but not a single copy of the paper can be found anywhere so not more can be said about it.
During 1913 Otey was forced to cease full-time preaching to work full-time. Six of his children were in school. His earnings from preaching were some twelve dollars a week which was not support for a family of six and a mortgaged farm. He had started, while in Indiana, to raise Registered Duroc hogs. He now went into full-time business to support his family more adequately. This was his chief support until he moved to Belle Plaine, Kansas in 1923. He also farmed 80 acres that he owned near Winfield.
Otey had enjoyed some success in private business. He thought that he could pay his mortgages off within a couple of years but there happened to be a terrible slide in the Duroc world which nearly impoverished him. The price started out at $100 a head and fell to $20 a head. In 1926 he lost his Belle Plaine property and ended up leaving the area without any funds at all. In Virginia and now in Kansas he started out so well and ended up in failure.
At a later date he regarded these losses as God’s providence “to turn him back to with all his strength to the work of saving sinners and edifying the church.”[6]
After moving to Belle Plaine, Kansas he felt the need to re-establish contact with the brotherhood. He did so when responding to inquiries as to what had happened to him. These were done through The Christian Leader paper. His desire was to reach out though not a great deal occurred. He was sixty years of age but felt that he would be good to work another twenty-five years. Late in 1924 he wrote an article on “How to Treat Opinions.” In this he said that no one had the right to teach in the press or from the pulpit, his own opinions. Only one has a right to hold an opinion and not to teach it. During 1925-1928 he wrote a little. He attended a meeting of 25 preachers from Texas, Oklahoma and Kansas in Tulsa. Afterward he stated that the majority of the trouble in churches was caused by none other but preachers.
Early in 1929 he disposed of all properties he owned and went back to full-time preaching once again. He headed back to Indiana which he had left eighteen years earlier. He had several meetings planned and was anxious to see what had transpired there. He preached in several places including Indianapolis but did not visit the Review office which he had so earlier done. He went to southern Indiana and preached in several places where he had a history. Several old friends and co-workers were in contact offering places that had been visited in the long ago.
His travel agenda allowed him to set dates in both Texas and Oklahoma. But, while being at home he received an invitation to move to Rocky, Oklahoma which he set preparing to do. After eighteen years in Kansas, he prepared to leave in the fall of 1929.
OKLAHOMA!!
Otey was requested to move to Oklahoma in 1929. He had planned on moving to Abilene, Texas so that his son, Ray could be there for at least one year of Abilene Christian College but plans did not turn out that way. Having his family grown by this time lightened his financial load drastically. He had the freedom to move where he wanted to. Having preached for the small congregation at Rocky brought the invitation which he accepted. Otey had not been at this place long before churches started asking him to contribute to their service. Quite a number of baptisms followed his travels. In his first summer at Oklahoma, he held eight meetings with quite a bit of good being done.
Creation or Evolution
During the past 25 years Otey devoted himself to the study to the works of infidels. Not much in the Church had been done in dealing with this issue. One finds Otey writing on it occasionally nearly 30 years before. He has written to some of the outstanding evolutionists asking about what books they would suggest that best advocated and defended the theory of evolutionism. Otey ordered the most recent editions and began to study the most recent convictions. He then sat down and studied them and then produced Creation or Evolution in 1930. It was an outstanding book that did a lot for creation and a lot to evolution.
The book was highly recommended by the keenest of critics. It did a great deal to comfort the creationists and damage to the evolutionists. Although it is rare right now it will be available once this collection of books, will be easily available.
In 1938 Otey Re-wrote the book Creation or Evolution and Erdman’s of Grand Rapids printed it as Origin and Destiny of Man. This printing was only available for a short time and it was picked up by the Gospel Guardian.
After less than a year he moved to Hobart, 11 miles away. The Church was seriously split and each side hired him for 30 days. At the end of 30 days either party could not rehire him if they so desired. He stayed for four years at a salary of $60 which was pretty good considering it was during the Great Depression.
The next major thing was the battle over Premillennialism. Otey could not keep quiet on this, like other issues that he felt were important. He felt that people who would not state their position were on the other side and he had a lot to say about them. He was involved in the periphery but held his place well.
When Otey decided to move, a congregation in Texas hired him quickly. He did not know any of these brethren personally. He wasn’t concerned about salary but only about where he could do the most good. This was something he had always felt and tried to do. The Oteys arrived in Harlingen and with his very first service, people responded to the call. In fact, there were quite a few responses when he was preaching. The Church grew. He wasted little time getting into meeting work. He also conducted meetings in Hargill and San Perlita. While in Harlingen, the Church conducted a lecture series in which a different preacher spoke each night. One of the speakers was J.D. Tant who then lived in the valley. Tant, as usual, was a bit of a comedian at heart, put Otey to the test. Otey ended up with a flushed, embarrassed face.
While in Texas Otey started writing for the Firm Foundation. The editor was a relative: G.H.P. Showalter. As his writings in the Firm Foundation increased, he wrote less for The Christian Leader. His writings were especially for preachers. A lot of his warnings were for preachers who tended to act like elders–“pastors” in the denominational world. He also had a lot to say between older vs younger preachers. These kindly suggestions were well received.
The year 1937 was one of the less eventful years in his life. He wrote little and devoted most of his time to trying to build the local Church up.
BIBLE COLLEGES IN THE BUDGET
The year 1938 was exactly the opposite for Otey. He was asked to speak at Abilene Christian College. While there he heard G.C. Brewer say that any church that did not have ACC in its budget had the wrong preacher. This raised his ire and started a controversy that still exists to this day. He ended up corresponding with five of the different college presidents asking their views on the issue of colleges in the budget. He received letters from Harding that they did not accept money unless it was a special gathering and not the regular offering. James Cox of Abilene also stated the same or very similar view. E.H, Ijams of David Lipscomb also said that they did not accept congregational offerings. N.B. Hardeman was curt but answered similarly.
Having these letters, he wrote articles for the Firm Foundation on Bible colleges. He discussed the subject of Bible Colleges under three headings:1) Their relation to the Church 2) Their advantages; and 3) Their dangers. Otey knew that these articles were asking for a fight, but it was a fight he felt needed to be waged. G.C. Brewer wrote a series of articles in the Gospel Advocate. He claimed the presidents were making a Uriah out of him and that they had accepted congregational funds in the past. This controversy between Otey and Brewer ran until Brewer’s death in 1956. It became of such a magnitude as to cause a cleavage point between brethren. Brethren and papers began to take definite stands on the issue. It resulted in a division in the churches of Christ.
This wasn’t the only controversy of the time. “Conservative” Christian churches were trying unite with Churches of Christ. James DeForest Murch and Claud Witty were behind it and Otey, among others, were there resisting. Otey stated that the Christian Churches and Churches of Christ were getting more and more alike but it was because the Churches of Christ were drifting downstream to Rome rather than rowing upstream towards Jerusalem.
In the fall of 1938, the Oteys decided to find a place where they could spend the remainder of their lives. They ended up choosing Belle Plaine Kansas. They had spent eighteen years here and loved the area. Otey found the Belle Plaine congregation in tatters and immediately began repairing the damage. He did not want to trouble the church finances so he began farming to support for his family. (himself and wife) He would preach on weekends and farm during the week.
His writings in 1941 were very limited. He did write a few articles on extremism. He considered truth to be a highway with ditches of error on both sides. These would be very beneficial to reprint and shall be in the near future. The next two years saw little from his pen though he continued to work on his little farm. His care and concern for the Church greatly troubled him. During the war the churches maintained two camps for conscientious objectors. Troubles continued throughout the war period
Near the end of the year Otey developed a severe case of influenza which hospitalized him for several days. Due to his age of 77, Doctors were afraid that the flu would overwhelm his heart and he would die. After he began to recuperate, the Doctor told Otey that he believed that his heart seemed to be strong enough to give him another fifteen years. He was surprised and encouraged.
On March 14, 1947 Otey reached his 80th birthday. He wrote “Meditations at Four Score Years.” In it he opened his heart and made some serious thoughts. He felt that he had never preached a sermon that he did not regret one hour afterward. He regretted sincerely that he had not done more in the public spectrum. He had learned that he was not as BIG a preacher as he once had thought he was. He had never encouraged or aided anything that he thought was digressive, and he had opposed every possible trend away from the truth. He had also decided in his own heart that since he had reached 80 years of age, it would be wise to for him to let the younger men carry on the public controversies from then on. He intended to not be implicated in any more. This was a major thing for him to do since he had always thought it prudent to oppose those who were in error. After this, a dear friend, C.R. Nichol said “I think I shall protest that you do not leave the fight for truth to younger men, as you suggest you may possibly do; but keep on a-keeping on with the pile-driver truth you have been landing. We need it, the Church needs your logical, direct approach.”[7]
When Abilene Christian College was trying to raise endowment funds, Robert Alexander stated “If this endowment is to be raised, congregations must volunteer to raise and to send in regular sums for this purpose.”[8] Statements such as these were indicators that the college was trying to wed itself to the church budget. Otey felt that they were retracting from the statements that they had made to Otey in 1938. Brewer said it was a “sales talk” and that Otey had seen a ghost and had never been normal since hearing the speech. Several brethren reported hearing the same speech and told Otey so. They suggested that Otey not take it too much to heart as Brewer’s statements showed some anger and was rather ugly. Brewer even suggested that some man debate the issue. Otey immediately wrote that he would debate but Brewer claimed that the Walaces were using him to get at Brewer. Several statements of approval would be needed for Brewer to Debate Otey. In other words, he was dodging facing Otey on the platform.
Otey turned around and suggested to Brewer that they have a written debate to be carried in the Gospel Advocate and the Firm Foundation. In a letter to Showalter, he stated “If a stop can be put to raiding the Lord’s Treasury for a time it will likely remain dormant till you and I have been called hence. I am sure we each should some permanent matter on the question to aid the next generation.”[9] (It never happened. kdf)
THE SPONSORING CHURCH
Without going to great lengths and making this “short” article a short book. “The Sponsoring Church” is a method where a number of churches work together to support missionaries in foreign lands. To better understand, go back to the missionary concept and change a few words. (Same thing ta-da.) Also, it was used, and is still being used, to support endeavors above and beyond the ability of the local Church to accomplish by itself.
It was not until after World War II, however, that this concept was popularized among the Churches of Christ. Basically, those who favored the church support of colleges preferred the sponsoring church type of congregational cooperation. Those who opposed the college in the budget opposed the sponsoring Church.
The sponsoring church issue was responsible for the rupture between W.W. Otey and G.H.P. Showalter, editor of the Firm Foundation. Otey could feel that Showalter was sympathetic towards the sponsoring Church’s method of doing things. In late November, Otey wrote an article called “Let’s Keep the Issue Clear,” to which Showalter replied that Otey was seeing sponsoring churches that were not there. Otey’s arguments were being applied in areas where none such existed.
There was a feeling among the older preachers that a division would occur at some point in the future. There were men such as C.R. Nichol. R.L. Whiteside, Joe Blue, and Will M. Thompson could see something very ugly coming down the tracks. On the other side of the question were E.W. McMillan, James D. Bales, and G.H.P. Showalter, among way too many others.
If it were not for the infant Gospel Guardian, Otey would have been again “a man without a country” when it comes around to being able to put into print his gathered evidence as well as his timely advice. In this journal, he was joined by men such as Roy Cogdill, the Wallaces, Fanning Yater Tant, etc. There was a good number who disagreed with the sponsoring churches as well as the college in the budget and threw in the orphan home for good measure.
1953 was another of those most challenging years through which he was forced to march. He was eighty-seven and still involved in his fruit-growing and poultry business. The battles involving the sponsoring Church continued to pull him in.
He awoke one night numb beneath the waist and had to move slowly over to Minnie’s room, where they had a heart-to-heart talk. The sum of the discussion was that they were working way too hard. They also decided to sell his business, and their home and make one last move to Winfield to live with a widowed daughter. The following day Otey sold the company to someone who had wanted it badly, and then they moved.
During his wife’s ailment, Otey was able to write a book entitled Christ or Modernism. It was an answer to the Revised Standard Bible of 1946. Otey had wanted to write it for some time though he did not have the time until he was retired to do so.
WINFIELD-LAST STOP ON THE WAY HOME
Otey was very much relieved by the move to Winfield and his daughter’s assistance in caring for his ailing wife. He felt carefree and could write much more than when they lived at Belle Plaine.
One of the most challenging things for Otey was to stay out of a fight. He wanted to go after anything that was against God’s word and the work of the Church. These things upset him greatly, and he had to fight the urge to go after them. He was in contact with younger men who were carrying on the fight. He was cautious not to leave anything behind that could be used to negate his life of service in God’s Kingdom.
They celebrated their seventieth wedding anniversary on December 25, 1955. After several months, Otey’s fears were realized when his beloved Minnie passed away on July 23, 1956. This crushed Otey as throughout the years of their long marriage, they showed great love and tenderness for one another.
Having been parted from his wife at nearly ninety years of age, it is incredible that he had the willingness to write yet another book. It was called The Tree of Life Lost and Regained. The book was on the majesty of God’s creation.
After her death, he had no immediate plans for the future. He felt he would like to lie down and wake up in a better world. But in his grief-stricken hours, the words of Jesus came to mind: “Be thou faithful unto death” came to him. He still had some time here on this world, so he worked on the manuscript of Living Issues Volume Two. He had added some chapters to Living Issues and revised some earlier chapters. After that was completed, he prepared the manuscript for a book of sermons that remains unpublished.
In mid-1958, Otey realized that most of his work was complete. He began to have mental slips, making him know that the work was done. This happened while Yater Tant was writing his biography of his father, J.D. Tant. Tant suggested to Otey that he work on a biography but his view was that a biography only shows the good things done by a person and not his faults and flaws, making it an untrue document. Yet, he afterward decided that if someone would do his biography, it would be Cecil Willis. Willis thereafter made a trip from Kansas City, Missouri, to Winfield, Kansas, where he took a good deal of Otey’s materials-letters, Papers, periodicals, and manuscripts in which he was later to write W.W. Otey-Contender for the Faith.
Otey came to the point where he could not be cared for at home, so he entered a nursing home where he was to spend the remainder of his days. Even here, he was interested in God’s Kingdom and the Church here on Earth. He received a considerable number of letters thanking him for his service and for his willingness to fight the battles of years gone by. He also read the Gospel Guardian when they arrived at the home. He also welcomed visitors and maintained social relationships with many. His final day on Earth was September 30, 1961. He passed away peacefully the following day.
Bibliography
W.W. Otey-Contender for the Faith-Willis
Daniel Sommer 1850-1940-Wallace
Creation and Evolution-Otey
Living Issues-Otey
Encyclopedia of the Stone-Campbell Movement
Journals:
Octographic Review
Gospel Advocate,
Firm Foundation
Gospel Guardian
Christian Leader
[1] “Blessed Are The Dead” G. Guardian September 20, 1956
[2] Letter to Daniel Sommer ACR June 27, 1889
[3] Thoughts and Reflections 8/29/93
[4] Apostasy and Reformation OR 3/5/95
[5] Thoughts and Reflections OR 10/8/95 page 5
[6] Unpublished autobiographical manuscript. Page 10.
[7] Meditations at Four Score Years Firm Foundation 5/18/47
[8]“A Christian College Returned a Check” Firm Foundation vol 64, #20, p2
[9] Otey in a letter to Showalter, undated.