The Welsh Mountains rise from the agricultural landscape of the Conestoga and Pequea valleys. From the perspective of the prosperous valleys, the mountain was an emblem of beauty. However the mountain and the people inhabiting it long cast a shadow on the community below. The mountain was known for its rural poverty. Looking around at Lancaster’s produce market revealed stark differences in both product and transportation between the successful local farmers and those who came from the mountain. Highlighting the vivid contrast is a first-hand account stating, "The wagon looks as if it had been made out of the shreds and patches of a wagonmaker’s shop… The locomotion of the wagon is a compound wobble… It looks as if the occupants of the wagon should haul the horse, and not the contrary" (Ruth 718). The mountain was also known for the violence it was said to breed. Notorious in the late 1800’s was the "Buzzard Gang," led by Abe Buzzard. Having Abe lead in staged revival meetings, the gang stole animals off the farms of the attendees during the course of the meeting (Esbenshade).

Throughout more than one hundred years, work has been done on Pennsylvania’s Welsh Mountain to help advance the lifestyle of the impoverished residents. Though faces and names have changed in the many years of mission operation on the mountain, the vision and passion have remained constant. The Welsh Mountain Home of today remains closely tied to the ideals of the mission founders a century earlier—to provide a holistic ministry, body and soul, to the residents of the community.

Although the mountain community of the eighteen hundreds was known to be in desperate need, little was done to help until 1895 when wheels were beginning to turn concerning a local mission agency within the Mennonite community. Advocates of mission idealism such as John R. Buckwalter began to speak out. At one meeting of Lancaster Conference members, Buckwalter spoke out boldly against the passiveness of the church concerning the Welsh Mountain community, specifically in contrast to the prosperity of the valleys at its base saying:

In 1895, a group of passionate mission advocates formed the Mennonite Sunday School Mission with hopes of making both a physical and spiritual difference in the surrounding areas. In 1897 they were given the opportunity to put their mission into practice when ordained Presbyterian minister Milton H. Hagler attended a Paradise meeting and pled with those in attendance for financial, moral, and spiritual support. In the words of Henry G. Benner, Hagler trumpeted his message, "…in such ringing eloquence as to carry the large congregation with him to laughter, to tears, and to final action." The Mission did respond by setting up a board of twelve directors chaired by Samuel Musselman, in January 1898, with the direct purpose of organizing an industrial mission on the mountain. The objectives of this mission would be to educate in order to create better work habits as well as a better use of money; and most importantly, to evangelize (Ruth 749).

In March 1899 plans for the Industrial Mission moved ahead and the intentions of the Sunday School Mission were printed in the Herald of Truth.

That same year the mission bought seventeen acres of land topping the mountain and hired black males from the community to clear ten acres of the cheap property.

In April 1899, the first resident superindent, Noah Mack moved to the mountain, along with his wife. Two young women, Lizzie Wenger and Lydia Stauffer, who felt called to join in aiding the new mission, accompanied the Macks to this uncharted territory with the same apprehension as would have accompanied departure to a distant mission land such as Africa (Ruth 750).

The first few years of the mission were ambitious and hopeful. The industrial aspect of the mission provided employment in the community helping to address needs of the body, with carpet weaving, broom making, and a shirt factory, stationed in one building on the property (Witmer 19). In 1901 a stone house was built beside the industrial mission building as a home for the Macks as the resident workers.

Of deep concern to the Macks, as well as a pressing problem that would linger amidst the mission on Welsh Mountain, was the financial issue. From its start the mission relied heavily on the donations of the surrounding Mennonite community for its sustanance. In 1917, the local board transferred all assets and liabilities to Eastern Mennonite Board of Missions and Charities (EMBMC) while still maintaining direct administration. Despite its struggles, the mission plodded ahead in persuing the objectives it was designed to achieve.

Although the industrial aspect of the mission never took off as anticipated, much importance was placed on providing for the spiritual needs of the people. In 1906 monthly preaching services were being held and in 1914 a Sunday School began as well (Witmer 18). May 3, 1917 marked a significant event in the life of the Mission as the church baptized its first black church member, Elmer Boots, the broom maker (Ruth 851).

The role of superintendent was to be a position vacated and filled many times throughout the years. Jacob Mellinger and Levi Sauder both assisted Noah Mack in the role during his frequent absenses, and in 1913 Arthur Moyer stepped in fully to the superintendant role. 1924 brought about a tragic event that shook to the depths the mission and all connected. On the evening of January 24, when it was reported to Moyer that a man was attempting to steal corn from the mission, he went to investigate. While shining his flashlight at the young man, he was shot and killed. As part of his tribute to Moyer in the February 1924 Gospel Herald Noah Mack wrote the following, expressing his feelings toward the event. "Of all the missionaries in the homeland and in dark heathen lands none fared so sadly as our beloved, departed brother, who fell at the hands of an ignorant villain of the Welsh Mountains in the midst of a highly civilized community" (Mack).

With the industrial aspect of the mission progressively declining over time, the added decline brought about by WWI, and the availability of jobs in the surrounding towns and cities, by 1924 only the broom-making and farming business remained. Having begun renting rooms to older persons in need of housing already in 1901, EMBMC decided in 1924 to use the old stone house for a nursing and convalescent home.

After this decision was made, the name changed to Welsh Mountain Mission and Samaritan Home.

To begin the new phase of the mission’s life, an addition was needed. So in 1929 the Red Well Church building was torn down and the materials used to construct the new home. The new building contained 25 rooms, three baths, a basement, and could hold 29 "inmates"(the term the residents were called initially). The mission was self-sufficient in many aspects of necessity, with farming operations providing meat, eggs, milk and butter, along with donations of fruit to be put up for the winter. In 1938 the Eastern Board approved the final separation of the Welsh Mountain Mission from Samaritan Home (Garrett).

Throughout the following half century, many changes came to the mission that was now Welsh Mountain Samaritan Home. Although many changes took place over the years, there seems to have always been an eye kept closely in line with the founding principles of the original mission and its purpose. The problems faced at the beginning of the century are still relevant to the mission as it exists today, with an undeniable rift between two drastically differing social groups within such close proximity. However, a respect has been kindled between the Home and the community residents throughout the years. Linda Ibach, a nurse who worked at the Home for over ten years described the effect in the community by saying, "If you have a fire, the Bible won’t burn. A respect was built up over the years. If they came to the door to get a dozen eggs, they were given" (Ibach). The vision of the founders of the Welsh Mountain Mission was to do something to help those in such desperate need on the mountain; the vision has changed little over time. Reported in the Missionary Messenger by correspondence with Dan and Anna Lapp from the Home in 1964 are the realities of the purpose of the mission at that time:

In 1980 major renovations were needed in order for the Home to meet stricter codes. The necessary changes were made and the Home was then licensed as a personal care facility. Under the new codes as a personal care facility, the home needed to find new residences in surrounding homes for all bed-ridden residents, or those who did not have the capacity, mental or physical, to respond to the fire alarm (Ibach ). During the course of these changes and renovations, questions arose as to whether the Home could and should stay open. 1988 furthered this uncertainty and the possibility of closing down within the next three years became more vivid. In 1992 the home faced massive sewage and spring problems of which the estimated cost to fix was $40,000- $50,000. With such a massive feat the local board was left with no alternative other than to close the Home. On July 7, 1992 both the Intelligencer Journal and the New Era, local newspapers, ran articles of the home’s closing by August 1. Public outcry resulted from these two articles and the Home was saved by the donations of materials and labor to fix the problems (Garrett).

This type of response to the home affirms the necessary purpose of the Home within the community in which it exists. In 1995 EMM transferred the property of Welsh Mountain Home to an independent corporation formed by six bishop districts in Lancaster Conference, of which have since assumed direction of the home.

As part of the "One Hundred Years of the Welsh Mountain Experience" celebration on August 21, 1999, Millard Garret shared "A History of the Welsh Mountain Home." To conclude his thoughts he shared five things that stand out about what the mission was and continues to be today, the first item being the local ownership by private boards and currently Conference districts. Secondly is the holistic ministry that has always been an integral part of the mission’s objectives—meeting the physical, moral, and spiritual needs of the people. Thirdly the adaptability of the mission throughout the many changes it underwent throughout its many years, from industrial, to mainly church and Sunday school related, to its eventual end as a home, always maintaining "the simplicity of it" (Weber). The fourth stand-out factor was the "nitch market" that seemed to be found. The need for a home for low-income elderly is evidently seen as the Home remains filled and the need enlarging. Even with expansion there is equal admittance of low-income residents and those who can afford the Home (Weber) Finally, Garrett stated what stood out most to him in regard to the mission’s history, "…the building is not the ministry; it is a tool that makes the ministry possible" (Garrett).

The Welsh Mountain Home of today remains closely tied to the ideals of the mission founders a century earlier—to provide a holistic ministry, body and soul, to the residents of the community. Garrett’s final statement vividly captures much of what the intent of the home has and will continue to be. The innovators who brought the mission into existance and those who continue its work have carried a common vision—seeking to improve the lives of an impoverished people on the Welsh Mountain both physically and spiritually with Christ as the center.

Angela Dietzel

335 Hilltop Rd.

Strasburg, PA 17579

angeladietzel@comcast.net

Lancaster Mennonite High School

Class III—High School

Works Cited

"The Good Samaritan Inn." Missionary Messenger 15 October 1924: 12.

Ibach, Linda. Personal Interview. 9 April 2004.

Lapp, Dan, and Anna Ruth Lapp. Missionary Messenger June 1964:12.

Mack, Noah. Gospel Herald. 14 Feb. 1924.

Ruth, John Landis. The Earth is the Lord’s. Scottdale: Herald Press, 2001.

Weber, Kim. Personal Interview: 11 April 2004.

Welsh Mountain, New Holland, PA. Herald of Truth March 1899: 71.