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Explanation

Each local chapter was expected to either build, purchase, or lease a Grange Hall and make it open to activities by members and nonmembers alike. Over the years, these halls have served as community centers in many small towns. During its earlier years the Grange was primarily an educational and social resource for farmers and rural communities, while other organizations, notably the Farmers Alliance, were more active in the political sphere. When the Grange decided to enter the fray, its presence was quickly felt, and perhaps nowhere more strongly than in the Northwest.

The first Grange in Washington Territory was Waitsburg Grange No. 1 in Walla Walla County, started in 1873 and still active as of 2014. The economic woes that followed the Panic of 1873 led to a rapid increase in local chapters, but when the crisis passed membership fell dramatically. By 1886 Washington Territory's 60 or so Granges had been reduced to as few as six before starting a slow rebound. Until statehood, Washington's territorial chapters operated under the umbrella of the Oregon State Grange.

In September 1889 a proposed state constitution, drafted that summer in Olympia at a convention heavily influenced by railroad interests, was awaiting ratification. On September 10, almost exactly two months before Washington became the 42nd state and just three weeks before the vote on the constitution, members of 16 territorial Grange chapters met at the Pioneer Store in La Camas (now Camas), Clark County, and with the help of organizers from Oregon and California an independent Washington State Grange came into being.

The new Grange immediately objected to the proposed constitution, publishing an eight-point manifesto that asked all "farmers, laboring men and taxpayers" to reject the document (Crawford, 15). In an early sign of a populist bent, the Grange argued, among other things, that too many public offices were being created, salaries were set too high, and the result would be "an office-seeking class, the most worthless class that can exist. It will also foster machine politics of the most corrupt and offensive character" ("Statehood 1889"). The Grange also published a list of questions it intended to ask of all candidates for the state legislature in that first election. These evidenced many of the political, social, and economic concerns that would be identified with the Progressive Movement, including increased government control of the railroads and other monopolies, tax reform, woman suffrage, preservation of public lands, and the prohibition of alcohol. But for the state constitution, the Grange's efforts came too late, and the document as drafted was approved by the then all-male electorate on October 1.

Reining in the Railroads

By 1892, the Washington Grange had grown to 36 subordinate chapters with 1,219 members. One year later, the railroad companies again dragged the nation's economy down, causing the Panic of 1893 and five years of economic stagnation. By the end of 1894, only 28 local Granges remained in Washington, and the only thing keeping many members in the organization was its cooperative fire-insurance association, started that same year. But that alone was not enough, and by 1898 there were only 20 subordinate chapters and fewer than 500 members. This was the low point; from there the state Grange would rebuild, first gradually, then rapidly. By 1909 membership had grown to 9,000; three years later it had nearly doubled, to 17,000.

Railroad corporations and farmers were natural enemies, and the former found many ways to enrich themselves at the expense of the latter. During their rapid expansion in the late nineteenth century railroad companies, with vague promises of huge profits and cheap shipping, persuaded individual farmers and rural towns to invest in railroad bonds. Many did, mortgaging property and equipment to do so, and many were bankrupted when the railroads overbuilt and overspent, then evaded their obligations through complex reorganizations and fraudulent bankruptcies.

When the rail lines were complete, the promise of cheap transportation evaporated. Large shippers were given preferential rates, and railroads recouped losses from highly competitive long-distance routes by overcharging for shorter runs. The proliferation of new farms in the West led to greater production and lower prices for agricultural goods. Middlemen muscled in to take a further cut from farmers' profits, and soon there were no profits. In Washington, the Grange worked hard for change, and in 1905 the first state Railroad Commission was created, empowered to investigate and adjust rates when complaints were received. The battles would go on for decades, but this was a victory for which the Grange could broken.

I'm so sorry, I don't know it.

Explanation:

I can try and help with anything else though.

hello! : )

1. intercessory weapons

“god is looking for somebody, a wall builder; somebody who can prevent calamities and avert disasters through importunate tears of supplication,” writes father oforka. “such wall builders attend the divine council and, like spiritual attorneys, passionately argue their cases in order to achieve their purpose.”

an example of an intercessory warrior is moses in the old testament. “moses acted as a bridge between god and his people. that was an office that god called him to when he appeared to him in the form of a burning bush. he therefore respects both moses as his faithful servant and his office of mediation between him and his people,” father oforka writes.

how does intercession play a role in our lives today, as the spiritual battle rages on still? “we must go back to our roots and repossess the right of attending the divine council through the ministry of intercession,” father oforka explains. we intercede through prayer, petitioning for others before the throne of god.

2. the name of jesus 

“there is something in the name of jesus that is awesome and fascinating,” father oforka writes. “hence, the quiver of the intercessory cannot be complete without it.”

saints paul, peter, and john write extensively about the power of the name of christ. no one can make demons subject to him without the name of christ.

in the early church, justin martyr wrote, “for every demon, when exorcised in the name of this very son of god – who is the first-born of every creature, who became man by the virgin, who suffered, and was crucified under pontius pilate, who died, who rose from the dead, and ascended into heaven – is overcome and subdued. but though you exorcise any demon in the name of any of those who are among you – either kings, or righteous men, or prophets, or patriarchs – it will not be subject to you.”

3. the power of praise 

praise is a underrated arrow in the quiver of a christian. “it’s important that intercessors should learn the power of praise,” writes father oforka. “a group of prayer ministers may gather for hours praising god and soaking the air with divine waves. . the father cherishes it when his awesome deeds are recounted and his person is addressed accordingly.”

what does this have to do with spiritual warfare? “at those times when the thick clouds of evil begin to gather, when the smoke of satan begins to blur our view and choke our breath, intercessors might opt to descend into the bright cloud of praise, invoking these awesome names, instead of a mournful prayer-fight.”

heaven can’t resist soulful praise of the faithful – and satan can’t stand to hear god praised here on earth.

4. the fire of the holy spirit

the fire of the holy spirit has a two-fold purpose in the life of the spiritual warrior. “it could be used as both an offensive and a defensive weapon,” father oforka explains. “it is like the word of god, which is double-edged and therefore dual in purpose.”

we often see god through the medium of fire throughout the old testament. he appears to moses in a burning bush, and as a pillar of fire through the desert wanderings of the israelite nation. in his letter to the hebrews, saint paul writes that god is an “all consuming fire.”

5. the eucharist 

in the gospel of john, christ says: “very truly i tell you, unless you eat the flesh of the son of man and drink his blood, you have no life within you.” the institution of the eucharist is an event recorded meticulously by three of the synoptic gospels and saint paul.

when catholics worship in the mass and receive the body of christ through the eucharist they can “draw more strength than he can image,” explains father oforka. “an intercessory, who identifies with jesus in the eucharist, can handle difficult cases. he does not just end with the invocation of this treasure. he must, as often as possible, be part of the sacrifice of the mass through which this power flows.”

hope this and i hope i answered in time!

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~ destiny ^_^