FAMILY COAT OF ARMS
   The Emblems on the Family Coat of Arms go back to Crusader days. The old spelling of the name Burkhalter or Burghalter suggests one who held a fortress but though the name may recall a time when the Burkholders put on helmet and cuirass at the behest of some liege lord, they were not a military family. They were a peace-loving people, and with a deep reverence for religion and education.  They emigrated to Harrisburg, Pennsylvania in 1765.  Records in Harrisburg, Pennsylvania conclusively show that these people were loyalists to the British Crown.

BURKHOLDER UNITED CHURCH
     Although the Burkholder family arrived on Hamilton mountain in October, 1794, and took up 800 acres of crown-land, no church was established among them for fifty-six years. However, private worship was conducted in their log cabins. Because, at first, they held to the Mennonite faith, they were frequently visited by wandering Mennonite preachers, who were travelling from the Niagara frontier to the Mennonite settlement established in Waterloo county.
     Jacob Burkholder and his wife Sophia de Roche (French Huguenot), had six children, Christian (born 1772), David (1774), Jacob (1776), Barbara (1778), Magdelina (1781), Joseph (died young), and Peter (1795), the only one born on Canadian soil. The others were born in Lancaster County, Pennsylvania. In the second generation the brothers separated and settled in other parts, but Peter, the youngest, inherited the home place and married Susannah Damude, of Fonthill. They had eleven children. When these married and settled not too far from the old homestead there arose a community known as the Burkholder settlement. The need for a church and school became acute.
     In 1839 David Burkholder, son of the first settler, sold a quarter-acre at the side of his farm to a board of trustees, to be used as a common school site and a burying ground.  The log school erected that year was the first building for either education or religion on the east end of the Mountain.
So arose the rather unusual situation of school children playing among the graves of the new commnuity; but as graves were few and gravestones almost non-existent, no one was inconvenienced. This small log building, which stood just inside the main gate of Burkholder cemetery, can claim to be the cradle of religious services and of secular education for that area of the mountain from James Street east to the brow of the escarpment. Here too was established the first singing school, where a surprisingly sound training in part singing could be obtained through the free services of the school teacher and others musically inclined.
     The first church was founded by Mennonites, but the predominance of Methodists turned the religious trend of congregation towards the teachings of Methodism. This early congregation was known as  "mountain class" and was part of a four point circuit, two churches on the mountain and two below. These were Wesley and Burkholder above and Bartonville and the Lake church below the hill. The circuit served by one minister in pioneer days was of amazing extent. The minister on this circuit was supposed to preach at times from Mount Hope on the southwest to Winona and Grimsby on the east.
      In 1850 a church was built on the south east corner of the present lot. The log school with the end out, became the church shed.
The Burkholder appointment was now dignified by the name of "Mountain Chapel" and it was in 1886 that the name "Burkholder" was approved, because on the membership roll were twenty persons of this name on a list of fifty members.
     In 1925 Burkholder with the rest of the Methodist Church became a part of the United Church of Canada.

     In 1958 the present Christian education building was built to serve as both church and Sunday school.

THE BUILDING OF THE PRESENT SANCTUARY
In January, 1961, the nucleus of a Building Council was appointed by the Congregation. It organized itself but did not start to function until early in 1963. In the meantime, growth, and the need for a building, increased. At the same time, the congregation, through its minister, kept in close contact with the Hamilton Presbytery Mission Council, keeping them informed of the special needs, problems, and opportunities at Burkholder. Late in 1962, a comprehensive statistical survey of present and future needs in the area was prepared and presented. to the Congregation and the Mission Council and this resulted in a meeting between the Extension Committee of the Mission Council and the Burkholder Building Council. The Extension Committee gave good advice, assurance (in principle) of their financial support and encouragement to proceed with plans.
The Building Council, which was charged with the responsibility of formulating plans, presenting them for Congregational approval, and executing them, divided itself into 5 Committees and each Committee invited a number of people from the congregation to assist it. These Committees made recommendations of present and future needs, financial arrangements, and architectural services. On June 10, 1963 the Council presented its recommendation to the Congregation in the form of a "Building Brief" which was approved without change. The Council was authorized to engage the architectural firm of Wall, Yamamoto, and Matthews to proceed with preliminary drawings. During the summer and early fall the Council worked with the architects and also made financial arrangements with the help of the Mission Council. On October 29, 1963, the Building Council and architects presented sketch plans which, along with financial recommendations, were approved by the congregation and work on the detailed drawings commenced. Tenders closed March 12, 1964.

BURKHOLDER CEMETERY
    The cemetery in connection with Burkholder Church may have been started as one to serve the family after which it took its name. However, no one was ever refused who applied for permission to bury the dead of the adjoining countryside. As early as the year 1800 the people of the neighbourhood brought their dead to this place for burial. This went on in  a haphazard fashion until the year 1839, when a piece of land was set aside as a cemetery, the property remaining under private ownership and called after the Burkholder name because of the settlement on the adjoining farms. On April 29, 1839, a deed was given by David Burkholder to a board of three trustees, conveying to them one-quarter of an acre, to be used as a common school site and a public burying ground. These trustees were Abraham Neff, Michael Burkholder and Peter Burkholder. The price paid for the land was S1.25 or five dollars per acre. A log school was erected, which served the needs of the young people for 19 years.
     In 1858 a school site was bought on what is now Sherman Avenue, south of the Mohawk road, where a red brick schoolhouse was built, known as Number 4 Barton. The old log schoolhouse was then used for a horse shed for the Burkholder church which had been erected on the adjoining site in 1850. Though standing side by side and used by the same people, there never was any connection between the church and the management of the cemetery. The cemetery existed fifty years before the church.
     In 1874 the school trustees gave their interest in the property to a new board of five trustees, called the Trustee Board of Burkholder Cemetery. Members of the board were Robert Bensley, Joel Burkholder, Amos Burkholder, George H. Taylor and William T. Harris. About this time, 1875, the board bought another half acre of land for $60. They had hard work raising title money for the land, a new fence around it and the legal fees. By common consent it was left to each lot holder to care for his own plot, but some of them died, others moved away and some became indifferent or sold their lots. Result, the place was neglected and became overrun with briars and weeds.
      In the spring of 1894 a system of payment by lot holders for perpetual care was inaugurated which has led to adequate care of the grounds. Another piece of land east of the church and connected to the old part of the cemetery in the rear was bought, and laid out in lots, to be offered for sale for burial purposes.

THE DESIGN OF THE SANCTUARY
In designing a church, architects; although they are tied by the size and location of the lot, the existing buildings on the lot and in the area, and the budget; have certain specific religious reasons for the design they produce. The following description was written by Mr. Edward Pollitt of the firm of Wall, Yamamoto and Matthews, who along with Mr. R. Yamamoto, had the major responsibility for the design.
"In considering the new Sanctuary of the church, it must be remembered that it is part of an overall plan, including a further future addition. The first entry is into a courtyard. This cuts off the view and some of the noise of the world. Here, children can play and activities from the church parlour can spread into the outdoors. Here, people can gather for fellowship before and after services. The narthex acts as a fellowship area during bad weather. It is an extension of the Sanctuary which can be seen through the screen wall, (which will be made by hanging wood grills behind the glass of the existing south wall when it becomes an interior wall.)  In the Sanctuary, materials are simple, warm, and natural. The people gather in fellowship around the Word and the Sacraments represented by the chancel furnishings. The entire design centres on the chancel; the roof slopes up to a focus over this area and the light enters from above. As the congregation is seated around 3 sides of the chancel the Pulpit for the reading and preaching of the Word, the Table for the administration of the Sacrament of the Lord Supper, and the Font for the administration of the Sacrament of Baptism, are all in the midst of the people.

The Cross is suspended above this area, the link between God and man. Its colour has a particular significance: Black - sin, suffering and hopelessness; Red - the sacrifice of love breaks the black; White - at the centre - reconciliation, resurrection and the promise of God. God must speak to each one of us in his own heart. It is the hope of the architects that the design of the building will help all who worship in it to be receptive to His voice."

THE PULPIT ANTEPENDIA and COMMUNION TABLE RUNNERS
In making the chancel the focal point it was felt that colour was needed on the Table and Pulpit. To achieve this, it was decided to have these cloths in the four liturgical colours and change them (as indicated below) according to the seasons of the Christian Year. Because the design of the Table lent itself to this, four symbols instead of the usual two, were placed on the ends. The symbols are all ancient Christian symbols. However, in order for them to all be in the proper character they had to all be designed and drawn. This was done by Mr. E. Pollitt as a gift to the church. The material is a liturgical damask with four crowns in the shape of a cross, and a rose, woven as a pattern into the material. It is called Ely Pattern Bemberg Damask. The symbols are worked with a combination of Shaded Moss Stitch and cloth applique. An explanation of the colours and symbols follows.

The Red Set - Red symbolizes blood, fire, Christian seal, the work and ministry of the Church.  It is used for Pentecost, Anniversaries, etc.

The Alpha and Omega - the first and last leters of the Greek alphabet which signify that Jesus is the biginning and the end of all things

The Open Bible - signifies the Word of God.  Symbol of the Congregational Church.

The Dove - emblematic of the Holy Spirit.  Symbol of the Methodist Church.

The Burning Bush - symbolizes the indestructibility of the Church.  Symbol of the Presbyterian Church.

The Ship - The Church sails unharmed through all perils.

The White Set - White signifies purity, light, rejoicing, the Godhead.  Used for the days of Christ (Christmas, Easter, the Easter Season).

The IHS - are the first three letters of the Greek spelling of Jesus.

The Christmas Rose - Symbol of the Nativity and of Messianic Prophesy.

The Crosss and Crown of Thorns - The passion and crucifixion of Jesus.

The Lily - The Resurrection

The Lamb with the Banner of Victory - the victory and exaltation of Christ.

The Purple Set - Purple signifies patience, watching, fasting; and is used during Advent and Lent.

The CHI RHO - a monogram of the first two letters Chi (X) and Rho (P) of the Greek word for Christ.

The Wheat and Grape Cross - signifies the Communion and Jesus' sacrifice of His Body and His Blood.

The Pelican-In-Her-Piety - The Atonement.  The pelican was believed to draw blood from her own breast to feed her young.

The Shepherd and Lamb - signifes Christ the Good Shepherd.

The Pheonix - symbol of the resurection and eternal life.  The Phoenix is a mythical bird which at death bursts into flame but rises from its own ashes.

The Green Set - Green being the most evident colour in nature is regarded as the universal colour.  It symbolizes hope and growth in the Christian Life.  Used for all other seasons.

The Triquetra - an early symbol of the Holy Trinity.  The three equal arcs express eternity in their continuous form, indivisibility in their interweaving and their centre is a triangle, ancient symbol of the Trinity.  A larger triangle has also been superimposed.

The Winged Creatures - Symbolize the Four Evangelists.  The Winged Creature with a Man's face represents Mathew because his Gospel narrative traces Jesus's human geneology.
The Winged Creature with a Lion's Face is the symbol of Mark because his Gospel narrative begins with the "Voice of one crying in the wilderness" and this suggests the roar of a lion.
The Winged Creature with the head of an Ox.  Luke is symbolized by the ox, the animal of sacrifice because Luke stresses the atoning sacrifice of Jesus.
The Winged Creature with the Head of an Eagle.  The high-soaring eagle is the emblem of John because in his narrative he rises to loftiest heights in dealing with the mind of Christ.

Mabel Grace Burkholder

Mabel Grace Burkholder, 1881 - 1973 (the last Burkholder to attend Burkholder United Church) was a local historian who wrote for The Hamilton Spectator for 16 years.  Her column entitled " Out of the Storied Past " told of the early days in this area.  Miss Burkholder, once busy, collecting her records and material for a biography to be written about her by William Morley, a librarian at Douglas Library, Queen's University.
During her 70-year writing career, Miss Burkholder captured the history of Hamilton and area in books, pamphlets, articles and weekly newspaper columns.  Included among the six books she wrote are:  The Story of Hamilton, Barton on the Mountain (available for sale through the Burkholder Church office), and Out of the Storied Past, a collection of her favourite 49 of more than 800 weekly columns written for the Spectator.
Her first novel, The Course of Impatience Carningham, was published in 1912.
She was the granddaughter of Peter Burkholder, the son of Jacob Burkholder who migrated to the United States in 1765.  Jacob Burkholder and his wife and children left the United States with other United Empire Loyalists and in 1794 was the first family to settle at the east end of Hamilton Mountain.

The following article was written by Miss Mabel in January 1, 1945:

Always religiously inclined, the Burkholders, from the time of their arrival on Hamilton Mountain (Autumn of 1794) opened their homes for gatherings called called for divine worship. The first preachers were Mennonite ministers, who made the Burkholder's settlement a halfway stopping place on their trips from the "Twenty" settlement, at Jordan, up to the Waterloo settlement, now Waterloo County. These quaintly garbed, long-bearded man were always made welcome in the homes of Jacob Burkholder and his sons, who willingly laid aside any work they had in hand to gather the people of the neighbourhood in for a religious meeting. The women, likewise, left washings in the tub and bread in the kneading-trough to go and listen to sermons from two to three hours long. This was the greatest thrill of their humdrum existence. They also enjoyed singing hymns without any instrumental accompaniment. The early sermons were given in German, and the German Bible and hymnbook of those days are now treasured hairlooms in the family.
          Mennonite services were few and irregular in that isolated settlement, when King Street in Hamilton was an Indian trail and Concession Street on the mountain a door run, therefore the settlers came under the Methodist influence and enjoyed the camp-meetings held at Ancaster and on the Bowman circuit, near at hand. Methodism was a form of religious exercise well suited to the pioneer type of mind, where enthusiasm had free expression, religious fervour being almost the only outlet for their pent-up feelings.
The older Burkholders used to tell of unique character named Loranzo Dow, who may have had some relationship with Neal Dow, of the State of Maine. Lorenzo Dow was a wandering preacher and temperance lecturer, active about 1820 to 1840. He seemed to have no connection with any religious sect, but spent his days in hurrying from one settlement to another, keeping the religious fervour of the people alive by his fiery eloquence. He would suddenly appear in a settlement, announce his subject, and use some stump or hilltop for his pulpit. His great eloquence and mysterious character attracted crowds at once. When marriages and baptisms had been performed he would leave for another centre, appointing a particular spot for the next gathering, which appointment he faithfully kept the following year.
       Then a log school was built in the property now used as Burkholder cemetery, all neighbourhood gatherings were held there for a time. There was still no regular weekly church service. If an itinerant Methodist preacher was heralded as likely to approach the settlement, word was passed around in a strangely effective manner. All families were in attendance, from babies to grandparents. The singing was heartily enjoyed, the Burkholders always having the reputation of being good singers. The air was vocal with "Amens" and "Hallelujahs". That was the day of noisy preaching and of loud, fervent responses. To recall one local preacher, Amos Goodale, an honest but excitable person, who could be heard nearly a mile away from the church. One could almost get the good of the sermon standing at his own back door.
      The only other form of social activity at the time seems to have been the singing school and in this respect the Burkholder settlement did not lag behind. Practising under a good teacher, such as they had in Samuel Henry Brooke, an early school teacher, was no mean way of obtaining musical training. The part singing of glees, madrigals and choruses was carried to a high degree of perfection.
      But the people longed for a proper church, talked on it, and made plans. They decided to erect an unpretentious frame building on the corner of Jacob Burkholder's farm, near where the school stood and where a cemetery had been started. Christian, oldest son of Jacob, took the lead. A plan was drawn up for the simple rectangular building, forty by sixty feet. Bees were arranged to haul materials to the spot and the building took shape with the expenditure of very little money. It was completed in the summer of 1850 and opened for services with deep joy and thankfulness by the pious settlers. That they wrought well is proven by the manner in which the building has stood the vicissitudes of nearly a century, so that now it is the oldest public building on the mountain. (1945)