Unitarianism In America: A History Of Its Origin And Development - free ebook by George Willis Cooke

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Unitarianism In America: A History Of Its Origin And Development

George Willis Cooke

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PREFACE.

PREFACE.

The aim I have had in view in writing this book has been to give a history of the origin of Unitarianism in the United States, how it has organized itself, and what it has accomplished. It seemed desirable to deal more fully than has been done hitherto with the obscure beginnings of the Unitarian movement in New England; but limits of space have made it impossible to treat this phase of the subject in other than a cursory manner. It deserves an exhaustive treatment, which will amply repay the ne

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Renaissance.

Renaissance.

The Renaissance advanced to a new conception of the worth and the capacity of the individual mind, and for the first time in history recognized the full social meaning of personality in man. It sanctioned and authenticated the right of the individual to think for himself, and it developed clearly the idea that he may become the transmitter of valid revelations of spiritual truth. That God may speak through individual intuition and reason, and that this inward revelation may be of the highest aut

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Reformation.

Reformation.

In its earliest phases Protestantism magnified the importance of reason in religious investigations, although it used an imperfect method in so doing. All doctrines were subjected more or less faithfully to this test, every rite was criticised and reinterpreted, and the Bible itself was handled in the freest manner. The individualism of the movement showed itself in Luther's doctrine of justification by faith, and his confidence in the validity of personal insight into spiritual realities. Most

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Toleration.

Toleration.

Toleration had two classes of advocates in the seventeenth century,--on the one hand, the minor and persecuted sects, and, on the other, such of the great leaders of religious opinion as Milton and Locke. The first clear assertion of the modern idea of toleration was made by the Anabaptists of Holland, who in 1611 put into their Confession of Faith this declaration of the freedom of religion from all state regulation: "The magistrate is not to meddle with religion, or matters of conscience, nor

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Arminianism.

Arminianism.

The conditions which led to toleration also developed a liberal interpretation of the relations of the church to the people, a broader explanation of doctrines, and a rational insight into the problems of the religious life. One phase of this more comprehensive religious spirit was shown in Arminianism, which was nothing more than an assertion of individualism in the sphere of man's relations to God. Calvinism maintained that man cannot act freely for himself, that he is strictly under the sover

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English Rationalists.

English Rationalists.

It was in such tendencies as these, as they were developed in Holland and England, that American Unitarianism had its origin. To show how true this is, it may be desirable to speak of a few of the men whose books were most frequently read in New England during the eighteenth century. The prose writings of Milton exerted great influence in favor of toleration and in vindication of reason. Without doubt he became in his later years a believer in free will and the subordinate nature of Christ, and

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The Church of Authority and the Church of Freedom.

The Church of Authority and the Church of Freedom.

Looked at from the modern sociological point of view, there are two types of church, the one socialistic or institutional and the other individualistic, the one making the corporate power of the church the source of spiritual life, the other making the personal insight of the individual man the fountain of religious truth. Such a church as that of Rome may be properly called socialistic because of its corporate nature, because it maintains that revelation is to, and by means of, an institution,

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Seventeenth-century Liberals.

Seventeenth-century Liberals.

By arbitrary methods the Puritans succeeded in controlling church and state until 1688, when the interference of the English authorities compelled them to practise toleration and to widen the suffrage. The words of Sir Richard Saltonstall to John Cotton and John Wilson show clearly that these methods were not accepted by all, and even Saltonstall returned to England to escape the restrictions he condemned. "It doth not a little grieve my spirit to hear what sad things are daily reported of your

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Growth of Liberty in Church Methods.

Growth of Liberty in Church Methods.

There also began a movement to bring church and state into harmonious relations with each other, and to overcome the inconsistency of being individualist and socialist at the same moment. The theory of conversion being retained, it was proposed to make the ordinances of religion free to all, in order that they might bring about the supernatural change that was desired. This is the real significance of the position taken by Solomon Stoddard, of Northampton, who taught that the Lord's Supper is a

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A Puritan Rationalist.

A Puritan Rationalist.

The influence of similar ideas is seen in the books of John Wise, of Ipswich, whose Churches' Quarrel Espoused was published in 1710, and his Vindication of the Government of the New England Churches in 1717. His first book was in answer to the proposition of a number of the ministers of Boston to bring the churches under the control of associations. By this remonstrance the plan was defeated, and the independence of the local church fully established. In republishing his book, he added the Vind

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Harvard College.

Harvard College.

The centre of the liberalizing tendencies of the last years of the seventeenth century was Harvard College. That institution was organized on a basis as broad as that of the early church covenants, with no creed or doctrinal requirements. The original seal bore the motto Veritas; but, as the state-church idea grew, this motto was succeeded by In Christi gloriam, and then by Christo et Ecclesiae, though neither of these later mottoes was authoritatively adopted. The early charters were thoroughly

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Arminianism.

Arminianism.

Arminianism is a dead issue at the present day, for the Calvinists have accepted all that it taught when the name first came into vogue. Every kind of reaction from Calvinism in the New England of the first half of the eighteenth century took this designation, however; and to the Calvinists it was a word of disapproval and contempt. Toleration, free inquiry, the use of reason, democratic methods in church and state, were all named by this condemning word. Vices, social depravities, love of freed

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The Growth of Arminianism.

The Growth of Arminianism.

As early as 1730 Arminianism had come to have an influence sufficient to secure its condemnation and to awaken the fears of the stricter Calvinists. Jonathan Edwards said of the year 1734 that "about this time began the great noise that was in this part of the country about Arminianism."[ 1 ] At Northampton the leader of the opposition to Jonathan Edwards was an open Arminian, a grandson of Solomon Stoddard, and a cousin of Edwards. He was a young man of talent and education, and well read in th

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Robert Breck.

Robert Breck.

The council which dismissed Edwards from Northampton decided against him by a majority of one; and that one vote may have been cast by Robert Breck, of Springfield. If this were the case, there was something of poetic justice in it; for only a few years earlier Edwards had used his influence against the settlement of Breck because the latter was an Arminian. In 1734 a fierce church quarrel took place in Springfield, that involved many of the ministers of Massachusetts and Connecticut, invoked th

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Books Read by Liberal Men.

Books Read by Liberal Men.

The names of no less than thirty-three ministers have been given who, during the period from 1730 to 1750, did not teach the Calvinistic doctrines in their fulness, and who had adopted more or less distinctly some form of Arminianism or Arianism. These men were among the best known, most successful, and most scholarly men in Eastern Massachusetts, though they were not wholly confined to that neighborhood. We find here and there some hint of the books these men read; and in that way we not only a

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The Great Awakening.

The Great Awakening.

It was "the great awakening" that showed how marked had been the growth of liberal opinions throughout New England in the forty years preceding. Silently, a great change had gone on, with little open expression of dissent from Calvinism, and without a knowledge on the part of most of the liberal men that they had in any way departed from the faith of the fathers. It was only with the coming of Whitefield and the revival that this change came to have recognition, and that even the slightest separ

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Cardinal Beliefs of the Liberals.

Cardinal Beliefs of the Liberals.

Looking over the whole field of the theological advance from 1725 to 1760, we find that three conclusions had been arrived at by the men of the liberal movement. The first of these was that what they stood for as a body was a recovery and restoration of primitive Christianity in its simplicity and power. It was said of Dr. Mayhew by his biographer that he "was a great advocate of primitive Christianity, and zealously contended for the faith once delivered to the saints." The second opinion, to w

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Publications defining the Liberal Beliefs.

Publications defining the Liberal Beliefs.

In three publications may be seen what the Arminians had to teach that was opposed to Calvinism. In 1744 appeared in Boston a book of two hundred and eight pages by Rev. Experience Mayhew, one of a devoted family of missionaries to the Indians of Martha's Vineyard. He called his book "Grace Defended, in a Modest Plea for an important Truth: namely, that the offer of Salvation made to sinners comprises in it an offer of the Grace given in Regeneration." Mr. Mayhew claimed that he was a Calvinist,

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Phases of Religious Progress.

Phases of Religious Progress.

The New England churches were thus not standing still as regards doctrines, moral conduct, the methods of worship, or the relations they held to the state; but step by step they were moving away from the methods and the ideas of the fathers. The "lining out" of hymns was slowly abandoned, and singing by note took its place. The agitation that followed this attempt at reform was great and wide-spread. The introduction of an organized and trained choir was also in the nature of a genuine reform. W

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Subordinate Nature of Christ.

Subordinate Nature of Christ.

The Arian heresy did not necessarily follow the Arminian, but much the same causes led to its appearance. Many of the leading men in England had become Arians, including Milton, Locke, Taylor, Clarke, Watts, and others; and the reading of their books in New England led to an inquiry into the truthfulness of the doctrine of the Trinity. As early as 1720 the preachers of convention and election sermons were insisting upon a recognition of Christ in the old way, showing that they were suspicious of

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Some of the Liberal Leaders.

Some of the Liberal Leaders.

The farther advance in the liberal movement may be most easily traced in the lives and teachings of three or four men. Rev Ebenezer Gay, who was settled in Hingham in 1717, was the first man in New England to arrive at a clear statement of opinions quite outside of and distinct from Calvinism. Writing of the years from 1750 to 1755, John Adams said that at that time Lemuel Briant, of Braintree, Jonathan Mayhew, of the West Church in Boston, Daniel Shute, of Hingham, John Brown, of Cohasset, and

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The First Unitarian.

The First Unitarian.

Dr. Mayhew accepted without equivocation the right of private judgment in religion, and he practised it judicially and with wise insight. He unhesitatingly applied the rational method to all theological problems, and to him reason was the final court of appeal for everything connected with religion. His love of freedom was enthusiastic and persistent, and he was zealously committed to the principle of individuality. He believed in the essential goodness of human nature, and in the doctrine of th

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A Pronounced Universalist.

A Pronounced Universalist.

Another preacher on the liberal side was Dr. Charles Chauncy of the First Church in Boston, whose ministry lasted from 1727 to 1787. He was the most vigorous of the opponents of the great awakening, both in his pulpit and through the press. He wrote a book on certain French fanatics, with the purpose of showing what would be the natural results of the excesses of the revival; he preached a powerful sermon on enthusiasm, to indicate the dangers of religious excitement, when not controlled by comm

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Other Men of Mark.

Other Men of Mark.

Another leader was Dr. Samuel West, of Dartmouth, now New Bedford, where he was settled in 1760, and where he preached for more than forty years.[ 27 ] He rejected the doctrines of fore-ordination, election, total depravity, and the Trinity. In preaching the election sermon of 1776, he took the ground of an undisguised rationalism. "A revelation," he said, "pretending to be from God, that contradicts any part of natural laws ought immediately to be rejected as imposture; for the deity cannot mak

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The Second Period of Revivals.

The Second Period of Revivals.

It must not be understood that there was any marked separation in the churches as yet on doctrinal grounds. Calvinism was mildly taught, and ministers of all shades of opinion exchanged pulpits freely with each other. They met in ministerial associations, and in various duties of ordinations, councils, and other ecclesiastical gatherings. The preaching was practical, not doctrinal; and controverted subjects were for the most part not touched upon in the pulpits. About 1780, however, began a revi

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King's Chapel becomes Unitarian.

King's Chapel becomes Unitarian.

These quotations will indicate the liberty of spirit that existed in the New England churches of the later years of the eighteenth century, especially in the neighborhood of Boston, and along the seacoast; and also the diversity of opinion on doctrinal subjects among the ministers. It is impossible here to follow minutely the stages of doctrinal evolution, but a few dates and incidents will serve to indicate the several steps that were taken. The first of these was the settlement of Rev. James F

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Other Unitarian Movements.

Other Unitarian Movements.

In March, 1792, a Unitarian congregation was formed in Portland under the leadership of Thomas Oxnard, who had been an Episcopalian. Having been supplied with the works of Priestley and Lindsey through the generosity of Dr. Freeman, he became a Unitarian; and his personal intercourse with Dr. Freeman gave strength to his changed convictions. A number of persons of property and respectability of character joined him in accepting his new faith. In writing to his friend in November, 1788, Mr. Oxnar

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Growth of Toleration.

Growth of Toleration.

That toleration was not as yet fully accepted in Massachusetts is seen in the fact that the proposed Constitution of 1778 was defeated because it provided for freedom of worship on the part of all Protestant denominations. The dominant religious body was not yet ready to put itself on a level with the other sects. In the Constitutional Convention of 1779 the more liberal men worked with the Baptists to secure a separation of state and church. Such men as Drs. Chauncy, Mayhew, West, and Shute wer

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The Monthly Anthology.

The Monthly Anthology.

The practical and tolerant aims of the liberals were shown by the manner in which they began to give expression publicly to their position. In The Monthly Anthology they first found voice, although that publication was started without the slightest controversial purpose. Begun by a young man as a monthly literary journal in 1803, when he found it would not support him, he abandoned it;[ 6 ] and the publishers asked Rev. William Emerson, the minister of the First Church in Boston, to take charge

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Society for Promoting Christian Knowledge, Piety, and Charity.

Society for Promoting Christian Knowledge, Piety, and Charity.

In the year 1806 Rev. William Emerson began the publication of The Christian Monitor, in his capacity as the secretary of the Society for promoting Christian Knowledge, Piety, and Charity, a society then newly founded by residents of Boston and its vicinity for the purpose of publishing enlightened and practical tracts and books. This series of small books, each containing one hundred and fifty or two hundred pages, and issued quarterly, was begun for the purpose of publishing devotional works o

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General Repository.

General Repository.

The Monthly Anthology and The Christian Monitor represented the mild and undogmatic attitude of the liberals, their shrinking from all controversy, and their desire to devote their labors wholly to the promotion of a tolerant and catholic Christianity. The beginning of the controversial spirit on the liberal side found expression in The General Repository and Review, which was begun in Cambridge by Rev. Andrews Norton, in April, 1812. In the first number of this quarterly review the editor said

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The Christian Disciple.

The Christian Disciple.

What was desired was something milder, less aggressive, of a distinctly religious and conciliatory character. To this end Drs. Channing, Charles Lowell, and Tuckerman, and Rev. S.C. Thatcher, with whom was afterwards associated Rev. Francis Parkman, planned a monthly magazine that should be liberal in its character, but not sectarian or dogmatic. They invited Rev. Noah Worcester, whose Bible News had cost him his pulpit, to remove from New Hampshire to Boston to become its editor. Although Mr. W

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Dr. Morse and American Unitarianism.

Dr. Morse and American Unitarianism.

Reluctant as the liberal men were, to take a denominational position, and to commit themselves to the interests of a party in religion, or even to withdraw themselves in any way from the churches with which they had been connected, they were compelled to do so by the force of conditions they could not control. One of the first distinct lines of separation was caused by the refusal of the more conservative men to exchange pulpits with their liberal neighbors. This tendency first began to show its

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Evangelical Missionary Society.

Evangelical Missionary Society.

Of more interest than these contentions in behalf of theological opinions is the way in which the liberal party brought itself to the task of manifesting its own purposes. Its first organizations were tentative and inclusive, without theological purpose or bias. No distinct lines were drawn, and to them belonged orthodox and liberal alike. Their sole distinguishing attitude was a catholicity of temper that permitted the free activity of the liberals. One of the first organizations of this kind w

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The Berry Street Conference.

The Berry Street Conference.

The first meeting of the liberal ministers for organization was held in the vestry of the Federal Street Church[ 13 ] on the evening of May 30, 1820, which immediately preceded election day, the time when anniversary meetings were usually held. The ministers of the state then gathered in Boston to hear the election sermon, and for such counselling of each other as their congregational methods made desirable. At this meeting Dr. Channing gave an address stating the objects that had brought those

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The Publishing Fund Society.

The Publishing Fund Society.

In May, 1821, a year later than the foundation of the Berry Street Conference, several gentlemen in Boston, "desirous of promoting the circulation of works adapted to improve the public mind in religion and morality," met and established a Publishing Fund. The publishing committee then appointed consisted of Dr. Joseph Tuckerman, Dr. John Gorham Palfrey, and Mr. George Ticknor. The Publishing Fund Society refused to print doctrinal tracts or those devoted in any way to sectarian interests. The m

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Harvard Divinity School.

Harvard Divinity School.

One important result of the theological discussions of the time was the organization of the Divinity School in connection with Harvard College. The eighteenth-century method of preparation for the ministerial office was to study with some settled pastor, who directed the reading of the student, gave him practical acquaintance with the labors of a pastor, and initiated him into the profession by securing for him the "approbation" of the ministerial association with which he was connected. Another

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The Unitarian Miscellany.

The Unitarian Miscellany.

The first outspoken periodical on the liberal side that aimed at being distinctly denominational was published in Baltimore. Dr. Freeman preached in that city in 1816, with the result that during the following year a church was organized there. It was there in 1819, on the occasion of the ordination of Rev. Jared Sparks as the first minister of this church, that Dr. Channing gave utterance to the first great declaration of the Unitarian position, in a sermon that has never been surpassed in this

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The Christian Register.

The Christian Register.

On April 20, 1821, was issued the first number of The Christian Register, the regular weekly publication of which began with August 24 of that year. Its four pages contained four columns each, but the third of these pages was given to secular news and advertisements. The first page was devoted to general religious subjects, the second discussed those topics which were of special interest to Unitarians, while the fourth was given to literary miscellanies. Almost nothing of church news was reporte

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Results of the Division in Congregationalism.

Results of the Division in Congregationalism.

The controversy which began in 1805 continued for about twenty years. The pamphlets and books it brought forth are almost forgotten, and they would have little interest at the present time. They gradually widened the breach between the orthodox and the liberal Congregationalists. It would be difficult to name a decisive date for their actual separation. The organization of the societies, and the establishment of the periodicals already mentioned, were successive steps to that result. The most im

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Final Separation of State and Church.

Final Separation of State and Church.

From the beginning the liberal movement had been more or less intimately associated with that for the promotion of religious freedom and the separation of state and church. Many of the states withdrew religion from state control on the adoption of the Federal Constitution. In New England this was done in the first years of the century. Connecticut came to this result after an exciting agitation in 1818. Massachusetts was more tenacious of the old ways; but in 1811 its legislative body passed a "

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Initial Meetings.

Initial Meetings.

The first proposition to form a Unitarian organization for missionary purposes was made in a meeting of the Anonymous Association, a club to which belonged thirty or forty of the leading men of Boston. They were all connected with Unitarian churches, and were actively interested in promoting the growth of a liberal form of Christianity. It appears from the journal of David Reed, for many years the editor and publisher of The Christian Register, that the members of this association were in the ha

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Work of the First Year.

Work of the First Year.

If others were disinclined to action, the executive committee of the Unitarian Association was determined that something should be done. At their first, meeting, held in the secretary's study four days after their election, there were present Norton, Walker, Tappan, and Gannett. They commissioned Rev. Warren Burton to act as their agent in visiting neighboring towns to solicit funds, and a week later they voted to employ him as a general agent. The committee held six meetings during June; and at

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Work of the First Quarter of a Century.

Work of the First Quarter of a Century.

Having thus organized itself and begun its work, the Association went quietly on its way. At no time during the first quarter of a century of its existence did it secure annual contributions from one-half the churches calling themselves Unitarian, and it did well when even one-third of them contributed to its treasury during any one year. The churches of Boston, for the most part, held aloof from it, and gave it only a feeble support, if any at all. They had so long accepted the spirit of congre

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Publication of Tracts and Books.

Publication of Tracts and Books.

One of the first subjects to which the Association gave attention was the publication of tracts, six of which were issued during the first year. In connection with their publication a series of depositaries was established for their sale. David Reed of The Christian Register became the general agent, while there were ten county depositaries in Massachusetts, four in New Hampshire, three in Maine, and one each in Connecticut, New York City, Philadelphia, Charleston, and Washington.[ 13 ] For a nu

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Domestic Missions.

Domestic Missions.

The work of domestic missions from the first largely claimed the attention of the Association, and it was one the chief objects in its formation. During the summer of 1826 the members of the Harvard Divinity School were sent throughout New England to gather information, and to preach where opportunity offered. The special object was to make ministers and congregations acquainted with the purposes of the Association. It was found that there was much opposition to it, and that in many parishes the

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Depression in Denominational Activities.

Depression in Denominational Activities.

The activities of the Unitarian Association were largely interfered with by these differences of opinion. The more conservative churches were unwilling to contribute to its treasury because it did not exclude the radicals from all connection with it. The radicals, on, the other hand, withheld their gifts because, while they were not excommunicated, they were regarded with suspicion by many of the churches, and did not have the fullest recognition from the Association. This controversy was emphas

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Publications.

Publications.

In spite of its restricted income during this troubled period, the Association was able, owing to its invested funds,[ 8 ] to increase its publishing operations to a considerable extent. The number of tracts published, however, was much smaller; and their monthly issue was discontinued in order to publish The Quarterly Journal of the American Unitarian Association, the first number of which appeared in October, 1853. During the first year each number contained ninety-six pages, which were increa

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A Firm of Publishers.

A Firm of Publishers.

In May, 1859, a young business man of Boston, James P. Walker, established the firm of Walker, Wise &amp; Co., for the publication of Unitarian books. In 1863 Horace B. Fuller joined the firm, and it became Walker, Fuller &amp; Co. This firm took charge of all the publishing interests of the Association, and the head of the house was ambitious of bringing out all the liberal books issued in this country. Among the works published were: The New Discussion of the Trinity, a series of artic

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The Brooks Fund.

The Brooks Fund.

An important work in the distribution of books was inaugurated in 1859 in connection with the Meadville Theological School, by means of the Fund for Liberal Christianity established at that time by Joshua Brooks of New York. He appointed as trustee of the fund Professor Frederick Huidekoper, who gave his services gratuitously to its care, and to the direction of the distribution of books for which it provided. The sum given to this purpose was $20,000, which was increased by favorable investment

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Missionary Efforts.

Missionary Efforts.

The missionary activities of the Association did not actually cease even in these dark days. In May, 1855, Rev. Ephraim Nute was sent to Kansas, which was then the battle-ground between the pro-slavery and the anti-slavery forces of the nation. He established himself at Lawrence, and was the first settled pastor in the state. With the aid of the Association a church was built at Lawrence in 1859, which was the first in the state to receive dedication and to be used as a permanent house of worshi

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The Western Unitarian Conference.

The Western Unitarian Conference.

There was organized in the church at Cincinnati, May 7, 1852, the Annual Conference of Western Unitarian Churches. At this meeting delegates were present from the churches in Buffalo, Meadville, Pittsburg, Wheeling, Cincinnati, Louisville, St. Louis, Cannelton, Quincy, Geneva, Chicago, and Detroit. Much enthusiasm was expressed in anticipation of this meeting, many letters were written, approving of the proposed organization, and large expectations were manifested as to its promised work. In har

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The Autumnal Conventions.

The Autumnal Conventions.

For more than twenty years Autumnal Conventions, as they were called, were held in the larger cities, beginning at Worcester in 1842. These meetings originated in the Worcester Association of Ministers at a meeting held July 11, 1842, when the association considered the "desirableness of a meeting of Unitarians in the autumn for the purpose of awakening mutual sympathy and considering the wants of the Unitarian body."[ 11 ] At the invitation thereafter issued by the Worcester Association of mini

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Influence of the Civil War.

Influence of the Civil War.

During the period of the civil war, Unitarian activities were largely turned in new directions. Unitarians bore their full share in the councils of the nation, in the halls of legislation, on the fields of battle, in the care of the sick and wounded, and in the final efforts that brought about emancipation and peace. At least fifty Unitarian ministers entered the army as chaplains, privates, officers, and members of the Sanitary Commission.[ 14 ] The Unitarian Association also directed its atten

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The Sanitary Commission.

The Sanitary Commission.

The Sanitary Commission has been described by its historian as "one of the most shining monuments of our civilization," and as an expression of organized sympathy that "must always and everywhere call forth the homage and admiration of mankind." The organizer and leader of this great philanthropic movement for relieving human suffering was Dr. Henry W. Bellows, the minister of All Souls' Church in New York, the first Unitarian church organized in that city. The Commission was first suggested by

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Results of Fifteen Years.

Results of Fifteen Years.

The work done by the Unitarian Association during the civil war and under the conditions it produced was not a large one, but it absorbed a considerable part of its energies for about five years. In all it printed over 3,000 copies of three books for the soldiers,[ 21 ] distributed 750,000 tracts which it had prepared for them,[ 22 ] sent to the soldiers 5,000 copies weekly of The Christian Register and The Christian Inquirer, 1,500 copies of the Monthly Journal, 1,000 of The Monthly Religious M

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The New York Convention of 1865.

The New York Convention of 1865.

It was when this success was certain that the convention met in New York. The victory of the Union cause was then assured, and the utmost enthusiasm prevailed. Some of the final and most important scenes of the great national struggle were enacted while the convention was in session. Courage and hope ran high under these circumstances; and the convention was not only enthusiastically loyal to the nation, but equally so to its own denominational interests. For the first time in the history of the

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New Life in the Unitarian Association.

New Life in the Unitarian Association.

The annual meeting of the Unitarian Association, that soon followed, felt the new stir of life, and the awakening to a larger consciousness of power. The chief attention was directed to meeting the new opportunities that had been presented, and to preparing for the larger work required. Dr. Rufus P. Stebbins, who had been for three years the president, and who had been actively instrumental in securing the large accession to the contributions of the year, was elected secretary, with the intent t

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The New Theological Position.

The New Theological Position.

Although the New York convention voted that $100,000 ought to be raised in 1866, because the needs of the denomination demanded it, yet only $60,000 were secured. The reaction that followed the close of the war had set in, the financial prosperity of the country had begun to lessen, and the enthusiasm that had made the first great effort of the denomination so eminently successful did not continue. A chief cause for the waning interest in the denomination itself was the agitation, in regard to t

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Organization of the Free Religious Association.

Organization of the Free Religious Association.

The result of the refusal at Syracuse to revise the constitution of the National Conference was that the radical men on the railroad train returning to Boston held a consultation, and resolved to organize an association that would secure them the liberty they desired. After correspondence and much planning a meeting was held in Boston, at the house of Rev. Cyrus A. Bartol, on February 5, 1867, to consider what should be done. After a thorough discussion of the subject the Free Religious Associat

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Unsuccessful Attempts at Reconciliation.

Unsuccessful Attempts at Reconciliation.

At the second session of the National Conference, held in New York City, October 7-9, 1868, another attempt was made to bring about a reconciliation between the two wings of the denomination. In an attitude of generous good will and with a noble desire for inclusiveness and peace, James Freeman Clarke proposed an addition to the constitution of the Conference, in which it was declared "that we heartily welcome to that fellowship all who desire to work with us in advancing the kingdom of God." Su

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The Year Book Controversy.

The Year Book Controversy.

One result of this controversy was that in 1873 it having come to the attention of Rev. O.B. Frothingham, the president of the Free Religious Association, that his name was in the list of Unitarian ministers published in the Year Book of the Unitarian Association, he expressed surprise that it should have been continued there, and asked for its removal. The same action was taken by Francis E. Abbot, the editor of The Index, and others of the radicals. This action was in part the result of the at

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Missionary Activities.

Missionary Activities.

During this period of controversy, from 1865 to 1880, the Unitarian Association had at its head several able men, who were actively interested in its work. The president for 1865-66 was Rev. John G. Palfrey; and he was succeeded, in 1867, by Hon. Thomas D. Eliot, of New Bedford, who was in both houses of the Massachusetts legislature, and then for a number of years in the lower house of Congress. From 1870 to 1872 the president was Mr. Henry Chapin, of Worcester, an able lawyer and judge, loyall

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College Town Missions.

College Town Missions.

In the spring of 1865 the attention of the Unitarian Association was directed to the growing University of Michigan; and Rev. Charles H. Brigham, then the minister of the church in Taunton, was invited to proceed to Ann Arbor, and see what might be accomplished there. Meetings were held in the court-house, but in 1866 an old Methodist church was purchased by the Association and adapted to the uses of the new society. The congregation numbered at first about eighty persons, but gradually increase

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Theatre Preaching.

Theatre Preaching.

Another interest developed by the awakening of 1865 was the popularization of Unitarianism by the use of theatres. In January, 1866, was begun in the Cooper Institute, New York, a Sunday evening course of lectures by Clarke, Bellows, Osgood, Frothingham, Putnam, Chadwick, and Joseph May, which was largely attended. Some of the most important doctrinal subjects were discussed. A few weeks later a similar course was undertaken in Washington with like success. In March, 1867, the Suffolk Conference

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Organization of Local Conferences.

Organization of Local Conferences.

In the autumn of 1865, in order to facilitate the collection of money for the Unitarian Association, a number of local conferences were held in Massachusetts. The first of these met at Somerville, November 14, and was primarily a meeting of the Cambridge Association of Ministers, including all the lay delegates to the New York convention from the churches which that association represented. The result of this meeting was an increase of contributions to the Unitarian Association, and the determin

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Fellowship and Fraternity.

Fellowship and Fraternity.

Under the leadership of the National Conference the Unitarian body underwent material changes in its internal organization and in its relations to other denominations. Not only did it bring the churches to act together in the local conferences and in its own sessions, but it taught then to co-operate for the protection of their pulpits against adventurers and immoral men. Before it was organized, the excessive spirit of independency in the churches would permit of no exercise of control as to th

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Results of the Denominational Awakening.

Results of the Denominational Awakening.

The most marked feature in the history of Unitarianism in this country during the period from 1865 to 1880 was the organization of the National Conference as the legislative body of the denomination, and the adjustment to it of the American Unitarian Association as its executive instrument. Attendant upon this organizing movement was the termination of the theological discussion that had begun twenty years earlier between the conservatives and radicals, the supernaturalists and the idealists, or

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"The Western Issue."

"The Western Issue."

At the meeting of the Western Conference held in Cleveland in 1882, arrangements were made looking to its incorporation, and its object was defined to be "the transaction of business pertaining to the general interests of the societies connected with the Conference, and the promotion of rational religion." It was voted that the motto on the conference seal should be "Freedom, Fellowship, and Character in Religion," which was the same as that of the Free Religious Association, with the addition o

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Fellowship with Universalists.

Fellowship with Universalists.

At the annual meeting of the Unitarian Association in 1899 resolutions were passed looking to joint action between Unitarians and Universalists with reference to furthering their common interests. A committee was appointed to confer with a similar committee of the Universalist General Convention for the purpose of considering "plans of closer co-operation, devise ways and means for more efficient usefulness." In October this proposal was accepted by the General Convention, and a committee appoin

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Officers of the American Unitarian Association.

Officers of the American Unitarian Association.

Mr. Henry P. Kidder continued as the president of the Unitarian Association until the annual meeting of 1886. He was then succeeded by Hon. George D. Robinson, who held the office for only one year. He had been in both houses of the Massachusetts legislature, in the national House from 1877 to 1883, and was governor of Massachusetts from 1884 to 1886. His successor was Hon. George S. Hale, from 1887 to 1895, who was a distinguished lawyer, and was greatly interested in charities and reforms. Hon

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The American Unitarian Association as a Representative Body.

The American Unitarian Association as a Representative Body.

In the report of the council of the National Conference at the session of 1880, Dr. Bellows pointed out the fact that the American Unitarian Association was "not a union of churches, but an association of individuals belonging to Unitarian churches, who became members of it and entitled to vote by signing its constitution and the annual payment of one dollar. This Association never had, and has not now, any explicit relation to our churches as churches, but only to such individuals as choose to

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The Church Building Loan Fund.

The Church Building Loan Fund.

The work of building churches was greatly facilitated by the establishment, in 1884, of a Church Building Loan Fund. The proposition to create such a fund was first brought forward by the finance committee at a meeting of the directors of the Unitarian Association on February 11, 1884. At the March meeting a committee was appointed to mature plans; and at the meeting of the National Conference in September, held at Saratoga, a resolution was passed asking the Association to set apart $25,000 for

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The Unitarian Building in Boston.

The Unitarian Building in Boston.

For several years after the organization of the American Unitarian Association the records give no indication of the place of meeting of the directors. During the latter part of 1825, and in 1826, David Reed was the general agent of the Association; and his place of business was at 81 Washington Street. It is probable that the directors met at the study of the secretary or at the place of business of the agent. In December, 1826, the firm of Bowles &amp; Dearborn, booksellers, became the age

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Growth of the Devotional Spirit.

Growth of the Devotional Spirit.

The last twenty years of the nineteenth century saw an increased use of the simpler Christian rites in Unitarian churches. In that time a distinct advance was made in the acceptableness of the communion service, and probably in the number of those willing to join in its observance. The abandonment of its mystical features and its interpretation as a simple memorial service, that would help to cherish loved ones gone hence, and the saintly and heroic of all ages, as well as the one great leader o

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The Seventy-fifth Anniversary.

The Seventy-fifth Anniversary.

Many of the tendencies of the Unitarian movement found utterance on the occasion of the seventy-fifth anniversary of the American Unitarian Association. The meetings were held in Tremont Temple, May 22, 1900; and the attendance was large and enthusiastic, many persons coming from distant parts of the country. This meeting brought into full expression the denominational consciousness, and showed the harmony that had been secured as the result of the controversies of many years. As never before, i

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Association of Young Men.

Association of Young Men.

When the Hancock Grammar School-house in the north end of Boston was being erected, a young man, in passing it on a September evening, said to a companion, "Why cannot we have a Sunday-school here?" The proposition was received with favor, and the two discussed plans while they continued their walk. They met frequently to mature their methods of procedure, and they invited others to join them in the undertaking. On the evening of October 2, 1822, these two young men--Frederick T. Gray and Benjam

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Preaching to the Poor.

Preaching to the Poor.

One of the first enterprises entered upon by this society was the securing of preaching for the poor and those connected with no religious organization. In this effort they had the co-operation of the younger Henry Ware, then the minister of the Second Church, and of John G. Palfrey, then the minister of the Brattle Street Church. In November, 1822, Henry Ware began these meetings; and four series of them were held throughout the winter, in Charter Street, in Hatters' or Creek Square, in Pitts C

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Tuckerman as Minister to the Poor.

Tuckerman as Minister to the Poor.

Early in the year 1826 Dr. Joseph Tuckerman expressed his willingness to devote himself to this ministry; and the American Unitarian Association was appealed to, that the necessary financial support might be secured. Dr. Tuckerman had been for twenty-five years the parish minister in Chelsea, but his health was such that he had been obliged to relinquish that position. On September 4 the sum of $600 was appropriated to the support of Dr. Tuckerman for one year as a missionary among the poor in B

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Tuckerman's Methods.

Tuckerman's Methods.

During the first year of his ministry Dr. Tuckerman reported quarterly to the American Unitarian Association, and then semi-annually. In all there were printed four of the quarterly reports and fifteen of the others. It was not his custom in these reports to confine himself to an account of his work, which usually received only a brief statement at the end; but he discussed important topics relating to the condition of the poor and their needs. His third quarterly report was devoted to a conside

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Organization of Charities.

Organization of Charities.

The influence of Tuckerman's work was soon felt outside the city in which it was carried on. The people of the state came to take an interest in it, and to feel that its principles should be applied throughout the commonwealth. Therefore, a commission was appointed by the lower house of the state legislature, February 29, 1832, to inquire into the condition of the poor in all parts of the state, and to make such report as might be the basis of needed legislation. Dr. Tuckerman was made a member

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Benevolent Fraternity of Churches.

Benevolent Fraternity of Churches.

In the spring of 1834 the part of the ministry at large in Boston supported by Unitarians consisted of Dr. Tuckerman's work in visiting and ministering to the poor in their own homes, two chapels, in which Barnard and Gray preached and conducted their Sunday-schools, and the office of the Visitors to the Poor. In order more effectually to organize the support of this work, the Benevolent Fraternity of Churches was then suggested. The Second, Brattle Street, New South, New North, King's Chapel, F

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Other Ministers at Large.

Other Ministers at Large.

Dr. Tuckerman continued his work of visiting the poor, so far as his health permitted, until his death, which occurred April 20, 1840. His assistants and successors continued the work of visitation outside of their own congregations. In August, 1844, Rev. Warren Burton was assigned to this special form of ministry, and to that of a systematic investigation of the condition of the poor. He gave much attention to the needs of children, and made inquiry as to intemperance, licentiousness, and other

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Ministry at Large in Other Cities.

Ministry at Large in Other Cities.

The work of the ministry at large was not confined to Boston. The original vote of the Unitarian Association establishing it was that it should be aided in New York as well. In December, 1836, Rev. William Henry Channing entered on such a ministry in New York; and it was continued there for some years. It was also established in Charlestown, Roxbury, Cambridge, Salem, Portsmouth, Portland, Lowell, New Bedford, Providence, Worcester, and elsewhere in New England. With the aid of the Unitarian Ass

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Boston Sunday School Society.

Boston Sunday School Society.

At a meeting of the teachers of the Franklin Sunday-school held December 16, 1826, it was proposed that there be organized an association of all the teachers connected with Unitarian parishes in Boston and the vicinity. On February 27, 1827, a meeting was held in the Berry Street vestry for this purpose; and on April 18 a constitution was adopted for the Boston Sunday School Society. The schools joining in this organization were the Hancock, Franklin, and Howard, and those connected with the Wes

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Unitarian Sunday School Society.

Unitarian Sunday School Society.

As time went on, and the work of the Sunday-schools enlarged, it was felt that it was necessary there should be one general organization which should bring together all Unitarian schools into a compact working force. To meet this growing need, a convention of the county societies and of local schools was held in Worcester, October 4, 1854, at which time the Sunday School Society was organized as a general denominational body. Hon. Albert Fearing, of Boston, was made the president, and Rev. Frede

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Western Unitarian Sunday School Society.

Western Unitarian Sunday School Society.

In the west the first movement towards Sunday-school activities began in 1871 with the publication of a four-page lesson-sheet at Janesville, Wis., by Rev. Jenkin Lloyd Jones. This was continued for two or three years. Through the interest of Mr. Jones in Sunday-school work a meeting for organization was called in the fourth church, Chicago, October 14, 1873, when the Western Unitarian Sunday School Society was organized, with Rev. Milton J. Miller as president and Mr. Jones as secretary. At the

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Unity Clubs.

Unity Clubs.

As adjuncts to the Sunday-school, and to continue its work for adults and in other spheres of ethical training, the Unity Club came into existence about the year 1873, beginning with the work of Rev. Jenkin Ll. Jones at Janesville. In the course of the next ten years nearly every Unitarian church in the west organized such a club, and the movement to some degree extended to other parts of the country. In 1887 there was organized in Boston the National Bureau of Unity Clubs. These clubs devoted t

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The Ladies' Commission on Sunday-school Books.

The Ladies' Commission on Sunday-school Books.

In the autumn of 1865, Rev. Charles Lowe, then the secretary of the Unitarian Association, invited a number of women to meet him for the purpose of conference on the subject of Sunday-school libraries. At his suggestion they organized themselves on October 12 as The Ladies' Commission on Sunday-school Books, with the object of preparing a catalogue of books read and approved by competent persons. At the first meeting ten persons were present, but the number was soon enlarged to thirty; and it wa

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Women's Western Unitarian Conference.

Women's Western Unitarian Conference.

It was such experiences as these that encouraged Unitarian women to enter upon other philanthropic and educational labors when the civil war had come to an end. Leaders had been trained during this period who were capable of guiding such movements to a successful issue. The example of the women of the evangelical churches in organizing their home and foreign missionary associations also undoubtedly influenced, to a greater or lesser degree, the women of the liberal churches. After the organizati

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Women's Auxiliary Conference.

Women's Auxiliary Conference.

At the National Conference session of 1878, held at Saratoga, where much enthusiasm had been awakened, it was suggested that the women, who had been hitherto listeners only, should take an active part in, denominational work. At a gathering in the parlor of the United States Hotel, called by Mrs. Charles G. Ames, Mrs. Fielder Israel, Mrs. J.P. Lesley, and one or two others, a plan of action was adopted that led, in 1880, to the formation of the Women's Auxiliary Conference. The aim of this organ

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The National Alliance.

The National Alliance.

Admirable as were the aims, and excellent as was the work of this organization, it was auxiliary to the National Conference, and had no independent life. After the first enthusiasm was past, it failed to gain ground rapidly, the membership remaining nearly stationary during the last few years of its existence. As time went on, therefore, it became evident that a more complete organization was needed in order to arouse enthusiasm and to secure the loyalty of the women of all parts of the country.

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Cheerful Letter and Post-office Missions.

Cheerful Letter and Post-office Missions.

In 1891 the executive board appointed a committee to organize a Cheerful Letter Exchange, of which Miss Lilian Freeman Clarke was made the chairman. One of its chief purposes is to cheer the lonely and discouraged, invalids and others, by interchange of letters and by gifts of books and periodicals. To young persons in remote places it affords facilities for securing a better education, with the aid of correspondence classes. By means of a little monthly magazine, The Cheerful Letter, religious

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Associate Alliances.

Associate Alliances.

The women on the Pacific coast have been compelled in a large measure to organize their own work and to adopt their own methods, the distance being too great for immediate co-operation with the other organizations. In this work they have not only displayed energy and perseverance, but, says one who knows intimately of their efforts, "they have shown executive ability and power as organizers that have furnished an example to many non-sectarian organizations of women, and have made the Unitarian w

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Alliance Methods.

Alliance Methods.

In thus coming into closer relations with each other and forming a national organization, each local branch continues free in its own action, chooses its own methods of carrying on its work, but keeps close knowledge of what the Alliance as a whole is doing, that all interference with others and overlapping of assistance may be avoided, and the greatest mutual benefit may be secured. This method gives the utmost independence to the branches, while preserving the element of personal interest in a

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Society respecting the State of Religion in India.

Society respecting the State of Religion in India.

As early as 1824 began a movement to aid the native Unitarians of India, partly the result of a lively interest in Rammohun Roy and the republication in this country of his writings. On June 7, 1822, The Christian Register gave an account of the adoption of Unitarianism by that remarkable Hindoo leader; and it often recurred to the subject in later years. In February of the next year it described the formation of a Unitarian society in Calcutta, and the conversion to Unitarianism of a Baptist mi

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Dall's Work in India.

Dall's Work in India.

In 1853 Rev. Charles T. Brooks, who was for many years the minister of the church in Newport, visited India in search of health; and he was commissioned by the Unitarian Association to make inquiries as to the prospects for missionary labors in that country. In Madras he met William Roberts, the younger son of the former Unitarian preacher there and visited the several missions carried on by him. In Calcutta he found Unitarians, but the work of Mr. Adam had left almost no results. The report of

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Recent Work in India.

Recent Work in India.

Since the death of Mr. Dall the aid given to India by American Unitarians has been through the natives themselves. The work of Pundita, Ramabai has received considerable assistance, as has also that of Mozoomdar. Early in the year 1888, Rev. Brooke Herford, then minister of the Arlington Street Church in Boston, received from India a letter addressed "To the chief pastor of the Unitarian congregation at Boston." It proved to be from a young lawyer or pleader in Banda, North-west Provinces, named

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The Beginnings in Japan.

The Beginnings in Japan.

After the death of Mr. Dall it was not found desirable to continue his educational work, and the missionary activities in India naturally came under the jurisdiction of the British Unitarian Association. At the same time, Japan offered an inviting field for missionary effort, and one not hitherto occupied by Unitarians. In 1884 a movement began in that country, looking to the introduction of a rational Christianity, the leader being Yukichi Fukuzawa, a prominent statesman, head of the Keiogijiku

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The Beginnings in Meadville.

The Beginnings in Meadville.

The demand for a school had steadily grown since the year 1827, and the fit occasion only was awaited for its establishment. It was found at Meadville, Penn., in the autumn of 1844. In order to understand why it should have been founded in this country village instead of one of the growing and prosperous cities of the west, it is necessary to give a brief account of the origin and growth of the Meadville church. The first Unitarian church organized west of the Alleghanies was that in Meadville,

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The Growth of the School.

The Growth of the School.

The next president of the school was Oliver Stearns, who held the office from 1856 to 1863. He was a student, a true and just thinker, of great moral earnestness, fine discrimination, and with a gift for academic organization. He was a man of a strong and deep personality, and his spiritual influence was profound. He had been settled at Northampton and over the third parish in Hingham before entering upon his work at Meadville. In 1863 he went to the Harvard Divinity School as the professor of p

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Unitarian Charities.

Unitarian Charities.

The liberals of New England, in the early years of the nineteenth century, were not mere theorizers in regard to human helpfulness and the application of Christianity to life; for they endeavored to realize the spirit of charity and service. Largely under their leadership the Massachusetts Bible Society was organized in 1809. A more distinctly charitable undertaking was the Fragment Society, organized in 1812 to help the poor by the distribution of garments, the lending of bedding to the sick an

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Education of the Blind.

Education of the Blind.

The pioneer in the work of educating the blind and the deaf was Dr. Samuel G. Howe, who had been one of those who in 1824 went to Greece to aid in the establishment of Greek independence. On his return, in 1832, he became acquainted with European methods of teaching the blind; and in that year he opened the Massachusetts School and Asylum for the Blind, "the pioneer of such establishments in America, and the most illustrious of its class in the world."[ 13 ] In his father's house in Pleasant Str

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Care of the Insane.

Care of the Insane.

Another among the many persons who came under the influence of Dr. Channing was Dorothea Dix, who, as a teacher of his children, lived for many months in his family and enjoyed his intimate friendship. Her biographer says: "She had drunk in with passionate faith Dr. Channing's fervid insistence on the presence in human nature, even under its most degraded types, of germs, at least, of endless spiritual development. But it was the characteristic of her own mind that it tended not to protracted sp

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Child-saving Missions.

Child-saving Missions.

As was justly said by Professor Francis G. Peabody, "the Boston Children's Mission was the direct fruit of the ministry of Dr. Tuckerman, and antedates all other conspicuous undertakings of the same nature. The first president of the Children's Mission, John E. Williams, a Unitarian layman, moved later to New York, and became the first treasurer of the newly created Children's Aid Society of that city, formed in 1853. Thus the work of the Children's Mission and the kindred service of the Warren

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Care of the Poor.

Care of the Poor.

It has been indicated already that much attention was given to the care of the poor and to the prevention of pauperism. It is safe to assume that every Unitarian minister was a worker in this direction. It is well to notice the efforts of one man, because his work led to the scientific methods of charitable relief which are employed in Boston at the present time. When Rev. Ephraim Peabody became the minister of King's Chapel, in 1846, he turned his attention to the education of the poor and to t

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Humane Treatment of Animals.

Humane Treatment of Animals.

The work for the humane treatment of animals was begun, and has been largely carried on, by Unitarians. The founder of the American Society for the Prevention of Cruelty to Animals was Henry Bergh, who was a member of All Souls' Church in New York, under the ministry of Dr. Bellows. In 1865 he began his work in behalf of kindness to animals in New York City, and the society he organized was incorporated April 10, 1866. It was soon engaged in an extensive work. In 1873 Mr. Bergh proceeded to orga

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Young Men's Christian Unions.

Young Men's Christian Unions.

The initiative in the establishment of Christian unions for young men in cities, on a wholly unsectarian basis, was taken by a Unitarian. Mr. Caleb Davis Bradlee, a Harvard undergraduate, who was afterward a Boston pastor for many years, gathered together in the parlor of his father's house a company of young men, and proposed to them the formation of a society for mutual improvement. This was on September 17, 1851; and the organization then formed was called the Biblical Literature Society. Tho

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Educational Work in the South.

Educational Work in the South.

After the close of the civil war there was a large demand for help in the South, especially amongst the negroes. Most of the aid given by Unitarians was through other than denominational channels; but something was done by the Unitarian Association as well as by other Unitarian organizations. Miss Amy Bradley, who had been a very successful worker for the Sanitary Commission, opened a school for the whites in Wilmington, N.C. Her work extended to all the schools of the city, and was eminently su

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Educational Work for the Indians.

Educational Work for the Indians.

At three different periods the Unitarian Association has undertaken educational work amongst the Indians. The first of these proved abortive, but is of much interest. James Tanner,[ 26 ] a half-breed Chippeway or Ojibway from Minnesota, appeared before the board of the Association, February 12, 1855, in behalf of his people. He had been a Baptist missionary to the Ojibways, but had found that he could accomplish little while the Indians continued their roving life and their wars with the Sioux.

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Peace Movement.

Peace Movement.

"It may be doubted whether any man who ever lived contributed more to spread just sentiments on the subject of war and to hasten the era of universal peace," said Dr. Channing of Noah Worcester, who has been often called "the Apostle of Peace." It was the second contest with Great Britain that led Dr. Worcester to consider the nature and effects of war. In August, 1812, on the day appointed for a national fast, he preached a sermon in which he maintained that the war then beginning was without s

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Temperance Reform.

Temperance Reform.

Unitarians have been active in the cause of temperance, but again as individuals rather than as a denomination. The emphasis they have put on the importance of individual opinion and personal liberty has made them often reluctant to join societies that sought to promote this reform by restrictive and coercive measures. As a body, therefore, they have shown a greater inclination to the use of moral suasion than legislative power. From Dr. Channing this reform had the most earnest approval. "The t

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Anti-slavery.

Anti-slavery.

In proportion to its numbers no religious body in the country did so much to promote the anti-slavery reform as the Unitarian. No Unitarian defended slavery from the pulpit or by means of the press, and no one was its apologist.[ 25 ] Many, however, did not approve of the methods of the abolitionists, and some strongly opposed the extreme measures of a part of that body of reformers. The desire of Unitarians to be just, rational, and open-minded, exposed many of them to the criticism of being ne

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The Enfranchisement of Women.

The Enfranchisement of Women.

It is not surprising that the first great advocate of "the rights of women" in this country should have been the Unitarian, Margaret Fuller. She did no more than apply what she had been taught in religion to problems of personal duty, professional activity, and political obligations. With her freedom of faith and liberty of thought meant also freedom to devote her life to such tasks as she could best perform for the good of others. It was inevitable that other Unitarian women should follow her e

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Civil Service Reform.

Civil Service Reform.

The first advocate of the reform of the civil service was Charles Sumner, who as early as December, 1847, anticipated its methods in a series of articles contributed to a newspaper.[ 43 ] He was the first to bring this reform before Congress, which he did April 30, 1864, when he introduced a bill to provide a system of competitive examinations for admission to and promotion in the civil service, which made merit and fitness the conditions of employment by the government, and provided against rem

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Eminent Statesmen.

Eminent Statesmen.

The intellectual tendencies of the eighteenth century led many of the leading Americans to discard the Puritan habit of mind and the religious beliefs it had cherished. An intellectual revolt caused the rejection of many of the Protestant doctrines, and a political revolt in the direction of democracy led to the acceptance of religious principles not in harmony with those of the past. Many Americans shared in these protests who did not openly break with the older faiths. Washington was of this c

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Some Representative Unitarians.

Some Representative Unitarians.

The church in Washington, not having been popular or of fine appointments, has been a test of the Unitarian faith of those frequenting the capital city. It has included in its congregation, from time to time, such men as John Adams, John Quincy Adams,[ 8 ] John Marshall, Joseph Story, Samuel F. Miller, Millard Fillmore, William Cranch, George Bancroft, Nathan K. Hall, James Moore Wayne, and Senators Daniel Webster, John C. Calhoun, William S. Archer, Henry B. Anthony, William B. Allison, Timothy

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Judges and Legislators.

Judges and Legislators.

During the early Unitarian period "the judges on the bench" included such men as Theophilus Parsons, Isaac Parker, and Lemuel Shaw, all of whom held the office of chief justice in Massachusetts. Other lawyers, jurists, and statesmen were Fisher Ames, political orator and statesman; Nathan Dane, who drew the ordinance for the north-western territory; Samuel Dexter, senator, and secretary of the treasury under John Adams; Christopher Gore, senator, and governor of Massachusetts; and Benjamin R. Cu

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Boston Unitarianism.

Boston Unitarianism.

What Unitarianism has been in the lives of its men and women may be most conspicuously seen in Boston and the region about it, for there throughout the first half of the nineteenth century Unitarianism was the dominant form of Christianity. Of the period from 1826 to 1832, when Dr. Lyman Beecher was settled in Boston, Mrs. Stowe has given this testimony: "All the literary men of Massachusetts were Unitarians. All the trustees and professors of Harvard College were Unitarians. All the élite of we

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Pioneers of the Higher Criticism.

Pioneers of the Higher Criticism.

The attitude of the early Unitarians towards the Bible, their trust in it as the revealed word of God and the source of divine authority in all matters of faith, and their confidence that a return to its simple principles would liberate men from superstition and bigotry, naturally made them the first to welcome the higher criticism of the Bible in this country. Such men as Noah Worcester and his successors brought to the Bible new and common-sense interpretations, and began the work of pointing

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The Catholic Influence of Harvard University.

The Catholic Influence of Harvard University.

The catholic and inclusive spirit manifested by the Unitarians in their Biblical studies is worthy of notice, however, much more than any definite results of scholarship produced by them. In the cultivation of the broader academic fields which their control of Harvard University brought within their reach this attitude is especially conspicuous. At no time since it came under their administration has it been used for sectarian purposes, to make proselytes or to compel acceptance of their theolog

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The Work of Horace Mann.

The Work of Horace Mann.

Horace Mann was an earnest and devoted Unitarian, the intimate friend of Channing and Parker, to both of whom he was largely indebted for his intellectual and spiritual ideals. He was inspired by their ideas of reform and progress, and to their personal sympathy he owed much. It is now universally conceded that to him we are indebted for the diffusion of the common-school idea throughout the country, that he developed and brought to full expression the conception of universal education. In full

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Elizabeth Peabody and the Kindergarten.

Elizabeth Peabody and the Kindergarten.

Horace Mann was largely influenced by Dr. Channing throughout his career as an educational reformer,[ 22 ] as was his wife and her sister, Elizabeth P. Peabody. It was to Channing that Miss Peabody owed her interest in the work of education; and his teachings brought her naturally into association with Bronson Alcott, and made her the leader in introducing the kindergarten into this country. She was influenced by the kindergarten method, at an early date, and she gave years of devoted labor to i

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Work of Unitarian Women for Education.

Work of Unitarian Women for Education.

Much has been done by Unitarian women to advance the cause of education. The conversations of Margaret Fuller, held in Boston from 1839 to 1844, were an important influence in awakening women to larger intellectual interests; and many of those who attended them were afterwards active in promoting the educational enterprises of the city. In 1873 Miss Abby Williams May, Mrs. Ann Adeline Badger, Miss Lucretia Crocker, and Miss Lucia M. Peabody were elected members of the school committee of Boston,

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Popular Education and Public Libraries.

Popular Education and Public Libraries.

The interest of Unitarians in popular education and the general diffusion of knowledge may be further indicated by a few illustrations. One of these is the Lowell Institute in Boston, founded by John Lowell, son of Francis Cabot Lowell, and cousin of James Russell Lowell. He was a Boston merchant, became an extensive traveller, and died in Bombay, in 1836, at the age of thirty-four. In his will he left one-half his fortune for the promotion of popular education through lectures, and in other way

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Mayo's Southern Ministry of Education.

Mayo's Southern Ministry of Education.

One of the most important contributions to the work of education has been that of Rev. Amory D. Mayo, known as the "Ministry of Education in the South." After settlements over churches in Gloucester, Cleveland, Albany, Cincinnati, and Springfield, Mr. Mayo began his southern work in 1880. He had an extensive preparation for his southern labors, having served on the school boards of Cincinnati and Springfield for fifteen years, lectured extensively on educational subjects, and been a frequent con

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Influence of Unitarian Environment.

Influence of Unitarian Environment.

The influence of Unitarian culture and literary tastes is shown by the considerable number of literary men who were the sons of Unitarian ministers. Ralph Waldo Emerson was the son of William Emerson, the minister of the First Church in Boston at the beginning of the nineteenth century. George Bancroft was the son of Aaron Bancroft, the first Unitarian minister in Worcester, and the first president of the American Unitarian Association. To Charles Lowell, of the West Church in Boston, were born

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Literary Tendencies.

Literary Tendencies.

The early Unitarian movement in New England was literary and religious rather than theological. The men who have been most influential in determining the course of Unitarian development, such as Charming, Dewey, Parker, and Hedge, not to include Emerson, who has been a greater affirmative leader than either of the others, were first of all preachers, and their published works were originally given to the world from the pulpit. They made no effort to produce a Unitarian system of theology; and it

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Literary Tastes of Unitarian Ministers.

Literary Tastes of Unitarian Ministers.

In studying any considerable list of Unitarian ministers, and taking note of their personal tastes and their avocations, it will be seen that a large number of them were lovers of literature, and ardently devoted much of their time to literary pursuits. Not only was there a decidedly literary flavor about their preaching, but they were frequent contributors to The Christian Examiner and The North American Review; and they wrote poems, novels, books of travel, essays, and histories. They were con

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Unitarians as Historians.

Unitarians as Historians.

In the chapter on historians, in his American Literature, Professor Charles F. Richardson enumerates seventeen writers, twelve of whom were Unitarians. It was in Cambridge and Boston, amongst the graduates of Harvard College, that American historical writing began, and that it attained its greatest successes. The same causes that had given the Unitarians pre-eminence in other directions made them especially so in this, where wide learning and sound criticism were of importance. Wealth, leisure,

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Scientific Unitarians.

Scientific Unitarians.

A considerable number of the leading men of science have been Unitarians. Notable among the mathematicians were Nathaniel Bowditch, Benjamin Peirce, and Thomas Hill, who was president of Antioch College and of Harvard University. Among the astronomers have been Benjamin Gould, Maria Mitchell, Asaph Hall, and Edward C. Picketing. Of Maria Mitchell it was said that she "was entirely ignorant of the peculiar phrases and customs of rigid sectarians." Her biographer says she "never joined any church,

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Unitarian Essayists.

Unitarian Essayists.

A considerable number of essayists, lecturers, and general writers have been Unitarians. Among these have been Edwin P. Whipple, George Ripley, Mrs. Ednah D. Cheney, John S. Dwight, Professor Charles Eliot Norton, Henry T. Tuckerman, James T. Fields, and Professor Francis J. Child. These writers represent several phases of Unitarian opinion, but they belong to this fellowship by birthright or intellectual sympathies. In the same company may be placed Henry D. Thoreau and John Burroughs, not beca

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Unitarian Novelists.

Unitarian Novelists.

Among the novelists have been several who were Unitarian ministers, including Sylvester Judd, William Ware, Thomas W. Higginson, and Edward Everett Hale. Judd's Margaret was of the very essence of transcendentalism, besides being an excellent interpretation of some of the phases of New England character. Ware's historical novels were popular in their day, and are now worth going back to by modern readers, and especially by those who do not insist upon having their romances hot from the press. Ca

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Unitarian Artists and Poets.

Unitarian Artists and Poets.

Unitarianism has been as friendly to poetry and the other arts as it has been to philosophy and science. In its early days it fostered the artistic careers of Washington Allston, the painter, and Charles Bulfinch, the architect. It has also nurtured the sculptors, William Wetmore Story, who was also poet and essayist; Harriet Hosmer, whose career shows what a woman can accomplish in opening new opportunities for her sex; Larkin G. Mead and Daniel C. French. To these must be added the actors Fann

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XX. THE FUTURE OF UNITARIANISM.

XX. THE FUTURE OF UNITARIANISM.

The early Unitarians in this country did not desire to form a new sect. They wished to remain Congregationalists, and to continue unbroken the fellowship that had existed from the beginning of New England. When they were compelled to separate from the older churches, they refrained from organizing a strictly defined religious body, and have called theirs a "movement." The words "denomination" and "sect" have been repellent to them; and they have attempted, not only to avoid their use, but to esc

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APPENDIX. A. FORMATION OF THE LOCAL CONFERENCES.

APPENDIX. A. FORMATION OF THE LOCAL CONFERENCES.

The local conferences came into existence in the following order: Wisconsin and Minnesota Quarterly Conference, organized at Sheboygan, Wis., October 24, 1866; New York Central Conference of Liberal Christians, Rochester, November 21, 1866; Conference of Unitarian and Other Christian Churches of the Middle and Southern States, Wilmington, Del., November 22, 1866; Norfolk Conference of Unitarian and Other Christian Churches, Dedham, Mass., November 28, 1866; New York and Hudson River Local Confer

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B. UNITARIAN NEWSPAPERS AND MAGAZINES.

B. UNITARIAN NEWSPAPERS AND MAGAZINES.

There was a very considerable activity from 1825 to 1850 in the publication of Unitarian periodicals, and probably the energies of the denomination found a larger expression in that direction than in any other. In January, 1827, was begun in Boston The Liberal Preacher, a monthly publication of sermons by living ministers, conducted by the Cheshire Association of Ministers, with Rev. Thomas R. Sullivan, of Keene, N.H., as the editor. It was continued for eight or ten years, and with considerable

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