From 1830 to 1850 the Unitarians were confronted by the greatest opportunity which has ever opened to them for missionary activities. The vast region of the middle west was in a formative state, the people were everywhere receptive to liberal influences, other churches had not been firmly established, and there was urgent demand for leadership of a progressive and rational kind. Here has come to be the controlling centre of American life,--in politics, education, and social power. A few of the leaders saw the opportunity, but the churches were not ready to respond to their appeals.

The work accomplished by the a.s.sociation during the first twenty-five or thirty years of its existence, the period reviewed in this chapter, was small, compared with the opportunity and with the wishes of those who most had at heart the interests for the promotion of which it was established.

Yet there was wanting in no year encouragement for its friends or something accomplished that cheered them to larger efforts. In 1850, at the twenty-fifth anniversary, historical addresses were delivered by Samuel Osgood, John G. Palfrey, Henry W. Bellows, Edward E. Hale, and Lant Carpenter; and a hopeful review of the labors of the a.s.sociation was presented by the executive committee. First of all its efforts had been directed to securing religious liberty. Then came its philanthropic enterprises, and finally its missionary labors. During the quarter of a century one hundred churches that were weak and struggling, owing to their situation in towns of decreasing population or in cities not congenial to their teachings, had been aided. More than fifty vigorous churches had been planted in the west and south, nearly all of them helped in some way by the a.s.sociation. There was a renewed call for strong men to enter the missionary field, and it was uttered more urgently at this time than ever before. Special pride was expressed in the high quality of the religious writings produced by Unitarians, and in the n.o.bleness the men and women who had been connected with denominational activities.[18]

[1] An eighteenth-century term for the Congregational churches, which were the legally established churches throughout New England, an supported by the towns.

[2] Boston Unitarianism, 67.

[3] Memoir of Dr. Channing, one-volume edition, 215.

[4] Ibid., 432.

[5] Ibid., 427.

[6] Memoir of Ezra Stiles Gannett, by W.C. Gannett, 103.

[7] The records give the following names: Drs. Freeman, Channing, Lowell, Tuckerman, Bancroft, Pierce, and Allyn; Rev. Messrs. Henry Ware, Francis Parkman, J.G. Palfrey, Jared Sparks, Samuel Ripley, A.

Bigelow, A. Abbot, C. Francis, L. Capen, J. Pierpont, James Walker, Mr. Harding, and Mr. Edes; and the following laymen,--Richard Sullivan, Stephen Higginson, B. Gould, H.J. Oliver, S. Dorr, Colonel Joseph May, C.G. Loring, George Bond, Samuel A. Eliot, G.B. Emerson, C.P. Phelps, Lewis Tappan, David Reed, Mr. Storer, J. Rucker, N.

Mitch.e.l.l, Robert Rantoul, Alden Bradford, Mr. Dwight, Mr. Mackintosh, General Walker, Mr. Strong, Dr. John Ware, and Professor Andrews Norton.

[8] John Brazer, The Christian Examiner, xx. 240; Alonzo Hill, American Unitarian Biography, i. 171.

[9] The Liberal Christian, March 3, 1875.

[10] Although Lewis Tappan took a zealous interest in the formation of the Unitarian a.s.sociation, as he did in all Unitarian activities of the time, in the autumn of 1827 he withdrew from the Unitarian fellowship, and joined the orthodox Congregationalist. In a letter addressed to a Unitarian minister he explained his reasons for so doing. This letter circulated for some time in ma.n.u.script, and in 1828 was printed in a pamphlet with the t.i.tle, Letter from a Gentleman in Boston to a Unitarian Clergyman of that City. Want of Piety among Unitarians, failure to sustain missionary enterprises, and the absence of a rigid business integrity he a.s.signed as reasons for his withdrawal. This pamphlet excited much discussion, pro and con; and it was answered in a caustic review by J.P. Blanchard.

[11] Moses George Thomas was a graduate of Brown and of the Harvard Divinity School, was settled in Dover, N.H., from 1829 to 1845, Broadway Church in South Boston from 1845 to 1848, New Bedford 1848 to 1854, and was subsequently minister at large in the same city.

[12] In writing to Charles Briggs from Newport, under date of July 30 1836, Dr. Channing wrote, "In the pressure of subjects, when I saw you, I forgot to say to you, that I cannot accept the office with which the Unitarian a.s.sociation honored me." That is the whole of what he wrote on the subject. No one else was elected to the office for year. It is evident, therefore, that his name should occupy the place of president.

[13] The depositaries in Ma.s.sachusetts were at Salem, Concord, Hingham, Plymouth, Yarmouth, Cambridge, Worcester, Northampton, Springfield, and Greenfield; in New Hampshire, at Concord, Portsmouth, Keene, and Amherst; in Maine, at Hallowell, Brunswick, and Eastport; and, in Connecticut, at Brooklyn. In 1828 the number had increased to twenty-five in Ma.s.sachusetts, six in Maine, seven in New Hampshire, one in Rhode Island, four in New York, two in Pennsylvania, and two in Maryland. At the first annual meeting of the Unitarian a.s.sociation a system of auxiliaries was recommended, which was inaugurated the next year. It was proposed to organize an auxiliary to the a.s.sociation in every parish, and also in each county. These societies came rapidly into existence, were of much help to the a.s.sociation in raising money and in distributing its tracts, and energetic efforts were made on the part of the officers of the a.s.sociation to extend their number and influence. They continued in existence for about twenty years, and gradually disappeared. They numbered about one hundred and fifty when most prosperous.

[14] During the first twenty-five years of the a.s.sociation, 272 tracts of the first series were issued, and also 29 miscellaneous tracts and 37 reports. The number of copies published was estimated as 1,764,000, making an average of 70,000 each year. Of these tracts, 103 were practical, and 93 doctrinal; and, of the doctrinal, one-half were on the Divine Unity, one-sixth on the Atonement, ten on Regeneration, five on the Ordinances, four on Human Nature, three on Retribution, and two on the Holy Spirit. In the Monthly Journal, May, 1860, Vol.

I. pp. 230-240, were given the t.i.tles and authors.

[15] From a letter of Samuel K. Lothrop, afterward minister of the Brattle Street Church.

[16] The following letter is of interest, not only because of the name of the writer, but because it gives a very good idea of the work done by the first missionaries of the a.s.sociation. It is dated at Northampton, Ma.s.s., October 9, 1827. "My dear Sir,--I designed when I left you to send some earlier notice of my doings than this; but as it has not been in my power to say much, I have said nothing. Mr.

Hall is preparing an account of his own missions, but thinks it not worth while to send it to you till it is completed. The first Sabbath after my arrival I preached here. The second, for the convenience of the Greenfield people, an exchange was made, and I went to Deerfield, and Dr. Willard went to Colrain. There were some unfavorable circ.u.mstances which operated to diminish the audience, but they were glad to see and hear him. The fourth Sabbath (which followed the meeting of the Franklin a.s.sociation) I preached at Greenfield, and Mr. Bailey went to Colrain. I enclose his journal. The fifth Sabbath at Deerfield, and Dr. Willard at Adams in Berkshire. I have not seen him since his return. I have told the Franklin a.s.sociation I would remain here till November, and in consequence have been thus put to and fro, but expect to preach the three coming Sundays in Northampton. I have offered my services to preach lectures in the week, but circ.u.mstances have made it inexpedient in towns where it was proposed. The clergymen are very glad to see me, having feared that the mission was indefinitely postponed. They find the better sort of people in most of the towns inquisitive and favorably disposed to views of liberal Christianity. It is a singular fact, of which I hear frequent mention made, that in elections Unitarians are almost universally preferred when the suffrage is by ballot, and rejected when given by hand ballot. In Franklin county it is thought there is a majority of Unitarians. I have been much disappointed in being obliged to lead a vagrant life, as you know I came hither with different expectations, and hoped for leisure and retirement for study, which I needed much. But it would not do for a missionary to be stiff necked, and so I have been a shuttle. I have promised to go to New Bedford the first three Sundays of November. With great regard, your servant, R. Waldo Emerson." From this letter it will be seen that Emerson supplied the pulpits at Northampton and Greenfield in order that the ministers in those towns might preach elsewhere.

[17] Fourteenth Annual Report, 14. "They were the following: Rev. George Ripley, Boston; Rev. A.B. Muzzey, Cambridgeport; Rev. Samuel Barrett, Boston; Rev. Mr. Green, East Cambridge; Rev. Calvin Lincoln, Fitchburg; Rev. E.B. Willson, Westford; Dr. James Kendall, Plymouth; Rev. George W. Hosmer, Buffalo; Rev. Warren Burton, Dr. Thompson, Salem; Rev. J.P.B. Storer, Syracuse; Rev. Charles Babbidge, Pepperell; Rev. John M. Myrick, Walpole; Rev. J.D. Swett, Boston; Rev. A.D. Jones, Brighton; Rev. Henry Emmons, Meadville; Rev. J.F.

Clarke, Louisville; Rev. F.D. Huntington, Rev. B.F. Barrett, Rev.

G.F. Simmons, Rev. C. Nightingale, Mr. Wilson, of the Divinity School; and Mr. C.P. Cranch. Among the places where they preached are Houlton Me.; Syracuse, Lockport, Lewiston, Pekin, and Vernon, N.Y.; Philadelphia and Erie, Pa.; Marietta, Zanesville, Cleveland, and Toledo, Ohio; Detroit, Mich.; Owensburg, Ky.; Chicago, Peoria, Tremont, Jacksonville, Hillsboro, and several other places in Illinois."

[18] For a most interesting account of the growth of the denomination, see The Christian Examiner for May, 1854, lvi. 397, article by John Parkman.

VII.

THE PERIOD OF RADICALISM.

Before the controversy with the Orthodox had come to its end, a somewhat similar conflict of opinions arose within the Unitarian ranks. The same influences that had led the Unitarians away from the Orthodox were now causing the more radical Unitarians to advance beyond their more conservative neighbors. English philosophy had given direction to the Unitarian movement in America; and now German philosophy was helping to develop what has been designated as transcendentalism, which largely found expression within the Unitarian body. Beginning with 1835, the more liberal Unitarians were increasingly active. Hedge's[1] Club held its meetings, The Dial was published, Brook Farm lived its brief day of a reformed humanity, Parker began his preaching in Boston, Emerson was lecturing and publishing, and the more radical younger Unitarian preachers were bravely speaking for a religion natural to man and authenticated by the inner witness of the truth.

The agitation thus started went on its way with many varying manifestations, and with a growing incisiveness of statement and earnestness of feeling. The new teachings gained the interest and the faith of the young in increasing numbers. In pulpits and on the platform, in newspapers and magazines, in essays and addresses, this new teaching was uttered for the world's hearing. The breeze thus created seems to have grown into a gale, but The Christian Register and The Christian Examiner gave almost no indication that it had blown their way. In the official actions and in the publications of the Unitarian a.s.sociation there was no word indicating that the discussion had come to its knowledge. All at once, however, in 1853, it came into the greatest prominence, as the result of action taken by the Unitarian a.s.sociation; and, thenceforth, for a quarter of a century it was never absent as a disturbing element in the intellectual and religious life of the Unitarian body.

The early Unitarians were believers in the supernatural and in the miracles of the New Testament. They accepted without question the ideas on this subject that had been entertained by all Protestants from the days of Luther and Calvin. When Theodore Parker and the transcendentalists began to question the miraculous foundations of Christianity, many Unitarians were quite unprepared to accept their theories. They believed that the miracles of the New Testament afford the only evidence for the truthfulness of Christianity. This issue was distinctly stated in the twenty-eighth annual report of the Unitarian a.s.sociation for 1853, wherein an attempt was made to defend the Unitarian body against the charge of infidelity and rationalism made by the Orthodox. The teachings of the transcendentalists and radicals had been attributed to all Unitarians, and the leaders of the a.s.sociation felt that it was time to define explicitly the position they occupied. Therefore they said, in the report of that year:--"We desire, in a denominational capacity, to a.s.sert our profound belief in the Divine origin, the Divine authority, the Divine sanctions, of the religion of Jesus Christ. This is the basis of our a.s.sociated action. We desire openly to declare our belief as a denomination, so far as it can be officially represented by the American Unitarian a.s.sociation, that G.o.d, moved by his own love, did raise up Jesus to aid in our redemption from sin, did by him pour a fresh flood of purifying life through the withered veins of humanity and along the corrupted channels of the world, and is, by his religion, forever sweeping the nations with regenerating gales from heaven, and visiting the hearts of men with celestial solicitations. We receive the teachings of Christ, separated from all foreign admixtures and later accretions, as infallible truth from G.o.d."[2] At the same meeting a resolution was adopted, "without a dissenting voice," which declared that "the Divine authority of the Gospel, as founded on a special and miraculous interposition of G.o.d, is the basis of the action of the a.s.sociation."[3]

As these statements indicate, the majority of Unitarians were very conservative at this time in their theological position and methods. They were nearly as hesitating and reticent in their beliefs as Unitarians as they had been while connected with the older Congregational body. The reason for this was the same in the later as in the earlier period, that a predominant social conservatism held them aloof from all that was intellectually aggressive and theologically rationalistic. They had outgrown Tritheism, as it had been taught for generations in New England; they had refused to accept the fatalism that had been taught in the name of Calvin, and they had rejected the ecclesiastical tyrannies that had been imposed on men by the New England theology. But they had advanced only a little way in accepting modern thought as a basis of faith, and in seeking a rational interpretation of the relations of G.o.d and man. Their belief in a superhuman Christ was theoretically weaker, but practically stronger, than that of the churches from which they had withdrawn; while the grounds of that belief were in the one instance the same as in the other.

[Sidenote: Depression in Denominational Activities.]

The activities of the Unitarian a.s.sociation 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 a.s.sociation.

This controversy was emphasized by that arising from the reform movements of the day, especially the agitation against slavery. Almost without exception the radicals belonged to the anti-slavery party, while the conservative churches were generally opposed to this agitation. As a result, anti-slavery efforts became a serious cause of discord in the Unitarian churches, and helped to cripple the resources of the a.s.sociation.

When, as the climax of all, the civil war came on, the a.s.sociation was brought to a condition of almost desperate poverty. Not more than twoscore churches contributed to its treasury, and it was obliged, to curtail its expenses in every direction.[4]

Up to the year 1865 the Unitarians had not been efficiently organized; and they had developed very imperfectly what has been called denominational consciousness, or the capacity for co-operative efforts. The Unitarian a.s.sociation was not a representative body, and it depended wholly upon individuals for its membership. Not more than one-fourth or, at the largest, one-third of the Unitarian churches were represented in its support and in its activities. There were: Unitarian churches, and there was a Unitarian movement; but such a thing as a Unitarian denomination, in any clearly defined meaning of the words, did not exist. This fact was explained by James Freeman Clarke in 1863, when he said that "the traditions of the Unitarian body are conservative and timid."[5] How this att.i.tude affected the Unitarian a.s.sociation was pointedly stated by Mr.

Clarke, after several years of experience as its secretary. "The Unitarian churches in Boston," he wrote, "see no reason for diffusing their faith.

They treat it as a luxury to be kept for themselves, as they keep Boston Common. The Boston churches, with the exception of a few n.o.ble and generous examples, have not done a great deal for Unitarian missions. I have heard, it said that they do not wish to make Unitarianism too common. The church in Brattle street contains wealthy and generous persons who have given largely to humane objects and to all public purposes; but we believe that, even while their pastor was president of the Unitarian a.s.sociation, they never gave a dollar to that a.s.sociation for its missionary objects. The society in King's Chapel was the first in the United States which professed Unitarianism. It is so wealthy that it might give ten or twenty thousand dollars a year to missionary objects without feeling it. It has always been very liberal to its ministers, to all philanthropic and benevolent objects, and its members have probably given away millions of dollars for public and social uses; but it never gives anything to diffuse Unitarianism."[6]

Dr. Samuel K. Lothrop continued as the president of the Unitarian a.s.sociation until the annual meeting of 1858, when Dr. Edward Brooks Hall was elected to that position for one year. After short pastorates in Northampton and Cincinnati, Dr. Hall had been settled over the First Church in Providence in 1832, which position he held until his death in 1866. At the annual meeting of 1859 Dr. Frederic H. Hedge was elected president, and he was twice re-elected. His interest in the a.s.sociation was active, and he often spoke at the public meetings. One of the ablest thinkers and theologians that has appeared among Unitarians in this country, he always rightly estimated the practical activities of organized religious movements. He was succeeded in 1862 by Dr. Rufus P. Stebbins, who held the office for three years. After a settlement in Leominster, Dr. Stebbins was the first president of the Meadville Theological School from 1844 to 1856.

Then followed a pastorate in Woburn, after which he went to Ithaca and opened a mission for the students of Cornell University, which grew into the Unitarian church in that town. From 1877 he was pastor at Newton Centre until his death in 1885.

The secretary of the a.s.sociation from 1850 to 1853 was Rev. Calvin Lincoln, who had been settled in Fitchburg for thirty-one years, and who was the minister of the First Church in Hingham from 1855 until his death in 1881.

He was succeeded in 1853 by Rev. Henry A. Miles, who continued in office until 1859. Dr. Miles was settled in Hallowell and Lowell before serving the a.s.sociation, and in Longwood and Hingham (Third Parish) afterward. His little book on The Birth of Jesus has gained him recognition as a theologian of ability and a critic of independent judgment. For three years Rev. James Freeman Clarke was the secretary; and in 1861 he was succeeded by George W. Fox, who served in that capacity until the annual meeting of 1865. Mr. Fox wrote the annual reports from 1862 to 1864, and efficiently performed all the duties of the secretary which could devolve upon a layman, with the exception of editing The Monthly Journal, a task which was continued by James Freeman Clarke.[7]

[Sidenote: Publications.]

In spite of its restricted income during this troubled period, the a.s.sociation 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 a.s.sociation, the first number of which appeared in October, 1853.

During the first year each number contained ninety-six pages, which were increased to one hundred and ninety-two in 1854, but reduced to one hundred and thirty the following year. In 1860 this publication became The Monthly Journal; and it was continued until December, 1869, each number containing forty-eight pages. The Journal was sent to all subscribers to the funds of the a.s.sociation, to life members, to all churches contributing to its funds, as well as to regular subscribers. Its circulation in 1855 was 7,000, and it increased to 15,000 before it was discontinued. It was used largely, however, for free distribution as a missionary doc.u.ment.

The Journal served an important purpose during the seventeen years of its publication, as a means of bringing the a.s.sociation into touch with its const.i.tuency and of making the people acquainted with its work. It published the records of the meetings of the executive committee as well as of the annual meeting, it gave numerous extracts from the correspondence of the secretary, it contained the news of the churches, and all the denominational activities were kept constantly before its readers. In its pages were frequently published biographies of prominent Unitarians, notable addresses were printed, sermons appeared frequently, and able theological articles. During the editorship of James Freeman Clarke it contained the successive chapters of his Orthodoxy: Its Truths and Errors.

It also printed one or more chapters of Alger's History of the Doctrine of the Future Life. The secretary of the a.s.sociation was its editor, and he made it at once a theological tract and a denominational newspaper.

The increase in demand for Unitarian tracts and books had been so large that early in 1854 the executive committee of the a.s.sociation decided that a special effort should be made to meet it. They called a meeting in Freeman Place Chapel on the afternoon of February 1, which was largely attended. An address was given by Dr. Lothrop, the president, who said that Channing's works had reached a sale of 100,000 copies, and Ware's Formation of Christian Character 12,000, that there was an urgent call for liberal works that would meet the spiritual needs of the age. A large number of prominent ministers and laymen addressed the meeting, and expressed themselves as thoroughly sympathy with its objects. A committee was appointed to consider the proposition made by Dr. George E. Ellis, that a fund of $50,000 be raised for the publication of books. This committee reported a month later through its chairman, George B. Emerson, in favor of the project; and it was voted that the money should be raised. It was easier to pa.s.s this vote, however, than to secure the money from the churches; for in 1859, after five years of effort, the sum collected was only $28,163.33.

The money secured, however, was immediately utilized in the publication of a number of books. Three series of works were undertaken, the first of these being The Theological Library, in which were published Selections from the Works of Dr. Channing; Wilson's Unitarian Principles Confirmed by Trinitarian Testimonies; a one-volume edition of Norton's Statement of Reasons for not Believing the Doctrines of Trinitarians concerning the Nature of G.o.d and the Person of Christ, with a memoir of the author by Dr.

William Newell; a volume of Theological Essays selected from the writings of Jowett, Tholuck, Guizot, Roland Williams, and others, and edited by George R. Noyes; and Martineau's Studies of Christianity, a series of miscellaneous papers, edited by William R. Alger. The Devotional Library, the second of the three series, included The Altar at Home, a series of prayers, collects, and litanies for family devotions, written by a large number of the leading Unitarian ministers, and edited by Dr. Miles, the secretary of the a.s.sociation; Clarke's Christian Doctrine of Prayer; Thomas T. Stone's The Rod and the Staff, a transcendentalist presentation of Christianity as a spiritual life; The Harp and the Cross, a selection of religious poetry, edited by Stephen G. Bulfinch; Sears's Athanasia, or Foregleams of Immortality; and Seven Stormy Sundays, a volume of original sermons by well-known ministers, with devotional services, edited by Miss Lucretia P. Hale. A Biblical Library was also planned, to include a popular commentary on the New Testament, a Bible Dictionary, and other works of a like character; but John H. Morison's Disquisitions and Notes on the Gospel of Matthew was the only volume published.

[Sidenote: A Firm of Publishers.]

In May, 1859, a young business man of Boston, James P. Walker, established the firm of Walker, Wise & Co., for the publication of Unitarian books. In 1863 Horace B. Fuller joined the firm, and it became Walker, Fuller & Co.

This firm took charge of all the publishing interests of the a.s.sociation, 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 articles and sermons by Hedge, Clarke, Sears, Dewey, and Starr King; Lamson's Church of the First Three Centuries; Farley's Unitarianism Defined; Recent Inquiries in Theology, essays by Jowett, Mark Pattison, Baden Powell, and other English Broad Churchmen, edited by Dr. F.H. Hedge; Alien's Hebrew Men and Times; Dall's Woman's Right to Labor; Muzzey's Christ in the Will, the Heart, and the Life; Ichabod Nichols's Sermons; Martineau's Common Prayer for Christian Worship; Cobbe's Religious Demands of the Age; Ware's Silent Pastor; Frothingham's Stories from the Patriarchs; Clarke's Hour which Cometh and Now Is; Parker's Prayers; a second series The Altar at Home; Hedge's Reason in Religion; Life of Horace Mann by his wife, as well as certain novels, historical works, and books for the young. The demand for liberal books was not large enough, however, even with the aid of the a.s.sociation, to make such a business successful; and in the autumn of 1866 the publishing firm of Walker, Fuller & Co. failed. In part the business was carried on for a time by Horace B. Fuller.

[Sidenote: The Brooks Fund.]