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 investments to $23,000. The original purpose was to aid in any way that seemed desirable the cause of liberal Christianity, and a part of the income was devoted to helping struggling societies. In time the whole income, with the approval of the donor, was centred upon the distribution of books to settled ministers, irrespective of denomination. In 1877 the whole number of books that had been distributed was 40,000. At the present time about $1,000 yearly are devoted to this work, the recipients being graduates of the Meadville Theological School, and the ministers of any denomination who may ask for them, provided they are settled west of the Hudson River. The demands upon the funds have increased so rapidly that it has become necessary to reduce the amount of each gift.

[Sidenote: Missionary Efforts.]

The missionary activities of the a.s.sociation 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 a.s.sociation 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 worship. Mr. Nute went through all the trying scenes preceding the opening of the civil war, and did his part in maintaining the cause of liberty. He was succeeded by Rev.

John S. Brown in 1859, who labored in this difficult field for several years.

A church was organized in San Francisco in 1849, without the aid of a minister; and there was gathered a large and prosperous congregation. In 1850 Rev. Charles A. Farley took up the work; and he was succeeded by Rev.

Joseph Harrington, Rev. Frederick T. Gray, and Rev. Rufus P. Cutler. Thomas Starr King preached his first sermon in the church April 28, 1860; and he spoke to crowded congregations until his death, March 4, 1864. On January 10, 1864, a new church was dedicated, in the morning to the worship of G.o.d, and in the afternoon to the service of man.

Among those who carried forward the Unitarian cause in the middle west was Rev. Nahor A. Staples, a brilliant preacher and a zealous worker, who was settled in Milwaukee at the end of 1856, and who made his influence widely felt around him. In 1859 Rev. Robert Collyer began his work in Chicago as a city Missionary; and the next year Unity Church was organized, with him as the pastor. In 1859 Rev. Charles G. Ames began his connection with the Unitarians at Minneapolis, and he subsequently labored at Bloomington.

After a short pastorate in Albany he began general missionary labors on the Pacific coast. A characteristic type of the western Unitarian was Rev.

Ichabod Codding, who preached at Bloomington, Keokuk, and Baraboo, but who had no formal settlement. He was a breezy, radical, and ardent preacher, bold in statement and picturesque in style, a zealous advocate of freedom for the slave, and warmly devoted to other reforms. He was fitted admirably for the pioneer preaching to which he largely devoted himself; and his strong, vigorous, and aggressive ideas were acceptable to those who heard him.

[Sidenote: 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 antic.i.p.ation of this meeting, many letters were written, approving of the proposed organization, and large expectations were manifested as to its promised work. In harmony with these large and generous antic.i.p.ations of the influence of the conference was its statement of purposes, as presented in its const.i.tution. It was organized for "the promotion of the Christian spirit in the several churches which compose it, and the increase of vital, practical religion; the diffusion of Gospel truth and the accomplishment of such works of Christian benevolence as may be agreed upon; the support of domestic or home missionaries, the publication of tracts, the distribution of religious books, the promotion of theological education, and extending aid to such societies as may need it."

When the conference organized, Rev. William G. Eliot was elected the president, Mr. Charles Harlow and Rev. A.A. Livermore the recording and corresponding secretaries. During the year $994.22 were raised for missionary purposes, and three missionaries--Boyer, Conant, and Bradley--were kept in the field, mainly in Illinois and Michigan. The reports of these men, given at the second meeting of the conference, held in St. Louis, were full of enthusiasm and courage. At this meeting the const.i.tuency numbered nineteen churches, located in eleven states. Several struggling societies had been aided, a.s.sistance given to young men preparing for the ministry, and many tracts and books had been distributed.

A book depositary was opened in Cincinnati, and it was proposed to establish one in every large city in the west. The call was for a much larger number of preachers, it being rightly maintained that only the living man can reach the people in such a region. "The Unitarian minister is _per se_ a bookseller and colporter also, and he can thus preach to mult.i.tudes who never hear his voice."

The early antic.i.p.ations of a rapid advance of Unitarianism in the west were not realized, partly owing to the want of ministers of energy and the necessary staying qualities, and partly to the fact that tradition is always far more powerful with the ma.s.ses of men and women than reason.

Before the organization of the conference new churches appeared at infrequent intervals, though, if those that have ceased to exist were counted, they would not be so remote from each other in time.[9] From the first there was in the west a distinctive att.i.tude of freedom, which was the result in large, measure of its fluctuating conditions, and the absence of fixed habits and traditions. In 1853 the missionaries of the conference were instructed that "in spirit and in aim the Conference would be Christian, not sectarian, and it does not, therefore, require of them subscription to any human creed, the wearing of any distinctive name, or the doing of any merely sectarian work. All that it requires is, that they should be Christians and do Christian work, that they should believe on the Lord Jesus Christ as one who spake with authority and whose religion is the divinely appointed means for the regeneration of man individually and collectively, and that they should labor earnestly, intelligently, affectionately, and perseveringly to enthrone this religion in the hearts and make it, effective over the lives of men." Such a statement as this, indeed, was quite as conservative as anything put forth by Unitarians in New England; but behind it was an att.i.tude of free inquiry that gave to western Unitarianism distinctive characteristics.

In 1854 a committee reported on the doctrinal basis of the conference, in the form of a little book of sixty-five pages, bearing the t.i.tle of Unitarian Views of Christ.[10] It was widely circulated, and served an excellent missionary purpose. When the conference accepted the report, in which it was declared that Jesus is the Son of G.o.d and the miracles of the New Testament facts on which the gospel is based, a resolution was unanimously pa.s.sed, a.s.serting that "we have no right to adopt any statement of belief as authoritative or as a declaration of the Unitarian faith, other than the New Testament." In 1858 it was the opinion of the conference that "all who wish to take upon themselves the Christian name should be so recognized." The next year the conservatives and radicals came face to face, the one party asking for the old faith according to Channing, while one or more of the other party a.s.serted their disbelief in the miracles and in the resurrection of Christ. In 1860 the conference declared itself willing to "welcome as fellow laborers all who are seeking to learn and to do the will of the Father and work righteousness, and recommend that in all places, with or without preaching, they organize for religious worship and culture--the work of faith and the labor of love."

The meeting at Quincy in 1860 was one of great interest and enthusiasm. The missionary spirit rose high; and it was proposed to put into the field an aggressive worker, and to give him the necessary financial support. To this end a missionary a.s.sociation was organized, with Rev. Robert Collyer as the president, and Artemas Carter, a successful business man of Chicago, as the treasurer. Before the result desired could be realized, the war gave a very different direction to all the interests of the western churches. Of the twenty-nine ministers in the west at this time, sixteen went into the army,--twelve as chaplains, two as officers, and two as privates,--while several others devoted themselves to hospital work for longer or shorter periods. Rev. Augustus H. Conant, Rev. Leonard Whitney, Rev. Frederick R.

Newell, and Rev. L.B. Mason answered with their lives to their country's call.

The period immediately following the close of the civil war was one of generous giving and of great activity on the part of the western churches.

From 1864 to 1866 the field was occupied by twenty-one new laborers, several new societies were organized, four old ones were resuscitated, seven new churches were built, and fifteen missionary stations were opened.

The churches during these two years contributed $5,000 to missionary purposes and $13,000 to Antioch College. The degree of success met with in the efforts of the Western Conference depended in large degree upon the interest and activity of the western churches themselves. When they devoted themselves earnestly to missionary work, they contributed to it with a fair degree of liberality, and that work prospered. When the conference was asked to withdraw from the direction of that work by Rev. Charles Lowe, in order to secure greater unity of missionary effort by bringing all work of this kind under the direction of the a.s.sociation, the contributions of the churches diminished, and the missionary activities in the west languished.

However valuable the aid of the Unitarian a.s.sociation,--and there can be no question that it was of the greatest importance,--local interest and co-operation were also essential to permanent success. Local activity and general oversight were alike necessary.

[Sidenote: 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 a.s.sociation of Ministers at a meeting held July 11, 1842, when the a.s.sociation 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 a.s.sociation of ministers a convention was held in the church of the Second Congregational Parish in Worcester, October 18-20, 1842. On the first evening a sermon was preached by Dr. Ezra S. Gannett, and a committee of business was subsequently chosen. The next morning the convention organized, with Dr.

Francis Parkman as president and Rev. Cazneau Palfrey as secretary. A series of resolutions were discussed,[12] and on the second evening a sermon was preached by Dr. A.P. Peabody. No essays were read, and nothing but the sermons were prepared beforehand. The Christian Register closed its report by saying that it could "give but a faint impression of the feeling which pervaded the meeting. The discussions were characterized by great earnestness and seriousness, and were conducted, at the same time, with entire freedom and with candor and liberality toward the differences of opinion which, amidst a general unanimity upon great principles, were occasionally elicited respecting details and methods. The expectations of those who called the convention were abundantly realized."

The second of the Autumnal Conventions was held in Providence, October 2-4, 1843. On the first evening the theme of the sermon preached by Dr. Dewey was the spiritual ministry of Dr. Channing, and it produced a great and deep impression. The resolutions discussed related to the duty, on the part of Unitarians, of making an explicit statement of their convictions, and an earnest application of them to life, and the need on the part of the denomination for a more united and vigorous action as a religious body. At the third meeting held in Albany, a statement was made by Dr. Dewey that exactly defined these gatherings, in their methods and purposes, when he said: "This and other conventions like it that are held in our body, I am inclined to think, have never been held before in the world. There is nothing like them to be found in the records of ecclesiastical history. We meet as distinct churches, on the pure democratic basis, which we believe to be the true basis of the church of Christ. We meet, without any formalities--to inst.i.tute, or correct no canons--without the slightest system whatever. We come to meditate, to a.s.sist each other in experience, by unfolding our own experience, by declaring our convictions."

The subjects introduced at these meetings were practical, such as commanded the interest of both ministers and laymen of the churches. The method adopted allowed a free interchange of opinions, and the partic.i.p.ation of all in the discussions. So great was the interest awakened that these meetings were largely attended, and they were to a considerable degree helpful in bringing the churches into vital relations with each other.[13]

At the session held in Brooklyn in 1862, great interest was manifested in the vespers, then a novelty, that were arranged by Samuel Longfellow. This meeting was marked by its glowing patriotism, that rose to a white heat. A sermon of great power was preached by Dr. Bellows, interpreting the duty of the hour and the destiny of America. The resolutions and the discussions were almost wholly along the lines of patriotic duty and devotion suggested by the sermon. At the last of the Autumnal Conventions, held in Springfield, Ma.s.s., October 13-15, 1863, the sermons were preached by Rev.

Edward Everett Hale and Rev. Octavius B. Frothingham, while the essays were by Professor Charles Eliot Norton and Rev. James Freeman Clarke.

The Autumnal Conventions came to an end, probably in part because the civil war was more and more absorbing the energies of the people both in and out of the churches, and partly because the desire for a more efficient organization had begun to make itself felt. In the spring of 1865 was held the meeting in New York that resulted in the organization of the National Conference, the legitimate successor to the Autumnal Conventions.

[Sidenote: 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 emanc.i.p.ation and peace. At least fifty Unitarian ministers entered the army as chaplains, privates, officers, and members of the Sanitary Commission.[14]

The Unitarian a.s.sociation also directed its attention to such work as it could accomplish in behalf of the soldiers in the field and in hospitals.

Books were distributed, tracts published, and hymn-books prepared to meet their needs. Rev. John F.W. Ware developed a special gift for writing army tracts, of which he wrote about a dozen, which were published by the a.s.sociation. As the war went on, the a.s.sociation largely increased its activities in the army; and, when the end came, it had as many as seventy workers in the field, distributing its publications, aiding the Sanitary Commission, or acting as nurses and voluntary chaplains in the hospitals.

The end of the war served rather to increase than to contract its labors, aid being largely needed for several months in returning the soldiers to their homes and in caring for those who were left in hospitals.

Early in the summer of 1863 Rev. William G. Scandlin was sent to the Army of the Potomac as the agent of the a.s.sociation. Taken prisoner in July, he spent several months in Libby prison, where he was kindly treated and exercised a beneficent influence. He was followed in this work by Rev.

William M. Mellen, who established a library of 3,000 volumes at the convalescent camp, Alexandria, and also distributed a large amount of reading matter in the army. Rev. Charles Lowe served for several months as chaplain in the camp of drafted men on Long Island, his salary being paid by the a.s.sociation. In November, 1864, he made a tour of inspection, as the agent of the a.s.sociation, to the hospitals of Philadelphia, Baltimore Annapolis, Washington, Alexandria, Fortress Monroe, City Point, and the Army of the Potomac, in order to arrange for the proper distribution of reading matter and for such other hospital service as could be rendered.

More than 3,000 volumes of the publications of the a.s.sociation were distributed to the soldiers and in the hospitals, largely by Rev. J.G.

Forman, of St. Louis, and Rev. John H. Heywood, of Louisville. Among those who acted as agents of the a.s.sociation in furnishing reading to the army and hospitals were Rev. Calvin Stebbins, Rev. Frederick W. Holland, Rev.

Benjamin H. Bailey, Rev. Artemas B. Muzzey, Rev. Newton M. Mann, and Mr.

Henry G. Denny. Rev. Samuel Abbot Smith worked zealously at Norfolk at the hospitals and in preaching to the soldiers, until disease and death brought his labors to a close. What this kind of work was, and what it accomplished, was described by Louisa Alcott in her Hospital Sketches, and by William Howell Reed in his Hospital Life in the Army of the Potomac.

[Sidenote: 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 Dr.

Bellows, and he was its efficient leader from the first to the last. He was unanimously selected as its president, when the government had been persuaded, largely through his influence, to establish it as an addition to its medical and hospital service. The historian of the Commission has justly said that he "possessed many remarkable qualifications for so responsible, a position. Perhaps no man in the country exerted a wider or more powerful influence over those who were earnestly seeking the best means of defending our threatened nationality, and certainly never was a moral power of this kind founded upon juster and truer grounds. This influence was not confined to his home, the city of New York, although there it was incontestably very great, but it extended over many other portions of the country, and particularly throughout New England, where circ.u.mstances had made his name and his reputation for zeal and ability familiar to those most likely to aid in the furtherance of the new scheme.

This power was due, partly of course to the very eminent position which he occupied as a clergyman, partly to the persistent efforts and enlightened zeal with which he advocated all wise measures of social reform, perhaps to his widely extended reputation as an orator, but primarily, and above all, to the rare combination of wide comprehensive views of great questions of public policy with extraordinary practical sagacity, which enabled him so to organize popular intelligence and sympathy that the best practical results were attained while the life-giving principle was preserved. He had the credit of not being what so many of his profession are, an ideologue; he had the clearest perception of what could and what could not be done, and he never hesitated to regard actual experience as the best practical test of the value of his plans and theories. These qualities, so precious and so exceptional in their nature, appeared conspicuously in the efforts made by him to secure the appointment of the Commission by the Government, and it will be found that every page of its history bears the strong impress of his peculiar and characteristic views."[15]

These words of Charles J. Stille, a member of the Sanitary Commission and its authorized historian, afterward the provost of the University of Pennsylvania, indicate the remarkable qualities of leadership possessed by Dr. Bellows. These were undoubtedly added to and made more impressive by his oratorical genius, that was of a very high order. Dr. Hedge spoke of the miraculous power of speech possessed by Dr. Bellows, when he was at his best, as being "incomparably better than anything he could have possibly compa.s.sed by careful preparation or conscious effort," and of "those exalted moments when he was fully possessed by his demon."[16] He was inexhaustible in his efforts for the success of the Commission, in directing the work of committees and branches, in appealing to the indifferent, and in giving enthusiasm to all the forces under his direction.

Of the nine original members of the Sanitary Commission, four were Unitarians,--Dr. Bellows, Dr. Samuel G. Howe, Dr. Jeffries Wyman, and Professor Wolcott Gibbs. In the number of those added later was Rev. John H. Heywood, for many years the minister of the Unitarian church in Louisville, who rendered efficient service in the western department. In the convalescents' camp at Alexandria "a wonderful woman," Miss Amy Bradley, had charge of the efficient labors of the Commission, "where for two and a half years she and her a.s.sistants rendered incalculable service, in distributing clothing among the needy, procuring dainties for the sick, accompanying discharged soldiers to Washington and a.s.sisting them in procuring their papers and pay, furnishing paper and postage, and writing letters for the sick, forwarding money home by drafts that cost nothing to the soldier, answering letters of inquiry to hospital directors, securing certificates of arrears of pay and getting erroneous charges of desertion removed (the Commission saved several innocent soldiers from being shot as condemned deserters), distributing reading matter, telegraphing the friends of very ill soldiers, furnishing meals for feeble soldiers in barracks who could not eat the regulation food. Miss Bradley a.s.sisted 2,000 men to secure arrears of pay amounting to $200,000. Prisoners of war, while in prison and when released by general exchange, were largely and promptly relieved and comforted by this department."[17] Another effective worker was Frederick N. Knapp, who had been for several years a Unitarian minister, and who was the leading spirit in the special relief service of the Commission, "and organized and controlled it with masterly zeal, humanity, and success."[18] The work of Mr. Knapp was of great importance; for he was the confidential secretary of Dr. Bellows, and gave his whole time to the service of the Commission. He was a methodical worker, an efficient organizer, and supplied those qualities of persistent industry and grasp of details in which Dr. Bellows was deficient. Without his untiring energy and skilful directing power the Commission would have been less effective than it was in fact. Dr. Bellows also described William G.

Scandlin as "one of the most earnest and effective of the Sanitary Commission agents."

In the autumn of 1862 the Commission was greatly crippled in its work because it could not obtain the money with which to carry on its extensive operations, and it was saved from failure by the generosity of California, and the other Pacific states and territories. The remoteness of these states at that time made it impossible for them to contribute their proportion of men, "and they indulged their patriotism and gave relief to their pent-up sympathies with the national cause by pouring out their money like water."[19] The first contribution was received by the Sanitary Commission on September 19, 1862, and was $100,000: a fortnight later the same sum was again sent; and similar contributions followed at short intervals. These sums enabled the Commission to accomplish its splendid work, and to meet the urgent needs of those trying days. How the Pacific coast was able to contribute so largely to this work may be explained in the words of Dr. Bellows, who fully understood the situation, and the vast importance of the help afforded: "The most gifted and inspiring of the patriots who rallied California and the Pacific coast to the flag of the Union was undoubtedly Thomas Starr King, minister of the first Unitarian church in San Francisco. Born in New York, but reared in Ma.s.sachusetts, he had earned an almost national reputation for eloquence and wit, humanity and n.o.bleness of soul, in the lecture-rooms and pulpits of the north and west, when at the age of thirty-five, he yielded to the religious claims of the Pacific coast and transferred himself to California. There in four years he had built up as public speaker from the pulpit and platform a prodigious popularity. His temperament sympathetic, mercurial, and electric; his disposition hearty, genial, and sweet; his mind versatile, quick, and sparkling; his tact exquisite, and infallible; with a voice as clear as a bell and loud and cheering as a trumpet, his nature and accomplishments perfectly adapted to the people, and place, and the time.

His religious profession disarmed many of his political enemies, his political orthodoxy quieted many of his religious opponents. Generous, charitable, disinterested, his full heart and open hand captivated the California people, while his sparkling wit, melodious cadences, and rhetorical abundance perfectly satisfied their taste for intensity and novelty and a touch of extravagance. It has been said by high authority that Mr. King saved California to the Union. California was too loyal at heart to make the boast reasonable; but it is not too much to say that Mr.

King did more than any man, by his prompt, outspoken, uncalculating loyalty, to make California know what her own feelings really were. He did all that any man could have done to lead public sentiment that was unconsciously ready to follow where earnest loyalty and patriotism should guide the way."[20]

Not less important in its own degree was the work done in St. Louis by Dr.

William G. Eliot, minister since 1834 of the Unitarian church in that city.

He became the leader in all efforts for aiding the soldiers, and was most active in forming and directing the Western Sanitary Commission, that worked harmoniously with the national organization, but independently. A large hospital was established and maintained, a home for refugees was secured, and a large camp for "contraband" negroes was established, chiefly under the direction of Dr. Eliot, and largely maintained by his church. He was a potent force in keeping St. Louis and the northern portions of Missouri loyal to the Union. The secretary of the Western Sanitary Commission, J.G. Forman, a Unitarian minister for many years, was most faithful and efficient in this work; and he subsequently became its historian. In the Freedman's Hospital at St. Louis labored with zeal and success Rev. Frederick R. Newall; and he was also superintendent of the Freedman's Bureau in that city, his life being sacrificed to these devoted labors.

[Sidenote: Results of Fifteen Years.]

The work done by the Unitarian a.s.sociation 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 Magazine, and 1,000 of the Sunday-school Gazette. During the last year or two of the war its tracts went out at the rate of 50,000 monthly. The tracts and the periodicals therefore numbered a monthly distribution of about 75,000 copies. The seventy volunteer agents who brought these publications to the hands of the soldiers, together with the army chaplains, agents of the Sanitary Commission, and the many nurses in the hospitals, made a considerable force of Unitarian missionaries developed by the exigencies of the war, and the attempts to meliorate its hard conditions.

The period of fifteen years, from 1850 to 1865, which has been under consideration in this chapter, was one of the greatest trial and discouragement to the a.s.sociation. Its funds reached their lowest ebb, a missionary secretary could not be maintained, a layman performed the necessary office duties, and no considerable aggressive work along missionary lines was undertaken. Writing in a most hopeful spirit of the situation, in November, 1863, the editor of The Christian Register showed that in 1848 the number of Unitarian churches was 201, while in 1863 it was 205, an increase of four only in fifteen years. During this period fifty parishes had gained pastors, but fifty had lost them. Several strong parishes, he said, had come into existence, and two in large places had died. Most of those that had been closed were in small country towns.

Nevertheless, with truth it could be said of these fifteen years of discouragement and failure that every one of them was a seed-time for the harvest that was soon to be reaped.

[1] Usually known as the Transcendental Club, sometimes as The Symposium.

It was started in 1836 by Emerson, Ripley, and Hedge, and met at the houses of the members to discuss philosophical and literary subjects.

It was called Hedge's Club because it met when Rev. F.H. Hedge came to Boston from Bangor, where he was settled in 1835. It also included Clarke, Francis, Alcott, Dwight, W.H. Channing, Bartol, Very, Margaret Fuller, and Elizabeth P. Peabody.

[2] Twenty-eighth Report of the American Unitarian a.s.sociation, 22.