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 Association, the contributions of the
churches diminished, and the missionary activities in the west languished.
However valuable the aid of the Unitarian Association,--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 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
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 institute, or correct no canons--without the slightest
system whatever. We come to meditate, to assist 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 participation 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, Mass., 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
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 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
Association. As the war went on, the Association 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 Association. 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 Association. In November, 1864, he made a tour of inspection, as the
agent of the Association, 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 Association 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 Association 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
circumstances 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 idéologue;
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. Stillé, 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
compassed 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 assistants rendered incalculable service,
in distributing clothing among the needy, procuring dainties for the sick,
accompanying discharged soldiers to Washington and assisting 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 assisted 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 Massachusetts, he
had earned an almost national reputation for eloquence and wit, humanity
and nobleness 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 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 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 Association. 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 Association, 22.
[3] Ibid., 30. For other statements made at this time see pp. 22 and 26
of this report; Quarterly Journal, L 44, 228, 243, 275, 333; and O.B.
Frothingham's Transcendentalism in New England, 123. John Gorham
Palfrey said (Twenty-eighth Report, 31) that "the evidence of
Christianity is identical with the evidence of the miraculous
character of Jesus," and that "his miraculous powers were the highest
evidence that he came from God." Parker replied to this report of the
Association in his Friendly Letter to the Executive Committee. Of
this report John W. Chadwick has said that it is "the most curious,
not to say amusing, document in our denominational archives." See The
Organization of our Liberty, Christian Register, July 19, 1900.
[4] In 1854 the receipts from all sources for the year preceding, except
from sales of books and interest on investments, was $4,267.32. For
the next two years there was a rapid gain, the sum reported in 1856
being $11,615.90; but there was a slight decrease the next year, and
the financial panic of 1857 brought the donations down to $4,602.38,
the amount reported at the annual meeting of 1858. Then there was a
steady gain until the civil war began, after which the contributions
were small, the general donations being only $3,056.03 in 1863, which
sum was brought up to $5,547.73 by contributions for special
purposes, more than one-third of the whole being for the Army Fund.
[5] The Christian Register, October 17, 1863.
[6] The Monthly Journal, I. 350.
[7] Mr. Fox entered the employ of the Association in 1855 as a clerk, and
then he became the assistant of the secretary by the appointment of
the directors. From 1864 to the present time he has served as the
assistant secretary. His services have been invaluable to the
Association in many ways, because of his diligence, fidelity,
unfailing devotion to its interests, and loyalty to the Unitarian
cause.
[8] The beginning of a general fund seems to have been made in 1835, and
was secured by special subscriptions for the purpose of paying the
salary of a general secretary or missionary agent. The treasurer
reported in 1836 that during the previous year $2,408.37 had been
collected for this purpose.