Young Men's Association arranged to have him resume the discontinued
evening meetings. They accordingly secured the use of a room up two flights
of stairs, in what was known as the "Circular Building," at the corner of
Merrimac and Portland Streets. In this rude place, that had been used as a
paint-shop, services were begun on Sunday evening, December 3, 1826.
Tuckerman recorded in his diary that he had "a large and very attentive
audience";[4] and on the same evening he met at the house of Dr. Channing
"a large circle of ladies and gentlemen, who formed a society to help him
visit."[5] As soon as services were begun in the Circular Building, it
was proposed to form a Sunday-school; and on a very cold December day seven
teachers and three children met to inaugurate it. They hovered about the
little stove, by means of which the room was warmed, and began their work.
The school grew rapidly, soon filled the room, and was given the name of
the Howard School. Very soon, also, this room became too small to
accommodate the attendants at the preaching services. In recognition of
this need the Friend Street Free Chapel was erected, and opened for use on
November 1, 1828.
[Sidenote: 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 consideration of the
remedies to be used for confirmed intemperance. Others of the topics upon
which he reported were the condition of the poor in cities, the duties of a
minister at large (a title invented by him, which he preferred to that of
city or domestic missionary), the effects of poverty on the moral life of
the poor, the means of relieving pauperism, the causes of poverty and the
social remedies, the several classes amongst the poor and the best means of
reaching each of them, the means to be employed for the recovery of those
sunk in pauperism, poor laws and outdoor relief. Among the subjects he
discussed incidentally, and sometimes at considerable length, were the duty
of providing seats for the poor in the churches at a small rental, the
employment of children, education as a means of saving children from
growing up to a life of vagrancy and pauperism, the wages of the poor and
how they can be increased.[6] He was especially interested in the
rescuing of children from ignorance and vice, and he strongly advocated the
establishment of schools for the instruction of dull children and those
whose education had been neglected. Through his efforts the Broad Street
Infant School was established, in order to reach the younger children of
the poor. In 1829 he made a careful study of the religious condition of the
poor; and he found that out of a population of 55,000, which the city then
contained, there were 4,200 families, or about 18,000 persons, who were not
connected with any of the churches or who did not attend them with any
degree of regularity. This gave him an opportunity to urge upon the public
more strongly than before the importance of procuring free chapels, and a
sufficient number of ministers to care for this large unchurched
population. One or two ministers had labored amongst the poor before he
began his work, and three or four had entered upon the same line of effort
since he had done so; but these workers were too few in number to meet the
large demands made upon them.
In carrying on his work, Dr. Tuckerman sought out all who were in need of
his services, without distinction of nationality, color, creed, social
position, or moral condition. If he gave the preference to any, it was
those who were the most wretched and debased. "It is the first object of
the ministry at large, never to be lost sight of," he wrote, "and to which
no other is to be preferred, as far as shall be possible to extend its
offices to the poor and the poorest, to the low and the lowest, to the most
friendless and most uncared for, the most miserable."[7] He recognized
the individuality of the poorest and the most vicious: he sought to foster
it, and to make it the basis of moral reform and social recovery.
[Sidenote: 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 of this
commission. The work of investigation largely fell upon him, as well as the
writing of the report. His suggestions were accepted, and the results were
beneficent. In the mean time the work of visiting the poor was carried on
by a young man, Charles F. Barnard, then a student in the Divinity School,
who entered upon his duties in April. In October he was joined by Frederick
T. Gray, the founder of the Association for Religious Improvement and of
the first Sunday-schools for the poor. These workers were ordained in the
Federal Street Church on the evening of November 5, 1834, after having
thoroughly tested their capacities for the task they had assumed.
Dr. Tuckerman set forth all the principles which have since been described
under the name of "scientific charity," and he put them all into practice.
In the spring of 1832 he organized a company of visitors to the poor, the
members of which were to act as friends and advisers of those who were
needy. In October, 1833, he brought about a union of the ministers at large
of all denominations for purposes of consultation and mutual helpfulness.
This union resulted in a meeting held in February, 1834, at which those
interested in the proper care of the poor took counsel together as to the
best methods to be followed. At a later meeting in March, it was decided to
secure the aid of all the charitable societies in the city with a view to
their co-operation and the prevention of the duplication of relief. There
was accordingly organized the Association of Delegates from the Benevolent
Societies of Boston, the objects of which were "to adopt measures for the
most effectual prevention of fraud and deception in the applicants for
charity; to obtain accurate and thorough information with regard to the
situation, character, and wants of the poor; and generally to interchange
knowledge, experience, and advice upon all the important subjects connected
with the duties and responsibilities of Benevolent Societies." The
principle upon which this organization acted was that "the public good
requires that the character and circumstances of the poor should be
thoroughly investigated and known by those who administer our public
charities, in order that all the relief which a pure and enlarged
benevolence dictates may be freely bestowed, and that almsgiving may not
encourage extravagance or vice, nor injuriously affect the claims of
society at large upon the personal exertions and moral character of its
members." The first annual report of this Association, which appeared in
October, 1835, was written by Dr. Tuckerman, and was one of the best he
produced. He laid down certain rules he had accepted as the results of his
experience: that beggary was to be broken up; that all misapplications of
charity should be reported to the board of visitors; that those asking for
alms should be relieved only at their homes and after investigation; that
industry, forethought, economy, and self-denial were to be fostered in
order to prevent pauperism, and that no help should be given where it led
to dependence and reliance upon charity. Registration, investigation,
prevention of duplication of alms, and the fostering of self-help were the
methods brought to bear by Dr. Tuckerman in the organization of this
Association.[8]
[Sidenote: 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, Federal Street, Hollis
Street, Twelfth, and Purchase Street Churches entered upon the work; and
there was organized in each a society for the purpose of aiding the
ministry at large. Each of these societies was privileged to send five
delegates to a central body that should undertake the support and direction
of that ministry. At a meeting held April 27, 1834, an organization of such
delegates was effected. It was distinctly stated that "it was not the wish
to add another to the eleemosynary institutions of the city to which the
poor might resort either for the supply of the comforts or for the relief
of necessities which belong to their bodily condition"; but the object of
the Fraternity was described as being "the improvement of the moral state
of the poor and irreligious of this city by the support of the ministry at
large, and by other means."[9]
[Sidenote: 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 forms of social
degeneration. He was a diligent and successful worker until his ministry
came to an end in October, 1848. For about a year, in 1847, Rev. William
Ware also devoted himself to the house-to-house ministry; but failing
health compelled his withdrawal. In April, 1845, Rev. Andrew Bigelow took
charge of the Pitts Street Chapel for a few months; and then for thirty-two
years, until his death, in April, 1877, he continued to visit the poor.
With the assistance of his wife, he went about to the homes of the people,
administering to their physical needs, acting as their friend and adviser,
and giving them such moral instruction and spiritual consolation as was
possible.
For about one year, beginning in March, 1856, Rev. A. Rumpff visited German
families in behalf of the Fraternity. He was succeeded in 1857 by Rev. A.
Übelacker, who continued the work for two or three years. From 1860 to 1864
Professor J.B. Torricelli carried on a ministry amongst the Italians,
Spaniards, Greeks, and other natives of southern Europe resident in Boston.
After the death of Dr. Bigelow this personal ministry was discontinued,
owing to the increase in the number of other agencies for doing this kind
of work.
[Sidenote: 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 Association it was
undertaken in Baltimore, Cincinnati, Louisville, and St. Louis. In 1845
Rev. Lemuel Capen was carrying on the ministry in Baltimore, Rev. W.H.
Farmer in Louisville, and Rev. Mordecai de Lange in St. Louis. The ministry
at large was begun in Cincinnati in 1830, and was in charge for a short
time of Christopher P. Cranch, who was succeeded by Rev. James H. Perkins,
a most efficient worker, who soon became the popular minister of the
Unitarian church in that city. It was established in St. Louis in 1840, and
a day school for colored children was opened in 1841. A mission-house was
built, and Rev. Charles H.A. Dall was put in charge. In 1841 the Mission
Free School was founded, and now has a matron, nursery, kindergarten,
Sunday-school, with lectures and entertainments. Dall was succeeded by
Mordecai de Lange, Corlis B. Ward, Carlton A. Staples, and Thomas L. Eliot.
The City Mission, as it was called, grew so large that in 1860 no one
denomination could carry it on; and it became the St. Louis Provident
Association, which has done an extensive and important work.[10]
In July, 1850, was formed the Association of Ministers at Large in New
England, of which Rev. Charles F. Barnard was for many years the president,
and Rev. Horatio Wood, of Lowell, the secretary. It met quarterly, or
oftener, essays were read on subjects connected with the work of
ministering to the poor, and the special phases of that work were
discussed. In the spring of 1841 Rev. Charles F. Barnard began the
publication of the Journal of the Ministry at Large as a sixteen-page
octavo monthly, which was continued until 1860, part of the time as The
Record; but during the later years it was issued irregularly.
In 1838 Dr. Tuckerman published The Principles and Results of the Ministry
at Large in Boston, which embodied an account of his work for twelve years,
and the conclusions at which he had arrived. It did much to give direction
and purpose to the ministry, and to extend its influence. It can be read
with interest and profit at the present time; for it contains all the
principles since put into practice in many forms of charitable activity.
Dr. Andrew P. Peabody truly said of Tuckerman's enterprise in behalf of the
poor that it "was the earliest organized effort in that direction. Its
success and its permanent establishment as an institution were due to its
founder's strenuous perseverance, his self-sacrifice, his apostolic fervor
of spirit, and the power of his influence."[11] Joseph Story spoke of the
ministry at large as being one of "extraordinary success." "I deem it," he
wrote, "one of the most glorious triumphs of Christian charity over the
cold and reluctant doubts of popular opinion." The labors of Dr. Tuckerman
"initiated a new sphere of Protestant charity," as his nephew well
said.[12] "This has been the most characteristic, the best organized, and
by far the most successful co-operative work that the Unitarian body has
ever attempted by way of church action," was the testimony of Dr. Joseph
Henry Allen.[13]
[1] The record of the first meeting states the objects for which the
young men met, as follows: "Feeling impressed with the importance of
giving religious instruction to the youths of that class of our poor
who are destitute of any regard for their future well-being, and who,
from being under the care of vicious parents, have no attention paid
to their moral conduct; and also wishing to become acquainted with
those persons of the different religious societies who profess to be
followers of the same Master, they agreed to associate themselves.
Having great reason to believe that God will bless their humble
efforts for the spread of pure religion and virtue, and looking to
Him for guidance, the meeting was organized."
[2] Ephraim Peabody, Christian Examiner, January, 1853, LIV. 93.
[3] John Ware, Life of Henry Ware, Jr., 132-135.
[4] The secretary of the Association for Religious Improvement made this
record of the meeting: "December 3, 1826. The Lectures under the
conduct of the Association commenced this evening at 6-1/2 o'clock at
Smith's circular building, corner of Merrimack and Portland Streets,
which was very fully attended by those for whom it was intended. The
services were of the first order. Rev. Dr. Tuckerman officiated."
[5] Eber R. Butler, Lend a Hand, V. 693, October, 1890.
[6] The substance of these reports has been reproduced in a book edited
by E.E. Hale in 1874, Joseph Tuckerman on the Elevation of the Poor.
[7] The Principles and Results of the Ministry at Large in Boston, 61.
[8] Ministry at Large in Boston, 124.
[9] The following is a list of the churches now maintained by the
Benevolent Fraternity of Churches, with the date when each was
formed, or when it came under Unitarian management: Bulfinch Place
Church, successor to Wend Street Chapel (1828); Pitts Street Chapel
(1836), 1870. North End Union (begun in 1837); Hanover Street Chapel
(1854); Parmenter Street Chapel (1884), 1892. Morgan Chapel, 1884.
Channing Church, Dorchester, successor to Washington Village Chapel,
1854. The Suffolk Street Chapel (1837), succeeded by the New South
Free Church (1867), continues its life in the Parker Memorial, 1889.
The Warren Street Chapel (1832), now known as the Barnard Memorial
Church, continues its work, but is not under the direction of the
Benevolent Fraternity. In 1901 the churches constituting the
Benevolent Fraternity were the First Church, Second Church, Arlington
Street Church, South Congregational Church, King's Chapel, Church of
the Disciples; First Parish, Dorchester; First Parish, Brighton;
Hawes Church South Boston; First Parish, West Roxbury; First
Congregational Society, Jamaica Plain.
[10] In 1830 the British and Foreign Unitarian Association began to
consider the value of this ministry, and in 1832 the first mission
was opened in London. In 1835 was formed the London Domestic Mission
Society for the purpose of carrying on the work in that city. In 1833
a similar movement was made in Manchester, and in 1835 was organized
the Liverpool Domestic Mission Society. The visit of Dr. Tuckerman to
England in 1834 gave large interest to this movement. He then met
Mary Carpenter, and she was led by him to begin her great work of
charity. It was during the next year that she entered upon the work
in Bristol that made her name widely known. In 1847 there were two
ministers at large in London, two in Birmingham, and one each in
Liverpool, Bristol, Leeds, Manchester, Halifax, and Leicester. The
writings of Dr. Tuckerman were translated into French by the Baron de
Gerando, a leading philanthropist and statesman of that day, who
praised them highly, and introduced their methods into Paris and
elsewhere. Of Tuckerman's book on the ministry at large M. de Gerando
said that it throws "invaluable light upon the condition and wants of
the indigent and the influence which an enlightened charity can
exert." He also said of Tuckerman that "he knew the difference
between pauperism and poverty," thus recognizing one of those
cardinal distinctions made by the philanthropist in his efforts to
aid the poor to self-help and independence.
[11] Memorial History of Boston, III. 477.
[12] Sprague's Annals of the Unitarian Pulpit, 345, the words quoted being
from the pen of Henry T. Tuckerman, the well-known essayist.
[13] Our Liberal Movement in Theology, 59.
XI.
ORGANIZED SUNDAY-SCHOOL WORK.
The first Sunday-schools organized in this country distinctly for purposes
of religious training were by persons connected with Unitarian churches.
Several schools had been opened previously, but they were not continued or
were organized in the interests of secular instruction. In the summer of
1809 Miss Hannah Hill, then twenty-five years of age, and Miss Joanna B.
Prince, then twenty, both teachers of private schools for small children,
and connected with the First Parish in Beverly, Mass., of which Dr. Abiel
Abbot was the pastor, opened a school in one room of a dwelling-house for
the religious training of the children who did not receive such teaching at
home. In the spring of 1810 the same young women reopened their school in a
larger room, using the Bible as their only book of instruction. Sessions
were held in the morning before church, and in the afternoon following the
close of the services.[1]
The first season about thirty children attended, but the interest grew; and
in 1813 the school occupied the Dane Street chapel, and became a union or
town school. Jealousies resulted, and a school was soon established by each
church in the town. In 1822 the First Parish received the original school
under its sole care, and it was removed to the meeting-house.
A Sunday-school was begun in Concord in the summer of 1810, under the
leadership of Miss Sarah Ripley, daughter of Dr. Ezra Ripley, the minister
of the town. On Sunday afternoons she taught a number of children in her
father's house, since known as the "Old Manse." About five years later a
school was opened at the centre of the town, near the church, by three
young women. In 1818 a Sunday-school was begun in connection with the
church itself, which absorbed the others, or of which they formed the
nucleus.[2]
A teacher of a charity school supported by the West Church in Boston was
the first person to open a Sunday-school in that city. In October, 1812,
the teacher of this school, Miss Lydia K. Adams, then a member of the West
Parish, according to the statement of Dr. Charles Lowell, minister of the
church at the time, "having learned on a visit to Beverly that some young
ladies of the town were in the practice of giving religious instruction to
poor children on the Sabbath, consulted her minister as to the expediency
of giving like instruction to the children of her school, and to those who
had been members of it, on the same day. The project was decidedly
approved, and immediately carried into effect." In December of the same
year, Miss Adams was compelled by ill-health to leave her school; and
ladies of the West Church took charge of it, and in turn instructed the
children, both on the week-days and the Sabbath, till a suitable permanent
teacher could be obtained. On this event they relinquished the immediate
care of the week-day school, but continued the instruction of the
Sunday-school, till it was transferred to the church, and was enlarged by
the addition of "children of a different description," in 1822.[3]
Sunday-schools were also begun in Cambridgeport, in 1814; Wilton, N.H., in
1816; and Portsmouth, in 1818. The latter school had the enthusiastic
support of Nathaniel A. Haven, a young lawyer and rising politician, who
devoted himself with great zeal and success to such instruction of the
young.[4]
The Association of Young Men for Mutual Improvement and for the Religious
Instruction of the Poor began the work of forming Sunday-schools for the
children of the poor in Boston during the year 1823. A school was begun in
the Hancock School-house, then recently built for grammar-school
purposes.[5] Soon after they opened a school in Merrimac Street, called
the Howard Sunday-school, in connection with the work of Dr. Tuckerman; and
in 1826 the Franklin Sunday-school was begun by the same persons and for
the same purposes. In connection with these schools was formed the Sunday
School Benevolent Society, composed of charitable women, who provided such
children as were needy with suitable clothing.
In 1825 a parish Sunday-school was organized in connection with the Twelfth
Congregational Church, of which Rev. Samuel Barrett was the minister. It
was reorganized in 1827, with the object of giving "a religious education
apart from all sectarian views, as systematically as it is given to the
same children in other branches of learning."[6] In July, 1828, The
Christian Register spoke of "the rapid and extensive establishment of
Sunday-schools by individuals attached to Unitarian societies," and said
that in the course of two or three years "large and respectable
Sunday-schools have been established by Unitarians in various parts of the
city. Several of these are parish schools, under the immediate guidance of
the pastors. Others are more general in their plan, receiving children from
all quarters."
[Sidenote: Boston Sunday School Society.]