Unitarianism in America: A History of its Origin and Development

by George Willis Cooke

The anniversary exercises, as well as the organization of the International Council, gave concrete emphasis to the growing interest in Unitarian ideas and principles in many parts of the world. They gave the sense of a large fellowship, and kindled new enthusiasm. As interpreted by these meetings, the Unitarian name has largely ceased to be one of merely theological signification, and has come to mean "an endeavor to unite for common and unselfish endeavors all believers in pure religion and perfect liberty."[[15]]

[[1]] The Unitarian, June, 1887, II. 156. For historical accounts of this controversy see Mrs. S.C.Ll. Jones's Western Unitarian Conference: Its Work and its Mission, Unity Mission Tract, No. 38; W.C. Gannett's The Flowering of Christianity, Lesson XII., Part IV.; and The Unitarian, II. and III. A Western Unitarian Association was organized in Chicago, June 21, 1886. Some of the older and leading churches were connected with it, including those at Meadville, Ann Arbor, Louisville, Shelbyville, Church of the Messiah and Unity in Chicago, Church of the Messiah in St. Louis, Keokuk, and others. Hon. George W. McCrary was elected the president, and Mrs. Jonathan Slade the recording secretary. In October, 1887, Rev. George Batchelor became the Western agent of the American Unitarian Association. He was succeeded the next year by Rev. George W. Cutter. In September, 1890, Rev. T.B. Forbush was made the Western superintendent of the American Unitarian Association, with headquarters in Chicago; and he held this position until 1896. During the period covered by these dates Rev. J.R. Effinger was the general missionary of the Western Unitarian Conference, and he was succeeded by Rev. F.L. Hosmer and Rev. A.W. Gould. In 1896 the Western churches were reunited in the Western Conference, and its secretary has been the superintendent of the American Unitarian Association. As defining the position of the American Unitarian Association during this period of controversy, it may be recalled that in June, 1886, the directors adopted a resolution, in which they said they "would regard it as a subversion of the purpose for which its funds have been contributed, as well as of the principles cherished by its officers, to give assistance to any church or organization which does not rest emphatically on the Christian basis."

[[2]] New England, Middle States and Canada, Western States, Southern States, and Pacific Coast.

[[3]] These loans are made without interest under established conditions, one of which is that they must be repaid in ten annual instalments.

[[4]] Annual Report of 1873, 7.

[[5]] The building seemed to be ample, when it was first occupied, for any growth that was likely to be made for many years to come. At the present time, only sixteen years later, it is crowded; and an extension is urgently demanded. It does not now afford room for the work required, and much of that work is done at a considerable disadvantage because of the want of room. The promise for the immediate future is that much more room will be required in order to facilitate the growing work of the Association.

[[6]] The Church: in a Series of Sermons, Boston, 1857.

[[7]] The Birthright Church: A Discourse, printed for the Association of the Unitarian Church of Maine, Augusta, 1854. Mr. Judd's conception of the church as a social organism was shown in the name given to the organization formed under his leadership in 1852, called The Association of the Unitarian Church in Maine. In the preamble to the constitution he wrote: "We, the Unitarian Christians of Maine, ourselves, and our posterity are a Church.... We are a church, not of creeds, but of the Bible; not of sect, but of humanity; seeking not uniformity of dogma, but communion in the religious life. We embrace in our fellowship all who will be in fellowship with us." In defining a local church, he says: "These Christians, with their families, uniting for religious worship, instruction, growth, and culture, having the ordinances and a pastor, constitute a parochial church."

[[8]] Boston, 1858.

[[9]] Probably Dr. William G. Eliot, of St. Louis, was the first Unitarian minister to make a systematic use of this rite. He prepared a brief manual for use in his church, the preface to which bears date of December 6, 1868. Seth C. Beach, while minister in Dedham, printed a paper on the subject in the Unitarian Review, January, 1886. He held a confirmation service in the Dedham church, April 25, 1886. At a meeting of the Western Sunday School Society, held in Cincinnati, May 12, 1889, Rev. John C. Learned, read a paper on The Sacrament of Confirmation.