Unitarianism in America: A History of its Origin and Development

At the session of 1880 the council of the Conference stated that it had created a substitute for the old ecclesiastical council, that was called together from the neighboring ministers and churches whenever a minister was to be inducted into office. That method was costly and had dropped into desuetude; but the new method of a committee of fellowship saved true Congregational methods and freed the churches from unworthy men. At this session the committee reported that it had adopted a uniform plan of action; but a resolution was passed recommending that each local conference establish its own committee of fellowship. Having once been instituted, however, the committee of the National Conference came slowly to be recognized as the fit means of introducing ministers into the Unitarian fellowship. Its authority has proven beneficent, and in no sense autocratic. It has shown that churches may co-operate in this way without intruding upon each others' rights, and that such a safeguarding of the pulpits of the denomination is essential to their dignity and morality. In 1896 the Minnesota Conference went one step further, and provided for a committee of fellowship with power to exclude for "conduct unbecoming a minister."

This committee reported through Edward E. Hale that it had been well received at two Methodist conferences and at several state conventions of the Universalists. Especially had it been welcomed by the African Methodist Church, which was the beginning of cordial relations between the two bodies for several years. The committee reported, however, that "there are but few regularly organized bodies in this country which, in their formal action, express much desire for intercourse or co-operation with us as an organized branch of the church." A resolution offered by the committee, expressing the desire of the National Conference "to cultivate the most friendly relations with all Christian churches and to encourage fraternal intercourse between them," was adopted. The members of the committee appointed in 1870 attended the session of the American Board of Foreign Missions in 1871; and they were received with courtesy, Athanase Coquerel addressing the board as their representative. The committee reported that "in every direction, from clergymen and laymen of different Protestant churches, we have received informal expressions of what we believe to be a very general desire that there might be a more formal and public expression of the fellowship which undoubtedly really exists between the different Protestant communions."

At the session of the National Conference held in 1874 the council suggested the propriety of preparing a register of the free or liberal churches of the world, and it enumerated the various bodies that might be properly included; but no action was taken on this recommendation. At this session an amendment to the by-laws, offered by Dr. Hale, was adopted, providing for a fellowship committee with other churches. This committee was not appointed, and the amendment was not printed in its proper place in the report. Apparently, the interest in efforts of this kind had exhausted itself, partly because any active co-operation with the more conservative churches was impossible, and partly because the growth of denominational feeling directed the energies of the National Conference into other channels.

The period from 1880 to the present time is marked by a growing denominational unity. Gradually Unitarians have come to the acceptance of their fellowship as a religious body, and to a recognition of their distinct mission. The controversy between the conservatives and the radicals was transferred to the west in 1886, and continued to have at its basis the problem of the relation of the individual to religious institutions and traditions. The conservative party maintained that Unitarians are Christians, and gave recognition to that continuity of human development by which every generation is connected with and draws its life from those which precede it, and is consciously dependent upon them. On the other hand, the radical party was not willing to accept traditions and institutions as having a binding authority over individuals. Some of them were reluctant to call themselves Christians, not because they rejected the more important of the Christian beliefs, but because they were not willing to bind any individual by the action of his fellows. It was their claim that religion best serves its own ends when it is free to act upon the individual without compulsion of any kind from others, and that its attractions should be without any bias of external authority.

At the meeting of the Western Conference held in Cleveland in 1882, arrangements were made looking to its incorporation, and its object was defined to be "the transaction of business pertaining to the general interests of the societies connected with the Conference, and the promotion of rational religion." It was voted that the motto on the conference seal should be "Freedom, Fellowship, and Character in Religion," which was the same as that of the Free Religious Association, with the addition of the word "character." These results were reached after much discussion, and by the way of compromise. The issues thus raised were brought forward again at St. Louis, in 1885, when Rev. J.T. Sunderland, the secretary and missionary of the conference, deplored the growing spirit of agnosticism and scepticism in the Unitarian churches of the west. His report caused a division of opinion in the conference; and in the controversy that ensued the conservatives were represented by The Unitarian, edited by Rev. Brooke Herford and Rev. J.T. Sunderland, and the radicals by Unity, edited by Rev. J.Ll. Jones and Rev. W.C. Gannett.

the Western Unitarian Conference conditions its fellowship on no dogmatic tests, but welcomes all who wish to join it to establish truth, righteousness, and love in the world.

The Conference of Unitarian and other Christian Churches was formed in the year 1865, with the purpose of strengthening the churches and societies which should unite in it for more and better work for the kingdom of God. These churches accept the religion of Jesus, holding, in accordance with his teaching, that practical religion is summed up in love to God and love to man. The Conference recognizes the fact that its constituency is Congregational in tradition and polity. Therefore, it declares that nothing in this constitution is to be construed as an authoritative test; and we cordially invite to our working fellowship any who, while differing from us in belief, are in general sympathy with our spirit and our practical aims.

In 1881 Rev. Grindall Reynolds became the secretary of the Association. He had previously held pastorates in Jamaica Plain and Concord. He had rare executive abilities, was gifted with sound common sense and a judicial temper; and he had a most efficient business capacity. Under his leadership the growth of the Unitarian denomination was more rapid than it had been at any earlier period; and this was largely due to his zeal, energy, and wisdom.

In December, 1894, Rev. George Batchelor became the secretary, and he continued in office until November, 1897, when he became the editor of The Christian Register. He had previously held pastorates in Salem, Chicago, and Lowell. He was succeeded, January 1, 1898, by Rev. Samuel A. Eliot, who had been settled over churches in Denver and Brooklyn, and who became the president of the Association in 1900. Rev. Charles E. St. John, who had been settled in Northampton and Pittsburg, became the secretary at the annual meeting of 1900.

This statement led to the appointment of a committee "to consider how the National Conference and the American Unitarian Association can more effectually co-operate without sacrifice of the advantages belonging to either." The committee reported in 1882 in favor of so changing the charter of the Association that a church might become a member. At the annual meeting of the Association in 1884, after a prolonged discussion, its by-laws were so amended that, while the life membership was retained, the sum creating it was raised from $30 to $50; and churches were given representation on the condition of regular yearly contributions to its treasury, two of such contributions being necessary to establish a church in this right. Since that time the delegates from churches have considerably outnumbered the life members voting at the annual meetings. This has practically given the churches the controlling voice in the activities of the Association.

In 1846 Crosby, Nichols & Co. became the agents of the Association, first at 118 and then at 111 Washington Street. This firm brought out several Unitarian books, and issued The Christian Examiner and other Unitarian periodicals. For a number of years they were intimately associated with Unitarian interests, and the theological and literary traditions of the time connect them with many of the leading men and movements of Boston. In the rear of their store the Association had its office, its meeting-place for the directors and other officers, as well as for the Monday gatherings of ministers.

After these many wanderings from the rear of one bookstore to another the Association at last secured an abode of its own. On March 9, 1854, rooms for the use of the Association were opened at 21 Bromfield Street. On this occasion a small company came together, and listened to an address by Dr. Samuel K. Lothrop, the president of the Association. Another change was made in October, 1859, when Walker, Wise & Co. undertook the book-selling, and publishing work of the Association at 21 Bromfield Street.

In the year 1865 there came to the Association an opportunity for securing a building of its own. The sum of $16,000 was paid for a house at 26 Chauncy Street, which was occupied in the spring of 1866. The enlarged activities of the Association at this time here found the housing they needed. Affiliated organizations also found a home in this building, especially the Sunday School Society, the Christian Register Association, and The Monthly Religious Magazine.

The theatre meetings, begun in Boston in 1866, having suggested the need of a larger denominational building, The Monthly Journal of November, 1867, proposed the erection of a building with a spacious hall for these great popular meetings, smaller rooms for social gatherings, offices for the Association and other affiliated societies, and an attractive bookstore. "In short, we would have it comprise all that might properly belong to a denominational headquarters or home. We would have it in a convenient and conspicuous situation, and every way worthy of our position." This dream of Mr. Lowe's he brought forward again in his annual report of 1870, when he said: "The building now occupied by the Association has become wholly inadequate to its uses; and steps were taken more than a year ago by its friends in Boston towards providing more suitable accommodations, and at the same time providing in connection with it for such other uses as might make the building to be erected worthy to be the headquarters of the denomination in the city which gave it birth." Mr. Shippen called attention to the needs of the Association in his report of 1872, saying that the project of a large hall had been abandoned, but that there was urgent demand for a building suited to the business and social needs of the denomination in Boston.

In his report of 1880 Mr. Shippen again presented his demand for a suitable home for the Association and its kindred organizations. This appeal was renewed in the following year by Mr. Reynolds, who urged "the need of a denominational house in Boston, which should be commodious, accessible, easily found, and where all our charities and all our works should find a home." "Very fitting it is," he added, "that such a house should be named after him who, by his personal influence in life and by the power of his written word after his death, has been the mightiest single force for the diffusion of rational Christianity."

About 1885 the tendency to adopt a more social and a more aesthetic form of worship came to assert itself more distinctly. To its furtherance Rev. Howard N. Brown gave, perhaps, greater emphasis than any other person; but there were others who took an active part in the movement. The old Congregational demand for simplicity, however, was very great; and there was strong feeling against anything like ritualism. The use of some kind of liturgy became quite general in the face of this objection, and a considerable number of books of a semi-ritual character were published. The most elaborate work of this nature was compiled by a committee appointed by the Unitarian Association, and published by it in 1891. What is to be recognized in this tendency is not the more general use of liturgies, however simple or however elaborate, but the growth in Unitarian churches of the worshipping spirit. With the development of a rational theology there has been a corresponding evolution of a simple but earnest attitude of devotion.

This was also a notable occasion because it brought together representatives from nearly all the countries in which Unitarianism exists in an organized form, thus clearly indicating that it is a cosmopolitan movement, and not one of merely local significance. At the morning session addresses were made by the representatives from Hungary, Great Britain, Germany, Belgium, India, and Japan. In the afternoon addresses were delivered by the missionaries of the Association. Other meetings of much interest were held during the week, that were of value as interpretations of the past of Unitarianism in this country.

One of the most important of the philanthropies undertaken by the early Unitarians was the ministry to the poor and unchurched in Boston, usually known as the ministry at large. It began in 1822, came under the direction of the American Unitarian Association and the shaping hand of Dr. Joseph Tuckerman in 1826, and was taken in charge by the Benevolent Fraternity of Churches in 1834. It was not begun by Tuckerman, though its origin is usually attributed to him. Even before 1822 attempts had been made to establish missions amongst the poor by the evangelical denominations; but their work was not thoroughly organized, and it had reached no efficient results when Tuckerman entered upon his labors. The work of Tuckerman was to take up what had been tentatively begun by others, give it a definite purpose and method, and so to inform it with his own genius for charity that it became a great philanthropy in its intent and in its methods.

Early in the year 1826 Dr. Joseph Tuckerman expressed his willingness to devote himself to this ministry; and the American Unitarian Association was appealed to, that the necessary financial support might be secured. Dr. Tuckerman had been for twenty-five years the parish minister in Chelsea, but his health was such that he had been obliged to relinquish that position. On September 4 the sum of $600 was appropriated to the support of Dr. Tuckerman for one year as a missionary among the poor in Boston; and Ware, Barrett, and Gannett were made a committee to ascertain what amount of money could be raised for this purpose. It was thought wise not to use the regular funds of the Association for so special and local an object. The women of the Boston churches were therefore appealed to in behalf of this cause; and during the first year contributions were received from those connected with the congregations of the Brattle Street, Federal Street, West, New South, New North, Twelfth, and Chauncey Place Churches, amounting to $712. These contributions by the women of the churches were continued until the Benevolent Fraternity was organized.