Part 17 (1/2)
[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 a.s.sociation establis.h.i.+ng 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 a.s.sociation 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 a.s.sociation, which has done an extensive and important work.[10]
In July, 1850, was formed the a.s.sociation 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 inst.i.tution 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 cla.s.s of our poor who are dest.i.tute 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 wis.h.i.+ng to become acquainted with those persons of the different religious societies who profess to be followers of the same Master, they agreed to a.s.sociate themselves.
Having great reason to believe that G.o.d 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 a.s.sociation for Religious Improvement made this record of the meeting: ”December 3, 1826. The Lectures under the conduct of the a.s.sociation 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 Was.h.i.+ngton 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 const.i.tuting 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 a.s.sociation 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, Ma.s.s., 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.