 |
| North Grove Christian Church, Leaf River, Illinois (1868-1968) |
Westminster Assembly of Divines was a council of theologians (or "divines") and members of the English Parliament appointed to restructure the Church of England which met from 1643 to 1653. Several Scots also attended, and the Assembly's work was adopted by the Church of Scotland. As many as 121 ministers were called to the Assembly, with nineteen others added later to replace those who did not attend or could no longer attend. It produced a new Form of Church Government, a Confession of Faith or statement of belief, two catechisms or manuals for religious instruction (Shorter and Larger), and a liturgical manual, the Directory for Public Worship, for the Churches of England and Scotland. The Confession and catechisms were adopted as doctrinal standards in the Church of Scotland and other Presbyterian churches, where they remain normative. Amended versions of the Confession were also adopted in Congregational and Baptist churches in England and New England in the seventeenth and eighteenth centuries. The Confession became influential throughout the English-speaking world, but especially in American Protestant theology.
The Assembly was called by the Long Parliament before and during the beginning of the First English Civil War. The Long Parliament was influenced by Puritanism, a religious movement which sought to further reform the church. They were opposed to the religious policies of King Charles I and William Laud, Archbishop of Canterbury. As part of a military alliance with Scotland, Parliament agreed that the outcome of the Assembly would bring the English Church into closer conformity with the Church of Scotland. The Scottish Church was governed by a system of elected assemblies of elders called Presbyterianism, rather than rule by bishops, called Episcopalianism, which was used in the English church. Scottish commissioners attended and advised the Assembly as part of the agreement. Disagreements over church government caused open division in the Assembly, despite attempts to maintain unity. The party of divines who favored presbyterianism was in the majority, but political and military realities led to greater influence for the congregationalist party. Congregationalists favored autonomy for individual congregations rather than the subjection of congregations to regional and national assemblies entailed in Presbyterianism. Parliament eventually adopted a Presbyterian form of government, but it lacked the power the Presbyterian divines desired. During the Restoration of the monarchy in 1660, all of the documents of the Assembly were repudiated and episcopal church government was reinstated in England.
https://en.wikipedia.org/wiki/Christian_Connection Christian Connection or Christian Connexion was a Christian movement in the United States of America that developed in several places during the late 18th and early 19th centuries; it was made of up secessions from several different religious denominations. It was influenced by settling the frontier as well as the formation of the new United States and its separation from Great Britain. The Christian Connection claimed to have no creed, instead professing to rely strictly on the Bible.
In practice, members tended to cluster around various shared theological concepts, such as an Arminian theological anthropology (i.e. doctrine of human nature) -https://en.wikipedia.org/wiki/Arminianism, a rejection of the Calvinist doctrine of election -https://en.wikipedia.org/wiki/Doctrine_of_Election, and an autonomous form of church government. The Connexions periodical, the Herald of Gospel Liberty (first published on September 1, 1808), was among the first religious journals published in the United States.
Predecessor groups. James O’Kelly was an early advocate of seeking unity through a return to New Testament Christianity. In 1792, dissatisfied with the role of bishops in the Methodist Episcopal Church, he separated from that body. O’Kelly’s movement, centering in Virginia and North Carolina, was originally called the Republican Methodist Church. In 1794 they adopted the name Christian Church.
During the same period, Elias Smith of Vermont and Abner Jones of New Hampshire led a movement espousing views similar to those of O’Kelly. They believed that members could, by looking to scripture alone, simply be Christians without being bound to human traditions and the denominations that had been brought over from Europe. Working independently at first, Jones and Smith joined together in their efforts and began exclusively using the name Christian.
In 1801, the Cane Ridge Revival led by Barton W. Stone in Kentucky would plant the seed for a movement in Kentucky and the Ohio River valley to disassociate from denominationalism. Stone and five other ministers published The Last Will and Testament of the Springfield Presbytery in 1804, giving up denominational ties to the Presbyterian Church and preferring to be known simply as Christians. Stone was influenced by his earlier involvement with O'Kelly and knew of the Republican Methodist practice of simply using the name Christian.
Ideologically, the New England movement displayed an extreme form of republicanism. Convinced that the American Revolution demanded a thorough and utter break with European modes of operation, members tended to demand radical reform of politics, the legal system, medicine and religion. Elias Smith's career particularly emphasized medical and spiritual reform. All visible forms of church government were to be rejected, he argued, because they were inherently “British”. The movement’s nativist approach to theology and church polity imparted a unique flavor to the movement, placing them distinctly on the fringe of early nineteenth-century North American spirituality.
Formation: Elias Smith had heard of the Stone movement by 1804, and the O'Kelly movement by 1808. The three groups merged by 1810. At that time the combined movement had a membership of approximately 20,000.This loose fellowship of churches was called by the names "Christian Connection/Connexion" or "Christian Church."
Formation: Elias Smith had heard of the Stone movement by 1804, and the O'Kelly movement by 1808. The three groups merged by 1810. At that time the combined movement had a membership of approximately 20,000.This loose fellowship of churches was called by the names "Christian Connection/Connexion" or "Christian Church."
Note, 1941 is the year that Jacob W Piper died, as a member of the Congregational Christian Church, he is included in this “Year Book”, along with a brief biographical sketch.
Full text of "The Year book of the Congregational Christian churches of … [1941] General Council 5. The Yearbook of The Congregational Christian Churches
The Congregational Christian Churches of the United States by delegates assembled, reserving all the rights and cherished memories of their historic past and affirming loyalty to the basic principles of unity and democracy in church polity, hereby set forth the principles of Christian fellowship immemorially held by these churches.
We hold sacred the freedom of the individual soul and the right of private judgment. We stand for the autonomy of the local church and its independence of ecclesiastical control. We cherish the fellowship of churches, united in district, state and national bodies for counsel and co-operation. Affirming these convictions we hold to the unity of the Church of Christ, and will unite with all its branches in fellowship and hearty co-operation; and we earnestly seek that the prayer of our Lord for the unity of his followers may be speedily- answered.
We find in the Bible the supreme rule of faith and life, but recognize wide room for differences in interpretation. We therefore base our union upon the acceptance of Christianity as primarily a way of life and not upon uniformity of theological opinion or any uniform practice of ordinances. (From the preamble of the Constitution of the General Council of the Congregational Christian Churches.)
Form — Congregational Christian Churches are bodies of self-governing Christian believers organized on a democratic basis in close association with a great body of similar churches throughout the world, covenanting together for worship, work, and fellowship.
Origin — Congregationalism has been implicit in Christianity from the beginning, but did not emerge in its present corporate form until in England, in the sixteenth century, the pressure of state control of
religious worship forced into separate existence that part of the Church in which Congregational principles were cherished.
The Christian Churches originated spontaneously in several parts of the United States in the latter part of the eighteenth century. In each instance the movement was directed toward freedom from excessive ecclesiastical authority over local churches and ministers.
Principles — The Congregational Churches are characterized by their faith in God, their fellowship in Christ, and their freedom in the Spirit.
Practice — Acknowledging Christ as the only authoritative head of the Church, Congregational Christian Churches exalt nothing trivial or sectarian, repudiate dogmatism and all legislative control of the
spiritual life, regard a living Christian faith as the only prerequisite for church membership, and seek to develop in the church educational efficiency, evangelistic zeal, and unselfish devotion to the extension of the Kingdom of God.
Achievements — Congregationalism sailed to America in the Mayflower as the church of the Pilgrim Fathers. Settling first at Plymouth, then later fusing with the Puritan colonists that followed them, these founders of Congregationalism spread over New England, and through their democratic ideals laid the foundations for the free church, the free state, the free school, and the free social life of our country. The Congregational Churches have been the pioneer Protestant churches of our nation in the promotion of education, missions, evangelism, and in most movements for Christian union, religious progress, and social reform.
While the Christian Church originated later, and while its numbers and resources have not been so large, its ideals and principles have been identical with those of the Congregational Churches.
The Local Church — The local church is self-administering and is the final arbiter of all questions relating to its own life.
We hold sacred the freedom of the individual soul and the right of private judgment. We stand for the autonomy of the local church and its independence of ecclesiastical control. We cherish the fellowship of churches, united in district, state and national bodies for counsel and co-operation. Affirming these convictions we hold to the unity of the Church of Christ, and will unite with all its branches in fellowship and hearty co-operation; and we earnestly seek that the prayer of our Lord for the unity of his followers may be speedily- answered.
We find in the Bible the supreme rule of faith and life, but recognize wide room for differences in interpretation. We therefore base our union upon the acceptance of Christianity as primarily a way of life and not upon uniformity of theological opinion or any uniform practice of ordinances. (From the preamble of the Constitution of the General Council of the Congregational Christian Churches.)
Form — Congregational Christian Churches are bodies of self-governing Christian believers organized on a democratic basis in close association with a great body of similar churches throughout the world, covenanting together for worship, work, and fellowship.
Origin — Congregationalism has been implicit in Christianity from the beginning, but did not emerge in its present corporate form until in England, in the sixteenth century, the pressure of state control of
religious worship forced into separate existence that part of the Church in which Congregational principles were cherished.
The Christian Churches originated spontaneously in several parts of the United States in the latter part of the eighteenth century. In each instance the movement was directed toward freedom from excessive ecclesiastical authority over local churches and ministers.
Principles — The Congregational Churches are characterized by their faith in God, their fellowship in Christ, and their freedom in the Spirit.
Practice — Acknowledging Christ as the only authoritative head of the Church, Congregational Christian Churches exalt nothing trivial or sectarian, repudiate dogmatism and all legislative control of the
spiritual life, regard a living Christian faith as the only prerequisite for church membership, and seek to develop in the church educational efficiency, evangelistic zeal, and unselfish devotion to the extension of the Kingdom of God.
Achievements — Congregationalism sailed to America in the Mayflower as the church of the Pilgrim Fathers. Settling first at Plymouth, then later fusing with the Puritan colonists that followed them, these founders of Congregationalism spread over New England, and through their democratic ideals laid the foundations for the free church, the free state, the free school, and the free social life of our country. The Congregational Churches have been the pioneer Protestant churches of our nation in the promotion of education, missions, evangelism, and in most movements for Christian union, religious progress, and social reform.
While the Christian Church originated later, and while its numbers and resources have not been so large, its ideals and principles have been identical with those of the Congregational Churches.
The Local Church — The local church is self-administering and is the final arbiter of all questions relating to its own life.
The Association — A church is recognized denominationally by securing membership in some association of churches, usually consisting of from ten to fifty such churches, located in geographical proximity to one another. These associations are charged with the holding of ministerial credentials for ordained ministers and the performance of common Christian service in behalf of their component churches.
The State Conference — The state or district conference is made up of the churches within its bounds holding membership in the several associations. Mutual helpfulness to all the churches, and the carrying forward of church extension and missionary work within its own borders, are the functions of the conference. Usually the conference maintains a paid superintendent and a central office.
The General Council — What the State Conference is to the state the General Council is to the nation, with appropriate variations. It also becomes the unifying agency for co-coordinating the organization and work of the missionary societies.
The State Conference — The state or district conference is made up of the churches within its bounds holding membership in the several associations. Mutual helpfulness to all the churches, and the carrying forward of church extension and missionary work within its own borders, are the functions of the conference. Usually the conference maintains a paid superintendent and a central office.
The General Council — What the State Conference is to the state the General Council is to the nation, with appropriate variations. It also becomes the unifying agency for co-coordinating the organization and work of the missionary societies.
GENERAL COUNCIL ORGANIZATION
The General Council of the Congregational Christian Churches was organized on June 27, 1931, at Seattle, Washington, for the purpose of carrying on the functions hitherto performed by the National Council of the Congregational Churches and the General Convention of the Christian Church. The older organizations continue their formal existence for the time being for possible legal requirements.
PURPOSE
The purpose of the General Council is to foster and express the substantial unity of the Congregational Christian Churches in faith, purpose, polity and work; to consult upon and devise measures and maintain agencies for the promotion of the common interests of the Kingdom of God; to co-operate with any corporation or body under control of or affiliated with the Congregational or Christian Churches or any of them; and to do and promote the work of these churches in their national, international and interdenominational relations, and in general so far as legally possible to perform on behalf of the united churches the various functions hitherto performed by the National Council for the Congregational Churches and by the General Convention for the Christian Church, it being understood that where technical legal questions may be involved the action of the separate bodies shall be secured. (Article II of the Constitution.)
FUNCTIONS
As the name indicates, the General Council is a voluntary organization of Congregational Christian Churches for the purpose of conference regarding their common interests. The central function of the Council is to provide a gathering for useful discussion of questions of concern to the churches, and so to furnish inspiration for increased devotion and effectiveness.
Associated with the function of discussion and inspiration is that of the election of officers and agencies for carrying on the common work of the churches. Specifically, the Council provides for gathering and publishing annually the statistics for the churches as given in this Year Book. For the purpose of stimulating fellowship and of co-ordinating the various agencies, offices are maintained with a small staff of secretaries.
MEMBERS
Each State Conference or similar organization of churches is entitled as such to elect four delegates, and four additional delegates for each 5,000 members. In each delegation there is an equal number of ministers and lay people, and of laymen and lay omen. Each college and theological seminary recognized by the Council is entitled to one delegate. The Moderator, the Secretaries, the Treasurer and editors of national church periodicals are members ex-officious. Delegates appointed by other Christian communions serve as Ecumenical Members.
EXECUTIVE COMMITTEE
Between the sessions of the Council an Executive Committee chosen by the Council attends to details of business, arranging and submitting programs for the meetings, and seeks to correlate the administration of the several missionary societies and boards affiliated with the Council in the interest of economy and efficiency. This committee is also the agency for correlating the activities of the several Commissions.
COMMISSIONS
The Commission on Evangelism and Devotional Life maintains an office for service to the churches in the vital field indicated by its name. There are several other Commissions, none of them being charged with executive functions to any extent but rather with study and report, each in its own field, with such cooperation with the executive agencies of the denomination as seems feasible.
MISSIONARY SOCIETIES
The American Board of Commissioners for Foreign Missions and the Board of Home Missions of the Congregational Christian Churches have as their controlling membership the membership of the General
Council itself. Meeting in separate sessions under the direction of their own officers, the membership of each of these societies is in large majority identical with that of the General Council, so that in matters of common concern action taken by the General Council may usually be taken by each of the societies without further discussion, thus giving unity of operation in matters of common concern and making the missionary societies the instruments of the churches themselves.
MEETINGS
Meetings of the General Council are held biennially in the even numbered years. The next meeting will be held at Durham, New Hampshire, June 18-25, 1942.
The General Council of the Congregational Christian Churches was organized on June 27, 1931, at Seattle, Washington, for the purpose of carrying on the functions hitherto performed by the National Council of the Congregational Churches and the General Convention of the Christian Church. The older organizations continue their formal existence for the time being for possible legal requirements.
PURPOSE
The purpose of the General Council is to foster and express the substantial unity of the Congregational Christian Churches in faith, purpose, polity and work; to consult upon and devise measures and maintain agencies for the promotion of the common interests of the Kingdom of God; to co-operate with any corporation or body under control of or affiliated with the Congregational or Christian Churches or any of them; and to do and promote the work of these churches in their national, international and interdenominational relations, and in general so far as legally possible to perform on behalf of the united churches the various functions hitherto performed by the National Council for the Congregational Churches and by the General Convention for the Christian Church, it being understood that where technical legal questions may be involved the action of the separate bodies shall be secured. (Article II of the Constitution.)
FUNCTIONS
As the name indicates, the General Council is a voluntary organization of Congregational Christian Churches for the purpose of conference regarding their common interests. The central function of the Council is to provide a gathering for useful discussion of questions of concern to the churches, and so to furnish inspiration for increased devotion and effectiveness.
Associated with the function of discussion and inspiration is that of the election of officers and agencies for carrying on the common work of the churches. Specifically, the Council provides for gathering and publishing annually the statistics for the churches as given in this Year Book. For the purpose of stimulating fellowship and of co-ordinating the various agencies, offices are maintained with a small staff of secretaries.
MEMBERS
Each State Conference or similar organization of churches is entitled as such to elect four delegates, and four additional delegates for each 5,000 members. In each delegation there is an equal number of ministers and lay people, and of laymen and lay omen. Each college and theological seminary recognized by the Council is entitled to one delegate. The Moderator, the Secretaries, the Treasurer and editors of national church periodicals are members ex-officious. Delegates appointed by other Christian communions serve as Ecumenical Members.
EXECUTIVE COMMITTEE
Between the sessions of the Council an Executive Committee chosen by the Council attends to details of business, arranging and submitting programs for the meetings, and seeks to correlate the administration of the several missionary societies and boards affiliated with the Council in the interest of economy and efficiency. This committee is also the agency for correlating the activities of the several Commissions.
COMMISSIONS
The Commission on Evangelism and Devotional Life maintains an office for service to the churches in the vital field indicated by its name. There are several other Commissions, none of them being charged with executive functions to any extent but rather with study and report, each in its own field, with such cooperation with the executive agencies of the denomination as seems feasible.
MISSIONARY SOCIETIES
The American Board of Commissioners for Foreign Missions and the Board of Home Missions of the Congregational Christian Churches have as their controlling membership the membership of the General
Council itself. Meeting in separate sessions under the direction of their own officers, the membership of each of these societies is in large majority identical with that of the General Council, so that in matters of common concern action taken by the General Council may usually be taken by each of the societies without further discussion, thus giving unity of operation in matters of common concern and making the missionary societies the instruments of the churches themselves.
MEETINGS
Meetings of the General Council are held biennially in the even numbered years. The next meeting will be held at Durham, New Hampshire, June 18-25, 1942.
The Christian Publishing Association -Personnel of Board of Publications is same as of the Board of Trustees of The Christian Publishing Association. Jacob S Hanger's brother, Andrew, is listed in the City Directory of Dayton, Ohio as President in 1876.
|
THE CHURCH YEAR IN EVANGELISM AND WORSHIP
September-October Activities
A study of the local situation and the adoption of a plan to meet the conditions listing in the community. A comprehensive parish survey. Appointment of special committees with assignment of duties. Special events for those going away for school, college or business. "Loyalty Day" in Church School and Young People's Societies.
November-December Activities
The program for the Advent season (November 29-December 24) planned. Literature ordered including " The Devotional Guide for Advent" booklet.
Fall reception of new members and assignment to groups and to specific tasks in the work of the church. A check-up of absentee members and connection made either by letter or by personal call.
A definite program for Thanksgiving with material for home celebration. Preparation for the Christmas holiday season as a climax of the Advent period emphasizing the religious aspects of Christmas.
January-February Activities
Plans adopted for the Lenten Season (March l0-April 25) and supplies ordered including " The Fellowship of Prayer" and "Lenten Devotions for Young People." The Pastor's Class organized and textbooks secured. Special devotional meetings for Lent arranged with emphasis on personal and family devotions.
March-April Activities
Organize groups of adults and young people for the study of Christian beliefs. Plan a Lenten program of preaching for decision. Hold a Preaching Mission or School of Religion. Plan Holy Week services. Membership enlistment and reception of members.
May-June
The Easter to Whitsunday period gives place for a special study of the questions of Christian responsibility in the home, community and state.
The Summer Season
In many parts of the country this is the best season of the year for evangelistic meetings. Where possible, plan a Preaching Mission or outdoor preaching service.
Plan something different for the summer season. Make use of the early morning service; vesper services for the late afternoon; popular evenings of song, illustrated lectures, Bible talks, missionary addresses and social occasions.
Send to the office of the Commission for a catalog of material available for carrying out this program.
THE MISSIONS COUNCIL
The several missionary organizations are related to the churches through identical membership, namely, that of the General Council. The Missions Council is the official body for each of the missionary societies
for the purpose of disseminating information, cultivating interest and raising the missionary funds.
The several missionary organizations are related to the churches through identical membership, namely, that of the General Council. The Missions Council is the official body for each of the missionary societies
for the purpose of disseminating information, cultivating interest and raising the missionary funds.
AMERICAN BOARD OF COMMISSIONERS FOR FOREIGN MISSIONS
Congregational House, 14 Beacon Street, Boston
Congregational House, 14 Beacon Street, Boston
Organized in 1810. Incorporated in 1812
The A. B. C. F. M. is the mother of foreign mission boards in North America. Founded in 1810 to make possible the realization of the vision of the men of the Haystack, it immediately invited the Presbyterian General Assembly to form a similar society with which it could co-operate, but the Assembly replied that one organization of the sort was enough and "urged its churches to adopt the American Board as their foreign missionary agency." The Baptist Missionary Union was formed when some of the first American Board Missionaries became Baptists. By 1826, the Presbyterians and the Reformed Church in America had developed the United Foreign Missionary Society, which in that year was merged with the American Board. The process of segmentation began in 1837 when the "Old School" Presbyterians left the American Board, followed in 1839 by the Central and Southern auxiliary boards. In 18-16, "because of differences of opinion as to the Board's attitude toward slavery, some members withdrew to aid in organizing the American Missionary Association." In 1857, the Reformed Church in America withdrew to form its own Board and in 1870, the "New School" Presbyterians rejoined their "Old School" associates and transferred their support to the Foreign Mission Board which they had formed.
The American Board maintains missions in East, West and South Africa, China, Japan, India, Ceylon, the Philippines, Micronesia, Mexico, Bulgaria, Turkey, Greece and Syria. The work in Micronesia is now a
part of that in Japan.
The spread of warfare and increasing tensions during 1941 seem leading toward the most thorough test of the faith acquired through the work of the Board which has ever been faced. In our fields in East Asia and in Europe, missionaries have largely either been forced to withdraw or been interned or restricted in their activities. Christian churches and institutions have very largely been deprived of American support. This process may extend to other fields. We believe the Christian community will emerge from the valley of the shadow of war intact, possibly reduced in numbers, but strengthened in spirit. The fields in Free China, India, Africa, the Near East and Mexico which have not yet been directly affected report increased calls for service and new opportunities, especially in education. The years of patient preparation of national leaders for the regular program and for these crisis days seem to be bearing fruit.
The American Board maintains missions in East, West and South Africa, China, Japan, India, Ceylon, the Philippines, Micronesia, Mexico, Bulgaria, Turkey, Greece and Syria. The work in Micronesia is now a
part of that in Japan.
The spread of warfare and increasing tensions during 1941 seem leading toward the most thorough test of the faith acquired through the work of the Board which has ever been faced. In our fields in East Asia and in Europe, missionaries have largely either been forced to withdraw or been interned or restricted in their activities. Christian churches and institutions have very largely been deprived of American support. This process may extend to other fields. We believe the Christian community will emerge from the valley of the shadow of war intact, possibly reduced in numbers, but strengthened in spirit. The fields in Free China, India, Africa, the Near East and Mexico which have not yet been directly affected report increased calls for service and new opportunities, especially in education. The years of patient preparation of national leaders for the regular program and for these crisis days seem to be bearing fruit.
The American Missionary Association The Association represents the brotherly helping hand of the Congregational Christians stretched out to the disadvantaged groups of America — particularly the Negro, Indian, Puerto Rican and Southern Highlander. It remains, as it began, a Crusade of Brotherhood standing in a day of race friction and class discrimination for the undiluted application to human relations of Jesus' way of life.
Upon foundations put down in earlier days by the Association there stand today Hampton, Atlanta and Fisk Universities, Berea College. Talladega, Tougaloo, Tillotson and LeMoyne Colleges still depend on the Association for a large share of their support. A substantial appropriation is made to Dillard University in New Orleans, and a modest grant to Fisk University.
Upon foundations put down in earlier days by the Association there stand today Hampton, Atlanta and Fisk Universities, Berea College. Talladega, Tougaloo, Tillotson and LeMoyne Colleges still depend on the Association for a large share of their support. A substantial appropriation is made to Dillard University in New Orleans, and a modest grant to Fisk University.
THE COUNCIL FOR SOCIAL ACTION The Council for Social Action was created by the General Council at Oberlin in June, 1934. The motivating spirit behind that action is clearly indicated in the words of the vote:
"Stirred by the deep need of humanity for justice, security, and spiritual freedom and growth, aware of the urgent demand within our churches for action to match our gospel, and clearly persuaded that the Gospel of Jesus can be the solvent of social as of all other problems, we hereby vote:
"That the General Council create the Council for Social Action of the Congregational and Christian Churches of the United States of America.
"That the purposes of this Council for Social Action shall be to help the churches to make the Christian gospel more effective in society, national and worldwide, through research, education, and action, in co-operation with the Home and Foreign Boards, Conferences and Associations, and local churches. It is proposed that the Council shall increasingly cooperate with the Federal Council of Churches in the creation of a program which shall be genuinely interdenominational. In its research, the Council will aim to be impartial, its only bias being that of the Christian view of life; its educational efforts will be directed primarily toward the local churches but will also envisage the cultivation of public opinion; in action, the Council may, on occasion, intercede directly in specific situations. . . .
"That in launching this Council for Social Action we envisage a new kind of churchman-ship which, enlisting the volunteer services of a group of eighteen outstanding men and women of social vision, wisdom, and Christian purpose, and commanding the services of five or six strong leaders in the fields of international relations, race relations, and economic statesmanship, will carry the campaign of education and action based on careful research out among our entire constituency at home and abroad. Believing that the church will find itself as it loses itself in the struggle to achieve a war-less, just, and brotherly world, we launch this venture, dedicating ourselves to unremitting work for a day in which all men find peace, security and abundant life."
The Council for Social Action invites each church to organize a local committee or council for Social Action and welcomes the opportunity to co-operate with such local groups in planning for the larger effectiveness of the social program of the church.
The Council for Social Action invites correspondence from ministers and laymen.
"That the General Council create the Council for Social Action of the Congregational and Christian Churches of the United States of America.
"That the purposes of this Council for Social Action shall be to help the churches to make the Christian gospel more effective in society, national and worldwide, through research, education, and action, in co-operation with the Home and Foreign Boards, Conferences and Associations, and local churches. It is proposed that the Council shall increasingly cooperate with the Federal Council of Churches in the creation of a program which shall be genuinely interdenominational. In its research, the Council will aim to be impartial, its only bias being that of the Christian view of life; its educational efforts will be directed primarily toward the local churches but will also envisage the cultivation of public opinion; in action, the Council may, on occasion, intercede directly in specific situations. . . .
"That in launching this Council for Social Action we envisage a new kind of churchman-ship which, enlisting the volunteer services of a group of eighteen outstanding men and women of social vision, wisdom, and Christian purpose, and commanding the services of five or six strong leaders in the fields of international relations, race relations, and economic statesmanship, will carry the campaign of education and action based on careful research out among our entire constituency at home and abroad. Believing that the church will find itself as it loses itself in the struggle to achieve a war-less, just, and brotherly world, we launch this venture, dedicating ourselves to unremitting work for a day in which all men find peace, security and abundant life."
The Council for Social Action invites each church to organize a local committee or council for Social Action and welcomes the opportunity to co-operate with such local groups in planning for the larger effectiveness of the social program of the church.
The Council for Social Action invites correspondence from ministers and laymen.
The Chicago Theological Seminary, established in 1855 to furnish training for Christian leadership according to the highest academic standards, has been a pioneer in the introduction into the theological curriculum of several unique features designed to meet the changing spiritual needs of succeeding generations. For example, Dr. Graham Taylor was called to the chair of Christian Economics when such a professorship was practically unknown. Recent developments have been in the fields of research in personality problems; in studies of the city and rural churches; in culture through art and drama, literature and music; and in the supervision of the practical work of students with a view to their development as leaders of the institutions of religion in the modern world.
In 1915 the institution removed to the neighborhood of the University of Chicago, with which it is affiliated through the Divinity School of the University. Thus Seminary students enjoy the advantages of a University which is internationally known for its high standards and academic productiveness. In 1928, the new buildings of the Seminary were completed and dedicated.
The Seminary is open to both men and women on equal terms. A catalog will be gladly sent on request.
In 1915 the institution removed to the neighborhood of the University of Chicago, with which it is affiliated through the Divinity School of the University. Thus Seminary students enjoy the advantages of a University which is internationally known for its high standards and academic productiveness. In 1928, the new buildings of the Seminary were completed and dedicated.
The Seminary is open to both men and women on equal terms. A catalog will be gladly sent on request.
YALE UNIVERSITY DIVINITY SCHOOL
New Haven, Conn.
Open for service, 1822. This School is undenominational, but is mentioned as having had a Congregational origin and early history.
New Haven, Conn.
Open for service, 1822. This School is undenominational, but is mentioned as having had a Congregational origin and early history.
Brief biographies of Congregational Christian Ministers whose deaths were reported during the year 1941
Piper, Jacob W, Sharpsburg, Maryland, July 13, 1844.
Education:
Monmouth College, Cornell College, Iowa;
Baptist Seminary, Chicago, Illinois. ordination. Christian Conference, Franklin Grove, Illinois, 1870.
Christian pastor:
Ashton, Illinois, Washington Grove, Illinois, North Grove, Illinois, 1870-84;
LeGrand, Iowa, 1884-8;
Bethel Grove, Iowa, 1888-92;
Fairview, Iowa; Ferguson, Iowa, other activities. School teacher; president, board of trustees. Palmer College, almost 30 years; trustee, Palmer Coll, over 40 years; president, Iowa Christian Conference.
m. Tamma Rebecca Hanger, Franklin Grove, lU, 1870 (d 1911); 7 children, Alice (Hawbeeker) (d), Rollin, Letha (Stover), Hugh, Jesse Morrell (d), Alva A, Earl:
m. Sarah Bailey, 1917.
d. LeGrand, Iowa, July 30, 1941.
|
Brother of Jacob S Hanger, Elder Andrew C Hanger (4th Great-Uncle) b. 4/19/1817, Ohio d. 6/10/1892, LIcking Co, Ohio. President of The Christian Publishing Association from 1874 - 1884 (age 67). I was looking for more information on Jacob’s brother, Andrew. Google Search, “Results”: History of Westville - The Community Bible Church.org… Andrew Hanger was a young man during his work at Westville, a firey speaker and orator, his… “Click” This site can’t be reached…
In 1838, Jacob S Hanger (age 17) joined the Christian Church under the invitation of his brother Andrew C. Hanger(age 21)
Andrew married Sarah [Rockwill, Ancestry Family Tree] (1822-1902); no marriage record found; their first child, James A b. 1845; all children said to be born in Ohio.
C. Hanger, Arrival, 11/28/1851, US. Port of Departure: Chagres, Panama and San Juan, Puerto Rico. Ship: Alabama. - I'm assuming Andrew was on a mission. I find no Census for him until 1860.
In 1856, Jacob S Hanger moved his family from Ohio to Ogle Co, Illinois. [North Grove, according to his Obituary].
1860, Bedford, Coshocton, Ohio. Occupation, Farm Labor, no RE. Children: James, Martha, Mary Eliza, Oliver, Rebecca, John, Caroline.
1870, Burlington, Licking, Ohio. Occupation, illegible. RE, 5,210 (unclear), PP, 4,380 Children: Martha, (Mary) Elizah, Douglas, John, Inda, Flora, Margia
1880, Burlington, Licking, Ohio. Occupation, farmer. Children: Mary, J.F.
1880, non-population, Agriculture -Farmer. Farm Value, 10,000. Implement Value, 400. Livestock, 1,500.
1874-1884, Andrew serves as President of the Christian Publishing Association.
About Westville and the early churches…
Westville is an unincorporated community in northeastern Mad River Twp, Champaign Co, Ohio. 1806, Basil West settled at the site of Westville, the town was laid out about 1816. In 1818, the first building was built. A post office called Westville has been in operation since 1828.
https://books.google.com/books?id=TdQyAQAAMAAJ&pg=PA161#v=onepage&q&f=false History of Champaign County, Ohio. The Westville Neighborhood. Pub 1917.
The most thickly settled community was the one surrounding Westville. Basil West located on the site of the town in 1805, a poor man, but an honest and hard working pioneer. It is recorded that he and his family would not have been able to to survive without the cow which the father of the family purchased on time when he came to the township….
Churches of Mad River Twp The career of the rural churches of Mad River twp presents a curious study in religious history. No fewer than three barns in section 30 (southwestern corner) were formerly houses of worship. Two of these stood in the same section while the third was a former Methodist church building in Terre Haute. C.V. Goddard has the Methodist church on his farm. He bought the building when the present building was built in Terre Haute and tore it down and rebuilt it on his farm. On his farm J.S. Hill has the Lutheran church which stood in the northeastern corner of section 30, about half a mile southwest of Terre Haute. This building was built in 1855 and Mr. Hill bought it and remodeled it into a barn in 1898. The Lutheran church was purchased in 1900 by Zach Zerkle and by him was converted into a barn. Harmony church, which had a long and eventful history, is now doing duty as a granary for Richard Lee on his farm two miles northeast of Terre Haute. The congregation that formerly worshiped in this building, however, now has a new building west of Terre Haute...
Westville is one hundred and two years old this year, its history dating from February 14, 1815. Located in the northern part of Mad River township, in sections 11 and 17, it is four miles due west of Urbana on the Piqua-Urbana road, one-half mile north of the Pennsylvania railroad… The first dweller was Abraham Stephens and his house stood on the northwest corner of the square -that is, the square at the northwest corner of the crossroads. Jeremiah Hoffman erected the second house in that same year and about the same time a man by the name of Cook built a shop and established a carding machine. Curtis Thompson, a carpenter, appeared on the scene in 1818 and found plenty of work in his line of business. The year 1818 seemed to be filled with building operation; dwellings, store buildings, shops and even a large log school building arose during the course of the year.
There have been physicians in the town since its earliest history. Dr. R.R. McLaughlin located in the village in 1861 and practiced there until his death in 1891. He served as postmaster for several years. His son, Clarence M, born in Westville, August 19, 1864, was graduated from Starling Medical College in 1886; at once began practicing with his father in Westville, and is still practicing in the village. In June, 1917, the population was given as two hundred and eighty, of which thirty-four were children. There are now sixty dwelling houses in the village.
Comparison with “Good Old Days”
...We are prone to paint a picture of the pioneer forefathers which is too ideal, for history reveals that they were not always as good as they are pictured. Could we see them in their daily life, we should be surprised at some of the things they did. Some of them drank -drank whiskey; many of them were profane; they settled their differences in fisticuff encounters; they grafted when in public office, just as has been done since; they had many shortcomings which we have not been in the habit of associating with them. Yet, they were religious.
(pg 433) The Methodists, Presbyterians, and Baptists were the first denominations to be represented by churches in the county. However, small societies of other churches were feebly maintained in various neighborhoods at a comparatively early date; some of them were the Universalist and Christian churches…
https://archive.org/stream/christianannualf1909dayt/christianannualf1909dayt_djvu.txt The Christian Publishing Association, Dayton, Ohio [1909]
From the Editor: Our Centennial Year, the one hundredth anniversary of the oldest religious newspaper in the world — the HERALD OF GOSPEL LIBERTY, has come and gone. Nineteen hundred and eight came to us, as a people, full of hope and cheer; and as September 1st approached, to many there came a spirit of praise and thanksgiving to God for leading Elias Smith, just one hundred years before, to give to the world the first religious newspaper. What a tremendous power the religious press has since become!
3/4/1868, the Trustees of The Christian Publishing Association accept the property bought of J.L. Falkner on the corner of Sixth and Main Streets, Dayton, Ohio…
5/24/1870, Dayton, Ohio… resolved that the Board proceed to make arrangements with contractors for the erection of a publishing house on the ground on Main Street. This was preparatory to the building of the first publishing house owned by the Christian Publishing Association, and belonging to the Christian Church.
6/21-22-23, 1870, Triennial Convention, Marion, Indiana. Called to order by President Elias Smith
2/28/1871, death of Elias Smith (at his home in Woodstock, Ohio), President of The Christian Publishing Association.
6/17/1872, consideration of transferring The Christian Publishing Association to the Quadrennial convention… This was probably the official beginning of the agitation to consolidate the publishing interests of the church with the general interests, as represented by the American Christian Convention… At this biennial meeting officers were elected… A.C. Hanger was a Trustee.
Biennial Session of the Christian Publishing Association, 6/23/1874, Dayton, Ohio. Elder A.C. Hanger elected President.
Third Biennial Session of the Christian Publishing Association, 6/20/1876, Covington, Ohio. Elder A.C. Hanger elected President.
Fifth Biennial Session of the Christian Publishing Association, 6/16/1880, West Liberty, Ohio. Elder A.C. Hanger elected President.
Sixth Biennial Session, 6/13/1882, Utica, Ohio. Elder A.C. Hanger elected President.
Seventh Biennial Session of the Christian Publishing Association, 6/10/1884, Utica, Ohio. a new president was elected…
https://archive.org/stream/historyofillinoi00spin/historyofillinoi00spin_djvu.txt History of Illinois
Early Missionary Activities When Congress set off the Territory of Illinois from that of Indiana in 1809, no Congregational ministers had arrived and no Congregational churches had been planted in this wilderness, though the religious condition of the Southern pioneers, who formed what tiny and isolated settlements there were, was one of great destitution.
Congregationalism in Illinois In 1806 several Williams College students proposed the objective of Christian service in foreign lands; one of the richest outgrowths of this new ferment was the Society of Inquiry on the Subject of Missions. Organized in 1811 by Samuel John Mills and other students in Andover Theological Institution, this became the seed plot of a corps of missionaries, many of whom rendered service in Illinois.
Andover Theological Seminary, the oldest graduate school of theology in the United States, traces its roots to the late 18th century and the desire for a well-educated clergy among Congregationalists. The desire was expressed in the founding of Phillips Academy in 1778 for “the promotion of true Piety and Virtue.”
In 1806, a growing split within the Congregational churches, known as the “Unitarian Controversy,” came to a full boil on the campus of Harvard College… tensions between liberal and more orthodox Calvinists. This theological battle soon divided many of the oldest churches in Massachusetts and began to impact church polity and the hiring of ministers… the Calvinists withdrew to organize and found a new school in 1807, Andover Theological Seminary on the campus of Phillips Academy (est. 1778) in Andover, Massachusetts.
Newton Theological Institution began instruction in 1825 at Newton Centre, Massachusetts as a graduate seminary formally affiliated with the group now known as American Baptist Churches USA, the oldest Baptist denomination in America. As the institution developed, it adopted Andover’s curricular pattern and shared the same theological tradition of loyalty to the evangelical Gospel and zeal for dissemination.
Prior to the founding of Andover and Newton, the model for the training of clergy was based on an undergraduate degree (actually the basis for the founding of most of the early colleges in the United States). The graduate model and the three year curriculum with a resident student body and resident faculty pioneered at Andover and Newton has become the standard for almost all of the 140 Protestant theological schools in the country.
Graduates such as Luther Rice and Hiram Bingham pioneered in Christian missions around the world. Adoniram Judson, an 1810 Andover alumnus, is best known for his work in Burma, where he translated the Bible into Burmese and produced the first Burmese-English dictionary.
History of Illinois,continued…
Within a few days of the outbreak of war, Samuel Mills and John F. Schermerhorn, a fellow member of the Society of Inquiry, audaciously struck out for the West, and in 1812-1813 cut open a vast region. Vivid accounts reached the East of the spiritual destitution these explorers had found. In the rapidly settling Territory of Indiana, for example, they found only one Presbyterian minister; in the Illinois Territory there was "not a solitary Presbyterian minister, though there (were) several families of this denomination in different settlements." "We must send missionaries," they argued, "while the settlements are forming." As a result, consciences were aroused and moral activities were accelerated.
Later Mills undertook another journey, and once again the Society of Inquiry was drawn upon for a companion, Daniel Smith. 8 In the summer of 1814, these pathfinders rode from Philadelphia to Vincennes, in the Territory of Indiana, carrying hundreds of Bibles (some French) and thousands of tracts for distribution...
Early Missionary Activities Society of Inquiry and laid hold of Salmon Giddings, who came, in 1815, to Missouri for the Missionary Society of Connecticut... All told, Giddings and the group of missionaries associated with him (all sent by the Missionary Society of Connecticut) organized seventeen Presbyterian churches previous to 1828, when Giddings reported. The more important of these churches in Illinois were at Kaskaskia, Edwardsville, Belleville, and Collinsville.
Congregationalism in Illinois As late as 1825, however, only three men were under appointment in Illinois, though there were four in Missouri... From 1815 to 1826 this Congregational body sent a succession of itinerant ministers into southern Indiana, Illinois, and Missouri, whose labors resulted in the formation of a number of Presbyterian churches. The students and graduates of Andover Seminary who formed this vanguard were Congregationalists and Presbyterians to an equal number… Where no other agency elected to expend its energies, the Missionary Society of Connecticut, in a truly non-denominational spirit, forced back the wilderness and blazed fresh trails for succeeding missionary bands...
Approximately coincident in time with readjustments of the nation's boundaries, the frontiers of Illinois were defined for her admission to the Union. Her population, approaching 40,000, was rapidly growing, though by no means as rapidly as that of her neighbors, Indiana and Missouri. While the southern third of the state was being settled ever more densely, the northern section lagged far behind; on the one hand, the reluctance of the Indians to come to terms with the government, and on the other hand, the inability of the settlers to buy the public lands under the prevailing system of sales, were major factors retarding settlement in the north… By 1823, the region about Galena, rich in lead, was attracting thousands of miners from the southern part of the state… Technically ranked as a free state, Illinois protected slavery under the indenture system… several religious communions… sounded the tocsin [alarm] in 1824, when the pro-slavery forces were advocating a convention for the purpose of altering the Constitution.
There was something urgent in this swift growth to the ambassadors of a Christian culture who were determined to transplant the institutions which had blessed the East with piety and learning before the West should threaten their integrity. People generally were too busy and too indifferent to heed the arrival
of Sabbath… The restraints of religion, from which many sought escape, were not obligingly assumed. It was crucially important for settlers to build their cabins, to break and fence their lands, to plant, harvest, and market their crops. Trade also required their time. Stores must perforce be open on Sundays. Amusements were coarse, and, in the eyes of Easterners, were of Satan's devising. The circus and the horse-race, held even on the Sabbath near religious meetings, were distracting and disrupting. Drinking, rioting, gambling, horse-stealing, man-stealing, and disregard of old home ties were general, and even murder was not infrequently committed. Claim jumping was an everyday occurrence. The processes of law and order, when observed, were rough and ready. The lack of public education and a general aloofness to it, afforded further problems to the missionaries. Sectarianism divided the settlers against themselves…
Of singular advantage for Presbyterianism and Congregationalism in Illinois was the appointment of John Millot Ellis… According to Ellis, there were but few American families in Kaskaskia, and the Roman Catholic element was "as much under the influence of their priests as in the middle ages." He noted "little, if any, Christian influence," though he did find "some Baptists, some Methodists, and some who were educated Presbyterians." The members of the church which the painstaking Salmon Giddings had formed a few years previously had moved away or had died: the "remnant" of that little flock was "rent and alienated by political animosities. " "Wealth and public office are the reigning deities of the West,"...
Late in 1824 the Missionary Society of Connecticut sent Elbridge Gerry Howe to itinerate in Illinois.. In 1826… he settled at Springfield... From the first he was struck by the absence of "literary advantages," and was distressed to observe "at least one half of the children growing up in ignorance." "Many families," he informed the Society, "are without the Bible, and some could not read it did they possess it."… Howe met with "an extensive prejudice against giving a minister any support, as well as against education in a minister." As he did not receive enough from the Missionary Society of Connecticut to make ends meet, he applied to the United Domestic Missionary Society for a grant, and received it; but his taking of salary arrayed against him "not only many of the Baptists, Methodists, and Cumberland Presbyterians, but some of the old Presbyterians" as well. He was compelled to teach school, and also applied for the office of postmaster at Springfield to assure himself a competence. Ellis and Howe, Andover Seminary men, and members of the Society of Inquiry in that institution, were Congregationalists. It is important to associate them, for they were the only Congregational ministers in Illinois at a time when a new missionary instrument was devised.
The ordination of Congregational ministers to serve in Illinois under the auspices of the American Home Missionary Society did not result in the formation of Congregational churches until 1833, despite the fact that almost without exception these men had been born, reared and trained as Congregationalists in New England… A few licentiates, organizing Sunday Schools from time to time, were drawn directly from the field. Thus it happened that businessmen. politicians, editors, and farmers, as well as clergymen, were commissioned and were favorably disposed toward Presbyterianism…
The first contingent of the Illinois-bound settlers secured passage through the Erie Canal and Lake Erie, thence to the St. Jo River in southwestern Michigan. When this company of four persons reached the portage of the Kankakee they lashed their canoes together and floated down the Illinois River. The spot which was chosen for a home in the West lay in Putnam County (now Bureau) which, in 1831, contained but sixteen families...
...In May, 1832, they held a service in the cabin of Eli and Elijah Smith; but the Blackhawk War which intervened compelled these people to flee before the next scheduled meeting... Lucien Farnam, a member of the "Illinois Association," who was commissioned by the American Home Missionary Society… was installed on October 21, 1835, in the house of worship which had been freshly completed.
One of the most entertaining narratives of the period was composed by John B. Chittenden, 31 a leader in the Congregational church of Guilford, Connecticut, who came to Illinois in the fall of 1831, with his family and others from New Haven and vicinity. Three of these five Connecticut families who made the trip together were among those whose devotion to Congregational principles had much to do with the formation of three Congregational churches in Illinois in 1833.
The Chittendens left Guilford on September 18 with the prayers of their pastor exalting them, and at New Haven, where others joined the party, Dr. Leonard Bacon, pastor of the Centre Church, cheered them on their way...
From New Haven to New York, crossing the Hudson into New Jersey… Warm weather and cold were interspersed with copious thunderstorms which made the mountain grades difficult from Chambersburg to Elizabethtown. At Pittsburg horses and wagons were sent by land and the colonists boarded the steamboat New Jersey which carried them safely to Cincinnati. Chittenden and the two oldest boys spent the Sabbath among friends in the city, while the Nezv Jersey, which carried the remainder of the party, steamed off for the West.
From New Haven to New York, crossing the Hudson into New Jersey… Warm weather and cold were interspersed with copious thunderstorms which made the mountain grades difficult from Chambersburg to Elizabethtown. At Pittsburg horses and wagons were sent by land and the colonists boarded the steamboat New Jersey which carried them safely to Cincinnati. Chittenden and the two oldest boys spent the Sabbath among friends in the city, while the Nezv Jersey, which carried the remainder of the party, steamed off for the West.
Indiana gave them an anxious and difficult time. They encountered the worst roads they had ever seen. They lost their way. They were impeded by swamps and mud and streams too fast to be forded. They camped in the woods or took shelter in an infrequent cabin… Yet they kept on through Indianapolis and Terre Haute to Springfield, the first town they found in Illinois... Father and sons at last reached Alton themselves but, the horses having given out, the last twelve miles were made on foot. The Rev. Thomas Lippincott assisted them and urged the family to remain, but on the Rev. Asa Turner's urging they chose Quincy for their home. Intense cold made the ice-bound Mississippi impassable for the steamboat and the Chittendens had to content themselves for two weeks with a one-room cabin at Scipio on the Missouri side. The account of the winter's experiences was told much later by Abraham, son of John B. Chittenden, who was seven years old the day the family reached Quincy — December 15, 1831. Goods were ferried across on sleds. Samuel drove the teams. "Father walked in front with a heavy staff, sounding the ice for air holes." Their goods, which had been lost, finally turned up at Springfield, and ''Father's first work was to
hitch Old Dogan and Charlie to the wagon and drive to Springfield, get the goods and return to Quincy, and everybody was happy."
hitch Old Dogan and Charlie to the wagon and drive to Springfield, get the goods and return to Quincy, and everybody was happy."
At Quincy the Chittendens took a house near the "Lord's Barn," which the Presbyterians used for worship, and the father, now an elder in the church, "taught a singing school — said to be the first class in the Military Tract." During the winter he bought a farm one-half mile southwest of Mendon to which he moved his family, March 14, 1832. A one-room cabin, five cows, three yearling steers, and twelve acres sown to wheat which the boys flailed and winnowed and milled at a neighbor's made life good indeed.
In the Chittenden cabin at Mendon on February 20, 1833, the first Congregational church to be organized in Illinois was formed with eighteen charter members, the Rev. Solomon Hardy officiating.
During the first decade, 1844-1854, fifty-eight churches were organized; in the next decade, 1854-1864, ninety-two. Thus during the twenty years the number of churches grew from eighty-five to two hundred
and thirty-five… Congregationalists already outstripped the New School Presbyterian forces in the state…
and thirty-five… Congregationalists already outstripped the New School Presbyterian forces in the state…
The lesson inculcated by Lyman Beecher at the Albany Convention that "if you wish to have martin birds about you, you must put up martin boxes," was so well learned that later the Congregational Union was induced to assume the oversight over the erection of missionary churches, and ultimately the Congregational Building Society was organized to care for this important work permanently.
...the Congregationalists followed suit by organizing, in 1855, the Illinois Home Missionary Association, an auxiliary of the American Missionary Association, which was predominantly a Congregational body... Although the principles of the Illinois Home Missionary Association were non-sectarian and not distinctly Congregational, and the chief aim was the opposition to slavery, yet all its officers were of that fellowship; accordingly it tended to work in its interests. "Change your ecclesiastical polity, renounce Presbyterianism, become Congregational and we will aid you; if not, then die!" Consequently, the Presbyterians in the end withdrew their support from the A.H.M.S. (1861), which thus became altogether Congregational… a rule of the A.H.M.S. to require the cooperation of the ecclesiastical bodies whose churches it aided. Accordingly, the Society refused aid to such Presbyterian churches "whose ecclesiastical bodies are diverting funds from the Society and sustaining a denominational agency for planting new churches and for aiding those which are excluded by the wise and necessary rules of a union Society," as the case was put in a motion passed in 1859, by the Chicago Congregational Association.
Illinois Congregationalists shared with their Yankee brethren the distinction of being a "peculiar people," inasmuch as they were characterized by their particular New England virtues and vices. On the whole, they were radically progressive in their social idealism. In a noble passage, beautifully characteristic of the courageous spirit of the entire body of Illinois Congregationalism, the brethren of the Geneseo Association passed, in 1856, the following resolution: Resolved, that when we as heralds of the Cross cease to be willing to stand up boldly in defense of free speech, a free press, and equal rights to all men, for fear of being accused of meddling with party politics, we shall then cease to be worthy to occupy the position of ministers of the gospel... especially unworthy to hold in our veins the blood of our noble Pilgrim Fathers.
Resolved, that we regard the attempt of certain politicians to browbeat the ministry and silence the pulpit on the subject of oppression, as one of the most daring and dangerous aggressions of the Slave Power, to which we will give place by subjection, no, not for an hour.
It is an abundantly attested fact, even aside from the quoted resolution, that the Congregationalists were among the most outspoken and active opponents of slavery — in fact, there was no religious body in the state which exceeded them in this regard... Suffice it only to mention that they were strong in supporting President Lincoln in his decision, previously taken, to issue the Emancipation Proclamation. In September, 1861... A similar petition was adopted by Chicago mass meetings held on September 4 and 7, 1862, in Bryan Hall… We agreed that the call should be limited to those who were ready to ask for emancipation, thus shutting off discussion on that question. In passing about the streets for signatures, I was deeply impressed with the fact that so many of our business men of first position were Christian men. The call was also signed by the Congregational, Baptist, and Methodist ministers.
The mass meeting adopted the memorial which was then taken to Washington by Dr. W r . W. Patton and Dr. John Dempster of the Evanston Biblical Institute. "President Lin-coln heard them graciously," Dr. Roy continues, "bringing out such arguments on the other side as occurred to him.” Illinois Congregationalists played an unusually important role politically, for although they comprised but a small minority of the population, they represented a compact group advocating a highly unified program of political action which then was of the supreme importance — the abolition of slavery. Being among the most radical advocates of this program, they made their weight felt in the political life of the day, which was dominated by the issue. The most important of such activity was not only the consistent support of all the measures in behalf of the anti-slavery cause, but also in the organization of the political party — the Republican party — which identified itself at the time with the political program of Abraham Lincoln. During this time of furious battle over the issues of slavery, the Free Soilers, Abolitionists, and Whigs saw the wisdom of uniting their scattered forces against the slavery forces. This was accomplished by the organization of a new political party, the "Republican," the initial stages of which date back to 1854. In fact, it was the proud boast of the Firs Congregational Church of Aurora that within its walls "the Republican Party was born and christened." Although, as a matter of fact, Wisconsin and several other states claimed priority in this matter, the Aurora meeting may at least claim priority in the state of Illinois.
Congregationalists and the Civil War
Congregationalists have always been proud of their particularly important role in the emancipation of the American Negro. It may be added just as truthfully that Congregationalists must also bear much of the blame for making the conflict over abolition of slavery "irrepressible." They contributed to the anti-slavery movement elements which aggravated a tendency toward sectionalism which could be overcome only by a Civil War.
Of all the major denominations, Congregationalism alone was confined to the area north of the Mason-Dixon line, did not have to deal with the sin of slavery among its own communicants, and could therefore well afford to be more ruthless in its condemnation of the evil. In states like Indiana and Illinois most Congregationalist settlements lay in areas adjacent to the Lakes rather than to the Mississippi and Ohio Rivers, and their strongest economic ties were developed by wheat and flour with the East rather than by corn and pork to the South. Congregationalist concentration was coincident with the portions of these states where Republicanism first became strong. The Civil War, it must be recalled, brought about the ascendancy of the Republican economic program, of which the creation of a free labor market was only one. The much observed Puritan strain in the Republican Party may be an expression of the affinity, one or both ways, between the middle-class virtues and the shop-keeping, industrial and small- farming economy of the North — an affinity which broke down in the more purely agrarian, aristocratic, and pseudo-feudal South.
A relatively mild anti-slavery sentiment had characterized many Americans for a half century after the Declaration of Independence. Aversion to a slave economy had during that period practically eliminated it in the North and kept it out of the newly organized states lying between the Ohio River and the Great Lakes. A more aggressive agitation, calling for the entire and immediate emancipation of slaves everywhere did not become serious until the late twenties and early thirties. It was this more radical "abolitionist" crusade which made slavery, beginning with the thirties, a divisive issue both in state and church.
The abolitionist movement had from the very beginning received much of its support, and perhaps most of its zeal, from religious sources. It was only one part of a benevolent religious system which had as its object not only the saving of men's souls but also a thorough renovation of human institutions. The immediate impulse for it seems to have been the feverish religious revival of the middle and late twenties. The peculiar role of Charles Grandison Finney in developing the evangelistic technique for that revival, as well as for the broader humanitarian movement which followed it, is indicative of the fact that the benevolent system, including its abolitionist organization, was particularly the creation of religious left-
wingers with Calvinistic antecedents : Unitarians, Congregationalists, and New School Presbyterians.
wingers with Calvinistic antecedents : Unitarians, Congregationalists, and New School Presbyterians.
The moral and political habits of the Yankee in Illinois were often irritating to the Hoosier or Kentuckian settlers who had preceded them and who always outnumbered them in the southern part of the state. While hardly pro-slavery in principle, these earlier settlers had little love for the Negro and no sympathy for the abolitionists' humanitarian crusade in the black man's favor. In 1836, a writer in the Western Monthly Magazine... described how the state legislators feared the religious institutions of New England- With them came preachers who "meddled in politics-" Their objective was to inveigle "pious young men and females into an ignorant and blind support of the schemes of plunder and treason of the abolitionists — which have their origin in the lust for money."
It was true that in 1836 Congregationalism in Illinois was associated with radical anti-slavery doctrines by its own record as well as by general reputation. In November of that year, the Illinois Congregational Association, sitting with ministers and delegates from six Congregational churches in the west-central part of the state, condemned slavery as a sin, called for its speedy abolition, and commended those who despite persecution and obloquy devoted their entire energies to the cause of emancipation. The rigidity of their resolution is manifest in the Association's declaration that no slaveholder ought to be admitted "to our Pulpits and communion tables."
These divisions of Chicago churches were local manifestations of the strain which the anti-slavery movement was putting on the old ties between Congregationalists and Presbyterians. The former enforced rules which cut off slaveholders, and even slavery defenders. At its very first meeting in 1844, the State Association made anti-slavery principles a condition of membership...
A general movement to dis-fellowship all slaveholders from all Christian institutions was also led and organized in Illinois largely by the Congregationalists. This agitation, of course, intensified that tendency toward religious sectionalism which was already clearly apparent in the late forties. The leading proponent in Illinois of complete division on the anti-slavery issue was Blanchard, who though previously a Presbyterian, had upon his coming to Illinois in 1845 announced that he was going to maintain only Congregational affiliations… From 1847 to 1850 he earned national notoriety for his arguments before the Board, and for his writings and speeches In the controversy… In the Spring of 1850, the General Congregational Association of Illinois censured both the American Board and the American Home Missionary Society for not yet having cast off slavery connections. Late in 1851 Blanchard delivered the annual discourse before the American Missionary Association, and endorsed the purpose of that organization to "divorce Christ's religion from . . . American Slavery."
http://www.congregationallibrary.org/researchers/congregational-christian-tradition The Congregational Christian Tradition -
Beginnings The Congregational churches trace their origins to 16th Century England, where they were one part of a large and diverse effort to reform the Church of England. After King Henry VIII parted ways with the Roman Catholic Church over his marriage problems, the Anglican Church, as it was also called, kept the forms of Catholicism — the celebration of the Mass, ceremonial "vestments" for the clergy, and the hierarchy of archbishops and bishops — but under the authority of the English king rather than the Pope.
What began as a political change, however, ended up forever changing the landscape of religion in Great Britain and the United States.
The dissenters opposing Church of England were known as "Puritans," at the time a derogatory reference to their uncompromising zeal for simplicity in worship and church organization. They preferred to call themselves "the Reformed," people following the teaching and practice of the Protestant Reformer John Calvin.
The first Congregationalists were Independents, Puritans who believed each church should be a gathering of believers joined together under a covenant agreement, and with the power to choose their own minister...
Pilgrims and Puritans Though we often use these two names interchangeably, the two were distinct groups both in England and in North America. The Pilgrims who first arrived in Plymouth, Massachusetts, in 1620 were a small group of Separatist Independents who had fled England in order to establish a "pure" church in the New World, free from Anglican control.
...in the 1630s and 1640s thousands of Puritans left England and settled in Massachusetts Bay...
Understanding Puritan New England New England's Puritans were not the dour, witch-hunting kill-joys of American myth and legend. They were in many ways typical Elizabethan English men and women who enjoyed good ale and good company… Early on they flourished in New England, buoyed by the conviction that they were chosen by God to play a central role in the unfolding of human history… When smallpox epidemics decimated the local Native American population, Puritan settlers accepted the tragedy as a sign that God was watching out for them alone.
...In Puritan theology, church and state had separate roles and responsibilities; magistrates and ministers worked together to make sure that godly standards prevailed... everyone in the Massachusetts Bay colony, whether a Puritan or not, had to attend church and obey the laws of the Commonwealth. — though they were religious dissenters in England, the New England Puritans refused to allow anyone else the same freedom… no one anywhere in Europe believed that religion should be a personal choice: the church was an arm of the government, and rulers always decided how their people would worship...
Becoming Congregationalists In New England Independents became Congregationalists. This means that though individual churches were "sufficient," meaning that they ran their affairs without intrusion from outside, they were also part of a network of mutual obligation and "watch care."...
In 1648 the ministers of the Massachusetts Bay Colony met together to draw up the Cambridge Platform, a document that laid out standards for ordaining ministers, accepting new church members, and cooperation between local churches... Congregationalism in Connecticut… the Saybrook Platform of 1708 allowed for ministers to meet together in consociations and associations, and gave them power to make binding decisions over individual churches.
The Puritan Heritage In all Congregational churches members held equal power, all of them responsible to each other under the covenant... ministers first became church members before he could be chosen and ordained by the church...
not everyone had the right to vote — women had no official voice in church matters and dissenting Baptists and Quakers, when they were not being forcibly banished, still had to pay taxes for church support… Congregational New England was unique in the 17th Century world. Ordinary citizens had unprecedented power to make decisions about land and property, and to hold their leaders in check.
The Great Revival ...In many of the original Puritan churches, potential members had to testify to a religious conversion experience in order to join, and pass muster before the minister, elders, and the rest of the congregation... The "Half-Way Covenant" of 1662 allowed non-members to have their children baptized...
The transatlantic religious revival known as the Great Awakening reinvigorated spiritual zeal…
All across New England Congregational churches split into factions, the New Lights supporting the revival and the Old Lights wary of its emotional excesses... many others left to become Baptists.. Intractable differences over Calvinist theology led to separation and the formation of the American Unitarian Association in 1825.
Revival enthusiasm also generated a variety of intellectually sophisticated responses to the problem of religious "enthusiasm" in an age of scientific learning… during the height of the Awakening, Edwards' defense of "religious affections" is a classic melding of "head" and "heart" in American Protestant thought.
Denominational Growth and Westward Expansion American independence presented Congregationalists with obstacles... By the late 1700s, the New England clergy... had become thoroughly used to their social privileges, especially tax support from their local communities. Outlawed by the First Amendment to the U.S. Constitution, religious establishment lingered on in Massachusetts until 1833.
...they would have to support themselves through the voluntary gifts of members… still weathering the effects of losing some of their most prominent churches to Unitarianism, they would also face competition from other "upstart" denominations, the Methodists and Baptists.
Despite these obstacles, Congregationalists soon took the lead in "voluntary religion," as it was called. In 1801 Congregationalists signed a Plan of Union with the Presbyterian church, an effort to pool the resources as both denominations moved westward... denominational competition heated up and Presbyterians fell into controversy and a brief schism.
They also sponsored an impressive array of voluntary organizations, including some of the earliest on behalf of foreign missions. The American Board of Commissioners for Foreign Missions (1810), the American Home Missionary Society (1826), the American Education Society, and other similar outreach groups began as cooperative efforts with other Protestant churches...
Congregationalists like the Beecher family and schools like Ohio's Oberlin and Lane Seminaries also led the way in social reform, especially women's rights and abolitionism. The American Missionary Association, formed in 1846, joined the denomination's antislavery zeal with its commitments to education and evangelism, and in the post-Civil War years established elementary schools, colleges, and theological seminaries across the South for newly-freed slaves.
A Progressive Legacy Many of the nineteenth century's most innovative and influential thinkers were Congregationalists…
During the late-19th Century, many Congregationalists... were leaders in the Social Gospel movement. This was an effort to change all of society for the better — to establish the "kingdom of God on earth" — by campaigning for workers' rights, education and health care for the poor, and clean and accessible cities...
Becoming a Denomination When the Plan of Union with the Presbyterians fell apart, Congregationalists began to plan more aggressively for their own future… Congregational leaders met again in Boston in 1865... standards of church procedures (polity) and adopted a statement of faith, known as the Burial Hill Declaration.
Denominational organization came in 1871 with the formation of the National Council of Congregational Churches… the National Council had power only to convene a national meeting every two (later three) year — and no authority over local churches.
Mergers and Divisions In the early-20th Century Congregationalists were leaders in the ecumenical movement, a worldwide effort to build unity and reverse the denominational fragmentation of the Protestant churches. These finally found fruit in the 1931 merger of Congregational churches with the Christian Connection, a group formed in the early 19th Century by believers who shared their dislike of organizational "machinery," rejecting the use of creeds and denominational labels...
In 1957 the General Council of Congregational and Christian Churches merged with the Evangelical and Reformed Church, a denomination created by another ecumenical venture, to form the United Church of Christ.
Not all Congregationalists followed this route, however. The Conservative Congregational Christian Conference (CCCC), formed in 1948, brought together churches sharing a common commitment to evangelical theology. The National Association of Congregational Christian Churches (NACCC) provided a home for congregations and individuals who opposed the 1957 merger for polity reasons...
Contributions...As pioneers in education, social justice, and Christian unity, they have indelibly shaped the world we have inherited.
https://archive.org/stream/quadrennialbookc00np/quadrennialbookc00np_djvu.txt (pub 1903) Full text of “The quadrennial book and the Christian annual… Note: this text is a Google Search ‘Result’: Jacob S Hanger articles on Arbitration Herald of Gospel Liberty -Northern Illinois and Wisconsin -Jacob S Hanger… but, in scrolling through the entire text, I did not come across Jacob S Hanger… however, I decided to include parts of the text in this Blog Post because it is an interesting the representation Christian religion and of the period (1902); Rev. J.W. Piper, as a representative of the Palmer University, attended...
The said Palmer University is to be non-denominational and non-sectarian, it is, nevertheless, to be thoroughly Christian, and occupy substantially the position of the Christian Church, in that, character and not human theology is to be made its test of fellowship...
Norfolk, Va., Tuesday, Oct. 14, 1902.
Prof. Myers, of Iowa, read the report of the committee on education. Moved by Rev. J. W. Piper, of Iowa, to adopt,,,
The President speaks: Under our system, the stronger, more progressive churches are constantly absorbing the energies of the best men in our ministry— that is, the best trained and the best equipped. As
a rule, the best pay attracts the best men, not because the ministry is not willing to be self-sacrificing, but because the better pay means a larger opportunity... There are those among us who would be willing to forego the peace and comfort of a settled pastorate, and become traveling pastors, going from field to field and from church to church, inspiring, encouraging, advising, setting in order, and instructing in the principles and methods of our brotherhood. This work might be directed from the secretary's office, or a president or secretary might be elected who can give his entire time to the work…
a rule, the best pay attracts the best men, not because the ministry is not willing to be self-sacrificing, but because the better pay means a larger opportunity... There are those among us who would be willing to forego the peace and comfort of a settled pastorate, and become traveling pastors, going from field to field and from church to church, inspiring, encouraging, advising, setting in order, and instructing in the principles and methods of our brotherhood. This work might be directed from the secretary's office, or a president or secretary might be elected who can give his entire time to the work…
The men must be most wisely chosen. They must be tactful, and capable of disarming suspicion of any selfish motive. The work must be carefully planned. It should be supplemented by the faithful distribution of literature. Churches must be taught that the general work is their work; that there is no attempt to divert their resources and energies to some outside interest; that the general agent is their agent; that the welfare of one portion of our Zion is the concern of all; the solidarity of our brotherhood must be increased. It can only be done by acquaintance and cooperation. I know of no single line of effort so sorely needed among our Churches.
Report on Japan Missionary work
broadly speaking, Japan is a heathen nation today. " Non-Christian," of course. America is too largely non-Christian, terribly non-Christian; but Japan is more than non-Christian, she is heathen, terribly heathen, worshiping idols, false gods by the thousands, by the tens of thousands, by the hundreds of thousands.
We have seen them with our own eyes, in the homes, in the dooryards, in the cemeteries, by the streets, by the country wayside, on the "high hills" and in the "groves," and in the shrines and temples. We saw one thousand images of the goddess of Mercy, of life size, in one temple. And we saw people by the thousands worshiping these idols — these gods that cannot hear and answer prayer, that cannot pardon sin, that cannot purify the heart, that cannot make happy here or give happiness hereafter. And are we not under obligations to give them the gospel, and to give it to them more rapidly than we have been doing ?
We have seen them with our own eyes, in the homes, in the dooryards, in the cemeteries, by the streets, by the country wayside, on the "high hills" and in the "groves," and in the shrines and temples. We saw one thousand images of the goddess of Mercy, of life size, in one temple. And we saw people by the thousands worshiping these idols — these gods that cannot hear and answer prayer, that cannot pardon sin, that cannot purify the heart, that cannot make happy here or give happiness hereafter. And are we not under obligations to give them the gospel, and to give it to them more rapidly than we have been doing ?
Between Tokyo and Sendai is a distance of 216 miles, thickly studded with cities and villages, in many of which there is no gospel preacher or Christian teacher. There are a number of cities and many villages in the empire that are yet without any gospel light and privileges. Besides, in the larger cities, where the most Christians are, there are as yet but a few tapers in the midst of a great darkness. But the lights are increasing, and the darkness gradually, if slowly, Diminishing…
Christian Endeavor Society
If there is any church where the C. E. Society should be successful it is in the Christian Church. For the name is the same: "Christian." The pledge is the same: " Christ and the Church." The fellowship is the same: " One is our Master and all ye are brethren." The platform is the same: " The Holy Bible." The work is the same: " Union of believers and to preach the gospel to every creature." There is no church where Christian Endeavor should thrive better than in the Christian Church, and our most hopeful outlook is through our Christian Endeavor Societies.
Publications:
In 1880 the Rev. E. W. Humphrey, published "Memoirs of Deceased Christian Ministers" which gave a short sketch of all of our deceased ministers up to that time of whom he could obtain any knowledge...
Report of Committee on Moral Reform.
Fourth. As the family is one of the mightiest moral forces in our country, and as its integrity is an indispensable bulwark of our republic, we urge that all proper efforts possible be made to secure and maintain such legislation relative to marriage and divorce as shall be in harmony with Biblical teachings upon this all-important subject. Fifth. Believing that all Christians should seek the highest ideals of moral and Christian living, and believing that the tobacco habit is unnecessary and wasteful, and that it detracts from the usefulness and influence of professed Christians, therefore Resolved, That we urge all young Christians, yes, all young men, not to begin its use, and at the same time most earnestly request those now using it to break off the habit in the interest of a better example for the young, and a greater victory for Christian living.
Sixth. Whereas, The use of intoxicating beverages is a most fruitful source of poverty, insanity and crime, as demonstrated by incontrovertible statistics impartially gathered; and Whereas, Legislation other than absolute prohibitory enactment affords legal protection to this traffic which is a terrible menace to our schools, the home, the church, and the life of the nation itself, therefore Resolved, That we use all possible efforts to aid all organizations and movements that seek to inculcate the principle of "total abstinence for the individual, and prohibition for the state" and nation; and that we demand by voice and vote that "in the name of Jesus Christ as King, the liquor traffic must die."
Note: "news" of Christian church members, ministers, leaders and some interesting historical events... I'm including (here) only those I feel are 'noteworthy'...
Current Events of the Year 1902
JANUARY.
Judge Samuel B. Neal, Superintendent of the Sunday-school at Kittery, Maine, found dead under his horse's feet in the stable. — Rev. A. H. Morrill elected President of the Massachusetts Prohibition State Convention.— Our new missionaries sailed for Puerto Rico.
FEBRUARY.
Rev. O, W. Powers, D. D., began his work as pastor at Columbus, Ohio, and was "pounded" (???) by his people. — Smallpox hindered meetings in many places
MARCH.
Rev. J. G. Bishop and wife started for Japan.
JANUARY.
President Castro, of Venezuela, declared the British ship, Ban Righ, a pirate, because engaged in carrying arms and ammunition for the Venezuelan revolutionists led by Matos, and offered a reward for the capture of the vessel. — T. Estrada Palma was elected as the first president of Cuba. — A riot occurred in one of the Hebrides growing out of the people's opposition to the union of the Free and the United Church in Scotland. — Ecuador sent a strong force to its eastern frontier to take possession of its territory invaded by Peru. — The Chinese court returned to Peking with great ceremony and display. — Instant death of seventeen and the serious injury of many more in New York Central's tunnel through the city of New York.
FEBRUARY.
A six -hundred-mile railway completed from Mombasa, on the east coast of Africa, to Lake Victoria Nyanza. — The last "black cap" removed from the temperance education map. Georgia, the only state without a temperance education law, put one on its statute-books. — Paris celebrated the one hundredth anniversary of the birth of its great writer, Victor Hugo. — The Danish treaty ratified, and Uncle Sam has broadened his smile once more. — Japan had her first suit for a breach of promise to marry. — An earthquake near Baku, Russia, killed two thousand persons. — Prince Henry, of Germany, visited the United States.
MARCH.
Telephone for railroads tested and found successful; the test was a distance of 400 miles. —
APRIL.
Rev. G. R. Hammond preached to the shopmen at Elkhart, Indiana, on "The Laborer's Four Problems." — Rev. J. G. Bishop and wife arrived safely in Japan.
JUNE
...ship Waesland, struck by the Hermonides in mid-ocean during a heavy fog. Two lives lost, and vessel sank.— King Edward laid the cornerstone of the New British Naval College at Dartmouth. — King Edward's proposed visit to Ireland abandoned because of the disturbed conditions of the island.— Kindly messages exchanged between Emperor William, of Germany, and President Roosevelt, over the visit of Prince Henry to the United States. — Miss Alice Roosevelt went to Cuba. — Field Marshal, Lord Wolseley, sailed from England for Africa. — King Edward and Queen Alexandra held their first court at Buckingham palace; four American ladies were presented.
APRIL.
Atlantic City visited by a $750,000 fire, and ten hotels burned. A Great Northern passenger train snow-bound on the prairie of North Dakota, four days and five nights. — Ten councilmen indicted for soliciting bribes at Wheeling, West Virginia. — A large party of American ship riveters went over to show an English firm how to work pneumatic riveters. — Germany adopted new tariff laws. — The All-British Pacific cable completed, cost $?o,ooo,ooo. — Miss Ellen M. Stone, the released missionary, arrived at New York
MAY.
The Russian Rioting very serious. — The twenty-first anniversary of prohibition celebrated in Kansas. — Herbert G. Squires appointed our first minister to Cuba. — Governor Taft, of the Philippines, sent to Rome to consult with the pope about the friars in the Philippines. — Volcano disasters in the West Indies, by which thousands of lives...
Judge Samuel B. Neal, Superintendent of the Sunday-school at Kittery, Maine, found dead under his horse's feet in the stable. — Rev. A. H. Morrill elected President of the Massachusetts Prohibition State Convention.— Our new missionaries sailed for Puerto Rico.
FEBRUARY.
Rev. O, W. Powers, D. D., began his work as pastor at Columbus, Ohio, and was "pounded" (???) by his people. — Smallpox hindered meetings in many places
MARCH.
Rev. J. G. Bishop and wife started for Japan.
JANUARY.
President Castro, of Venezuela, declared the British ship, Ban Righ, a pirate, because engaged in carrying arms and ammunition for the Venezuelan revolutionists led by Matos, and offered a reward for the capture of the vessel. — T. Estrada Palma was elected as the first president of Cuba. — A riot occurred in one of the Hebrides growing out of the people's opposition to the union of the Free and the United Church in Scotland. — Ecuador sent a strong force to its eastern frontier to take possession of its territory invaded by Peru. — The Chinese court returned to Peking with great ceremony and display. — Instant death of seventeen and the serious injury of many more in New York Central's tunnel through the city of New York.
FEBRUARY.
A six -hundred-mile railway completed from Mombasa, on the east coast of Africa, to Lake Victoria Nyanza. — The last "black cap" removed from the temperance education map. Georgia, the only state without a temperance education law, put one on its statute-books. — Paris celebrated the one hundredth anniversary of the birth of its great writer, Victor Hugo. — The Danish treaty ratified, and Uncle Sam has broadened his smile once more. — Japan had her first suit for a breach of promise to marry. — An earthquake near Baku, Russia, killed two thousand persons. — Prince Henry, of Germany, visited the United States.
MARCH.
Telephone for railroads tested and found successful; the test was a distance of 400 miles. —
APRIL.
Rev. G. R. Hammond preached to the shopmen at Elkhart, Indiana, on "The Laborer's Four Problems." — Rev. J. G. Bishop and wife arrived safely in Japan.
JUNE
...ship Waesland, struck by the Hermonides in mid-ocean during a heavy fog. Two lives lost, and vessel sank.— King Edward laid the cornerstone of the New British Naval College at Dartmouth. — King Edward's proposed visit to Ireland abandoned because of the disturbed conditions of the island.— Kindly messages exchanged between Emperor William, of Germany, and President Roosevelt, over the visit of Prince Henry to the United States. — Miss Alice Roosevelt went to Cuba. — Field Marshal, Lord Wolseley, sailed from England for Africa. — King Edward and Queen Alexandra held their first court at Buckingham palace; four American ladies were presented.
APRIL.
Atlantic City visited by a $750,000 fire, and ten hotels burned. A Great Northern passenger train snow-bound on the prairie of North Dakota, four days and five nights. — Ten councilmen indicted for soliciting bribes at Wheeling, West Virginia. — A large party of American ship riveters went over to show an English firm how to work pneumatic riveters. — Germany adopted new tariff laws. — The All-British Pacific cable completed, cost $?o,ooo,ooo. — Miss Ellen M. Stone, the released missionary, arrived at New York
MAY.
The Russian Rioting very serious. — The twenty-first anniversary of prohibition celebrated in Kansas. — Herbert G. Squires appointed our first minister to Cuba. — Governor Taft, of the Philippines, sent to Rome to consult with the pope about the friars in the Philippines. — Volcano disasters in the West Indies, by which thousands of lives...
OCTOBER.
Defiance College opened with sixty-five students. — a long siege of typhoid fever at Norfolk, Virginia.
— Esther Dowie died in great agony from burns, her fanatical father refusing to summon medical attendance. — France gives a statue (Rochambeau) and Germany one (Frederick the Great) to the United States. — Attempt was made to murder Francis Joseph, emperor of Austria, Hungary. — Peace agreed upon in South Africa.
JUNE.
Street car strike in Providence, Rhode Island. — Meat teamsters' strike in Chicago. — England offered to allow Kruger to return to his farm in South Africa. — Cuban Congress voted to set free all of their American convicts. — 88,500 emigrants arrived at New York. — Senator Elkins introduced a resolution providing for the annexation of Cuba.
JULY.
Terrible plague in India. — Dreadful mine explosion in Pennsylvania, many lives lost. — Tornadoes in different parts of the country.
AUGUST.
Defiance College opened with sixty-five students. — a long siege of typhoid fever at Norfolk, Virginia.
— Esther Dowie died in great agony from burns, her fanatical father refusing to summon medical attendance. — France gives a statue (Rochambeau) and Germany one (Frederick the Great) to the United States. — Attempt was made to murder Francis Joseph, emperor of Austria, Hungary. — Peace agreed upon in South Africa.
JUNE.
Street car strike in Providence, Rhode Island. — Meat teamsters' strike in Chicago. — England offered to allow Kruger to return to his farm in South Africa. — Cuban Congress voted to set free all of their American convicts. — 88,500 emigrants arrived at New York. — Senator Elkins introduced a resolution providing for the annexation of Cuba.
JULY.
Terrible plague in India. — Dreadful mine explosion in Pennsylvania, many lives lost. — Tornadoes in different parts of the country.
AUGUST.
School riot in France. — King of England crowned. — Prince Henry's one day in Boston cost the city 114,428. — The great Nile dam at Assouan completed, after three years of steady toil. — Street car riot in New Haven, Connecticut, resulted in favor of the men. — New Jersey peat used instead of coal. — First Negro' Exposition held in Chicago.
SEPTEMBER.
Cholera worse in the Philippines. — The Germans sunk a Haitan gun-boat.
— Another Boxer uprising in China, hundreds of converts killed. — Stanley Spencer, of London, went thirty miles in his airship.
OCTOBER.
Henry Phipps, of the Carnegie Steel Company, gave ?oo,ooo to the Boer Relief Fund. — Earthquakes in many places. — Anthracite coal strike settled. — United States troops victorious in the Philippines, capturing Moro Forts. — An automobile went from Boston to New York, a distance of 280 miles in ten hours and five minutes. — Japan visited by a terrible typhoon.
NOVEMBER.
Earthquakes throughout Gautemala endangered the lives of many people. — Vribe-Vribe, Colombian revolutionary general, surrounded and forced to capitulate.— The cable between Canada and Australia completed. — Cubans object to a naval station at Havana. — Fire on the new bridge over the East River at New York, caused $1,500,000 damage. — Mrs. Eddy instructed her healers to avoid treating contagious diseases.
DECEMBER.
Various eastern schools closed because they could get no coal. — Silk importers indicted in New York for defrauding the government. — Venezuela appealed for arbitration. — Railroad from Santiago to Havana, Cuba, was opened. — Philadelphia appropriated $250,000 to purchase coal for the poor.
Note: interesting that the publication ends with astronomical, "Farmer's Almanac" type information...
SEPTEMBER.
Cholera worse in the Philippines. — The Germans sunk a Haitan gun-boat.
— Another Boxer uprising in China, hundreds of converts killed. — Stanley Spencer, of London, went thirty miles in his airship.
OCTOBER.
Henry Phipps, of the Carnegie Steel Company, gave ?oo,ooo to the Boer Relief Fund. — Earthquakes in many places. — Anthracite coal strike settled. — United States troops victorious in the Philippines, capturing Moro Forts. — An automobile went from Boston to New York, a distance of 280 miles in ten hours and five minutes. — Japan visited by a terrible typhoon.
NOVEMBER.
Earthquakes throughout Gautemala endangered the lives of many people. — Vribe-Vribe, Colombian revolutionary general, surrounded and forced to capitulate.— The cable between Canada and Australia completed. — Cubans object to a naval station at Havana. — Fire on the new bridge over the East River at New York, caused $1,500,000 damage. — Mrs. Eddy instructed her healers to avoid treating contagious diseases.
DECEMBER.
Various eastern schools closed because they could get no coal. — Silk importers indicted in New York for defrauding the government. — Venezuela appealed for arbitration. — Railroad from Santiago to Havana, Cuba, was opened. — Philadelphia appropriated $250,000 to purchase coal for the poor.
Note: interesting that the publication ends with astronomical, "Farmer's Almanac" type information...
It appears that Andrew C. Hanger went on a missionary trip to Puerto Rico, returning on 11/28/1851. The American Missionary Association (see, above, 1941, The Yearbook of The Congregational Christian Churches, represents the brotherly helping hand of the Congregational Christians stretched out to the disadvantaged groups of America — particularly the Negro, Indian, Puerto Rican and Southern Highlander.) -below, see, 1860 Census for conditions on the time...
https://en.wikipedia.org/wiki/History_of_Puerto_Rico wikipedia. History of Puerto Rico. In 1898, during the Spanish–American War, Puerto Rico was invaded and subsequently became a possession of the United States. The first years of the 20th century were marked by the struggle to obtain greater democratic rights from the United States. … In 1779, Puerto Ricans fought in the American Revolutionary War under the command of Bernardo de Gálvez, who was named Field Marshal of the Spanish colonial army in North America. Puerto Ricans participated in the capture of Pensacola, the capital of the British colony of West Florida and the cities of Baton Rouge, St. Louis and Mobile. The Puerto Rican troops, commanded by Brigadier General Ramón de Castro, helped defeat the British and Indian army of 2,500 soldiers and British warships in Pensacola.
https://en.wikipedia.org/wiki/History_of_Puerto_Rico wikipedia. History of Puerto Rico. In 1898, during the Spanish–American War, Puerto Rico was invaded and subsequently became a possession of the United States. The first years of the 20th century were marked by the struggle to obtain greater democratic rights from the United States. … In 1779, Puerto Ricans fought in the American Revolutionary War under the command of Bernardo de Gálvez, who was named Field Marshal of the Spanish colonial army in North America. Puerto Ricans participated in the capture of Pensacola, the capital of the British colony of West Florida and the cities of Baton Rouge, St. Louis and Mobile. The Puerto Rican troops, commanded by Brigadier General Ramón de Castro, helped defeat the British and Indian army of 2,500 soldiers and British warships in Pensacola.
Struggle for sovereignty. The last half of the 19th century was marked by the Puerto Rican struggle for sovereignty. A census conducted in 1860 revealed a population of 583,308. Of these, 300,406 (51.5%) were white and 282,775 (48.5%) were persons of color, the latter including people of primarily African heritage, mulattos and mestizos [in Latin America, a man of mixed race, especially the offspring of a Spaniard and an American Indian]. The majority of the population in Puerto Rico was illiterate (83.7%) and lived in poverty, and the agricultural industry—at the time, the main source of income—was hampered by lack of road infrastructure, adequate tools and equipment, and natural disasters, including hurricanes and droughts. The economy also suffered from increasing tariffs and taxes imposed by the Spanish Crown. Furthermore, Spain had begun to exile or jail any person who called for liberal reforms.
https://books.google.com/books?id=ts4pAAAAYAAJ&pg=RA6-PA1400&lpg=RA6-PA1400&dq=labor+sunday+methodist&source=bl&ots=M8irlfE0oh&sig=y8tdFgukKP9ne_oqfvXg0DLatVM&hl=en&ei=ZXaISt6OCsGGtgeWjOTnDA&sa=X&oi=book_result&ct=result&resnum=4#v=onepage&q=labor%20sunday%20methodist&f=false Herald of Gospel Liberty, Volume 103, Issues 27-52 *opens to November, 1911, Conference on Social Service and Labor Sunday… It means something more than the establishment of fraternal relationship between organized religion and organized labor… how many preachers, and how many church members are familiar with the “Social Creed of the Churches”... It is time for them to issue a demand, to speak with the authority of the spiritual imperative, requiring that every state shall enforce one day’s rest in seven for its workers.
...For example, when the Congregational Brotherhood of Brattleboro, Vermont, turned its attention to the Child Labor problem, was in terms of the new cotton mill soon to be established. It is only by attention to concrete local needs that the churches can make their declaration of principles an evidence of the power of the Gospel. -The Christian City.
http://www.ucc.org/200-years-and-counting-the ucc.org. (United Church of Christ)
I created a "Summary" Blog Post: Timeline, New England Christians https://gray-piperfamily.blogspot.com/2016/09/timeline-new-england-christians.htmlhttps://books.google.com/books?id=ts4pAAAAYAAJ&pg=RA6-PA1400&lpg=RA6-PA1400&dq=labor+sunday+methodist&source=bl&ots=M8irlfE0oh&sig=y8tdFgukKP9ne_oqfvXg0DLatVM&hl=en&ei=ZXaISt6OCsGGtgeWjOTnDA&sa=X&oi=book_result&ct=result&resnum=4#v=onepage&q=labor%20sunday%20methodist&f=false Herald of Gospel Liberty, Volume 103, Issues 27-52 *opens to November, 1911, Conference on Social Service and Labor Sunday… It means something more than the establishment of fraternal relationship between organized religion and organized labor… how many preachers, and how many church members are familiar with the “Social Creed of the Churches”... It is time for them to issue a demand, to speak with the authority of the spiritual imperative, requiring that every state shall enforce one day’s rest in seven for its workers.
...For example, when the Congregational Brotherhood of Brattleboro, Vermont, turned its attention to the Child Labor problem, was in terms of the new cotton mill soon to be established. It is only by attention to concrete local needs that the churches can make their declaration of principles an evidence of the power of the Gospel. -The Christian City.
http://www.ucc.org/200-years-and-counting-the ucc.org. (United Church of Christ)
200 yrs and counting: the legacy of the Herald of Gospel Liberty lives on by Daniel Hazard. 9/30/2008.
…[Elias] Smith had heard of several groups in Virginia and Kentucky who also professed a simple faith, uncluttered by doctrine, and who called themselves and their churches "Christian." But until his Herald began circulating beyond New England, these scattered people were isolated from one another. Drawn together through the magazine, eventually they became known as the Christian Connection or the Christian Church. In 1931, this group united with the Congregational Churches and in 1957 became a part of the United Church of Christ. ...In 1818, near bankruptcy, Smith sold out to Robert Foster, who renamed the paper the Christian Herald. Foster edited this publication for 17 years until his own health gave out, thereafter the paper was owned by publishing associations. Under various editors it was called the Christian Journal, the Christian Herald and Journal, the Christian Herald again, and then the Christian Herald and Messenger. Eventually, it was renamed the Herald of Gospel Liberty, absorbing several other periodicals. Today, its successor is United Church News.
https://books.google.com/books/about/Herald_of_Gospel_Liberty.html?id=IM8pAAAAYAAJ Google Books… Herald of Gospel Liberty, Volume 101, Issues 27-52. Yr. 1909. *links to other Years (Volumes)...
https://archive.org/details/memoirsofdecease00hump Memoirs of Deceased Christian Ministers… 975 Ministers, who died between 1793 and 1880 by Rev. E.W. Humphreys… Pub. 1880. *in alphabetical order by surname.
A list of ALL Hanger Blog Posts -Blog Post: Hanger Family, Blog Links -*7/8/2016
https://gray-piperfamily.blogspot.com/2016/07/hanger-family-blog-links.html xxx
No comments:
Post a Comment
Note: Only a member of this blog may post a comment.