"The hicago ity Missionary Society: Its Legacy Today" A Paper Subitted By John F. Miller For the ongregational Foundation of Theological Studies Boston Seinar 1994 April 23, 1995
In his introduction to David Sith's book, ounity Renewal Societ y, Martin Marty sets a fraework of social conscience, historical outreach, issionary coitent and expansion opportunities that served as the breeding ground for the hicago ity Missionary Society. He points to the delicate balance aintained by traditional ongregationalis between a desire to share the ord of God with others, while engaging in dialogue with those who they served. Using the odel of Dean Kelley's book, hy onservative hurches Are Growing, Marty shows that the open theological approach and selfless anner of outreach that were critical to the ongregational ay in its foration served as a hindrance to issionary outreach in the expanding est.' This paper proposes to look at the efforts of the hicago ity Missionary Society during its early stages, specifically the first forty years of its existence. It will be shown that this was a period of heavy ephasis on church growth within the city of hicago. The fruits of these labors will be traced to their current existence within the ational Association of ongregational hristian hurches and the United hurch of hrist. The durability of the church starts and financial assistance rendered to struggling congregations between 1882 and 1922 will bear evidence to the wisdo of Martin Marty's contentions above. Through research of current church records, 'Sith, David. ounity Renewal Societ y : 1 Years of Service. hicago Review Press. hicago. 1982. pp. 4-8.
inutes and annual reports of the ity Missionary Society, yearbooks and the archives of the Lowenbach Roo in the library of the hicago Theological Seinary, a pattern of success and failure will be laid out. A historical review of the initial issionary efforts that led to the foration of the Society will provide a fraework for this undertaking. The late nineteenth century was a tie of industrial developent and expansion within the United States. As ore people oved westward, either fro eastern Aerica or fro overseas, the large cities of the Midwest began to expand and change. The affluent original settlers oved to the suburbs and a booing lower labor class began to settle in the inner city. hile previous efforts of the church to reach out to the unchurched had focused on the efforts of ajor evangelists to spread the word, over tie the need for a different approach becae apparent. Large cathedrals in the center of the city that held thousands for extended worship services and revivals were costly ventures and beyond the huble scope of the lower class. In this atosphere, the hicago ity Missionary Society cae to be.z In late 1881, the ongregational Ministers' Union of hicago began to look at the issue of the unchurched in the city. n February 6, 1882, a coittee was fored to ake a foral inquiry. The seven en on the coittee included aleb F. Gates, Sauel Ives urtiss and Burke F. Leavitt who would each play 2 von Rohr, John. The Shaping of Aerican ongregationalis- 162-1957. Pilgri Press. leveland, hio. 1992. p. 331.
significant roles in the early history of the ity Missionary Society. The coittee presented its report on March 2 and April 6 of that sae year. The report was authored by Leavitt who served as the ipassioned secretary of the Society during its first decade of existence. His poignant prose recounted all of the difficulties faced within the city. The atrocious living conditions, overwheling oral devastation and fertile issionary soil were ore than evident. "The last census of the Board of Education infored us that there were, in 188, 35,578 children between six and twenty-one neither in public or private schools, nor at work...a published stateent notes nearly twenty saloons to every church, and, as indicating the oinous encroachent upon the Sabbath fro business alone, a well-known pastor stated publicly that on his way to church he counted two hundred places open on orth lark street, between hicago avenue and the river, soe half a ile. These figures ay daze soe inds by their very agnitude hearing this report, the ebers of the seven largest ongregational churches in hicago voted to establish an "Executive oittee of Missionary Effort in hicago and Vicinity" that included Gates and Leavitt to hire a superintendent and coence work in the city. By August of 1882, the coittee had hired the Reverend J.. Arstrong to serve as the first superintendent of their efforts, a position he was to hold for thirty-three years. As the work took shape, the 3 Sith, p. 13. 4 Sith, p. 17.
need for the organization to stand as an independent body becae apparent. As churches received assistance, property would be deeded to the new society and to iniize risk, the executive coittee pursued incorporation. The hicago ity Missionary Society was certified as a legally organized corporation on Deceber 3, 1882. The certificate of incorporation stated that the purpose of the foration of the Society was "to proote Religion and Morality in hicago and vicinity.i5 aleb Foote Gates was a proinent businessan and philanthropist in hicago, as well as a eber of the First ongregational hurch. He served on the oittee of Seven and the original Executive oittee of the Society, serving as its first President until 1888. 6 In an address to the ongregational lub, a gathering of local business leaders and church ebers, in 1883, Gates laid out the plan for the work of the Society. He ade it clear that the work et a felt need and was "for the discharge of a sacred duty that burdened the hearts of the churches. It was not intended to do the work that properly belongs to the individual churhes, nor to detract in any way fro their obligations, but siply to be the ediu for all the churches of our denoination i good citizens of hicago and vicinity to do such issionary work as they could not well prosecute in their individual capacity. "7 5 Sith, p. 19. 6 Sith, p. 15. 7 Gates, aleb Foote. "rigin of the hicago ity Missionary Society of the ongregational hurches", Transcript of Gates address to the hicago ongregational lub in 1883. Published by
ith this pledge for unified work in place, Gates continued c to explain the three part plan of ephasis for the Society. First ephasis would be given to exploring new fields or districts to seek out hristian en and woen living there, bring the together and provide Sunday schools, prayer eetings and preaching services. 8 He was careful to caution about oving too quickly to for these groups into churches stating, "great wisdo is needed in this atter so as to discourage untiely efforts for independent church organization, but encourage the when the facts warrant. i9 The second ephasis would be on providing assistance to the weaker churches that already existed in the city. autionary stateents regarding wise disburseent of resources were also added to this phase of the work. Assistance would be both financial and spiritual. A unity of purpose and burden would fall over the whole city's efforts. 1 The third ephasis was on laboring and evangelizing within the "neglected" portions of the city. The ai was to save those in the city fro despair and debauchery by providing nourishing resources in their idst.11 Gates felt that the work should "be done siply 'In His ae', and without any regard to denoinational lines; but if we cannot secure that union of all hristians, that would enable MS, hicago, 1954. p. 6. B Gates, p. 7. 9 Gates, p. 8. 1 ibid. 11 Sith, p. 19.
the to occupy any fields at once, let us as ongregationalists and citizens, at least enter soe one district and give a practical illustration of our thought and plan, to which we can invite the attention of others, and thus incite the to kindred enterprises." 12 These desires were et head on by the budding new Missionary Society. Help for churches was not restricted to those who favored a ongregational affiliation, but rather according to the usefulness of the expenditure. By 1918, a paphlet celebrating the Thirty-fifth anniversary of the Society claied that "every large city in the country has been entered by one or ore of the Evangelical denoinations following the hicago plan developed by this Society.j13 A ajor portion of Gates' role as President of the Society was spent on two projects. The first was finding and encouraging financial support for the work in the city. During the address to the ongregational lub, Gates declared, "There is not a oent to be lost. hile we delay all the powers of evil are intensely active...we plead that you will take this burden upon your hearts and carry it back to the churches you represent, until they shall answer to the call for laborers and oney with an outpouring in keeping with the interests at stake.4 Gates' second area of interest was work within the Boheian population of hicago. This ever expanding group of people was 12 Gates, p. 2. 13 hicago ity Missionary Society. 35th Anniversary Paphlet, hicago, 1927. p. 7. 14 Gates, p. 22.
virtually untouched by any other attepts to reach out and assist the, either socially or spiritually. Gates worked tirelessly to attept to bring a peranent issionary presence to these people whop he adired, studied and loved. In response to his efforts, the ity Missionary Society hired the Reverend E. A. Adas, a forer issionary in Prague, to serve as director of the Boheian Mission in oveber of 1884. The work was a booing success, outgrowing its first three hoes in less than four years. Finally, in 1888, behind the support of Gates and Adas, the project was organized into the Bethlehe hurch. Gates ran a single handed fundraising capaign and the church broke ground for its new hoe in 1889, a site it would occupy for the next seventy five years. 15 This church stood as the second Boheian ongregational church in Aerica, fored just days after the first was gathered in hio. 16 The entire Boheian counity ourned the death of aleb Gates in 189 as a visionary, hero and friend. They entered their new church hoe just six weeks before his death fro pneuonia." Following Gates' tenure as President was Sauel Ives urtiss, an esteeed scholar and professor at hicago Theological Seinary. He had been involved with the Society since its inception, serving on the original oittee of Seven. He brought a vision for the transforation of the urban landscape to his new role, and he also brought a new vision for seinary 15 Sith, p. 25. 16 hicago ity Missionary Society, Annual Report, 1888. p. 5. 17 Sith, p. 29.
preparation to the school. These two paths would eet frequently over the ensuing decade. urtiss oversaw a tie in the history of the Society when any burdens were borne by the Executive oittee ebers, now totaling thirty-six. Each gave generously of both tie and oney. urtiss soeties preached at two or three churches on a Sunday and then delivered speeches to groups to seek support for further efforts.18 hile the Society had fored fourteen new churches in its first six years, during the period of urtiss' direction fro 1888-194 the totals included forty-three new churches, a pace that would never be atched again. [see Appendix A for details] The period also arked a new division of authority over issionary efforts in the city. As the contributions of the Society expanded throughout the hicago area, soe conflict and duplication of resources existed between the ity Missionary Society and the Illinois Hoe Missionary Society. In 1895 an agreeent was reached giving all of the churches within the city liits to the ity Missionary Society and all outlying churches to the Illinois Hoe Missionary Society. As a result, six of the churches started before 1895 by the MS were transferred to the IHMS and several new churches were added to MS responsibility.'9 This agreeent lasted until 1914 when the responsibilities of the Society shifted again. This tie the coverage area was for the whole of the hicago Association of ongregational 18 Sith, p. 3. 19 Annual Report, 1895. p. 6-7.
hurches which encopassed both city and suburbs. The end result was an area larger than the original scope in 1882. 2 This was ade possible by an increase in long ter budgeting by the Board of Directors. An endowent fund had been started in 1898 through a donation of a house by Dr. D. K. Pearson of the Hinsdaly Union hurch. This contined to grow, priarily through the generosity and otivation of Dr. Pearson. All told, at his death in 1911, he had donated over 152, dollars to the Society and helped to raise over 1, ore fro other sources, all directed to the new endowent fund. ith ore financial stability, the period of ost vigorous growth and expansion flourished.21 urtiss was also instruental in the changing akeup of hicago Theological Seinary. He found an abundance of opportunities for service in Missionary Society church efforts, both for hiself as well as dozens of students. The student body of the Seinary served as the priary source of labor to staff these disparate groups and included people preaching in a wide variety of languages. Between his efforts and those of J.. Arstrong, hiself a graduate of hicago Theological Seinary, they built a relationship that was so intwined that, at the funeral of Arstrong in 1932, a professor fro the seinary noted that "the Society would have been ipossible without the Seinary... and today those of us who are in the Seinary do not 2 Sith, p. 31. 21 Sith, pp. 3-31.
see how the Seinary would be possible without the Society. "22 urtiss also was crucial in the addition of Graha Taylor, a preeinent sociologist, to the faculty of the Seinary in 1892. Taylor was the first to serve as a teacher in sociology in any professional school. Inherent in his contract was a clause allowing hi to work on the field in the city and his classroo work, like that of urtiss, began to overlap into the work of the Society. Taylor founded the hicago oons housing area and becae involved with the Tabernacle hurch, fored by the Society in that area. Eventually the oons grew successful enough to support the efforts of the church and Tabernacle becae independent in 1898.23 An additional innovation during this period involved racial issues. The First ongregational hurch in hicago was a resullt of a split within the congregation of the Third Presbyterian hurch over the Presbyterian refusal to speak out against slavery. The resulting congregation eventually becae the church hoe of. F. Gates. 24 This established a tone regarding race relations and ongregationalis. The Society had fored a Black church in 1885 called Ianuel, but it soon folded for lack of a peranent hoe. 25 Based on a history of positive racial attitudes in the city, the Society continued to work in this area. In 1911, the Society welcoed in Lincoln Meorial hurch. 22 Sith, p. 43. 23 Sith, p. 36. 24 Sith, p. 15. 25 Sith, p. 7.
Providing financial support to this young Black congregation enabled the to buy a building and support their pastor who had turnedrseveral ore lucrative offers at Southern churches in order to see this work coe to fruition.26 Despite the successes of organizations such as Bethlehe and Lincoln Meorial, the decade fro 191 to 192 was a difficult one for the Society. Finances were liited in relation to the far reaching work that was being attepted. Soe early ission efforts were now failing or disappearing fro sight. An exaple of this coes in the history of the Fourth ongregational hurch. This current Logan Square church is the product of a erger between three sall congregations struggling to replace their pastors in 1916: Maplewood, Grace and ortland Street. one of the three were able to find soeone and so they consolidated at the ortland Street site and have survived there since.27 J.. Arstrong retired as Superintendent in 1915. ith uch praise and adoration, the Executive oittee naed hi Honorary Superintendent, a position he would hold until his death in 1932 at the age of 9. He and his successor, Reuben Breed, both reflected on the future of the Society on the occasion of the Thirty-Fifth Anniversary in 1917. Arstrong reported 73 churches that had been started in the hicago vicinity during his tenure and noted that forty four of the would require support in 26ibid. 27 Sith, p. 47.
the near future. 28 He noted in his special report in the Annual Report of 1917 that "the steady weakening of city churches and the rapid growth of our outlying districts began years ago to call loudly for church extension... It was decided two years ago that our ity Society ust eet the eergency by entering upon a vigorous capaign to for new churches not only because growing counities needed churches, but that our Missionary Societies, hoe and foreign, ust have funds for the prosecution of their work.j 29 Arstrong called on ongregationalists in hicago to reach out and give out of a sense of duty.3 By coparison, Reuben Breed focused on the iense iportance of the work of the Society, pointing out that of the 71 churches currently in hicago, sixty-six of the had received soe sort of support fro the ity Missionary Society. 31 As he surveyed the needs present within the city during his first four years on the job, he saw, contrary to Arstrong, "that hicago does not need any ore Protestant churches than the present total." 32 He sought a new direction in harony with other denoinational efforts in the city. Under this new cobined effort, Breed saw that soe new churches ay for but that others would fail as a consequence. It was tie for a redistribution 28 Sith, p. 43. 29 Annual Report, 1917. p. 3. 3 op. cit. p. 32. 31 35th Anniversary Paphlet, p. 5. 32 Annual Report, 1919. p. 14.
and rethinking of resources.33 The period of priary ephasis on new chuches for the ity Missionary Society was over. A quest for survival was to ark the priary ephasis for the work to coe. The period around 192 was arked by a variety of church failures and interdenoinational ergers. Reuben Breed passed away in 192, but the tone and direction of the Society did not change under the new leadership of John ichols. As of 1919, the Society becae ore closely eneshed with the ongregational hurches in the city and took the new nae hicago ity Missionary and Extension Society. Assets and progras were shared and planning was done for the direction of all city church interests. M In the spirit of this new unity, a panel et in 1928 at the Tower Hill ap in Sawyer, Michigan. Its purpose was to discuss the future direction for the Society. Arthur Holt and Sauel Kinchloe, Graha Taylor's successors as seinary sociologists, presented statistics enuerating the patterns of church developent in hicago up to that point. They saw a potential for assive growth in the city and projected a need for churches based on a population of over five illion people by 195. Their plans called for new churches to eet this anticipated new influx of unchurched individuals and failies. 35 At the sae tie, an analysis of the obile nature of urban living created a warning 33ibid. 34 Sith, p. 48. 35 Holt, Arthur and Kinchloe, Sauel. "The Religious Life of hicago: Present and Future." Section V. p. 1.
that any church ust be prepared to absorb large rates of turnover in population in order to survive. Additional warnings were raised over two counts regarding the need for careful use of resources for church assistance. First, careful consideration needed to be used to support only those churches that would flourish. Second, the ipact of loss of autonoy on the functioning of a previously independent group was seen to be potentially devastating 36 The period of the Depression was as econoically difficult for churches as it was for all other segents of society. For the Missionary Society, a period of church failure second only to the decade between 191 and 192 ensued. In reality, the tailspin was lessened by a turn of events that had coe to pass in 1924. Victor Lawson, the publisher of the hicago Daily ews ah a eber of the ew England ongregational hurch in hicago, bequeathed four illion dollars to the Society upon his death that year. The interest fro that oney served to support any churches and the work of the Society itself through the Depression Era. The interest alone served to increase the yearly budget fourfold.37 The church struggles were not liited to only the sall and newer congregations. The Bethany church on the orth side had consistently counted its ebership above three hundred aq the historic First ongregational hurch on the South side, once the hoe of aleb Gates, showed a ebership of over seven hundred. 36 Holt and Kinchloe, section V. p. 2. 37 Sith, pp. 51-52.
In spite of this apparent strength, even these two groups were copelled to unite together in 1933 in order to survive. 38 After having received support fro the Society for over twenty years as the Bethany church, the new venture still required financial assistance in 1934, functioning as the ew First ongregational hurch. 39 The church exists today, now called the Bethany Union hurch in the ational Association of ongregational hristian hurches 4 There were no church starts within the hicago area during the Depression. Maintainance and stewardship of current resources becae the focus until the early 195s. At that tie, several leaders of an East Harle issionary project were hired to begin a siilar project in the hicago area. ne of these en, Donald Benedict, was to lead the Society through its final transforation as Executive Director. This project becae known as the est Side hristian Parish. It sought to unite the neighborhood that had previously been served by the Porter Meorial hurch and the Firan hurch, both products of Society church starts. 41 A cobined approach of evangelical and social concern siilar to that outlined by aleb Gates in 1883 led to the foration of three new churches: Lawndale ounity, which was very shortlived; hapel of Hope, which lasted fro 1958-1965; 38 Sith, p. 37. 39 Annual Report, 1934. pp. 16-17. 4 ational Association of ongregational hristian hurches, Yearbook. 1995. p. 81. 41 Sith, p. 74.
and the hurch of the Holy Trinity, which worked fro 1957-197. 42 This era truly arked the end of new churches based on issionary outreach in the hicago area. As the turbulent Sixties cae to pass, the final chapter of the hicago ity Missionary Society was unfolding. Donald Benedict becae the Executive Director in 196, succeeding eil Hansen. Under Hansen's leadership, the Society had seperated itself fro the Illinois ongregational hurches in protest over the erger of the ongregational and Evangelical and Refored churches. hurches struggled but social progras blossoed during this tie of great tension within ongregationalis.41 This pattern was irrored, both in ters of independence and direction by the fledgling est Side hristian Parish. hile both the Society and the Parish had been founded with the intent to bring together new churches, now both oved ore toward social prograing. The est Side hristian Parish oved to eulate the leadership odel of the Southern hristian Leadership onference. It sought independence fro the Society in 1967 to pursue new avenues for political leadership, social change and education specifically for the African-Aerican population on the est side of the city. The political arena was the chosen battleground for now. 4 Benedict took the Missionary Society in a siilar direction. 42 Sith, p. 75. 43 Sith, p. 78. Meuller, Robert. "History of est Side hristian Parish- 1966", p. 5.
He led the back to a ore intiate relationship with the new United hurch of hrist. He laid out a clear social agenda for change that no longer included any ephasis on new congregations. He oversaw a change to the ounity Renewal Society, functioning as the "Ecuenical Mission Agency for the United hurch of hrist." In addition, the fund previously designated for new church starts by the Society was turned over to the Illinois onference and all debts to the Society that had accrued over the years by the churches were "forgiven". 45 The new direction continues today under the able leadership of Yvonne Delk and a Board of Directors arked by eighty percent ebership affiliated with the United hurch of hrist. EPILGUE urrently, there are a ere twenty churches that can trace their roots back to the hicago ity Missionary Society. f these, only ten exist in their original fors. The others are products of unions, ergers and federations. Seventeen of these bodies were originally started by the Society, two were assisted and the Doreus church joined the fellowship early in its history. Eighteen of the churches continue as ebers of the United hurch of hrist and two are a part of the ational Association of ongregational hristian hurches. The tie of rapid church growth in the city of hicago was fored and led by the hicago ity Missionary Society. The sae organization also stood at the front of the ove away fro this ephasis. Its 45 Sith, pp. 79-82.
history paints a rich tapestry of stories and people, woven together by a coon goal to serve God and "proote Religion and Morality in hicago and Vicinity''.` 46 Gates, p. 1.
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BIBLIGRAPHY hicago ity Missionary Society. Annual Report, 1882-1934, Volue 1-52. hicago ity Missionary Society. 35th Anniversary Paphlet, hicago, 1927. hurch lippings Files. Lowenbach Roo. hicago Theological Seinary Library, hicago, Illinois. Gates, aleb Foote. "rigin of the hicago ity Missionary Society of the ongregational hurches", Transcript of Gates address to the hicago ongregational lub in 1883. Published by MS. hicago, 1954. Holt, Arthur and Kinchloe, Sauel. "The Religious Life of hicago: Present and Future". Manuscript prepared for Tower Hill onference on hicago ity Missionary and Extension Society in 1928. Fro ounity Renewal Society files at hicago Theological Seinary Library. Illinois onference of ongregational hurches, Yearbook, Volues 189-1961. Illinois onference of the United hurch of hrist, Yearbook, Volues 1962-1972. Mueller, Robert. "History of est Side hristian Parish-1966". Manuscript fro the ounity Renewal Society files at the hicago Theological Seinary Library. ational Association of ongregational hristian hurches, Yearbook, Volues 1988-1995. Sith, David L. ounity Renewal Society 1882-1982: 1 Years of Service, hicago Review Press, hicago. 1982. United hurch of hrist, Yearbook, Volues 197-1992.