While the independent Congregationalists had been struggling in New England to recover and maintain biblical faithful ness, a stream of German and German-Swiss settlers-farmers laborers, trade and craftpersons, many "redemptioners" who had sold their future time and services to pay for passage, flowed into Pennsylvania and the Middle Atlantic region. Refugees from the waste of European wars, their concerns were pragmatic. They did not bring pastors with them. People of Reformed biblical faith, at first sustained only by family worship at home, they were informed by the Bible and the Heidelberg Catechism.
Strong relationships developed between Lutheran and Reformed congregations; many union churches shared buildings. At first, there were no buildings and laymen often led worship. In 1710, a Dutch Reformed minister, Paul Van Vlecq, assisted a German congregation gathered at Skippack, Pennsylvania. At nearby White Marsh, Van Vlecq established a congregation in the house of elder William Dewees, who held the congregation together until the church was reestablished in 1725.
Another layman, tailor Conrad Templeman, conducted services in Lancaster county, ministering to seven congregations during the 1720s. Schoolmaster John Philip Boehm had maintained a ministry for five years without compensation. Responsible for the regular organization of 12 German Reformed congregations in Pennsylvania, although not regularly ordained, he reluctantly was persuaded to celebrate the sacraments for the first time on October 15, 1725, at Falkner Swamp, with 40 members present. Boehm -- orderly, well educated, devout -- spent the ensuing years traveling the country on horseback, 25,000 miles in all, preparing Reformed Church constitutions.
Meanwhile, the Heidelberg-educated and regularly ordained pastor George Michael Weiss arrived from Germany in 1727 to minister to the Philadelphia church founded by Boehm. He carried the Word and the Lord's Supper to communities surrounding Philadelphia. Weiss' strong objections to Boehm's irregular ministry caused Boehm to seek and receive ordination by the Dutch Reformed Church by 1729. Funds for American churches were still coming from Europe, and Weiss went abroad to Holland in pursuit of support for his congregations. Successful, he returned in 1731 to minister among German Reformed people in New York. Before 1746, when Michael Schlatter, a Swiss-born and Dutch-educated young pastor from Heidelberg, arrived in America, congregations of German settlers were scattered throughout Pennsylvania and New York. German immigrants had followed natural routes along rivers and mountain valleys, and Reformed congregations had emerged in Maryland, Virginia, and North Carolina. The spiritual and financial health of these 40 congregations were watched over by the Dutch Reformed Church in Holland, assisted by the German Reformed center at Heidelberg, Germany.
Support came from the Classis ("association") of Amsterdam that sent Michael Schlatter to America to "organize the ministers and congregations into a Coetus (synod)." Schlatter did this within a year of his arrival in Pennsylvania. With the cooperation of Boehm, Weiss, John Bartholomew Rieger, and 28 elders, the Coetus of the Reformed Ministerium of the Congregations in Pennsylvania came to life on September 24, 1747 and the Coetus adopted in 1748 the Kirchen-Ordnung that Boehm had prepared in 1725. The Kirchen-Ordnung placed discipline and care of the local church in the hands of a consistory of elders, deacons, and the minister, elected by the congregation. Members were charged with "fraternal correction and mutual edification." The minister was to preach "the pure doctrine of the Reformed Church according to the Word of God and to administer the holy seals of the Covenant ... : always to adhere to the Heidelberg Catechism ... to hold catechetical instruction ... [and] give special attention to church discipline, together with those who have oversight of the congregation."
In light of the multiplicity of German sects, such as Moravians, Mennonites and Dunkards, who competed for the attention and allegiance of German immigrants, the authority of the Coetus, organized according to the same structure and discipline as the local church, was welcome. The German Reformed Churches felt protected from "unscrupulous proselytizers. They achieved a mutual identity and respect, and established authority for faith and practice. Among pastor and people, shared responsibility was carried out within a community faith, under the Lordship of Christ. The leadership of Micha Schlatter and his colleagues prepared the congregations to endure the upheaval of the American Revolution and to maintain their identity in the ethnic and religious pluralism that characterized William Penn's colony.
Many German Reformed settlers served in the Revolutionary armies, 20 percent of Reformed pastors as chaplains, though Continental Congress Chaplain John Joachim Zu1 was labeled a Tory for his anti-war stand. During the Brit siege of Philadelphia in 1777, farmers wrapped the Liberty Bell and the bells of Christ Church in potato sacks and hauled them to Allentown, Pennsylvania, where pastor Abraham Blumer hid them under the floor of Zion Reformed Church for safekeeping. Friedrich Wilhelm von Steuben, a Reformed layman, disciplined Washington's troops during the bitter Valley Forge winter.
The Coetus strengthened the churches and prepared t] for self-government in the early years of the United States 1793, European ties were broken. A Reformed Church Constitution was adopted, a Synodal Ordnung; an official name taken, The Synod of the German Reformed Church in United States of America, and a hymnbook committee appointed. There were in that year, 178 German-speaking congregations and 15,000 communicant members.
Revival theology was antithetical to the German Reformed tradition. However, pietistic influences within the German Reformed Church responded to the warm-hearted moral virtue of the revival. On the frontier, people found its emphasis on the individual compatible with their needs. The newly independent German Reformed Church, short of pastors and threatened by a revivalist gospel, established a seminary in 1825, at Carlisle, Pennsylvania, that moved in 1829 to York, in 1837 to Mercersburg and finally to Lancaster in 1871, where it became Lancaster Theological Seminary. Franklin College (1787) of Lancaster, jointly supported by the Lutherans and the Reformed, in 1853 merged with German Reformed Marshall College to form Franklin and Marshall College.
As ministers arrived in America from the pietist centers in Europe, pietistic rather than confessional patterns appeared in Reformed congregations, and the guiding light of the catechism was dimmed. Missionary zeal abounded. People were highly susceptible to the leadership of charismatic frontier preachers. Church leaders were concerned that young and old be instructed in Reformed Christian doctrine. In 1806, the first German Reformed Sunday schools appeared. In the midst of it all, and in reaction to revivalist sectarianism, a controversial movement at the seminary at Mercersburg set off a re-examination of the doctrines of Christ and of the church -- not just in the German Reformed Church, but among all American Protestants.
First, however, there would be years of ferment when the Synod would endure turmoil and defection that would test and eventually strengthen its essential stability. Pietist minister Philip William Otterbein, a Reformed Church pastor, later founded the United Brethren Church, today a part of the United Methodist Church. Harrisburg's pastor, John Winebrenner, locked out of his church by the consistory, met with his followers in private homes to form a new denomination, The Churches of God.
As the Reformed Church grew, continuing use of the German language became an issue. Although German congregations were divided between the use of German or English, the Synod itself conducted meetings and issued minutes in German until 1825. By 1824, the Ohio Synod separated from the parent synod in order to ordain its own ministers and in 1850 organized Heidelberg College and Seminary in Tiffin.
The controversial Mercersburg movement would shake the church. With the arrival at the Mercersburg seminary of John W. Nevin and Swiss-German professor of historical and exegetical theology, Philip Schaff, Mercersburg became a center of concern that the revivalism of the Awakening was inauthentic. Schaff was the most outstanding church historian in 19thcentury America and the primary mediator of German theology to America.
The Mercersburg movement, counter to the sectarian trend of the time, called for a "true revival" centered in the life of the church, guided by the catechetical system, and in particular, the Heidelberg Catechism. The movement's leaders called for a recognition of the church as one, catholic, and holy. They acknowledged the error to which the church in all ages had been subject, urged an end to sectarianism and pretensions to the one true church and called for cessation of anti-Catholicism which had been pervasive for some time. Schaff's charitable attitude was seen by some in the Philadelphia Classis, the "Old Reformed" and loyal to Zwingli's Reformation, as heresy. Nevin, Schaff, and their followers sought to go back to the creeds and to make the mystical presence of Christ, mediated by word and sacrament, the essence of the church. Reverence for the creeds, catechism, and liturgy, they believed, would unify the church and combat sectarianism. In liturgy, the Mercersburg people favored an altar as the center for worship with formal litanies, chants, prayers and clerical garb, while "Old Reformed" pastors preferred a central pulpit, free prayer and informal worship.
The "Old Reformed" were caught up in the American revival and clung to their German sectarian identities. Schaff maintained that Reformed theology's contribution to the New World lay in the supremacy of the scriptures, absolute sovereignty of divine grace, and radical moral reform on the basis of both. A former member of The Evangelical Church of The Prussian Union, Schaff later cultivated warm relationships with Evangelicals in the West.
The Mercersburg Review, the movement's chief literary medium, which began publication at Marshall College in 1848, was greatly responsible for effecting changed attitudes. Its challenge would call other denominations to self-examination as well. It was the German Reformed Church's initial contribution to the movement toward unity and ecumenism that would take shape in the next century.
The low church "Old Reformed" minority in the East, after a long struggle against a revised liturgy, called a convention in Myerstown, Pennsylvania, in 1867 to prevent its use. In January 1868, the Reformed Church Quarterly began and in 1870, Ursinus College opened its doors, supported by the "Old Reformed."
The rise of denominationalism in the 19th century was a phenomenon for which Congregational churches, independent although loosely associated, were ill prepared. Rejecting anything that smacked of centralized authority, the churches contained no efficient mechanism for corporate action or cohesive principle around which to organize corporately. They were churches, not Church.
No single event was responsible for the movement toward state and national levels of organization and communion. Rather, a positive and vigorous reappraisal of Congregational history provided a powerful emotional undergirding for a newly articulated American denomination. In the democratic tendencies of their polity, Congregationalists discovered a remarkable affinity with the emergent American nationalism. The polity that allowed for diversity appeared to be an ecclesiastical counterpart to the democratic polity of the nation itself. They rediscovered Cotton Mather's unity in diversity and by 1871 a new, corporate identity was asserted. Their unity lay in a commitment to the diversity produced and embraced by the polity itself-a commitment continued in the United Church of Christ.
An atmosphere of political and religious liberty spawned American denominationalism. Each denomination began new educational institutions. Before William Ellery Channing, Congregational minister in Boston, had proclaimed his leadership of the Unitarian movement by preaching in 1819 his famous sermon, "Unitarian Christianity," the liberal professor of divinity at Harvard, Henry Ware, set off a controversy that sparked the establishment of the Congregational Andover Theological Seminary in 1808, a bulwark of Calvinist orthodoxy.
Andover was instrumental in preparing the first Congregational missionaries for overseas mission. The churches already had sent missionaries to frontier America. The American overseas missionary movement had its informal beginning in 1806 when Samuel J. Mills met with four fellow students at Williams College in Massachusetts for a Sunday afternoon prayer meeting in a maple grove. A sudden thunderstorm drove them to the shelter of a haystack where amidst the thunderclaps and flashes of lightning, Mills proposed sending the gospel to Asia. His zeal ignited the four others with the intent "to evangelize the world," and they went on to study theology at Andover Seminary. Together, they confirmed their purpose and maintained their association throughout their theological studies.
One of them, Adoniram Judson, who later became a Baptist, had appealed to the London Missionary Society for support and had been rejected. Feeling that it was time for American Congregationalism to support its own missionaries, the Andover faculty and leaders of the Massachusetts General Association authorized a joint missionary venture by the churches of Massachusetts and Connecticut. On September 5, 1810, the American Board of Commissioners for Foreign Missions was born. On February 8, 1812, at a moving service of worship in a crowded Salem Tabernacle Church, the Haystack "Brethren" were ordained. Within two weeks, they set sail for India.
In the same year, New England Congregational clergy brought nearly unanimous condemnation on the War of 1812 as "unnecessary, unjust, and inexpedient." Their regular antiwar sermons and constituency organizing in opposition to government policy were unprecedented as a united ministerial action. Nevertheless, on June 20, 1812, a charter was granted the American Board of Commissioners for Foreign Missions to serve the Congregational churches as their agent for foreign mission, the first foreign missionary society in America.
The German Reformed Church Synod in 1826 voted to establish an American Missionary Society of the Reformed Church "to promote the interests of the church within the United States and elsewhere." The German Reformed Church recognized that a single board could best serve all abroad, and John W. Nevin was appointed to represent the church on the American Board. By 1866, when the German Reformed Church withdrew to manage its own mission, all other denominations represented on the board had done the same.
The American Board of Commissioners for Foreign Missions had intended to establish missions not only in the Orient and Burma, but also "in the West among the Iroquois." Subsequently, throughout the 1820s and 1830s missions were established among the Creek, Choctaw, Chickasaw and Cherokee, Osage, Maumee and Iroquois. In an interdenominational effort, members of the American Board supported and aided Indian resistance to government removal from their lands.
In a celebrated case, the American Board backed Samuel A. Worcester, missionary to the Cherokee, in his United States Supreme Court suit against the state of Georgia in 1830, to sustain Cherokee sovereignty over their land. Although the court ruled that the Cherokee nation was under United States protection and could not be removed by Georgia, President Andrew Jackson had the tribes removed anyway. Outrage at injustice toward Native Americans called out and dispersed many missionaries to tribes throughout the United States.
Later in the 19th century, the German Reformed Church initiated missions to new German settlers and nearby Indian settlements. More than 300 churches were constructed.
Swiss and German students at Mercersburg Theological Seminary aided Germans on the western frontier. With the initial purpose of training local men as ministers and teachers, the Sheboygan Classis of the Wisconsin Synod established Mission House in 1862. Started as an academy, it soon became a college (1879) and seminary (1880). In 1957, Mission House College became Lakeland College and Mission House Seminary merged with the Congregational Christian Yankton School of Theology in 1962 to become the United Theological Seminary of the Twin Cities at New Brighton, Minnesota.
Mission House initiated an Indian ministry in the 1870s by an act of providence. Professor H. Kurtz, overtaken by a snowstorm, succumbed to fatigue on a 12-mile return walk from a Sunday preaching mission. Some Winnebagos, finding him asleep and in danger of freezing, took him home to Mission House. Naturally, Kurtz promoted help for Indians of the area, and in 1876, the Class is declared, "As soon as we have the money to find a missionary, we will send him to the Indians who live nearest us." Jacob Hauser was sent in 1878 and was warily received, but concern for their children's education and the basic affirmation that all shared one God, the Earthmaker, allowed the Winnebago to accept the basic ministry of the Hausers. Twenty years later a church was started. In 1917, a boarding school opened that became the Winnebago Indian School at Neillsville, Wisconsin. The school provided Christian ministers, teachers, nurses, and leaders for the tribe, among them Mitchell Whiterabbit, a pastor who became a national leader in the United Church of Christ.
The 18th-century Great Awakening had been unconcerned with sectarian labels. Under the Plan of Union (1801) and the Accommodation Plan (1808), the theologically compatible Congregational and Presbyterian churches cooperated in their missionary efforts in the West. A minister of either denomination might be chosen by a congregation that was functioning under the polity of its founding denomination. Under the Accommodation Plan, Congregational Associations were received by Presbyterian Synods until 1837, when self-conscious denominationalism caused Presbyterians to withdraw. Congregationalists followed suit in 1852 when the Congregational churches were united into a national organization for the first time.
The first New England Congregational colony in the Northwest Territory was established at Marietta, Ohio, in 1788. Education a primary value, Muskingum Academy was soon opened and in 1835 became Marietta College. Congregationalists and Presbyterians planted colleges along the way. Most of the early colleges, including Harvard, Yale, and Princeton long ago declared independence of a denominational connection. Thirteen frontier colleges have affirmed their diverse historical denominational ties with the United Church of Christ. Beloit (1846) received its roots from the Presbyterian and Congregational Churches. The others are Illinois (1829), Olivet (1844), Grinnell (1846), Pacific (1849), Ripon (1851), Carleton (1866), Doane (1872), Drury (1873), Westminster (1875), Yankton (1881), Rocky Mountain (1883) and Northland (1892). Those with Evangelical, Reformed, and Christian roots that continue to relate through the Board for Homeland Ministries to the United Church of Christ are Franklin and Marshall (1787), Heidelberg (1850), Defiance (1850), Cedar Crest (1867), Ursinus (1869), Elmhurst (1871), Elon (1889), Hood (1893), Lakeland (1893), Hawaii Loa College (1963), and six colleges established in the South after the Civil War, mentioned later in more detail.
The need to train ministers called forth, in addition to Andover, the Congregational seminaries at Bangor (1814), Hartford (1834), Chicago (1855) and the Pacific School of Religion in Berkeley (1866). United Church of Christ seminaries, each of whose roots rests in one of the parent denominations, are Harvard Divinity School (1811), Lancaster (1825), Andover Newton Theological School, Eden (1850), Interdenominational Theological Center in Atlanta (1958) and United Theological Seminary (1962).
In a more open society, women emerged in greater numbers, often at great risk, from the confines of their homes and families to respond to a Christian calling. Congregational educators such as Emma Willard, Catherine Beecher, Sarah Porter, and Mary Lyon, and a writer appalled by the injustice of slavery, Harriet Beecher Stowe, were characterized by persistence. Betsy Stockton, a freed slave, sailed in 1822 from Connecticut with 13 others to aid the first contingent of missionaries to Hawaii, sent by the American Board of Commissioners for Foreign Missions, the Congregational forerunner of the United Church Board for World Ministries. A gifted and versatile Christian woman, Betsy Stockton taught school, lent her homemaking skills for the use of all, nursed and cared for the Islands' sick.
Although her family discouraged her and Oberlin Theological School denied her the degree she had earned, Antoinette Brown sought for three years a call to pastor a church. A call finally came from the Congregational Church in Butler, New York. There she was ordained in 1853, an ordination recognized only by the local church. Her pastorate was short, for she would soon marry Samuel Blackwell and later give birth to seven daughters. Antoinette Brown's activist stand persisted for the abolition of slavery, for the promotion of temperance, and for the establishment of biblical support for equality between women and men. She wrote nine books and in 1920, at age 95, cast her first vote. By 1921, the year of her death, there were 3,000 women ministers in the United States. Her ordination itself had major implications. Her life and ministry are memorialized at each General Synod of the United Church of Christ when the Antoinette Brown Award is presented to two ordained women whose ministries exemplify her dedication and leadership.
Elvira Yockey, a German Reformed pastor's wife in 1887 founded and became the first president of the Women's Missionary Society of the General Synod. She wrote of her experience at Xenia, Ohio: "Here, as all over the Reformed Church, the women were expected to 'keep silence in the churches.' Their voices were never heard even in public prayer, and to this day, in most of the prayer meetings of the church the number of audible prayers is limited to the number of men present. How much the church owes to the number of silent prayers that ascend heavenward from feminine hearts can never be known" (E.S. Yockey, Historical Sketch of the Origin and Growth of the Woman's Missionary Societies of the Reformed Church, Alliance, OH: The Woman's Journal, 1898, p. 7).
Few women could at first take advantage of higher education, but during the 19th century evangelical reform movement, missionary societies became ways for more women to relate to the public sphere. Still demeaned by female role enforcement, women were permitted only to form auxiliary fundraising units, well out of range of policy making. The Female Cent Society, New England forerunner of the Woman's Society of the Congregational Christian Churches, was such an organization. The Evangelical Synod's deaconess movement provided an acceptable vehicle for women's active involvement in evangelism and social service. Through periodicals, study circles, and organizations, women shared moral issues of the time. Countless volunteer hours were given by women to the alleviation of social ills as the earliest Sunday school teachers, as abolitionists, preachers, teachers, nurses, missionaries, and activists for their own liberation as children of God.
The end of the Civil War freed the hearts and imaginations of Protestants to again envision a Christian America. Congregational minister Horace Bushnell led with a vision of a virtuous, joyous, worshiping Christian America that would set the pace for others in the world. Other Congregationalists also were prominent. Bushnell's disciple Josiah Strong sought to rally concerned social action for the urban blight of growing industrialization. Columbus, Ohio minister Washington Gladden, father of the social gospel, defended the right of labor to organize. Jane Addams saw the urgency of the urban poor and began Hull House, the Chicago settlement house, in 1889.
The many voluntary church societies responded to humanitarian concerns aroused by the religious awakenings. The American Home Missionary Society (1826) touched fingertips with the German churches by providing funds for the religious and educational needs of settlers in the West. In 1927, the Iowa-born General Conference of German Congregational Churches was recognized by the General Council along with other Congregational Churches.
The American Missionary Association believed in the transforming power of the gospel to right social evils, particularly inhumanity to other races and the injustice of slavery. The AMA was, by charter, committed to "an elimination of caste." Black and white Americans were active supporters and workers. Engaged from its inception in abolitionist activity, the affirmation of Indian rights, and work among the Eskimo, the AMA responded immediately following the Civil War to the educational and religious needs of freed blacks in the South and of Native Americans. A shortage of educators turned the Association to the education of teachers, and the black colleges were born. A relationship with the United Church of Christ would continue to be maintained by Fisk (1866), Talladega (1867), LeMoyne-Owen (1871), Huston-Tillotson (1876), Dillard (1869) and Tougaloo (1869).
The legal autonomy of the voluntary missionary societies left the Congregational churches and the legislative General Council without administrative authority over the direction of their own mission. The relationship bred long periods of unease. A partial solution came in 1917 when representative voting members of the Council were made voting members of the societies. Corporate law gave final control to boards and directors. Gradually, the home mission and education societies found it expedient to unite under the Board of Home Missions.
The Synod of the German Reformed Church had responded to needs of the people on the frontier by establishing, in 1819, a missionary committee that in 1865 became the Board of Home Missions. In 1866, the German Reformed Church decided not to unite with the Dutch Reformed Church. Dropping the "German" from its name, the church became in 1867, the Reformed Church in the United States.
Responsibility for home mission in the Reformed Church fell to the regional Synods. They were reluctant to comply when the 1878 General Synod resolved that "all home missions of the church should be brought under direct control of the General Synod's boar as speedily as possible." When synods finally relinquished control of their mission programs, centralization allowed for productive overall planning and projects such as homes for children and the aged, assistance to Hungarian congregations, new church development, and (after the merger with the Evangelical Synod) work during World War II among Japanese-Americans placed in American concentration camps. Henry Tani, first director of youth ministry in the United Church of Christ, was a layman reached by the last ministry.
Of all the United Church of Christ traditions, the Christian Churches were most uniquely American in origin and character. In Virginia, Vermont, and Kentucky, the Second Great Awakening in the early 1800s stirred the hearts of quite disparate leaders and their followers with the impulse to return to the simplicity of early Christianity. The first group was gathered in 1794 in Virginia by a Revolutionary soldier, James O'Kelley. He, with many other Methodists left the church over their objection to bishops. Methodism, they felt, was too autocratical. They wanted the frontier churches to be freed to deal with the needs and concerns that were different from those of the more established churches. They declared that the Bible was their only guide and adopted as their new name, the Christian Church.
A few years later, at Lyndon, Vermont, Abner Jones and his followers objected to Calvinist Baptist views. In 1801, they organized the First Free Christian Church, in which Christian character would be the only requirement for membership, and in which all who could do so in faith, were welcome to partake of the Lord's Supper. Christ was seen to be more generous than to withhold Communion from all but those who had been baptized by immersion. Jones was later joined by Baptist Elias Smith, who helped to organize a Christian church in Portsmouth, New Hampshire, and began publishing, in 1808, the Herald of Gospel Liberty. Smith's paper became a means of drawing the separate Christian movements together.
With a minimum of organization, other churches of like mind were established and the movement became known as the "Christian Connection." The "Connection" had been organized in 1820 at the first United General Conference of Christians, during which six principles were unanimously affirmed:
- Christ, the only head of the Church.
- The Bible, sufficient rule of faith and practice.
- Christian character, the only measurement for membership.
- The right of private judgment, interpretation of scripture, and liberty of conscience.
- The name "Christian," worthy for Christ's followers.
- Unity of all Christ's followers in behalf of the world.
By 1845, a regional New England Convention began.
A third group, under Barton W. Stone, withdrew in 1803 from the Presbyterian Synod of Kentucky in opposition to Calvinist theology. Stone's followers eventually numbered 8,000 and they, too, took the name Christian. Followers of Stone spread into Ohio, Indiana, and Illinois. Some of this group united with followers of Alexander Campbell at Lexington, Kentucky, in 1832 to found the Christian Church (Disciples of Christ), which became the largest indigenous body of Protestants in America. (In the 1970s, the Christian Church [Disciples of Christ] and the United Church of Christ began conversations to consider possible union.) Christians who refused to follow Stone and unite with the Disciples, gradually identified with the Christian Churches led by O'Kelley in Virginia and by Jones and Smith in New England.
From 1844, when the New England Convention passed a strong resolution condemning slavery, until long after the Civil War was over, the Christian Churches of the North and the South suspended fellowship with each other. As a result, whites controlled the newly-formed Southern Christian Association. In the North, the first Christian General Convention was held in 1850, and for the first time, Christians began to behave as a denomination.
Christians valued education since their first leaders came from well-educated New England families that had exhibited a humanitarian spirit. In 1844, Christians helped to establish Meadville Seminary with the Unitarians. In 1850, Defiance College in Ohio was born and two years later the coeducational Antioch College, Horace Mann its president, came into being in Ohio. Elon College was founded in North Carolina in 1889, and a year later, the suspended fellowship between northern and southern churches was restored. Christian colleges were recognized as holding the key to an educated clergy and an enlightened church membership.
There was a leveling influence in the frontier church that promoted a democratic spirit. The Great Awakening on the frontier promoted an anti-creedal religion, independent personal judgment, and freedom of conscience. Quite different from the rough nature of frontier life itself, educated leadership brought refined sensibilities, compassion, and concern for humanitarian causes to the churches.
James O'Kelley's denunciation of slavery in 1789 had attracted many blacks to join Christian churches in the South. They were further attracted by the revival style and the zeal for humanitarian reform. Neither race nor gender was a stumbling block to Christian fellowship in the South. Black churches were not organized before the Civil War and in 1852, Isaac Scott, a black man from North Carolina, was ordained by the Christian Church and sent to Liberia as the first overseas missionary from that denomination. The democratic social structure in the Christian Church proved more hospitable to women's sense of "calling" than had been true in Puritan New England churches. In 1839, the Virginia Christian Conference recognized an Ohio minister's wife, the former Rebecca L. Chaney, as her husband's official associate in preaching. The Christian Church exercised its independence under God when it became the first denomination to recognize the ordination of a woman. In 1867, at Ebenezer Church in Clark County, Ohio, Melissa Terrel was ordained to the Christian ministry. Following the Civil War, black members of the Christian Church tended to cut themselves off from whites to form churches of their own. The black church became the only social structure totally supported by the black community. Elevated to a high status in a climate that denigrated black males, black ministers were close to a peer relationship with white community leaders. Black church ministers were not only pastors and preachers to their congregations, but were social workers and organizers for human rights as well. Black ministers and their churches were often targets of reaction, sometimes violent, during repeated periods of local political battle over issues such as freedom from oppression, the achievement of voting rights, opportunity for land ownership, equality of educational and vocational opportunity, the right to participate in the same amenities offered others in American communities.
Women in many black Christian churches became, to an even greater degree than in white churches, the backbone of church life; many became preachers. Black women so reared, upon joining integrated churches, found it difficult to accept less crucial tasks where men dominated.
The Reconstruction Era after the Civil War was slow and painful. During the time of estrangement, Christian churches of both North and South had increasingly assumed characteristics of a denomination. During the first post-war decade, the Southern Convention adopted a manual for standardized worship and Christian Church rites, as well as for defining "Principles" for Christians. During this period, a group of freed slaves established, in 1866-67, the North Carolina Colored Christian Conference. This group maintained close ties with white Christians and shared in the General Convention of the Christian Church. In 1874, the Eastern Atlantic Colored Christian Conference was formed and in 1873, the Virginia Colored Christian Conference. As numbers of black Christian churches increased, the churches organized themselves further into conferences. In 1892, the Afro-American Convention met for the first time representing five conferences with a total membership of 6,000.
The General Convention of 1874 adopted a Manifesto, defining for the Christian Church movement true unity as based not on doctrine or polity, but on Christian spirit and character. The Manifesto stated: "We are ready to form a corporate union with any body of Christians upon the basis of those great doctrines which underlie the religion of Christ ... We are ready to submit all minor matters to ... the individual conscience."
Not until 1890 was the division between the North and the South sufficiently overcome to adopt a Plan of Union that formed a new General Convention.
Different from their compatriots who had arrived in America a century earlier, German immigrants between 1830 and 1845 were likely to have lived through the strife inflicted by the Napoleonic wars and a long history of religious coercion by the state. Yet, many Germans were enlightened by rationalist doctrine, art, music, and science. Frederick William III had united the Lutheran and Reformed Churches in 1817 into the Evangelical Church of the Prussian Union. Objections from both church groups would not be countenanced.
Suppression and persecution caused some Lutherans to leave Germany. Traveling by ship and covered wagon, they arrived in Missouri to become the nucleus of the Missouri Synod Lutheran denomination. These conservative people remain "separatist" until the present, still wary of the forced compromises of a coerced union.
Others, both Lutheran and Reformed, embodied the inward and irenic spirit of Pietism as well as its moral missionary zeal. While their leaders were well educated and biblically grounded, they were not attuned to rationalist doctrine or ecclesiastical organization. Enlightened evangelical societies from Basel and Barmen, caring little for confessional distinctions, cooperated with the London Missionary Society and the Church of England to send missionaries abroad.
Between 1830 and 1845, 40,000 people left Germany annually for America where they joined the westward movement. Most settled in Missouri, Illinois, Indiana, Michigan, Iowa and Wisconsin. The German Evangelical Church Society of the West (Der Deutsche Evangelische Kirchenverein des Westens), founded in 1840 at Gravois Settlement, St. Louis, Missouri, was a transplanted Evangelical Church of the Prussian Union.
As with the early Reformed congregations, the Evangelical immigrants were at first pas to red by lay people. Although Presbyterians and Congregationalists had tried to welcome them, language was a problem. One of the first lay pastors, Hermann Garlichs, later returned to Germany for ordination after gathering the first Missouri Evangelical congregations at Femme Osage and St. Charles in 1833. Basel and Barmen missionary societies responded quickly to the need for missionaries to serve the congregations as ministers. They were unconcerned about differing confessional affiliations. Cooperation with the Congregational Home Missionary Society and the American Board of Commissioners for Foreign Missions was initiated in 1836 after Basel pastors George W. Wall and Joseph A. Rieger had spent several months among Congregationalists in Hartford, Connecticut. Traveling to New York, Philadelphia, and points west, their plea for aid yielded funds for Evangelical missions. The pietistic Wall served the incompatible rationalistic Holy Ghost Church, the first German Church in St. Louis. Abolitionist sympathizer Rieger lived with abolition martyr Elijah Lovejoy in Alton, Illinois and, in 1837, became the first secretary of the Illinois Anti-Slavery Society, while teaching school and serving as an itinerant preacher.
In 1840 the fellowship of pastors and people was organized.
In 1849, the first church, St. Paul's in St. Louis, joined the pastoral conference, the Kirchenverein. In 1847, the Kirchenverein produced its own Evangelical Catechism, abbreviated in 1862 by Andreas Irion. In 1848, a common confession to the Holy Scriptures as the basis of faith and life, and harmony with the Augsburg Confession, Luther's Small Catechism and the Heidelberg Confession were acknowledged. The intent was not to coerce Christian conscience at points of disagreement, but to provide symbols for the word of God, behind which was the reality of God's redeeming love through Jesus Christ. By 1857, an Agenda (Worship Order) was adopted and in 1862, an Evangelical Hymnal.
Among the German immigrants were free-thinking rationalists, who placed their hope in science, education, and culture. Many of them Deists, they clung to their emancipation from the church and, feeling enlightened, instead joined lodges, clubs, and singing societies. Many were disdainful of pastors and churches, contributing needlessly to hardship on the frontier. They were unimpressed by the occasional revivalist who visited their frontier communities. However, when their own children showed signs of illiteracy and irreligion, many were sufficiently disturbed to extend hospitality to a well-trained pastor of true faith, who often had to serve several communities at once.
Parochial schools were for a time more prevalent than Sunday schools, until concern for children's segregation from the community would cause many to close. During the Civil War years, to provide curriculum materials for the parochial schools and Sunday schools, the General Conference authorized the publication of readers, textbooks, a Christian Children's Paper and many books, among them, Biblische Geschichten (Bible Stories) and a Sunday School Hymnal full of chorales, folk melodies and spiritual lieder.
Social and political instability of the 19th-century American frontier aborted several starts to colleges and seminaries needed to train ministers and teachers for the Synods of the West. A college at Washington, Missouri, begun by the Society (Kirchenverein) in 1854, opened in 1858 and died during the Civil War (along with 26 others in the United States), when parents refused to allow their sons to go to the "guerilla-infested" region along the Missouri. Eden Theological Seminary (1850) and Elmhurst College (1871) have endured with distinction.
To assure authenticity and high standards of ministry on the frontier, pastors not yet ordained who sought admission to membership in the Kirchenverein were examined as to their character and their affirmation of the writings of" our Evangelical mother Church in Germany." By 1850, total dependence upon men of German theological training had been relieved by the establishment of a seminary in Marthasville, Missouri, later to become Eden Theological Seminary, a school of distinctive Lutheran and Reformed union-oriented piety. The seminary received financial support from other denominations, from Germany and from friendly benefactors. The new journal, Der Friedensbote (Messenger of Peace) helped to unify the church.
Naturally harsh frontier conditions, remnants of Lutheran-Reformed controversies, the arrogance (often cruelty) of the rationalists, and geographical isolation made communications, association, and mutual support urgent. Such difficulties also contributed to the establishment of free, unassociated churches and to the defection of some pastors to join established American denominations. Pietistic Evangelicals, facing some of the same conditions that New England settlers experienced and sharing with the Puritans an ascetic tendency, felt drawn to the Congregationalists and Presbyterians. Congregational leaders such as Horace Bushnell were instrumental in aiding establishment of German Evangelical churches in the West and providing them with ministers from Basel and Barmen. Presbyterians sent teachers and preachers as well.
The primary thrust of Evangelical mission was to establish churches in countryside and city and to serve the needs of the German population in areas west of Ohio. The Board of Home Missions, created in 1870, was called on to assist German-Russian immigrants to Colorado, descendants of Germans who had been asked by the Empress Catherine (the Great) to settle the lower Volga area. They had been promised that their language and culture would be respected and preserved. Abridgement of agreed-upon rights under Nicholas II sent the German-Russian settlers in search of freedom. They came in such numbers that the Board of Home Missions, in 1914, established an academy at Fort Collins to train German-Russian ministers and lay workers. It was closed when World War I cut off the flow of immigrants.
Evangelical churches were grateful recipients of mission society aid. Between 1840 and 1860 they responded with funds, gifts out of proportion to the church population, for the societies at Barmen and Basel that had provided pastors. At home, Evangelical Society missions would focus on needs arising among the German settlements on the frontier. Led by Louis Nollau, an Evangelical hospital was established in St. Louis, and in 1858 200 patients were rejected for lack of space. With community support, the Good Samaritan Hospital opened in 1861. Nollau also reached out to the plight of orphaned and victimized children by taking many into his own home until a proper shelter was provided for their growing number. Parochial school children would contribute pennies to their support through "orphan societies." Nollau and others went on to enlarge the mission to the young, the sick, and the aged.
A General Conference was held at Indianapolis in 1866, at which the name Evangelical Synod of the West replaced the term Kirchenverein. A disciplined and committed natural church leader, Adolph Baltzer, was elected its first president. Two years later, instead of a meeting of the full membership, as in the Old Kirchenverein, a system of delegates, elected by district, was instituted.
As stated by Baltzer, faithfulness, obedience, discipline, and the affirmation, "Christ alone! Faith alone! The Bible alone!" would be the guiding principles and articles of faith of the Evangelical Synod. Baltzer would recognize the ephemeral nature of organizations and institutions, even denominations, but emphasized the enduring and fruitful nature of "work done in the name of the Lord and in his spirit." Baltzer traveled thousands of miles by railroad, steamboat, horse and foot, to visit all the churches and would report, after two years, a 20 percent increase in churches and pastors, an incredible transformation in the land from frontier conditions to prosperous farms abundant with fruit and grain, and an increasing need to attend to the education of children. In 1884, the Evangelical Synod began its foreign missions in India.
Between 1857 and 1872, four unions took place between the Missouri Evangelicals and other church associations. In 1872, the major Synod of the West, the Synod of the East (western New York and Ohio), and the Synod of the Northwest (Illinois, Michigan and Indiana) united. By 1877 the denomination included 324 pastors and became the German Evangelical Synod of North America. By 1934, when the Synod merged with the Reformed Church in the United States, Evangelicals totaled 281,598, pastored by 1,227 clergy.
Two theologians of the 20th century of great influence and acclaim throughout Protestant America were nurtured in the Evangelical Church. Helmut Richard Niebuhr, called a "theologian's theologian," wrote and taught Christian ethics at Yale Divinity School. Educated at Elmhurst College and Eden Seminary as well as Yale Divinity School, his older brother Reinhold Niebuhr became the most influential American theologian since Jonathan Edwards. Pastor of a Detroit church during the difficult anti-German years of World War I, he guided the Evangelical War Welfare Commission to support 25,000 young people from Evangelical churches serving in the American armed forces. While a Union Theological Seminary professor, he wrote books of ethics and theology, among them Moral Man and Immoral Society and The Nature and Destiny of Man. He became the American exponent of neoorthodoxy, a theology that attempted amidst the declining morality of the 20th century, to reapply biblical teachings and truths to areas of contemporary social and political concern. The Niebuhrs helped to determine the theological orientation of thousands of religious and secular leaders and thereby to help crumble the sectarian walls of division of the Christian world.
By 1929, deep in negotiations on union with the Reformed Church, the German Evangelical Synod dropped from its name, if not its consciousness, the national designation and became the Evangelical Synod of North America.
A blend of autonomy and authority, the Evangelical and Reformed Church retained a Calvinist doctrine of the church as "the reality of a kingdom of grace," and the importance of order and discipline in its witness to the reign of God in the world. The Heidelberg Catechism still at its heart, the new church would embody -a synthesis of Calvin's inward sense of God's "calling" and Luther's experiential approach to faith. George W. Richards, ecumenist first president, had expressed the insights of all Reformation streams by saying, "Without the Christlike spirit, no constitution will ever be effective; with the spirit, one will need only a minimum of law for the administration of the affairs of the fellowship of men and women." In such a spirit the union proceeded without a constitution until one was adopted in 1938, implemented in 1940.
The second president, Louis W. Goebel, a trusted Christian statesman and exponent of the church's freedom in Christ, guided the organization and ecumenical relationships of the 655,000-member Evangelical and Reformed Church for 15 years. Its membership was mainly in New York, New Jersey, Pennsylvania, Maryland, North Carolina, Ohio, Michigan, Indiana, Illinois, Iowa, Wisconsin, Minnesota, Texas, Kentucky, Nebraska, Kansas, and Missouri. James E. Wagner, true to the Reformed tradition, yet responsive to the rapid changes of an era, as third president, led the church into a further fulfillment of its unitive intention.
Meanwhile, the practical act of consolidating Reformed and Evangelical programs, boards, organizations, and publications and coordinating the multiple institutions went forward. The church addressed worldwide suffering during World War II with the War Emergency Relief Commission. The Hymnal (1941) and Book of Worship (1942) were published. Reformed missions in Japan, China, and Iraq were united under the Evangelical and Reformed Church Board of International Missions. New missions were undertaken through cooperative efforts in Ecuador, Ghana, and western Africa. The Messenger became the church publication. Christian education resources soon followed. Organizations united. The Woman's Missionary Society united with the Evangelical Women's Union to become the Women's Guild.
A 1937 study group of St. Louis Evangelical and Reformed and Congregational Christian clergy, led by Samuel J. Press, president of Eden, and Truman Douglass, pastor of Pilgrim Congregational Church, had revealed among the participants a sense of "family." Dr. Press acted on the discovery with a June 1938 telegram to the General Council of the Congregational Christian Churches, "What about a rapprochement between our communions looking forward to union?" The affirmative response of Douglas Horton, minister and executive secretary of the General Council, was followed by four years of private conversations before a public proposal in 1942 would be endorsed by the General Synod of the Evangelical and Reformed Church and the General Council of the Congregational Christian Churches. After ten drafts of a Basis of Union were prepared between 1943 and 1949, a special General Synod was called in 1949 to approve the Interpretations of the Basis. Approval (249-41) was followed by successful ratification by the 34 synods, by vote of 33-1. A uniting General Synod for the United Church, first set for June 26, 1950, was postponed for seven more years. Under Congregational Christian Church autonomy, some local churches brought a legal injunction, challenging the right of the General Council to participate in a union of the whole church with another. President Richards made clear the Evangelical and Reformed Church's commitment to total unity and wholeness.
God has moved throughout the 20th century to impel a worldwide movement toward Christian unity, of which the United Church of Christ is but a part. Understood deeply as obedience, the movement is seen more expediently as an antidote to the rising forces of paganism. The ecumenical movement calls the churches to restore their oneness in Christ by union. A divided church is unlikely to convince the world.
Two world wars and religious sectarianism had made clear a need for the church to take seriously its responsibility as agents of God's healing, and in repentance, to acknowledge in its divisions a mutual need for Christ's redemption. The World Council of Churches, Protestant and Orthodox, met at Amsterdam in 1948 under the theme "Man's Disorder and God's Design." In 1961, it merged with the International Missionary Council. The Second Vatican Council at Rome, called by Pope John XXIII, met between 1962 and 1965, with a primary purpose of "peace and unity." Ending with a reemphasis on ecumenicity, the Pope participated in a joint religious service with non-Catholic Christian observers, and resolved to "remove from memory" the events of A.D. 1054 that first split the Christian church "in two great halves," Catholic and Orthodox.
The United Church movement overseas had an early beginning in the South Indian United Church (1908), later to be the Church of South India and the Church of North India. The Church of Christ in China (1927) followed and, much later, in Japan the Kyodan (1941), The United Church of Christ of the Philippines (1948) and the National Christian Council of Indonesia (1950). Common historic missionary roots were celebrated during a 1976 ecumenical visit to four of the United Churches by a delegation from the United Church of Christ, U.S.A., led by its distinguished ecumenist president, Robert V. Moss, recognized as a world church leader.
Between 1900 and 1950, Congregational churches of ten nations united with other denominations, many losing the name "Congregational." Others followed as the United Church movement proliferated. In the United States, the Congregational Churches had, since 1890, been making overtures of unity toward other church bodies. German "union" (Lutheran Reformed) churches in western Pennsylvania and in Iowa, recognized and received as German Congregational Churches in 1927, were absorbed and integrated.
Congregational associations during and following World War I received into fellowship Armenian Evangelicals, a refugee remnant of the 19th-century reform movement in the Armenian Apostolic Church in Turkey. During a period of Turkish genocidal persecution of Armenians, thousands escaped to America, many Evangelicals. In the 1980s there are 16 Armenian Evangelical churches holding membership in the United Church of Christ. Locally, the association relationship among churches made it easy to extend congregational fellowship across denominational lines.
Although it frequently stated convictions of unity, the Christian Church (perhaps because of its long travail over its own North-South division and its disinterest in organizational structure) had remained separatist. Correspondence with the Congregationalists led to a meeting in 1926, when a decision to pursue union was taken. On June 27, 1931, at Seattle, Washington, the Christian Church, with a membership of 100,000, including 30,000 members of the 65 churches in its Afro-American Convention, joined with the Congregational Churches of nearly a million members. They saw their temporal organization of Christian believers as one manifestation of the church universal, a denomination that they intended would remain adaptable, so as to enable a faithful response to the biblical Word of God in any time, in any place, among any people.
Such an understanding of the church had also matured in the Evangelical and the Reformed churches from seeds planted centuries before in Switzerland and Germany and replanted in America by the Mercersburg movement. With resolve strengthened by the great ecumenical assemblies, the Reformed Church in the United States, led by George W. Richards, in 1918, produced a Plan of Federal Union in hope of uniting churches of the Reformed heritage. Similarly inspired, Samuel Press, supported by the local churches represented at the 1925 General Conference, led the Evangelical Synod of North America to undertake negotiations looking toward organic union. While other communions of shared tradition had become involved, by 1930, only the Reformed Church and the Evangelical Synod pursued their long-hoped-for union.
After six years of negotiation, a Plan of Union evolved, approved in 1932 by the General Synod of the Reformed Church, ratified by the Evangelical Synod at its General Convention of 1933. Significant and unprecedented was the decision to unite and then to work out a constitution and other structures for implementation, surely an act of Christian obedience and faith in the power of the Holy Spirit to sustain trust in one another. On June 26,1934, the Evangelical and Reformed Church was born at Cleveland, Ohio.
The union by the Congregational and Christian churches seemed the most natural in the world, yet most of their life together from 1931-57 concerned the General Council with matters surrounding church union, first its own and then with the Evangelical and Reformed Church.
Yet the work of the church continued. In 1934, the General Council at Oberlin, "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," voted to create the Council for Social Action. The Council reflected the focus of continuing Christian concern for service, international relations, citizenship, Japanese-Americans, rural life, and legislative, industrial and cultural relations. The General Council had acted to simplify and economize at a national level the prolific and redundant independent actions by churches and conferences, while maintaining the inherent liberties of the local churches.
State Conferences, led by Superintendents or Conference Ministers, responded to local church requests for pastors, resources in Christian education, youth and adult conferences, and speakers on mission and social concerns. They received funds for mission, helped new church starts, and maintained ecumenical contacts.
Printed literature and communication continued to be essential. In 1930, the Christian Church's The Herald of Gospel Liberty merged with The Congregationalist, to become Advance. The Pilgrim Press, a division of the Board of Home Missions, continued to publish and distribute books, Christian education curriculum materials, monthly magazines and newspapers, hymnals, worship and devotional material, and resources for education and evangelism. Nationally, the Women's Fellowship connected the work initiated by women in the churches; the Pilgrim Fellowship provided a network of Christian youth. The Laymen's Fellowship enabled men to carry forward a cooperative ministry.
Congregational Christian and Evangelical and Reformed Church leaders already had begun private conversations about union when German Evangelical Church pastor, Martin Niemoeller was incarcerated in Nazi Germany for preaching the Christian gospel from his prominent Berlin pulpit. He boldly opposed the persecution of Jews. On Christmas Eve, 1938, United States Catholics and Protestants, including Congregational Christian and Evangelical and Reformed leaders, sent a message to the German people. A subtle shift in emphasis had gradually crept among the churches from a desire to evangelize the world to a concern for the needs of human society.
The proposed United Church of Christ tried patience and tested persistence. By far the rockier road to union confronted the Congregational Christian Churches. From before the postponed Uniting General Synod of 1950 until 1957, thousands of hours and dollars were spent on court litigation of suits brought against the General Council by autonomous bodies and individuals of the Congregational Christian Churches. Sustained by a court ruling in 1949, the litigants, defining the General Council as "a representative body" accountable to the churches, maintained that the Council had no power to undertake a union involving the churches. Merger leadership defined the General Council as accountable to itself, "a gathering of Christians under the Lordship of Christ." That interpretation persuaded the court to reverse the ruling on appeal, sustained in 1953.
Truman B. Douglass, who would become general secretary of the United Church Board for Homeland Ministries, pointed to the theological principles of the "Headship of Christ" and the Reformed "priesthood of all believers," that sustained autonomy and fellowship, as basic to the Congregational Christian polity. Therefore it was applicable to the "agencies of fellowship." General Council minister Douglas Horton suggested that the General Council was "a kind of Congregation," and that neither it nor the local church was subordinate to the other.
The most celebrated suit was brought by The Cadman Memorial Congregational Church in Brooklyn on behalf of itselves and other Congregational Christian churches against Helen Kenyon, moderator of the General Council of the Congregational Christian Churches. Helen Kenyon bore the weight of these litigations with strength, patience and valor. Justice Archie O. Dawson, of the United States District Court for the Southern District of New York opined, "It is unfortunate that ministers and church members, who purport to abide by Christian principles should engage in this long, expensive litigation. ... " Then speaking as a "Christian layman ... in all humility" he urged the parties to the controversy to "give prayerful consideration to 1 Corinthians [6:1,5-7] when similar controversies arose to trouble the early Christians" (Fred Hoskins, Congregationalism Betrayed or Fulfilled, Newton, MA: Andover Newton Theological School, 1962. Southworth Lecture [paper], pp. 7-8).
Louis W. Goebel at the 1950 Evangelical and Reformed General Synod had with patience and grace stated, "so long as they continue to extend to us the hand of friendship and fellowship ... we members of a church committed to ... the reunion of Christ's church, are bound to accept that hand" (Louis H. Gunnemann, The Shaping of the United Church of Christ: An Essay in the History of American Christianity, New York: The Pilgrim Press, 1977, p.41).
Ruling against those who would block it, the Court of Appeals issued the assurance that the union "would in no way change the historical and traditional patterns of individual Congregational Christian churches" and that none would be coerced into union. Each member was assured of continuing freedom of faith and manner of worship and no abridgement of congregational usage and practice. The ruling assured the churches that the union would depend on voluntary action taken by independent, autonomous churches (Hoskins, op. cit., p. 41).
In the United Church of Christ, the separate denominational ancestral stories are preserved at the Congregational Library in Boston, Lancaster Theological Seminary, Eden Theological Seminary, and Elon College.
Legally free to proceed with union, uneasiness remained.
Congregational Christians needed to clarify the difference between authority and power; while all autonomous units - individuals, churches, and agencies-were endowed with temporal power, none wielded authority over another except through the biblical authority of God in Jesus Christ. Evangelical and Reformed Christians needed reassurance that there would be one body and not just one head, trusting that the Holy Spirit would make of the Covenant, owned by the parts of the body-individuals, churches, and agencies-a whole United Church of Christ. In trust, a joint 1954 meeting of the Congregational Christian Executive Committee and the Evangelical and Reformed General Council (ad interim for the General Synod) affirmed The Basis of Union with the Interpretations as a foundation for the merger and sufficient for the drafting of a Constitution.
Both communions approached the 1957 Uniting General Synod with fresh leadership. James E. Wagner had succeeded Richards as president of the General Synod in 1953, and on Douglas Horton's resignation in 1955, Fred Hoskins was elected Minister and General Secretary of the General Council. Eight theologians from each uniting communion met to study basic Christian doctrine, theological presuppositions, and doctrinal positions in preparation for the writing of a Statement of Faith.
All of the Evangelical and Reformed churches, responding to a responsibility laid upon them by their church tradition, and those Congregational Christian churches that understood the church as a people gathered by Christ moved a step farther toward reunion of the Christian church on June 25, 1957 as, with faith in God and growing trust in one another, they became The United Church of Christ. Some 100,000 members, unable to accept the union, joined The National Association of Congregational Christian Churches or The Conservative Congregational Christian Conference.
Rev. Diane Weible
401 Roland Way
Oakland CA 94621
Phone: (510) 247-8990
Rev. Felix Villanueva
2401 North Lake Avenue
Altadena, California 91001-2418
Phone: (626) 798-8082
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Rt. Rev. Csaba Krasznai
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Orlando, Florida 32817-1707
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1848 Nuuanu Avenue
Honolulu, Hawaii 96817-2426
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1840 Westchester Blvd #200
Westchester, Illinois 60154
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Highland, Illinois 62249-3250
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1100 W 42nd Street #350
Indianapolis, Indiana 46208-3387
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5609 Douglas Ave.
Des Moines, Iowa 50310-1802
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P.O. Box 4334
Lawrence, Kansas 66046
Phone: (316) 686-4331
Phone: (800) 880-6466
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1 Weston Court
Augusta, Maine 04330
Phone: (207) 622-3100
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1 Badger Road
Framingham, Massachusetts 01702-5517
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5945 Park Lake Rd.
PO Box 1006
East Lansing, Michigan 48826-1006
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122 W Franklin Avenue
Minneapolis, Minnesota 55404-2247
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483 E. Lockwood Ave.
St Louis, Missouri 63119-3193
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2016 Alderson Avenue
Billings, Montana 59102-2715
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3151 South Street
Lincoln, Nebraska 68502-3261
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140 Sheep Davis Road
Pembroke, New Hampshire 03275-3711
Phone: (603) 225-6647
Phone: (888) 642-8229
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5575 Thompson Rd.
DeWitt, New York 13214
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1407 24th South
Grand Forks, North Dakota 58201
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6161 Busch Blvd
Columbus, Ohio 43229-2547
Phone: (614) 885-0722
Phone: (800) 282-0740
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325 N. 125th Street
Seattle, Washington 98133
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900 S Arlington Ave
Harrisburg, Pennsylvania 17109-5024
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431 Delaware Avenue
Palmerton, Pennsylvania 18071-1908
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320 S Maple Avenue
Greensburg, Pennsylvania 15601-3219
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Pottstown, Pennsylvania 19464
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8 Summer St.
Pawtucket, Rhode Island 02860
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1140 W 5th Avenue
Denver, Colorado 80204-2004
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9022 Long Point Road
Houston, Texas 77055
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Sioux Falls, South Dakota 57105-6864
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PO Box 1950
Decatur, GA 30031-1950
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252-B West Fifth Street
Burlington, North Carolina 27215
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917 E Sheridan St.
Phoenix, Arizona 85006
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36 North Main Street
Randolph, Vermont 05060
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