Use Mission Moments every week to tell a story about your congregation's connection with the wider church. Each issue - which is designed to be inserted with your newsletter or Sunday worship bulletin - is an effective way to inform your members about what they make possible through their gifts to Our Church's Wider Mission.
You shall not withhold the wages of poor and needy laborers, whether other Israelites or aliens who reside in your land in one of your towns --Deuteronomy 24:14
We know that our loving God cares about all aspects of our lives, including our work lives. Conditions and events at work absorb our energy, occupy our minds, and impact our psyches when we are both at work and home. Our work situations can be fulfilling and empowering, or demeaning and humiliating. For many of us, our job is the main factor determining the size of our income, whether we have health insurance and a pension, whether we live in a big house or any house at all, and whether we send our children to college or to bed with an empty stomach.
|Low-wage workers across the country are courageously putting themselves and their jobs at risk by seeking better pay and working conditions.
Locate worker organizations in your community that welcome your support.
How the American South Drives the Low Wage Economy by Harold Meyerson, The American Prospect, Summer 2015. The low wages, no union jobs of the south are moving north.
Hard Work, Hard Lives by Oxfam America describes the difficult reality faced by millions of workers in the U.S.
How Crowdworkers Became the Ghosts in the Digital Machine by Moshe Z. Marvit, The Nation, February 4, 2014. The exploitation of Amazon's workforce.
The Workers Who Bring You Black Friday: My life as a temp in California’s Inland Empire, the belly of the online shopping beast by Gabriel Thompson, The Nation, December 16, 2013.
Among American workers, poll finds unprecedented anxiety about jobs, economy by Jim Tankersley and Scott Clement, Washington Post, November 25, 2013.
Serving up justice: the movement for restauant workers' rights heats up. The Nation, Sept 2/9, 2013
In New Wave of Walkouts, Fast-Food Strikers Gain Momentum, August 29, 2013.
A Day's Strike Seeks to Raise Fast-Food Pay by Steven Greenhouse, New York Times, July 31, 2013. Fast-food employees across the country engage in brief strikes in an effort to boost their pay.
Fighting Back Against Wretched Wages by Steven Greenhouse, New York Times, July 27, 2013. Workers are organizing for better pay and working conditions; employers push back.
Alt Labor by Josh Eidelson, The American Prospect, January 29, 2013.
Some workers confront particularly unjust situations such as extremely low pay, unsafe conditions, racism, or sexism. All workers, whatever their position in the hierarchy of jobs, may suffer from indignities, large and small, that cripple their spirit and hinder their journey to greater wholeness.
One-quarter of all jobs in the U.S. pay wages so low that a full-time worker cannot keep a family out of poverty. For some, the biggest problem is no job at all. Even when the economy is considered to be "strong," millions of people who want to work cannot find a job or can only find a part-time one.
God's reign does not stop at the door to the workplace. The Church, the body of Christ, is called to seek out and accompany people wherever they are. So the church must also be in our offices, factories, stores, farms, schools, and all the places where people work.
Every worker deserves a living wage. We must raise the minimum wage and ensure that every job pays a living wage.
Labor unions are an important way that workers can improve their wages and working condtions, and gain greater dignity on the job. Traditional labor unions continue to organize and struggle to improve workers’ lives. But forming a traditional union is nearly impossible in the current political and legal climate, even though the right to do so is an internationally-recognized human right. So workers are creating alternative worker organization. For an overview see Alt-Labor by Josh Eidelson in the February 2013 issue of The American Prospect; the article describes and tells the stories of some of these alternative labor organizations and the couragous workers who are behind them. These groups, which welcome our supprt, are active in multiple locations around the country. Please find one near you and lend your support to strengthen their efforts.
Women continue to be paid less than men for doing similar work. We need pay equity.
Young workers face special challenges: higher rates of unemployment and falling wages over the last decade for those with high school diplomas and college degrees.
Safety on the Job is critical for all workers.
Labor Sunday, the Sunday of Labor Day weekend, is an excellent time for congregations to lift up workers and issues of justice in the workplace.
Economic globalization is impacting workers, jobs, and the U.S. economy. How do we respond?
Immigration is an issue surrounded with much misunderstanding and confusion. Don’t Be Fooled: Immigration is NOT the Real Problem explains that the shortage of good jobs in the U.S. is not due to immigration but lax enforcement of worker protections in the workplace.
Labor trafficking, also called modern-day slavery, refers to the use of force, coercion, fraud, or abduction to exploit a person for profit.
Work to end wage theft, the illegal practice of paying workers less than they earn.
Abusive sweatshop working conditions, either in the U.S. or abroad, must be eliminated.
Low-paying jobs are too common in the U.S. today
Some 28% of jobs in the U.S.(over one in four) pay poverty-level wages, so low that a full-time worker cannot support a family above our nation's extremely meager poverty line. A job should lift everyone out of poverty, not keep them there. Poverty jobs can be changed into life-enhancing jobs if we work to make this happen.
Jesus was a Low-Wage Worker is a resource describing low-wage work, the workers in these jobs, and how we can make low-wage jobs into living-wage ones. All workers are made in God's image and deserve living wages and respect. Request free buttons in English and Spanish (see image, bottom of page) from Annie at email@example.com or 866-822-8224, ext 3720.
In addition to low pay, low-wage jobs often have other disadvantages:
• few benefits such as health insurance, a pension or retirement plan, or paid sick leave;
• inconvenient hours such as nights, weekends, rotating shifts, or part-time hours;
• few opportunities for advancement; and
• too often, exceptionally dirty or hazardous work.
Women and people of color are more likely to hold these jobs than white males.
There are many types of low-wage jobs. They can be found in any industry or occupation. Some of the more common low-wage jobs are in health care (nursing homes, cleaning hospitals), hospitality (cleaning hotel rooms), restaurants and fast food, child care including early childhood education, farm work, meatpacking and poultry processing, retail sales, and security guard. Many of these industries are growing rapidly which means the number of low-wage jobs will grow in the future.
Note that much of this work cannot be moved overseas. The jobs performed by these workers -- cleaning, caring for children and elders, selling items to customers -- need to be done in our local communities. If people of faith stand with low-wage workers who are seeking to improve their wages and working conditions, then poverty-wage jobs can be changed into living-wage jobs.
The UCC's General Synod Resolution Affirming Democratic Principles in an Emerging Global Economy (General Synod 21, 1997)
Find information here about the Holy Joe's Cafe Coffee House Military Chaplain Ministry
The UCC Fair Trade Project (formally the UCC Coffee Project) allows your congregation to partner with the UCC and Equal Exchange in building fair trade for small farming communities by serving fairly traded coffee, tea and cocoa, and chocolate, snacks, and olive oil for justice at fellowship hour on Sundays.
The UCC Fair Trade Project is a way for your congregation to join hands with communities in the developing world. As Christians we can address a consumer dilemma by buying coffee and other commodities that are fairly traded. Through the project, small farmers and their families gain more control over their lives, earn a fairer share of income, have access to credit and technical support, and gain a trading partner they can trust, a fair trade organization called Equal Exchange. (See the video Equal Exchange: Who We Are and What We Believe In.) And, through the project, members of your congregation can learn about consumption habits that support small scale farmers and workers throughout the world and encourage careful stewardship of God's creation. At fellowship hour, you will be taking action in a spirit of love.
How to Be Part of the UCC Fair Trade Project
- Serve fair trade coffee, tea cocoa and snacks at fellowship hour, church events, in the office and at home.
- Design congregational fund raising projects featuring fairly traded coffee, tea, snacks, chocolate and olive oil. Give fair trade gift baskets as thank you gifts.
- Order educational resources along with your coffee and make space and time in your congregation for conversation about justice in the global economy.
- Encourage other places of worship or businesses in your community to partner with Equal Exchange's Interfaith Coffee Project.
At Equal Exchange's webstore, remember to log-in as part of the Interfaith Program and the UCC Fair Trade Project. This will ensure you are offered wholesale pricing! For more information about the UCC Fair Trade Project, go on line to Equal Exchange's Interfaith Fair Trade Program at equalexchange.com/interfaith, e-mail firstname.lastname@example.org, or call 774-776-7366.
Kids love to get chocolate for Halloween. But for children in cocoa-growing countries in Africa, chocolate often means child labor and family poverty. Equal Exchange, our partner in the UCC Fair Trade Project, participates in a fair-trade program to help end the problems of child labor, poverty, and environmental destruction in the African cocoa industry. Buy fair-trade chocolate mini-bars to give on Halloween. You can also order wholesale to sell to members of your congregation; a youth or women’s group could sell the mini-bars as a fundraiser.) Order now. Help end child labor.
Learn More from Equal Exchange
Equal Exchange shares ideas for serving fairly traded coffee.
Explore educational resources about particular fairly traded products:
Your Purchase Counts Twice: UCC Small Farmer Fund
Equal Exchange contributes $0.15 to the UCC Justice & Witness Ministries Small Farmer Fund for every pound of fairly traded products sold through the UCC Coffee Project. Since the Coffee Project began in 2004, Equal Exchange has nearly $100,000 to the UCC Justice & Witness Ministries Small Farmers' Fund.
Small Farmer Fund contributions totaled $7,309.32 in 2014. This money is used to support the Small Farm Project at the UCC Franklinton Center at Bricks. This is one component of the Just Food Project which supports a farmers' market held at FCAB where local small farmers sell their produce and local residents purchase affordable fresh vegetables and fruits. FCAB is located in eastern North Carolina in an area where many people are in poor health, experience food insecurity, and have poor access to healthy foods. The Small Farm Project is part of a comprehensive approach to comm unity economic development, environmental education, social justice, and health.
A Bitter Cup? Facts about Coffee and the Importance of Fair Trade
Coffee is one of the most heavily traded commodities in the world. Americans drink approximately 320 million cups of coffee every day;20 percent of the world's total coffee production. Some 20 million people near the equator depend on coffee for their livelihood, but for many the coffee trade keeps them trapped in poverty. With little access to markets, farmers often sell through middlemen who offer the lowest price possible. With world coffee prices in constant flux, farmers have no guarantee of how much they will receive for their crop.
Equal Exchange is a worker-owned fair trade company, founded in 1986, that offers consumers fairly traded gourmet coffee direct from small-scale farmer co-ops in Latin America, Africa and Asia. Equal Exchange seeks to establish an alternative model of trade, one that benefits small farmers directly through the following fair trade standards that apply to all Equal Exchange products:
- Always pay a guaranteed minimum price to the farmer.
- Work directly with democratic cooperatives of small scale farmers.
- Provide vital advance credit to farmers.
- Encourage ecologically sustainable farming practices.
- Develop long-term trade relations based on trust and respect.
- Offer consumers the finest gourmet, certified organic, shade-grown coffees.
Small Farmers. Big Change, a blog from Equal Exchange
Equal Exchange posts up-to-date resources to inform your congregation about Fair Trade. Check them out.
Fair World Project publishes For a Better World, a twice-yearly publication filled with articles and graphics that examines the issues and challenges in fair trade. It is a free publication with all past issues posted on-line.
Keep Plantations Out
TransFair USA, long a major certifying body for fair trade products, has changed its name to FairTrade USA and withdrawn from FLO International, the International Fair Trade Certifying body. Transfair USA has ceased to practice the original Fair Trade mission—to support small farmer organizations by helping them gain access to the international market. Equal Exchange, our partner in the UCC Coffee Project, left Transfair in the summer of 2010, to affiliate with another certification agency, IMO, the Institute of Market ecology, because, for example, Transfair USA had increasingly permitted products from large plantations to be certified as Fair Trade.
Here is the page on the UCC's economic justice web pages that explains the issues: Keep Fair Trade: Don't Weaken Standards.
Here is the World Fair Trade Organization's response to the Fair Trade USA (formerly TransFair)/FLO split.
We live in a culture that is deeply conflicted about sexuality.
Our religious heritage compels and guides us in creating a safe environment where people can come to understand and respond to the challenges facing them as sexual beings. As faith communities, we promote justice for all people and we affirm the dignity of every individual, the importance of personal responsibility, and the essential interdependence of all peoples.
Sexuality and Our Faith is a series of faith-based companion manuals to the Our Whole Lives curriculum. These companion resources are designed to be integrated into each corresponding workshop of the Our Whole Lives Curriculum when used in United Church of Christ, Unitarian Universalist Association or other faith-based settings.
Sexuality and Our Faith puts learning about bodies, families, identity, relationships, and sexuality in the context of worship and our relationship with God and scripture. The goals are to connect faith with identity, relationships, and sexuality issues in ways that lead to informed and healthy decisions, and to empower persons to act responsibly as they seek to unite body and spirit, spirituality and sexuality, alienation and wholeness.
As Christians, we profess that we are created in the image of God. In this image, we make a lifelong journey toward deeper faith, faithfulness, and wholeness. As a church, we seek continually to integrate God's ongoing revelation with new knowledge and understandings of our lives and times. In our religious education, we seek to equip the faithful for this journey in all its possibilities.
As people in the United Church of Christ (UCC), we affirm that sexuality and a spirituality are intricately connected and that both are gifts from God. The actions of our General Synods, conferences, associations, congregations, and councils support this.
The following principles supplement the Our Whole Lives assumptions, goals, and principles, expressing what many in the United Church of Christ believe about faith, spirituality, sexuality, and justice.
Principles Guiding the United Church of Christ Commitment to Sexuality Education
- Sexuality is a God-given gift.
- The purposes of sexuality are to enhance human wholeness and fulfillment, to express love, commitment, delight, and pleasure, to bring new life into the world, and to give glory to God.
- When making decisions about sexuality, the primary guide is God's call to love and justice as revealed in both Testaments.
- From a biblical perspective, sexuality is intended to express mutuality, love, and justice. In judging whether behavior is ethical or unethical, the norms of mutuality, love, and justice are the central criteria.
- From a biblical perspective, sexuality is distorted by unethical behaviors, attitudes, and systems that foster violence, exploitation, infidelity, assertion of power, and the treatment of persons as objects.
- In developing a just sexual morality, we need to avoid double standards and avoid using heterosexual and cisgender people, experiences, and relationships as normative for all people.
- A responsible and mature sexual ethic respects the moral agency of every person. When faced with ethical decisions, each of us needs to be accorded the freedom and responsibility to choose.
- The church, at all levels, ought to be a context for discussion about human sexuality.
- The church ought to encourage and support advocacy with those who society, and even the church itself, have sexually oppressed or made the victims of sexual violence and abuse.
- A Selected Chronology of Sexuality Education in the UCC
- 5 Reasons to Talk about Sex in Church
- Listen to Alive! In Our Sexuality and Faith on Podcast for a Just World
"To offer sexuality education in a congregation is to acknowledge that human sexuality is simply too important too beautiful and too potentially dangerous to be ignored in a religious community." - Rev. Lena Breen, Mt. Vernon, WA
SEPTEMBER 2019 - AUGUST 2020
Designed especially for UCC congregations, these high-quality bulletins include a special UCC mission story on the back of each cover.
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Deeply connected to the recently renewed dialogue about the criminal justice system and the pressing need to address the reality of mass incarceration are issues at the core of our faith tradition. Our understandings of justice, healing, restoration, reconciliation, redemption and transformation are important spiritual resources for us as we wrestle with these issues. Indeed, as people of faith, we are called to this conversation in a significant way, on multiple levels of systemic change, public policy change and individual change.
The teachings of the Gospel particularly challenge us to engage these realities in ways that take us beyond the surface and into true encounter with Jesus. In Matthew we hear Jesus proclaiming, “When I was in prison, you visited me.” It is easy to glide past these words, but their import is powerful.
“When I was in prison, you visited me.”
In the lives and faces of those who fall into the criminal justice system, we encounter Christ. Even in the midst of profound brokenness. We are challenged to seek out the image of God in this complex and challenging context. We cannot enter the conversation at arms-length. Because we are followers of Jesus, we are called to be present as ambassadors of healing, restoration and justice in jail cells, courtrooms, booking rooms, prison yards and detention centers.
Commentary: A call to action opposing mandatory minimums for drug crimes
May 15, 2017
The United Church of Christ remains a faithful witness and advocate for criminal justice reforms and an end to the disproportionate number of people of color within the prison industrial complex.
Racial justice proponents reject new Department of Justice guidelines on criminal punishment
May 12, 2017
Critical of new guidelines from the U.S. Department of Justice outlining tougher punishments for nonviolent drug offenders, United Church of Christ racial justice leaders are calling on the wider church to protect vulnerable communities and to renew their commitment to justice to create a just world for all.
General Synod 30 Resolutions on Mass Incarceration
- Dismantling Discriminatory Systems of Mass Incarceration in the United States
- Dismantling the New Jim Crow
Download our 1-page resources on criminal justice for use in your congregation:
- Our Faith and the Criminal Justice System
- The United Church of Christ & Criminal Justice Reform - Our Historic Witness
- The Interfaith Witness for Criminal Justice Reform
- Fast Facts about Criminal Justice & Mass Incarceration
- Ferguson or Fallujah? The Militarization of Law Enforcement
“When I was in prison….”: Our Faith and the Criminal Justice System
A primer by Sandy Sorensen, Director of our UCC Washington Office. In it she looks at our criminal justice system, our call to stand with those in prison, and the momentum building for change
The state of our criminal justice system
More than 2.2 million people are currently incarcerated in the United States today, according to the U.S. Department of Justice Bureau of Justice Statistics. About 1.5 million are in federal or state facilities for adults. The remainder are in local jails, juvenile facilities, military prisons, jails on Indian reservations, or immigration facilities. This is not the full picture, however. More than 5 million additional persons are under Justice supervision, either on probation or on parole. The number of people currently active within the system is over 7 million.
The United States imprisons more of its own people than any other country in the world. For every 100,000 U.S. residents, more than 700 are in prison. In contrast, the incarceration rate per 100,000 residents in the U.K. is 125; in Canada, 110; and in the Netherlands, France and Italy it is 90. In Japan, the incarceration rate is 40 per 100,000. Of all the prisoners in the world, one out of every four is incarcerated in the United States.
The number of U.S. prisoners continues to grow. The prison population has more than quadrupled since 1980, and has risen sharply for women and youth. Greatest increases are in the South and West regions, but the general trend is consistent across all states. Approximately 1 in every 100 men and 1 in every 1,700 women in America resides in a federal or state facility. If this trend persists, we can expect that one in every 20 of America's children will serve time in a state or federal prison.
The General Synod of the United Church of Christ has established a policy base calling for reformation of the nation's justice system, with specific attention to promoting training and rehabilitation of inmates; reduction in mass incarceration, especially through alternative sentencing; attending to race and class bias in arrests and sentencing; opposing excessive bail; opposing the growth of the prison industrial complex; and calling for increased public awareness of prison conditions.
Learn More About Criminal Justice
- Capital Punishment
- Mental Illness & Incarceration
- Our criminal justice system on the world stage
- Prison Labor
- Prison Ministry
- The Privatization of Prisons
- Puerto Rican Political Prisoners and the positions of the United Church of Christ
- Resources on Criminal Justice
- The relationship between incarceration and crime rates
- What Can I Do?
I believe in God, the Father almighty,
creator of heaven and earth.
I believe in Jesus Christ, God's only Son, our Lord,
who was conceived by the Holy Spirit,
born of the Virgin Mary,
suffered under Pontius Pilate,
was crucified, died, and was buried;
he descended to the dead.
On the third day he rose again;
he ascended into heaven,
he is seated at the right hand of the Father,
and he will come again to judge the living and the dead.
I believe in the Holy Spirit,
the holy catholic Church,
the communion of saints,
the forgiveness of sins,
the resurrection of the body,
and the life everlasting. Amen.
From the English Language Liturgical Commission, 1988. Other affirmations of the faith for public worship are available in the New Century Hymnal and the Book of Worship of the United Church of Christ. A collection of ancient ecumenical and Protestant testimonies of the faith can be found in The Living Theological Heritage of the United Church of Christ, published by the Pilgrim Press. All three books can be purchased from United Church Resources at 1-800-325-7061.
About this testimony
The Apostles' Creed evolved into its present form by the seventh century, although much of the text originated the first century. It is the creed par excellence of Baptism, widely used when candidates declare their readiness for membership in the Body of Christ and recited during the Great Vigil of Easter as a reminder of our baptismal covenant. It is frequently used in Protestant churches during Sunday worship, and forms an important part of the orders for daily Morning and Evening Prayer in the Anglican Book of Common Prayer.
Commonly asked questions about The Apostle's Creed:
- what year did Jesus die?
- Life of Jesus timeline
- Where did Jesus go after he died on the cross?
- Exact date of Jesus birth?
- Exact date of Jesus death?
- When did Jesus ascend to heaven?
Written by Clifford Alika and Miya Okawara
The first Japanese immigrants who entered the United States legally were government officials from Japan. They arrived in San Francisco on the Kanrin Maru at the time feudalism in Japan was being replaced by a new democratic government under Emperor Meiji. Even with this milestone event the Japanese government was still reluctant to let its people go abroad. Therefore, the daring and adventurous ones stowed away on American vessels traveling to the United States.
Later many others came as laborers. These were the Issei (first generation).
Joseph Hardy Neesima
Japanese American Congregationalism begins with a Japanese youth named Neesima Jo. Born in Tokyo on January 14, 1843, he was ten years old when Commodore Matthew Calbraith Perry first entered the Bay of Yedo in Japan. When Neesima was about sixteen years old he came across an atlas of the United States. The atlas contained particulars about the United States, including references on such subjects as the President, free schools, hospitals, prisons, and factories. "I read it many times," he wrote in a letter to a friend. "I wondered so much as my brain would melt out of my head because I liked it so much."
Neesima later found a small Chinese Bible in a friend's library. He was enthralled and impressed as he read about the God who was responsible for the creation of humanity and of the whole world. Thus he yearned to learn about Christianity and to learn more about the United States. In 1864, risking his life, Neesima boarded an American schooner and smuggled himself out of Japan. During the trip Neesima was befriended by Alpheus Hardy, a Christian merchant who was deeply interested in mission. Hardy employed the young Neesima as a servant but quickly realized that he was not about to be a houseboy. Neesima took on the name Joseph Hardy Neesima.
On arrival in Boston, Hardy immediately enrolled Neesima in the Phillips Academy at Andover, Massachusetts, and in due time Neesima was ready for college. He did well, entering Amherst College and graduating in 1870. Later he went to Andover Theological Seminary, graduating in the summer of 1874.
Joseph Hardy Neesima was ordained as the first Japanese Evangelical minister. He was appointed as a corresponding member of the Japan Mission of the American Board of Com- missioners for Foreign Missions.
In December of 1874 Neesima began preparations to return to Japan. Just before he was to leave, Neesima spoke before the annual meeting of the American Board. He pleaded for the establishment of a Christian school in Japan. With a broken voice and strong emotions he said, "I cannot go back to Japan without money to found a Christian college, and I am going to stand here until I get it."
Overwhelmed and moved, the Board immediately pledged $5,000. The gift became the nucleus of what is now Doshisha University, a Christian university built in the center of Buddhism and Shintoism in Kyoto, Japan.
Mission work among the west coast Japanese
By the 1870s more and more Japanese were coming to America, especially to study. In 1872 four Japanese students began meeting at the Third Congregational Church on Howard Street in San Francisco. Although initially strangers to one another, the students quickly became friends and decided to meet every Sunday at the church. A Mrs. Wilson, an active member of the church's Women's Mission Society, offered to hold a Bible study class and an English-language class for them. But the church had no room for "orientals."
They eventually found space in the basement of the Chinese Methodist Mission, on Washington Street. The rental fee was three dollars a month. Mrs. Wilson went to the Women's Mission Society, and it agreed to contribute $2.50 toward the rent. The balance of fifty cents was paid by the four students.
The Japanese did not speak the Chinese language. Nonetheless, because they were "orientals," they were sent to an "oriental" church. In the months and years that followed a sign on the basement door announcing the English-language class attracted more Japanese students.
In 1876 ten students were baptized by a Methodist missionary. The following year, thirty-five students, led by Kanichi Miyama, organized the Japanese Gospel Society. Thus with the support of the Congregational Women's Mission Society the genesis of the first Japanese Christian church in the United States was formed by students meeting in the basement of the Chinese Methodist Mission.
It was not until the turn of the century, in 1899, that the Congregational Home Missionary Society began their mission specifically to Japanese residing in the United States? The move was clearly made in response to the increase in the Japanese population.
Often the work began with a handful of Issei, like the students who began meeting at the Chinese Methodist Mission. All were strangers in a strange land and often they were strangers to one another. Each was seeking to learn the English language and each found a source of strength and encouragement in having fellowship with other Japanese.
As the number of Japanese increased, separate missions were established under the supervision of the Rev. William C. Pond, of the Home Missionary Society. Many were affiliated with First Congregational churches in their respective areas. Between 1885 and 1926 fifteen Japanese American churches came into being:
San Francisco Congregational Church—1885
Salt Lake City Mission—1901
Oakland Independent Congregational Church—1904
Los Angeles Congregational Church—1905
Los Angeles Bethlehem—1905
Seattle Congregational Church—1907
San Diego Congregational Church—1907
Fresno Independent Congregational Church—1908
Santa Barbara Congregational Church—1913
Montebello Congregational Church—1913
Hollywood Independent Congregational Church—1922
Santa Maria Congregational Church—1926 
Many of the Japanese congregations continued to receive mission support throughout the first part of the twentieth century. In 1904, however, the Rev. Shinjiro Okubo, a graduate of Doshisha University, indicated to the people of the Oakland church that he had a dream to establish a strong independent church for Japanese in America, a church that would serve Christ through its own initiatives. He felt that the "mission church did not foster the kind of spirit and sacrificial service that can lead to an abiding faith."
Okubo believed that "living under the charge of the missionary is the easy way. . . . In an independent church, members must assume responsibilities of carrying the church in their own hands... . An independent people with minds and spiritual lives of their own should become self- supporting and selfgoverning." His goal. to "establish an independent church, financed and governed by the Japanese people themselves," was realized two years later, on January 7, 1906. In March of the following year the church was officially and legally recognized as the Oakland Independent Congregational Church.
In the ensuing years more missions and churches declared their independence from their Congregational mission ties. Ministers were called from Hawaii and Japan, and dedicated laypeople took on the heavy responsibilities of the churches' financial and other ongoing needs. Sunday schools were conducted in Japanese by the pioneer members of the church. Great sacrificial efforts went into raising funds for church buildings. A documented history of Sycamore Congregational Church (formerly the Oakland Independent Congregational Church) notes that "families put cardboard soles in their shoes and some women gave up wearing stockings so they might give a little more to the building fund. The Rev. Okubo went without his salary, while his wife went to work as a cleaning woman in a Caucasian home."
Coping with racism
Hard work and great sacrifice were not enough. Anti-Japanese sentiments increased and churches tried to help. In November 1909 the Japanese Congregationalists gathered in Fresno for a conference. Dr. Pond was elected Superintendent of the Japanese Congregational churches. Efforts were made to lift the morale of the Japanese community. Disheartened by the severe anti- Japanese movement that was fostered by surrounding communities, the Japanese Congregational churches joined other denominational Japanese churches to organize the Northern/Southern California Japanese Church Federation.
The Federation's objectives were to combat hostilities brought on by racism by encouraging the churches to help acquaint the Issei with American ways of behaving, speaking, and understanding; to stand firm against gambling, prostitution, and liquor; and to preach the sacredness of home life and social justice.
For example, the Japanese Congregational Church in Fresno struggled with matters involving gambling and prostitution. These problems affected hundreds of Japanese laborers who were working during the grape harvest.
The churches sponsored athletic leagues and social activities for children who could not participate in sports and social events at school. Concerted efforts were made to draw more women into the life of the churches.
Youth groups were organized. In 1930 the Christian Endeavor was set up to serve the social needs of the Nisei (second generation). Young Peoples' Christian conferences were held, providing opportunities for Niseileadership to develop.
Many Japanese farmers achieved a relative amount of economic success by pioneering new developments in the production of fruit, vegetables, garlic, and other produce. However, fear and racism ultimately triumphed. Laws were passed limiting the rights of the Japanese to own or lease land and to become citizens. But this did not deter the tenacious Issei pioneers from working on farmland and producing some of the top-grade fruits and vegetables in the country.
In 1920 a second anti-Japanese Alien Land Law was enacted by the state of California. Before the enactment of this referendum the Rev. Joseph K. Fukushima, of the Fresno Independent Congregational Church, sent an urgent appeal to his "American minister friends. The letter read, in part:
At the polls on November 2nd, you are going to vote on the Initiative Bill No. I entitled Alien Land Law. The passage of this Bill is a great persecutor to the Japanese in California, who were legally admitted to this country, rather than solving the problems.
The measure now before you intends to:
1. Prohibit land ownership by Japanese
2. Prohibit the acquisition of real property by American born Japanese minors, who are American citizens under the guardianship of their parents
3. Prohibit leasing of farm land by Japanese
4. Deprive the Japanese parents of their natural right to be the guardian of their minor sons and daughters owning real property
5. Escheat real property to the state upon certain prima facie presumptions
6. Prohibit the Japanese from owning the shares of stock of corporations which deal with farm land
The measure is so harsh and severe that nothing will be left for the Japanese to live on. This is quite contrary to your high ideal which has been the inspiration for us during the past half century. While this measure persecutes the Japanese in California, it does not check immigration from Japan.
Since the time the first Alien Land Law was enacted in 1913, our Japanese churches of Christ have also suffered. It hindered us even to acquire a piece of land for the place of worship. Do you think it is wise to solve the matter in this way? Can you not give them, who are already here, the opportunity to become American citizens, and do justice for them? We only desire fair treatment equal to others."
Despite Fukushima's eloquent appeal no records could be found as to how the ministers responded. The bill was eventually passed, and the oppression of the Japanese throughout the state of California continued.
Although segregated and isolated, the seven Japanese Congregational churches which were scattered up and down the western region became the gathering place for many Issei and Nisei. The churches provided strength and assurance to a people caught in the middle of a racism that was prevalent in society in general.
On December 7, 1941, the United States responded to Japan's attack on Pearl Harbor with a declaration of war. Within three months President Franklin D. Roosevelt signed Executive Order 9066, authorizing the evacuation and incarceration of more than 70,000 American citizens of Japanese ancestry and more than 40,000 Japanese nationals, most of whom were permanent U.S. residents.
Executive Order 9066 broadly authorized any military commander to exclude any person from any area. Although the Presidential order did not mention any specific group or provide detention, there was an understanding among high officials that the authorization was to be used for the purpose of removing and incarcerating all persons of Japanese ancestry living in the West Coast states. Ten sites were built by the U.S. government for the mass incarceration of more than 120,000 persons.
The hopes and aspirations of the Issei and Nisei were shattered. The Japanese in these camps eventually became wards of the government, guarded by armed soldiers. Fathers were no longer family breadwinners, parents lost control of their children, and families rarely ate meals together. Many were terrified because of the unpredictable future and the hopelessness of the situation and did not expect to come out alive.
Within the Japanese American church community the response of some was a deep sense of bewilderment. In his book, Christian Seed in Western Soil, Harlan Hogue recalls the response of a seminary student:
On the night of Pearl Harbor, we trickled into Benton Hall one by one, the last man getting in from a far distant parish about 11:00 p.m. We all gathered in the tiny chapel in the corner of Benton Hall and prayed together in the candlelight, with closing prayers by our Japanese students.
I think it was the most moving emotional experience of our lives... . A Japanese boy from Fresno, who had played football at Fresno State and was as "Americanized" as any Nisei ... was so deeply wrought up ... that he retired to his room for twenty-four hours and did not come out to eat or attend class. He later became a distinguished chaplain for the famous 442nd Battalion."
That seminary student became the Rev. George Aki. Like other Japanese Congregational ministers, Aki served in ministry in the concentration camps. He first served as a minister at the Tanforan Assembly Center and later at the concentration camp at Topaz, Utah. Many clergy in the Japanese American community for example, the Rev. Joseph K. Fukushima, Rohwer, Arkansas; the Rev. Seizo Abe, Manzanar, California; and the Rev. Kenji Kikuchi, at Poston, Arizona as well as those who represented the Christian and Buddhist traditions and a host of lay leaders, carried their ministry to the camps. Faced with the immediacy of life within the camps,
the clergy, as a rule, were not involved in the affairs of the administration. Those few who took active part in actually serving as interpreters or as members of an important committee were looked upon with suspicion, so by and large the clergy did not extend their hand to matters that dealt directly with the administration. They worked quietly in the local block meetings and allowed the block leaders to express grievances or correct injustices... . There was no noticeable or recorded conference on "suffering" or "injustice" ... from a religious standpoint. Political grievances were expressed through the block manager's council.
The work of the faith community was focused primarily on pastoral matters. In looking back, one might question the lack of a prophetic voice among the Japanese-American clergy.
The white response
Within the white church community questions were raised about the legality and necessity of the evacuation. It quickly became apparent that the evacuation was instead an incarceration. On June 18, 1942, the General Council of the Congregational and Christian Churches of the United States adopted a resolution at its sixth regular meeting in Durham, New Hampshire:
Christian conscience and the long range interests of our nation alike require the facing of the deeper implications of the emergency mass evacuation from our West Coast of some 70,000 American citizens, along with 40,000 resident Japanese. Every time a majority deprives a minority of its civil rights it undermines its own liberties, and the unity and world-wide influence of the nation.
Be it, therefore, resolved:
That while national security justified the evacuation of Japanese residing in vital military areas on the West Coast, we deplore the fact that all persons with any Japanese blood, citizens as well as aliens, were as a group subjected to evacuation without hearings or other means of determining loyalty.
In retrospect, the resolution is remarkable in that it did recognize some of the deeper implications of the action. Unfortunately, its strength was weakened by its reluctance to question the notion that the evacuation/incarceration was necessary because of national security.
In Berkeley, California, others sought to raise a prophetic voice. The Rev. Galen Fischer and Ruth Kingman, both members of the First Congregational Church, were active in the work of the Fair Play Committee. As a former missionary to Japan, Fischer argued that "Americans should differentiate between the actions of the Japanese government and those of Japanese ancestry in this country who were incarcerated on the West Coast." The Fair Play Committee asserted that what was at issue was "the civil rights of U.S. citizens and a need to humanize the situation until it could be invalidated and rescinded." 
The Rev. Vere V. Loper, minister of First Congregational Church in Berkeley, along with Kingman, played a key role in one of the church's major responses to the evacuation. Through a series of conversations with government and church leaders, the Army was informed that the Church Council had voted to make the church facilities available for the registration and evacuation of Japanese Americans from the area and that a number of Protestant churches would be assisting in the work each day. "The initiative came from the church. The formalities were observed, though, so the Army requested." Although the church was clearly seeking to respond to the evacuation with pastoral concern, some serious questions are raised about the church's complicity in undermining the civil rights of Japanese American citizens and residents of Japanese ancestry.
The Church Council's motion that its facilities be offered to the Army passed with one dissenting vote. The dissenter thought the church should not "cooperate with the dirty business." At the same time the Council voted without dissent that they wanted to "see that some courtesies are extended to the evacuees."
Eleanor Breed, church secretary at First Congregational Church, noted in her diary during the church's involvement in registration and evacuation procedures: "It came over me suddenly, and with shock, that the soldiers who have been on guard have been here not to protect us from the Japanese so much as to protect the Japanese against us."
Ambivalence was evident among those who expressed appreciation for the church's hospitality and yet noted, as did Monroe Deutsch, University of California at Berkeley, that "these people who are being evacuated have had no charges against them individually; they are not guilty of misconduct. They are being removed because of fear. Personally, I feel that our country will some day feel ashamed of its conduct in this entire matter."
Others were more adamant in their assessment of the evacuation. Among such people were Enoch and Margaret Dumas. Along with their six-year-old son, the Dumases lived for three years with Japanese Americans in the concentration camp at Amache, Colorado. With Dr. Dumas in charge of the elementary education program, Mrs. Dumas recalls, "We did not approve of the relocation. We thought it was un-American, unconstitutional, unnecessary, and immoral but it was happening and my husband felt that he would like to see that the youngsters got the best possible education while they were there,"
Although other churches, such as the Congregational Church of San Mateo, California, took part in serving as centers for registration and evacuation, the efforts of the First Congregational Church of Berkeley were, ironically, the most comforting and the most disturbing. In a joint publication with the Berkeley Fellowship of Churches, Dr. Loper served as the primary writer of "A Statement to Japanese Friends and Fellow Americans."
"We hope," the statement noted, "we can offer something of value to you in Christian hospitality." Many of the Japanese Americans who were incarcerated remembered with genuine appreciation the hospitality of the church. The statement also noted that "the service you now render to America is the loss, for the duration, of your homes. We rejoice to know that many of you are facing it in the same spirit in which others are facing the possible loss of their sons, for much longer than the duration." One may argue that the inclusion of the remark reflects the historical context of that period. It is, nevertheless, an unfortunate remark. At best, it may have been of comfort to white Americans and at worst it was a callous disregard for the sufferings of an innocent people.
In retrospect it is clear that the white church community made little prophetic effort to resist the evacuation/incarceration. Like the Japanese Americans themselves, they were resigned to accepting the reality of the exile and sought to concentrate on providing pastoral care.
Beyond the camps
By the fall of 1942 indefinite-leave permits were issued to anyone passing the strict government security test. Travel to California, Oregon, and Washington was prohibited. Internees, usually sponsored by host church groups and sympathetic organizations, gradually began their exodus to the world outside the camps.
In January 1943 the U.S. War Department announced that Japanese American volunteers would be accepted for combat duty in Europe. Most of the volunteers came from Hawaii, but there were also thousands who volunteered from within the concentration camps scattered throughout the country. The volunteers were assigned to a segregated Japanese American unit the 442nd Regimental Combat Team. The 442nd became the most decorated American unit, for its size and length of service, to fight in World War II.
In January 1944 the Selective Service System started drafting Japanese American men, even though they were still incarcerated in the camps. More than 33,000 Japanese Americans eventually served in the U.S. armed forces, and many families lost their sons "for much longer than the duration."
By January 1945 the U.S. Supreme Court had declared that the confinement of the Japanese Americans in the camps was a violation of constitutional rights. The dropping of the atom bombs on Hiroshima and Nagasaki brought the war to a close in August 1945, but the last concentration camp was not closed until October 1946 and the last special internment camp, until 1952. Released and free, many Japanese Americans were determined to compensate for their "guilt" of being Japanese in a society of "Americans." Most left and resettled in the Rocky Mountain, Middle Western, and Eastern states. These areas provided opportunities and challenges that were unavailable on the West Coast.
Restrictions prohibiting Japanese Americans from returning to the West Coast states were lifted in July 1945, but the nagging shame of being a "Jap" continued. Assimilation into the larger society nearly became an obsession in the early postwar days. Japanese Americans faced continued discrimination and prejudice.
Despite their quest to be accepted and become part of the larger American society the need for separate ethnic Japanese churches continued. Denominational leaders insisted that segregated Japanese ethnic churches would be unnecessary after the war, because the Issei would be declining in number, and the Nisei and Sansei (third generation) would be assimilating. The existence of ethnic Japanese churches persisted, however.
Japanese American congregationalism
In the weeks and months after the closing of the camps the West Coast Japanese Congregational churches and parsonages were converted into hostels for the homeless returnees and their families. As the Issei and Niseistruggled to find homes and jobs amid hostilities, Japanese Congregational churches struggled to reactivate their ministries. Denominational leaders encouraged integration with the larger existing white churches or the establishment of interdenominational Japanese churches. Many felt that weak, small, and separate denominational churches were not feasible.
At first, the Bay Area Japanese Christian churches in California came together for Sunday worship services. Children were sent to neighboring churches for Sunday schools. By June 1946, however, after realizing that many Japanese Congregational children and adults were not attending Sunday schools and Sunday services, Sycamore Congregational Church broke away from the interdenominational group. The church reestablished itself as an independent Congregational church.
In Fresno the two Japanese churches remained divided. The Methodist Judicatory felt that the Japanese churches should come together under the care of the Methodist church, whereas the Congregational Conference felt the union should be under the Congregational church. An agreement was never reached.
Many Japanese pastors felt that integration into white churches was impossible. Even if it were possible for some Nisei to integrate, the action was unnecessary. "In Fresno, for years and years, the Germans and Armenians had their own churches and prospered." The Japanese could do the same.
In southern California the Montebello Plymouth, Hollywood Independent, San Diego Ocean View, and Los Angeles Union churches reported similar postwar struggles. The Santa Barbara Congregational Church, used during the war by the United Women's group as a hostel for the elderly, resumed its services with a handful of returnees in 1948.
In 1946 the first and only Middle West/East postwar Japanese Congregational church was begun. A church was organized in Chicago, an area where the largest settlement of Japanese Americans was located. At first, the church comprised an all-Issei membership, beginning in the North Side apartment of Otokichi Kushino.
Although Chicago Nisei were visiting predominantly white churches in the area, most were unchurched. Clearly, the Nisei were not ready to conform totally to an all-white church, nor were such churches ready to take in people of another race.
In 1947 the concern for these unchurched Nisei came to the attention of the Chicago Congregational Union, and with the support of the Chicago Missionary Society the Issei-Nisei Congregational Church was established in 1948. The name of the church was later changed to Chicago Christ Church United Church of Christ.
Financial support for all Japanese Congregational churches was provided by the Board for Home Mission's special funds.
The work was subsidized by the Committee for War Victims and Reconstruction for use in the reestablishment of Japanese churches.
With the exception of the Santa Barbara Congregational Church, which was dissolved in 1968, church membership grew. Once again, churches became the focal point for the Issei and Nisei. The Issei had carried the full burden of the churches for many years. During this period they began to relinquish their leadership roles to the Nisei. More Sansei were born, and Sunday schools began to flourish. Junior high and senior high Pilgrim Fellowship groups were organized.
In their pursuit to become "Americanized" during the postwar era, many Japanese joined Christian churches. It was believed that "Christianity not only will develop the Japanese American's character, but also will Americanize it," creating, "a one-world attitude," It was felt that with "Christianization will come integration in its good time."
The United Church of Christ
In 1957 the Congregational Christian Churches united with the Evangelical and Reformed Church to form the United Church of Christ. That was also the year when the housing ordinance that limited people of color including Japanese Americans from moving into the suburbs was lifted. As a result, many Japanese Americans, seeking better living conditions and better education for their children, moved to the suburbs. They continued to return every Sunday, however, to their home churches for worship. Within the United Church of Christ the word Japanese was dropped from the name of almost all the churches, The exception was the Fresno Japanese Congregational United Church of Christ.
Advocacy to integrate with predominantly white churches continued. Denominational leaders pushed integration and neglected the historical legacy of racial discrimination against Japanese Americans. But most of the Japanese Congregational churches remained ethnic Japanese congregations within the United Church of Christ.
In the 1960s the civil rights movement and the development of ethnic studies programs throughout the country gave birth to the emergence of a new generation of Japanese leaders the Sansei. In the following decade theSansei wrestled with issues of their identity as Japanese Americans. The 1970s were wrought with the drive to uncover a buried past.
Within the life of the United Church of Christ new questions were raised. By 1973 two laywomen from Sycamore United Church of Christ, Julia Estrella and Mary Tomita, had begun the groundwork for gathering and organizing leaders of other Pacific Island and Asian American UCC churches. The women encouraged dialogue with denominational leaders. The Pacific and Asian American Ministries of the United Church of Christ (PAAM) was formed in 1974, and in the years since then the three generations of Japanese Americans women and men, youth and adults, clergy and laity have been elected to serve on conference and national committees. By 1983 two Japanese Americans were conference ministers and two, staff members of UCC instrumentalities.
Japanese American UCC churches played an important role in raising the consciousness of contemporary Americans about the injustice done to Japanese American citizens during World War II. After President Jimmy Carter signed Public Law 96 317, creating a Commission on Wartime Relocation and Internment of Civilians Act, the Board of Missions of Sycamore United Church of Christ, El Cerrito, California, identified redress/reparations as one of its major emphases for 1980. Motivated by theological and biblical reflections on justice, wrongdoing, and repentance, the Board sought to educate clergy and laity within the United Church of Christ on the work of the Commission. Its mandate was to hear from those affected by Executive Order 9066. the 1942 Presidential proclamation that authorized the incarceration of more than 120,000 Japanese Americans. The Commission was charged with determining whether wartime imprisonment of civilians was just and, if not, what Congress should do to compensate those who were incarcerated.
On January 6, 1981, a resolution was adopted by the Church Council of Sycamore Church. The resolution included support for monetary compensation as well as the concern for the education of the community and church persons with regard to redress/reparations. By May 16, 1981, the resolution was presented to and adopted by the Northern California Conference of the United Church of Christ.
Two months later the resolution was presented to delegates at the Thirteenth General Synod of the United Church of Christ, in Rochester, New York. After some discussion the resolution strengthened by action taken in a working committee was adopted by an overwhelming majority.
As a result of the General Synod action the United Church of Christ began to move forward in its efforts to provide testimony at scheduled public hearings of the Commission. In subsequent hearings Miya Okawara, Chairperson of the Board of Missions at Sycamore Congregational Church, testified in San Francisco; Yvonne Delk, Executive Director of the Office for Church in Society, and Garry Oniki, Associate Executive Director of the Community Renewal Society of Chicago, testified in Chicago; and Howard Spragg, Executive Vice President of the United Church Board for Homeland Ministries, testified in New York.
In its report, Personal Justice Denied, released in June 1983, the Commission recognized the evacuation/incarceration as a "grave injustice" and conceded that there was "no military justification for the exclusion of Japanese Americans from the West Coast." Throughout the duration of the Commission's work the United Church of Christ, through its various agencies and instrumentalities, was clear in its support for redress! reparations.
Sho-Chiku-Bai is a phrase often used by children and adults in the Japanese community. Sho is the Japanese word for pine; chiku, the word for bamboo; and bai, the word for plum blossom.
The Issei, like the pine, demonstrated their remarkable strength during the early years of migration and settlement. Prevented from becoming American citizens and unable legally to own land, the issei survived a history steeped in rejection, antagonism, and racism.
The Nisei, like the bamboo, showed their amazing durability. Uprooted and with their lives disrupted, the nisei survived the tragic years of incarceration during World War II in ten concentration camps scattered throughout the United States.
The Sansei, like the plum blossom, signal the beginning of something new. Heirs to the struggle of the Issei and Nisei, the Sansei have brought new strength and vitality to the life of the community.
The pine symbolizes strength; the bamboo, durability; and the plum blossom, newness. In one sense to speak of sho-chiku-bai is to speak of the three generations that make up the Japanese American presence within the United Church of Christ.
Clifford Alika is the Executive Secretary of the Pacific and Asian American Center for Theology and Strategies, Berkeley, California. He is also an assistant for the Racial Ethnic Ministries, Golden Gate Mission Area, Synod of the Pacific, Presbyterian Church (USA), El Cerrito, California. Miya Okawara is a member of the Sycamore United Church of Christ, El Cerrito, California. She is a member of the Pacific/Asian-American Ministries and is on the staff of the Northern California Conference, UCC.
1. Jerome Dean Davis, A Sketch in the Life of Rev. Joseph Hardy Neesima (Kyoto, Japan: Doshisha University, 1890). Also see Gary Otis, A History of Christianity in Japan (Japan: Charles E. Tuttle, Co., 1976), pp. 114-18.
2. Genkichi Imaizumi, Miyamo, Konichi and His Times, trans. the Rev. Sumio Koga (Japan: Mikuni Press, 1940).
4. Sumia Koga, A Centennial Legacy: History of the Japanese Christian Mission in North America (Chicago: Nobart Publishing, 1977), pp. 10-23, 36 37, 66, 192, and 299.
6. Ibid. It is important to note that these churches represent the history of Japanese American Congregationalists outside of Hawaii. For this book it was necessary to limit the scope of this history primarily to the West Coast states.
7. Correspondence from Hiro Katayama to Harley H. Gill, April 8, 1949.
8. The History of Sycamore Church: 1904 1974 Seventh Anniversary Year (El Cerrito, CA: Church History Committee, November 1974).
10. Sohei Kowata, 85th Anniversary of Protestant Work Amongst Japanese in North America (Japan, n.d.), pp. 7 22, 54, 56, 137, and 146.
12. Roy Sano, "A Neglected Past: In Celebration of the 1977 Centennial Challenge." Available through PACTS, 1798 Scenic Avenue, Berkeley, CA 94709.
13. First Japanese Congregational Church: 1907 1957 Fifteenth Anniversary (Japanese Congregational Church of San Diego, 1957).
14. Bill Hosokawa, Nisei: The Quiet Americans (New York: William Morrow Co., 1969). pp. 114-32.
15. PAAM Newsletter, c/a 20 Woodside Avenue, San Francisco, CA 94127.
16. The Japanese Incarceration: A Case for Redress, 3d ed. (The National Committee for Redress, Japanese American Citizens League, May 1980).
17. Harlan Hague, Christian Seed in Western Soil (Berkeley, CA: Pacific School of Religion, 1965), p. 124.
18. Lester Suzuki, Ministry in the Assembly and Relocation Centers of World War II(Berkeley, CA: Yardbird Publishing Co., 1979), pp. 329-30.
19. Minutes, Sixth General Council of the Congregational and Christian Churches of the United States, Durham, NH, June 18, 1942; item #44.
20. Eleanor Breed, "War Comes to the Church Door: Diary of a Church Secretary in Berkeley, California, April 20 May 1, 1942."
21. Ibid., p. 89.
22. In ibid.
23. Margaret Dumas, "Reflections on Life in the Camps" (San Francisco: Northern California Conference, UCC, May 6, 1982).
24. "A Statement to Japanese Friends and Fellow Americans" (Berkeley, CA: Berkeley Fellowship of Churches and First Congregational Church of Berkeley, April 14, 1942).
26. Sycamore Congregational Church 75th Anniversary.
27. Joseph K. Fukushima, "Report of Findings of Fresno Congregational Church" (N.D.).
28. Le Roy E. Eide, "Congregational Church of San Mateo, UCC" (n.d.). Information on other churches was not available. Some references were made to Independent Congregational Church, Oakland and the Japanese Congregational Church, Fresno in minutes of the Executive Committee of the Board of Directors of the Northern California Congregational Conference (March 10, 1942; May 2, 1942; May 25, 1942; and September 14, 1943).
29. Koga, op. cit., p. 299.
Written by Barbara Brown Zikmund and Sally A. Dries
Feminist historians have noted that the ways in which events and trends are grouped in popular history relies on male experience and often fails to reflect the impact that the same events have on women's development. Hence in American history, materials are grouped into the pre-Revolutionary War period, and antebellum period (before the Civil War), and the post-World War II period. History becomes a series of periods between wars. And wars are nothing but disruptive and destructive interludes between those periods.
Recent research, however, is pointing out the importance of war in the history of women. It now appears that wars are periods of significant advances for women. During wars the regular patterns of family and social life are disrupted. Men go off to battle and women are left to take on many new responsibilities. Instead of being periods of decline and interruption, for women, wartime provides advancement and opportunity. It is no accident, therefore, that the organizational foundations for many of the women's boards ~nd societies in American church life were laid during the years surrounding the Civil War.
One woman noted that the Civil War "had much to do with breaking up the crust of public opinion" against independent organizations for women.
In the country's hour of desperate need it had welcomed women into the camp hospital. They had gone to the front in some cases with their husbands, and lived intents, serving the wounded, or later been with their husbands at the front during the reconstruction period. They had prepared bandages at home and stepped out from the routine of homemaking to wider interests and experiences. So now, when the war was over they were ready to go on to new and vaster fields of opportunity. 
But it was not easy. Patterns of female subordination and auxiliary organizations pervaded the first half of the nineteenth century. Such women as Catherine Beecher had argued eloquently that heaven appointed women to a "subordinate station." Woman's mode of gaining influence in the world was not any less important, but her "exercising of power should be altogether different and peculiar. . . . Woman is to win every thing by peace and love; by making herself so much respected and loved, that to yield to her opinions and to gratify her wishes, will be the free-will offering of the heart." And it was all to be accomplished in the domestic and social circle.
This attitude had been deeply internalized by many churchwomen. So much so that historians can document a "feminization" of the churches during the first half of the nineteenth century. Women, who made up the bulk of the laity in the churches, cultivated an interpretation of Christ that emphasized meekness, love, humility, and forgiveness. The prestige of the clergy declined, and popular religion focused on activities that were a natural extension of the role of wife and mother 
Women who wanted to organize independent clubs, boards, or societies, especially in the churches, were not encouraged. Many years later an active churchwoman remembered:
It is difficult in these days to realize how much opposition existed toward any such independent organization of women. Probably it would have been impossible because of this general attitude of mind to have undertaken any common effort earlier than this . It was not supposed that women were capable of doing such work outside the home. The idea of their conducting a business, keeping books, or carrying on the work of a large organization was unheard of. 
Many mid-nineteenth-century Christians found it difficult to overcome their conviction that it was improper for a woman to offer prayer in public or to stand on a platform and preside over a meeting where men were present. After the Civil War, however, these attitudes began to change.
By the end of the century, women in most of the denominations that eventually came together to form the United Church of Christ had organized significant i ndependent women's boards and societies which were totally managed and supported by women. How did this come about?
Early Missionary Organizations
In 1800 Mary Webb became personally concerned about the mission outreach of American Christians. She gathered together some Congregational and Baptist women to found the Boston Female Society for Missionary Purposes. Soon thereafter women in many places formed what were known as "female cent societies" to raise money for mission. The idea was that any woman could save one cent a week if she denied herself some little thing. Building on the parable of the widow's mite, churchwomen believed that their small contributions could make a big difference. And from this beginning a pattern of "auxiliary mission societies" was established.
When four young college students responded to the rising global consciousness of American churches to found the American Board of Commissioners for Foreign Missions (ABCFM), in 1810, the women cooperated. The American Board, as it came to be called, was the major ecumenical missionary society of mainline Protestantism until the mid-nineteenth century. It channeled the monies of the "female societies" and received sizable bequests and legacies from committed Christian women. By 1839 the Board's annual report showed that approximately 680 local "ladies' associations" were at work collecting funds for foreign missions. 
In the early days the American Board thought that single women should not be sent out as missionaries. Only if a woman was married could she be commissioned as a full-fledged missionary. In time this pattern changed. Letters from the missionaries' wives raised the awareness of the Board about "the degradation and deprivations of native women and girls in non-Christian cultures." Public opinion came to realize that only single women, free from the obligations of home and family, could respond to the need. The entire mission enterprise was at stake, because women were a "great hindrance to the conversion of men." 
An ABCFM missionary from China, the Rev. David Abeel, was eventually convinced that the slow progress of mission work in China was largely owing to the lack of work among women. Abeel argued that "more than half of the women of the world were held in Oriental seclusion. They were unwelcomed at birth, married in childhood to men they had never seen, and shut away from all possible teaching except that of their husbands or of other women." He obtained permission to come home. After stopping in London, where his appeal helped to organize the Society for Promoting Female Education in the East, he made his plea for women's work among American women. The results were limited, but the record shows that the First Congregational Church of Rockford, Illinois, founded a local women's missionary society in 1838. Almost thirty years later, in 1861, females of six denominations organized the Women's Union Missionary Society in New York. 
Not until after the Civil War did the argument for women's work and the organizational climate for independent women's societies and boards in many denominations lead to the formation of separate mission boards for women. From that time on women's work in American churches had new vitality and life.
Independent Congregational Woman's Boards
In 1868 a Mrs. Bowker, of Charlestown, Massachusetts, developed a plan to encourage women in the missionary endeavor. She called a meeting of women to hear statements by returned missionaries regarding the "degradation and wretchedness of heathen women." Under her guidance two committees were formed to write a constitution and to consult with representatives of the American Board. The Board believed that a woman's society could "co-operate with theirs, availing itself of their long experience, and avoiding at the same time the perplexing details incident to an independent organization." On the surface it sounded like another auxiliary, but the result came to involve women quite differently in the mission enterprise.
Early reports of the Woman's Board of Missions (WBM) emphasized the indirect power of Christian women.
Under Paganism, woman is a cipher. Hence the labor of Christian women, both in schools and visitations, assumes in the minds of heathen men a humble character. It neither stirs pride nor gives occasion for alarm; and the benevolence that prompts it disarms opposition. Our work is among the women; to teach them that they are of importance and interest to Jesus, if not recognized by their own households - that they have souls, and that there is a Saviour and a heaven for them. This wonderful news, once received and believed, spreads with lightning-like rapidity from one to another, arousing an eager desire for knowledge. Christ, accepted, brings a gentle refinement that unconsciously ennobles the recipient; and the men, too, are blest, before they have thought to recognize the cause.
Within a year of the founding of the WBM in Boston a similar organization took root in the Middle West. Late in 1868 the secretary of the ABCFM spoke to a group of Chicago women and shared his enthusiasm for woman's boards. "The question may be asked," he said, "Why not act directly through the American Board?" The reply was that women could be brought into more immediate, closer personal relations to the work by taking on themselves a part and by entering into correspondence with the missionary women in the field. "Ladies will write to each other as they will not write to me, do the best I can to win their confidence. . . . The vivacity, the touching incidents, the free, hearty expression of their thoughts and feelings, joys and sorrows, they reserve for their own sex." The women were convinced and the Woman's Board of Missions of the Interior (WBMI), with headquarters in Chicago, came into being. 
Congregational connections to the growing frontier settlements of the West and of the Pacific Islands led to the founding of two more women's boards within five years. In 1871 the Woman's Board of Missions for the Pacific Islands (WBMPI) was organized in Hawaii by a female missionary on furlough from Micronesia. In 1873 a small group of Congregational women met in Santa Cruz, California, to mobilize women's resources throughout the western states and territories in a Woman's Board of Missions for the Pacific (WBMP). Although the boards back east objected to these organizations, because they were "so far from the centers of civilization," the California women argued that this was exactly the reason they needed to be an independent board. Furthermore, they were "the natural gateway to Japan, China, the myriad islands of the seas and the infant missions of Mexico." 
Early on all the woman's boards adopted some important principles that shaped their work: First, they existed primarily to serve the needs of women. They supported women missionaries in the field who were single and encouraged the employment of competent, native "Bible women." Second, they sought funds in such a way so as not to diminish contributions to the American Board. They made it a policy, however, to raise money one year and spend it the next year. This way they always knew the limits of their resources. Third, their support was personal. Branches were encouraged to "adopt" specific missionaries and to "pledge" to specific projects. Fourth, they did everything in their power to keep administrative overhead low, relying on "unpaid, freely given labor." 
In the fifty to sixty years of their independent work three of these women's boards (WUM, WBMI, and WBMP) contributed over 20 percent of the total receipts of the American Board. In 1927 these three woman's boards were reunited with the American Board and have continued as part of the United Church Board for World Ministries since the formation of the United Church of Christ. The WBMPI continues its independent existence in close relationship with the Hawaii Conference of the United Church of Christ. The Christian denomination had its origins in the American zeal to overcome past divisions and organizations and get back to the basics. Christians were in New England, North Carolina, and Virginia and on the Appalachian frontier well before 1800, but they were reluctant to organize. One historian wrote:
Remember that many years passed before the Christians pretended to organize like other denominations, and then ensued a period when energy was largely absorbed with church building and controversy over sectarian, theological, and metaphysical subjects. Combatting error was deemed almost paramount to declaring the truth. 
The Christians did eventually organize and embark on enterprises to share the truth.
Regional mission societies for "home" work were operating by the 1820s to help organize new churches, but not until 1854 was a national Board of Home and Foreign Missions elected and not until after the Civil War did the denomination have a national missionary department with a full-time secretary. 
This delay in organizing did not prevent women from becoming involved in the leadership of Christian churches. Women preachers and evangelists were an important chapter in the early history of the Christian denomination. Also, records of local women's organizations for mission in New York and Michigan during the 1850s have been found. Perhaps the lack of a national denominational organization actually helped the cause of women, because there were few structures through which to formalize masculine control.
Before long, however, men and women alike were advocating a "woman's board." And in 1886, at the quadrennial session of the American Christian Convention, held at New Bedford, Massachusetts, the Woman's Board for Foreign Missions was elected. Four years later, in 1890, at Marion, Indiana, the women of the Convention organized a Woman's Board for Home Missions. 
What these Boards, together with the Conference Boards and local societies with their constituents, have done for the missionary interests of our denomination would fill a volume.... Suffice it to say that they have not worked to "be seen of men," but "He who seeth in secret" will reward them openly. 
When the Congregational Churches and the Christian Churches came together in 1931 to form the Congregational Christian Churches, the women's boards of the Christian Churches became part of the world and home mission boards of the new denomination. Together with their Congregational sisters, Christian women were guaranteed one-third female representation on the governing boards of these significant structures for mission and outreach.
Woman's Missionary Society of the General Synod (Reformed)
The first missionary society in the Reformed Church in the United States was created in 1826 by the Synod of Frederick, Maryland. An auxiliary Female Missionary Society apparently came into being at the same time, but its activities were strictly local. In 1838, when the Synod organized a foreign board it decided to carry out its work through the same interdenominational American Board that served the Congregationalists. The arrangement was a happy one. German Reformed money and missionaries worked through the American Board for twenty-five years.
After the Civil War, however, in 1866, the Reformed Church in the United States decided to seek its own mission field and establish an independent mission board. In 1873 a Board of Foreign Missions was organized, with special commitments to sponsor mission work in Japan. 
The involvement of women in these developments was minimal. Women in the German Reformed churches were "at that time completely unorganized, and we might say completely uninterested." The records show, however, that in 1869 a Rev. S.B. Yockey made an appeal to the Ohio Synod that the church should organize women for missions. This appeal was the beginning, although the suggestion did not "take root in the extremely conservative soil of our Reformed denomination." 
Women's work in the Reformed Church eventually took shape. Much of its strength resulted from the tireless work of Samuel Yockey's wife, Elvira Beilhartz Yockey. Elvira Yockey was raised a Methodist, but on her marriage she embraced the Reformed tradition. She became convinced that women had a special responsibility for mission and could not understand how the church could revolve around Christ and yet have so little zeal in carrying out Christ's final command to share the faith.
Reformed women had served the churches through "aid societies," whose chief aim was to raise money to help their own congregations. Contributions to mission were "incidental." Looking back many years later Elvira Yockey wrote: "Women's Missionary Societies as they now exist whose exclusive aim was to work for missions, not only in raising money, but in creating sentiment, in educating and training the women and children along the lines of missionary activity, were unknown." She wanted her church to follow the example of women in other denominations and organize for mission. She wanted to release the energies of women for the gospel. 
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. 
But the idea of a woman's society had little favor among the older members of the congregation. Elvira Yockey continued to promote the idea in her husband's church. Frequent mention from the pulpit and in "social intercourse" of the benefits that other denominations were deriving from woman's work in missionary societies brought about a gradual change in sentiment. Finally, in 1877, the Woman's Missionary Society of the First Reformed Church of Xenia, Ohio, came into being. It was the beginning. 
Elvira Yockey wrote many letters and encouraged other churches to found societies. "There were no precedents to follow, no model constitutions, no prepared programs or books of study.... The presidents were compelled to do almost all the work, not because our women were unwilling, but because they were timid and untrained,"(28) In 1883 the first public recognition of women's work was made by the Pittsburgh Synod, and in 1887 the Woman's Missionary Society of the General Synod was organized at Akron, Ohio.  By the second triennial meeting of the Society,
many who had opposed or failed to encourage the movement became convinced that the work was for and from God. The unwomanly aggressiveness which some feared was entirely absent. There was no spirit of self seeking, no effort to adopt masculine methods, or usurp masculine prerogative, but only an intensely earnest desire to have some part in the evangelization of the world. This earnestness, as is usually the case in the best type of womanhood, went hand in hand with a persistence that admitted no denial. 
From these beginnings the national society came to publish The Woman's Journal and by 1914 to establish a national Philadelphia office. In 1923 the Woman's Missionary Society of the General Synod supported three full-time staff members.  As the Society approached its fiftieth anniversary, in 1937, conversations commenced with the women of the Evangelical Synod of North America. Soon thereafter, in 1939, the Woman's Missionary Society of the General Synod of the Reformed Church in the United States and the Evangelical Women's Union of the Evangelical Synod of North America formed the Women's Guild of the Evangelical and Reformed Church. 
Evangelical Women's Union
During the years when Congregational, Christian, and Reformed women were creating national organizations for women, women in German Evangelical churches were preoccupied with the local needs of their congregations. This preoccupation is understandable, considering the fact that Evangelical churches were the last of the four denominations that merged to form the United Church of Christ to organize nationally. In the late nineteenth century many German immigrants were still tied to their European roots and slow to develop an American ecclesiastical loyalty. The Evangelical Synod of North America did not come into being until 1877. Therefore, that a national organization for Evangelical women was not created until 1921 was not surprising.
Once again, wartime experience—this time World War I—prompted women to seek more independence and gave them confidence in their abilities. One woman wrote:
"Every cloud has a silver lining," says the optimist and our "silver lining" lay hidden in the black cloud of the world war. In those days organized effort was a necessity. Community, fraternal and church organizations found a common cause and vied in ardor and zeal. Our constituency [Evangelical women] did its part. Red Cross reports showed Evangelical women in the front ranks. That was therefore the psychological moment.... [Women] saw the opportunity and seized it by sending a plea to the General Conference, convening in the city of Pittsburgh, September, 1917, asking them to federate the Evangelical womanhood. Statistics of the Red Cross Society showed that the organized women of our church could be made a power. 
A convention was called at Cincinnati, Ohio, June 29-30, 1921, and the National Union of Evangelical Women was born. The Union did not limit its membership or the types of activities it supported. It "chose to include ALL women's societies within the Church and to incorporate ALL branches of the denomination in its program."  Yet the organization of a national union was a radical step in the eyes of some.
In the Evangelical Year-Book for 1923 a seven-page article appeared entitled "The Call of the Church to Her Women," which defended the legitimacy of women's work in the church. The author admitted that the new organization was an innovation, but the church does not need to fear innovation when it "can be shown to square with reason and conscience and the Word of God." The call of the church to these women had in "back of it the whole age-old force of religious tradition from the very beginnings of the human race." After spelling out the power of these traditions the article closed with conviction.
It is not only lawful for her [the church] to call upon her army of devoted and earnest women to render what service they are able to perform, it is her sacred duty to do so, and to organize them so that they may be able to do the work to which they are best suited in the most effective manner. 
Evangelical women had always been loyal in assuming responsibilities and meeting the needs of the local church. Now they were invited to move beyond home and congregation to support programs for the Synod and for the "Kingdom-at-large." In so doing they would become acquainted with one another and better understand the program of their denomination. 
The organization was a success. In 1923 the name was changed to the Evangelical Women's Union. Soon thereafter the Board of Directors began issuing a "Monthly Program," with topics and suggested activities for women's groups. As the years went by the programs of the Union affected the lives of women in many ways. By 1936 its work was carried out through six departments: education, devotional life, missionary education, stewardship (including the thank offering), social welfare, and citizenship. It was an impressive record. 
Once the Evangelical and Reformed Church had been consummated the Evangelical women moved with confidence toward merger with their Reformed sisters. They believed that the Evangelical Women's Union had "proven herself a faithful and fruitful 'Handmaid' of the Church, locally and inter-denominationally." In the coming merger they prayed that it would continue to be a blessing. 
The Success of Women's Work for Women
The development of these independent women's mission boards did three things for women and the churches: (1) It transformed the mission consciousness of the churches, (2) it improved the situation of the women involved, and (3) it created a climate that supported the advancement of women and the ecumenical movement. The personal involvement of women in the mission movement was its great strength. The women demonstrated repeatedly "the power of small offerings frequently collected from large numbers of contributors." Whereas the general mission boards asked for large contributions, "the women asked for two cents per week—asked it from door to door; devised mite boxes, formed small local circles, held frequent meetings, looked after children, old women, poor people, hand-picked their own fruit, and astonished the world with their success." 
Furthermore, the women developed a new style of missionary literature. Historically, missionary literature had consisted of annual reports, anniversary sermons, and missionary biographies. In contrast, the women prepared low-cost materials that appealed to women and children. They overwhelmed the missionary ignorance of the churches with leaflets, stories, poems, and summaries that could be bought for a few cents or even given away. "These light troops could penetrate where the more ponderous forces never would be moved, and so began the great popularization of missions." 
The active and personal involvement of women in this work not only assisted the mission cause but also enriched the women themselves, "These women could never have learned so much had they merely turned their money over to others to administer." Rather they took on heavy responsibilities and the necessity for decision and initiative. They were "in touch with great things, they saw and knew the women missionaries going out to the field, they became their personal friends, they were aware of international problems and movements." Their organizations became training schools for thousands of women throughout the land. 
An argument can be made that the women's mission boards were an important step in the secular movement to expand woman's role in American society and to push American Protestants into the ecumenical movement. Women's organizations for missions were the first women's clubs specifically to send out help to other women. This experience built networks of support and raised consciousness about women's problems. As the years went by simple mission piety changed to feminist consciousness, Words like foreign and heathen disappeared from the annual reports. The word ladies was changed to women. Women placed increasing emphasis on cooperation, internationalism, interdenominationalism, and unification.
In 1888 women from the United States and Canada joined with British women to create the first international ecumenical missionary agency intended to be universal in scope-the World's Missionary Committee of Christian Women. Despite strong denominational pressures to organize separately the women "kept their sense of solidarity and conversed, discussed, corresponded, and acted together." Working through ecumenical councils, federations, and committees they invited all Christians to pray together and share responsibility for the work of the church. They were extremely successful. The Sunday School Union, the World Day of Prayer, the Young Women's Christian Association, the Cooperating Committee for Women's Christian Colleges in Foreign Fields, the Women's Christian Temperance Union, the Committee on Christian Literature for Women and Children in Mission Fields, and Church Women United are only a few of the ecumenical ventures that grew out of these independent missionary organizations for women. 
Women's work and woman's boards are a unique chapter in the history of women and the United Church of Christ.
Barbara Brown Zikmund was president of Hartford Seminary in Connecticut. She is a member of the UCC Historical Council. Sally A. Dries is the pastor of Salem UCC, Shamokin, Pennsylvania. She was formerly Director of the Ecumenical Women's Center, Chicago.
1. Grace T. Davis, Neighbors in Christ: Fifty-Eight Years of World Service by the Woman's Board of Missions of the Interior (Chicago: James Watson and Co., 1926), p. 7.
2. Catherine Beecher, An Essay on Slavery and Abolitionism with reference to the Duty of American Females (Philadelphia: Henry Perkins, 1837), pp. 99-103, quoted in Rosemary Radford Ruether and Rosemary Skinner Keller, eds., Women in Religion in America: The Nineteenth Century, vol. 1 (San Francisco: Harper & Row, 1981], p. 311.
3. See Barbara Welter, "The Feminization of American Religion, 1800-1860" in Dimity Convictions (Athens, Ohio: Ohio University Press, 1976), p. 91, and Ann Douglas, The Feminization of American Culture (New York: Knopf, 1977).
4. Davis, op. cit., p. 6.
5, R. Pierce Beaver, American Protestant Women in World Mission: A History of the First Feminist Movement in North America, rev. ed. (Grand Rapids, MI: William B. Eerdmans Publishing Co., 1968), pp. 14-16.
6. Fred Field Goodsell, You Shall Be My Witnesses (Boston: American Board of Commissioners for Foreign Missions, 1959], pp. 154-55. See also William E. Strong, The Story of the American Board (New York: Pilgrim Press, 1910).
7. Goodsell, op. cit., pp. 156-57.
8. Grace T. Davis, "History of Congregational Women's Societies" in Matthew Spinka, ed., A History of Illinois Congregational and Christian Churches (Chicago: Congregational and Christian Conference of Illinois, 1944), pp. 208-9.
9. First Annual Report of the Woman's Board of Missions: Presented at Its Annual Meeting in the Mount Vernon Church, Boston, January 5, 1869 (Boston: George C. Rand and Avery, 1869), pp. 4-5.
10. Third Annual Report of the Woman's Board of Missions: Presented at Its Annual Meeting in the Mount Vernon Church, Boston, January 3,1871 (Boston: Rand, Avery and Frye, 1871), p. 9.
11. Davis, Neighbors in Christ, op. cit., p. 9.
12. Albertine Loomis, To All People: A History of the Hawaii Conference of the United Church of Christ (Kingsport, TN: Kingsport Press, 1970), pp. 380-81.
13. History of Fifty Years: Woman's Board of Missions for the Pacific and Program of Jubilee Meetings (San Francisco: n. p., 1923], pp. 11-12.
14. Goodsell, op. cit., pp. 161-64.
15. Ibid., pp. 167-73.
16. Milo True Morrill, A History of the Christian Denomination in America: 1794-1911 (Dayton, OH: Christian Publishing Association, 1912), p. 246.
17. Ibid., p. 251.
18. John Franklin Burnett, Early Women of the Christian Church: Heroines All, Booklet Six (Dayton, OH: Christian Publishing Association, N.D.). See also Barbara Brown Zikmund, "Abigail Roberts: 'Female Laborer' in the Christian Churches," Historical Intelligencer 2, no. 1 (Fall 1982): 3-9.
19. Alice V. Morrill, "Our Women's Work" in J. Pressley Barrett, ed., The Centennial of Religous Journalism, 2d ed. (Dayton, OH: Christian Publishing Association, 1908), pp. 509-10.
20. Ibid., p. 510.
21. E. S. Yockey, Historical Sketch of the Origin and Growth of the Woman's Missionary Societies of the Reformed Church (Alliance, OH: The Women's Journal, 1898), p. 5.
22. Elizabeth T. Flynn, "Historical Sketch," The Outlook of Missions 13(May 1921):p. 230.
24. Yockey, op. cit., p. 4.
25. Ibid., p. 7.
28. Flynn, op. cit., p. 231.
29. Yockey, op. cit., pp. 8-9.
30. Ibid., pp. 17-18.
31. "The Woman's Missionary Society of General Synod," The Messenger, June 17, 1937, pp. 8-9.
32. Mrs. V. J. Bartell, "Highlights of the Merger Convention: The Ceremony of Merger"(mimeographed, n.p., N.D.).
33. Mrs. A. A. Sotier, The First Ten Years (n.p.: 1931), p. 2.
34. H. L. Streich, "For a Larger Service: Beginnings of the Organization" in Mrs. Hugo Schuessler, ed., Beginnings of the Evangelical Women's Union compiled for the Fifteenth Anniversary (St. Louis: Evangelical Women's Union, 1936), p. 6.
35. "The Call of the Church to Her Women," Evangelical Yearbook 1923, pp. 22-28.
36. Mrs. F. A. Keck, "Beginnings Reviewed by the First President," in Schuessler, op. cit., p. 4.
37. Streich, op. cit., p. 6.
38. Ibid., p. 8.
39. Helen Barrett Montgomery, Western Women in Eastern Lands (New York: Macmillan, 1914), p. 38.
40. Ibid., p. 39.
41. Davis, "History of Congregational Women's Societies," op. cit., p. 222.
42. Beaver, op. cit., pp. 145-50, and Davis, Neighbors in Christ, op. cit., pp. 200-5. See also Mrs. Fred S. Bennett et al., The Emergence of Interdenominational Organizations Among Protestant Church Women (New York: United Council of Church Women, 1944), and Gladys G. Calkins, Follow These Women: Church Women in the Ecumenical Movement (New York: National Council of Churches of Christ, U.S.A., 1961).
Written by The Rt. Rev. John Butosi
A Conference in the United Church of Christ is determined by its geographical boundaries—almost. The exception is the acting conference that is not even named a conference: the Calvin Synod. It is made up of Hungarian churches from Connecticut to Illinois, with most concentrated in Connecticut, New York, New Jersey, Pennsylvania, Ohio, Michigan and Illinois. These churches were originally part of the Hungarian Reformed Church. Later they joined the Reformed Church in the United States, and when the merged Evangelical and Reformed Church united with the Congregational Christian Churches to form the United Church of Christ, these Hungarian churches became part of the Calvin Synod. The history of these churches in American life is unique.
Hungarian emigration patterns
The Reformed Church in Hungary had a glorious past. The Protestant Reformation swept the country rapidly and early. By the end of the sixteenth century, Hungary was 90 percent Protestant, mainly Calvinist in theology and forms of worship. The Counter-Reformation, led by Jesuits and enforced by the Habsburg monarchy and the Hungarian nobility, recovered control for the Roman Catholic Church. More than four hundred Protestant pastors and teachers were imprisoned and tortured until they recanted. Only forty-one refused. These were marched to the Adriatic Sea and sold as galley slaves. From this life of horror they were finally ransomed through the intervention of Holland and Switzerland and given political asylum in those countries. The heroic witness of these pastors and teachers is commemorated in the "Hymn of the Hungarian Galley Slaves," found in all four hymnals currently in use in UCC congregations under the title "Lift Thy Head, O Zion, Weeping." 
Political and religious repression continued for almost two hundred years more, until World War I, when Hungary was finally separated from the Hapsburg monarchy. Out of this historic struggle for religious freedom in Hungary the Hungarian Reformed faith came to the United States. Political, social, and religious struggles continued into the twentieth century.
There were five waves of Hungarian emigration to America:
1. The first wave started after the collapse of the Hungarian Revolution, in 1849. In terms of numbers, this emigration was insignificant. 
2. The second wave was different. Immediately after the abolition of serfdom, before the depression of the 1870s, the rural-agrarian, landless proletariat found easy employment in Hungary. However, after 1870 the number of emigrants rose quickly. From 1850 to 1920 it is estimated that between 2,500,000 and 3,000,000 people left Hungary. Many came to the United States. 
3. After World War I, Hungary tightened its emigration policy. As the state was consolidated, without minorities of significant size, the goal was to increase the population, and therefore the number of taxpayers, and to augment the state?s military force. From this viewpoint, emigration was a loss, and every emigrant was regarded as a traitor to the fatherland.
Also of significance is the fact that after World War I the United States shut the open door before the immigrants. A quota of only 473 was allotted to Hungary in the first quota law, and 865 on the basis of national origin. As a result of these rigid laws, both in Hungary and in the United States, the upper class and the Jews were represented above their proportion after World War I among the Hungarian immigrants to the United States. Imre de Josika-Herczeg calls this third wave of emigration ?one of artists and professional people.? 
4. During and after World War II (1941-50) more than one million people were forced, in one way or another, to leave Hungary.  Not counting those who perished in concentration or forced labor camps, or who returned to Hungary, or who renounced their Hungarian ethnic affiliation, the total of Hungarian Displaced Persons could not be estimated as more than 120,000 persons. The United States received a fair share of those who constituted a new type of Hungarian immigrant. These people, in contrast to other immigrants, did not leave the old country of their own free will; they had not intended to emigrate. They were ?forced emigrants,? ?refugees in spite of themselves,? who were put on the move mostly by political forces. As a group, they were less homogeneous than the previous waves. They came from all walks of life, and many nationalities, creeds, political confessions, and social classes were represented among them.
5. After the revolt of 1956 the most recent wave of Hungarian emigration left the country and was dispersed all over the world. Their number is estimated at 193,973 persons, of whom 35,705 arrived in the United States before September 30, 1957. 
Thus the five waves of Hungarian emigration, which reached U.S. shores after the abolition of serfdom in Hungary (1848), were (a) the so-called Kossuth emigration, which was politically motivated (1850?75); (b) the emigration of peasants for economic and social reasons (1876?1920); (c) the emigration of Jews and professionals between the two wars (1921?41); (d) the immigration of the so-called Displaced Persons during and after World War II (1941?50); and (e) the refugees of the 1956 revolt.
Reformed church life in America
About one fourth of the population of Hungary and about one fourth of the Hungarian immigrants to the United States were adherents of the Reformed faith. Early attempts to organize Reformed churches, however, were unsuccessful.
The first Hungarian Reformed Church service in the United States was conducted on April 13, 1852, by Gedeon Acs, chaplain to Louis Kossuth, hero of Hungary?s War of Independence against Austria in 1848. When Kossuth was brought to the United States on a U.S. warship and addressed both Houses of Congress, he was welcomed as a great freedom fighter. Enthusiastic women, organized by Mary Day of New York City, provided enough money to pay for this early "international" ministry, but with Kossuth?s departure Acs was forced to discontinue his work, and in 1860 he himself returned to Hungary. 
In 1881 Francis Kecskemethy, with the aid of the New York Presbytery (Presbyterian Church in the United States of America), started Hungarian Reformed services in New York City, but his work gradually diminished to such an extent that he too returned to Hungary. Nevertheless, Kecskemethy?s undertaking showed that the Presbyterian Church in the USA was the first denomination in the New World to aid church work among Hungarian Reformed people. 
After such sporadic and futile beginnings, church life started among Hungarians only when the agrarian proletariat and small landholders reached U.S. shores in great numbers. At first, these immigrants met for worship in each others? homes, but when baptisms, weddings, or funeral services were needed, they had to turn to various American clergy, because there were no Hungarian pastors among them. Consequently, certain American ministers began to take special interest in these people, especially those ministers who spoke German. Many Hungarians also spoke German and thus communications could be established. Historians emphasize the fact that ?the earliest organization of Hungarian immigrants were the fraternal societies formed for mutual help, protection in case of death, injury or unemployment."  To organize such a society was an exciting undertaking for these people: It bound them together by voluntary decisions, provided them "decent Christian burial," and even met some of their religious needs, such as hymn singing and prayer. But one thing the society could not give—the sacrament of Holy Communion. For these Hungarians, taking communion at the six established occasions of the year was crucial. They had to go to the "sanctuary" or, if they had none, to the ones they considered "Reformed."
German Reformed relationships
On several occasions a group of Hungarian Reformed people visited a German Reformed church to take communion. In February 1890, at the Seventh (German) Reformed Church of Cleveland, Ohio, where the Rev. J.H.C. R?ntgen was the pastor, a group of Hungarian immigrants arrived, saying, "Wir sind Ungarn und wolle zum Abendemahl geh?n. Wir, reformiert."  ("We are Hungarians, and we want Holy Communion. We are Reformed.") About the same time in historic Grace Reformed Church, in Pittsburgh, Pennsylvania, where Dr. John H. Prough was the pastor, the same thing happened. These pastors reported their experiences to their classes. [The "classis" is a regional jurisdiction in some U.S. Reformed churches. The plural is "classes."]
Because the Board of Home Missions of the Reformed Church in the United States was also aware of the problem, when the General Synod of the Reformed Church in the United States met in Lebanon, Pennsylvania, in the late spring of 1890, three separate recommendations of the Westmoreland Classis, the Pittsburgh Synod, and the Board of Home Missions asked the General Synod "to take action toward supplying the Hungarians and Germans ... with the Gospel." 
Correspondence with Hungarian church authorities started immediately, and in the same year the Rev. Gustav Juranyi was secured as the first missionary to the Hungarian immigrants in the United States. On January 1, 1891, he was commissioned by the Board of Home Missions of the Reformed Church in the United States to organize the first Hungarian Reformed congregation in America. Soon a second missionary was secured in the person of the Rev. John Kovacs, who was commissioned on July 1, 1891, for Pittsburgh, where the first church building was erected, dedicating it on October 23, 1892.
In two years Kovacs organized seventeen congregations, with a total of 1,500 members, and a third missionary had to be called to be his assistant..  Thus in 1896 there were six centers of missionary activities: Cleveland, with the Rev. Alexander Harsanyi; Pittsburgh, with the Rev. F. Ferenczy; South Norwalk, Connecticut, with the Rev. Gabriel Dokus; Trenton, New Jersey, with the Rev. Gustav Juranyi; New York City, with the Rev. B. Demeter; and Mount Carmel, Pennsylvania, with the Rev. Alexander Kalassay. 
The Hungarian immigrants were glad to organize churches not only because they needed spiritual nourishment, but also because the church provided for them a ?little Hungary,? where they experienced a sense of security. Some of these churches in fact were organized explicitly on a social basis as church societies, including Jews and Roman Catholics as well as Calvinists and Lutherans. At Trenton, for example, the Sick Benefit Society pledged one half of its income to the support of the church, and in New York a Jew was elected to the first consistory. 
At first, these congregations had no legal status as a church group affiliated with either the Reformed Church in Hungary or the Reformed Church in the United States. But in 1896 initial steps were made to organize a Hungarian classis. The group did not want to break relations with either church. The church in Hungary was still their home church and the Reformed Church in the United States was their generous supporter. Caught between two loyalties, more than a decade of negotiations was necessary until a Hungarian classis was officially approved by the General Synod of the Reformed Church in the United States(1905). 
Meanwhile, a new struggle flared up because of Presbyterian work among the Hungarian Reformed people. Until June 1899 work among the Hungarians was under the sole jurisdiction of the Reformed Church in the United States. But around this time the Rev. Julius Hamborsky, who served a Slav church under the jurisdiction of the Presbyterian Church in the United States of America, organized a Hungarian Reformed Church at Kingston, Pennsylvania, also under the jurisdiction of the Presbyterians.  Thus the unity of the Hungarian work was broken, and when Dr. Geza Kaczian, as the traveling missionary of the Presbyterian Church among the Hungarians, established Hungarian Presbyterian churches at Youngstown, Ohio (1902), and New Brunswick, New Jersey (1903), open hostility began between the two groups. 
Pressures from home
During the first fifteen years of emigration from Hungary, church and government paid little attention. The consensus on this subject was that the departure of non-Hungarian-speaking minorities from Austria-Hungary only strengthened the position of the ethnic Hungarians in historic Hungary; they did not mind the emigration as long as it was the emigration of only non-Magyars.  But by 1903 it became clear that the government?s liberal emigration policy had backfired; many Hungarian-speaking Magyars had also left the country. After this discovery the Hungarian government?s new policy was to halt emigration, and the Reformed Church in Hungary joined the government in this effort. Pastors were encouraged to use the pulpit and, if necessary, the local and state authorities to block the exodus of these "selfish, unpatriotic, reckless, and irresponsible people." Appeals to Hungarian patriotism were used to stop emigration and to encourage repatriation. Also, at this time the Hungarian pastors of the Reformed Church in the United States sent their memorandum to the home church in Hungary, asking for help to end the "Presbyterian schism." This matter was considered of such great importance that the second-highest-ranking lay dignitary of the church, Count Jozsef Degenfeld—brother-in-law of the most influential Hungarian politician, Count Istvan Tisza—was sent to the United States in response. Undoubtedly, Count Degenfeld came to the United States not only to heal the wounds and end the schism but also to implement the new appeal to Hungarian patriotism among Hungarian Reformed people in the United States.
Degenfeld traveled to every Hungarian Reformed church with an invitation and proposal that an "American Classis" tied to the home church be organized as a way to solve the problems among U.S. Hungarian Reformed churches. The General Conventus of the Reformed Church in Hungary would pay the pastors? salaries. Lucrative offers were made to the pastors as well as to the congregations: teachers; free education of the pastors? children in Hungary; new positions in America; and better churches in Hungary, to which the people could return. 
Instead of a solution, however, the American Classis of the Reformed Church of Hungary, organized on October 7, 1904, simply created a third group in the Hungarian Reformed community—those who supported the Classis.
The expressed hope was that the original six congregations of this classis would sooner or later be joined by all the other churches. But this hope was never realized, although the new classis grew rapidly. By 1910 there were twenty-three congregations organized in two sections, namely the Eastern Classis and the Western Classis.
Reformed Church reactions
Of course, the first reaction to the establishment of an American Hungarian classis was a shock in the Reformed Church in the United States. Dr. Charles Schaeffer called it a "gross wrong done," "a foreign church on American soil," and declared:
Many Hungarians do not want a Hungarian church in this country, but they want to be part of the Reformed Church in the U.S. ... All honor to the ministers and congregations whom the glitter of gold cannot bribe and who ... did not ... dishonor their vows and obligations to the church into which they have been incorporated. 
He just could not understand.
Many Hungarian people had good reasons for joining the new classis. The German churches seemed unable to respond to their needs. One man in Trenton put it this way:
The Mission Board was unable to give us a really qualified minister, but it did recommend two individuals.., who have never completed theological studies.... Our church received all communications and official letters from the Classis in German, a language none of us understands. At the meetings of the Classis only German is used and it has no sense for us to participate. 
In 1905 the Reformed Church in the United States finally and too late organized the "Hungarian Classis," and David A. Souders became the Superintendent of the Board of Home Missions, "devoting almost all his time to the development of the Hungarian work."  Through the new Hungarian Classis new attempts were made to mend the breach. In the fall of 1908 Dr. James Good and Dean Joseph Tomcsanyi were authorized by the General Synod of the Reformed Church in the United States to present new plans to the Foreign Affairs Board of the General Conventus of the Reformed Church in Hungary. The plan was completed. It suggested that the Reformed Church in the United States and the Reformed Church in Hungary should do the American work together. The presidium of the General Conventus rejected the plan, stating that "leadership in the work of the American Hungarian Reformed people belongs solely to the home church,"  Although the war between the opposing parties raged in the courts, through the newspapers, and from the pulpit, the Reformed Church in the United States exercised restraint, sobriety, and hopefulness.  It kept the doors open.
The Tiffin Agreement
World War I created crisis and ushered a new period into the life of the Hungarian Reformed churches in America. Loyalty to the old country was still evident in the sacrificial purchase of Hungarian war bonds and in the generous support of funds gathered for the aid of Hungarian war widows and orphans.  Because both immigration and repatriation had stopped, Hungarians in the United States were forced to decide to stay permanently. Salary supplements for the pastors still arrived from Hungary through the Swedish Embassy in Washington, DC for 1917 and 1918, but at the same time Hungarian Reformed clergy were accused of being political agents and spies of the central powers.  These and other factors were used by many to urge separation from the home church in Hungary. Some favored an autonomous and self-supporting U.S. church, whereas others suggested affiliation with some U.S. denomination.
Thus negotiations were opened with the Reformed Church in the United States to assimilate the American classes of the Reformed Church of Hungary. On October 7, 1921, the Conventus of the Reformed Church in Hungary reached an agreement with the representatives of the Reformed Church in the United States at Tiffin, Ohio. Through this contract—the Tiffin Agreement—the Eastern Classis and the Western Classis of the Hungarian Reformed Church in America were received into organic legal and ecclesiastical relation with the Eastern Synod and the Pittsburgh Synod of the Reformed Church in the United States, as Classes. Both Classes were assured of the rights, privileges, and sanctions of the Reformed Church in the United States, whose protective powers were offered to safeguard and foster their growth and future development. All property, whether real or personal, remained in the possession of the congregations. The Reformed Church in the United States assumed responsibility for the payment of $52,000 to the Classes as salaries in arrears. The congregations, which became part and parcel of the Reformed Church in the United States, declared to be no more a part of another national church. Therefore, it was expected that nothing would hinder or prevent them from assimilating through historical process with the Reformed Church in the United States. The use of the Magyar language was permitted in public worship, Sunday schools, and vacation Bible schools. A recommendation was made that pastors and elders of the Hungarian Reformed congregations meet in annual conferences to consider the needs of their congregations and to make suggestions to the Board of Home Missions and to their respective Synods.  Through this "excellent transaction" twenty-eight Hungarian Reformed congregations with more than a million dollars' worth of church property joined the Reformed Church in the United States. 
Free Magyar Reformed Church in America
The Tiffin Agreement was by no means a magnet to draw all Hungarian Reformed churches in the United States together. Even if one understands the Americanization pressure of the postwar era, many American Hungarian persons could not swallow it. Laypeople especially, in opposition to their pastors, found that their dignity and right for self-determination was greatly distorted by the Tiffin Agreement.
Objections were made from three viewpoints: (a] On a religious basis, many people argued that Hungarian Reformed congregations could grow into a self-supporting, independent, explicitly Hungarian Reformed church body. (b) Others pointed to the deep nationalistic desire to preserve Magyar culture. (c) Still others noted how economic interests led toward an independent church.
As a result of these concerns a "free movement" gained momentum under the leadership of the Rev. Endre Sebestyan, pastor of the church in Duquesne, Pennsylvania, who was instrumental in organizing the Free Magyar Reformed Church in America on August 13, 1923, in Trenton. The new Hungarian Reformed denomination had its first Constitutional assembly on December 9, 1924 in Duquesne, with six churches answering the roll.
Four more churches soon joined this group (Leechburg, Pennsylvania; New York, New York; Cliff Side, New York; and Youngstown, Ohio), so that in 1928 they organized themselves into a diocese with two classes, the Eastern Classis and the Western Classis. In doctrine and government the new church claimed to follow the Reformed Church in Hungary. Accordingly, the Classes were supervised by deans and the Diocese by an arch-dean, who was the Duquesne pastor. In 1958 the word free, or independent, was omitted from the name of the denomination and the name Arch-Dean was changed to Bishop.  The aim of this group too was "to unite all the Reformed Hungarians who were able to support themselves into one separate denomination."  In reality the movement was dividing rather than uniting the existing congregations, because it capitalized on the nationalistic feeling of the first-generation Hungarian immigrants. Recently, the denomination was admitted into the membership of the National Council of Churches and the World Council of Churches as the Hungarian Reformed Church in America.
Implementing the Tiffin Agreement
The implementation of the Tiffin Agreement started with honesty and sincerity on both sides. Even before the respective synods legally ratified the agreement in 1923, three classes were formed for effective administration and growth. By accepting the terms of the Tiffin Agreement, the Hungarian Reformed people in these classes felt that they were the obedient children of the home church, whereas those who failed to join the Reformed Church in the United States were like spoiled children of the biblical parable. 
At first those who did not accept the Agreement resented the differences between the Reformed Church in Hungary and the Reformed Church in the United States, but soon they conscientiously confessed "from Hungarian and religious viewpoints, the new relation brought no harmful change in our churches; rather it improved the situation by adapting the life of our congregations to the post-war American conditions." In addition, they admitted that the Reformed Church in the United States provided a more democratic system of church government to its Hungarian churches without demanding any sacrifice from a Hungarian or a religious viewpoint. The classes were even granted rights ?which are exercised only by the synods in Hungary, such as examining and ordaining theological students.? 
As the years went by, however, the Board of Missions of the Reformed Church in the United States became increasingly dissatisfied. In 1929 the Board reported:
There are just about one-hundred Protestant Churches among them, seventy of which belong to the Reformed Church. All of these, with the exception of six, are enrolled as Missions under the Board and every one of the six so-called self-supporting churches, with the exception of the First Church, Cleveland, Ohio, likewise receive aid from the Board for pastor?s assistants, teachers or Deaconesses.... The Hungarian congregations have not yet become fully acquainted with our methods of securing benevolent moneys and consequently they contribute comparatively small amounts on the apportionments, which serves to pull down the average giving in the Classes and makes them recipients of a proportionately large share of our Home Mission appropriations. 
The Board was beginning to admit the failure of the Tiffin Agreement. It failed because it did not pay. It cost too much, and the Hungarians were progressing at the expense of Americanization expectations.
The economic depression of the country only aggravated the situation. Subsidy to special Hungarian projects had to be curtailed. In the 1920s the Board employed one Hungarian pastor as a full-time editor of the Reformatusok Lapja, the magazine for the Hungarian constituency. His salary and the printing and administration of this weekly were paid by the Board as one of the "benefits and advantages of the union with a large and influential American denomination."  "Under the depression we had to stop this subsidy as well as the financial assistance of other projects among our Hungarian brethren." The Board had to reduce its subsidy to Hungarian Mission churches too, and thus many of these churches became self-supporting whether they wanted to or not.
As a consequence of these developments, by 1935 a new tendency could be detected among the Hungarian churches of the Reformed Church in the United States. The president of Lakeside Classis was quoted as saying, "The Hungarian Reformed tradition should become the backbone of the spiritual life of our churches. More attention should be paid to this genuine Hungarian Reformed heritage in the life of our Classes."  TheReformatusok Lapja openly argued in 1936 that the summer schools and Sunday schools should emphasize the "Hungarian Reformed confessional heritage."  "We need desperately more courage to apply our Hungarian Reformed principles in our American congregations."  By 1938 opinions were expressed by groups in the various classes that the existential problems in their churches were identical.
We do not have Hungarian language tracts, no adequate Hungarian Reformed material for our Christian Education program. No good Hungarian Reformed Catechism books are available. There is no uniform Hungarian Reformed hymnal. . . We are too weak to face these problems as two separate groups. We need unity. 
This was the time of transition from Hungarian into bilingual church life. Although distinction could be made in the formal process between the Free, Presbyterian, and Reformed Church in the United States churches,  the fact remained that the language transition came about the same time for all three major groups, and they wanted to face this "natural process of Americanization" together. Differences existed between the Presbyterian and the Reformed groups.
In the Hungarian Mission of the Presbyterian Church in the U.S.A. the goal was set at a complete assimilation within one generation.... In the Reformed Church in the U.S., the Hungarian Classes had certain autonomy to preserve Hungarian traditions.... The Tiffin Agreement guaranteed their rights as Hungarian speaking churches.... The Hungarian congregations in the Reformed Church in the U.S. were encouraged to preserve their own unique Hungarian Reformed tradition by no-one else as Dr. Charles Schaeffer who was such an ardent supporter of the Americanization by evangelization in the past. In 1937, Dr. Schaeffer urged the conforming pastors to preserve their Hungarian Reformed denominational heritage in their second generation as well as in the first.... He expressed the hope that it was for the sake of American Protestantism that he asked Hungarian Reformed pastors to keep their unique traditions. 
This was the background and reason why the Hungarian classes of the Reformed Church in the United States requested a nongeographical synod when the Reformed Church in the United States and the Evangelical Synod of North America merged in 1934. At the General Synod of Fort Wayne, Indiana, held in June 1936, President George W. Richards declared that the Tiffin Agreement continued to be in force, and thus the General Synod in Columbus, Ohio, June 20-29, 1938, granted the request of the Hungarian classes to establish a nongeographical synod for the Hungarian congregations with the rights of the Tiffin Agreement. Thus on March 14, 1939, the Magyar Synod of the Evangelical and Reformed Church was organized in Cleveland, in the same church that witnessed the organization of the First Hungarian Reformed congregation fifty years earlier. 
Questions of reunion and union
The years from 1939 to 1957, with the formation of the United Church of Christ, were filled with change. The use of the English language made great strides in this period. In 1940 thirteen churches conducted services in English and in 1950 almost all did. The youth work was changed from ?learning Hungarian in summer school? to meeting the needs of the youth in the language they understood.  Great plans were made to change catechetical teaching from ?learning the questions? to an all-inclusive and meaningful Christian education for all,  but these plans never materialized. Hungarian departments were established at Elmhurst College, in Elmhurst, Illinois (1942-46); Franklin and Marshall, in Lancaster, Pennsylvania, had had a Hungarian professor in the person of Dr. William Toth since 1946; even Lancaster Theological Seminary considered resuming Hungarian instruction. Church discipline was exercised in several cases, but disciplined church life could not be established. All the ministers were enrolled in the Pension Fund Plan, with one exception.
The yearning for a unified Hungarian Reformed community continued to influence the Magyar Synod. In 1941 Hungarian representatives from Europe again tried to bring the three major factions into one church body. The outbreak of World War II ended that attempt. As the Evangelical and Reformed Church engaged in negotiations with the Congregational Christian Churches in the early 1940s, however, plans were formulated to unite the Free Magyar Reformed Church and the Magyar Synod of the Evangelical and Reformed Church in the proposed United Church of Christ. The proposal was fully endorsed by the Magyar Synod of the Evangelical and Reformed Church, but it never came to a vote in the Free Magyar Reformed Church in America. At the same time the Magyar Synod registered its resistance to some of the sacrifices that seemed to be called for in the proposed United Church of Christ.
Ten years later, as the reality of the new denomination loomed on the horizon, efforts were made to guarantee the future of a Hungarian conference in the new church. When no promises could be made the Magyar Synod voted against the proposed Constitution of the United Church of Christ and began talking seriously with the Presbyterians and others inspired by the so-called Blake-Pike proposal on church union. Here was yet another plan to unite all Hungarian Reformed factions into a United Hungarian Reformed Church in America.
The United Church of Christ Constitution was ratified without the guarantees sought by the Magyar Synod. The larger union of Hungarian churches did not materialize and life went on. Under the name of the Calvin Synod, as an acting conference, the Hungarian churches continued as an exception to the geographically defined conferences in the rest of the United Church of Christ. They argued then, and continue to argue, that the Basis of Union gave them the right to "unite in the United Church of Christ without break in their respective historic continuities and traditions." 
We honestly endeavor to be a color in the rainbow in the United Church of Christ within the framework of Magyar Synod rather than an unwilling material in an ecclesiastical melting pot without Magyar Synod. This is our ecumenical vision. 
Out of this ecumenical vision the Calvin Synod continues to live.
The Rt. Rev. John Butosi was Bishop of the Calvin Synod—Acting Conference of the United Church of Christ.
1. The four hymnals are The Hymnal, The Pilgrim Hymnal, The Hymnal of the United Church of Christ and The New Century Hymnal.
2. Imre de Josika-Herczeg, Hungary After a Thousand Years (New York: American Hungarian Daily, Inc., 1934), p. 293. Cf. Denes A. Janossy, The Kossuth Emigration in America [Budapest, 1940).
3. John Kosa, ?A Century of Hungarian Emigration, 1859-1950? in The American Slavic and East European Review, vol. 16 (1957), p. 505. Kosa admits, however, that it is almost impossible to reach the exact figure statistically for the following three reasons: (a) These figures do not include the returnees whose number is estimated between 15 and 33 percent of the gross emigration; (b) in these figures all those nationalities are included that inhabited the polyethnic state of Hungary: Jewish, German, Slovak, and Croat (actually the rate of Magyars in the emigrant mass was less than their rate in the total population; as late as the 1900s the Magyars made up only 33 to 40 percent of the emigrants); (c) illegal emigration is not included. Although illegal emigration was criminally prosecuted after 1881, it was a wide and common practice with the help of the secret agents. American business concerns gave up the labor contract practice only in 1910.
4. Josika-Herczeg, op. cit., pp. 297?98.
5. Kosa, op. cit., p. 512.
6. Alexander Daroczy, ed., Bethlen Almanac (Hungarian Reformed Federation of America, 1958), pp. 252?53.
7. A.M. Leffler, ?Louis Kossuth and the American Churches,? Lutheran Quarterly 6 (November 1954):27?28.
8. Louis A. Kalassay, ?The Educational and Religious History of the Hungarian Reformed Church in the United States? (Ph.D. diss. University of Pittsburgh, 1939), 19.
9. Aladar Komjathy, ?The Hungarian Reformed Church in America; An Effort to Preserve a Denominational Heritage? (Th.D. diss., Princeton Theological Seminary, 1962), 5.
10. Ibid., 10.
11. Kalassay, op. cit., p. 22.
12. Charles E. Schaeffer, Glimpses into Hungarian Life (Philadelphia: Board of Home Missions of the Reformed Church in the United States, 1923), p. 16.
13. Kalassay, op. cit., pp. 28ff.
14. Ibid., p. 46.
15. Ibid., p. 63.
16. The Rev. F. von Krug, pastor of the Kingston Presbyterian Church, claimed that as far back as 1897 he gathered Hungarians into his church. (A. George, ?Magyar Congregations in the Presbyterian Church,? Reformatusok Lapja, 59, no. 13(July 1, 1959):14.
17. Kalassay, op. cit., pp. 65-68.
18. Julianna Puskas, From Hungary to the United States (1880-1914) (Budapest: Akademiai Kiado, 1982), pp. 193-95.
19. Komjathy, op. cit., p. 75.
20. Acts and Proceedings, General Synod, Reformed Church in the United States, 1905, pp. 73, 56-57.
21. Komiathy, op. cit., p. 99.
22. Barna Dienes, 50 Ev (Pittsburgh, PA: Expert Printing Company. 1940), p. 11.
24: Geza Takaro et. al. Emlekk?ny az Amerikai Magyar Reformatus Egyhazmegye 25 eves evfordulojara (New York, 1929), p. 23.
25. Ibid., p. 26.
26. Ibid., p. 30.
27. Reformatusok Lapja 9 (March 23, 1918): 6-7.
28. The complete text of the Tiffin Agreement is included in Kalassay, op. cit.
29. According to Schaeffer, op. cit., pp. 19-20, in 1923 the Reformed Church in the United States had fifty-two Hungarian churches with 30,000 members, the largest single body of Hungarian Reformed people in America.
30. Komjathy, op. cit., pp. 190ff.
31. Alexander Daroczy, Bethlen Almanac (Hungarian Reformed Federation of America, 1959), p. 235.
32. Kalassay, op. cit., p. 79.
33. Takaro, op. cit., pp. 33-34; Matt. 11:17.
34. Ibid., p. 34.
35. Acts and Proceedings, General Synod, Reformed Church in the United States, 1929.
36. Quotation from Tiffin Agreement.
37. Koinjathy, op. cit., p. 288.
38. Reformatusok Lapja, July 10, 1936, p. 4.
39. Ibid., December 14, 1935, p. 2.
40. Ibid., April 15, 1938, p. 7
41. Komiathy, op. cit., pp. 290-91, notes that the Free churches decided to introduce English-language services, while in the Presbyterian churches, denominational executives stressed the same, and congregations in the Reformed Church in the United States were encouraged to use English as well as Hungarian.
42. Ibid., pp. 191-92.
43. Credit is due the Rev. Barna Dienes, Dr. George W. Richards, and Dr. Charles E. Shaeffer in disarming opposition that recommended the tabling of the issue at Columbus, Ohio, General Synod.
44. Minutes, Magyar Synod, 1949, p. 47.
45. Minutes, Magyar Synod, 1941, pp. 62-70.
46. Minutes, Magyar Synod, 1961, p. 65.
47. Minutes, Magyar Synod, 1960, p. 52.