USA > Connecticut > Middlesex County > Cromwell > History of the First church in Cromwell, 1715-1915; > Part 2
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at the age of ninety-eight years. If possible he would gladly be with us today.
The record of the services at the Semi-Centennial Anni- versary of the dedication of this church building, January 6, 1891, contains a very interesting letter from him, giving his earliest recollections associated with the old meeting-house and the work in connection with the erection of this building in 1840. Rev. Jarius Wilcox, superintendent, also became an early missionary in Illinois. He organized two strong churches and an academy in that state.
It gives me pleasure to read from the record of the semi- centennial the recollections of the school by Deacon George H. Butler, a faithful superintendent for twenty two-years - 1871 to 1893.
"The first opening of the Congregational Sunday School was probably in the spring of 1817. I think for a number of years the school then organized was a summer school, as there was but one hour's intermission between the morning and afternoon church services in the winter, so for lack of time and because of the cold, it was vacation. But with two hour's intermission between church services during the longer days of warm weather there was ample time.
"It must have been 1829 or 1830 when I was first put into a class and given a few verses from the first chapter of St. John's Gospel to commit to memory. (They are in memory still.) I remember no explanation of the text being given, merely a repetition of the words being required.
"As years went on we reached the American Sunday School Union Question Books, with fifty-two lessons for the year in some book of the New Testament. The Scripture text was at the head of each lesson, as in our present Quarterlies. The questions in coarse print were answered by reading from the text; the fine print questions were usually left for the teacher to answer, if he saw fit. A little Sunday School Union hymn book without tunes contained the hymns that were sung.
'The first superintendent that I remember was William R. Stocking, who, when about to depart as a missionary, organized the school into a missionary society, wishing each member to give one cent a month for the cause of missions. The collections were sent to the A. B. C. F. M. to apply toward Mr. Stocking's support. After his death the gather- ings were directed to apply toward mission schools.
"The next superintendent that I recall was Dr. Richard Warner. Later Abiel S. Geer filled the place acceptably, and probably remembered the names and faces of the members
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of the school better than most are able, and he usually spoke a cheery word whenever he met one.
"He was followed by Deacon John Stevens, who started our Sunday School concerts, held monthly for a while, in which the scholars repeated some text of Scripture containing some particular word, as love, faith, hope, etc. Occasionally some scholar would repeat some piece of poetry. These exercises, with the songs interspersed, were quite interesting. Deacon Stevens suggested also that there were children in this country needing teachers as well as in foreign lands, which suggestion was adopted, and for many years our annual collections have been equally divided between home and foreign schools.
"William M. Noble succeeded Deacon Stevens as super- intendent, but excused himself, after a short term, on account of distance, thus leaving the office to his assistant. I do not know the number enrolled in this school in my younger days. I think the present enrollment, omitting the primary and adult classes, would equal it. I also think that the teachers and teaching are much more efficient.
"The Last Day only can show how much of the good seed here sown has produced fruit to the honor and glory of God, to whom be the praise forever and ever."
It was my privilege during the twenty-two years to be associated with Deacon Butler as assistant superintendent for nineteen years and to follow him as superintendent for twelve years - 1893 to 1905.
Those of us who knew him well realized that he was a rare man. He gave much of his time and energy to the church and school. From 1905 the following have been elected superintendents in the order named: George S. Butler, Charles R. Geiger, Harvey Jewell, Willis Warner, Robert C. Smallwood and Edward W. Johnson, who now fills the office.
Through all the years the school has had many teachers who have been deeply interested in the welfare of their classes.
In 1907 the Men's Brotherhood was formed and during the first six months more than fifty became active and asso- ciate members. They meet as a class in the school.
The Junior Brotherhood was organized in 1913. From the first the school has continued its interest in mission work as shown by the yearly offerings for the support of schools in home and foreign fields. The offerings increased from year to year until 1890, the banner year, when they were three hundred and one dollars. (The present officers will report
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the membership and particulars regarding the work in recent years.) To the boys and girls of today what better message can I leave than this, that you continue these records of good work, and improve your opportunities for Bible study and let their influences mold your lives to higher living.
To the adults and teachers, let the examples of loving and faithful service that has been given this school in the past, renew your interest and prayers and give you a brighter look into the beyond, rejoicing to have served the Master.
The anniversary exercises of the Christian Endeavor were held Sunday evening at half past six o'clock.
The Prelude "Barcarolle," was rendered by the C. E. Orchestra and the service of song was under their leadership.
With well chosen words, Miss Azelia Hall, President of the society, introduced the speakers of the evening: Mrs. Samuel V. Hubbard, whose historical paper was on "The Past" and Mr. Frank Nicholas of New Haven, president of the State C. E. Union, who spoke most helpfully on "The Present."
Mrs. Hubbard as a charter member of this society gave a most interesting paper, saying:
The Society of Christian Endeavor of the First Church of Cromwell was organized in 1886.
Early in the autumn of that year a number of the young people of the church began holding meetings, and after much discussion it was decided to organize a society which should be affiliated with the National Christian Endeavor Union. A constitution was drawn up, which was formally adopted December 1, 1886; and on the same date officers were chosen. Thus it will be seen that this society is one of the oldest in the Christian Endeavor Union. The charter members num- bered fifteen Active and twelve Associate, and were as fol- lows, as taken from the records:
ACTIVE
ASSOCIATE
Rev. H. G. Marshall
S. V. Hubbard
Mary Botelle
Lucretia Lyons
Virginia Sage
Henry Edwards
Bertha Sage
Anna H. Coe Bessie Prior Adolph Milliez
Eddie Savage
Addie Prior
Jennie W. Johnson
John Barbour
Samuel Marshal
Cornie Jones 4
Aggie Duncan Alexander McRae Lizzie A. Church
Julia S. Waters Swen Johnson
Charles Sage
George S. Butler Arthur Watrous Florence Church Lucy Savage Carrie Savage
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Of these all are living except Mrs. Julia Waters Bryce, who died November 29, 1904. The first President was Mr. George S. Butler, Miss Julia Waters, Vice President and Arthur A. Watrous, Secretary and Treasurer. Rev. H. G. Marshall at that time pastor of this Church, was chosen Chairman of the first Prayer Meeting Committee, with Bessie Prior, Lucy Savage and Swen Johnson as his assistants. Carrie Savage, Arthur Watrous, George Butler and Florence Church formed the first Lookout Committee.
During the first year there were added twelve Active members and eighteen Associate members. Of these Active members six were from those previously interested as Asso- ciate members.
During this year it is recorded that the society assisted defraying the expense of cleaning the home church and also in sharing the expenses of the Conference at Hartford.
The first anniversary was celebrated December 8, 1887, with appropriate exercises, to which were invited all the Christian Endeavor Societies in Middlesex County and the Society at Rocky Hill.
At the beginning of the second year the society adopted what is known as the Christian Endeavor pledge. Its growth is also marked by the care bestowed by the members upon things pertaining to the Church. Ushers were appointed to serve at the church services. And for many years the flowers were arranged by committees appointed for that purpose. Various missionary enterprises were also aided from time to time by gifts of money.
In March, 1893, the time of the meetings was changed from Wednesday evening to Sunday evening. In October, 1894, the members entered into the work of assisting the prayer meetings at the Plains school-house.
In 1904 the Associate members began to participate actively in the business meetings of the society.
Such in brief is the record of the Christian Endeavor Society in the twenty-eight years of its existence. Of the charter members four are still members of this Church. Its first president was long the superintendent of the Sunday School, and the others faithful teachers, workers in the Ladies' Aid, tried helpers in the missionary societies.
Active in everything pertaining to the welfare of church or town. It is a story quickly told. Just a simple record of kindly deeds, simple service which brightened life, small gifts to others less favored. But who can measure the worth of the work inaugurated and carried forward by that little band of young people. Of those who later joined them much might
.
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be said. Two became successful pastors, one a healer of disease, one a teacher in a great school. Others took up the work of the home church, while others yet went forth to train in their turn young hearts for Christian service. The working force of the church today is drawn largely from those who gained their first insight into church work through the work of the Christian Endeavor Society.
Some fell by the way. Tenderly do we recall them all, but two names stand our most clearly: Julia Waters Bryce, a charter member, one of the first officers, and most closely identified with the work of the society in its early years, who passed into the Beyond in 1904, and Mattie May Frisbie, whose living zeal made her work so efficient and whose devo- tion was shown in the request just before she went home, February 27, 1903, that her small savings be given to her loved society. The gift was used in the purchase of the piano which is her memorial.
It is of more than passing interest to note that the charter members who remained in the home church so kept their interest and trained their children that with the passing of the years those children in turn took up and carried forward the work. Some still remaining as Active members.
It remains to speak of the society as it stands today. The work started so long ago is most encouraging. There is now a membership of forty-seven, with an average attend- ance of twenty. Beside the regular committee there has recently been appointed a committee on civic work. Another new feature is the orchestra, which adds greatly to the musical part of the meetings. Some of the members have recently taken up active work in the Sunday School. The outlook is certainly bright for the future for the Christian Endeavor Society of the First Church of Cromwell.
Look back! But be not sad, Nay, rather, be thou glad, The seed, in trembling sown, Through the long years has grown. The end we cannot see But still o'er you and me, As over those who sleep, Our God His watch will keep, Until, beyond life's strain, We meet in Him again.
There were present at the reading of this paper ten of the charter members, and five of the first officers and com- mittees.
FIRST CONGREGATIONAL CHURCH, CROMWELL, CONN. 15
"The Future" for the Christ and His Church was then anticipated through the roll call as many responded with words of personal consecration. The singing of "God Be With You," and the Postlude, "Miserere from Il Trovatore" by the C. E. Orchestra ended this service.
The evening worship was opened and closed with organ selections from "Parsifal" by Richard Wagner. An Antiphon responsive service was given by the minister and the choir. The Invocation, the Rev. F. M. Hollister. The congregation singing "Ye Servants of God." Miss Ruth Austin and Dr. C. A. McKendree, both of Cromwell, sang a duet: "The Lord is Our Leader."
The Rev. Dr. Rockwell Harmon Potter, pastor of the Center Church, Hartford, delivered a most inspiring address on "The Mission of the Meeting House." He said in part:
Fathers and brethren of the church in Cromwell, person- ally I rejoice to fulfill the long anticipated debt of accepting your invitation and to be present with you this evening. Ī rejoice to meet here Mr. Marshall, the revered of all the ministers of Connecticut. I am glad to see here Mr. Hollister who was pastor of this church in the early part of my own ministry in Hartford; and your present minister, whose acquaintance I made before I came to Connecticut when we were students in Union Seminary. I rejoice in this occasion with him and with you. I bring to you the greetings of the First Church of Christ in Hartford. From our own ancient meeting house to your ancient meeting house and from our ancient organization to your ancient organization I bring messages of good-will and of God-speed. And I earnestly hope that the years to come may fulfill the promise which the past has so abundantly given. The churches of Connecticut rejoice in the story of your two hundred years and their prayers are with you and for you.
The American Meeting House as the home in America of the Christian Church is the mother of all the builded institutions that make for the uplift and the enrichment of our common life. The relationship is not always confessed either by the mother or by the daughter. In some cases it lies beneath the surface of things and is to be traced only by him who follows carefully the course of motives which work beneath the surface and appear in forms far different from those in which they were born.
Now all this is but a platitude of historical sociology. The service of the church in ministering to the uplift of the life of our Western World, and especially of our own land in the past is abundantly recognized. There are those, however,
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who, recognizing the service which the Church has rendered in the past, seriously question its fitness to render continued service in the present and the future. They think of it as an institution which has made good gifts to society and has made large bequests for its benefit, but it is their judgment that the Church has no longer the power, even if it has the will, to continue such gifts, and that the enjoyment of the bequests of the Church can be entered upon in fullness only when the Church itself as an institution, builded in the life of the community, has ceased to exist. They, therefore, would divert the Meeting House from its purpose as a place of worship and use it for other ends. They would make of it an historical museum in which to preserve interesting and instructive relics of past times. They would devote it to recreation, making of it a theater, or a dance hall, or a gymna- sium. They would remove it entirely and devote the space which it occupies to the public health in the forms of parks and public squares or playgrounds. They have the feeling that to continue to appropriate feet-front on the city streets and choice spots in the town or village to a place of worship is a great economic waste which is not to be justified in a time which seeks to make the most and the best use of its every resource.
The issue is not one of times long gone by. It is an issue of today and of every day. The question is as to the need and the worth of common worship, as to the value of the exercise of what we call distinctively religious acts and practices. Such work and value is challenged in our time, as it has been in every time, until all men shall have been won to recognize its worth and the kingdom of God in its spiritual value shall have fully entered into the hearts of the race.
It is urged by men as an excuse or defence when they are charged with neglect of prayer and the act of worship, that the pressure of material necessities on life is so great that neither time nor strength remains for devotion to the purely spiritual objects of life. Now worship is always the devotion of man to spiritual things. In the act of worship, whether it be in the primitive simplicity of the Quakers, or in the gorgeous ceremonial of the Russian Church, the mind and heart of man are directed to the things that are spiritual. Whatever sensuous objects are used in worship are used only as a means through which the attention is directed to spiritual truths or principles or reality. The hour of worship is an hour devoted to what cannot be seen, to what cannot be heard to what cannot be handled or felt or weighed. It is the uplift
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of the life directly and immediately into communion in the spirit with spiritual realities. It is affirmed, however, that the things that can be seen and can be heard and can be felt and handled and weighed are of such pressing necessity as to assume a superior importance for man, which justifies him in neglecting spiritual things that he may attend to these material things.
But I submit that whatever may seem to be the relative importance of things spiritual and things material, it is eternally true that man does not live by bread alone. That it is by just these things that cannot be seen, and cannot be heard and cannot be handled or weighed, that the individual lives and society survives. When a man in the police court makes the plea that he cared more for bread for his belly or a coat for his back than for the moral law, "Thou shalt not steal," the judge may have pity for the man, society may be stricken with compassion and shame because of his plight, but society is right in thinking that any man who takes that view of the relative importance of things seen and things unseen, of things tangible and things intangible, is not a safe man to be turned loose in the common life. It insists that he be restrained until he sees things in their right relations. The man who makes the plea when charged with buying up a legislature or swindling a thousand people out of their savings, by floating a get-rich-quick proposition - the man who makes the plea that he did those things because a million dollars looked good to him and he had the power to take it, is told that until he sees things in their right relation and learns that the law, "Thou shalt not bear false witness" and the law "Thou shalt not steal" are of more worth to man than a fortune of a million dollars, or a fortune of a hundred million dollars, he must live under restraint. For until he sees things in right relations and understands that the invisible and spiritual things of life are of greater worth to men than the visible material things of life, it is not safe that he be let loose among men.
Now the plea that the material need of life, the business of earning a living, is so great as to prevent the exercise of worship, is based upon the same fundamental error in perspec- tive in viewing the elements of life. Those who neglect worship are not guilty in the same sense in which the man who violates the commandment, "Thou shalt not steal" is guilty. But the logic of both positions is the same. It rests upon the fundamental and false proposition that material things are worth more than spiritual things, and therefore have the right to demand man's time and thought and strength to the
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FIRST CONGREGATIONAL CHURCH, CROMWELL, CONN.
exclusion of his opportunity for giving time or thought or strength to the things which are spiritual. This assumption is not true; it never was true and it never will be true. In proportion as man develops out of savagery into civilization he refuses to act upon this assumption. He insists upon building places of worship and upon going to them for the practice of worship, and in doing so he gives evidence not of his folly, but of his profound wisdom, and more and more all men will come to see this, and less and less will they offer the old excuse that has been offered from the day when the first sacrifice lay upon its altar, the excuse that the business of life gives no time for prayer.
It is urged as an apology for the neglect of worship by men today that this devotion to spiritual things in the act of worship is unnecessary and superfluous. Men say that they . recognize clearly that life rests upon spiritual things, that it is spiritual things which are of the greatest importance in life. But they affirm that these spiritual realities can be apprehended by them without the necessity of visiting the Meeting House or spending any time or strength in what we call acts of prayer or worship. Such practice they say, is based upon the assumption that God is accessible only at certain times and in certain places. This delusion which was the natural result of man's ignorance is dispelled now by this larger knowledge. Our fathers went to the Meeting House to find God. We have learned that we can find Him at home. Our fathers exercised themselves in worship one day in the week with the notion that God was specially gracious on that day. We have learned, however, that God is in every place as truly as He is in the Meeting House, that He is gracious every day as truly as on the first day of the week. Therefore, says the modern man, let us worship God everywhere and at every time, not in some particular place and at some particular time.
Now it is certainly true that God is in every place. His presence is as truly in the forest as under cathedral arches, as truly in the home as in the Meeting House, as truly in the shop as in the pulpit, as truly at the desk as in the pew. It is also true that God is always gracious; His heart is filled with love every day in the week as truly as on Sunday. His ear is open to the cry of His children whenever the earnest soul lifts to Him the voice of the spirit. True prayer is fettered by no time and by no place. But this also is true, that unless man learns to worship God somewhere, at some time, he does not worship God anywhere, at any time. The necessity for worship is not theological, it is psychological; it is not divine, it is human; it is not in the nature of God,
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FIRST CONGREGATIONAL CHURCH, CROMWELL, CONN.
it is in the nature of man. You and I can pray to God any- where and at any time, everywhere and at every time. But do we? The fact is that except as we patiently learn to worship Him in the place of common prayer, in the fellowship of praying men, under the instruction and the guidance of those who have learned to pray and by the inspiration of the fellowship of those who do pray - except as we give our- selves thus to the discipline of the fellowship of those who do pray - except as we give ourselves thus to the discipline of prayer we do not pray. It is a conclusion of historical psychology that personal and common prayer have existed always together in the life of the race, so that the historical sociologist finds that religion has a social origin. Such a view is abundantly confirmed by experience and observation. We need and must have the school of prayer, which is the common worship of the Christian Church, to teach us the worth of spiritual things in order that we may be able every- where to find God and at any time to enter into real com- munion with Him. This is the function of the Meeting House as a place of worship. It is the school of the spirit wherein life is exercised and so educated to the perception of the things of the spirit.
There is made also today an appeal from the call of the Church to worship, to the spirit of the prophets declaring and defining what is religion. Men say that religion consists in doing justice and in loving mercy and in walking humbly with God; that is wholly comprehended in ethics and that there is no use or need for the Church as a religious institution. Now it is true that religion does consist in the establishment and maintenance of life in right relations with the world and with men and with God. It is also true that we would never have known this had not the Church as an institution of religion preserved in the world this truth and patiently and persistently declared in the world this truth. For just as the Church is imperatively needed to exercise and teach men in spiritual things, so also the ministry of the Church is imperatively needed in the world to teach men the spiritual sanctions of the moral law, to confirm them in such faith and hope as will enable them to fulfill the obligations which right relationships throw upon them, and so to achieve the destiny for which the race was born.
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