USA > Ohio > A century of Congregationalism in Ohio, 1796-1896 > Part 5
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More particularly, in the religious sphere there was end- less disorder, and tumult, and bitter strife. Resulting large- ly from the revivals so extensive and of such tremendous in- tensity and power, which attended the preaching of evangel- ists like Finney. Missionary zeal was wondrously quickened, and the spirit of philanthropy. A portentous crop of here- sies sprang into life, coarsest counterfeits of the good. It was now that Mormonism entered upon its career so malefi- cent and monstrous. Reformers were over-abundant and in- conveniently active. Every tenth man held a panacea for all human ills. Only follow him and lost Eden would be re- stored, or better, the blessed millennium would be ushered in. Temperance and anti-slavery now forged to the front, the last for length and breadth, depth and height, fervor and steadi- ly increasing energy far surpassing any other reform of which this country has had knowledge. Differences of doctrine . and church polity were developed. Liberals and conserva- tives, high church and low, strict and loose constructionists entered into fierce debate and struggle for mastery. While some clung desperately to old conceptions and phrases, oth- ers at any cost would have a creed which smacked of democ- racy and nineteenth century convictions. Those therefore were days of wholesale schism and rending asunder. Scarce- ly a denomination escaped. The Society of Friends split
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Times of Tempest.
into orthodox and Hicksite, the Baptists into mission and anti-mission (hard shell ), as well as along Mason and Dix- on's line. From the Methodists sloughed off the Methodist Protestant, the Wesleyan and the M. E. Church South. It was during this same much afflicted generation that Alexan- der Campbell diligently sought to turn the theological and ecclesiastical world upside down, while William Miller, go- ing a step further, would be content with nothing less than bringing final catastrophe to the great round world itself, all on strict Scripture principles. A little later the "spirits" began to tip and rap, to peep and mutter, and to bring fear- ful and wonderful tales from the unseen realm. Finally, as if to cap the climax of confusion and ferment, Oberlin ap- pears upon the scene intense, dead in earnest, aggressive, with the full courage of her convictions, and wielding far and wide an influence unmatched by any other institution in the west. With her pronounced New School doctrine, her "per- fectionism" and her uncompromising anti-slavery sentiments, she was a veritable firebrand, and to not a few a wicked and most pernicious troubler of Israel, to be everywhere de- nounced and if possible to be destroyed. Yes, and Come- outerism then flourished, which called upon the truly elect, that is, those who out-Heroded Herod in their denunciation of slavery, to break loose from the Laodicean churches and form bodies by themselves. And perhaps among the strang- est was the church-unionism, which in the interest of fra- ternity and Christian fellowship would rend churches asun- der and establish a new sect !
Only a few examples have been mentioned from the many which are at hand, to help us to appreciate what sore trial to faith and patience our fathers of fifty years since were called to endure. All this terrible stress and strain fell upon the Congregational churches of Ohio, and be it also remembered, while most of them were small and weak, while many were isolated, and none had attained to maturity of
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Congregationalism in Ohio.
wisdom and spiritual strength. No wonder they suffereď severely under such a complication of evils, and that in pain- fully large numbers they were disheartened at length, were broken to pieces, and overwhelmed gave up the ghost. The story of their sorrows and pains is full of pathos as well as of tragedy. The Plan at various points had proved a Trojan horse to both parties concerned. And the Presbyterians were the first to cry out in protest. Their beloved polity was seriously adulterated by divers Congregational elements. Authority was endangered, and liberty and democracy were becoming rampant. New England was pushing herself in matters of creed and church order at the expense of Scot- land. The ministers were alarmingly addicted to New School theology. And these facts played a prominent, if not a ruling part in precipitating the schism and excision of 1837, whereby the Presbyterian Church was rent in twain. Years followed of excited feeling much to the disturbance and demoralization of our churches. And this trial was one which they would have entirely avoided had they not, like poor Dog Tray, been caught in company in which no repu- table canine had any business whatsoever to be found.
When with others Western Reserve Synod was cut off and cast out as alien and unworthy, our churches and minis- ters in considerable numbers were minded at once to with- draw from such perilous partnership ; and would have taken their departure but for the pleading of certain New School leaders, and so the greater portion consented to remain yet longer in limbo. But a movement had already begun, out- side of as well as within Ohio, and was steadily gathering breadth and momentum, which finally brought complete de- liverance. It appeared particularly in the organization of state and local bodies of a purely Congregational pattern. New York led off in 1834 with a general association, and Michigan, Wisconsin, Iowa and Illinois were not far behind .. A denominational consciousness was slowly but surely
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Times of Tempest.
coming into being. More and more the churches sundered their relations with presbytery and entered into bodies more congenial, until by 1850 more than half were either asso- ciated thus or else were standing in isolation. We have seen how in 1806 the Ecclesiastical Convention of New Connec- ticut was formed, and the Muskingum Association in 1809, but both being born out of due time, soon perished. No further movement was made until 1834 when at Williams- field, under the lead of one Tassey, of Pittsburg, the Inde- pendent Congregational Union of the Western Reserve be- gan a brief career, reaching the second year an attendance of ten churches. A capital event occurred in 1836, when at Oberlin, after a preliminary meeting at Hudson, was organ- ized the General Association of the Western Reserve with nineteen churches and seventeen ministers, which number was nearly doubled at later meetings. Lorain County Asso- ciation followed the next year, whose occupation consisted mainly in bestowing ordination upon Oberlin theological students who from most ecclesiastical bodies found slight countenance. Before the close of this decade the Associa- tion of Central Ohio appears and leaves faint traces as late as 1845. Marietta Consociation dates from 1841,* and as well the Consociation of Portage and Summit counties. Both of these survived until merged into others and still ex- ist. In 1843 the Association of Northwestern Ohio began to meet and held several sessions. For a season it was thought that Western Reserve Association would supply a bond of union for all our churches. But Oberlin ideas and influence were dominant therein, and Oberlin presently be-
* After the demise of the Muskingum Association the Marietta church joined Athens Presbytery, and remained in it until after the excision of '37, and then moved resolutely for a Congregational organization. But the name chosen indicates the ecclesiastical ideas embodied. It was modeled quite closely after the pattern of the Connecticut consociations, and undertook to guard and regulate the churches, acted as a standing council to install and dismiss pastors, &c., &c.
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Congregationalism in Ohio.
came a bogy to thousands of good men, a synonym for fanaticism, if not also for iniquity, and so an object of sus- picion, of fear and even hate. Several churches which joined it took their departure, and scores of others would sooner stand alone than risk their reputation by entering into such questionable fellowship. So the afflicted sons and daughters of the Pilgrims found themselves grievously shut in between Scylla and Charybdis, the devil and the deep sea.
And thus it came to pass that for nearly a quarter of a century our churches were beset behind and before, from without and within, with scarcely a taste of the blessings of peace. Truly those were days of campaigning in "the wars of the Lord." The sorest trials of later years are as noth- ing compared with those of half a century since. The only wonder is that the garden of the Lord did not become whol- ly desolate, that so much of Christian character and life was able to survive such manifold and prolonged strain. Details of indefinite length could easily be given, but with only this very brief and meagre statement in mind, who shall dare say that the Congregational polity is weak, a rope of sand, is not able to endure the wear and tear of excitement and struggle? Our very bitterest pains were vicarious, be- longing legitimately not to us but to others, and by them we were tortured and wrenched because through the fault of our fathers we were entangled so wretchedly in an ecclesiastical system containing so many elements so utterly alien to our own.
OBERLIN'S CONTRIBUTION.
Mention has already been made of this institution and community, the spiritual force known by this name, the no- table movement which centered in this locality ; but as a factor in the development of Congregationalism in Ohio it is of importance altogether too great to be passed by
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Oberlin's Contribution.
without a more specific mention. Prof. Williston Walker hesitates not to declare that "the establishment of Oberlin College was a step of the utmost importance for the history" of our denomination in this state. Since this event did not occur until 1833, its influence was not felt until the first period was almost ended. Nor can it be denied that for a season at least it seemed to most to be an exceedingly un- welcome hinderer, and to make confusion worse confounded. A blessing indeed it was, but hidden for the time behind a deep disguise. As early as 1834 a rumbling as of distant thunder is heard from Hudson and Western Reserve College. Oberlin was an intruder, a trespasser, a poacher upon her preserves. The next year a louder outcry was heard when Finney, declining a call to Hudson, cast in his lot with her rival ; Lane Seminary also joining her voice because some thirty rebellious students had taken themselves to that pre- posterous village in the woods of northern Ohio to finish their theological course. Late in 1838 the central branch of the American Education Society, located at Hudson, re- fused aid to Oberlin students who were preparing for the ministry, for by this time "perfectionism" was taught and lived in Oberlin colony. In '40 Huron Presbytery refused to license, refused even to examine, James H. and F. H. Fair- child, and all because they declined to declare that they did not believe "in the doctrines taught at Oberlin and in their way of doing things." The next year the same body hurled thirteen resolutions at this seat of Satan, closing with the affirmation that no Oberlinite could "consistently call him- self a Presbyterian or Congregationalist of the New Eng- land stamp," and that it was "inexpedient for the churches to employ ministers known to entertain such sentiments." These outrageous heretics must be ostracised and driven be- yond the pale of Christian fellowship. In '41 also appeared a card signed by seven men from the East, all wise and good, testifying that they had attended a commencement in the no-
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Congregationalism in Ohio.
torious town, and actually discovered nothing to object to, but much to commend. "All are industrious, cherish the spirit of inquiry, and exhibit a pure and elevated morality and piety." In '42 up from Richland Presbytery went to Western Reserve Synod an overture seeking a settlement of the question whether baptism administered by an Oberlinite might be accounted valid. A committee sat upon it and re- ported that the errors of that body are very great and ex- ceedingly dangerous and corrupting in their tendency. Such ministers should by no means be admitted to orthodox pul- pits, " nor should members of such churches be admitted to communion unless they renounce their errors and give evi- dence of true faith and holiness." But the validity of bap- tism does not depend upon the character of the administra- tor. The synod finally laid the report on the table, on the ground that "Oberlinism was not yet sufficiently developed" to justify a definitive judgment.
As showing how utterly beside themselves multitudes of sensible people were found in those days, we smile as we read how the session of the Fredericktown Presbyterian church, when a member of that body, a student, would join the church of which the arch-heretic was pastor wrote : "We cannot conscientiously recognize the so-called church of Oberlin as a part of the visible church of Christ on ac- count of its exceedingly corrupt doctrines." So they could not grant her a letter. When she left home her character was good. She has been in Oberlin so long they cannot vouch for it now, but they have learned that she "disavows some of the doctrines laid down in the standards of our church."
In '44 a convention of Plan of Union churches was held in Cleveland, to which orthodox Congregational churches were invited, one of whose objects was still further to hedge in this fountain of evil and protect the saints from its pestiferous malaria. Two years later the western Con-
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Oberlin's Contribution.
gregationalists met in convention at Michigan City, and again was Oberlin left in outer darkness. Through all this decade it was a common thing both east and west for asso- ciations to declaim and warn against the heresy which went forth from Finney, Mahan, Cowles and their fellows. But by the beginning of the fifties the bulk of the odium and fear had disappeared. The explanation of this strange phe- nomenon is to be sought in such facts as these : Oberlin had no love for the Plan of Union, and stood for Congrega- tionalism pure and simple, while to the colleges at Hudson and Marietta, and Lane Seminary at Cincinnati the Plan was all that could be desired. Again Oberlin was anti-sla- very, received colored students, countenanced co-education of the sexes, etc. Radical New School doctrine was also taught there which to conservatives was most pernicious. " Perfectionism" too, was rampant for a season, and to many frightened spirits meant antinomianism and immorality. Mr. Finney was the greatest of revivalists and multitudes did not approve of his methods and style of preaching. And the criticism was made more piquant because during the first few years certain fads and hobbies had their day which bor- dered too closely upon the extreme and irrational.
But if in some respects and for a season Oberlin seemed to be mainly a mischief-maker, this is but the least of her achievement, and is as nothing compared with the positive, varied and most weighty services she has rendered. For ten to fifteen years to some extent she was (often innocent- ly) the occasion of scandal and strife, but for almost half a century her critics have been hard put to it for facts whereon to base their charges, while since the sixties her name has been held in highest honor by all who knew her. To set forth briefly and but in part the benefits derived by our Zion from this source : Oberlin has from the first and all along been true to Congregational principles. Liberty, equality, fraternity, there has been no sinning against these. Democ-
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Congregationalism in Ohio.
racy, the idea and conviction, not that "I am as good as you," and so am to have my way and prosper at your cost if need be ; but this instead, "You are as good as I"; that is, your welfare and moral judgments shall be held sacred like my own. No caste distinctions have been recognized. Black and white, male and female, rich and poor have always met on the common plane of redeemed humanity. All stand on a level, but it is one resulting from a marvelous process of leveling up. As to liberty, freedom of the will has been emphasized both as a theory and a practice. Investigation and discussion have been encouraged to the utmost. A sub- lime confidence has been reposed in the truth, while if only the light were turned upon them, there has been no fear of error or falsehood. No over-cautious binding of students and teachers by pledges has been in vogue, but good sense and an enlightened conscience have been relied upon. Hunt- ing of heresy has never been at all popular in these parts. That is to say, Oberlin has stood from the first for catholici- ty of Christian sentiment and sympathy. Only let one pos- sess the spirit of Christ, and manifestly be engaged in doing his work, and it sufficed. The creed of the Oberlin church, and that of the Western Reserve Association were designed - ly made to minify the differences between Calvinism and Ar- minianism, and to admit all true followers of the Lord Jesus. As between Old and New School, of course Oberlin pro- nounced mightily for the latter. Comparatively little was cared for theories, but much for conduct. The well-being of humanity was most precious, and so reform of every kind had a large place in the thought and desire and action of ev- ery day life. Oberlin also stood sturdily for spirituality and evangelism. And finally, the founders and builders bestowed all their influence in favor of ecclesiastical organizations fashioned upon purely Congregational principles .* It may
*Writing in 1863 Prof. Henry Cowles testifies : The Oberlin theological alumni have stood up a noble phalanx for the polity of the New Testament
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Oberlin's Contribution.
be at the outset only making a virtue of necessity, for presbytery and Plan were antagonistic to the upstart in- stitution. Churches were closed against its teachings, and license and ordination were impossible. But, whatever the impulse, the motive, all the same Oberlin did much to bring the Plan to abolition.
But how were these convictions and this spiritual force brought to bear upon the churches of the state so as to affect them in any considerable degree? And especially when so generally the very name was hateful and odious, a by- word and hissing? In replying to this pertinent question we must recall that the work undertaken and carried on with amazing energy was in several respects altogether unique. In the institution were included various departments adapted to almost every grade of intellectual development. It was a people's college, with a preparatory department below and a theological seminary above, and women were welcome as well as men. The special object to be furthered, as selected by the founder, was preparation of ministers and teachers for their exalted tasks. And almost at once youths of both sexes began to come by hundreds and by thousands, and who to a great extent were residents of Ohio. The demand for trained teachers was in those days very great. The long vacation was placed in the winter months, and at its begin- ning out hastened the would-be pedagogues, north, south, east, west, by wagon loads and stage loads, on horseback and on foot ; to be gone for months, boarding in the homes, each in close contact with scores of youthful minds and hearts. And somehow it was that for the most part they were so inspired, so filled to overflowing with the Oberlin spirit, which was also the spirit of Congregationalism, that scores on every side were certain to catch the inspiration. Besides, a number of their pupils were sure sooner or later to find and the Pilgrims. Out of two hundred it would not be easy to find one who has swerved from these good old paths.
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Congregationalism in Ohio.
their way to the wonderful fountain of learning. Hundreds went out thus every year sowing the good seed, and in the aggregate thousands during the first generation. Scores and hundreds of theological students preached up and down here and there in Ohio, supplying pulpits during their course and afterwards becoming pastors. Churches not a few, some of them among our prominent ones, have never had pastors of other than Oberlin sentiments and training. Then also a steady stream of influence went out from the faculty as they toiled so abundantly on the Sabbath and in revival efforts. Nor must the Oberlin Evangelist be forgotten, which for a quarter of a century made its semi-monthly visit to multi- tudes of homes and was read with greatest eagerness. Finally, who that ever saw the great congregations for weeks and months together and worshipped with them, could forget the experience? and the remarkable company of the earnest- hearted men and women both in the institution and the community? Though there was no proselyting, though the word was seldom spoken, this was Congregationalism omni- present, dominant and at its best. No long and hot cam- paign of open, unblushing propagandism would have been half so successful. Oberlin's part in the spread of our prin- ciples and polity from the Lake to the River supplies mate- rial for a noble story, which as yet awaits a worthy historian.
PHASES OF EARLY RELIGIOUS LIFE.
It is necessary to suggest at the outset that the setting- forth which follows is based almost exclusively upon the records of the older churches, and hence though truthful so far as it goes, is at the best but a partial, a one-sided, a frag- mentary statement of the facts in the case. Only such mat- ters are alluded to as such documents would naturally con- tain, and it is not from its records that the truest, deepest
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Phases of Early Religious Life.
life of a church can be reproduced. The aim however has been to call attention only to what was characteristic of the Christian men and women of Ohio during the first half cen- tury, and typical of the times. Let it be remembered all along that those were for the most part plain people, pio- neers, dwelling on the frontier and in the forest, with society and all manner of institutions in a crude and formative con- dition. The evidence is abundant that their minds and hearts were often cast in a narrow mold, and that the aver- age life, whether in the intellectual, social or spiritual sphere, was of a grade comparatively low. They possessed an energy which was uncultured and rude, so that their aims were often better than their methods of performance. There- fore we need not be surprised to learn that during the first years of the century even the Yankee saints on the Reserve were beset in revival services by that phenomenal "religious" infliction known as the "Jerks," which originated in the most benighted regions of Kentucky. Scores together would be suddenly seized with trembling, would fall and lie for hours in a trance. The old Puritan spirit long survived, so stiff, solemn and stern, the spirit that is of the Law rather than of the Gospel. Calvinists were they, and orthodox to the backbone, which traits were not softened in the least by the potent influence of presbytery. No toleration was allowed to heresy. A Methodist woman might join a cer- tain church on condition that she swallow the doctrine of election. A brother was kept under the hetchel for two mor- tal years by a charge of denying the doctrine of the trinity, but was acquitted when it came out that he only denied the existence of three Gods. They had no use in their churches for Mormons, or Universalists, or Perfectionists, or Spiritual- ists, or Adventists, * or "even so-called Disciples". (Camp-
* Well might the churches fall into a panic when for several years in the eastern part of the Reserve such ravages from Spiritualism were reported, and
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Congregationalism in Ohio.
bellites). They had great faith in the spiritual tonic sup- plied by days of fasting, humiliation and prayer, and not sel- dom resorted to the same. On one such occasion the pastor was instructed to formulate a detailed confession of the sins of the church, which also after amendment was adopted by vote and read from the pulpit. They believed heartily in the grace of discipline for church members to bring them back from their derelictions and trespasses, as well as in specific rules and pledges to hold them to the practice of vir- tue and piety. That is, godliness was to be secured by ec- clesiastical statute. Every church joining presbytery was supplied with a copy of certain "Rules of Practice," which set forth authoritatively and in detail what the brethren ought and ought not to do. When one organization had sadly fallen away from faith and good works and found itself in a very evil case, a committee was chosen to contrive a plan whereby it might be returned from its long captivity. And what should be done but bring in a set of twenty-one resolutions, lengthy, and containing a bill of particulars which covered the entire moral law, and also every duty to self, to brother man and to God (and would cover several pages of this pamphlet), even to "plainness in dress, and cleanliness and neatness in person," "not to loiter at the door of the sanctuary, and to offer seats to strangers." But in spite of this heroic remedy, not to say because of it, in- side of three months that same church had lapsed into a state of worse than semi-somnolence, into a paralysis which lasted for five years, during which no services were held! One church enacted that the congregation should "sit in- in one church of a hundred members fifty were swept away by the excite- ment.
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