“The Preacher Comrades” from CS in 1908: What do we know about them?
Dorn’s tabulation: 28 Baptists, 22 Episcopal, 20 Congregational, 16 Methodist, 16
Presbyterian, 15 Christians, 11 Universalists, 8 Unitarians.
Through the N’s (mostly) I count thirteen who are either affiliated with small liberal
traditions, who became U or U after this list, or whose affiliation is primarily with
People’s churches. At least 10 were Unitarian at some point.
[ARDA data begin in 1925; it appears in that year Universalists had 575 clergy and
Unitarians had 476, Episcopalians had 5700, Congregationalists had 5500, PCUSA had
9800, Northern Baptists had 9200, Southern Baptists had 19,000, Southern Methodists
had 8000, Northern Methodists had 18,500, Disciples had 6845] So UUs are about 1 in
50, Episcopalians and Congregationalists perhaps 1 in 250, Disciples 1 in 450,
Presbyterians 1 in 600, Baptists 1 in 1000, Methodists maybe 1 in 1800] Definitely need
to check ratios for the smaller groups! ARDA lists 25 clergy in 1925 for New Jerusalem
and 75 for Swedenborgian Church. So it is 1 in 50 Universalists and 1 in 60 Unitarians.
A few notes on “Christian”—Christian Connection originally brought together (in 1808)
the Christian movements of James O’Kelly (VA/NC Republican Methodists), ABner
Jones/Elias Smith (ex Baptists from Vt and NH), and Barton Stone (Cane Ridge, Ky).
Then in 1832 the Stone churches merged with Alexander Campbell’s movement. In 1850
the Christian Connection worked with Unitarians to found Antioch (and also Meadville, I
think). Merged with Congregationalists in 1931, but a long history of cooperation with
Unitarians before that, and included anti-Trinitarians. Published Herald of Gospel
Liberty.
Alabama
Gardiner C. Tucker. Minister of Saint John’s (also or aka Grace Church) PE in Mobile.
Served from 1885 to 1941. Father of Irwin St. John Tucker. Curiously, Dorn seems to
have missed this expression of socialist loyalty, for he writes that “There is no hint in this
childhood of unconventional politics. A Democrat who supported the gold standard,
Irwin’s father strongly disapproved of William Jennings Bryan’s nomination in 1896.”
Saint John’s Church is still active today.
Arkansas
L. E. Thornton, Mount Olivet Prestbyterian, Mammoth Springs. No information found.
Church seems not to have survived.
Arizona
E. F. Lovejoy, Verde ME Mission, Camp Verde. Hmm. . . an E.F. Lovejoy was convicted
of manslaughter as abortionist in Oklahoma in 1918, along with a Jesse Warren.
Congregation survives.
California
Joseph S. David, New Jerusalem, San Diego. Church survives, founded 1883.
B. Edmiston, New Jerusalem, Riverside. This is Rev. Berry Edmiston, raised in
Tennessee, settled as a rancher in Riverside in 1878 and died in 1912. Evidently he was a
bivocational minister. His son Rev. Lloyd Edmiston was ordained in 1915 and served the
Riverside church thereafter. See John Brown and James Boyd, History of San Bernardino
and Riverside Counties (Chicago: Lewis Publishing Company, 1922) 3: 1112. Church
does not survive. >>>>>>> Lloyd Edmiston, “The Last Judgment,” New-Church Review
27 (April 1920): 143-59, makes case for social understanding of sin and salvation within
the Swedenborgian context: “I believe the common thought of New-Church people,
relative to the this-world effect of the Last Judgment, has been altogether inadequate. The
wrongs they have seen in society have been thought of very largely as sins of individuals.
. . . They have been largely blind to the fact that there are social and class-imposed forms
of wickedness, as well as personal offences. . . . Such iniquitous social institutions are
obviously subject to judgment overthrow independent of the regeneration of the class or
classes responsible for them. This is the great task to which the well-disposed of all
classes are now called. The one only way to release the people from the oppression of
evil institutions is by the overthrow of those systems and the substitution of a heavenultimating order in their place.” (145) The theological context is NJ belief that the Last
Judgment occurred in 18th century and that a New Age is manifesting itself since.
Edmiston traces this new age from democratic revolutions to contemporary labor
movement: “The trend of all these New Age forces is to the one end,--the ousting of the
exploiters of labor from their last intrenchments.” (149) He turns quite explicitly
socialist: “What then is the institutionalized and legalized inequity underlying all the
remaining external slaveries in the world today? I believe the answer is: The ownership
and control of all the resources of our common life by a part of the people, affording that
part a means for extorting unearned incomes from the labor product of the rest of the
people.” (149) Edmiston has a theological confidence in socialist victory: “If, as the
result of the Last Judgment in the spiritual world, all things upon earth are to be reduced
to order, then surely this power will speedily be abolished. The wonderful development
of the machinery for democratic or co-operative control of common interests since the
Last Judgment, indicates to me that some form of universal co-operation in the ownership
and management of industry is to be the heaven-ultimating New Age order.” But he is
agnostic about whether the change will be gradual or will involve “a chaos of violence
and civil strife.” (151) If the latter is the case, the church’s role is “to mitigate the
excesses of such a period.” He seems to lean to the chaos theory, because of selfdestructive tendency of capitalism to create international and class war. “We know that in
the spiritual-world judgments, evil is thus permitted to bring upon itself its own
consummation and overthrow.” (154) He also works in a dig against the churches: “The
churches of Christendom, founded upon faith-alone creeds, are manifesting an utter lack
of insight and vision in matters of social justice. This has been one of the chief causes of
the paganizing of the working classes in the industrial centers of civilization. It seems
certain that the churches, founded upon dead doctrines, will continue their blind course,
and in the passion and confusion of the transition period will line up in the defense of the
consummated / capitalist system, and thereby complete the work of their own undoing.”
(157-58) “But in spite of the reactions against all exemplified religions, all the old hearthungers will remain, and a growing need for a genuine spiritual religion, one rightly
relating man to the Lord and to the common good, will surely be manifest. I believe the
Lord is preparing our opportunity. . . . In the times that are coming, it will be of vital
importance to our use as the propagandists of the Lord’s New-Age religion, that we be
also the uncompromising champions of His New-Earth industrial order.” (158) Edmiston
was apparently known as a socialist, for the editor notes on the one hand that the
California Association had unanimously recommended its publication but on the other
that “it presents only one side of the question now at issue before the public more or less
confusedly as Capitalism versus Socialism.” (143) Edmiston ran repeatedly for state
legislature (or at least for something called AD-78) in 1902 as nonpartisan and in 1904,
1906, 1908, and 1910 as a socialist, losing in all cases, with 12% in 1910. >>>>>> There
is also a Henry M Edmiston who published a “Dream of the Socialist” and other radical
poems in Rhymes for the Times (Lily Dale, N.Y.: Sunflower Publishing, 1904).
G. D. King, Christian, Portersville. Church survives. No other info.
*B. Fay Mills (1857-1916), Fellowship, Los Angeles. “Rev. Benj. Fay Mills Dead,” NYT
May 2, 1916, p. 13. Born NJ, ordained Congregational in 1878. Pastored in Rutland to
1886. Evangelist to 1897. Withdrew from orthodox church in 1897. Conducted
independent ministry in Boston 1897-99. Minister of First Unitarian Oakland 1899-1904.
Founding minister of Los Angeles Fellowship until 1911, then founding minister of
Chicago Fellowship until his death. Engaged in evangelistic work in NYC at Evangel
Tent in 1915. Last book is The Divine Adventure, 1905. W. A. Corey, “The Benjamin
Fay Mills Movement in Los Angeles,” Arena 33/187 (June 1905): 593-95, describes the
LA Fellowship as “perhaps the most significant and remarkable religious movement in
the world today.” Claims it gained over a thousand “contributing members” in its first
few months. Describes Mills’s wife as a “teacher of Emerson.” Appears to be nascent
institutional church, with a variety of cultural and charitable activities. Publishes
Fellowship Magazine. “The matter of religious belief is altogether eliminated” from
membership decision, but members must make a “pledge” to contribute financially and
engage in “trustful and unselfish living.” Describes Mills as the dominating personality of
the group. “Mr. Mills, as all the world knows, has broken finally and definitely with the
old theological dogmas. . . . He does not believe in the literalness of hell or heaven, or in
the personality of God or the devil. Like all advanced thinkers, he has no creed, no
definitely-settled statements of belief. He believes that truth is an unfoldment, and, being
a student, he is constantly learning.” No mention of Socialism. >>>>> Carey
McWilliams, Southern California: An Island on the Land (p. 257: “Following the [1915
World’s] fair, the New Thought leaders began to arrive in Los Angeles: Annie Rix Militz,
who established the University of Christ; Fenwicke Holmes, who founded the Southern
California Metaphysical Institute; and Eleanor M. Reesberg, who organized the
Metaphysical Library. During these years, New Thought studio-lecture rooms sprang up
throughout the city and the Metaphysicians’ May Day Festival became an annual civic
event. Among the pioneers of the movement was the Rev. Benjamin Fay Mills. Under his
leadership, the Los Angeles Fellowship was a flourishing institution from 1904 to 1911.
with over 1,000 members, a large organizational apparatus, and its own orchestra,
schools, and magazine. In 1915, alas! Reverend Mills abandoned New Thought, left
California, and died, a few years later, in Grand Rapids, a sound Presbyterian.” Satter,
Each Mind a Kingdom, p. 205: “Like Abby Morton Diaz, Mills encouraged his readers to
envision a better world as the first step toward political action. His description of ‘an
impalpable . . . generative substance’ that could shape ‘matter’ hinted at New Thought
sympathies. Mills eventually embraced a faith that was indistinguishable from New
Thought, when he founded the Los Angeles ‘Fellowship’ in 1905. The Fellowship’s goal
was the ‘general uplift of mankind.’ Members studied Ralph Waldo Emerson, Walt
Whitman, and the Bhagavad-Gita. Soon Fellowships spread around the country. Clara
Colby became president of the Portland, Oregon branch. Mills never called his faith New
Thought. By 1910, however, the journal The World’s Work reported that New Thought
was the ‘body and bones’ of Mills’s Fellowships. Fellowship members apparently agreed;
many societies dropped the name ‘Fellowship’ and adopted the name New Thought
instead. New Thought journals of the 1910s routinely included Fellowship groups in their
lists of ‘New Thought Meetings, Teachers and Healers.’”
Wm. de Ronden Pas, New Jerusalem, San Francisco. Church survives, founded 1895.
Ronden-Pas was removed from ministerial roster in 1909.
F. J. Seaman, First ME, Glendora. Church still going. No mention of Seaman or socialism
at http://www.umcglendora.org/GUMC/History.html.
C. Calvert Smoot, Second Unitarian, San Francisco. “Divine Would Send Calhoun to
Prison,” San Francisco Call, October 14, 1907, page 2, reports on sermonic attack on
head of United Railroads and on Rockefeller. “Rev. C. Calvert Smoot Addresses
Socialists,” San Francisco Call, October 7, 1907, identifies him as principle speaker at
rally for majoral candidate E. L. Reguin. “That competition was the root of all evil was
the argument made by Smoot. He said that capitalists must be taught the principles of
socialism, which would result in their becoming real wealth producers instead of
‘ravenous wolves at the throats of their fellow men.’” Church does not seem to have
survived.
D. Stuart, Christian, Selma. Church survives, no history page on website.
I. H. Teel, Christian, Visalia. Church is still going; was growing rapidly in early twentieth
century. http://www.fccvisalia.org/History.html has no mention of Teel’s ministry,
though. The congregation broke with the Disciples in 2005 because of a denominational
resolution denying that Jesus was the only way to salvation.
J. f. Tout, Christian, El Centro. “The second minister to locate in Imperial Valley, then
almost a virgin desert.” Finis C. Farr, The History of Imperial County, California
(Berkeley: Elms and Franks, 1918), p. 416. In 1907 both Tout and neighboring Methodist
minister Wentworth were involved in contest over the location of the county seat.
Coverage in Imperial Valley Press 7/15 (July 23, 1907): 1 is confusing. “Rev. Wentworth
in Politics” describes Wentworth as influenced by “If Jesus Came to Chicago,” but argues
that there is no obvious answer to “what would Jesus do?” as applied to the county seat
question. Encourages Wentworth to resign pulpit. [Hmmm. . . .is this Franklin
Wentworth, who was original member of Social Crusade?] “J. F. Tout and the County
Seat Contest” is by Tout himself and makes clear that he favors El Centro. “The old cry
that a ‘preacher should keep out of politics’ is true only when the ‘politics’ is bad, but the
moment the preacher should ‘keep out’ every one else had better ‘keep out.’ I want to
give notice now that as long as I am in this valley I expect to take an active part in its
politics, I think this is my duty. I am a citizen and shall exercise every right I have
according to my pleasure.” Finis, pp. 416-17 makes clear that Tout’s son was working for
the IVP at this time, and played a key role in Mr. Holt’s campaign to make El Centro the
seat.
Robert M. Webster, Presbyterian, El Monte. Currently five Presbyterian churches in El
Monte, hard to pin down via web. Part of original Social Crusade group (Dorn 46).
Colorado
Herbert T. Cash, Friends, Paonia. There is an artist by this name, 1864-1914.
Congregation still going, but history web page is defective.
A. D. Fairbanks, Congregational, Montrose. Church survives as Hillcrest Congregational
UCC, a strong progressive church. No congregational history on website.
William Armstrong Hunter, First Avenue Presbyterian, Denver. Church founded in 1889
and still going today. Little info on Hunter. [His son Stanley Armstrong Hunter (born
1888) was also a Presbyterian minister who graduated from Princeton in 1910 and Union
Seminary in 1916 (Norman Thomas graduated from Princeton in 1905). Taught at Ewing
College in Allahabad, India, 1910-12 (Thomas visited there in 1908), served briefly at
Central Pres in NYC 1913, Bryn Mawr 1914-15, Church of Pilgrims 1916, then
Pittsburgh 1916-24 and Berkeley 1924-. Wrote a book on Pres Wilson’s religion.]
*Henry W. Pinkham, Bethany Baptist, Denver. See
http://library.du.edu/About/collections/SpecialCollections/Pinkham/ for one linear foot of
papers at University of Denver. Born in Newton in 1864. Served Baptist Churches in
Bridgeport CT (1891-96) and then in Denver (1896-1909). His radicalism caused him to
be excluded from Rocky Mountain Association of Baptist Churches, and so in 1909 he
brought his congregation into the AUA. In 1912 he moved back to Mass., served Scituate
Unitarian (1914-1915), Melrose Unitarian 1915-17, then resigned because of his
opposition to war. Joined FOR, served as secretary of the Association to Abolish War
1920-1927. Through 1946 seems to have spent a lot of time writing radical letters to the
editor and fighting with the Unitarians over his inability to get a church. His wife,
Wenona Osborne Pinkham (1882-1930), married him in 1911. Served as state chair of
organization for Mass. Woman Suffrage Association, 1913-1915. Instrumental in
founding of Mass. League of Women Voters; also active in Mass. Civil League. Papers at
Radcliffe. [Wouldn’t it be cool if Neo-Gnostic teacher Mark Amaru Pinkham were a
descendent—probably not; their only child was daughter Louise Catherine Pinkham!!!] I
can’t tell if Bethany Baptist evolved into First Unitarian Society of Denver, which claims
a founding in 1870s or so.
Connecticut
George D. Gould, Baptist, Rockville. There was a George in the Jay Gould family, so it is
hard to track this person down! There is a surviving conservative Baptist Church called
Rockville Baptist in Vernon, CT. No history on website.
Franklin Knight, Church of the Epiphany PE, New Haven. Knight also served Saint
Paul’s Episcopal in Holyoke, Mass. Father was prominent layperson at St. Stephen’s
Episcopal, Lynn. Church survives as merged congregation.
William G. Lathrop, Congregational, Shelton. Lathrop came to Shelton in 1901, after
serving North Haven Congregational 1893-1901. Shelton church founded in 1892 in a
rapidly growing industrial community, it survives today as a UCC church.
Delaware
Hubert W. Wells, Saint Andrews PE, Wilmington. No good records. Church seems not to
have survived.
District of Columbia
*Alexander Kent, People’s Church, DC. In 1891 he founded People’s Church in
Washington DC. Housed originally in Union Hall, Academy of Music, and Builders’
Exchange. “The fatherhood of God, the brotherhood of man, and the oneness of the life
divine and human were announced as fundamental principles. The acceptance of this
announcement was not made a condition of membership; but sympathy with the purpose
and a desire to work for the attainment of these ends were all that was required.” [Webb,
William B.], Centennial History of the City of Washington, D.C. (Dayton, Ohio: United
Brethren Publishing House, 1892), p. 587. Kent also shows up as a supporter of Stanton
and Anthony, participating for example in the 36th convention of the National American
Woman Suffrage Association. There also appears to be a reference to Alexander Kent as
pastor of Church of Our Father (Univesalist). I think this is the same person; this
congregation was the first Universalist Church in DC and Kent served as pastor 1877-90.
Kent presided at Communion when the Universalist General Convention met in DC in
1883; Minutes of the Univesalist General Convention, Washington, October 24-26, 1883,
p. 3. Centennial History, cited above, p. 584, credits Kent with increasing the
congregation from 56 to 120 members; he resigned in 1888, was recalled in 1889, and
retired in 1890. But this book doesn’t go in for juicy details! “Alexander Kent,” CS 6/1
(January 1, 1909): 8 reports that he died at age 71. “The distinctive feature of Dr. Kent’s
church is in the emphasis which it lays on the ethical side of religion and the direct effort
which it makes to have this carried into every human relation.” “The dominant aim of the
Sunday services is to cultivate this purpose and spirit; to inspire men and women to live
nobly themselves, and to work for such changes in industrial and social conditions as
will open the doors of opportunity to the millions now born into poverty and moral
degradation. It would have the purpose and spirit of brotherly helpfulness carried into the
whole conduct of life—into business, into politics, into society. It would have them shape
legislation, mold institutions, and give character to the nations. In accordance with this
purpose, Dr. Kent naturally became a Socialist and stood sweetly but fearlessly for the
social revolution.”
There appears to be a current People’s Church affiliated with the UCC—not sure if it is
the same. [Probably NOT]
Florida
H. W. Greetham, Saint John Baptist PE, Orlando. Greetham started the church in 18851890. Church survives, no website.
Franklin M. Sprague, First Congregational, Tampa. In 1922 he privately published The
Creed and Need of the New Congregationalism. This is a jeremiad concerning the lack of
evangelistic spirit and over-emphasis on “secular learning” that he believed accounted for
slow growth. He proposed a more strict creed.
Georgia
J. R. Mcdonald, Evangelist, Waycross. No records. . . . there was a British labor leader by
this name. Waycross was the second home of the Ruskin Colony, 1899-1901. [And
Ruskin does advertise in CS]
Illinois
Frank L. Anderson, Normal Park Baptist, Chicago. In 1920, Anderson was chosen as
dean of a new seminary launched in East Orange, NJ, but American Baptist Home
Missionary Society, with support of Rockefeller. I don’t know if this actually panned out.
“To Unite Baptists: Home Mission Society Plans New Seminary in East Orange,” NYT,
October 6, 1920, p. 27.
George M. Babcock, Saint George’s PE, Chicago. Now part of a merged parish, I think
perhaps in the Pullman area. No website.
Jesse S. Dancey, First ME, Danville. 1876-1936, papers at Iowa State. MA sociology at
the University of Chicago in 1910. Pastorates throughout the Midwest. Notes to papers
indicate social concern, but not socialism as such. There is still a First Methodist in
Danville. This was Carr’s congregation, so presumably Dancey is his successor. Dancey
has lead article in Methodist special edition: “Methodism—Socialism,” CS 5/17
(September 1, 1908): 1
Paul Glaser, Slavic Mission, Presbyterian, Chicago. Hmm. . . there was a Russian Jewish
Socialist who served as attorney to socialist strikers in 1919. Little information available.
*W. H. McPherson, St Paul’s Universalist, Chicago. Info at Andover Library—BMS
900/30 (11)—for Walter Henry McPherson. Serving Universalist Church in Joliet in
1915. Church does not survive. “Elaborate Preparations for Conference Sessions,”
Christian Socialist 4/10 (May 15, 1907): 4 describes him as minister of People’s
Congregational Church, presumably in Chicago.
*Everett D. Martin, First Congregational, Lombard. Martin (1880-1941) was “spiritual
father” of American Association for Adult Education (http://wwwdistance.syr.edu/day.html) though his ideas later lost favor. Served Lombard church
1906-1908, People’s Church in Dixon, Ill., 1911-15, First Unitarian in Des Moines, 191115. He then left ministry because of scandalous divorce. He then joined the People’s
Institute in New York, serving as director 1922-34 (when it closed). Wrote many books
including The Mystery of Religion (1924) and Farewell to Revolution (1935). Not clear
how long he retained Socialist identity. Social philosophy professor at Claremont during
his last years.
Indiana
*J. H. Hollingsworth, People’s Church, Terre Haute. Hollingsworth participated in the
founding convention of the Socialist Party, representing four people from South Bend.
http://www.marxisthistory.org/history/usa/parties/spusa/1901/0817-heraldsocialistconv.pdf Compiled Frances Willard’s views on Socialism and recollections of
Debs’s neighbors. Shows up in records of Debs correspondence. EVD to Fred D. Warren,
August 2, 1912, “The Rev. J. H. Hollingsworth, a fine old minister who gave up his
church and the brightest worldly prospects on account of Socialism, and now a member
of the Socialist party, and a warm personal friend of mine, has for some time been quietly
at work getting an expression of the people of Terre Haute as to my character and
standing in the community in which I have lived all my life.” Among participants is Max
Ehrmann. In Gentel Rebel.
Florence Wattles Bowers wrote to TD [brother?] that her father WD Wattles (New
Thought leader and socialist) was friend of J H Hollingsworth, TD writes back to discuss
his own letter from Hollingsworth. His daughter Helen Hollingsworth Bard writes to TD
about her father’s stroke in 1940 and death in 1943. See
http://library.indstate.edu/about/units/rbsc/debs/ab_b.html.
There is also correspondence between EVD and a Herbert Bigelow of a People’s Church
where Debs once spoke. But this is different—Herbert Seely Bigelow (1870-1951)
pastored People’s Church in Cincinnati and was nearly killed for anti-war preaching in
August 1917. A bit more on Bigelow: “Pacifist Whipped in Kuklux Style,” NYT,
October 30, 1917, p. 3, tells that he was abducted by robed men who took him to a “dense
woods” and lashed him 12 times. He had been about to give a Socialist speech in
Newport, Ky. Report notes “In 1902 Bigelow was the Democratic candidate for Secretary
of State of Ohio. He was a delegate from Hamilton County to the Constitutional
Convention in 1912, and was elected by this convention as its President. For the last few
years he has been actively associated with the Socialist Party.”
Iowa
Robert K. Atkinson, Bethlehem Congregational, Davenport. No clear records.
Congregation does not seem to have survived, though there is an Edwards UCC in
Davenport.
Noah Garwick, Central Church of Christ, Waterloo. Ran for Congress on Socialist Party
ticket in 1908. It appears that his father was Rev. H. H. Garwick, a Brethren of Christ
minister in Dallas County, and active prohibitionist (probably with a capital P).
http://www.rootsweb.ancestry.com/~iabiog/dallas/pp1907/pp1907-g.htm Not clear if
congregation survived—Waterloo’s UCC was started as abolitionist church. [Featured in
Disciples of Christ special issue]
William H. Hess, First Presbyterian, Newton. No records on Ness. Church survives, no
history page on website.
Kansas
George Brown, Congregational, Clay Center. Church was built in 1886. Not clear if it
survived. Hard to pin down a name like this.
C. H. Rogers, Universalist, Hutchinson. Played a leading role in Kansas State Convention
of Universalists in 1885.
S. L. Titus, Universalist, Seneca. S. L. Titus appears in the 1903 Universalist Register as
the Arkansas state superintendent, located in Little Rock. Both Mr. and Mrs. Titus were
involved in the Kansas YPCU convention in Hutchinson, 1908. There was an Anson
Titus publishing in Universalist journals in the 1880s. An A.M. McKinney, also in
Seneca Kansas, published The Fall of Mammon and Other Poems, with some attacks on
churches. [Green, Grass Roots Socialism, 170, singles out Thomas Woodrow as a Kansas
“Unitarian Universalist” in the Herronite tradition]
Alan G. Wilson, Saint Matthews PE, Newton. Ordained 1905. Church survives; founded
1876, was growing enough to build new building in 1910. Website portrays the
congregation as multiracial.
W. F. Dickerman, State Superintendent, Universalist, New Haven.
Louisiana
H. C. Ledyard, All Souls Universalist, Iowa. Henry Clay Ledyard (1879-1950) was St
Lawrence graduate who served many churches before becoming a CIO organizer in 1937.
Actually, he was ordained Congregationalist in 1907, Universalist in 1909, and graduated
from St. Lawrence in 1910—so he was young and in transition at the time of the listing.
Papers at Harvard bMS 361.
Maine
Orville J. Guptill, North Street Free Baptist, Bath. Graduated from Colby in 1896. His
son Nathanael was a prominent leader in the UCC. There is still a Baptist Church in Bath,
Maine. “Two Great Seaside Conferences,” CS 5/15 (August 1, 1908): 5 reports on his
role in hosting New England CSF conference at Old Orchard, Me., featuring George
Willis Cooke, Eliot White, F. K. Gifford (Unitarian of Laconia, NH), and Lawrence A.
Wilson (Cong of Hardwick)
George C. De Mott, Central Congregational, Bath. Was at West Winfield, NY, in 1900.
There is a UCC church in Bath.
James McCaskill, Presbyterian, Fort Kent. No records of any sort.
Robert Sutcliffe, Pratt Memorial, ME, Rutland. Rutcliffe shows up in the yearbook for
the East Maine conference of Methodists in 1901. Other than that no info. Church
appears not to have survived.
Maryland
Ira Culp, Mount Union German Baptist, Vale Summit. Socialist candidate for Maryland
governor in 1907. Also ran for Congress in 1908. Part of the national committee of the
SPA in 1907, only rep from Maryland. Vale Summit is in the Appalachian west of
Maryland. “Asbury Park Conference of the Christian Socialist Fellowship,” CS 5/18
(September 15, 1908): 5 reports that a few years earlier Culp “was an atheist, but through
the Christian Socialist interpretation of the Gospel has become a devout believer and
minister of religion.”
James L. Smiley, St. Ann’s PE, Annapolis. Shows up in Christine Rosen,
Preaching Eugenics, as pro-eugenics pastor of Saint Luke’s in Eastport,
Md. Actually, Saint Luke’s was a mission chapel of Saint Anne’s, and
Smiley served there as vicar from 1906 to 1948. Maryland state
secretary for CSF in 1908. Socialist candidate for Congress in 1920 and
for Senate in 1922. [continuity!] Church survives, at least Saint
Luke’s does.
Why I Am in Favor of Socialism: Symposium, Original
Papers, Edward Silvin, Sacramento.
http://www.archive.org/stream/whyiaminfavorofs00silvrich/whyiaminfavoro
fs00silvrich_djvu.txt. Not sure exactly what this is.
Smiley, James L. (Clergyman.)
I am in favor of Socialism because First: It stands for
absolute justice. It guarantees to every one the full
product
of his labor. It provides that children and infirm and aged
persons be cared for by the strong. It demands that all the
natural resources of the earth be equitably administered
for
all the inhabitants.
Second: Socialism will abolish capitalism, which is a grand
system of gambling.
Third : Socialism will abolish the evil fruits of
capitalism,
such as internecine commercial competition, the white slave
traffic, preventable poverty and disease, and war itself.
Fourth : Socialism means brotherhood, industrial and commercial. It, therefore, harmonizes with the teachings of
the
Bible, making the Ten Commandments and the "Sermon on the
Mount" perfectly practicable.
Fifth: As an excellent example of its practical value, Socialism will solve the intricate liquor problem. By public
ownership this traffic will be purified from all adulterations
and
excessive abuse, allowing (in harmony with the Bible) the
temperate use of pure beverages.
Sixth: Socialism is the economic expression of Chris-
tianity.
Massachusetts
*Charles E. Beals (1869-1931), Field Secretary American Peace Society, Stoughton.
Beals spoke at the 1914 annual meeting of the Free Religious Association, which he
served as secretary. His speech echoes the main theme of Holmes’s ministry—that
religious liberalism needs to attend more to society. The “great contribution” of the
nineteenth century, he said, “was the measure of the realized brotherhood,” (15) after
quoting Emerson to similar effect. He also quotes Edwin Markham (page 16), “The crest
and crowning of all good, / Life’s final star, is brotherhood.” The Free Religious
Association of America, Proceedings at the Forty-seventh Annual Meeting (Boston:
FRA, 1914). He served Second Congregational in Greenfield from 1900 to 1903. He was
ordained Congregational in 1896 and apparently served only Congregational pastorates
before shifting to full-time peace work in 1908. According to Elshtain, Jane Addams and
the Dream of American Democracy, p. 193, he was one of those who faulted Addams for
her support of Roosevelt in 1912.
Robert E. Bisbee, ME, Hull. Had been Democratic candidate for Congress in 1898. There
is currently a St. Nicholas UMC in Hull.
Robert Humphrey, Congregational, Dighton. Shows up in 1903 Congregational
yearbook. Church appears not to have survived.
H[oward]. M[urray]. Dumbell, Saint James PE, Great Barrington. May have served a
church in Tennessee 1894-97. Had 324 members in a church in Delhi (state? India?) in
1918. Born in England, father had attended Rugby school. Father came to US (Texas) in
1876, became priest in 1878, built churches in Tennessee and Quebec. Howard attended
Sewanee, became priest in 1891, dean of TN cathedral 1893-95, rector of St. Paul’s,
Brooklyn, 1895-99, began serving Great Barrington in 1899. Described as leaning
Republican in 1906 book on Historic Homes of Berkshire County.
Edgar J. Helms, Morgan Memorial ME, Boston. Founded Morgan Memorial, later
Goodwill, in 1902. Helms (1863-1942) was honored as a “Hero of Capitalism” in 2009!
Helms, E. J. (Clergyman.)
I am in favor of Socialism insofar as it is the practical
application of Christianity to our economic and industrial
life.
N. S. Hoagland, First Parish Unitarian, Tyngsborough. There is a contemporary black UU
poet named Everett Hoagland. Evidently a Meadville grad, serving Greeley Colo in 1886.
Might have run for state legislature with socialist party in 1905.
H. W. Kimball, Union Congregational, South Weymouth. Today this is a UCC church. In
1908, there were two separate congregations, the Union Congregational Society and the
Old South Union Church. Perhaps this is the former. The split traces back to the call of
Universalist Sylvanus Cobb in 1835. So it is not clear how to categorize a denom. Here.
Milton R. Kerr, Unitarian, Sandwich. Served Unity Unitarin in Greeley, Col, 1908-11.
Blind man who had previously been expelled from Congregationalists. See
http://www.greeleyuuc.org/8_17_08.html and look for papers at Harvard. Is he related to
Charles??
Charles L. Leonard, First ME, Pittsfield. There is a Captain Charles Leonard house near
Pittsfield. Church survives. No good records of Leonard.
G. A. Reinl, Dickensen Street Christian, Springfield. No records except a guidebook to
Springfield from around the time.
Rowland Sawyer, Ward Hill Congregational, Haverhill.
Sawyer, Roland Douglas (Clergyman and Author, Ware, Mass.)
We of the present generation come into a world where the
swamps are cleared, the forests felled, the soil ready for
our
seed, roads of gravel, steel, and across the trackless
waters
connect us ; great machines of iron and steel are ready to
take
upon their tireless muscles the work of the world and the
human race today is rich so rich that it can easily supply
the
material needs of every soul.
But still over half the race are in want, just as though we
were poor.
The only thing needed is a scientific organization of
industry, and Socialism is a scheme for such scientific
organization.
Therefore, I, as being intelligent to the present-day
conditions,
favor Socialism.
Of course, those who are selfishly receiving personal gains
out of the present system, and those who live in the ideas
of
the dead, will howl for "things as they are," but more and
more we must firmly (though kindly) show them the door
they don't belong with us of this day.
I might also add that it is necessary for me to advocate
Socialism to square myself with my profession ; I am a
minister
of the Gospel; as such I advocate before men that there is
a
loving Father in Heaven ; that Jesus was the divine, ideal
man ;
that human beings have souls that will not die with the
body.
I could not advocate these things without blushing if I did
not
at the same time condemn the existing social Order for the
existing social order kills the souls in men, the ideals of
Jesus
cannot live in it, and should it continue we could not
believe
in a loving Father who rules things. For me to preach the
gospel of Jesus without at the same time demanding social
revolution, would be for me to confess that I was either a
mental
prostitute or a moral pervert, and I hope I am neither.
H. W. Smith, Universalist, Annisquam. “The Congregational Council,” NYT, October 3,
1899, identifies him with Tufts University and includes him along with other Unitarians
and Universalists complaining about a Congregational Council limited to the orthodox.
Minnesota
Jay S. Budlong, Christ Church PE, Austin. Born 1869, graduated Seabury 1903, ordained
1904, served churchs in south Dakota, Portland, Austin (1905-9), Stillwater, Minneapolis,
Oshkosh, Nebraska, then Guthrie, Oklahoma.
Missouri
Frank Harmon, Christian, Racine. Hmm. . . A Frank Harmon shows up as a radical
schoolteacher in Henning Minnesota in 1918
(http://www.ffrf.org/fttoday/2005/april/shoup_centenarian.php) An elder Frank harmon
organized the Christian Church of Altamont, Kansas, in 1877.
M. L. Schooley, Conference Evangelist, Free Methodist, Nevada. Ordained around 1883.
Served on several committees at Free Methodist meetings in 1906. Interestingly, Nevada
was site of Fifth Annual New Thought convention held in Nevada, at the Weltmer School
of Healing.
William A Ward, Evangelist Christian Church, Saint Louis. Prominent leader in the CSF.
Elected treasurer in 1907, while in Henderson, Ky. Perhaps relocated to Saint Louis to be
near Party headquarters? Elected secretary in 1909, still listed at that time as Henderson,
Kentucky, and Disciples. Hmm. Ran for governor of Missouri. Not clear how involved he
was with the denomination.
Montana
Paul Castle, Christian, Hamilton. Had earlier served a Disciples church in Minonk,
Illinois. A Paul H. Castle, “miner” listed as a delegate from West Frankfort Illinois to the
1917 SPA convention. Spoke at 1910 convention of National New Thought Alliance.
New Hampshire
F. K. Gifford, Unitarian, Laconia. Important organizer of CSF in New Hampshire.
Founding minister of Liberal Christian Society in Melrose Highlands, around 1896.
Sandwich, Mass., in 1911. Brookline in 1917.
New Jersey
H. C. Baum, First German Baptist, Weehawken. Earlier served Jersey City Pilgrim
Church, until 1901. This church was an offshoot of Second Baptist in NYC. Presumably
he was close in orbit to Rauschenbsuch. Still active in denomination in 1915. Not clear if
congregation survived.
Oliver c[hace]. Horsman, First Baptist, Morristown. “Pastor Horsman Gets Out,” NYT,
November 23, 1908, p. 16. Born 1876. Congegation refuses to accept his resignation as
an expression of regret, even thought they know he is heading to First Baptist Church of
Williamsport, Pa, with a membership of 750 and higher salary. “All has not been peace
and harmony in the flock. His preaching of Socialism and other political subjects
alienated many who had been his stanch friends and active in the church. There is a debt
of more than $1,000 on the church.” “Want Their Minister Back,” January 29, 1906,
reports that the Morristown church had called him back after a doctrinally tumultuous
time in Toronto. Wrote several theological tracts (e.g. on Baptism) while in Williamsport.
Perhaps socialism was a passing phase for him. The Williamsport church is still going
strong; Horsman may have built a new building during his pastorate.
J. N. Taft, First Congregational, Elizabeth. Hard to pin down because of name.
E. A. Wasson, St Stephen’s PE, Newark. Prominent preacher who got into the papers
with sermons on labor unions, Optimist club, etc. Spoke to Philadelphia’s striking
printers in 1907, saying other preachers wouldn’t help much. (reported in International
Socialist Review).
*
A. *L. Wilson, Congregational, Ridgefield Park. Leader in CSF. Okay, this is a
socialist people’s church, NOT a regular Congregational one. “Methodists in
Rival Camps,” NYT, April 30, 1906, p. 7, reports that the Methodists in
Ridgefield Park had split because Wilson refused a reassignment to Staten Island.
“Now he has organized a ‘People’s Church’ here.” “’I am a Socialist,’ said Mr.
Wilson to-day, ‘and that is why the Conference ordered me away from here. I was
accused of preaching Socialism from the pulpit. I will continue to advance
Socialism during the week, but will preach the plain Gospel on Sunday.’”
New York
Harry S. Baker, South Unitarian, Brooklyn. Along with J. D. Long of Parkside
Presbyterian and Alexander Berkman, he participated in a 1908 Hobo Brotherhood
National Convention for the Unemployed. “Advice to the Unemployed,” NYT, May 6,
1908, page 9. Church was founded in 1850. This was the church in which Mary White
Ovington grew up, pastured by John White Chadwick beginning in 1864. Charles Lyttle
was ordained there in 1914.
Charles T. Baylis, Church of the Open Door, Brooklyn. In 1916 Baylis was head of
Allies’ Hospital Relief Commission. Mrs. Baylis opened “Massachusetts Rockledge
Camp,” in Gloucester, in 1915. There is currently an interdenominational Church of the
Open Door in Brooklyn, but it seems to date only to 1942, though it has earlier roots.
A. J. Brucklacher, Lefferts Park Presbyterian, Brooklyn. Church does not seem to
exist anymore. A Tracy Griswold resigned as minister in 1921. “Old Pastor
Evicted,” NYT, August 11, 1912, p. 1, tells of a Rev. James Scribner Brockington
who apparently founded the congregation only to have another chosen as minister.
Frank F[enton]. Blessing, Lebanon Street Presbyterian, Buffalo. Graduated from
Princeton seminary in 1892. Attended Union College in Schenectady. Founding minister
of Scarborough Presbyterian Church in 1895; it survives.
A. L. Byron-Curtis, St. Joseph’s PE, Rome, NY. Published biography is Under an
Adirondack Influence: The Life of A. L. Byron-Curtiss, 1871-1959. “Beside his work
as a minister during the fifty years spanning two world wars and the Great Depression, A. L. Byron-Curtiss
worked as a chaplain at an insane asylum, a probation officer, a reservoir gate-keeper, a lumber-camp
bookkeeper and Captain of a barge. He ran for congress four times on the Socialist Party ticket, served as the
National Secretary for the Church Socialist League and became a Commodore in the U.S. Volunteer LifeSaving Corps. And he wrote—about politics, history, folklore, nature and conservation. His work appeared in
books, newsletters, magazines and newspapers and helped to chronicle his life, but he also kept camp log
books through which he celebrated an exuberant rustic existence. In the log books the fish were plentiful and
laughter filled the air. When tragedy and infirmity punctuated his life, the log books were where he laid bare
his vulnerabilities.” {see google listing]
W. A. Carrington, Presbyterian, Bainbridge. May have served as missionary in Sao
Paulo.
Charles P. Fagnani, Union Seminary, NYC. Born 1854. Served pastorates 1882-86.
Professor at Union from 1892. Ordained as Presbyterian, and remained active in
Presbyterian congregation into the 1920s.
*Henry Frank, New Thought Church, NYC. Elected president of National New Thought
Alliance in 1909. Author in 1908 of The Mastery of Mind in the Making of a Man.
Ralph E. Horne, Universalist, Minden. A Ralph Edwin Horn was ordained Univesalist at
Galesburg, Ill, in 1885. Papers at Harvard. With an e, ran for New York State Senate in
1920 and for state assembly in 1935.
*Alexander Irvine, Church of the Ascension, PE, New York. At 5th Ave and 10th St, this
congregation was near the very influential Saint Mark’s in the Bowery (where William
Norman Guthrie was minister and Irwin St. John Tucker was associate). It was founded
by Percy S. Grant and featured forums modeled on those of Cooper Union. Both Grant
and Guthrie advertised their forums in The Call. [Dorn, “’Not a Substitute for Religion,
but a Means of Fulfilling It’: The Sacramental Socialism of Irwin St. John Tucker,” in
Dorn, 142] “Oppose Removal of Socialist Parson,” NYT, June 25, 1910, page 1, recounts
dinner in support of Irvine after his exclusion after 3 years of service. Percy Stuckney
Grant explained the vestry’s decision, but said he personally disagreed. Eliot White,
Lincoln Steffens, Robert Bruere of U of C, all participated. Also describes a “Bowery
convert” named Patrick Quinlan who had been sent by Socialists to disrupt Irvine’s
services (as “a nuisance and a hindrance to their cause”) but then was persuaded.
Milton S. Littlefield, Bay Ridge Presbyterian, Brooklyn. “Minister Criticizes General
Assembly,” NYT, March 28, 1913, narrates a controversy in which the General
Assembly rejected some Sunday school lessons he had written (in conjunction with
Sophia Fahs and others) because they “did not directly inculcate Christian doctrine.” It
also notes that Littlefield was Union grad. Still in Brooklyn at that time.
*John D. Long, Parkside Presbyterian, Brooklyn. National General Secretary of CSF in
1908. “Christian Socialism,” CS 5/15 (August 1, 1908): 7 reports on cooperation with
playwright Julius Hopp in presenting socialist plays in a tent near Brighton Beach. He is
an adversary of Carr in controversy over CSF mission in 1909. “Minister Evicted by
Kings County Sheriff,” NYT, June 18, 1914, page 20, reports that Long and family were
evicted from Parkside Presbyterian and parsonage because of a bank foreclosure. “Dr.
Long had owned the property since he established the church nine years ago. The church
has been the house of worship for more than one denomination since Dr. Long owned it.
The Presbytery gave it up and Dr. Long continued it as a Socialist church for a time.
Then the Baptist denomination worshipped there, but the congregation and the clergyman
did not get along very well together and the congregation had to go.” “One Friday night
in February, 1909, instead of having prayer meeting, Dr. Long, at the instigation of
Edward T. O’Loughlin, conducted a ‘human auction’ in his church. The building was
crowded and 3,000 persons were turned away. [para] Fifty masked men were brought up
to the pulpit, and one after the other was put on the block to be sold to the highest bidder.
They were all unemployed men, and Dr. Long was interested in making a social example
of their cases.”
R. H. McReady, Presbyterian, Chester. Seems to have entered the Reformed Presbyterian
(Covenanter) ministry in early 1880s.
Charles Douglas Martin, Third Moravian, NYC. 1873-1942. West Indian collector of
anti-slavery materials, now at James E Shepherd Library at North Carolina Central
University in Durham.
George Fraser Miller, Saint Augustine’s PE, Brooklyn. Wrote “The Awakened
Oppressed and the Disturbed Oppressors,” in Messenger, September 1919, which got the
attention of Lusk Committee [?] New York state body investigating radicalism in wake of
WWI. Aka George Frazier Miller. Saint Augustine’s was a historic black church; miller
served 1896-1943, was known as Socialist, was native of South Carolina. Published
“Socialism and Its Ethical Basis,” with the Hannibal Forum, evidently a pro-socialist
black organization, with president Rufus L. Perry, and other officers Wlater Delsarte,
Robert Hamilton, Edwin F. Horton, William Russel Johnson, James A. Jackson. Miller’s
predecessor (at the church?) was Alexander Crummell. Ran for Congress in 1918,
claimed in one source as the “first Afro-American candidate for Congress,” presumably
meaning, “from New York” or “from Harlem.” Worked cooperatively with Garvey, at
least some of the time. Clarence Taylor, The Black Churches of Brooklyn, 122: “Rev.
George Frazier Miller was one of the most noted early twentieth-century politically active
ministers. Born in South Carolina in 1864, Miller attended Howard University and earned
a B. A. in 1888. He served as rector of an Episcopal church in Charleston and soon after
as rector of an Episcopal church in North Carolina. He moved to Brooklyn in 1896 to
become the rector of St. Augustine Protestant Episcopal Church. “Miller became a
socialist, arguing that Christ was a ‘revolutionary’ who addressed the social needs of the
poor. He wrote for A. Philip Randolph’s socialist magazine, the Messenger, and in 1918
Miller ran for a congressional seat on the Socialist ticket.” Overall, an integral part of the
radical socialist activist movement in Harlem.
Grover George Mills, Pilgrim Chapel, Congregational, Brooklyn. This congregation was
founded in 1840s in Irish neighborhood. Became Pilgrim Chapel in 1876 when Church of
the Pilgrims took over. 1878 building had space for 1200 people, but it is obscure when it
disappeared—Church of the Pilgrims merged with Plymouth in 1934.
Louis J. Richards, Church of Messiah, Universalist, Fort Plain. In 1921, a Louis J.
Richards of Elizabeth, NJ, played a role in founding of Union County Historical Society.
But sometime around the early 1920s the Universalist Louis J. Richards was pasturing the
Universalist Church in St. Petersburg, Florida—so at a minimum we know he remained
in the ministry for a good while after signing the document. As pastor at Tarpon Springs,
Florida (joint with St. Pete) he was minister to artist George Inness and wrote a little
book about him.
V. A. Sager, Baptist, Clifton Springs. Hard to track given lack of first name. Church
seems to have survived.
J. Havergal Sheppard, First Baptist, Schenectady. Was also minister of Park Baptist
Church, Richmond Borough, NYC in 1918—so another who remained in the ministry.
Only NYT reference is in society pages.
Paul Moore Strayer, Third Presbyterian, Rochester. 1872-1929. Wrote The
Reconstruction of the Church in 1915. Published The Church and the City with the AUA.
In 1915 he was still a Presbyterian minister in Rochester, and his book was a plea for the
church to recognize the “anonymous religion” found in idealistic businesses! He
sponsored a forum called the “People’s Sunday Evening” in conjunction with
Rauschenbusch. Cooperated in launching the Rochester City Club with Rauschenbusch,
Joseph Alling, Algernon Crapsey, Unitarian minister Edwin Rumball, and others.
Maurice Thorner, Temple Hand-in-Hand, NYC. Wrote on Rich and Poor in Old
Testament. Has a nature preserve in Marin county named after him!
Charles H. Vail (1866-1924), Pullman Memorial, Universalist, Albion. Born 1866.
Graduated St. Lawrence in 1893, served Jersey City, Albany, Richfield, came to Albion
in 1906. Important socialist author who wrote Scientific Socialism in 1899, The Socialist
Movement in 1901, Socialism and the Negro Problem in 1903, The World’s Saviors
[comparative religion] in 1913, and Militant and Triumphant Socialism in 1913. Not clear
if he is the same Charles H. Vail who wrote The Ancient Mysteries and Modern
Masonry—yes, presumably, as it was published in 1909. Ran for governor of New Jersey
at some point—perhaps 1902. Pullman Memorial Universalist is a surviving
congregation!! The church was built in 1890 with support from George Pullman (largest
gift to the Universalists up to that time), who had grown up in Albion; it is not clear how
long there had been a Universalist community there previously. Albion is midway
between Rochester and Buffalo, and about 10 miles from Lake Ontario. Vail has listings
in American Literary Yearbook, vol. 1, 1919; Dictionary of American Authors, 1904;
Dictionary of North American Authors Deceased, 1951; National Cyclopedia of
American Biography, vol. 11, 1901; Who Was Who in America, 1943; Harper’s
Encyclopedia of United States History
W. A. Wasson, Grace PE, Riverhead. In 1900 he was rector of Saint George’s PE in
Brooklyn, and wrote a praise letter to the NYT!
John E. Zelter, Warren Street ME, Brooklyn. Just one hit confirming he is Methodist.
Ohio
George Humberstone, Universalist, Peru. Papers at Andover—bMS 900/23 (11)
Oklahoma
N. B. Butler, Cumberland Presbyterian, Reed. Served as stated clerk in denomination at
some point.
John McLain, Christian, Buffalo. Made a land claim there in 1905.
Edward P. Owen, Congregational, Doby Springs. Perhaps the same Edward P. Owen who
from 1907 to 1914 served Seibert Community Church in Colorado, an multi-denom
church that was predominantly Congregational, and would have been Congregational at
that time (Now EFREE)
Frank Parker, RLDS, Buffalo. No good info.
Pennsylvania
A. J. Ronsall, Sandusky St Baptist, Pittsburgh. No good info.
George Israel Browne, Saint John’s PE, Lancaster. From a very prominent CT family.
Both his father and great grandfather (or perhaps both he and his grandfather) served
Trinity Parish in Brooklyn CT. Mentioned in “Episcopalian Trend Toward Socialism,”
NYT, October 14, 1916, page 10, which covers Episcopal convention in Saint Louis in
1916, and claims that “There are fifteen new Bishops here, all of more or less advanced
economic views and several of them avowedly Socialists. J. Howard Melish of Brooklyn
is cast as the socialist leader. George Israel Brown of Harrisburg offered a radical
respolution in the House of Deputies. Also gave socialist talk at Lancaster County
Historical Society.
Jas. R. Brown, Schwarzwald, Reformed, Esterly. Tricky name.
*Thomas P. Byrnes, First Unitarian, Erie. Served People’s Kalamazoo 1902-1905.
Albert J. Collison, First Reformed, Homestead.
D. C. Edwards, Welsh Baptist, Taylor.
E[dward]. M. Frank, Church of the Advent PE, Philadelphia. “Philadelphia Socialist
Preacher,” CS 5/16 (August 15, 1908): 5 reports that the congregation is “long
established and well endowed” and that Frank, arrived 5 months earlier from Chicago,
hopes “to make of his church a strong Socialist center that it may become a powerful
factor in promulgating the cause in Philadelphia and vicinity. As a starter, he inaugurated
an open forum and invited speakers to address meetings which were held in the lecture
room of the church.” He invited both CSF and Woman’s Socialist League of Philadelphia
to meet at church.
T. J. Frederick, Lutheran, Springcuhurch.
A. r. Kieffer, Ascension, PE, Bradford.
William C. Leinbach, Johnston Ave Baptist, Pittsburgh.
Aaron Noll, Reformed, McKeesport.
*William A. Prosser, ME, McKees Rocks.[Later leads a People’s Church.]
Rhode Island
W. H. Lane, Shawonset Baptist, Apponang.
E. Talmadge Root, Field Secretary, RI and MA Federation of Churches, Providence.
Texas
A. D. Cardwell, Fairview Baptist, Mineral Wells.
Peter Brunner, German Baptist, Kyle.
E. W. Hookings, New Hope Christian, Nash.
W. E. Wayte, Baptist, Dallas.
R. W. Officer, Disciples, Turkey.
Virginia
J. C. Carper, Baptist, Hillsville.
Vermont
B. L. Cahart, Congregational, Dorset.
Lawrence A. Wilson, congregational, Hardwick.
Washington
W. L. Rowan, Congregational, Kennewick.
Ernest O. Harris, Christian, Lopez.
[I still need to add Canada and those unattached to congregations]
Bentall—later active in Communist Labor Party and Lovestone group.
Canada
Fred G. Tipping, Burnet Lake Baptist, Everis, Alberta.
James L. Batty, Jubilee Methodist, Sidney, Cape Breton.
John C. Berrie, Methodist, Gibson, New Brunswick.
A. M. McNinteh, Baptist, Hillsborough, New Brunswick.
James E. Ford, Methodist, Lucknow, Ontario.
No Congregation
C. s. Buck, United Brethren, Lepanto, Ark.
William H. Randall, Baptist, Riverside, Cal.
G. J. Webster, Long Beach, California.
*Robert Whitaker, Baptist, Los Gatos, Cal. In 1912 Whitaker was formally called as
pastor of First Baptist. Their website tells the story: “Into this situation twelve familes of
the First Baptist Church could no longer support the pastorate of Rev. Robert Whitaker.
He had fallen further and further into liberalism and socialism. He was actually arrested
in the pulpit for preaching that young men should not go to wawr.” The twelve families
started a splinter, and the original church eventually closed. Dates are 1863-1944.
Collection at GTU 2003-11-01. Four people are listed as contributors: Robert Whitaker,
Claire Whitaker, Fanny Bixby Spencer, and John Haynes Holmes! Wrote The Gospel at
Work in Modern Life and “Why Callest Thou Me Good?” The Yesterday and To-Day of
Socialism. In Why Callest Thou Me Good, he called himself “still a Socilaist more after
the manner of the Ruskin Club than after the iron-clad political Calvinsim of any
dogmatic local.” (this is an interesting autobio—might want to read it at some point.)
George W. Woodbey, Baptist, African, San Diego, California.
W. H. Gardner, PhD., Baptist, West Haven, Conn. No good info.
J. O. Bentall, Baptist, Chicago, Ill.
E.E. Carr, Chicago, Ill. (Methodist, Peoples)
w. H. Tomlins, PE, Chicago.
F. G. Strickland, Anderson, Ind.
H. O. Hammond, Congregational, Spring Hill, Ks.
Judson B. Bryant, Baptist, Woodfords, Maine.
John Ellis, Boston.
George E. Littlefield, Westwood, Mas.
Geo. Willis Cooke, Unitarian, Wakefield, MAass.
Eliot White, secretary of diocese of western Mass, PE, Worcester, MA.
J. E. Walton, PE, Sturgis, Michigan.
Alex Liggett, Baptist, Kansas City Missouri.
G. C. Porter, Presbyterian, Omaha, Neb.
Edmund B. Gearhart, ME, Newark, NJ.
*WDP Bliss, NYC. (PE)
*R. Heber Newton, NYC (PE)
Edward J. Ward, Rochester, NY. (ME?)
Byron C. Platt, Christian, Marion, Ohio.
T. W. Woodrow, Christian, Hobart, Okla.
Samuel P. Benbrook, Superintendent Prison Assoc., Dallas, Texas.
R. L. Gladnew, Presbyterian, Amarillo, Tex.
M. A. Smith, ME, Commerce, Texas.
J. C. Hogan, Spring city, Pa.
D. F. Stanton, Primitive Baptist, Memphis, Texas.
J. T. Ashburn, Baptist, West Union, WV.
Carl Thompson, Congregational, Milwaukee, Wisc.