Chicago City (part 29 of 57)

had been ordained at St. Mary's on September 22, 1855, and had been previously connected with the church of St. Louis. The first church edifice was of frame, located at the corner of Clark and (old) Eighteenth streets, with a seating capacity of about 300, and at an approximate cost of $3,500. It was dedicated on October 30th of that year, by Bishop Duggan, assisted by Revs. Iliggenbotham, Dillon, Damen, Dunne and Waldron. This was enlarged in 18G4 and again in 1806, when its pews could accommodate nearly or quite 1,500. In 18G8 Father Waldron was granted an assistant - Rev. T. Leydon - and from IS 10 to 1873 Father P. II. McGuire acted in that capacity. Father Waldron was conspicuous not only for piety but also for public spirit, it being, in no small degree, due to his efforts that the Rock Island and the Lake Shore railroads were compelled to vacate Clark street between Twelfth and Eighteenth streets, in 1876. On October '7, 1877, the corner stone of a new and larger church was laid, and four years later (lacking five days) the congregation entered into occupancy of its new home. The cost of the new building (ignoring the value of the site) was $130,000. The interior was deeply impressive as originally constructed, and has been rendered more ornate by later contributions of the parishioners. The building of the Western Indiana railroad, reference to which is made in another chapter, cut the parish in two, and resulted in the enforced withdrawal of more than 200 families, some of whom took up their residence in other sections of the city. Nevertheless, the zeal which induced the founding of the church and the devotion which had led to its development were not gone, and St. John's is today one of the leading Catholic parishes in Chicago. Its parochial schools are among the largest and best equipped in the city. The present school house was erected in 1809, at an outlay of $75,000, and has been considerably enlarged and greatly improved. The boys' department is under charge of the Christian Brothers, while the girls receive instruction from the Sisters of Mercy. In 1884 the coTigregation celebrated with deep affection the twenty-fifth anniversary of the commencement of Father Waldron's pastorate.

division of the city. Its limits embrace an area of desirable residence property, and within them are embraced comparatively few of the very poor. In respect of intelligence and wealth, the congregation of St. Jarlath's compares favorably with any of the same size - Catholic or Protestant - on the " West Side." It was organized in 1869, the first pastor being Rev. Father Grogan, who was succeeded (in 1872) by Rev. Thomas F. Cash man. The original site selected was at the southeast corner of Jackson street and Hermitage avenue, and the first church building (a temporary frame structure) was erected there. Later, in 1869, another building was put up on Hermitage avenue, about half way between Jackson and VanBuren streets. It was two stories in height, the lower floor being used for a parochial school and the upper as a church. During the early years of Father Cashman's pastorate the congregation grew rapidly, and the inadequacy of this building to its wants was keenly felt, alike by priest and people. In 1884 the corner-stone of a new stone church (65x150 feet), fronting on Jackson street, was laid and solemnly blessed by Archbishop Feehan. The completion of the new church was accomplished largely through the personal efforts of the devoted pastor. Father Cashman, from the outset, discouraged (and still discountenances) the resort to church fairs, picnics, etc., etc., as a means of raising funds for parish or general benevolent purposes. The liberality of the congregation, thus incited and stimulated, sufficed for the erection of the new temple, which is one of the most handsome (for its size) in Chicago. It was dedicated on October 24, 1886, the solemn ritual of the Latin church being performed by Archbishop Feehan, with every circumstance which added to its impressive grandeur.

The territorial limits of the parish were somewhat abridged by the organization of St. Malachy's, yet its^numerical growth has been steady, although gradual. At present (J894) it embraces some six hundred families, about 3,000 souls.

Father Cashman, while an able pulpit orator and a controversalist of rare power, is a man of broad humanitarian views. He is thoroughly imbued with the " enthusiasm of humanity" as far as that rather ambiguous term recognizes the universal brotherhood, resting upon a common Fatherhood. Acting upon this conviction, he has organized St.

Jarlath's Conference of St. Vincent de Paul, which society, as an almoner, recognizes no destination of race or creed. Black or white, Jew or Christian, Catholic or Protestant, every man cast in the image of his Maker, has an indubitable claim upon the loving sympathy which St. Vincent de Paul inculcated upon his followers. Supplementary to this, Father Gashman has organized the St. Jarlath's Aid Society, a confraternity of the women of the parish, who, through intuition, guided by piety, are often able to reach and alleviate cases of want where men's harsher judgment fails. Other societies connected with St. Jarlath's, whose character is more purely devotional, are the Young Ladies' Sodality, the Children of Mary and the St. Aloysius Society. The two latter are, respectively, for the girls and boys of the congregation, their aim being religious education and the development of a spirit of piety through a monthly approach to the Holy Eucharist.

A model parochial school is connected with the parish. A new school house, fitted with all modern improvements, was erected in 1892, where some 450 children receive both secular and religious education, under the instruction of the Sisters of St. Dominic; who occupy a well-arranged house upon the church property.

When the old church building ceased to be used as a house of worship, it was devoted to general parish purposes. An organization of the young men of the parish was perfected soon after the erection of the new church by Father T. J. O'Connor, one of the assistant priests. Father O'Connor proved himself an enthusiast in this direction. With the cordial support of his immediate superior, Father Cashman, he has built up the ''Young Men's Lyceum," a society which aims to provide for the young men of the parish many of the conveniences of a club. A fairly equipped gymnasium has been located in the former church audience room, which is now provided with a stage and dressing-rooms for the giving of musical and other entertainments. Billiard rooms and a place for holding meetings are also provided. A small but reasonably well selected library has been donated by individual members of the parish, and all innocent recreations are encouraged within the building except cardplaying. The members resolutely prohibited this because of the inherent danger of its associations. The gymnasium is open two evenings of the week, under proper supervision, to the young ladies and the boys of the parish, respectively.

Father Cashman was quick to feel the suffering of the poor during the period of distress which began in the autumn of 1893. Through his efforts a fund was raised for the temporary accommodation and sustenance of a section of the vast migratory army of the unemployed. The p\d church was converted into a barracks, where were housed, night after night, a force sufficient to tax its utmost capacity - sometimes reaching up into the hundreds. Father Cashman was financially supported by the generous co-operation of his people. In connection with this lodging house and refectory, efforts were put forth - and with no little success - to secure work for those who were most deserving, according to their capacity. Here also, the pastor received the hearty support of his congregation.

A peculiar feature of the Sunday evening services at St. Jarlath's church is the congregational singing. This was introduced by Father Cashman in 1892, and has proved an unqualified success. One evening each week is devoted to instruction of the congregation in vocal music; and the "singing school," held in the general assembly room of the parochial school building, is attended alike by those whose silvered hair is "a crown of glory " and by the young, whose fresh voices are here trained to the worship of Almighty God.

The limits of St. Jarlath's parish include the Cook County Hospital, and the calls upon the pastor and his assistants to attend the sick and injured at that institution are numerous and peremptory, constituting a severe tax upon their time, health and Christian fortitude. Rev. Father Cox has been especially assigned to this onerous task, and his grave, kindly face is well known in the wards, where he has so often administered the last sacraments to the dying and imparted new hope - both for this world and that which is to come - to the convalescent. The rapid growth of population in the west division of the city during the decade st Maiachys between 1880 and 1890, no less church. than the extension of manufacturing industries in that direction, rendered necessary the multiplication of Catholic parishes in that section. St. Malachy, parish was organized in June, 1882, being carved out of the parish of St. Jarlath, and on July 3rd a temporary wooden structure was erected in seven hours by the combined efforts of the parishoners themselves, who worked with that unflagging zeal which is awakened only by devotion. Over this hastily constructed building (familiarly known to the members of the congregation as " the ark ") the stars and stripes floated on the morning of the following day - July 4th. In August, 1883, work was commenced on a permanent edifice, which was roofed over by the next Thanksgiving day, November 24, 1883, and completed and dedicated on December 21, 1884. It is a handsome stone structure, 125 by 64 feet in dimensions, of the . mediaeval English style of architecture, and stands on the southeast corner of Western avenue and Walnut street. The congregation numbers some four thousand souls. Rev. Thomas Pope Hodnett has been the pastor since the formation of the parish, having as assistants at various times, Revs. Mackin, McGrath, Flood, Hitchcock, Woulfe, Brooks and Lutrell. On a lot adjoining the church, on Western avenue, stands the parochial school house, also of stone, where Sunday school is also held, the average attendance upon the latter being six hundred. Connected with the church are various organizations of a benevolent and religious character, as follows: a conference of the St. Vincent de Paul society, a branch of the Catholic Total Abstinence and Benevolent Society, the Society of the Sacred Heart, a Young Ladies' Sodality, an Altar and Rosary Society, and two societies for children, known as St. Agnes' Sodality and St. Stanislaus Society.

requirements of the parishioners, and a new building was erected at the corner of State and Forty-first streets, that year. Eight years later (1892) the congregation of St. Elizabeth had so grown in numbers and wealth, that it was determined to build a new church, which should be at once more ample in its accomodations and more ornate in its architecture. Accordingly a site was purchased one block east, at the corner of Forty-first street and Wabash avenue, and a larger and handsomer house of worship erected thereon. The old church was then converted into a parochial school-house. The parish is made up of about 850 families, and a floating population of some 300 people. Ever since its organization it has been under the pastoral care of Rev. D. J. Riordan, a brother of the Most Reverend Dr. Riordan, the eminent Archbishop of California. The Sunday school connected with the church is small, not more than 100 children being in attendance. It is intended only for children who do not attend^the parochial school. The latter receive religious instruction at that institution. A conference of the Society of St. Vincent de Paul is located in the parish and does effective charitable work among the poor.

The Chkistian Church

Baldwin and wife, Dr. L. S. Major, John Saunders and wife, and Mre. and Miss Dickey. An organization was effected as early as 1850, but there was no regular preacher until 1852, when Rev. L. Cooley assumed the pastorate. The place of meeting for religious worship was in a room situated in the third story of J. H. Reed's drug store at No. 148 Lake street. These quarters were occupied for nearly twelve months, when the society removed to the Gleason's school house, on Jefferson street, near Monroe. Becoming dissatisfied with the latter location, it sought and obtained permission to use the United States Court room in the Saloon Building.

The early history of the denomination in Chicago was marked by numerous dissentions. The first of these occurred under the pastorate of Mr. Egan, who, for some reason or other, became so cordially disliked by certain members of his flock that he tendered his resignation, which was accepted. This action on his part was a blow to the society, which had scarcely obtained a firm foothold in the city. Only a few members of the congregation remained steadfast in their denominational faith. Among those were H. H. Honors and wjfe, B. L. Honors and wife, and Dr. L. S. Major.

Mr. H. H. Honore" was not idle in this emergency. He was fully determined that the church should have a pastor. For a time temporary supplies filled the pulpit, among them being the Revs. John O'Kane, Love H. Jamison, S. K. Hoshoner, J. D. Benedict, Curtis J. Smith and Alexander Campbell. As a result of Mr. Honore"'s exertions, a call was extended to Rev. M. N. Lord, who began his labors in December, 1857, and closed his pastorate in June, 1860.

Mr. Lord proved "worthy of his hire." Not only did he build up the congregation, but during the period of his ministration a new church edifice was erected on Monroe street, between Aberdeen and what was then known as Rucker street, subsequently called Center avenue. In securing funds for the erection of this building, Mr. Lord was efficiently aided by Rev. Allen Robbins, of Ohio, who visited Chicago, and through whose agency numerous subscriptions were obtained.

The new church was a frame structure, one story in height, and thirty-six by thirtyeight and one-half feet in size, there being a small tower, in which was no bell. After the contract for its erection had been let, no time was lost in its completion, it having been commenced on May 28, 1858, and dedicated on July 4th of the same year. Rev. D. M. Henderson conducted the dedicatory services. Dr. L. S. Major and H. H. Honore, being the moneyed men of the congregation, contributed most of the funds necessary for the building of the church.

In 1866, Dr. Major and Mr. Honors bought for the congregation an edifice which had been previously occupied by the St. James Episcopal congregation and the building ou Monroe street was sold to the Episcopalians, who removed it across the river, locating it on Market, between Harrison and Twelfth streets, and christening it St. Stephen's.

The selection of a site on the north side, did not prove satisfactory to the members of the congregation, a majority of whom were residents of the south division. In consequence there sprang up a feeling of discontent, and once more Dr. Major and Mr. Ilonortf came to the rescue. In 1868, these gentlemen bought, for the use of the church of their denomination, a building which had been previously occupied by St. Luke's Episcopal congregation, at the corner of Wabash avenue and Sixteenth street. The history of this building is somewhat peculiar. It was originally constructed for the use of the Universalists, by whom it was sold to the Olivet Presbyterian society, from whom the title passed to Mr. Cole, who, with other ardent workers in the Episcopal church, bought it with a view of establishing St. Luke's mission.

The dedicatory services were conducted by the pastor, Mr. Henderson, who preached in the morning and evening of the first Sunday. A fire brand was thrown, however, on this day by the preferment of a request by a portion of the congregation to Rev. John S. Sweeney to occupy the pulpit at an afternoon service. This action gave great offence to Mr. Henderson, whose feelings in reference

A part of the congregation sympathized with the former pastor, and the church was rent in twain. Those who followed Mr. Henderson, headed by E. B. Stevens, purchased a site for a new building at the northwest corner of Indiana avenue and Twentyfifth street. Mr. Stevens advanced the money wherewith to pay for the lot, and also furnished the greater part of the cash necessary for the construction of the edifice subsequently erected thereon.

The subsequent history of the denomination, for some years, is a story of heartburning and dissensions. The nomenclature of the two congregations, who were - in a certain sense - rivals, was dictated by the simple question of locality. The seceders called themselves the Indiana avenue church, while those who adhered to the clerical charge of Mr. Sweeney adopted the title of the Wabash avenue church. Between the two congregations there was no entente cordiale. Changes of pastors occurred as follows: In the Indiana avenue church, Mr. Burgess succeeded Mr. Henderson in 1870; and in the Wabash avenue church, Mr. Sweeney gave way to Mr. Errett in 1869.

The two congregations continued to pursue their own separate courses until the fire of October, 1871. In this common misfortune previous dissensions were forgotten, and a union of the conflicting elements was effected. The first question to be passed upon was the selection of a pastor. A portion of the members were disposed to extend a call to the Rev. Isaac Errett, while an influential section favored Rev. 0. A. Burgess. Mr. Errett declined to take part in the controversy, preferring that his brother in the ministry, Mr. Burgess, should be chosen pastor. The latter remained in this office until 1873, when he was succeeded by Rev. W. J. Howe, who in turn was followed by Rev. Isaac Errett, in 1874.

In this year another source of dissension arose, springing out of the debt of the Indiana avenue church, which had been mortgaged for $20,000, at ten per cent, per annum. Mr. Stevens had paid, personally, two years' interest, amounting to $4,000. He was naturally anxious to be reimbursed, and suggested that, as the congregation was occupying the church property on which he was paying interest, it might be as well to adopt some plan of compromise. Through the exertions of Mr. Stevens a foreclosure was avoided, and the mortgage renewed at seven per cent, interest. The same lack of harmony continued to mark the church's history down to 1878, when fifty members seceded and formed the South Side church, which occupied premises at the corner of Prairie avenue and Thirtieth street.

In 1882 the two congregations again united. Following is the list of pastors of each during this period of division: South Side - Revs. W. D. Owens, Parsons, and J. W. Allen; First Church - G. W. Sweeney and 0. A. Burgess. At the consolidation, Rev. Henry Schell Lobinger became the pastor, and the corporate title of the arganization became the Central Church. The present pastor is the Rev. W. F. Black.

to the denominational sympathies of many residents of the west side, and was one of the first churches of this creed formed in that populous section of the city. Eight years later (1880) the church's increase in numbers and wealth warranted the erection of a new edifice, on Oakley avenue, near Jackson boulevard. The first pastor was Rev. George G. Mullins, who occupied the pulpit from 1872 to 1874. Following him came Revs. Knowles Shaw (1875 and '76), A. J. White (1877-'78), Charles H. Caton (1S79-'80), D. J. Halmes(1881-'82),M.N. Lord (1883-'S6), C. A. Shirley (1887-'89), John Carnduff

(1890-'93). The present church membership (1893) numbers about 125, all of whom take an active interest in church work. The average attendance upon the Sunday-school is about 140. The Ladies' Aid Society is a valuable auxiliary to the church's practical work.

Other churches of this denomination in this city are: Christian Church (colored), 2719 Dearborn street, pastor, Rev. Alexander Campbell; North Side, corner of Lincoln and Sheffield avenues, pastor, W. F. Black; West Side, 303 and 305 Western avenue, Rev. John W. Allen, pastor. Rev. Dr. Allen has been for ten years the pastor of the Western Avenue Church. Under his devoted care the growth of the parish has been phenomenal and a costly new building is (in 1894) in process of erection and approaching completion.

The disciples of Emanuel Swedenborg, in Chicago, may be said to be comparatively few Early Swedenbor- in number, yet this sect contains many men of sincere piety, broad culture and large wealth. Probably the first professor of this faith to arrive in this city was J. Young Scammon, who took up his residence here in 1835. Indeed, it may be questioned whether Mr. Scammon was not the first Swedenborgian to settle in Northern Illinois. He was an ardent believer, and immediately upon his arrival began to conduct services on each Sunday morning in his own office. History has not preserved the record of those who attended these services, but the doctrine of Swedenborg warranted any member of the universal church in regarding himself as a separate church entity. The creed - perhaps because of its abstruseness - does not appear, at first, to have made rapid progress, Mr. Scammon's first convert having been made in 1836. He was a young merchant by the name of Vincent S. Lovell, and he afterwards participated in Mr. Scammon's Sunday morning service. In 1837, Mr. Scammon married

Miss Mary Ann H. Dearborn, of Bath, Me., who was of the same faith as himself. After their marriage, Mr. and Mrs. Scammon resided at the City Hotel, and here, on Sunday mornings, they were joined in their private parlor by Mr. Lovell, when the three united in worship. These services were afterwards conducted at Mr. Scammon's house on Clark street, and later in his office in the Saloon Building, at the southeast corner of Lake and Clark streets. By small degrees the number of those in attendance increased, and the common council room was used as a place of meeting, and later a large room in the upper story of the city hall, and subsequently, as the membership increased, services were held in the Saloon Hall itself.

On July 6, 1839, the Illinois Association was formed at Canton, Fulton county, which organization controls the general body of the church in this city. The call for the convening of this body was issued June 3, 1839, and read as follows:

" Dear Brethern: - Believing that the time has come for the Receivers of the Heavenly Doctrine in this State to take more decided measures to co-operate with the Divine Providence in disseminating the doctrines of the new dispensation, we respectfully invite you to assemble at Canton, Fulton county, on Saturday and Sunday, the 6th and 7th days of July next, at 10 o'clock A. M.

" The object of the meeting is to bring our scattered energies together by forming acquaintance with each other, and thereby extending the social sphere of the Church, and to take such steps as may be deemed essential, in our isolated condition, to enable us to come more fully into order.

' It is earnestly desired that every receiver who can conveniently attend will not fail to be present, and such as cannot be present will communicate to the meeting by letter on the following subjects :

"The residence of the receiver; the number of New Church books in possession; the number of receivers and readers in the vicinity; the names of persons to whom commun- ications may be addressed; the disposition to contribute toward obtaining a New Church minister to visit and preach at the various places where there are receivers in this State; and such other information as may be deemed of interest to the Church.

John F. Kandolph, of Fulton county, was chosen president and Mr. Scammon, secretary. On the Sunday morning following a permanent organization was effected by the election of Mr. Kandolph as president, Caleb North, of Peoria county, secretary, and Jonas Kawalt, treasurer. One of the prominent features of the gathering was an address by Mr. Scammon setting forth the doctrine of the New Jerusalem church. No meeting was held in the following year, owing to the fact that no minister could be present.

The Central Convention sent Kev. Lemuel C. Belding, of Pennsylvania, as a missionary to Illinois in 1841. He organized^ a small society at Canton, which was probably the second ever formed in this State. Another meeting of the Illinois association was held in 1842, when Rev. T. 0. Prescott - sometimes known as 0. Prescott Miller - preached. In 1842, an invitation was extended by the association to Rev. John Randolph Hibbard to become its general minister. He visited Illinois and was afterward made superintendent of the association, a position which he filled until 1879. It is largely due to his efforts that the church in this State grew up.

In 1843, the "Chicago Society of the New Jerusalem" was organized and legally incorporated as a religious body. The membership at first consisted only of Mr. and Mrs. Scammon and Mr. Lovell, but the object of the organization was to secure the benefits of a State law providing that such religious societies in any town on the line of the Illinois and Michigan canal might receive from the canal lands, as a donation, a lot upon which to erect a church building. Owing to the fact that this privilege did not extend beyond the close of the year, the incorporation was effected on September 2d. Mr. Scammon succeeded in securing a desirable site, at the corner of W abash avenue and Adams street, its dimensions being seventysix by one hundred and seventy-one feet. On the day of the organization,- the society adopted for its platform the three essentials of the church, as contained in number 259 of Sweden borg's treatise on the Divine Providence, as follows: 1. The acknowledgement of the Divinity of the Lord. 2. The acknowledgement of the Sanctity of the Word. 3. The life which is called Charity. The three members above mentioned signed these articles of faith. Religious services continued to be held in the Saloon Building, the congregation gradually increasing.

The next annual meeting was held on March 23, 1847, when the following additional members of the society were received into fellowship upon their subscribing to the articles of faith: William E. Jones, Joseph K. C. Forrest, John E. Wheeler, John Sears, Jr., Franklin Scammon, Thomas L. Forrest, George R. Bills and Prof. James V. Z. Blaney. J. Young Scammon and Vincent S. Lovell were elected the first trustees. At another meeting of the congregation, held February 25, 1849, the number of trustees were increased and a new election held, resulting in the choice of the following gentlemen: J. Young Scammon, William E. Jones, George R. Bills, James V. Z. Blaney, John Sears, Jr., John E. Wheeler and Hugh G. Clark. The executive committee consisted of Messrs. Scammon, Jones and Bills. Thomas L. Forrest was made secretary and Franklin Scammon treasurer. The congregation not having any regular pastor, Joseph K. C. Forrest was chosen leader and he conducted religious services in the Saloon Building for several months. Lectures were irregularly delivered by Rev. George Field.

By February, 1849, the membership of the society had increased to twenty-one, and Rev. Mr. Hibbard was invited to visit Chicago for the purpose of consecrating the organization as a church. The ceremony of consecration took place at the residence of Mr. Scammon, at the corner of Michigan avenue and Eandolph street, on February 25, 1849. Following the religious service, a vote was taken authorizing the executive committee to invite Rev. Mr. Hibbard to become pastor of the society and to make such provisions for his support as might be necessary. The committee, acting on this resolution, extended a call to Mr. Hibbard, at a salary of $800, which was accepted, and on January 1, 1850, that gentleman, together with his wife, united with the society.

At the same meeting at which it was voted to extend a call to Mr. Hibbard the trustees were authorized to lease lands which had been obtained from the State for a period not exceeding five years. The leases were accordingly made out to various individuals, who proceeded to erect buildings thereupon. In 1851 the society abandoned the Saloon Building as a place of worship and rented rooms in a building erected by Harrison Newhall, at the corner of Dearborn and Eandolph streets. Mr. Hibbard proved a satisfactory pastor, and under his ministrations the Sunday congregations steadily increased. In January, 1852, the treasurer reported that the society was out of debt and had a small balance in the treasury, Three years later a school house was purchased, located on the north side of Adams street, between Wabash avenue and State street, and the congregation assembled there for worship. This stucture having been destroyed by fire in the winter of 1857-8, the society purchased an old church belonging to the Second Presbyterian congregation and removed the edifice to a lot on Harrison street, between AVabash avenue and State street. Here the congregation continued to hold services until 1SG1-2 when a commodious stone building was erected at the corner of Wabash avenue and Adams street at a cost of $18,000. It was Norman Gothic in architecture and was ornamented by a tower which rose to a height of 175 feet. Its dimensions were 50 by 70 feet, and it was conveniently arranged, the basement being adapted to the holding of social meetings and containing a pastor's study, library room and janitor's residence. This church was consumed by the fire of 1871, the loss to the society by that conflagration being $15,000.

During that year Mr. Hibbard's health failed and he was given leave of absence to visit Europe. His assistant, Eev. Calvin Noble, assumed the duties of the position during his absence. When he returned the society divided, a portion of the members forming a new organization with Mr. Noble as pastor, while the remainder continued under the care of Mr. Hibbard. Mr. Noble resigned after a few years and the society which had employed him dissolved.

Although the settlers from New England in northern Illinois brought with them origin of oongre- their congregational creed and gationaiism. formed numerous church organizations under the polity of that denomination, Congregationalism did not take root in Chicago until 1851. The circumstances leading to the organization of the first church of that sect in this city were peculiar and are full of interest.

The Third Presbyterian church was organized on July 1, 1847, its membership being largely composed of those who were inclined to sympathize withHhe tenets of the New School Presbyterians and Congregationalists rather than with the Old School section of the Presbyterian denomination. Most of the members were of New England origin and their detestation of slavery constituted a part of their religious belief. At that period a large and influential section of the Presbyterian church was anxious to obtain from the General Assembly an outspoken denunciation of slaveholding and slaveholders. Those who identified themselves with this movement regarded the practice of holding human beings in bondage as a sin so grievous as to demand the excision of the offenders from communion with Christian bodies. Another section of the church favored a conservative policy, and at a meeting of the General Assembly, held at Detroit in 1850, a deliverance was made upon this question of a character so noncommittal as to give no little offence to the anti-slavery element in the church. This feeling was especially strong and outspoken in the Third Presbyterian church of Chicago. The first mutterings of what was to be a coming storm were heard at numerous meetings of the congregation held during the early months of 1850. A call had been issued for the assembling of a " Christian Anti-Slavery Convention" at Cincinnati in April of that year. Philo Carpenter, who had taken a prominent part in the organization of the Third church, was chosen delegate to that body, and at the meeting at which he was elected resolutions were adopted, couched in vigorous language, declaring "that when the judicatories and boards of our church refuse to apply the laws of Christ's house to those who hold their fellow-beings in bondage; when their action recognizes those as in good standing who voluntarily hold and treat men as property ; when such organizations tend rather to prolong than to destroy the existence of slavery ; - in such circumstances it is the duty of those who support these organizations immediately to reform them, and if efforts to reform have proved hopeless, duty to Christ, the Divine Reformer, requires that Christians should cease to co-operate with those measures which tend to sustain rather than remove a system, the principles and practices of which are in direct hostility to that gospel which we are required to love and propagate in the world."

The Cincinnati convention was held as proposed, Mr. Carpenter being present as a delegate. At that meeting, the following resolution was adopted:

"That the friends of pure Christianity ought to separate themselves from all slaveholding churches, and from all churches, ecclesiastical bodies and missionary organizations that are not fully divorced from the sin of slave-holding; and we, who may still be in connection with such bodies, pledge ourselves that we will, by the aid of Divine grace, conform our action in accordance with this resolution and come out from among them, unless such bodies shall speedily separate themselves from all support of, or fellowship with, slave-holding."

The sympathy of a majority of the congregation was with the resolution as given above, and throughout the remainder of the year the question of the propriety of dissolving all connection with the General Assembly was discussed at church meetings and at almost every informal gathering of members. At a meeting of the Session, held in July, resolutions were introduced which were acted upon by that body in August following, looking to the withdrawal of the Third Church from the Presbyterian communion. They were voted down, however, much to the dissatisfaction of the minority. The pastor, while himself a decided opponent of slavery, regarded the proposed action as "not scriptural and unwise." In November, 1850, a call was issued, signed by many members of the church, together with the pastor, Rev. L. H. Loss, and by members of Presbyterian and Congregational churches in the northern part of the State for a convention to be held at Peoria, on November 21, with the view of uniting the New School Presbyterians and the Congregationalists in an organization whose territorial limits should include the entire State of Illinois. The feeling which underlay this proposed movement was shown in the fourth article of the call, which read as follows:

-' But above all, it will deliver those of us . who are Presbyterians from our ecclesiastical connection with slave-holders, through the General Assembly, and enable us to withdraw Christian fellowship from them without

The convention was barren of all result except a free interchange of ideas and sentiments, and in December following the pastor called a meeting of the congregation at his home, to confer upon the line of action to be adopted. A discussion took place, at the end of which it was shown that a large majority of those present were in favor of severing all connections with the General Assembly of the Presbyterian Church, and of forming connection witli some ecclesiastical body which regarded the holding of slaves as being in itself a sin. The minority of the congregation, headed by their pastor, while cherishing no sympathy with slavery, doubted the expediency of any such action.

Mr. Loss, the pastor, as has been said, was a pronounced abolitionist, yet his loyalty to the creed which he had espoused prevented his acting with the malcontents.

the reader by a virtual repetition of the history already given. The difference between the two factions was irreconcilable, and the vacillating attitude of the pastor was not of a character to restore confidence. The outcome of what had nearly approached a schism was a disintegration of the church.

The Presbytery was not slow in assuming the judicial functions with which it was vested under the constitution of the denomination, and the recalcitrant members - who, by the way, constituted the majority of the congregation - were duly disciplined. The result was a division of the church, the expelled members, seventeen in number, with Philo Carpenter at their head, determining to found a society which should have no affiliation with slavery or with those who believed that the " Divine Institution " had its origin in the curse pronounced upon Ham and his descendants. The minority succeeded in invoking upon the heads of the majority the fulmination of ecclesiastical anathemas by the Presbytery. In addition to those expelled there were twenty-five who had signed a paper disapproved by the Presbytery, but who were allowed to withdraw from the church in the regular way, for the reason that they had taken no part in the church meetings which the ecclesiastical court characterized as "disorderly and disorganizing." The withdrawals comprised forty-two out of a total membership scarcely exceeding sixty. The minority was left in possession of the church property, with the exception of a " lean-to," which had been erected by Mr. Carpenter, and which, not having been paid for, remained still under his own control. The seceders were without pastor, yet they held religious services in this frame addition to the old church building until the movement had so far grown in strength and importance that it was considered possible to organize a new society, which should be ecclesiastically associated with the Congregational denomination.

First church. First Congregational Church of Chicago, this action having been taken at a meeting of the congregation held about that time. On the fifth of the following month negotiations were commenced for the purchase of a lot, to be used as a site, at the corner of Washington and Jefferson streets, and it was decided to complete the organization onMay 22nd. A qpmmittee was appointed to draft a constitution and articles of faith, and on the day appointed a council convened, pursuant to a call duly issued, for the purpose indicated. The members of this ecclesiastical body were as follows: Rev. William B. Dodge, of Milburn; Eev. B. F. Parson and L. Fundy, of Waukegan; Rev. N. C. Clark and H.Brooks, of Elgin; Rev. Alanson Alvord and L. H. Hatch, of Downer's Grove; Rev. Lucian Farnham, of Newark; Rev. Daniel H. Miller and W. J. Strong, of Aurora; and Rev. George S. F. Savage and Alonzo Harvey, of St. Charles.

Rev. William B. Dodge was chosen moderator, Rev. B. P. Parsons, scribe, and Rev. Timothy Lyman, from the Denmark Association, Iowa, was invited to a seat as member of the council. The usual preliminary inquires were made. The articles of faith prepared by the committee were examined and approved. The credentials of applicants to membership by letter were also inspected and declared satisfactory, and the Christian character of those who had no credentials was investigated and found to be all that could be desired. This step having been taken, the organization was effected without further delay. The membership at first consisted of forty-eight, that being the number of those who assented to the articles of faith and were received into covenant. On the evening of the same day, religious services were held, one of the features of which was the singing of a hymn composed by B. F. Worrell, the second stanza of which ran as follows:

The roll of members who thus first planted in Chicago the seed of a faith which was destined afterward to prove so potent an influence in the moral development of the city was as follows:

Philo Carpenter and Elisha Clark were elected the first deacons on June 4th. Eleven additional members were received in July, six in November and six in December, making the total membership of the church on January 1st, seventy-one.

Until June, 1852, the church was without any regular pastor, and depended for preachpastors of First COD- ing upon supplies. Among gresationai church, the names of those who occupied the pulpit during those thirteen months were the following: Revs. Jonathan BlanchardjJulian M. Sturtevant, J. E. Roy, Epaphras Goodman, Owen Lovejoy and J. M. Davis. Calls were extended to the Revs. J. M. Davis and Owen Lovejoy, but were declined. On June 1, 1852, an invitation was extended to Rev. J. M. AVilliams to assume the pastorate for six months and was accepted. He was succeeded by Mr. W. A. Nichols, and he in turn by Rev. G. W. Perkins, who was called to become permanent pastor in June, 1854. Mr. Perkins preached his first sermon on the third Sunday in September, and was regularly installed on January 8, 1855. He continued to fill his position with satisfaction to the congregagation until his sudden death, which occurred November 13, 1856. He was followed by Rev. Dr. William W. Patton (from 1857 to 1867), and later (in 1868) by Rev. E. P. Goodwin, D. D., who is the present pastor. The membership has grown under Dr. Goodwin's pastorate to 1,302, although some three hundred of these may be reckoned as absentees. The weekly attendance upon Divine service varies from six hundred to one thousand.

Three church buildings have been erected and occupied by the First Church. The first (1852), on "West Washington street, near Union, the second (in 1879), and the third (a rebuilding,) in 1873. The present church is located at the intersection of Washington and Ann streets. It is a stately structure of yellow stone, hewed square, with sandstone trimmings, facing on the boulevard, with three portals. The interior is simple, but beautiful. In the nave are six immense stained windows, reaching from the floor to the roof, while the transept is lighted by two windows finished like rosettes.

The First Church has been the parent of many of the congregations of this denomination throughout the city. Started as missions, they have developed into independent parishes, many of them being among the most prominent in Chicago.

Individual members of the congregation have been prominently identified with charitable work in various outside organizations, but distinctive church work, both spiritual and benevolent, is carried on through various organizations, chief of which are the following: the Ladies' Foreign Missionary Society, the Ladies' Home Missionary Society, the Christian Endeavor Societies and a Chinese Sunday school.

The New England Congregational Church, one of the most influential societies of that communion in Chicago, has a history extend- New England ing over forty years. Its congregational church, organization was effected on June 15, 1853, about two years after the formation of the First church, the circumstances leading up to which have been detailed above. The same year (1853) the congregation erected a building at the corner of Indiana and Wolcott streets. For twentyfour years this structure sufficed for the people's needs, but the steady growth of the society lead to the building of a new house of worship, which was consumed in the conflagration of 1871. A new site was purchased at the corner of Dearborn avenue and Delaware place, and a new (the third) church building was dedicated on January 2, 1870, its erection having occupied nearly two years. The style of architecture is Gothic, with a commodious chapel on the northeast. The main entrance, which is on the western facade, is surmounted by an arch, flanked by granite columns, above being a rosette. Light is admitted to the audience room through three rosettes and numerous windows of richly stained glass. The ceiling of the auditorium is supported by rafters of dark wood, and a magnificent organ, costing $7,000, is against the eastern wall. A baptismal font of antique fourteenth century design, brought from the old Scrosby church in England, is one of the features of the church's interior, The following table gives the names of the pastors of the church from the date of its organization down to the present time, with the dates of their pastorates.

The active membership of the church at present (1893) is about four hundred and twenty-five, and the average congregation about four hundred.' Fiveyearsago (December 12, 1888), the church established a mission at No. 388 Sedgwick street. It has gradually grown until it numbers one hun- * dred and twelve professed members, and sustains a Sunday school where about five hundred children are taught the truths of religion. The numerical attendence upon the church Sunday school proper is about two hundred. Connected with the church are a Ladies' Aid Society, a Ladies' Missionary Society, a Young Ladies' Guild, a Young Men's Union, and a branch of the Christian Endeavor Society.

congregational. Church had its origin in a small beginning. Its nucleus was the mission Sunday-school established in June, 1858, by the Frst Congregational Church on West Washington street, near Wood street, for the use of which there was erected, in the autumn of the same year, a cheap, frame structure, planned with a view to its being ultimately used as a house of worship. The directors of the Chicago Theological Seminary, always in touch with any practical Christian work, early perceived the possibilities of the enterprise, and in 1859 undertook the removal of the building (a contract having been entered into with the trustees of the First church) to the corner of Ashland avenue (then Reuben street) and West Washington street. After its removal the structure was remodeled at a cost of twelve hundred dollars, it being stipulated in the contract above referred to that the title to the property should pass to the first copgregational church established in that locality, which was, at that time but sparsely settled. Possession was surrendered to the Seminary in October, 1859, and the following January (1860) the professors of that institution began holding regular Sabbath services there. Rev. Drs. Joseph Haven, Franklin W. Fisk and Samuel C. Bartlett cared for the spiritual wants of a straggling congregation for nearly seven years. Meanwhile, on April 18, 1860, at a meeting held for the discussion of the project of forming a church, a committee was appointed to make the necessary arrangements for that end, including the calling of a council. This committee submitted its report at a meeting held May 7, when there was adopted a Confession of Faith and a covenant, together with a resolution recognizing " Punchard on Congregationalism " as a standard of dicipline. The council convened in the Seminary chapel on May 22, 1860, all the Congregational churches of the city being represented by clerical and lay delegates. Rev. Jeremiah Porter officiated as moderator and Rev. J. H. Dill as scribe. The church was duly admitted into fellowship, nineteen members entering into covenant. In August, 1866, Rev. Charles D. Helmer accepted a call to the pastorate. He began his labors in October of the same year, and was regularly installed the following December. Prior to this (in 1865) the church building had been moved across the street, somewhat enlarged and anchored on the opposite corner of Ashland avenue and Washing ton street. By 1867, another enlargement was found necessary, but in 1869 (on the night of February 24th) it was burned to the ground. On August 7th, 1869, was laid the corner stone of the present magnificent structure, which was dedicated November 12, 1871. Its cost, in round numbers, was some $200,000. The growth of the church membership has been extraordinary. On the date of Mr. Helmer's installation it was 172; when he left it was 600. Rev. David N. Vanderveer succeeded Mr. Helmer on June 6, 1876, resigning on August 31, 1878. During his pastorate 145 were admitted, but deaths and dismissions reduced the roll to 643. Rev. Dr. Frederick A. Noble, D.D., the present pastor, was called on Febuary 21, 1879, and entered upon his duties two months later. To-day the roll of members embraces 1,275 names, and the average congregation approximates 2,000. The Union Park Church supports two missions, the Oakley branch, on West Indiana street, near Oakley avenue, organized in 1877, and the Porter Memorial Branch, on Paulina, between Polk and Taylor streets, established in 1883. The first named is under the pastoral care of Rev. George W. James, and has a membership of 278, with a Sunday school numbering 354, and an industrial school conducted by ladies of the church. Rev. George L. Smith is pastor of the Porter Memorial Branch. The membership numbers 246, while the Sunday school enrollment is 411. An industrial school is also connected with this mission.

The Sunday school of the church proper has an attendance of 921. If to this number be added that of the two mission schools above mentioned, it may be seen that the total number of pupils approaches 1,700. The " home " Sabbath School is unquestionably one of the best equipped in the city. Professor George H. Rockwood is its superintendent, assisted by .a staff of fourteen officers and 111 teachers (including reserves). A special feature of the school is its music, the vocal chorus being supported by a piano, cornet, flute, three violins and a violin cello, while the primary department singing is accompanied by a cabinet organ. Connected with the school is an employment committee, which aims to bring together those members of the congregation needing clerical or manual assistance, and such of the attendants upon the Sabbath school as are seeking situations.

Connected with the church are several societies for benevolent and general work, as well as of a more distinctively spiritual character, as follows: The Ladies' Benevolent Society, the Woman's Foreign Missionary Society, the Young Ladies' Missionary Society, the Mission Band, the Christian Endeavor Society and the Junior Society of Christian Endeavor. As a gauge of the active benevolence of the Union Park church, it may be mentioned that during 1893 subscriptions and collections aggregated $33,886, of which $3,462 were devoted to city missions and kindred purposes, and $9,121 to miscellaneous charities. Expenditures on account of the " home " church for the same period aggregated $13,559.43.

The Leavitt Street Congregational Church, situate at the corner of West Adams and Leavitt street congre- Leavitt streets, is one of (rational church the most influential religious bodies in the west division of the city. Its organization was effected on November

21, 1868, and its first edifice occupied on January 10, 1869. It stood upon the site occupied by the present structure and sufficed for the needs of the congregation for nineteen years. Rev. Moses Smith was installed as pastor in 1869 and remained in spiritual charge of the infant church for four years. Following him came Revs. Albert Bushnell (1873-1876), George H. Peeke (1876-1883), William Culbertson (1883-1885), and Theodore P. Prudden, D.D. since the last mentioned date. During the pastorate of Dr. Prudden, the need of a more commodious building was keenly felt, and the present handsome structure was erected. It was dedicated March 4, 1888. During the same year a mission was opened at the corner of Sacramento avenue and Fillmore street. At the present time (1893) the roll of members of the home church contains four hundred and ninety-one names, the average congregation being four hundred and fifty. The Sunday school is large and thoroughly equipped, the numerical attendance reaching seven hundred and forty-four. Several societies constitute efficient auxiliaries in benevolent and other church work, namely: the Ladies' Aid Society, the Young Woman's Guild, the Young People's Society of Christian Endeavor, and the Boys' Brigade.

(rational church The congregation first worshipped in a hall at No. 5758 Wentworth avenue, but erected a building of its own in 1889, at the corner of LaSalle and Fiftyninth streets. During this year Rev. Charles Reynolds succeeded Mr. Rood in the pastorate, the duties of which office he has continued to perform until the present time (1893). The congregation numbers some three hundred, and the active church membership is one hundred and fifty-two. A flourishing Sunday school has an average attendance of two-hundred and forty. The societies devoted to benevolent and general work are: The Ladies' Aid Society, the Young Ladies' Guild, the Brotherhood of Andrew and Philip, and the senior and junior Societies of Christian Endeavor.

erected the present house of worship in 1882. Kev. E. T. Williams was the first pastor, serving from 1878 to 1885, when he resigned, his successor being Rev. Clayton Wells. The present pastor, Rev. Albert L. Smalley, followed him in 1890. The membership of the church is four hundred and fifty, and of the Sunday school three hundred and fortyone. Two circles of the King's Daughters aid in the charitable work of the parish. The church, in 1891, founded the Mayflower Mission, at 4362 Wentworth avenue, which has flourished greatly and exerted a powerful influence for good.

south congre- Drexel Boulevard and Ellis (rational church, avenue, was dedicated June 2, 1872, Rev. C. D. Helmer, then pastor of the Union Park Church, preaching ^the sermon. His text was Matthew 12:6. This was the beginning of the history of the Forty-Seventh Street Church, the name having been adopted and the articles of faith of the late Memorial Church, at a meeting held the evening of June 12. At this time it was voted to have services Sunday morning and Sunday evening, to observe Wednesday evening as an evening for prayer and conference, and to set aside the first Wednesday evening of each month as a concert of prayer for Foreign Missions. It was also agreed that a collection should be taken every month for some one of the benevolent objects supported by the Congregational churches of our country.

Prof. James T. Hyde, of the Theological Seminary, was engaged as stated supply. Samuel Brookes, J. G. Fisher, J. B. T. Marsh and 0. A. Bogue were chosen deacons, to serve one, two, three and four years, respectively. Of these four Mr. Bogue is the only survivor. Mr. Bogue was made treasurer also. Messrs. D. V. Parrington, 0. A. Bogue, and W. E. Hale were appointed trustees of the ecclesiastical society. Articles of agreement between the church and society were voted, which may be found on page 53 of the old record book.

Early in 1873 the Church began to look for a pastor, and finally, in July of this year, invited Rev. E. F. Williams, then pastor of the Tabernacle Congregational Church, Chicago, to its pulpit. The invitation was accepted, and his work in the new field, began October 19. The church, this very month, interested itself in the Forrestville Sunday-school, and has continued its relations with that school till the present time. For two or three years, evening services were held in the Forrestville school-house, and with excellent results.

The panic of 1873, and the consequent setback to the development of the Kenwood region, together with the disbanding of the Oakland Congregational Church, in 1878, led the members of the Forty-seventh street church to feel that better service could be done for the Master if the chapel were moved to some point in the vicinity of Oakland. The location chosen was the corner on which the present stone edifice now stands. Here the chapel remained until it was removed to the rear of the lot to make way for the foundations of the new house; and here the church worshipped till the new house was ready for occupation. By vote of the society in 1887 the chapel, with certain restrictions, was transferred to the Forrestville Sunday-school Association, and in the autumn of 1888 the building was moved to the corner of Champlain avenue and Fortysixth street, where it is hoped it will permanently remain. The first service in the chapel after its removal northward was held February 19, 1879. The present church building was dedicated February 19, 1888. The name South Congregational Church was taken at a meeting held in the chapel in February, 1879. The articles of faith and the officers of the Forty-Seventh street church were retained.

Rev. Willard Scott, D. D., succeeded Dr. Williams as pastor on October 15, 1891. On January, 1894, the membership was 510, and the average congregation between 500 and 600. The numerical attendance upon the Sunday-school being about 400. Connected with the church are the following organizations: Young People's Society of Christian Endeavor, Woman's Foreign Missionary Society, Ladies' Benevolent Society, Young Ladies' Missionary Society and the Mission Band.

Plymouth Congregational Church, whose membership includes much of the wealth and intellectual culture of the south division of the city, and which, in its corporate capacity, has done such effective work for the cause of practical Christianity, is the outgrowth of the union of the original "Plymouth" and the "South" Congregational churches. A brief sketch of the individual history of these two societies is necessary to enable the reader to comprehend the growth of one of Chicago's leading churches, the influence of whose pulpit is felt not only in the city, but throughout the entire West.

The original "Plymouth" was organized by an ecclesiastical (denominational) council, at which twenty-five churches were represented, and which was convened on December 1, 1852. Rev. J. Gridley acted as moderator, and Revs. H. D. Kitchell and L. Benedict as scribes. The order of exercises at the organization were as follows: Reading of the Scriptures, by Rev. G. S. F. Savage; introductory prayer, by Rev. L. Farnham; sermon, by Rev. Bascom; reading minutes of the council, by the scribe; reading the articles of faith, etc., by the moderator; consecrating prayer, by Rev. W. B. Dodge; fellowship of the churches, by Rev. L. S. Hobart; benediction, by acting pastor, Rev. J. M. Davis.

The first services of the newly organized church were held in Warner's Hall, on Randolph street, and were conducted by Rev. J. M. Davis. The congregation's first permanent house of worship was erected on the northwest corner of Madison and Dearborn streets, and was dedicated on the last Sabbath in January, 1853.

The first regular pastor was Rev. N. H. Eggleston, who was installed on the evening of Sunday, March 12, 1854. Mr. Eggleston's pastorate was, at his own request, teminated by the action of a council held two months later.

The following autumn (1855) the church building was moved to the corner of Third avenue and Van Buren street, where the congregation worshipped until the erection of a new edifice in the fall of 1864.

Following Mr. Eggleston as pastor came Rev. J. E. Roy, who was called from Broomfield, Illinois, in November, 1855, and installed in July, 1856. Four years later he accepted an appointment as district secretary for the Northwest of the American Missionary Association, and Rev. J. L. Corning supplied the pulpit for several weeks. Later he accepted a call to the pastorate, but soon resigned on account of ill health. Until April 7, 1862, services were conducted by the professors of the Chicago Theological Seminary, but on the date mentioned a call was extended to Rev. J. B. Shipherd, who acted as pastor from dune of that year until March, 1864. Rev. H. D. Kitchell, D. D., succeeded Mr. Shepherd, beginning his pastorate on Thanksgiving day, Nov. 24, 1864. The church was temporarily accommodated with a place of worship in Smith & Nixon's Hall, at the southwest corner of Clark and Washington streets, meeting there for the first time December 25, 1864, and occupying it .for this purpose until May 28, 1865. Arrangements were then made for the use of the basement of the First Unitarian church, near the corner of Wabash avenue and Hubbard court, until the completion of the basement of the new church edifice erected by the society at the corner of Wabash avenue and Eldredge court. The cornerstone of this building was laid with appropriate religious ceremonies, July 18, 1865.

The parlors and lecture room of the new church were completed April 15, 1866, and services held therein on that date; Rev. Dr. Kitchell officiating and preaching the dedicatory sermon. At this time, the minister having received a call to the presidency of Middlebury College, Vermont, tendered his resignation as acting pastor, which was reluctantly accepted by the church, to take effect July 1, 1866.

During the pastorate of Rev. Louis E. Matson, who succeeded Dr. Kitchell, the new church building, at the corner of Wabash avenue and Eldredge court, was dedicated, October 17, 1867. Its dimensions were 84x120 feet, its furnishings were simple but rich, and its cost exceeded $300,000. Mr. Matson delivered the dedicatory sermon, but within four weeks his failing health compelled his retirement from active ministerial work, and his death soon followed.

In November, 1868, Rev. William A. Bartlett, formerly of the First Congregational church of Brooklyn, N. Y., was called to the pastorate. He took full possession of the pulpit on January 14, 1869. Under his ministration the church prospered greatly, both spiritually and temporally. Its revenues increased and additions were made to its membership at each communion service. In the spring of 1871, an organ of great capacity and variety, built by Erben, of New York, was purchased, costing, with its chime of bells, $10,000. Mr. Bartlett continued to act as pastor until after the union of the Plymouth and South churches.

The South Church had its membership largely recruited from the officers and employes of the American Car Company, a corporation whose history has been given in antecedent pages. The force of the company was largely composed of God-fearing men and women from New England, whose denominational bias was scarcely less strong than their faith.

Prominent among the pioneers of this enterprise were Mr. J. H. Lyman, the superintendent, and Mr. Timothy D wight, the president of the company. Several leading men of the Congregational order in the city ably seconded the movement, Deacon Johnston donating $300. A house of worship was erected during the summer of 1853, upon a lot offered for this purpose by the proprietors of the car company, situated on the northeast corner of Calumet avenue and Rio Grande street, now Twenty-sixth street.

While the building was in progress, religious services were regularly held upon the Sabbath, under the ministration of Rev. E. F. Dickinson, in a school house, then standing upon the point of land near the intersection of Cottage Grove and Calumet avenues, where a nourishing Sabbath school had been already gathered under the supervision of Mr. W. R. Clapperton. Weekly prayer meetings were also established at .the same time, itinerating from house to house.

The labors of Mr. Dickinson with this people commenced in the early part of March, 1853, and were continued for about eighteen months, during which period the new house was dedicated, and the church organization fully completed.

The dedication took place August 21, 1853, a notice of which appeared in the Chicago Daily Tribune, of August 23, which is here preserved for the sake of the interesting incidents which it contains:

"DEDICATION. - The new house of worship erected near the American Car Company's Works in this city, for the use of a Congregational church and society, was dedicated to the service of God on Sunday afternoon at 3 o'clock. Rev. E. E. Dickinson conducted the introductory exercises. The sermon was preached by Rev. J. C. Holbrook, from the 100th Psalm. Subject: ' The Benefit to Society of Public Worship.' Dedicatory prayer by Re p. J. M. Williams.

"This is a very neat edifice, built upon the general model of the Plymouth Church in this city; the dimensions are thirty-six by sixty feet, and it contains sixty slips, besides those for the use of the choir.

" The whole expense, including furnishing, will be about $2,500. * * * Besides the donation of the lot Mr. Lyman, the superintendent of the works, also generously presented a melodeon. The seats are to be free. There is also adjoining, on the same lot, a small building designed for a school house and conference room. Rev. E. F. Dickinson will preach there regularly at 10 o'clock every Sabbath morning for the present.

"A good audience was in attendance on the occasion of the dedication. This is the third Congregational church edifice that has been opened in this city within the last six months, and there is another on the north side which will be completed next month. The First Congregational Church on the west side is also preparing to build a fine house, at an expense of about $15,000."

A council convened at the church on Sabbath evening, November 20, 1853, and proceeded to the formal recognition of the church, consisting of fourteen members, which number was increased to nineteen at the first communion season. The following are their names: Rev. Edmund F. Dickinson, Mrs. Harriet N. Dickinson, Hanson E. Dickinson, Mrs. Julia A. Dickinson, Jessie R. Langdon, Mrs. Artemisia Langdon, Mrs. Candace L. Langdon, Caleb F. Gates, Mrs. Mary E. Gates, Mrs. Mabel K. Gates, Charles Clapp, Mrs. Laura Clapp, Joseph Harper, Mrs. Jane Harper, Mrs. Mary Putney, Samuel Truax, Mrs. Agnes M. Ballentine, Mrs. Harriet Chamberlain and Miss Mary Jane Hayues.

Mr. Dickinson was succeeded by Rev. Edward E. Wells, of Bloomingdale, Illinois, who acted as stated supply, with earnest zeal, untiring labor and great acceptability, until death summoned him to another and higher sphere of usefulness on July 18, 1855.

pecuniary resources crippled through the failure of the American Car Company, many of whose pledges of assistance had not yet been fulfilled, and the burden of debt threatened the dissolution of the society.

Following Mr. Wells came Rev. Cornelius S. Cady, who acted as pastor for about a year, his engagement commencing in October, 1855. For several months after Mr. Cady's resignation the congregation had no regular preaching, occasional services being conducted by Revs. H. L. Hammond andE. Goodwin of Chicago. But on June 21, 1857, Rev. William T. Bartle was inducted into the pastorate, which he filled until April 24, 1859. The panic of 1857 still further embarassed the people, and the pastor, with a view to averting threatened bankruptcy, advocated a change in the form of church government, and it was only through great effort that the original organization was preserved. About a dozen members, who sympathized with Mr. Bartle, withdrew from the church when he retired, and organized a new society in the neighborhood.

Rev. James H. Dill succeeded Mr. Bartle. He was called from Spencerport, N. Y., and began his labors on May 29, 1859. After three years' service he resigned, to enter the army as a chaplain (January 14, 1863) .

It was in a great measure owing to the persistent efforts of Mr. Dill, as well as his individual contributions for this object, and to the generosity of^deacons C. G. Hammond and Philo Carpenter, of this city, that the church debt of about $1,200 was liquidated.

Rev. William B. Wright, of Cincinnati, Ohio, was invited to succeed Mr. Dill, and October 5, 1862, first responded to a call to visit the South church with a view to permanent settlement. His stated labors with the society date from November 2 thereafter. His ordination took place on December 2 following, and, after an engagement of a year, the church and society unanimously requested him to become the settled pastor, but he was never installed.

While Mr. Wright ministered here, the debt of the society was canceled, the house of worship enlarged and thoroughly refurnished, a new church lot purchased, the church visited by a precious season of revival, and thirty-nine added by letter and tweney-seven by profession. After five years of loving, sympathizing work, the pastor's strength began to fail, and at his own request his labors terminated July 7, 1867, and in the succeeding fall he became the pastor of Berkeley street church, Boston.

On December 2, 1867, a call was extended to Rev. Charles M. Tyler, of Natick, Mass., which he accepted, entering upon his duties Sunday, January 19, 1868, and on February 6, 1868, the first installation exercises in the South Congregational church were held.

During the summer of 1869 a commodious place of worship was erected, on the corner of Indiana avenue and Twenty-sixth street, costing, with the furniture, $26,800. It was used for the first time August 29, 1869, and dedicated September 12, 1869, with appropriate religious services, the dedicatory sermon being preached by Rev. William A. Bartlett.

On May 15, 1872, an overture was received from Plymouth Congregational church, setting forth their need of moving south of Twenty-second street, the majority of their members having already removed to that vicinity, and desiring a union of the two churches. After careful consideration of the leadings of Providence, this union was warmly advocated by both pastors, who generously offered to resign their positions, and on July 1, 1872, the South Congregational church was consolidated with the Plymouth church, under the pastorate of Rev. W. A. Bartlett.

As Rev. Mr. Tyler insisted upon withdrawing, the sum of $5,000 was cordially presented him by the united churches. The total number of the members of the church had been 325, of whom 161 (52 males and 109 females), the existing membership, were

The history of the two churches had been similar, their age nearly equal, each had passed through financial difficulties, and had developed into active bodies with commodious places of worship. On July 7, 1872, the united church celebrated the Lord's Supper in the house previously occupied by the South Congregational church, at the corner of Indiana avenue and Twenty-sixth street. In a few months the elegant stone structure on the corner of Wabash avenue and Bldridge court, built by Plymouth Church and occupied but five years, was sold for $112,000, the organ being reserved.

The next spring an eligible piece of property was purchased on Michigan avenue between Twenty-fifth and Twenty-sixth streets, upon which the society began the erection of a very large house of worship, in June, 1874.

The new church was dedicated with impressive ceremonies July 4, 1875. Rev. William A. Bartlett tendered his resignation as pastor August 20, 1876,*and the same was accepted with great reluctance.

Rev. Charles Hall Everest, of the Puritan Church, of Brooklyn, N. Y., was called to the pastorate January 3, 1877, which call was accepted, and Mr. Everest was installed as pastor December 4, 1877. He conducted a successful pastorate till January, 29, 1882, when he resigned and removed to the Corner Congregational church, of Meriden, Conn. During the time of his labors in the church, 211 were added to the membership. After the purchase of the property on Michigan avenue and the erection of the new church, it was found necessary to place a mortgage of $60,000 upon the property. The pastor, Mr. Everest, with remarkable zeal and perseverance, undertook the labor of securing subscriptions to pay off this debt, which was fully accomplished by his faithful efforts, and with hearts filled with gratitude the church was declared to be entirely free of debt; and it has remained so to this day, owning, free and clear, a valuable property. On the 18th of October, 1882, Henry Martyn Scudder, D. D., of the Central Congregational Church, Brooklyn, N. Y., was invited to become pastor. The call was accepted, and Dr. Scudder commenced his labors on the 19th day of November, 1882, his installation taking place on the 12th of December following. The church enjoyed a season of unexampled prosperity during the entire period of his pastorate. Large numbers were attracted to the congregation by the able and scholarly expositions of Divine truths from the pulpit. The gallery of the church edifice was enlarged; and 432 new members were received into the communion of the church. With deep regret to all, the failing health of the pastor inclined him to tender his resignation, which was offered on the 29th of December, 1886, and took effect on the 6th of March, 1887.

Eev. Frank W. Gunsaulus was next called, in March, 1887, from the Brown Memorial Presbyterian Church, in Baltimore, Md., to assume the duties of pastor. He entered upon his labors on the 29th of May, 1887, and was installed on the 27th of June of the same year.

During the pastorate of Dr. Gunsaulus Plymouth Church has grown in numbers and in wealth, while its influence has been annually extended. This prosperity may be attributed in part to the magnificent pulpit oratory which crowds the audience room every Sunday, but is due in no mean degree to the spirit of practical, vital religion which the pastor has infused into his flock. Dr. Gunsaulus combines the fervor of Methodism, the clear-cut argumentativeness of Presbvterianism, and the broad liberality which hails and tests every new school of thought, scientific as well as religious. He was made the first president of the Armour Institute, and has already given ample proof of his peculiar qualifications for such a post.

Connected with the church are the following societies : The Ladies' Aid, the Young Ladies' (called the Nike Club), the Young Men's (called the Plymouth Club), the Young People's Christian Endeavor, the Junior Christian Endeavor, and the Woman's Foreign Missionary Society.

A mission with an average attendance of 500 is supported, being located on Armour avenue and Thirty-third street, and having been established in 1885. The numerical attendance upon the Sunday school is some 1,150 to 1,500.

E. Johnson, pastor; Swedish, Rev. C. J. Lundgren, pastor; Summerdale, Rev. E. B. Wylie, pastor; Tabernacle, Rev. A. Monroe, pastor; Washington Park, Rev. S. Fisher, pastor; Warren Avenue, Rev. J. A. Adams, pastor. There are also the following Congregational missions sustained by the churches of this denomination: Armour, California avenue, Chinese, Commercial avenue, Deering, Graceland, Harrison Street, Hegewisch, House of Hope, Hoyne Avenue, Maplewood, Oakley Avenue, Pullman Swedish, Randolph, Robey Street, South Side, Skandinavian, Swedish, Thirteenth Street, West Harrison Street and the Wentworth Avenue Swedish.

The Episcopal Church

The Episcopal diocese of Illinois was organized March 9, 1835, at a convention held for that purpose at Peoria, at which there Dioces of were present three clerical and six Illinois. ]av delegates. The clergymen in attendance were Revs. John Batchelder, rector of Trinity church, Jacksonville, who presided over the body, Palmer Dyer, of St. Jude's church, Peoria, who acted as secretary, and James C. Richmond, of Christ church, Rushville, and Grace church, Beardstown. The lay delegates were Rudolphus Rouse, Augustus 0. Garrett, Edward Worthington, Milton W. Graves, James Fayerweather and Charles Derrickson. A standing committee was elected and delegates chosen to the next General Convention of the Protestant Episcopal church of the United States, which was called to meet at Philadelphia on August 10, following.

At this time there were only six Episcopal parishes in the State, and those of Galena Bisbop an<^ Chicago were not represented in chase, the Peoria gathering. The convention unanimously extended an invitation to the Right Reverend Philander Chase, D.D., a duly consecrated bishop, " to remove into this diocese and assume episcopal authority in the same." Bishop Chase signified his acceptance on April 7, 1835, but owing to absence in Great Britain, on a tour for soliciting funds to establish a theological school in his diocese, he was not able to be present at the second diocesan convention, which was held the following year, at Jacksonville. St. James parish, of Chicago, had no voice in the deliberations of this body, although Rev. Isaac W. Hallam, its rector - who had been assigned to preach the sermon - reached the town after its adjournment. Bishop Chase made his first episcopal visitation to Chicago in 1835, and his second in 1836, while St. James' church was being built, when he confirmed a class of eleven persons. The fifth annual convention was held at Chicago, June 3 and 4, 1839, as was also that of 1850. In the last mentioned year there were four Episcopal churches in this city - St. James, Trinity, St. Ansgarius and the Atonement. Bishop Chase died at Peoria, September 20, 1852, at Jubilee College, an institution founded through his earnest efforts. He had seen the number of parishes in his diocese grow from six to fifty-two, of which five were in Chicago. He had ordained twelve to the diaconate and seven to the priesthood, had baptised sixteen adults and two hundred and ninety infants, had confirmed nine hundred and fifteen persons and consecrated sixteen churches.

He was succeeded by Right Reverend Henry J. Whitehouse, who had been assistant bishop of the diocese for about a year. Bishop Whitehouse was a man of profound learning. The universities of Oxford and Cambridge, England, had conferred upon him, respectively, the degrees of D.D. and D.C.L., while Columbia College, New York, had made him Doctor of Laws. He was a profound theologian and an expert in canon law and ecclesiastical jurisprudence. His attainments were also as varied as they were profound, he being not only an accomplished linguist but also well versed in medical science, and a poet and artist of more than ordinary ability. The Archbishop of Canterbury - the ecclesiastical head of the Anglican church, with its allied branches - after consultation with Bishop Whitehouse, selected him to preach the sermon before the opening session of the Pan-Anglican Synod, in the chapel of Lambeth Palace, in 1867. Although himself what is commonly designated as a " High " churchman, he was disposed to be tolerant of the opinions of those in his own communion who did not stand upon his plane of theological thought. Nevertheless, he was a devout believer in the dogma of apostolic succession, and had distinctly defined ideas as to the powers inherent in his episcopal office. While recognizing his own obligation to obey the canons of his church, he strenuously insisted upon his clergy doing the same. Hence the famous controversy, resulting in the trial of Eev. Edward Charles Cheney (afterwards a bishop of the Reformed Episcopal Church), which began at the Cathredral of SS. Peter and Paul on July 21, 1869.

Rev. Mr. Cheney was a non-believer in the doctrine of baptismal regeneration and - from "clear convictions of duty," as he himself Trial of Rev. said - omitted certain prescribed by the Episcopal rubric for the administration of the sacrament of baptism. This omission coming to the knowledge of Bishop Whitehonse, formal charges were prepared and an ecclesiastical court summoned to convene. Mr. Cheney, however, was earnest in his belief and aggressive in his method of procedure. A document known as the "Chicago Protest" was sent all over the country, and the expediency of revising the Book of Common Prayer was widely discussed. On June 16, an evangelical conference assembled in the rooms of the Young Men's Christian Association, when was submitted the report of a committee of fifteen low-church ministers, which had been nominated the previous April by an organization known as the Clerical Association of the Protestant Episcopal Church. Those present expressed their unwillingness to leave the church, yet avowed their unswerving belief in the "undeniable right of private judgment, upon which the church and the reformation were founded." Mr. Cheney urged the imperative necessity for the revision of the prayer book, and this question was discussed at length. Practically the conference accomplished little. It certainly exerted no influence upon Bishop Whitehouse, so far as altering his determination to proceed with the trial. Three specific charges had been filed, and proceedings were commenced, both sides being represented by able ecclesiastical and legal counsel. For the prosecution there appeared Dr. George F. Cushman, of Sycamore, and Rev. R. F. Sweet and Hon. L. B. Otis, of Chicago; for the defense, George W. Thompson, M. Byron Rich and Hon. Melville W. Fuller, the present Chief Justice of the United States. Bishop Whitehouse addressed the ecclesiastical jury, and the first day (July 21) was consumed in an argument as to the jurisdiction of the court, the objections of defendant's counsel being finally overruled. The next day, the 22nd, the civil courts granted an injunction restraining further proceedings, and an adjournment followed on July ?9, Bishop Whitehouse, however, denying the legality of the injunction. A motion to dissolve the restraining order was denied and an appeaKtaken to the Supreme court. That tribunal handed down a decision on January 24, 1871, dismissing the bill and dissolving the injunction. The opinion was delivered by Judge Thornton and contained the following language:

"This is a question of ecclesiastical cognizance. This is no forum forsuch adjudication. The church should guard its own folds; enact and construe its own laws; enforce its own discipline, and thus will be maintained the boundary line between the temporal and spiritual power."

Oat of deference to the civil power, the ecclesiastical court had adjourned from time to time, but after the rendering of this decision it again convened in executive session, on February 1, 1871, when Mr. Cheney formally plead to the formulated charges. He admitted that he had omitted certain words from the church ritual in the administration of baptism to infants, but his denial of the charges in their essence was chiefly technical and largely in the nature of special pleading. The ecclesiastical tribunal found him guilty, and he gave notice of an appeal, which he later decided not to prosecute. Accordingly, on February 18, the bishop suspended him from the ministry until such time as he professed contrition, and promised conformity in the matter wherein he had been charged with offending. Mr. Cheney was firm in his convictions. He submitted the following protest:

"I, Charles Edward Cheney, a presbyter of the Protestant Episcopal Church, and rector of Christ Church , Chicago , do enter my solemn protest against the constitution, the mode of procedure, the rulings and the verdict of the ecclesiastical court by which my so-called trial has been conducted. From its decision and verdict, and from the sentence this day pronounced, I appeal to the judgment of Protestant Christianity and the Supreme Tribunal, before which all must appear.

On the same day, the wardens and vestrymen of Christ Church unanimously adopted a resolution requesting Mr. Cheney to continue to officiate as rector, with which request he complied. Accordingly, Bishop Whitehouse notified him that he would be tried again (this time for contumacy) on May 3, 1871. The presenters on the second trial were Revs. William F. B. Jackson, rector of the Church of our Savior, Chicago; George F. Cushman, D.D., rector of the Church of the Redeemer, Princeton, Illinois; and the Hon. Lucius B. Otis. The principal charge, as formulated, was of "contumacious violation of the laws of the church of God, in respect of the exercise of the offices and functions of the priesthood and ministry of the same, and in respect to ecclesiastical sentences and penalties."

The court convened upon the appointed day in the cathedral of SS. Peter and Paul, the only member from Chicago being Rev. Clinton Locke, D.D., rector of Grace church. Rev, Mr. Cheney was defended by Messrs. Melville W. Fuller, M. B. Rich and G. W. Thompson, who objected to the jurisdiction of the court. This objection was overruled and the court sustained the charges. At this juncture, Bishops Whipple, of Minnesota, and Lee, of Iowa, visited Bishop Whitehouse and personally solicited a mitigation of the sentence of deposition, or at least a postponement of its infliction until after the assembling of the next general convention. Bishop Whitehouse held the matter under advisement for a few days, but, after consulting with those on whose judgment he relied, decided that sentence should be passed at once, and this resolve he carried out.

The congregation of Christ church gave its pastor hearty and unqualified support all through the controversy, the " contumacy " of the latter being paralleled by that of the former. The bishop notified the vestry of the church that he proposed making an episcopal visitation on August 13, to examine into the state of the parish, to administer the rite of confirmation and the sacrament of the Lord's Supper. To this notification he added a request that the vestry secure the services of some clergyman " in good standing " to assist, him in these ceremonies, "inasmuch as the parish of Christ church is now (was then) without a rector." The wardens and vestrymen rose to the emergency. They curtly informed the bishop that their church had a rector in good standing and suggested that future communications be addressed Rev. Mr. Cheney. Other correspondence followed, the last communication from the vestry being to the effect that Mr. Cheney would officiate as assistant to the bishop whenever the latter should see fit to make a visitation, and requesting him to notify " the pastor," in order that candidates for confirmation might be presented. Bishop Whitehouse, while greatly surprised at the attitude thus assumed, was not in the least disconcerted. He replied in a letter whose tenor is shown by the following extract :

" I am sure, gentlemen, you do not suppose, as your bishop, I shall shrink from my duty of visitation, nor in any way sanction the presence or interference of Mr. Cheney, should you or he persist in so bootless an assumption. No authority exists in a congregation to determine the expediency of a visitation, nor prescribe conditions for its exercise. Welcome or unwelcome, the bishop must visit his churches, and the congregations under his jurisdiction must receive him."

When the visitation was made Mr. Cheney was in his accustomed place within the chancel. The auditorium was crowded, and the members of the confirmation class declined to be presented to the bishop except by their own rector. Thereupon the bishop, refusing to officiate by the side of a deposed clergyman, withdrew by a side door, the regular evening services being conducted by Mr. Cheney, who preached from the text, "I must work the work of Him that sent me while it is yet day; for the night cometh in which no man can work."

Kev. Mr. Cheney's case was later brought before the General Convention of the Protestant Episcopal church which met in Baltimore in October, 1871, the final action of which body was the adoption of a canon, the interpretation of which left the restoration of the recalcitrant clergyman virtually in the hands of the bishop of his own diocese. Subsequently the parish of Christ church followed its pastor into the Keformed Episcopal fold .

The trial of Mr. Cheney has been given this extra-chronological prominence in this Diocesan sketch, for the reason that in itself Growth, jt constituted the most important event in the ecclesiastical history of the diocese under the administration of Bishop Whitehouse. Apart from the heartburnings aroused by this bitter and prolonged contest the period of his incumbency was one of marked prosperity. In 1858 the number of parishes had grown to seventy-eight, and there were in the diocese sixty clergymen in priest's orders, of whom nine were stationed at Chicago and were in active service in the city. Owing to the comparative poverty of the parishes, there was more or less difficulty in making provision for an episcopal residence. In fact, for several years no little trouble was encountered in raising sufficent funds wherewith to meet ordinary diocesan expenses; 'and by 1863 the personal claim of Bishop Whitehouse amounted to more than $7,200, to provide for the payment of which the trustees issued three year bonds, bearing six per cent, semi-annual interest. To meet these bonds at maturity and to raise money for other purposes the next General Convention resolved to establish "the Endowment Fund of the Protestant Episcopal Church in the Diocese of Illinois." The plan adopted contemplated five cent weekly contributions, but after a few years money began to come in slowly, and in

1869 in was determined to abandon the scheme as being not feasible, and to solicit individual subscriptions of larger sums. This plan proved so far successful that by

It had been felt, early in the history of the diocese, that there should be a cathedral, and with that end in view, Cyrenius Beers had, in 1855, deeded to Bishop Whitehouse "lots 2 and 3 in Block 8, fractional section 15, addition to Chicago," it being the intention of Mr. Beers that an episcopal residence should also be erected upon the property. For various reasons the project was never carried out, and in 1860 the lots were reconveyed by the bishop to the original grantor in consideration of the payment of $6,000, which sum was regarded as a discretionary fund for the erection of a " bishop's church." No steps looking to the accomplishment of this purpose, however, were taken until 1862, when the property of the Church of the Atonement, at the northeast corner of West Washington and Peoria streets, was purchased for $4,000. The

During the first twenty years of the episcopate of Bishop Whitehouse he ordained to the diaconate fifty-five persons, and to the priesthood fifty-four. The number of clergymen in the diocese increased to 271, of whom ninety-one were active pastors of parishes, of which there were 108 in union with the General Convention. The ratio of communicants to the population in 1852 was one to 668, and in 1872 it was as one to 430, while the ratio of baptized members was as one to 130.

After the death of Bishop Whitehouse, the diocesan convention of 1874 proceeded Bishop wiiiiam to the election of his successor, E. McLaren. t]le choice falling upon Rev. George F. Seymour, D.D., dean of the New York Theological Seminary, but the next general convention refused to ratify the same. In 1875 the convention of the Illinois diocese nominated Rev. Dr. James DeKoven, warden of Racine College, Wisconsin, but once more the selection was rejected. The reasons given for the declinature to ratify the nominations in no way reflected upon the personal worth, intellectual qualifications or general fitness of either of these eminent clergymen for the position of bishop. They were avowedly rejected because of their well known sympathy with what was generally called the "high-church party," which just then happened to be in a minority in the church at large. In September, 1875, Rev. Dr. William E. McLaren, rector of Trinity Church, Cleveland, was chosen bishop and this selection was approved by a majority of the diocesan standing committee, and he was consecrated at the cathedral of SS. Peter and Paul on September 8, 1875.

In December, 1877, the diocese of Illinois had grown too large for its affairs to be successfully managed by one ecclesiastical head, Diocesan and the dioceses of Quincy (under Growth. Right Reverend Alexander Burgess) and of Springfield (under Right Reverend George F. Seymour) were created. Under Bishop McLaren's fostering and judicious care the growth of the church of the Episcopal denomination has been uniformly steady, there being thirty parishes and six missions within the limits of Chicago alone in 1893, besides those in outlying districts. The foundation of the Western Theological Seminary is largely due to the unflagging zeal of the present bishop, whose personal efforts have also contributed largely to the success of that noble charity, St. Luke's hospital. Bishop McLaren, besides being a profound scholar, is a deep thinker, a forceful and graceful writer, and an orator whose impressive utterances are marred by no attempt at rhetorical display. His subordinate diocesan officers (1894) are - Dean, Rev. Clinton Locke, D.D.; archdeacon, Rev.E.R. Bishop; secretary, Rev. Luther Pardee; treasurer, Rev.W. K. Reed.

The members of this communion in Chicago a half a century ago were few as compared with those of other Protestant denominations. What they lacked in numbers, however, they made up in zeal and devotion. The first Episcopal congregation in the city was organized in 1834, eleven gentlemen participating in the work. Their names were as follows: Dr. William B ;.Egan, Dr. Philip Maxwell, Giles Spring, John H. Kinzie, Dr. Clark, Gurdon S. Hubbard, John L. Wilcox, William Pettit, Eli B. Williams, Jacob Russell and Hans Crocker. The vestry was composed of eight members, as follows: William B. Egan, Phillip Maxwell, Giles Spring, John H. Kinzie, Dr. Clark, Gurdon S. Hubbard, John L. Wilcox and William Pettit. The first clergyman of this denomination to conduct religious services here was Rev. Palmer Dyer;

First Episcopal who arrived in Chicago, October 10, 1834. A striking illustration of the brotherly love which existed among the sects in those early days is afforded in the fact that the Rev. Jeremiah Porter, pastor of the First Presbyterian church, surrendered his pulpit and edifice to Mr. Dyer to conduct services according to the Episcopal ritual in that structure on the first Sunday after his arrival. A record of his sermons has been preserved. The discourse in the morning was from Matthew xviii. 3: "Except ye be converted, and become as little children, ye shall not enter into the kingdom of Heaven." In the afternoon he preached from Isaiah xi. 8: "The grass withereth, the flower fadeth, but the word of our God shall stand forever." At the conclusion of the afternoon service, communion was administered to twenty-nine persons, of whom four were Episcopalians and twenty-five Presbyterians.

Mr. Dyer did not remain in Chicago, going before the following Sunday to Peoria, and afterwards to Fort Snelling, where he became Rev. Isaac w. armv chaplain. The next Sun- Haifam. day (October 19, 1834), Eev.

Isaac W. Hallam conducted services in the Episcopal form in the First Baptist church, the pastor of which had emulated the example of charity set by Mr. Porter. Later, religious services were held in a building afterwards known as Tippecanoe Hall, situated at the southeast corner of Kinzie and State streets, which was fitted up for the purpose at the expense of John II. Kinzie. Subsequently, Mr. Kmzie donated two lots as a site for a permanent church building, at the intersection of Cass and Illinois streets. The new church here erected was of brick, being among the first edifices for such a purpose ever constructed of this material in Chicago. The Gothic style of architecture was followed in its erection, and its dimensions were forty-four by sixty-six feet. A bell was hung in the spire, on which was recorded the date of the erection of the building. A carpet was laid on the floor, and an organ was bought. The entire outlay, including all accessories, was $15,000, of which $13,860 was obtained from the sale of pews and sittings, while nearly $6,000 was realized through a church fair. It left in the hands of the vestry a sum nearly equal to $4,000,