The Episcopalians in Nineteenth Century Indiana
Author: Sheryl D. Vanderstel
In the early years of the American Colonies the Church of England was the faith of the wealthy and powerful. Over 300 missionaries were sent to the Colonies under the auspices of the Society for the Propagation of the Gospel in Foreign Parts. Churches were established in every colony and some colonies gave the church an official status, placing membership requirements to the voting rights and the holding of elected office. At the same time the Church of England's Society for Promoting Christian Knowledge was busily establishing libraries in colonial urban centers. All of this brought great prestige and power to members and the faith was well established along the eastern seaboard when the American Revolution began. But the outbreak of warfare had a devastating effect on the church in America. Because the ceremonial head of the Church of England was the King, most of the missionaries felt it an act of treason and betrayal of the Church to side with the colonists. More than two thirds of the clergy returned to England or fled to Canada, leaving a crippled church behind. (Rudolph: 159)
By 1789 the remnants of the church gathered together to form the Protestant Episcopal Church in the United States. The new faith established a democratic form of church government, with an elected bishop and a system of strong local vestries. They compiled the American Book of Common Prayer. But on points of Doctrine the American Church did not stray from the beliefs of the mother church. By the year of the founding of the church, adventurous and enterprising settlers were pouring into the American west. Most denominations followed. Unfortunately the Episcopalians did not. Crippled by the loss of clergy and revenue from the Church of England, the church slipped into a 40-year period of lethargy that bordered on paralysis. (Rudolph: 159-160)
There were a few notable exceptions to the dirth of Episcopalian missionary activity in the West. One was Philander Chase, a free lance missionary, who focused his missionary zeal on Ohio, Indiana, Illinois and Michigan. He worked so diligently that in 1818 he was elected Bishop of Ohio and later the Bishop of Illinois. But Chase openly stated that he feared that Indiana was totally lost to the church. In 1820 there was not a single Episcopal minister in the state and the Domestic and Foreign Mission Society, founded that same year, only occasionally sent a circuit rider into the state. Freelance missionary Henry Moore Shaw established a short-lived congregation in Vincennes in 1823 and in 1824 tried to establish a Seminary there but when he went on to more fertile ground in Louisville both ventures collapsed. Another missionary briefly served in Martin County and even ventured to the tiny village of Indianapolis to baptize a child but no permanent ministry took root in either location. (Rudolph: 160)
It was 1835 before the capital received its first Episcopal missionary and only a handful of Episcopalians greeted Melanthon Hoyt. A graduate of Yale, Hoyt had corresponded with the Missionary Society while in seminary and upon ordination Rev. Hoyt was sent immediately to Indianapolis. He struggled for a year before reporting that Indianapolis would never be able to support a ministry and promptly moved to what he saw as far more fertile ground - Crawfordsville. Here he met with almost immediate success and quickly established a church. By June of 1837 the congregation laid the cornerstone for St John's, the oldest Episcopal church building in the state. The following year Hoyt left Indiana. (Rudolph: 161)
Because only a bishop could consecrate churches, ordain and confirm it was necessary to find a method to send bishops into the unsettled territories in order to build a body of functioning parishes there. With that end in mind, a canon was passed in 1835 by the General Convention establishing the office of Missionary Bishop. The first missionary bishop for Indiana and Missouri was David Jackson Kemper. A brilliant scholar, he was a graduate of Columbia College in 1809. He was an active and tireless worker with a special interest and enthusiasm for mission work, going on numerous mission trips as far afield as Wisconsin. In September of 1835, the General Convention of the Episcopal Church appointed Kemper the first missionary bishop, ministering to the needs of Indiana and Missouri. Arriving in Indianapolis in November of 1835 he said, "Indiana looked woody, interesting and inviting." (Rudolph: 162) During his 14 years ministering to the spiritual needs of both Indiana and Missouri he showed only dedication and enthusiasm for the task. His first visit in the state was made to Madison, then the largest Indiana city. He held services for the Episcopalians of the city, including financier J.F.D. Lanier. The services were held in the town schoolhouse. Yearly, Bishop Kemper visited every town and settlement in the state with Episcopalian residents, no matter how few. Any town with more than a few Episcopalians, Kemper encouraged to meet for regular services. For the groups that showed the most promise he would send a missionary. At the time of the establishment of the Indiana Diocese in 1838, there were 9 parishes and 9 clergy, with only the Lafayette parish being self-supporting. This pleasant circumstance was due only to the fact that the rector was quite wealthy and worked without pay! After four years in the state Bishop Kemper had established 16 parishes but still had only 9 clergy to serve in them. Many rectors would come west only to stay for a few years. The bishop was particularly abhorrent of debt, an evil he constantly preached against throughout the diocese. Between the lack of immediate funds and the bishop's prejudice against acquiring debt, the constant financial struggle was too much for most clergy and they moved on. Even with obstacles such as this, Bishop Kemper left Indiana with 23 parishes were he had found none 14 years earlier. (Rudolph: 162-164; Indianapolis: 864; Messenger: 2)
The parish in Indianapolis, that became in the 20th century the pro-cathedral of a diocese, was slow to grow, typical of the problems that Kemper faced throughout the state. Few citizens in the little capital were Episcopalians. It was not until June of 1837 that the Episcopalian citizens of the town purchased a lot on the Governor's Circle. In July they organized a parish and called James B. Britton as their rector. By Christmas the parish numbered 30 families, had established a Sunday School, as well as, an adult Bible study. True to their Bishop's order for financial responsibility, the little group gathered money to finance the construction of a small, frame Gothic church on their property. It was ready for worship in November 1838. Growth was slow, but steady and by 1850 the parish had grown to 153 adults, 108 children and a thriving Sabbath School of 80 scholars. By the end of the decade the parish was badly in need of a larger building. The architect, William Tinsley was chosen to design a structure in 1856. Always financially responsible, a subscription drive was started. The little Gothic church was sold to Bethel AME and that congregation moved it to their property on Georgia Street and construction began. The parish met in rooms at the State House while the building was underway. The first service in the stone Gothic church was May 22, 1859. The cost for the beautiful building was $32,00, a respectable sum for the day. As the century wore on and the residential population left the downtown area, the little church lost membership. By 1884 it was the only church left on the Circle that had once been home to 5 congregations. In 1898, when an attempt was made to sell the building to the Columbia Club and merge with Grace Church, there was a public outcry. With a grant from the Diocese to make renovations, the future of the church on the Circle was secured. (Indianapolis: 413)
One of the main objectives of Bishop Kemper's ministry in the west was the establishment of educational institutions; not only theological seminaries for the education of western priests but also parochial schools and seminaries for young ladies as well young men. The Episcopalian tradition of educated faithful as well as clergy created a pressing need in the west. Try as he might, the Bishop never succeeded in establishing a school of theology in the state but he was more successful in the area of parochial schools. In 1839, Susan Britton, the wife of the rector of Christ Church in Indianapolis, established a young ladies seminary. By 1844, the small school had evolved into St. Mary's Seminary, an Episcopal day and boarding school that drew students, not only from the city, but statewide. The school thrived under the leadership of the rector of Christ Church, Rev. Samuel Johnson. At his resignation, the school was so well established that it continued to educate as many as 100 young ladies in a school year. (Indianapolis: 413; Rudolph: 165; Lilly: 87, 91-92, 108)
During the period of Bishop Kemper's leadership in Indiana, the national church was experiencing some change from abroad. England's Oxford Movement made its way to the United States. The movement manifested itself by reintroduction of many Roman Catholic rituals and practices into the church. This included the clergy's use of vestments, frequent communion, elaborate services and processions and even the signing of the cross. Bishop Kemper was an advocate of these changes in the American Protestant Episcopal Church and incorporated the changes in the services he conducted. (Encyclopedia: 550)
Finally, by 1849, the Diocese of Indiana was in a financial position to have its own bishop. That year, Reverend George Upfold of Pittsburgh arrived to fill the post. He found the Diocese of Indiana alive, thanks to Kemper's tireless work, but severely lagging behind the Methodists, Baptists and even Presbyterians in both memberships and congregations. In the entire State there were only 549 communicants. Worse yet, Upfold had to serve as rector to both the Lafayette and Indianapolis parishes! This so the Diocese could afford to pay a salary to him. Because the Lafayette congregation owned a fine residence the official seat of the diocese became Lafayette. Upfold proved up to the task at hand. In his first 6 months as bishop he visited all but 2 of the parishes and missions in the state and performed every duty of office from baptism to ordination. Next, he set out to establish new parishes throughout the state. By 1855, the Dioceses could finally afford to pay the Bishop an appropriate salary and Upfold was able to concentrate only on the duties of bishop. In 1857 he moved the residence back to Indianapolis. Bishop Upfold remained in office until 1872 but by 1865 he was so crippled with arthritis that it was necessary to elect a bishop coadjutor. (Rudolph: 164; Indianapolis: 864)
The Civil War had a profound effect on the Episcopal parishes of the Indiana Diocese. As in all other denominations, husbands, sons, and fathers were drafted or volunteered for service in the Union Army. But, unlike most other faiths, there was a good deal of anti-war and pro-southern sentiment in the Protestant Episcopal membership. This was due to the southern background of many of the church faithful. The Indianapolis diarist, Calvin Fletcher made many remarks throughout the war of the tensions in the city due to what some saw as treasonous ideas of some Episcopalians. The rector of Christ Church in Indianapolis, Rev. Horace Stringfellow, was a Virginian and the victim of some particularly malicious gossip concerning his loyalty (or lack of) to the United States. This arose from his championing of the rebel prisoners held at Camp Morton and the poor conditions in which they lived. By June of 1862, the rumors had become so scandalous that Stringfellow resigned over the objections of his parishioners. In 1867, he returned to the city to be the first priest at St Paul's, a church many in Indianapolis referred to as The Church of the Holy Copperheads, Holy Rebellion or St Butternut. All nicknames were references to the Democratic and anti-war leanings of some of the membership during the recent war. However, most of the membership state wide worked diligently in the war effort by forming sewing circles and sponsoring Sanitary Department Fairs to raise money for the care of injured soldiers. (Lilly: 137-178; Booth: 39-40)
After the war's end, although George Upfold was still bishop, the Bishop Coadjutor, Joseph Cruikshank Talbot was fulfilling all of his duties. At Upfold's death in 1872, Talbot stepped into the office of Bishop of Indiana. Bishop Talbot brought energy and enthusiasm to the diocese where he was already well known. He had served the parish of Christ Church in Indianapolis in 1858. Between 1859 and 1865 he served as missionary bishop to Nebraska, the Dakotas, Wyoming, Montana and Utah. Upon his return to Indiana he brought a missionary spirit that was much needed. Under Bishop Talbot's leadership the Diocese adopted the "Cathedral System" and St. Paul's (Indianapolis) became the cathedral of the diocese in May, 1875. Bishop Talbot, like Bishop Kemper, was much in favor of parochial education. He also favored quality education for girls. In 1878, he organized St Anna's School, a school to " ……educate the future mothers of the church, and through them, train the coming generation in her holy ways…." The school opened September 12, 1878 as a day and boarding school for young ladies from throughout the diocese. The school survived, in several different forms, into the 20th century. He worked diligently up to his death in 1883. Talbot's 16-year tenure as bishop was one of hard work and change. He confirmed more than 5,300, worked for increased salaries for clergy as well as improved housing and life insurance for both clergy and their wives. His work in Indiana ended with his death in January, 1883 (Rudolph: 167; Mote: 3-5)
In May of 1883, David Knickerbacker was elected into the office of Bishop of Indiana. He arrived in Indiana from Minneapolis and found a diocese with 40 establish parishes, 7 missions and 3,800 communing members. Unfortunately only 23 parishes had clergy of regular services. Knickerbacker's 11 years as bishop gave the Diocese 25 new parishes. Knickerbacker built an endowment and created that office of archdeacon to work at the business of church extension. He continued the quest for parochial education for the young people of the diocese spearheading the foundation of a school for young men, Howe Academy as well as schools for girls in Terre Haute and Lafayette. He resurrected a dying St. Anna's Academy in Indianapolis, renaming it St. Mary's Hall. So important was this project to him, that the Diocese renamed the school Knickerbacker Hall after his death in 1894. The Bishop left a Diocese much different than the one he arrived in 11 years earlier. The thriving diocese was strong enough the he advocated that the Diocese to be divided into a northern and southern diocese. The debate was well under way at the time of his death. (Booth: 48-55)
The new Bishop, John White, supported the plan to divide the diocese and the plan was accomplished in 1899. The northern half of the state became the Diocese of Michigan City and the southern half, the Diocese of Indianapolis. Bishop John Hazen White, went to be bishop for the northern diocese while Rev. John M. Francis was elected as bishop to the Diocese of Indianapolis. And so the church entered the 20th century. (Center: 1-12; Rudolph:167)
The 20th century found the church responding to the needs of the community. The Bishop Francis spoke out in 1906 against big corporations and what he saw as worker exploitation. In an address given to the yearly convention he said "To cheat, to defraud, to increase the burdens of the poor has been the policy of some of these corporations … unless the Church does take a stand against these sins of the rich and powerful, she will lose her influence…" . He chose to fight this evil with the establishment of institutions to better the lives of all. St Paul's in Indianapolis established a day nursery for working mothers. The Indianapolis Diocese established industrial schools to train young men in jobs requiring skilled labor. The St. Philip's Industrial school, operated in conjunction with St. Philip's mission, trained young black men for the workplace. Temperance was another cause of the church. Stressed in every parish, the establishment of Coffee Houses, Workingmen's Societies, Reading Rooms and recreational activities were supported to fight the effect of drink and the influence of saloons on the working men. In 1913 the Committee on Social Service was formed in the Indianapolis Diocese to oversee the outfitting of the Knickerbacker Hall school building into a home for young working women, citing the conditions dangerous to the lives and morals of young women that existed in the workplace. The Committee also began examining the conditions that existed in jails and prisons and called for like groups to be formed all over the state. They also established an employment office to help newly freed prisoners find work. Called the Free Employment Bureau, it was housed in the office of one of the committee's members. (Booth: 77, 237, 244-245, 78-79)
When the War in Europe began, the Allied Armies had a great ally in the Bishop of Northern Indiana. He saw the war as a struggle between despotism and democracy. Furthermore he stated, "If ever outraged wronged, bleeding humanity, the surety of debauched womanhood, the sanctity of the home, the helplessness of innocent childhood, the feebleness of old age called for defenders, they do today." In Indianapolis, Christ Church on the Circle became a focal point war work within the community. Women's Auxiliaries were based in the church. Sewing Circles made need items for the soldiers, while other groups gathered supplies for the Red Cross. Bishop Francis of the Indianapolis Diocese felt so strongly about the plight of the Europeans that he volunteered and served as a chaplain in the army. His experiences in the war increased his vocal support for the establishment of a League of Nations. He urged America's support at every opportunity. For the Bishop the way of the future was worldwide peace. "A League of Nations ….is surely…from a Christian…point of view, an end for which we should strive, a consummation which would bring nearer the Kingdom of God." (Encyclopedia: 414, 550; Center: 12-13; Booth: 78-79)
Bibliography
Bodenhammer, David and Barrows, Robert. Encyclopedia of Indianapolis. Bloomington and Indianapolis: Indiana University Press, 1994
Booth, Joyce Marks, editor. The Sesquicentennial History of the Episcopal Diocese of Indianapolis. Dallas: Taylor Publishing, 1988.
Center, Robert J. Our Heritage. Michigan City: Diocese of Northern Indiana. n.d.
Christ Church Messenger. Madison, Indiana, 1899.
Lilly, Eli. The Little Church on the Circle. Indianapolis: Christ Church, 1957.
Mote, Richard W. The History of All Saints Church. Indianapolis, 1964.
Rudolph, L.C. Hoosier Faiths. Bloomington: Indiana University Press, 1995.