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83-462: Elwood Worcester (1862–1940) was the originator of the Emmanuel movement philosophy. He was raised in an educated middle-class family which fell into poverty as a result of business reversals and the death of Worcester's father. After high school, Worcester went to work at a railway claim-department office. One day, while alone in the office, he had an experience of the room filling with light and heard

166-532: A "Committee of Investigation." Its first formal meeting was July 19, 1905. On February 23, 1906, the Standing Committee voted unanimously to present Crapsey for heresy. Before the presentment was delivered to Crapsey, Walker, in a pastoral effort, tried to convince Crapsey to "take some time off and reconsider his position." However, Crapsey was not willing to reconsider his position. He wanted "total exoneration." Therefore, on March 3, 1906 Walker gave

249-408: A "Humanist," who took God for granted. His allegiance to Jesus was based on His humanity more than on His divinity. Crapsey pictured himself "as a simple parish priest, primarily concerned with the welfare of his parishioners." However, he was not satisfied with "the dogma of the church" and he felt it is duty to speak publicly about this fact. Crapsey wanted to be elected a bishop, but, when he

332-508: A Presbyterian Church. 3 In 1901, Crapsey published a tractate with the title "The Law of Liberty: The Nature and Limit of Religious Thought." In the tractate, he wrote, "a free thinker has for ages been feared and hated by the officers of the church." Furthermore, a man who "gives himself over entirely" to a sect "no longer asks himself what is true." Crapsey observed that this is the "sad condition" of most of "the Protestant clergy." This

415-586: A book entitled A Voice in the Wilderness . In it, he made five statements affirming his orthodoxy: While at St. Andrew's, the Crapseys lost two daughters. Ruth died of undulant fever in 1898 at age eleven and daughter Emily died in 1901 at age 24 of appendicitis. The twenty-fifth anniversary of the Crapsey's coming to St. Andrew's was on June 1, 1904. The congregation had a special service to celebrate

498-510: A clergyman in Crapsey's situation "remains in the Church and keeps silent upon the uncertain doctrines." But Crapsey would not stop publicly promulgating his views because, for him, "silence constituted acquiescence" and he refused to "compromise." He preferred what he perceived as "martyrdom." Crapsey continued to express his views in public forums. On December 3, 1905, he began another series of Sunday evening lectures at St. Andrew's. The topic

581-558: A former insurance salesman who had come to Elwood Worcester for help with his own problems a few years earlier, was hired in 1912. His role grew over time to that of a lay psychotherapist. Ladies Home Journal published a series of articles written by Elwood Worcester in 1908-9 introducing his ideas to a national audience. The first book about the movement, Religion and Medicine, The Moral Control of Nervous Disorders by Worcester, McComb and Isador Coriat, appeared in 1908. The book went through nine printings in its first year of publication as

664-821: A hospital in the United States. Cabot became chief of medicine at Massachusetts General Hospital from 1912 until his retirement, was an innovator in both medical education and psychosocial medicine. He introduced the first weekly "Grand Rounds," now traditional in teaching hospitals. Cabot wrote popular books on counseling, ethics and religion which reflected his continuing loyalty to the philosophy he had learned under Josiah Royce . Dr. Joseph Pratt (1872–1956) received his degree in medicine (1898) from Johns Hopkins University School of Medicine , where he studied under William H. Welch and Sir William Osler . He joined Cabot's tuberculosis clinic at Massachusetts General Hospital in 1903. From 1927 he served as chief of medicine at

747-538: A job in a dry good store. When, after two years, his father recovered financially, Crapsey returned to school, but because he was the oldest boy in his class, he felt uncomfortable and quit school again and took a job in a hardware factory. After a co-worker called him "worthless," in August 1862, at age fourteen, Crapsey joined the army during the American Civil War . However, he was given a medical discharge

830-556: A lay therapist under Baylor's direction and then set up his own practice, first in Boston and then in New York City. His 1931 book, The Common Sense of Drinking , was dedicated to Baylor and became a classic in the field of alcoholism treatment. Algernon Crapsey Algernon Sidney Crapsey (1847–1927) was an American Episcopal clergyman who in 1906 was defrocked after a celebrated heresy trial. Algernon Sidney Crapsey

913-430: A lifelong interest in the influence of psychosocial factors on physical and mental illness, so he had confidence in the value of integrated support systems. Dr. Isador Coriat (1875–1943) was a Tufts neurologist/psychopathologist whose major professional influence was Morton Prince . Unlike most of his medical colleagues, Coriat was the son of Jewish immigrants of limited means. He had entered medical school directly from

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996-485: A local "medical psychotherapy" tradition going back to the 1890s when William James , Josiah Royce , Hugo Munsterberg and Boris Sidis developed individualized techniques for the relief of mental distress. The psychiatric professionals of the 19th century, alienists and neurologists, were primarily concerned with severe pathology such as schizophrenia and mania. Little attention was paid to milder mental conditions. The New England psychopathologists, in contrast, dealt with

1079-463: A meeting of the Standing Committee for December 23. 1905. More generally, Crapsey was being ostracized within the diocese. At the consecration of a church, clergy were seated in the chancel, but Crapsey was seated in the nave. Bishop Walker's message stressed the ordination vows to "hold and teach the doctrine of God as this Church has received the same ." Walker would not "allow the situation to continue without consequences." The consequences began by

1162-759: A nursing home in 1957, and died in 1960, aged 83 years, in Watertown, Massachusetts . Papers pertaining to Ida Cannon's life and work are in the Cannon Family Papers, Schlesinger Library, Radcliffe Institute and the Richard Clarke Cabot Papers, Harvard University Archives. There are also Ida Cannon papers at the Massachusetts General Hospital. Since 1971, the Ida M. Cannon Award has been given annually by

1245-565: A part of their legitimate province, to hand over impotently to the clergy for treatment, certain conditions which are just as truly the manifestations of disease or trauma as would be a broken limb or febrile delirium." Sigmund Freud made his only visit to the United States in 1909, at the height of the media coverage of the Emmanuel movement. In an interview with a reporter for the Boston Evening Transcript on September 11, 1909, Freud admitted that he knew very little about

1328-520: A positive development. His support was important in the reception of the movement by the orthodox medical community. Dr. Richard C. Cabot , in 1905, concluded that he didn’t have enough information to make exact diagnoses of his patients at the Massachusetts General Hospital clinics. He didn’t know where they lived or worked, what they worried about or ate for dinner. He believed it was important to understand his patients’ economic situation, what toxins they may have been exposed to and how they were handling

1411-712: A recognized seminary, in spite of his own conviction that he would be better prepared by attending a German university. He was able to satisfy the requirements for the first two years of General Seminary in New York by studying the texts and passing examinations. He then graduated from the Seminary after only one year of full-time attendance and immediately left for Germany to enter the University of Leipzig . After an initial year devoted to classical studies, he spent two years studying with Franz Delitzsch , foremost Hebraist of

1494-580: A retraction, but Crapsey refused. After the lectures ended, Crapsey continued to promulgate his views by publishing them the following summer in a book entitled Religion and Politics . On September 2, 1905, the New Outlook published an article by Crapsey under the title "Honor Among Clergymen". In it, Crapsey quoted the Pastoral Letter of the House of Bishops issued after its meeting at

1577-408: Is well known that we have obtained as good and as permanent results in these fields as any other workers, and these results have been obtained by suggestion and by the inculcation of new and more spiritual principles." Ernest Jacoby (November 6, 1880 - 1934), a Boston rubber merchant and Emmanuel parishioner, began weekly meetings for men with alcohol problems in 1909. Later the group was advertised as

1660-695: The American Episcopal Church in Nice. Elwood Worcester had little time to devote to work with individuals while serving as rector, but continued to supervise Courtenay Baylor and other lay therapists who trained at Emmanuel. In 1931, Worcester retired from Emmanuel Church. Courtenay Baylor arranged for the use of a house in Boston, and the two incorporated as the Craigie Foundation in order to continue their counseling work. Body, Mind and Spirit, by Elwood Worcester and Samuel McComb,

1743-531: The Boston Dispensary and professor at Tufts University School of Medicine . The Pratt Diagnostic Clinic at Tufts Medical Center is named in his honor. Although tuberculosis was then endemic in urban areas, treatments in vogue were labor-intensive and available mainly to the affluent. If there was any hope of offering this sort of care to the poor, Dr. Pratt realized that working with groups of patients and care-givers would be necessary. He also had

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1826-676: The University of Minnesota and at the Boston School of Social Work . Cannon worked briefly as a nurse at the State School for the Feeble-minded in Faribault, Minnesota , and was a visiting nurse for St. Paul Associated Charities for three years. In 1907, after her social work education, Richard Clarke Cabot hired her as a social worker at Massachusetts General Hospital. In 1914, she was named Chief of Social Service at

1909-405: The "Weekly Health Conference." Each meeting began with hymns and prayers, and included a lecture by a medical doctor or member of the clergy. The techniques of suggestion and auto-suggestion were a strong component of their psychology, but the approach was eclectic. Spiritual lectures often reflected New Thought influence. The formal program was followed by an hour of fellowship, at which there

1992-490: The "presentment against Crapsey" to the diocesan chancellor who delivered it to Crapsey. The members of the Ecclesiastical Court had already been elected. "Crapsey was presented on two charges." The first charge alleged that Crapsey had held and taught publicly and privately "doctrine contrary to that held by this Church." The second charge alleged that Crapsey had violated his ordination vows." Soon after

2075-403: The 1920s and 30s, and in its declining years provided space for the earliest Boston meetings of Alcoholics Anonymous. Courtenay Baylor became well known as an expert on alcoholism, publishing a description of his methods in 1919. One of the recovering alcoholics who attended his classes in 1921-22 was Richard R. Peabody , a descendant of a wealthy and influential Boston family. Peabody trained as

2158-570: The Apostles' Creed. He said that "the Virgin Birth" and the "resurrection of Jesus" were legends, not facts. He implied that Jesus was "wrong about various teachings," and he "denied the deity of Christ and the validity of the supernatural." Because Crapsey believed in his "own merit," he did not need "the redemptive atonement of Christ," which orthodoxy held to be required. The lecture was reported in newspapers nationwide. Bishop Walker demanded

2241-614: The Bible. One evening in Cincinnati, Crapsey attended a service at Christ Church. He later looked back on the experience "as the hour of his conversion." In 1863, Crapsey took a job as storekeeper in a salt yard in West Virginia. By the beginning of 1864, he was back in Cincinnati. He found a job there as a bookkeeper in a printing company. To improve his qualifications for the job, he attended night classes. Nevertheless, Crapsey

2324-468: The Creed." Furthermore, he stated that he could not "sympathize with the man who teaches anything contrary to that which he has promised to teach." In its report to the bishop, Walker's Committee of Investigation was "undivided in its denunciation of Crapsey's position." However, only two of the five members "found sufficient grounds to present Crapsey for heresy." In the judgment of these two members, there

2407-547: The Episcopal Church's General Convention of October 5–25, 1904. In Crapsey's quotation, the Bishops said that any person in the Church "who has lost his hold on eternal verities" should "in the name of common honesty, . . . be silent or withdraw." Crapsey replied, with implied reference to himself, for "any true, brave-hearted man . . . silence is impossible and withdrawal is treason." Furthermore, he said that "unless

2490-571: The Episcopal Church. The story "held the interest of the nation for nearly two years." For the most detailed account of Crapsey's heresy trial one would read Crapsey's autobiography The Last of the Heretics published in 1924 when he was seventy-five years old. However. Crapsey's account is marred by his "self-aggrandizing." However, two people have written more objective accounts: Carolyn Swanton in her essay "Dr. Algernon S. Crapsey" and Stephen Todd Neese in his article "Algernon Sidney Crapsey and

2573-748: The Episcopal church. To receive the education required for ordination, he attended St. Stephen's College , Annandale, New York for two years. He then attended the General Theological Seminary in New York City for three years, graduating with a degree in divinity. Crapsey was ordained a deacon on June 30, 1872, and a priest on October 5, 1873. After ordination, Crapsey worked in St. Paul's Chapel of Trinity Church in New York City. During his time in St. Paul's Chapel of Trinity Church, Crapsey married Adelaide Trowbridge , whose father

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2656-467: The Jacoby Club, "A Club for Men to Help Themselves by Helping Others." In a 1910 church newsletter Elwood Worcester wrote that it was not "an ordinary temperance society," that the goal was "to see that careful scientific treatment by qualified physicians and clergymen is administered to those who need it." Primarily, however, the group was devoted to mutual help. The Jacoby Club remained active through

2739-705: The Lemuel Shattuck Award to Cannon, in recognition of her lifetime of service. Cannon retired in 1945. In retirement, she wrote On the Social Frontier of Medicine: Pioneering in Medical Social Service (1952), and Some Highlights of Fifty Years: Massachusetts Conference of Social Work, 1903-1953 (1953). Cannon and her sister Bernice lived in their brother's household in Cambridge, Massachusetts . Walter Bradford Cannon ,

2822-894: The Massachusetts State Department of Public Health. She also worked with the Cambridge Anti-Tuberculosis Association and the Boston Society for the Relief & Control of Tuberculosis, and was a trustee of the Massachusetts State Infirmary at Tewksbury. She held honorary doctorates from the University of New Hampshire and Boston University . In 1958, the Massachusetts Public Health Association presented

2905-509: The Move for Presentment" in Anglican and Episcopal History Vol. 70, No. 3 (September 2001) and in his book Algernon Sidney Crapsey: The Last of the Heretics (Cambridge Scholars Publishing, 2009). Therefore, the following account will be based on these works. Walker commanded Crapsey to appear before an ecclesiastical court held in St. James Church, Batavia, New York . The "presentment charge"

2988-420: The Standing Committee's appointing a committee to "prepare a presentment" against Crapsey. There has been a broad agreement in the literature on the subject that the action against Crapsey was the work of "a strong-willed bishop and conservatives." However, in his article "Algernon Sidney Crapsey and the Move for Presentment," Stephen Todd Neese documents Crapsey's "incessant public exhibition" and his "prodding

3071-485: The affirmative. Crapsey's affirmative answers transformed the meeting from an investigation into a friendly gathering with refreshments. Before the two clergymen left, one asked Crapsey to write down his answers. He agreed to do so with the questions and his answers recorded verbatim. As they left, one of the men assured Crapsey that there would be no trial. Two other members of the sub-committee met with Crapsey on October 3, 1905. They suggested that he write his answers to

3154-507: The committee if he could bring two or three of his "friends among the Clergy" who believed and felt as he did about the matter in hand. The committee rejected Crapsey's request on the basis that its mission was "to ascertain facts," not to engage in "a theological debate." The Committee of Investigation met on September 26, 1905 and decided that a sub-committee of two clergymen should meet with Crapsey. They went to meet with him at St. Andrew's

3237-460: The committee's proceedings. The other eight had nothing more to offer except their opinions about Crapsey's book Religion and Politics . After the meetings, the issue was kept alive in the press. The Church Standard criticized the diocese for taking too long to settle the question. Crapsey wrote two letters to the diocese expressing the same opinion. The case was argued in church periodicals. The Church Standard and The Living Church supported

3320-652: The day, and psychologists Wilhelm Wundt and Gustav Theodor Fechner . In his autobiography, Worcester recalled that the liberal German academic tradition, which "tends to weaken and remove the false opposition which has grown up between the things of the mind and the things of the Spirit," was the inspiration for much of his later work. After his ordination in 1891, Worcester became chaplain and professor of psychology and philosophy at Lehigh University in Bethlehem, Pennsylvania. His indecision between academic and parish work

3403-538: The diocese" until it finally resulted in his trial. In 1885, Crapsey was feeling "discouragement," both because of "a sense of personal failure" and "a disillusionment in the Christian Church as a whole." He described his disillusionment in a sermon at a Presbyterian Church in Rochester. This occasioned Crapsey's first run-in with Bishop Walker because Walker had specifically forbidden Crapsey to preach in

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3486-438: The diocese" until it finally resulted in his trial. When Episcopal clergy called on Bishop Walker to investigate what Crapsey was teaching, Walker wrote members of St. Andrew's asking for first-hand reports. Crapsey wrote Walker questioning "the legality of his intrusion" into his parish. Faced with Crapsey's opposition to the bishop's corresponding with his parishioners, Walker followed his Standing Committee's advice and set up

3569-427: The document had been submitted as written, there would have been no "trial for heresy," but that it "was not so submitted." On October 24, 1905, the sub-committee asked the ten clergymen who had "submitted grievances" to submit their evidence of Crapsey's heresy. Only one submitted an affidavit and it was based on a personal conversation with Crapsey. A second said he would not submit one until he could know more about

3652-468: The first winter after his enlistment and sent back to his home in Fairmount, Ohio. Both at home and at his father's law office, Crapsey was bored. However, there was a library in the same building. Crapsey took advantage of the library to educate himself. He read Walter Scott , Charles Dickens , Washington Irving , Thomas Babington Macaulay , William Makepeace Thackeray , William H. Prescott , and

3735-554: The hospital. Through an association with the Russell Sage Foundation , Cannon advocated and lectured nationally for hospital-based social work programs, and developed a standardized curriculum for social work education, based on her combined training as a nurse and a social worker. She taught medical social work in Boston, and wrote a textbook, Social Work in Hospitals (1913) for use in the field. In 1918 she

3818-439: The lives of the people. During the first summer, Crapsey had classes for the children in which he taught them about plants and how they grow. For the women, Mrs. Crapsey organized women's groups. For the men, Crapsey organized the St. Andrew's Brotherhood. The organization did charitable work and promoted religious education. The Brotherhood grew to three hundred members, but not all were members of St. Andrews. The Brotherhood

3901-668: The movement but said that "this undertaking of a few men without medical, or with very superficial medical training, seems to me at the very least of questionable good." Samuel McComb left Emmanuel Church in 1916 to become dean of the Cathedral of the Incarnation in Baltimore, Maryland. He returned to the Boston area a few years later to teach at Episcopal Theological School in Cambridge, then moved to France to become rector of

3984-615: The movement to Christian Science . "Just now," he wrote, "while the mother science of Mrs. Eddy, synchronously with the patent medicine fraternity, has been getting into somewhat ill odor throughout the states, a Son of the Blood arises in the person of the Reverend Elwood Worcester, of Boston, and from the land of witchcraft and transcendentalism we receive a new gospel." The physicians supporting to movement, he claimed, were "willing to sell their birthright and to surrender

4067-591: The next day. Crapsey was asked two questions. The questions included the qualification of taking the fact of "various interpretations into consideration." The two questions were whether he believed that "the Holy Scriptures are the Word of God" and whether he held the Apostles' Creed as "the true Creed of the Church and contains the essentials of salvation." By keeping the "various interpretations" qualification in mind, Crapsey could truthfully answer both questions in

4150-553: The occasion and gave him gifts. A Rochester newspaper extolled Crapsey as "a power for good in the community for 25 years." Crapsey published a book in 1905 entitled Religion and Politics . It was based on a series of lectures in which Crapsey "advocated that the church become involved in social reform." In his autobiography, Crapsey says that he had been a heretic from his tenth year. "A heretic," he says, "is one who thinks and gives voice to his own thought," and has difficulty submitting to authority. Crapsey characterizes himself as

4233-399: The onslaught. Putnam, who had been an early sponsor, withdrew his support in 1907 due to concerns that medical supervision was inadequate. Worcester took steps to increase the role of doctors in response to the criticism. He also reduced his contact with the media, as the notoriety was an annoyance to some of his parishioners. Clarence B. Farrar (1874-1970), a Maryland psychiatrist, compared

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4316-440: The people who came to the trial were "experts on theology" and "eminent churchmen" whom Crapsey had lined up as witnesses for his defense, but none of them were allowed to testify. Closing arguments began on April 27, 1906: Ida Maud Cannon Ida Maud Cannon (June 29, 1877 – July 7, 1960) was an American social worker, who was Chief of Social Service at Massachusetts General Hospital from 1914 to 1945. Ida Maud Cannon

4399-436: The poorest sections of Boston. Dr. Pratt hoped to encourage rest, optimal nutrition and fresh air (the primary treatments then used in tuberculosis sanatoria) through classes and home visits. Emmanuel Church provided both meeting space and the entire funding of the project, but there was no clergy involvement or religious component. Encouraged by the success of the tuberculosis class, Worcester consulted local neurologists about

4482-456: The popularity of the movement grew. Four components made up the primary approach to therapy. The church continued to offer large lectures and classes, primarily devoted to what would now be termed "functional" illness (Worcester and McComb did not claim that they could cure organic disease). There was a clinic, held under the auspices of the church and staffed by physicians, which offered some traditional medical care. The third component, unique at

4565-442: The possibility of similar work among the "nervously and morally diseased." He assured them that he was not attempting to establish any new doctrine, but only to give each patient the best opportunity possible for health and well-being. The response was positive. Dr. James Putnam presided over the first meeting to plan the new project. Cabot and Coriat served as speakers and medical advisors. These preliminary meetings developed into

4648-453: The presentment had been delivered to Crapsey, fifteen prominent members of the diocese (seven lay and eight clergy) wrote Walker "urging him to postpone the trial until after the election of the new diocesan council in May. Nevertheless, the trial was set for April 17, 1906. Crapsey's heresy trial and the events leading up to it were reported and discussed by the press and the religious journals of

4731-546: The problems of those who were more or less functional but unhappy. They treated patients with anxiety or depression or in the grip of compulsive behaviors. James Jackson Putnam (1846–1918), Harvard's first professor of diseases of the nervous system and a founder of the American Psychoanalytic Association, was influenced by this tradition of eclectic therapy. He saw the Emmanuel movement, with its synthesis of psychology and "moral" treatment, as

4814-428: The prophet is ready to face the doom of the prophet, he should not undertake on the prophet's office." Thus, by now Crapsey had taken issue not only with Bishop Walker, but with the whole House of Bishops. The Committee of Investigation had done little until Crapsey's New Outlook article propelled it into action. The chairman invited Crapsey to meet with it on September 5, 1905. Crapsey replied that he would meet with

4897-652: The prosecution. The New York Churchman and the Pacific Churchman supported Crapsey. The investigating committee completed its work in November 1905, but it did not submit its report to Bishop Walker immediately. During this interim, Walker made an address at St. James Church in Rochester. He said that he stood up "for the faith of the Catholic Church as it is taught in the Gospel, as it is taught in

4980-424: The public school system and began his medical career at Worcester State Hospital under Dr. Adolf Meyer . As a member of the first generation of American psychoanalysts, he was a link between 19th century experimental psychology and 20th century dynamic psychiatry. In 1905, Dr. Pratt asked Elwood Worcester if Emmanuel Church could offer any support for a project to improve the care of tuberculosis patients living in

5063-432: The stress of daily life. With his own money, he hired a nurse, Garnet Isabel Pelton (November 25, 1868 - June 15, 1925), to serve as Mass General’s first social worker. Then, in 1907, Dr. Cabot hired Ida Maud Cannon (June 29, 1877 - July 7, 1960), who later held the title of Chief of Social Service (1914-1945) at the hospital. Together, Cabot and Cannon led the development and growth of the first social services department in

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5146-488: The time, offered the services of "lay therapists" who were trained on the job by Worcester, McComb and others. Treatment consisted of a relatively brief form of analysis, support and direction for making changes in the patient's life, and the use of suggestion to relieve symptoms. Therapy was reinforced by volunteers who visited the patients at home. Publicity brought criticism, particularly from conservative physicians. Cabot, Coriat, and Pratt, however, remained loyal despite

5229-464: The two questions posed to him at the September meeting "to provide a written record." There are conflicting accounts of what followed. According to diocesan records, Crapsey wrote his answers later and then submitted them to the investigating committee. In contrast, Crapsey said that the three men at the meeting worked together preparing "a document for submission to the bishop." He wrote later that, if

5312-401: The words, "Be faithful to me and I will be faithful to you." After discussing the experience with his priest, Algernon Crapsey , he became convinced that he was called to the ministry. At the time he was supporting his family, but he later entered Columbia University on scholarship and earned a bachelor's degree with highest honors. As a candidate for orders Worcester was required to attend

5395-484: Was "proud to acknowledge his heresy " because of his "rebellious, yet ethical heritage demanded it." There has been a broad agreement in the literature on the subject that the action against Crapsey was the work of Bishop William David Walker as "a strong-willed bishop" and of "conservatives" in the diocese. However, in his article "Algernon Sidney Crapsey and the Move for Presentment," Stephen Todd Neese documents Crapsey's "incessant public exhibition" and his "prodding

5478-507: Was "sufficient evidence to secure conviction in the event of trial." When the committee's report was made public on November 17, 1905, it was "vigorously condemned" by The Living Church and The Church Standard called the report "scandalous." An editorial in The Outlook , Volume 81 (September 30, 1905) on "The Liberty of Prophesying" suggested that Crapsey might keep quiet about his disagreements. The editorial pointed out that many

5561-510: Was a Catskill, New York newspaper man. The couple had nine children. The father of one of Crapsey's seminary friends persuaded Crapsey to leave St. Paul's Chapel to serve in St. Andrew's Mission , Rochester, New York . So Crapsey, with his wife and three small children, moved to Rochester. On June 1, 1879, he began his work in St. Andrew's mission, located in a mostly Roman Catholic neighborhood. In St. Andrew's, Crapsey and his wife entered into

5644-424: Was a noted physiologist at Harvard Medical School , and his wife was a novelist, Cornelia James Cannon . Through them, Ida Maud Cannon was the aunt of medical researcher Bradford Cannon ; Wilma Cannon Fairbank , a scholar of Asian art; and of writer and artist Marian Cannon Schlesinger , and great-aunt of Marian's children, including author Stephen Schlesinger and artist Christina Schlesinger . Cannon moved into

5727-523: Was also used for the care of women during and after childbirth (at the time most babies were delivered at home, at least among the poor). After the relief station closed, the parish expanded the care offered at their primary location to include some medical services. With the expansion of the Social Services Department, the church needed a full-time worker to supervise the projects. Courtenay F. Baylor (November 3, 1870 - May 30, 1947),

5810-595: Was as a "Mutual Benefit Society." Payments were made to sick members, to the widows of members, and to the members who lost their wives. In addition to his work with the Brotherhood and traditional parish duties, Crapsey led retreats for the Sisters of St. Mary, an Episcopal religious order in Peekskill, NY. He lectured at black Episcopal churches, urging members to stand up for their rights. In Rochester, Crapsey

5893-518: Was born in Milwaukee , Wisconsin, the daughter of Colbert Hanchett Cannon and Sarah Wilma Denio Cannon. Her father worked for the railroad, and later trained and practiced as a homeopathic physician; her mother was a schoolteacher, who died from tuberculosis when Ida was a small child. She was raised in Saint Paul, Minnesota . Cannon trained as a nurse in St. Paul. She pursued further studies at

5976-590: Was born in Fairmount, Ohio on June 28, 1847. His maternal grandfather Senator Thomas Morris left Virginia because he opposed slavery to help settle Ohio. Morris was an Abolitionist. He served one term in the United States Senate. Crapsey "identified deeply" with his grandfather Morris, who was to him "a seer, a prophet, a hero, and a martyr." Crapsey's father was a lawyer whose office was in nearby Cincinnati. When his father got into financial difficulty, Crapsey quit school at age eleven and took

6059-602: Was fired. His next job was in the Dead Letter Office in Washington, D.C. for six months. Crapsey's uncle persuaded him that there were more opportunities in New York City. He found a job as bookkeeper and cashier in a print shop. While working in New York City, Crapsey attended services at Christ Episcopal Church. The Rev. Ferdinand Cartwright Ewer was the rector. This was another turning point in Crapsey's life. Ewer influenced Crapsey to seek ordination in

6142-416: Was not, he declared himself a "prophet." From his perspective this office was more important than that of a bishop, and it lifted him above "mundane denominationalism." Rather than accept the truth and historicity of the Bible merely because they were part of the "historic Christian faith" as received by his church, turned to "developments in scientific research" and to "higher criticism" of the Bible. Crapsey

6225-610: Was one of the founders and the first president of the Citizens Political Reform Association, which worked for civic improvement in the face of the poverty caused by the Depression of 1893 . He visited people in asylums and prisons. Together, the Crapseys established the first training school for kindergarten teachers in Rochester. They also began a night school with classes in "domestic science and mechanical arts." In 1897, Crapsey published

6308-724: Was one of the founders of the American Association of Hospital Social Workers , and was president of the organization for two terms. In 1932, she was president of the Massachusetts Conference of Social Work; also in the 1930s, she served on the Massachusetts State Commission to Study Health Laws, and attended the White House Conference on Child Health and Protection. During World War II she was an advisor to

6391-445: Was only one rule: no mention of disease was allowed. In 1908 a fire destroyed much of the town of Chelsea. Worcester, McComb and members of the church moved quickly to assist those left homeless. They rented one of the few homes left standing and turned it into the "Emmanuel Relief Station", offering food and clothing. Next they arranged for the help of doctors in treating burns and wounds, and provided instruments and supplies. The house

6474-624: Was published in 1931. In the book's introduction, Worcester reflected on "the remedial ministry undertaken by my associates and by me in Emmanuel Church, Boston." They had begun in a time when the pre-Freudian methods of psychotherapeutic work dominated the field, and later incorporated, in a limited way, some of the methods of psychoanalysis. They had "prepared hundreds of patients for surgical operations . . . had been able to remove pain and to obtain natural sleep. . . I am thinking primarily, however, of alcoholism and of other drug addictions. It

6557-564: Was raised in Belfast, Ireland and educated at Oxford. He had been a professor of church history at Queens University in Ontario and served as minister of Presbyterian churches in England and New York City, before being ordained in the Episcopal Church. A popular speaker and an excellent writer, he became the primary spokesman for the movement during its active years. Boston was the center of

6640-471: Was resolved by a call to a historic parish in Philadelphia, St. Stephen's . One of his parishioners at St. Stephens was noted neurologist S. Weir Mitchell , who became a close friend and a source of guidance in the application of depth psychology to ministry. After 8 years Worcester moved on to Emmanuel Church in Boston. The next year he was joined by Samuel McComb as associate rector. McComb (1864–1938)

6723-494: Was that Crapsey "did openly, advisedly, publicly and privately utter, avow, declare, and teach doctrines contrary to those held and received by the church." Besides witnesses from St. Andrews for Crapsey's defense, clergy came from other parishes in the diocese, as well as a large delegation from Boston. So many people came to the trial that it had to be moved to the Batavia Court House to accommodate them. Among

6806-455: Was the second coming of Jesus. Crapsey said that there would be no second coming in a literal sense; it happens only in the heart of people. The lecture "caused deep concern on the part of the diocese." Given the deep concerns about these further public statements by Crapsey, Bishop Walker deemed the recommendation by his investigating committee that Crapsey should not be charged with heresy to be unsatisfactory. He took further action by calling

6889-443: Was true in his opinion because "theological schools" teach "a fully formulated system of beliefs." In December 1904, Crapsey began a series of Sunday evening lectures at St. Andrew's, which ended on February 18, 1905. As the lectures became "more unorthodox" they attracted greater notice in the press and by the diocese. He called the final lecture "Religion and Politics." In the lecture, Crapsey specifically questioned two articles of

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