Religion

Long before Atlanta was even known as Marthasville the proverbial Methodist preacher was roving the country round. Wherever the people were, he was to be found in their midst, helping to open up roads, establish communities and to build schools and churches, and settle the pioneers in their log cabins, with a Bible on their tables and the little families kneeling in prayer at the close of day, wrote Dr. Wilbur F. Glenn in his history of the Methodist Church in Atlanta. To these circuit-riders goes credit for the first recorded religious services held in Atlanta. During the winter of 1844-45 the Reverend Osborne Smith, an itinerant Methodist minister, conducted meetings in a frame building which stood just north of the old Union Depot. The following summer Bishop James O. Andrew, whose ownership of slaves had been responsible for the schism in the Methodist Episcopal Church the year before, held a protracted meeting in a cotton warehouse on the southeast corner of what is now Auburn Avenue and Pryor Street. Later the Methodists held regular meetings in the depot itself, and such was their zeal for these sessions that if an itinerant minister was not available, some member of the congregation would arise to "read the Bible and exhort".

Other denominations with as few members were stirred by this Methodist leadership to plan some means for holding their own regular Sunday services. The population of the town, however, was but about 200, and it is probable that barely more than half of these were of adult age. The situation was further complicated by the fact that this number was divided among five different denominations. Methodists, Baptists, Catholics, Episcopalians, and Presbyterians, and although each group desired a separate church the attainment of this aim was numerically impracticable and financially impossible. After considerable discussion the plan was advanced that the five denominations combine their resources and erect a building that could be used by all. Despite dire predictions and grave head-waggings, the plan carried, and a building known as the Union School and Church was erected in 1845 on the triangular site now bounded by Peachtree, Pryor, and Houston Streets. It was a simple clapboard structure with a gable roof and two chimneys, one of brick and stone and the other of clay-daubed sticks, protruding at each side. Short brick pillars supported the building and three wooden steps led up to the one door. Men and women were compelled to sit on opposite sides of the aisle, an arrangement intended to keep attention focused on spiritual matters.

This union of the churches signified no combining of doctrines but merely an economic compromise. It is therefore remarkable, in view of the prevalent dogmatic convictions, that no quarrels marred the gathering of the diverse groups. One reason for this harmony was the sensible manner in which the church was managed. All denominations wished to hold regular Sunday morning services, but, since this was impossible, it was decided that Sunday services should be strictly non-denominational. These nonsectarian meetings were directed by Dr. John S. Wilson, a Presbyterian minister of Decatur, and it is recorded that a "spirit of love and co-operation prevailed." Dr. Wilson, a man of remarkable tact, occasionally relinquished the pulpit to visiting ministers of other creeds who were equally careful to avoid doctrinal issues. If baptism, communion services, or other rites demanded sectarian privacy, the church was always available on week nights for closed sessions.

Even so, the desire for separate buildings was so strong that in 1848 the Methodists, whose numbers were increasing apace with the rapid growth of the town, erected Wesley Chapel on the site just south of the present Candler Building. Funds were exhausted before the structure was little more than four walls and a roof, but the members were determined to hold services in it. Accordingly, rough slabs for benches were obtained from Jonathan Norcross' sawmill, holes were bored in them, and stout pegs were driven in for legs. A crudely built platform, upon which was set a druggist's prescription table, became the pulpit, while a home-made tin chandelier held the candles for night services. Thus equipped, the Methodists became the first congregation in Atlanta to hold meetings in their own house. Before the year was out a Sunday school was organized, and in 1849 a large revival brought several hundred new members into the church.

The Baptists also erected a building in 1848. It was constructed on the site of the old post office and, like Wesley Chapel, was but a small frame shack furnished with rude benches. Yet, to the 6 men and 11 women who formed the first congregation, it was a pleasing reflection of their simple and rugged characters. That they were determined to retain this early simplicity was shown a few years later when new members provided the church with a melodeon and the older members, declaring the instrument a sinful innovation, ordered it removed.

The Roman Catholics were next to withdraw. Less than any other denomination this one had availed itself of the private usage of the Union Church, for visiting priests usually conducted mass and administered sacraments in private homes. In 1848 Atlanta was made part of the Savannah diocese and Father J.F. O'Neill came from that city to fill the office of resident priest. A building was erected the same year on the site of the present Church of the Immaculate Conception.

In 1849 the Episcopalians, though having fewer members than any other denomination, were financially able to withdraw from the Union Church and occupy their own building, St. Philip's. This church was a small frame structure with a modest tower and vestry room, the interior finished in white, with grained seats, pulpit, and chancel rail. For the first year the Reverend John James Hunt, a missionary priest, served as rector, but in 1850 support was pledged for the appointment of the Reverend W.J. Zimmer as regular minister.

The Presbyterians were the last of the denominations to withdraw from the Union Church. In 1852 their building, erected on Marietta Street where the Federal Reserve Bank now stands, was dedicated. It was the finest church in town at the time, being constructed of brick and having a vestibule, a gallery, and a basement. In deference to the wishes of John Silvey, an influential citizen who lived next door, no bell was ever hung in the belfry. Silvey, a firm believer in Benjamin Franklin's "early-to-bed" maxim, retired at seven o'clock every.night. In return for a generous contribution to the church, the elders agreed that no bell-ringing would disturb his early evening slumbers. The Reverend Jesse E. DuBose was chosen as regular pastor in 1854.

The First Christian Church, which had been organized by State Evangelist Daniel Hook in 1850, was erected in 1853 on the corner of Pryor and Mitchell Streets. This building was used for only one year, at which time the property was exchanged for a lot on Marietta Street near Ivy and a new building erected.

In 1854 nineteen members of the First Baptist Church withdrew to form a second church. Their withdrawal was caused not only by larger membership that taxed the capacity of the first church, but also by the desire of the separating group, more liberal than the founders, to have musical accompaniment for their services. An appeal to Baptists throughout the State resulted in the erection of a $14,000 building on the corner of Washington and Mitchell Streets. Until the new church was equipped with a tank, the congregation held baptisms at an open-air pool on the corner of Spring and James Street. This ceremony was always an occasion for the gathering of many townspeople who were in no way related to the church.

It is recorded that this church had a gallery in which Negro slaves sat during the services and that they were permitted to share in the communion after the white people were served. As the restraint of the services was not satisfying to the more readily emotional Negroes, however, they were allowed to use the church occasionally for private services that were given to more abandon. Although no ordained Negro ministers were available, some kindly white-haired patriarch of the "Uncle Remus" or "Eneas Africanus" type was always ready to take the pulpit and exhort the slaves to walk in "de ways ob de Lawd." Colorful indeed were these sessions with the "amen corner" and the "hallelejah chorus" responding vociferously to the words of the preacher. But the meetings were closely supervised by the white elders, and the Negro leaders were somewhat restricted in their choice of scriptural texts lest some of the more socially significant passages of the Bible lead them into dangerously independent ways of thinking.

Also in 1854 Trinity Methodist Church, an outgrowth of a mission Sunday school conducted under the auspices of Wesley Chapel, was erected on Mitchell Street opposite the site of the present State capitol. For the first year and a half the pulpit was occupied by visiting preachers, but in 1856 it was made a separate charge and a regular pastor was appointed. Three other Methodist churches were founded between 1854 and 1859, the African Methodist, the Protestant Methodist, and Payne's Chapel. The African Methodist building was the first Negro church in the city, and the denomination later played a leading part in the fight for emancipation and the establishment of educational institutions for Negroes.

The Central Presbyterian Church, founded in 1858, was the last of Atlanta's pioneer churches established before the outbreak of the War between the States. Thirty-nine members of the First Presbyterian Church addressed the Flint River Presbytery, of which the church was a unit, and requested that they be permitted to form a new congregation and that this body not be designated as the second church. Both requests were recognized and the Central Presbyterian Church was erected on Washington Street just north of the First Baptist Church. This brick building, of Colonial design, with four tall Corinthian columns supporting the entablature, was the most handsome church structure in the city when it was dedicated on March 4, 1860, by Dr. J.C. Stiles.

Thus 1860 found all the principal denominations, with the exception of the Jews, established in their own houses of worship. Churches had become the center of virtually all public, social, cultural, and educational activities. Not only were they houses of worship on Sunday, but they were the scenes of spelling bees, box suppers, dramatic readings, and song fests during the week. The growth of the church was definitely keeping pace with that of the city, and spiritual leaders were making plans for even greater expansion.

Then came the war and the bombardment and burning of Atlanta. Strangely enough, even in 1864 while the city was in the path of crossfire from opposing armies, still another Episcopal group found means to build a church, St. Luke's. Dr. Charles T. Quintard, a physician and Episcopal cleric who had been sent to Atlanta from his native Connecticut as chaplain-at-large to the Confederate Army, found that St. Philip's was not large enough to accommodate its congregation. With characteristic zeal he immediately set about organizing a second group of communicants, obtaining a lot and erecting a building. So persuasive was Dr. Quintard that his efforts were Quickly successful. A new parish was created; land, lumber, and furnishings were donated; and the building was erected on Walton Street where the Grant Building now stands. Bishop Elliott in his report of the year says: Friday, April 22, 1864, I consecrated to the service of Almighty God, St. Luke's Church—Atlanta— In the afternoon of the same day a class for confirmation was presented, which I laid hands upon five persons, the first fruits of this enterprise." Seven months later the church was a heap of blackened ashes, destroyed in the fire that devastated Atlanta.

Most of the churches escaped the torch, but many were badly damaged by cannon balls and the use to which they were put during Sherman's occupation. The facades of the Immaculate Conception and the. Central Presbyterian Churches were both scarred by exploding shells. Federal troops took over St. Philip's for a stable and bowling alley and tore down the rectory to make room for breastworks, and they converted the basement of the Central Presbyterian Church into a slaughterhouse. By agreement with General Sherman, Trinity Methodist was protected as a storehouse for furniture of the evacuating citizens. Apparently the First Baptist Church was left in a usable condition, for services were conducted there by the pastor on Christmas Day, 1864, for those citizens who had already returned to the devastated city.

The churches still standing among the smoking ruins afforded temporary shelter to many of the returning refugees, who hung makeshift screens of burlap or paper between the pews and along the aisles, thereby fashioning rooms which provided a modicum of privacy. In a short while the more pressing repairs had been made on the churches and, as soon as the more urgent task of rebuilding houses had been accomplished, attention was turned to plans for new church buildings.

Within ten years after the close of the war, every denomination in the city had erected at least one new building. Father O'Reilly, the heroic priest of the Church of the Immaculate Conception, died in 1872 before the new church was completed and he was buried under the altar stone. The year 1875 was significant in church history in that a synagogue was dedicated, the first Jewish house of worship in the city. The Lutherans also erected their first building in this year. During the next decade new buildings were erected by three of Atlanta's most prominent churches: the Central Presbyterian, St. Philip's, and St. Luke's. In 1897 the Sacred Heart Parish was created and the Catholic church of that name was dedicated the following year. The Baptist Tabernacle, an institution which was for years to play a leading part in the growth of that denomination, was established in 1898. In 1899 the Christian Scientists, who had for years been holding classes in various private houses and rented offices, built an imposing church on Baker Street.

Atlanta's population trebled during the first quarter of the new century; this period marked the greatest growth of churches. Most of the older congregations of the city erected buildings that compared favorably with the churches of the newer ones. Even the small foreign elements, the Greeks and the Syrians, had increased to such an extent that they could establish their first churches.

The Baptists attained a definite lead in membership which they have maintained to the present (1942). The church census of 1936 listed 164 Baptist churches in Atlanta with 60,781 members. This denomination entertained in 1939 the World Baptist Alliance, a convention which brought many visitors to the city. The Methodists are second in denominational strength, having 90 churches and 41,655 members. The Presbyterians have a membership of 10,940 and 22 churches. There are 10 Protestant Episcopal churches with 4,420 members, 6 Roman Catholic parishes with 8,430 members, and 6 Jewish congregations with 12,000 members. Smaller denominations include the Disciples of Christ, Lutheran, Church of God, Churches of Christ, Church of Jesus Christ of Latter-day Saints, Congregationalist, Seventh-day Adventist, Church of Christ Scientist, Church of the Nazarene, Universalist, and Unitarian, as well as scores of minor schismatic bodies which have separated from all the foregoing. There are 50 denominations represented in Atlanta, with 354 churches and a combined membership of 152,083.

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