Roots, whether they are of plants, families, nations or societies such as a church, are all nourished by similar factors- environment, society, individuals, and the hand of god. Each of these, surely, helped to build the foundations of the first church in Fair Haven, the Congregational Church.

First, we shall look at early Vermont history and the growth of religion here- factors which of course influenced our history. Most early Vermont settlers came from the longer- settled parts of New England, Massachusetts and Connecticut in particular. Thus, nearly all new residents in the beginning were of Puritan stock and hence Congregationalists. They came into Vermont in to parallel lines, one up the Connecticut valley, the other following the valleys and rivers of the western side, and finally the shore of Lake Champlain.

On our side of the state the only two churches were in Bennington and in West Rutland by the 1780's, but there were 19 on the eastern side. Bennington is the oldest church in Vermont, although at Fort Dummerston on the east, there was a regularly appointed chaplain from 1727 on. By the early 1800's there were 94 Vermont churches, mostly in the southern part of the state, showing a steady concern for religion.

In this area, there were many Connecticut settlers, and some feeling the need for religious help sent messages back to their home churches asking for help. In 1798 a missionary Society of Connecticut was founded in response to these requests. Thus, devout, venturesome clergymen came north at that time seeking to plant the word of god. They moved from place to place, often staying to help establish a permanent church. Two of the four men who took the decisive step in 1803, to establish our church were clergymen, Rev. Dan Kent and Rev. Sam Leonard. The former had been in Benson since 1792, and Rev. Leonard was in Poultney from 1801. I suspect they were either missionary preachers or itinerant pastors.

Religious zeal continued, and by 1830 over 100 new Vermont churches had been formed. Other denominations came also: Methodists, Baptists, and free Baptists, to name the most frequent ones. So the religious consciousness which began to awaken in Fair Haven in the late 1780's was a clear reflection of a Vermont trend.

Trying to Establish a Church
Before 1803 there were several attempts to start a church in Fair Haven. In 1786, a town meeting was held to hire a minister. A committee was to consult Benson on the procedure. (They already had a pastor.) They also voted 2 cents on a pound among the settlers to pay for his salary. Two years later there had been no result so they met again- only this time they said the pastor should preach half time at M. Lyon's (home) and half at or near Eleazer Dudley's. Two years later, still no results... This time they would pay 60 pounds in grain, pork and iron, while the assessment was to be decided by the Selectmen. In 1791 they dismissed the committee!

But the town did erect a meeting house which came to be known as "The Lords Barn." It was never plastered or finished. It is thought to have been roughly in front of where the Methodist Church now stands, probably nearer the center of what is now the Village Green.

Now to go a bit further to show that the interest in religion in Fair Haven was real. The original charter of Fair Haven, signed in 1782, and granted to Ethan Allen, Ira Allen, Thomas Chittenden, Isaac Clark, and 72 others, made a special provision about religion. Here are the major elements:
1. Each proprietor was given 10 acres which he had to plant and cultivate.
2. They had to build at least 18 feet square, or have one family settled here in 5 years "after the War with England would admit a safe settlement."
3. All pine timbers from the land were reserved for masts and spars of a navy reserved for freemen of the state.
4. One share was reserved for a seminary or college.
5. One share was saved for a County Grammar School.
6. One share was for support of schools in the town.
7. One share was for the benefit and support of a ministry.
8. One share was set aside for the first settled minister, to be disposed of as inhabitants of the town shall direct.
This document impresses me because of the careful thought, stable judgment, and remarkable vision. It was clear, too, that the town felt a healthy responsibility as well as an obligation toward basic needs of both religion and education. This thinking surely benefited the early church.

It was on November 15, 1803 that the church was formally organized. The Clerk's Notes read, "Voted that the church this day formed be stated, The Church of Christ in Fair Haven and West Haven. Also voted that Rev. Dan Kent be moderator and Asahel Munger, Clerk." Four men took the initiative. They were soon joined by 15 others who are all considered founders of the church. Two facts will surprise you, I think. First, the word "congregational" doesn't appear in the name. It was referred to in this way three years later. Also, the church was to serve two towns, Fair Haven and West Haven. People from the later withdrew in 1816 to form their own church.

Finding a Minister
There were two of three ministers who served before the first regular pastor was chosen. Two were issued a call, but refused. One was Silas Higley, whose family was important in early Castleton history.

In December 1806 the church voted to call Rev. Rufus Cushman, a graduate of Williams College. his theological training had been under a private tutor, a common practice at this time. He accepted, and was ordained in a very formal ceremony early in 1807. He served 22 years until his death in 1829. Under his pastorate the church became well established, growing in size and influence. In one year, 1817, ninety-eight people joined. Rev. Amos Drury who followed him wrote, "He died greatly beloved by the people of his charge and in high esteem of all who knew him."

Building the Meeting House
By 1810 there was a movement to build a new Meeting House. The project tells a great deal about the high hopes of the church, and their desire for fine workmanship. A committee of seven was chosen to prepare a plan and to report the expense it would involve. The plan followed was that of the East Poultney Baptist Church. The cost was to be $2,400.00 to be raised by the sale of 36 pews. Both the plan and cost were accepted. As the church had said the money must be planned before the building was built, a public auction was held. They raised $2,792, not $2,400! There were 58 members then. The highest price paid was $160.00, the lowest $32.00. Then, payment was to be made in three ways, all carefully organized. 1. One-fourth of it, in cash, was to be raised in a year and six months. 2. One-fourth was to be given in materials to be delivered on the spot by April 15, 1811. 3. The rest was to be paid in "neat cattle" in three annual installments, October first, 1810, 1811, and 1812.

After this was all planned, the contract was given to two builders, and a new committee of 9 was appointed to supervise the building. Of real interest to us today is the fact that no deed was recorded even then. It was either on a part of the land given by M. Lyon for a park, or it was on the southwest corner of land owned by J. Norton, later Goodwin, then Tuttle. Anyway, the church has stood there since 1812.

Those who remembered the building described its high galleries, tall pulpit reached by a spiral staircase, box pews all made of finest materials and with excellent workmanship, a Venetian window in front, and one at the rear of the pulpit, and two rows of windows on each side. There was a belfry, but no bell until the 1830's. Also there was a small annex in front where one entered.

One suspects that it must have been an imposing building. But, only 39 years later, in 1851, it was remodeled to resemble the style of Christopher Wren buildings, so popular in New England then. People took great pride in its appearance. The Rev. Mr. Ball wrote that an elderly Deacon used to tell him that "others came from miles around just to see the white meeting house with its good proportions, symmetrical tower and steeple." It was a landmark until 1892 when it was moved north on the lot, and a major addition built on the front, now our Reed Chapel and nursery, and the rooms above them.

In 1949 the old interior of the church underwent extensive remodeling. Members dug to form rooms below Reed Chapel which now serve as our dining room and kitchen. Workers lowered the sanctuary ceiling and moved the organ and choir forward to the places where they now stand.

The church went through a dramatic time in 1980. Dry rot was discovered in the attic and the build-ing was declared unsafe. The Methodist Church wel-comed us to hold services there. while an engineer from Hoosick, New York figured out what it would take to make the building safe. After long discussions Trustees decided to trust God to make a way to meet the huge challenge. Historical preservation funds became available and we received a siz-able grant. The historical people scraped away about ten different coats of paint to find the origi-nal colors of the church and then we painted it with three colors.
To undertake this project we incurred more than $70,000.00 in debt which we borrowed from the UCC. At the time, Jane Lloyd died and left her money and a downtown block to the church. We sold it, worked hard raising funds, and before long through the grace of God we were completely out of debt. We won the Roger Brown Memorial Award for the restoration and three color painting of the church.

In the early 1980s we had a foundation wall moved to expand and reno-vated our kitchen. Contributions and many public dinners paid off that project. Next, a group of devoted women and a few men went to work baking bread one day a week, every week for quite a few years. They raised thousands of dollars to repaint, carpet, and redecorate the interior of the church building. Some of the women still bake bread for our monthly dinners.

I haven't meant to overemphasize the buildings, if I have. But they do show many things about the determination of the people to have a fine building to carry forward God's work.

Spiritual Foundations
Now to speak of other ways by which they were building the church. There were many special days of prayer, called purposely for strengthening and encouraging the revival of God's work. On one such day Bible readings were held in the morning, lunch was at noon, a sermon by the pastor was delivered after lunch, and a prayer meeting followed at 4 or 5 PM. These were not on the Sabbath. They were extra services. Sometimes there were fasting days, and occasionally days of humiliation. They often reflected economic hard times, and sometimes, I suspect, they came at times of divisiveness within the church. These may have been because of some local situation, of a wider concern like the fundamental religions.

There were also a few long periods of prayer. One in Rev. Drury's pastorate is known as the Four-Day Meeting. It is said that at the end 100 people came forward as "inquirers." Again in 1894 and 1895 there were weeks of prayer for churches and Christians. About these Mr. Ball wrote, "They were very well attended." At each, outside speakers were invited to preach, perhaps evangelists.

Maintaining Christian Behavior
The pastor and officers also felt it to be their duty to keep the standards and conduct of their members high and beyond reproach. They worked hard to achieve this. Cases were brought often against individuals who were intemperate, profane, who "were not being a Christian," or who "were failing to walk with the congregation in the worship of God." There were public charges, investigations, letters of admonition, public confessions and even excommunications. In one 6 year period from 1831 through 1837 there were 11 excommunications. Many cases- in fact most cases- were protracted, and every effort was made to make the accused repent, or to promise to amend his ways. (Usually these were the tasks of Deacons.)

I learned a new word in reading on this topic. A Deacon was sent "to reclaim a brother from his apostasy." That is a desertion of one's principles. In June 1835 a committee of 5 was elected to call on any members who are publicly notorious, for the purpose of advising and disciplining them. You will be both interested and amused at just one example. "In June 1835- Brother Joseph Sheldon made a voluntary confession for dishonor done to the cause of Christ in acts of violence upon the person of Caleb Ranney." "September 1836- The pastor was authorized to announce that the unhappy difference which had existed for 12 months and more between Joseph and Caleb Ranney was amicable settled by both." Some of these cases are humorous to read, but it seems clearly evident that the church was continuously trying to establish a community of upright men and women.

Strengthening Membership
The church was also concerned about membership. Although there were periods of large membership increase, there were "lean" years. Some causes of the latter were the lure of Western lands as they opened, and the temptations which big cities gave, mostly to the young. Also in the mid-19th century there was nationally a period of declining church attendance. The growth of new religious groups and such movements as the Anti-Slavery and Anti-Masonic causes also had an effect. To bolster membership, these early church officials did some things which were akin to what is done today. They appointed committees to call on those who were not attending. In January 1836 a committee was appointed to call on all families in town "for the purpose of exciting Christians to activity." Later we read of the vote of 7.00 to buy pamphlets to be distributed free to members. The title was "More than 60 reasons for attending public worship."!!

Sunday Schools & Youth
Sunday Schools were important too. At one time in 1839 the church ruled that "it was the duty of each church member to identify himself with Sabbath School, either as a teacher or scholar unless there is providential hindrance. "In 1828 they voted $5.00 to buy books for a Sabbath School Library. Later they voted to take contributions for a library for the children.

In my childhood, the second decade of this century, I well remember the Church School library. It was housed, I think, in the small cupboard in Reed Chapel, to the left of the accordion door. One could take books for a week.
It was customary for many churches to have church libraries then. They supplemented a town library, or in many cases were the only libraries available.

Still later, in Mr. Ball's pastorate, a committee was formed to arrange a series of meetings tending to the musical and literary culture of our young people. The committee was composed of Mrs. E. L. Allen, and Mr. Ball.

Missions & Women
Missionary Societies which were started in the 19th century became very active and contributed to the strength of the church. Started by itinerant pastors from other New England states, they went to weak churches in declining communities, usually theological students in the summer. The societies were begun initially to help state churches and state needs. Later they were broadened to help in foreign missions.

Mr. Ball's Pastorate
Here I should like to pause to say something about the longest pastorate in our history, that of Robert H. Ball. He occupied the position for 47 years, from 1889 to 1936. Coming here directly from Hamilton College and Hartford Theological Seminary, he brought enthusiasm and youthful vigor which lasted well beyond young manhood. His sermons reflected a fine education and were of a special quality. His cheery nature and concern for others made him a friend to the whole community as well as to those in church. His ministry was certainly one of the strongest. It was early in his pastorate, in 1892, that the church was enlarged by the addition of a large section of the front of the church. To do this the Christopher Wren type building, the typical New England Church, was moved to the rear of the church lot. This is now the sanctuary of our church. A large addition was added to the front, going at right angles to the old structure. This holds the Reed Chapel, two small parlors, as they used to be called, as well as a second story in which there was a large kitchen, a pantry, and a medium sized kitchen. It gave ample accommodation for the serving of meals, the largest of any church in town for some time.

Church Associations
Still another factor which was a valuable root was the close contact which existed among area churches. By this I refer to the Congregational Church in Rutland and Addison Counties, and even some in nearby New York (Whitehall and Granville). As early as 1798 an association of pastors and churches of Rutland County was formed, known as a "consociation." It was for fellowship as well as for giving advice to pastors and/or the churches. These became valuable groups.

A strong church often was asked to sit "in council" with other neighboring churches on matters of discipline, of general church difficulty, or of discussing the dismissal of a pastor if it was thought expedient. In two years, 1821 and 1823, Fair Haven was asked to go to six towns on such requests. Each time we accepted and the pastor plus an elected delegate were sent. I read of only one case where towns were asked to come here, sit in council, and give advise to us. That was in 1850 and the circumstances were quite different. The pastor Rev. John Shaw sensed discontent against him and asked the church to call the council to come and give advice. About five towns responded, with the pastor and a church officer attending from all but one. They came, discussed both sides, and agreed that pastor Shaw should resign because of the feeling which existed. But the council severely reprimanded the church- or rather those who had been responsible for encouraging the ill feelings. They furthermore followed the reprimand by giving a strong statement about what they considered the high qualities of Rev. Shaw and commending him to any town in need.

This cooperation among churches must have produced valuable benefits in stronger fellowship, respect for one another, and higher standards of conduct. They surely helped the early churches to weather many a difficult period, and to live on to carry out their Christian responsibility in the community.

Finances
Now I would share a few things of general interest, beginning with some financial notes:
1. Twice Rev. Cushman was given all there was in the treasury because of "arrearages" on the church's pay to him.
2. Rev. Drury came to our church for $400 and "firewood of suitable quality" from parishioners of course.
3. In the 1840's the pastor's salary was $450 and a "parsonage as good as the home of A. Allen."
4. A Deacon was paid, in 1850, a sum of $5.62. He had furnished the bread for communion for 9 1/2 years.
5. The bell in our church today was given by Mr. and Mrs. R. C. Reed in memory of his parents, Mr. and Mrs. Corril Reed, in time for the centennial in 1903. It cost $270, including the bell, mounting, stopper, ringing and tolling ropes, and freight. Guaranteed for ten years, it has lasted 75! It weighed 1,020 pounds, and was made in West Troy, New York.

The Parsonage
Here are some facts on the parsonage drawn from the Centennial account:
1. In 1814 Orin Kelsey deeded 27 acres, part of a farm, known later as Kincaid Farm on West Street, to the Congregational Christian Society for the use of Rufus Cushman and his successors forever.
2. In 1839 William Kittredge deeded to the Congregational Society a house and garden lot. It was formerly known as Owen Thomas's place, and now belongs to Fred Allen. The small colonial home located on the west side of the park was sold in 1866.
3. In 1880 the present parsonage was built by the Ladies Aid Society. Dr. Flagg was the first to live there. It was built by N.S. Wood in accord with the following specifications: all cornices, bay window, and verandah to correspond with the Lewis Case house in Fair Haven; wainscoting to go around the kitchen, kitchen floor was to be pine, well dried and painted two coats, as were the house and blinds; porcelain doorknobs with silver-plated escutcheons on all doors on the first floor. The committee agreed to pay individual bills for material or labor when the fell due, and to settle for the entire work in full upon completion of the contract a sum of $1450.00. In case it doesn't cost Mr. Wood more than $1400, computing his own labor at $1.75 a day, this last sum is what the committee will pay.

A separate contract, or specifications paper was drawn up for painting the parsonage. All painting inside and out cost $35.00, and was done by Burr Manchester. All of this was to be done in a workman like manner and to the satisfaction of N.R. Reed, and when called for, N.S. Wood.

The Centennial
I would share one additional item from the Centennial Records, from Mr. Ball's memorial sermon, given Centennial Day, 1803. "I indulge in a single hope, and offer a fervent prayer- that the sturdy character of the old Green Mountain Boys and humble virtues of the Green Mountain Girls may characterize the manhood and womanhood of this church, and that the bell rung loud and long for the first time this Sunday morning may ring loud and long summoning to this church the weary and heavy-laden who will find rest and peace."

In 1977, the Bicentenniel of the Town of Fair Haven, our church, being the oldest in town, was chosen to host an Ecumenical Service. People dressed in very old clothes representing the past 200 years. Some men carried muskets like they did years ago. Four ministers and one priest took part.

Notable Leaders
Now to speak about people, surely down through the 175 years of our history there has been a host of men and women with, courage, persistence, vision, and faith, all willing to work for the continued life of the church, despite tremendous drawbacks and times of despair. They gave talents and hard work, as well as their economic support. They are the strongest root of all. Without their dreams for the future, and their attention to the problems of which I have named only a few, the church never would have succeeded and grown.

There were leaders, too, in every generation who held the principal offices and shouldered the major responsibilities. Each record book reflects their work, and one becomes very familiar with their names. In fact, I am inclined to think of them as real people, drawing up images of how they looked.

Many generations from the same family have played active roles, adding further strength. Some of these families include: several Allen families, Mungers, Kittredges, Gilberts, Sheldons, Stannards, Ranneys, Hamiltons, Daveys, Graves, Nortons, Phelps, Reeds, Parkers, and Shepards.

So, we salute them all. Their heritage is one which both the town and church can respect, and should richly treasure. I hope that we and future generations can nobly carry on the faith.

About the author:
Miss Frances Smith was a native of Fair Haven, and a devoted member of our church. She taught history as her vocation, and returned here to her home town after retirement. Frances' heart was always open to the pain of others, and she often visited and sent cookies and notes to people who needed encouragement. She was devoted to missions as well, and energetically chaired the church mission committee for many years. This article was originally written for oral presentation to the Fair Haven Art Club. Frances died in 1990, leaving most of her earthly resources to strengthen this church which she loved and to carry the work of her God into the future beyond her own earthly days.

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