Architect of Fundamentalism

C. Allyn Russell

THREE YEARS AGO History published a prize-winning article hy Ferenc M. Szasz on ''Wil­ liam B. Riley and the Fight Against Teaching of Evo­ lution in Minnesota." It dealt almost exclusively with a special controversial phase of the stormy career of tlie fundamentalist preacher from . Now the quarterly returns to the Riley theme for a contrast­ ing overview of the man whom more and more schol­ ars are discovering to he one of the great leaders of the fundamentalist movement.—Ed.

N A HOT, uncomfortable afternoon in August, O 1947, in Minneapolis, an ailing, eight}^-six-year- old religious warrior summoned an energetic, twenty- eight-year-old evangelist to his bed of illness. The aged man was the retired minister of the First Baptist Church in Minneapofis, the president of three educa­ tional institutions known as Northwestern Schools, and the doughty champion of militant fundamentalism over several decades. The young man, without a theologi­ cal education, was pastor of a church of less than a hundred members, but he was also prominent in youth evangelism as the vice-president of Youth for Christ International. The veteran defender of the faith turned to a dog-eared Bible, his source of authority, and read the account of Samuel anointing David king. While thunder rattled all around and lightning streaked through the premature darkness, WiUiam Bell Riley pointed a bony finger at and said, "Be-

Mr. Russell is an associate professor in the Department of Religion at Boston University. Tlie research for this article was made possible by a grant from the graduate school of W. B. RILEY in 1923 at the peak of his career that institution.

14 Minnesota History loved, as Samuel appointed David King of Israel, so lay his mantle on younger shoulders. That failure may I appoint you head of these schools. Ffi meet you at have been a portent of the inability of anyone really the judgment seat of Christ with them."^ to succeed Riley, the independent, strong-willed, fun­ Overawed by the determination of the dying man, damentalist war horse whom and doubtless against his better judgment, Graham once called "the greatest statesman in the American agreed to serve as interim president in the event of pulpit."" Riley's imminent death. (Riley had asked Graham Riley's significance for both Minnesota and the earlier to assume the presidency of Northwestern rest of the nation is being increasingly recognized as Schools — they had first met when Graham appeared scholars gain perspective upon the development of at a Youth for Christ rally in Minneapolis in 1944 — religion in America, especially that phase of it known but Graham had either declined the invitation or had as the modernist-fundamentalist conflict. His labors postponed an answer while awaiting "divine guid­ as preacher, pastor-evangelist, administrator, debater, ance.") When Riley died in December, 1947, Graham author, evangelical educator, civil leader, and social kept his promise, eventually serving as head of the critic led some academicians to hail him as "the ablest schools for three and a half years while simultaneously leader of orthodox reaction during the early part of continuing his commitments to evangelism. But Gra­ the twentieth century," "the ablest executive that fun­ ham realized the dual arrangement was not a good damentalism produced," and the founder of "the only one, and he resigned in June, 1951, to devote full time inclusive fellowship of fundamentalists in America." to his rapidly developing crusades. What has become (The latter referred to the World's Christian Funda­ of Graham since is well known. Less familiar today mentals Association, the organization that retained are the life and thought of Riley, the crafty, stalwart Bryan for the famous in in old Baptist clerg)mian who sought unsuccessfully to 1925.) Riley's friends went beyond even these acco­ lades to acclaim him as "the country's foremost and ablest controversiaHst," "the second Martin Luther of ^For accounts of this confrontation, see: John Pollack, Protestantism," and worthy of being compared with Billy Graham: An Authorized Biography, 42-43 (, evangelical leader Charles H. Spurgeon, "in the large­ 1966); Stanley High, Billy Graltam: The Personal Story of ness of his work."^ the Man, His Message, and His Mission, 144-145 (New York, 1956); Curtis MitcheH, The Making of a Crusader, Others, however, viewed him in less flattering 232-233 (Philadelphia, 1966); The [Northwestern] Scroll, terms as an irritating, rigid interpreter of Christianitv 1952, p. 18. Pofiack has Riley using the Biblical passage whose overclaims for the Bible contributed to the where the mantle of Elijah drops on Elisha. 'MitcheH, Crusader, 231. religious polarization of American culture. Neverthe­ 'Robert Sheldon McBiiuie, "Basic Issues in the Fun­ less, both friend and foe could agree with the tribute damentalism of W. B. Riley," unpublished doctoral disser­ of Harry A. Ironside, pastor of Moodv Memorial tation. University of Iowa, 'l952, 132 ^"ablest leader" and Church in , at the time of Riley's death: "We "inclusive fellowship" quotes) (Northwestern College has need to remember that never repeats Himself. . . a copy); Stewart G Cole, The History of FundamerUalism, 325 ("ablest executive" quote) (Hamden, Connecticut, He wiH raise up others to cany on, but there wiU never 1963, first published in 1931); Richard V. Clearwaters, be a second man of Dr. Riley's stamp." ^ Riley's dis­ "The Passing of Dr. W. B. Riley," in Watchman-Examiner, ciples lamented this fact; his enemies rejoiced that it 36:10 ("Martin Luther" quote) (January 1, 1948); John R. was true. A review of Riley's life and thought may Rice, "Dr. W. B. Rfiey, EvangeHst," in Northwestern Pilot, assist readers in making their own evaluations of this 28:120 (Spurgeon reference) (January, 1948). gifted, nltraconservative leader. 'Harry A. Ironside, "Dr. W. B. Riley, Defender of the Faith," in Northwestern Pilot, 28:119 (Januaiy, 1948). ' Marie Acomb Riley, The Dynamic of a Dream: The ILLIAM BELL RILEY was born in Green Life Story of Dr. William B. Riley, 20 (Grand Rapids, County, , March 22, 1861, less than a Michigan, 1938). This biography by Riley's second wife W month before the outbreak of the Civil War. Shortly is basically adulatory. Furthermore, Riley himself wrote the preface and first chapter and probably revised other after hostilities began, his father, Branson Radish Ri­ portions. ley, a Democrat of Scotch-Irish descent and a propo­ Only a few works of an academic nature have bsen nent of slavery, moved his family to where written on Rfiey's life. These include three unpublished he felt there would be greater sympathy for his politi­ doctoral dissertations: McBirnie's (footnote 3); Lloyd B. cal position. (The ancestors of Riley's mother, Ruth Hull, "A Rhetorical Study of the Preaching of Wfifiam Bell Anna Jackson, were English and Dutch Quakers of Riley," Wayne State University, I960; and Ferenc M. Szasz, "Three Fundamentalist Leaders: The Roles of Wifiiam Befi some prominence in the early history of Pennsylvania. )^ Riley, , and Wifiiam Jennings Bryan in The young Riley spent his first eighteen years in the FundamentaHst-Modernist Controversy," University of Kentucky. To earn money for his education, he raised

Spring 1972 15 tobacco on a farm rented from his father and also se­ countless articles and published his own religious cured a loan from a friend. After attending Valparaiso magazines under such titles as the Baptist Beacon, (Indiana) Normal School for a year, he transferred Christian Fundamentals in School and Church, to Hanover Cofiege in Indiana, Presbyterian in origin the Christian Fundamentalist, and the Northwestern and one of the oldest educational institutions west of Pilot. Near the end of his life, as president of the Minne­ the Ohio River. He received his A.B. degree at Han­ sota Baptist Convention, Riley led that body in a vir­ over in 1885, ranking fourth in his class and, signifi­ tual break from the parent denomination. In his last cantly, first in debate. Converted to with year, he was still fighting as he endeavored to sever all little outward show of emotion at the age of seven­ personal association with the Northern Baptist Conven­ teen, Riley originally planned a legal career. But a tion, the denominational body to which his church be­ persistent call to the ministry hounded him until one longed and in which he had been such a contentious day, on his knees in the black loam between two rows figure. of ripening tobacco, he "surrendered" and thereafter Riley died at his Golden Valley home in suburban devoted his life to religious service. In 1888 Riley Minneapolis December 5, 1947, bequeathing a heritage was graduated from Southern Baptist Theological Sem­ that probably made him the most important funda­ inary in LouisviUe, Kentucky, although he had been mentalist clergyman of his generation. This claim is ordained while in college. In fact, he had preached supported not only by his theological position but also his own ordination sermon, thereby demonstrating a by his role as pastor-evangelist, social critic, and ec­ self-assertiveness that characterized him throughout clesiastical politician. his long and stormy life.^ Several brief pastorates in Kentucky, Indiana, and ILEY'S COMMITMENT to orthodoxy emerged followed. (During one of them Riley married early in life. The pietistic faith of his parents, the Lillian Howard, a Methodist graduate of Purdue Uni­ revivalistiR c tradition of Kentucky, the religious atmos­ versity. Six weeks after the wedding, he baptized his phere of the schools he attended (he claimed, for in­ young bride into the ranks of the . Six chil­ stance, that every member of the Hanover faculty was dren were bom of this union. His first wife died "a fundamental believer"), and the forceful impact of August 10, 1931, and some two years later Riley mar­ frequent exposure to the witness of famed evangelist ried Marie R. Acomb, dean of women at the Bible Dwight L. Moody all coalesced to provide a strong and Missionary Training School he founded in Minne­ conservative foundation upon which the future archi- apolis. ) From 1893 to 1897 Riley served as minister of the Calvary Baptist Church in Chicago and then Rochester, 1969. Mr. Szasz used some of the material in was called to the First Baptist Church in Minneapolis, his dissertation for his article, "William B. Riley and the where he remained for some forty-five years (1897- Fight Against Teaching of Evolution in Minnesota," in 1942). Under his persuasive leadership this congrega­ Minnesota History, 41:201-216 (Spring, 1969). tion grew from 585 to more than 3,550 members in an The author of this article was disappointed to learn that little of Riley's extensive correspondence is available. It area that was a stronghold for Lutherans on the one has either been destroyed, lost, or withheld for strategic hand and for Roman Catholics on the other. Also an purposes. Thus the author has relied on newspapers and educator, Riley founded the three schools he entrusted religious periodicals, Riley's books and pamphlets, and the to Graham's direction: the Northwestern Bible and following materials in the Northwestern College Library: Missionary Training School (1902) to provide pastoral boxes of Riley's sermons, memorabilia, and some seventy leadership for neglected small-town and rural churches, personal scrapbooks. The author also attended several serv­ ices at Riley's former church, First Baptist of Minneapolis, the Northwestern Evangelical Seminary (1938) to meet in June, 1971, and interviewed the present minister, Rever­ the needs of urban congregations seeking orthodox end Curtis B. Akenson; a long-time member, Mrs. Evalyn leadership, and Northwestern College (1944) to pro­ Camp; George M. Wilson, vice-president of the Billy Gra­ vide a liberal arts education under evangelical aus­ ham Evangelistic Association; William Berntsen, president pices. Upon retirement from an active pastorate, Riley of Northwestern College; the late Marie Acomb Riley; and Reverend Alton G. Snyder, minister of First Baptist Church spent the last years of his life promoting these of St. Paul. institutions. " W. B. Riley, "My Conversion to Christ," in Watchman- A tall, strikingly handsome man with a command­ Examiner, 31:432 (May 6, 1943); "Death of Dr. W. B. ing presence, a resonant voice, and a sense of humor, Riley," in Watchinan-Examiner, 35:1259 (December 18, Riley was known not only in Minnesota but also 1947). Riley's father had felt the call to preach at the age of thirty-two but resisted because of a large family and throughout the nation as an evangelist, speaker at lack of education. He thereafter had a feeling of being "out Bible conferences, and tireless leader of fundamental­ of God's will." Psychologically, this factor probably had a ist forces. He also wrote more than sixty books and strong influence upon his son's choice of a profession.

16 Minnesota History tect of the fundamentalist movement would build. This him to see an absolute agreement between science orthodoxy as well as his polemical spirit was evident and the Scriptures. He came to believe not only in his senior year in seminary v^hen he delivered an in inspiration but in the verbal inerrancy of the Old address to the graduating class castigating those who and New Testaments. To Riley, verbal inspiration was deviated from traditional Christian belief as "freaks important because "the record of the Saviour must be of faith" who had little appreciation for the historical completely trustworthy if the Saviour is to be trusted, triumphs of orthodoxy."* Under the further stimulation because the latter faith is based on the former record."^ of personal contact with liberal leaders, supplemented Holding such a rigid posture, Riley differed sharply by his own intense study of the Scriptures, Riley crys­ with liberals who advocated alternate approaches to tallized his personal understanding of the "fundamen­ the understanding of the Scriptures. To those who tals" of the faith. Of these, two were especially crucial reasoned that the meaning of much of the Scriptures to his thinking — a belief in the verbal inerrancy of depended upon the interpretation of the individual, the Scriptures in their original writings and the immi­ he responded that w^hen men depart from the plain nent, personal, premillennial return of . Biblical text they have nothing to intei*pret. He felt To Riley the Scriptures were an explicit revelation that contemporary translations of the Bible distorted of God to man, without historical, ethical, or moral er­ its meaning, and he criticized liberal scholars who, ror. Their purpose was to reveal the nature of God, to building on the research of Biblical critic Julius Well- provide man a knowledge of himself, and to indicate hausen (1844-1918), postulated a multiple-authorship the way of peace and love between the two. Riley of the early books of the Old Testament. When the accepted these writings as inspired upon the basis of authors were referred to by the letters, "J," "E," "D," internal evidence and external "proofs." By the former and "P," Riley summoned some of the clever scorn he meant what he believed to be the Bible's match­ that became one of his trademarks: less code of morals, its supernatural revelations, its "When, 4,000 years from now, the living critics unity of teaching and purpose. He also felt that the exhume the First Baptist Church of Minneapolis Bible began in Genesis on such a lofty plane that only and find my library, they will take my books and inspiration and not evolution could account for its prove that they are composites. Wherever I speak height. By external proofs he had in mind the experi­ of God, they will find one author and name him ences of men which verified Biblical promises, the ful­ 'G'; wherever I speak of the Heavenly Father, fillment in history of Scriptural prophecies, and the they will find another author and call him 'H.F.'; support of archaeological discovery. The latter led wherever I call him Lord, they will find a third author and name him 'L'; and wherever I speak of "^ Riley, Dynamic of a Dream, 58. Riley was impressed Christ, they will name a fourth author 'C'; and by Moody's forceful prayers and the simplicity and direct­ they wifi have the exact same basis to prove that ness of his speech, as well as his remarkable faith. Ironically, my books were produced by four men that they Moody's broad and tolerant spirit did not appear to make have appHed to the composite theory of the a corresponding impact on Riley. Pentateuch."^ ^William B. Riley, Ten Burning Questions, 42 (New York, 1932); W. B. Rfiey, Ten Sermons on the Greater Doc­ Riley's other convictions followed quite naturally trines of Scripture, 4, 14-17 (Bloomington, Illinois, 1901); from his start with an infallible book as his standard W. B. Riley, Inspiration or Evolution, 22 (Cleveland, of religious authority. Using the proof-text approach, 1926); McBirnie, Basic Issues, 57 (last quote). he came to regard as absolutely essential Christian ° Riley, Inspiration or Evolution, 18. truths such ideas as the trinitarian concept of God, ^"W. B. Rfiey, "Seminaries and a Statement of Faith," in Watchman-Examiner, 7:11 (January 2, 1919); W. B. the deity of Jesus, the sinfulness of man, the vicarious Riley, "Fundamentafism and the Faith of Baptists," in atonement, the bodily resurrection and the personal Watchman-Examiner, 9:1087-1088 (August 25, 1921); return of Jesus, justification by faith, and the bodily "The Faith of the Fundamentalist," in Literary Digest, resurrection of all men.^o Later in his career, Rilc)^ June 25, 1927, p. 30. Of course, these beliefs and interpre­ tations were not new with Rfiey. He had been influenced guided the World's Christian Fundamentals Associa­ in part by the New Hampshire Confession of Faith which tion toward incorporating these beliefs into its doc­ provided the doctrinal background for the statement of trinal statement. faith adopted by his seminary professors. Riley followed In a statement published after his death, Rile)' the outline of the confession in Greater Doctrines of Scrip­ ture. For an able discussion of fundamentafism's begin­ asserted that premillennialist convictions came to him nings and the background for many of the beliefs important through independent study a year after his graduation to Riley, see Ernest R. Sandeen, The Roots of Fundamen­ from Southern Baptist Seminary. (Premillennialism is talism: British and American Millenarianism, 1800-1930 the belief that at the time of the second coming of (Chicago, 1970). Christ, He will inaugurate a thousand-year reign upon

Spring 1972 17 the earth in a kingdom of His saints. Postmillennialism tion. At that time, the adversaries of God and men is the conviction that the world will grow progressively would be banished forever, the present earth would better over a period of one thousand years, whereupon be regenerated, and the new Jerusalem — literally Jesus will return at the end of this time, rather than 1,500 miles (12,000 furlongs) long, wide, and high; at the beginning.) Like other premillennialists, Riley every street one-fifth the length of the diameter of believed society was characterized by decadence rather the earth; its avenues 8,000,000 in number (all these than by progress. To him, the "putrid condition" of figures in keeping with the book of Revelation) — humanity was reflected in "the most banal of all evil would be the inheritance of the saints for all ages. sources: the demoralizing effect of college philoso­ In the meantime, the crucial mission of the church was phy . . . Darwinism, applied to every branch of learn­ to be the salvation of men and women, introducing ing" plus what he described as the great trinity of them to the marvels of the kingdom, at least in its iniquities: the s aloon, the gambling den, and the embryonic form.^^ brothel.ii One further concept in Riley's fundamentalism Further evidences of the sorry condition of hu­ should be stressed. He was convinced that correctness manity were to be seen in lascivious dancing, the lewdness of the theater, suggestive movies, juvenile ''W. B. Riley, "The Meditations of an Old Man," in delinquency, divorce, suicide, the breakdown of the Northwestern Pilot, 27:114 (January, 1948); Riley, Ten home, the abbreviated dress of women, and the gen­ Burning Questions, 108-121 (quotes). eral opulence of the day. Where admirable traits per­ ^ Rfiey, Ten Burning Questions, 112-121; WilHam B. sisted in contemporary culture they were due, in Riley, Tiie Perennial Revival: A Plea for Evangelism, 239 (quotes) (Philadelphia, 1933, third edition, revised). Riley's judgment, to the influence of Christianity rather ^'A kingdom, not a democracy, was the ideal form of than the forces of evolution. To illustrate such influ­ government in Riley's mind. He believed that democracy ence, Riley cited with approval a missionary friend was in the experimental stage and could neither be ac­ who had "seen a filthy, almost nude, ignorant Assam­ cepted as a solution for all political problems nor defended ese woman, with the juice of the beetle nut running as a demonstrated success (the millions of minds represent from each corner of her mouth, transformed in five a low intellectual level). Hope rests, however, in a divine kingdom under the benevolent rule of Jesus, God's king. short years into a woman of genuine refinement, with See Riley, Ten Burning Questions, 184-186. habits of tidiness, clothed as a westerner, worthy to ^* William B. Riley, The Evolution of the Kingdom, be spoken of as civilized."^- 11-12, 142-152, 172-178 ("search for truth" quote is on The gospel according to Riley did not present a Uto­ page 175) (New York, 1913); Gospel according to Mat­ thew, 16:3 and 24:6-7. pia resulting from human endeavor. In this age there were to be only dire judgments upon the mistakes, sins, FIRST BAPTIST CHURCH, long a Minneapolis land­ wars, and world-tragedies that men have brought mark at Tenth Street and Harmon Place, c. 1920. about. Yet, blessedness remained for the children of God. This was promised in the millennium and the ensuing kingdom of heaven, both of which would be established by God rather than sinful man.^^ A special characteristic of Riley's version of the millennial rule was its material nature. There was to be a literal King (Jesus), a literal throne, a literal location (Jerusalem), and literal subjects. The millennial kingdom would be inaugurated at the time of Christ's second coming, which Riley felt was imminent. He saw the signs of Jesus' coming in several Biblical paradoxes that pur­ portedly were being fulfilled in modern life: the proc­ lamation of peace and the simultaneous preparation for war, "the search for truth and the acceptance of lies" (like evolution), and the profession of godliness amidst the practice of godlessness. In keeping with this dispensational scheme, a final judgment would follow the millennium, and then the kingdom of God (also with its material aspects) would reach its full­ ness with the coming of the new heaven and the new earth mentioned in the twenty-first chapter of Revela­

18 Minnesota History of befief alone was not sufficient. Orthodoxy could and reportedly even went to the extent of putting a be too anemic to advance the cause of Christianity and detective on Riley's trail for the purpose of discredit­ therefore had to be supplemented by aggressive, mih- ing him. The early tensions came to a cHmax during tant action. A striking exemplar of this "orthodoxy- the Spanish-American War. Several hundred people plus" phfiosophy was Riley himself, and one role in attended a rally at the Lyceum Theater in Minneapo­ which he practiced it was as a pastor-evangelist. fis to protest the annexation of the Philippines by the . Riley, who had expressed concern that ILEY BECAME EMBROILED in controversy war in the Phfiippines would lead to a conflict with ^ early in his Minneapofis pastorate, but in the Japan, was asked to offer the invocation. He prayed as R fofiows: "We cannot ask Thee that our soldiers . . . fight of his convictions, forceful personafity, and ag­ gressive leadership no one should have been surprised. may be victorious, for we do not believe that this is Initially, he reduced the church roll from 662 to 585 Thy will; but we do ask that their lives may be pre­ members by eliminating the names of those who were served and that they may return to their homes and inactive. Then, within a brief span of time, he preached friends." At a time when most American people heartily on several polemical issues. He opposed the practice supported the conflict, Riley's words appeared to many, of renting pews, because he believed it created class including the Twin Cities press, to be treasonable. His distinctions and to that extent was unchristian.^^ He opponents capitalized on this situation to bring ad­ advocated tithing as a Biblical method of supporting ditional pressure on their minister. Unsuccessful in the church and expressed dissatisfaction over bazaars, forcing Riley's resignation, they called two ex parte suppers, and other fomis of raising money employed councils, each of which recommended that the church by many women of his congregation. He condemned request the pastor's resignation. The congregation such amusements as dancing, card-playing, and thea­ tabled both recommendations. A "solution'' to the diffi­ ter-going and thus isolated himself from some of the culties was at last reached at a chui'ch business meet­ young people and their parents. The new minister also ing in 1903 when Riley demanded the exclusion of took a hand in the polity of his congregation. He forty members who had withdrawn their contribu­ guided the consolidation of the government of the lo­ tions. The opposition came up with a larger list of cal church by dissolving many of the separate boards about 140 names in this same category and, without and set up a single governing body with powers lim­ further discussion, a motion was passed that they be ited to advising the larger congregation. dismissed to form a new church. The departing mem­ bers started Trinity Baptist (now Community) Church As a result of these policies, an anti-Riley faction in Minneapolis.^*^ arose in the socially conservative congregation. Some of the members resented the newcomer's leadership Freed of the "faction," Riley proceeded to build his own kind of congregation, placing considerable em­ ^" Riley, Dynamic of a Dream, 68; Riley, Perennial Re­ phasis on evangelism. He believed that the normal vival, third edition, 169-183. condition of the church should be a state of perennial ^*Rfiey, Dynamic of a Dream, 74-77 (prayer quotes), revival and set himself and others to the winning of 83, 87. A recent study of the records of Trinity Church souls. Every Sunday service concluded witli an invita­ by Mark S. Ketcham of the United Theological Seminary, New Brighton, Minnesota, indicates that additional fac­ tion for members to accept Christ. In addition, "pro­ tors, beyond those cited in the Riley biography, may have tracted meetings" and Bible conferences were held been at work in the division between Riley and "the mi­ regularly each year, led by prominent evangelical per­ nority." These include doctrinal differences and what some sonalities. Numerical results followed. An average of felt was a violation of Baptist church polity (the refusal of 140 new members a year joined the First Baptist First Baptist Church to call a mutual council which in turn led to the calling of an ex parte council by "the mi­ Church during the first decade of Riley's leadership. nority") . The doctrinal differences dealt in part with Riley's He claimed that the congregations were the largest preaching of the imminency of Jesus' second coming, his in the recent history of the church and attributed this belief in divine healing, and his qualified support of to "the position which we have taken for the authority J. A. Dowie, founder of a fundamentalist-premfilenarian, and integrity of the Word of God and the effort we communal theocracy estabfished at Zion City, Ifiinois, in are making for a church separate from the world." 1896. Ketcham minimizes the pew-rental aspect of the con­ troversy, because he could find no evidence of rented pews However, one should not overlook the fact that Riley in the Trinity records, although a pew could be assigned had a flair for pubhcity and was skilled in the tech­ on request. Ketcham's unpubfished paper, "An Investiga­ niques of drawing and handling crowds. At Sunday tion of the Causes for the Separation of Trinity Baptist evening services, for example, he introduced "attrac­ Church from First Baptist Church, Minneapofis, Minne­ tive rather than sensational' sermon subjects, initiated sota, in 1903," was produced for a course in historical the­ ology taught by Ernest R. Sandeen. an appealing musical program featuring a choir of

Spring 1972 19 more than 100 voices and a fifteen-piece orchestra, and and the criticism of other religions, especially Uni- relied upon the leadership of young people whenever tarianism, the Bahai faith, theosophy. Christian Sci­ possible. Moreover, Riley kept the church building ence, and Mormonism.^^ open seven days a week from 8:00 A.M. to 10:00 P.M., One way in which Riley's "union meetings" ap­ although he was careful to make a distinction between peared to differ from those of others was in the per­ his program and that of the more typical institutional sonal style of the evangelist himself. Riley apparently church: did not resort to the usual mannerisms and theatrics "There is an institutional church that dotes of the conventional religious barnstormer. A reporter upon ice-cream suppers, full-dress receptions, observing his campaign in Seattle, Washington, in popular lectures, chess-boards, bowling-alleys, 1913, wrote that Riley "upsets all the usual notions the social settlement, not to speak of the occa­ of an evangelist. He doesn't look the part and he sional dance and amateur theatricals; and there doesn't act the part. He dresses like a prosperous is the institutional church that expresses itself banker. When he moves about the platform, which in the organization of prayer-meetings, mission is seldom, he does not do so to the accompanying of circles, Bible study classes, evangelistic corps, flapping coat tails. His collar is of the latest style, and and multiplied mission stations . . this latter his suit of the most modern cut." The reporter con­ institution repeats the essential features of apos­ tinued: "When he steps out on the platform, he looks tolic times, and enjoys the essential spirit of the like a bank director about to address a meeting of the apostolic power." ^" board of directors. And, save for the unusual earnest­ The growth of Riley's congregation was such that ness of his speech, his tone of voice is that of the same Jackson Hall, a four-story educational building with banker. He doesn't rave and he doesn't rant. He doesn't forty-six classrooms and seven offices, was constructed wail and he doesn't weep. He has never wilted a col­ in 1923. A year later the church itself was rebuilt, and lar in all his years of preaching. He has never torn an Riley preached the rededication sermon. The enlarged ounce of hair from his iron gray pompadour."-*^ sanctuaiy is still in use, seats more than 2,200 persons, This businesslike approach was in direct contrast and has a huge balcony whose aisles slant to the front to the style of Riley's contemporary evangelist, Billy level of the main auditorium. The purpose of this ar­ Sunday. Although he supported Sunday's orthodoxy, rangement was to facilitate the "coming forward" of Riley was the first to admit that he differed with the individuals at the time of public invitation. flambo)'ant, tub-thumping lowan in method and in Riley's expository. Biblical preaching went hand cultural expression. One scholar has pointed out that in hand with his constant stress on evangelism. Be­ Riley's kind of evangelism may have made an impact ginning in July, 1923, he preached his way through on Billy Graham, helping him to bypass some of the the entire Bible — a series of Sunday morning sermons extravagances that plagued Billy Sunday.-^ lasting ten years and eventually published in forty Riley's converts in a particular city during a cam­ volumes under the title, TJie Bible of the Expositor paign of three or four weeks normally ran into the and Evangelist. The combination of Riley's preaching, hundreds and reportedly exceeded 1,000 on at least evangelism, and aggressive leadership accounted in two occasions — at Duluth, Minnesota, in 1912, and large measure for the addition of some 7,000 members at Dayton, Ohio, in 1915. During a Riley campaign (4,000 by baptism) to his church during his lifetime. At the time of Riley's retirement, one-tenth of the Bap­ tists of Minnesota belonged to his congregation.^^ ^'W. B. Riley, Pastoral Problems, 170 (New York, 1936); Riley pastoral letter to his congi-egation, March, By arrangement with his church, Riley spent four 1907 ("Word of God" quote), in Riley Papers at North­ months of every year as an evangelist in various sec­ western College; W. B. Rfiey, "Sunday Night at the Sanc­ tions of the country. In his evangelistic role he revealed tuary or the Picture Show?" in Baptist World, February 15, many of the characteristics of revivalists of the late 1917, p. 5 ("attractive" quote); Rfiey, Perennial Revival, nineteenth and early twentieth centuries. There was in toto but for last quote, p. 117-18 (third edition). the standard set of sermons (example: "Is Any Sin ''Riley, Dynamic of a Dream, 179, 181. '" For a full discussion of evangelism in American life, Unpardonable?"), the special delegations that bol­ see: William G. McLoughlin, Modern Revivalism, Charles stered attendance, the separate Sunday afternoon Grandison Finney to Billy Graham (New York, 1959). In meetings for men and women, the castigation of mod­ the revivalistic tradition, Riley was especially fond of ern amusement, the singing of sentimental hymns Reuben Archer Torrey and J. Wilbur Chapman. Riley ex­ written by Fanny Crosby and others, the tender evan­ panded his remarks about Unitarianism into a book: The Blight of Unitarianism (Minneapolis, 1926). gelistic appeals, the inevitable "love offering," the pub­ -''Seattle Post-Intelligencer, January 23, 1913. lished words of appreciation for the evangelist's work. '' Szasz, "Three Fundamentafist Leaders," 88. 20 Minnesota History in Fort Worth, Texas, before the pastorate there of vivahsm, and there is little doubt that he created his another fundamentalist leader, J. Frank Norris, some own "circle within a circle." The social reform of which 352 individuals were converted, many of them re­ he spoke was not so evident, owing at least in part puted to have been cattlemen who joined the First to Riley's own conservative posture on social issues. Baptist Church.22 More important than statistical re­ Professor Ferenc M. Szasz has written: "He was a ports, however, were the contacts Riley made with social radical when he arrived in Minneapolis in 1897, evangelical leaders throughout the United States dur­ on the left, and a social radical when he died in 1947, ing his campaigns. These connections helped Riley in but on the right. Riley went from radical to radical by his scheme of creating an interdenominational funda­ standing still. For fifty years he stood on the corner mentalist movement. And his travels enabled him to and the parade passed him by."-^ see the country apart from the provincial confines of It is true that Riley was a social radical on the the Old Northwest. This led him to speak with greater right when he died, and many would agree that the conviction than ever on the social issues of the day. parade passed him by, but to call Riley a social radical on the left in 1897 seems an overclaim. What Mr. Szasz A LTHOUGH RILEY befieved in social reform, at had in mind, of course, was Riley's democratization of /\ least by his own definition, in practice his pre- worship in opposing the pew rental system. Riley's mifiennialist philosophy of history and his own ultra- position on social issues at the beginning of his min­ conservative stance on various social issues militated istry in Minneapolis, however, hardly supports Mr. against such reform. To Riley, Jesus was "the social Szasz's unqualified statement. Prior to that time, Riley reformer of all ages" whose mission was the most revo­ had gained a reputation for stern opposition to gam­ lutionary the world ever saw. Riley also felt the church bling, drinking, and prostitution by such successful had a social mission. Specifically, this was to save the actions as securing 250 convictions against gambling individual from sin, to construct a new society, and to in Bloomington, Illinois, and curbing the selHng of preach and practice social righteousness. One must liquor at illegal hours in Chicago. These emphases understand, however, what Riley meant by the con­ alone would not have made Riley a conservative, since struction of a new society. To him, it was the forma­ the leading figures in the social gospel movement were tion of a circle of Christian converts within a circle also opposed to gambling, drinking, and prostitution. (the larger world) whose influence for good would And it should be remembered that the progressive make for a better, if not perfect, social order. The movement itself gave strong support to prohibition church, said Riley, "should form a circle wdthin a cir­ prior to World War I. However, Rfiey had other con­ cle. The way to correct society is not to begin at the victions, too. Near the beginning of his Chicago min­ rim, and try to set it all right, from circumference to istry he spoke against the Sunday opening of the center, by a single enactment. One must work from World's Columbian Exposition of 1893. He was un­ within outward. . . . That Jesus meant to build up able to prevent the start of the fair on a Sunday but a society within a society is evident in his speech rejoiced that it was not a financial success on that concerning his own disciples [John 17:9, 14-16]. . . . day.2'^ Further, his firm criticism of dancing, the thea­ It is a circle within a circle, a company working from ter, and divorce reflected nineteenth-century religious the center to the circumference, a society instituted viewpoints. His disapproval of these various practices, of God to set things to rights."-^ as wefi as his opposition to a more liberal observance Reviewing history, Riley believed that the ti'ue of Sunday, hardly qualified him, in 1897, as a pro­ church had approximated this goal. Through converted ponent of the liberal left. His belief in the "open pew" individuals it had exerted a civilizing influence; it had seems to have been a refreshing exception to his other­ contributed to the rising consciousness of a common wise conservative — or, at very best, middle-of-the- brotherhood; and it had brought about increased jus­ road— position. tice among men. The key to continuing this pattern, That Riley continued to be basically conservative in his judgment, was a spirit of revival in the church in his social attitudes after he arrived in Minneapolis out of which social reform would follow. may also be seen in his various declarations. He op­ In practice, Riley was exceedingly strong on re- posed the legalized saloon, alleging that it had caused greater degradation and more inhuman deaths than had the institution of slavery. He expressed disapproval "" Riley, Dynamic of a Dream, 173-177. '"'Rfiey, Perennial Revival (third edition), 233 ("re­ of the more relaxed sexual practices of the day by refer­ former" quote), 236-237 ("circle" quote). ring to free love as the exaltation of animalism that '^ Szasz, "Three Fundamental Leaders," 92. reduced man to the condition of a brute, denied chil­ "^ Riley, Dynamic of a Dream, 60-61. dren permanent parenthood, and displayed utter dis-

Spring 1972 21 regard for God, His laws, and the highest sentiment ated his ministry and called forth his qualities as a of home life.-^ He favored the requirement of a strict religious politician. His struggle against the teaching loyalty oath for citizenship and spoke on behalf of of evolution and his endeavor to gain a victory for the wisdom of capital punishment, reasoning that the fundamentalist Christianity within and without his death penalty was not half as inhuman as the work own denomination must be seen in this context. of a murderer. In the struggle betw^een capital and Liberalism, so much feared by conservatives, was labor, Riley declared that greed was common to both especially prominent in American religious life follow­ sides as "sinful, self-seeking, idol-worshipping'' men ing the Civil War. In adjusting to culture, it endeav­ were found in each. Riley also had simple answers for ored to harmonize beliefs with science while at the other complex problems. With a firmness matched same time keeping the core of religious truth. Moder­ only by naivete, Riley proclaimed during the depres­ ate liberals view^ed the Bible not as an infallible book sion years of the 1930s that repentance and renewed direct from God but as a historical record of a people's spiritual faith would bring about financial recovery.^^ religious development. They favored Biblical criticism, These opinions and his unremitting stands against convinced as they were that the most reverent atti­ socialism and communism kept him on the conserva­ tude toward the Scriptures was to take them for what tive side of most issues. His basic answer to the social the critical and scientific study of the text and history needs of the day was individual conversion "through indicated them to be. Their source of authorit)^ was the cross of Christ." The extent of Riley's particular self-authenticating experience. These liberals placed contributions to social reform appears to have been heavy emphasis on reason, did not believe in miracles, limited largely to his provision of food in Chicago for and held that all events were controlled by natural some eighty needy families (the breadbasket approach) processes. They championed the social gospel, pro­ during the winter of 1895-96, his support of prohibi­ claimed freedom from theological domination by tion, and his backing of reform mayoral candidates in creeds, councils, or members of a religious hierarchy, Minneapolis. Having differed in part with Professor and asserted that theirs was the religion of Jesus, not Szasz on one point, the author of this article finds the religion about Jesus. When religious influence of himself in hearty agreement with him in the following this type began to infiltrate the colleges and seminaries assessment: "The whole impetus of Riley's social mes­ of America, to make its impact upon the thinking of sage seems to have been based on his own personal denominational officials, and to take root in some of experience. Hardworking and poor, he had . . . made the mission fields, fundamentalism arose as a respond­ it to the very top of his profession. He could not un­ ing force. There were many differences between lib­ derstand why his pattern could not be universalized."^^ erals and fundamentalists, but, as the latter saw it, This stress upon the individual was never more evident than when Riley discussed the possibility of ^ Riley, Ten Burning Questions, 127-128, 145-157; unemployment insurance and old-age benefits. He Roy L. Smith, The Minneapolis Pulpit, 72 (New York, taught that he could find nothing in Scripture "suggest­ 1929). In this collection of sermons by Minneapolis minis­ ing that a healthy man is justified in living at govern­ ters, the one preached by Riley dealt with illegitimacy. He drew the attention of his audience with the bluntness of ment expense." Rather, to the surprise of few and the one of his opening statements: "What greater blow can applause of many, he preferred the Biblical injunction: strike the life of a lad than to begin it as a bastard?" "In the sweat of thy face, shall thou eat bread." Finan­ -''Minneapolis lournal, January 11, 1926, p. 17; The cial aid from Washington, he feared, would be wel­ Baptist, 13:177-178 (February 6, 1932); W. B. Riley, The comed by intemperate men who would "retire to a Philosophies of Father Coughlin, 22 (quote), 24, 28-40 (Grand Rapids, Michigan, 1935); Watchman-Examiner, continuous round of guzzling and sleep."-^ Riley's 24:165 (February 13, 1936). literal interpretation of his religious source of author­ ^^ Riley, Dynamic of a Dream, 61-62; Szasz, "Three ity, linked to his own energetic example of personal Fundamentafist Leaders," 84 (quote), 85. For Rfiey's con­ initiative, was the root from which he derived his victions on communism, see: Ten Burning Questions, 167ff; philosophy of social reform, such as it was. In the Philosophies of Father Coughlin, 41-58; and Dynamic of meantime, souls had to be won, the millennial king­ a Dream, 188-191. He assailed communism, especially in the 1930s, because of its deliberate rejection of God and dom of God had to be anticipated, and the continuing the Scriptures and its glorification of brute power. He be­ struggle against liberalism had to be waged. lieved there were multitudes of Soviet emissaries in this country, including thousands of professors in the univer­ F THE VARIOUS emphases in the Hfe of Riley, sities and liberal clergymen in the churches. Despite its dangers, Riley saw in communism the "falling away" nec­ the one which seemingly occupied him the most, O essary to the fulfillment of prophecy. both on a local and national scale, was his firm oppo­ "^Riley, Philosophies of Father Coughlin, 32, 33 ("guz­ sition to theological liberalism. This resistance perme­ zling" quote), 35 (other quotes). 22 Minnesota History the crucial issue was naturaHsm versus supernaturalism. whom he hailed as "the greatest and most godly lay­ Darwinian evolution was a basic part of the mod­ man that America has produced, and a statesman ernist structure and a concrete target of fundamen­ whose name history will link with that of Abraham talists. As Wifiard B. Gatewood, Jr., has pointed out, Lincoln." ^^ "to discredit evolution would destroy the underpin­ The Riley-directed Anti-Evolution League of Min­ nings of modernism." Riley entered into the fray with nesota centered much effort upon opposing the teach­ typical vigor. His primary grievance with Darwinism ing of evolution at the University of Minnesota. After was that it represented, in his judgment, an assump­ some wrangling, Riley finally presented the fundamen­ tion unsupported by facts. He declined "to cackle talist position in four lectures there late in Novem­ with every discoverer of dinosaur eggs ten million ber, 1926. But the climax of Riley's fight came in years old [or] . . to enthuse over 'science falsely March, 1927, when an antievolution bill that he had so-called.'" He did not deny development, improve­ inspired was defeated in the Minnesota legislature. He ment, or varieties within species but, rather, was ar­ blamed the loss upon the legislators who were fright­ guing against the development of one species from ened by the "scholars" of the state. Riley called the another. Riley also argued that the hypothesis of the latter, "Darwinized . . . Germanized . . . deceived evolution of civilization out of barbarism was not and faithless professors." This was typical of the emo­ borne out by the facts of archaeology. Instead of the tional overtones that surrounded the controversy as progress we should expect, there is retrogression and well as the tendency of the fundamentalists, in a post­ decay — in individuals, nations, and continents. Where war atmosphere, to place heavy blame upon the coun­ civilization does exist, it is the result of Christian try from which many of the professors and higher influence. And, of course, Riley believed that the idea critics had come.'^- of evolution contradicted the Biblical account of man's Riley not only labored against the teaching of evolu­ origins, thereby invalidating the whole basis of the tion in Minnesota, but he also traveled to several doctrine of sin. "Lacking a sense of sin," he wrote, major cities in other states to debate the subject with "man reverted to the brute morality of his monkey a number of scientists. The debates, to which admis­ ancestors." ^"^ sion was charged, were normally decided by audi­ In the 1920s Riley engaged in one of his most ence vote. Riley, both a skilled debater and a religious spirited controversies over the question of the teach­ politician, freely admitted that he went to considerable ing of the theory of evolution in Minnesota's tax- effort to pack each house with advocates and friends, supported schools. Because the story of that battle so the understandable result was that the crusading has been told in detail in Minnesota History, only a fundamentalist won all but one of the engagements.^-^ brief account of it wall be given here. Riley not only In Riley's battle with liberalism there was a second preached against evolution to overflow congregations phase besides his antievolution endeavors which ac­ in his own church for ten consecutive Sundays in 1926, centuated his qualities as a religious politician. It was but he also personally rented the Kenwood Armory his ardent effort to impose religious orthodoxy upon in Minneapolis and told a throng of 5,500 that Minne­ the Northern Baptist Convention. In his judgment, an sotans should insist on "no State atheism" as well as unbridgeable gulf existed between liberalism and or­ "no State religion." He also was instrumental in bring­ thodoxy; consequently, Baptists must make a choice ing in "outside" speakers like William Jennings Bryan, between the two. Middle ground was impossible.^^ Rfiey believed that the roots of refigious liberalism were to be found in the rationalism and higher criti- ''"William B. Gatewood, Jr., ed.. Controversy in the Twenties: Fundamentalism, Modernism, and Evolution, 20 cism of German scholars and included the "poison (first quote), 21, 22 (last quote) (Nashville, 1969); Riley, gas" of evolution which was but one manifestation of Inspiration or Evolution, 10, 51, 76; Rfiey, Ten Bwning this "naturafistic, Bible-rejecting philosophy." Accord­ Questions, 52 ("eggs" quote). ing to Riley, fiberalism made its impact on Baptists in ^'Szasz, in Minnesota History, 41:201-216; Riley, Dy­ America through the near the namic of a Dream, 103-105, 106 (first quotes), 107; W. B. Riley, "Bryan, the Great Commoner and Christian," ser­ turn of the twentieth century. Largely responsible for mon preached August 2, 1925, shortly after Bryan's death. this, he said, were industrialist John D. Rockefefier, Copy in Northwestern Cofiege Rfiey Collection. whose wealth had supported the reorganization of ""Riley, Dynamic of a Dream, 107 ("professors" quote); the university in a liberal direction; Wilham Rainey Szasz, in Minnesota History, 41:211-216. Harper, the school's president who had required no '"'Christian Fundamentals in School and Church, Oc- theological tests for its professors; and Professor George tober-Decembsr, 1925, p. 10; Minneapolis Star, Novem­ ber 18, 1925, p. 5. Burnham Foster of Chicago's divinity school who had '* Riley, Inspiration or Evolution, 150, 174, 253-272. disseminated hberal ideas contrary to traditional Bap-

Spring 1972 23 tist teaching. Gradually, the theological virus had Brougher, Riley gave increased support to the militant spread to other ministers, administrative officials, and Baptist Bible Union — an intemational organization a number of influential laymen. Riley bitterly resented which included the United States and Canada — while not only the theology of liberalism but also the "cen­ still remaining in the denomination to continue his tralization" and "dictatorship" which liberal leaders struggles there. supposedly brought to the nascent Northern Baptist In 1924 Riley suggested unsuccessfully that a vote Convention, organized in 1907.^^'' on denominational matters should be taken away from As early as 1908, Riley suggested that the only so­ salaried servants of the Northern Baptist Convention. lution to the tension between orthodoxy and liberal­ He also failed in an attempt to impose a tighter doc­ ism within the Baptist family was separation, which trinal test on missionaries and to separate the Northern was preferable to constant quarreling. The liberals Baptists from the Federal Council of Churches, which were the ones who ought to leave, Riley thought, be­ they had joined in 1908. In 1926 Riley tried to make cause they were intruding in the historical evangelical baptism by immersion a prerequisite to membership in heritage. They were free to accept any theological denominational churches. Again he was defeated. Al­ conclusions they wished, but, once having adopted though Northern Baptists recognized that the Bible what Riley viewed as un-Baptistic and un-Biblical be­ teaches baptism of believers by immersion only, they liefs, these "Unitarian Baptists," as he characterized refused to legislate at this point, because they also the liberals, should depart to found a denomination believed strongly in the freedom of the local con­ of their own. The liberals, of course, turned down gregation.^^ Riley's invitation. In fact, by 1914, even Riley ad­ As fundamentalist frustration and factional bitter­ mitted that they had captured the denominational ness grew^, J. C. Massee, leader of the moderate funda­ schools and were threatening to control the conven­ mentalists, proposed observing a six-month truce be­ tion. Thus, the battle lines were drawn.^^ tween liberals and ultraconservatives and placing an At a preconvention conference on "Fundamentals emphasis on evangelism during that time. Riley would of the Faith," convened by 150 clergymen and laymen have no part of it. "This is not a battle," he empha­ at Buffalo, New York, in 1920, Riley was inordinately sized. "It is a war from which there is no discharge." critical of liberal teachings in Baptist colleges and Convinced that nine-tenths of the laymen in his de­ seminaries. He stated that three beliefs were endan­ nomination were still within the evangelical camp, gered in these institutions: an inspired Bible, the deity Riley continued the confiict, although by 1931 the peak of Jesus, and the fact of regeneration. Riley's presen­ of the initial phase had been reached.^** tation led the conference to request the larger de­ nomination to examine the beliefs of faculty members URING THE TIME of the denominational en­ and trustees in Baptist schools concerning the cardinal D counter, Riley carried out the most ambitious doctrines of the faith. A committee appointed by the project of his career. This was an attempt to unite convention president, however, gave the schools a the fundamentalists of the world on a theological rather generally favorable report. It was recommended that, than a denominational basis to propagate the orthodox where there were legitimate grievances, complaints be addressed to individual institutions, because the larger ''Riley, Inspiration or Evolution, 164-179, 257; W. B. denomination could not serve as a heresy court.^" Riley, "A Document of Decision," in Northwestern Pilot, Rebuffed on the school issue, the fundamentalists 27:199. sought to impose a doctrinal statement upon the de­ ''^Minneapolis Tribune, August 4, 1908, p. 10; W. B. nomination. The persistent Riley recommended in 1922 Riley, "Shall Northern Baptists Automatically Exclude Ultra-Conservatives?" in Watchman-Examiner, 10:589 that the New Hampshire Confession of Faith, which (May 11, 1922). he contended was both historical and Biblical, be '"Watchman-Examiner, 8:840 (July 1, 1920), 9:835, adopted as an expression of Baptist views. A liberal 841 (July 7, 1921). Riley wrote in the June 4, 1921, issue spokesman, Cornelius Woelfkin of New York, shrewdly of Tiie Baptist (2:577) that "the Baptist denomination wifi introduced a substitute motion affirming that "the New be stronger in spirit the day that those who have quit our faith are refused our fellowship also. And if they will Testament is an all-sufficient ground for Baptist faith not voluntarily quit it, then ... let us take the sanitary and practise and they need no other statement." This course of self-cleaning and begin by disinfecting our motion won a resounding victory over Riley's, 1,264 schools." votes to 637.'^^ Unhappy wdth the parliamentary victo­ ''Watchman-Examiner, 10:814-816 (June 29, 1922). ries of the liberals, and irritated even more by the ''Watcliman-Exaininer, 12:578 (May 8, 1924); Cole, moderation and lack of a program of such fundamental­ History of Fundamentalism, 74. '"Cole, History of Fundamentalism, 80, 81 (quote); ist colleagues of his as J. C. Massee and J. Whitcomb Riley, Inspiration or Evolution, 257-260. 24 Minnesota History faith and fight the inroads of HberaHsm. This grandiose ence of 1918 which met in , Riley laid union, which came to be known as the World's Chris­ the groundwork for the charter assembly of the WCFA tian Fundamentals Association (WCFA), was founded by changing the emphasis of the next scheduled con­ in Philadelphia in 1919 but had its beginnings earlier. ference from prophecy to the great fundamentals of In the summer of 1918, Riley and other Bibficists met the faith. Some 6,000 conservatives from the United at Reuben Archer Torrey's home in Montrose, Penn­ States, Canada, and eight foreign countries gathered sylvania, to establish a world fellowship of concerned in Philadelphia from May 25 to June 1, 1919, for the evangelicals.^^ A new organization was formed, but meetings that gave birth to organized fundamentalism. there was no implementation of the original plans in They heard the tall, eloquent Riley declare in his con­ the months that followed. The disappointed Riley, at vening address: "The importance of this occasion ex­ this juncture, took matters into his own hands. ceeds the understanding of its originators. The future Working skillfully through the prophetic confer- wifi look back to the World Conference on Christian Fundamentals ... as an event of more historical mo­ ment than the nailing up, at Wittenberg, of Martin *^ Riley, Dynamic of a Dream; Sandeen, Roots of Fun­ Luther's ninety-five theses. The hour has struck for the damentalism, 243. ^W. B. Rfiey, "The Great Divide, or Christ and the rise of a new Protestantism."'*^ Present Crisis," in God Hath Spoken, 27 (Philadelphia, A galaxy of other conservative spokesmen preached Bible Conference Committee, 1919). Riley also believed on major doctrinal subjects, making the conference, that the first meeting of the WCFA brought within pros­ pect the fulfillment of the Biblical teaching: "Men shall in the judgment of one author, sound like "a latter-day come from the east . . . the west . . . the north . . . version of The Fundamentals." "^^ Several specific de­ the south, and shall sit down in the Kingdom with Abra­ cisions were made. The association adopted a nine- ham, Isaac, and Jacob." Whom he equated with the patri­ point Confession of Faith drafted by the irrepressible archs is not clear. Riley and put in its final form by a committee headed *^ Sandeen, Roots of Fundamentalism, 243. by Torrey. The affirmation included a belief in the verbal inerrancy of the Scriptures and the personal, IN 1946, about a year before his death, Riley posed premillennial, imminent return of Jesus, although Riley with his wife at their Golden Valley home. insisted that no theological "hobby horses" were being ridden. Other points were: one God in three persons, the deity of Jesus, the sinfulness of man, the substitu­ tionary atonement, the bodily resurrection of Jesus, jus­ tification by faith, and the bodily resurrection of the just and the unjust. Membership in the WCFA was to be open to indi­ viduals and organizations alike provided they, or their representatives, signed the doctrinal statement and made an annual gift of one, five, or ten doUars. The one-dollar fee enabled a person to become an asso­ ciate member; the five-dollar contribution gave voting and office-holding rights; and the ten-dollar sum granted membership to a Bible conference, Bible school, church, or similar organization, with one vote for every 100 members or fraction thereof. Riley was elected president of the newly-organized body, and a board of directors, never to be less than eleven mem­ bers, was created. Several standing committees were also established to correlate the work of Bible schools, theological seminaries, and cofieges, rehgious maga­ zines and periodicals, missionary societies, and Bible conferences. At the conclusion of the initial meeting, Riley led a group of fourteen speakers and singers on a 7,000-mile, cross-country tour of three-to-six day con­ ferences in eighteen of the major cities of America and Canada. This kind of outreach through Bible confer­ ences, under team leadership, proved to be one of the

Spring 1972 25 major accomplishments of the association. In the first loss of influence was the general nature of American six years of the life of the WCFA, Riley arranged no less society in the 1920s. It was marked by disillusionment, than 250 such meetings to propagate the fundamental­ the impact of naturalism, and the sort of skepticism ist cause and, in so doing, raised some $200,000 to represented by H. L. Mencken and Sinclair Lewis. support the work of the federation.*^ Robert T. Handy has pointed out convincingly that in Within two years after the founding of the as­ this decade a serious spiritual depression came to sociation, however, the spirit of optimism that had American Protestantism before any shadow of eco­ characterized the earlier days began to decline, and nomic depression had been raised. The failure of the fundamentalism entered into a defensive posture. This WCFA must be interpreted within this context.^^ was refiected in the new stance of the association. In addition, the association itself was beset with Originally concerned with setting forth the evangeli­ particular problems. In the first place, despite attempts cal faith, it became increasingly absorbed with the con­ to the contrary, the organization never lived up to its troversy over evolution. It supported several excursions promise of being a world movement. Its base of opera­ into the South that were designed to outlaw the teach­ tions and membership was in the United States, wdth ing of Darwinism in tax-supported schools, with Riley limited assistance from some Canadians like T. T. leading the way. He encountered the advocates of Shields and his disciples. This was supporting evidence evolution in Tennessee, Kentucky, Texas, and . that fundamentalism was essentially an American phe­ Between 1921 and 1929, antievolution measures were nomenon with limited missionary influence in other introduced in tw^enty state legislatures but were ap­ countries. Secondly, even in this country the federa­ proved only in Oklahoma, Florida, Tennessee, Missis­ tion itself was more of a goal in the mind of founder sippi, and Arkansas. The WCFA devoted much of its Riley than a reality that actually bound all fundamen­ annual meeting in Fort Worth in 1923 to a "trial" of talists together. Some postmillennialists did not join, three Methodist institutions for teaching evolution and, for example, and during the conflicts of the 1920s a significantly, appointed William Jennings Bryan as its larger number of premillennialist fundamentalists gave attorney at the famed Scopes trial in Dayton, Tennes­ their loyalties to conservative groups within their own see, in 1925. Bryan, like his celebrated opponent, Clar­ denominations rather than to the more inclusive but ence Darrow, chose to serve without remuneration.*^ less tangible WCFA. Although the distracting controversy over evolution In the third place, some fundamentalists resented appeared to monopolize the attention and strength of the fact that Baptist leaders came to dominate the the WCFA, it was also active in other areas. It formed organization, although a number of Methodists and several state organizations as well as regional head­ Presbyterians played responsible roles. Fourthly, the quarters in nine different sections of the United States identification of the WCFA with the evolution con­ and Canada to provide a measure of cohesiveness for troversy tended to damage its long-range effectiveness. the loosely-knit assembly. It also printed a series of When the crisis over Darwdn's hypothesis had passed, Sunday school Bible courses, prepared a reading list there appeared to be no unifying cause (although an of "orthodox books" on vital subjects of the Christian attempt was made to draw the members together faith, and published a list of fifty-one "safe" funda­ through prayer for a world-wide revival). Further­ mentalist schools and colleges.*^ Other WCFA plans more, despite several technical victories, the funda­ failed. These included establishing a system of con­ mentalists came out of the struggle over evolution with servative colleges in every state and Canadian province. a tarnished image, partly because of Riley's defeat in In perspective, the most obvious results of the WCFA the Minnesota legislature. were the vast number of Riley-directed Bible confer­ Fifthly, and most importantly, the excessive indi­ ences, the antievolution forays, and the well-publicized vidualism of the leaders of the WCFA undermined the annual meetings attended for the most part by the already-convinced. By 1927, attendance at the annual WCFA gather­ ''Cirristian Fundamentals in Sciiool and. Church, July- ing had begun to decline, reflecting in part the loss of September, 1920, p. 374. The gradation of membership and the annual fee proved to be a source of criticism. early enthusiasm as well as a prior loyalty given their '^ Szasz, "Three Fundamentalist Leaders," 159; Gate- own denominations by many conservatives, especially wood, Controversy in the Twenties, 36. Southern Baptists. Riley resigned the presidency two '"For a list of these institutions (most of them Bible years later but continued as executive secretary. There­ schools or Bible institutes), see: The Christian Fundamen­ after the association went steadily downhill, notwith­ talist, 4:26-28 (July,, 1930). standing the fact that it continued to function into "Robert T. Handy, "The American Scene," in Twen­ tieth Century Christianity, edited by Bishop Stephen Neill, the early 1940s. Among the several reasons for this 194 (New York, 1963). 26 Minnesota History general cause. Strong-willed, independent, stubborn and unhappy with the ineffectiveness of the WCFA, men, masters of their own domains, they frequently RUey still continued to struggle for the nltraconserva­ found it difficult to co-operate with one another. Even tive cause in his later years. He opposed a minimal Rfiey regretted what he called "a guerilla method of educational requirement for ordination as set forth by warfare" and commented that "men of strong convic­ leaders of his denomination. To him this was another tion are often men of independent action. Independ­ threat to the independence of the local church and ence leads to leadership, and leadership to division."*^ an attempt to undermine the influence of Bible schools Nevertheless, Riley broke with J. Frank Norris, criti­ like his own Northwestern.^'^ (Riley believed that com­ cized J. C Massee for his moderation, grew cool to­ petence, character, and a call from God were the basic ward T. T. Shields, had limited contact with John qualifications for ordination. He emphasized repeat­ Roach Straton, and never met J. Gresham Machen. edly that Dwight L. Moody was not ordained and When illness laid him low for seven months in 1924, that such evangelical leaders as Charles H. Spurgeon, Riley found it increasingly difficult to exercise control G. Campbefi Morgan, and George W. Truett were not over some of his provincial colleagues. And the death highly educated men.) of William Jennings Bryan in 1925 increased the sec­ Riley also advocated bipartisan elections in the tional emphasis and division as each of several con­ Northern Baptist Convention, suggesting that for every tenders for his top fundamentalist mantle struggled to office there be a liberal and a conservative candidate. champion his own cause. The organization which had He was persuaded that, by such a procedure, there aspired to world influence now had trouble securing would be a return to orthodoxy within five years. As a united fellowship in one country among its own late as 1938 Riley wrote that modernism was breaking leaders.*^ down and liberal schools existed only because of en­ Finally, with the arrival of the depression, new dowments by orthodox backers of earlier years. But issues arose that diverted the attention of the nation this was whistling in the dark. Five years later Riley and its people to more immediate needs. What re­ capitulated in his attempts to control the denomination, mained when Paul W. Rood of Turlock, California, recognizing that his theological opponents had gained succeeded Riley as president of the WCFA was a rap­ control of offices, properties, and publications. There­ idly diminishing mailing list. In 1935, the seventy- after he concentrated almost exclusively upon his in­ four-year-old, once-optimisitc Riley drew upon his terests in Minnesota.^- familiar source of authority to remark wistfully, "I, Through the influence of the many graduates of even I, only am left."^^ Northwestern Schools who held Baptist pastorates in Frustrated by his unsuccessful attempt to pull the the state, as well as through local application of his Northern Baptist Convention toward fundamentalism. bipartisan poficy, Riley was elected president of the Minnesota Baptist Convention in 1944 and 1945. Under his direction this body severed its working relation ^ The Christian Fundamentalist, June, 1929, p. 207. with the Northern Baptist Convention, eventually ne­ '^ Szasz, "Three Fundamentafist Leaders," 195; Cole, cessitating the creation of another organization to rep­ History of Fundamentalism, 311-313. Riley broke with Norris when the latter, in an apparent power grab, changed resent denominational interests in Minnesota.^^ Riley the name of his paper from Tiie Searchlight to The Funda­ threw his weight behind the estabfishment of the Fel­ mentalist— a move intended to make his publication ap­ lowship of Minnesota Conservative Baptist Churches, pear to be the official organ of the WCFA. In 1941, Rfiey supported the work of the Conservative Baptist For­ described Norris as "a moral leper and the most inordinate eign Missionary Society, and in 1947 looked witli favor Har living. No crime he has not committed — murder in­ cluded." See Ralph Lord Roy, Apostles of Discord: A Study upon the creation of the Conservative Baptist Asso­ of Organized Bigotry and Disruption on the Fringes of ciation of America. Although his own church techni­ Protestantism, 354 (Boston, 1953). cally remained in the Northern Baptist Convention, ^W. B. Riley, "Is Quitting the Sign of Courage?" ser­ in actuality it became an independent congregation, mon in Riley Papers at Northwestern College. dividing its missionary and denominational gifts in ''Riley, Pastoral Problems, 21-23; W. B. Riley, "Bap­ a variety of directions. tist Polity Versus Autocracy," in Watchman-Examiner, 32:401 (Aprfi 27, 1944). Disturbed, however, that he belonged to a church ^^W. B. Riley, "Northern Baptists, A Bipartisan Con­ which nominally was a member of the convention, vention," in Watciiman-Examiner, 33:180-182 (Febru­ Rfiey in the last year of his Hfe wrote to its president ary 22, 1945); Riley, Dynamic of a Dream, 136; W. B. Riley, "The Foreign Board Controversy," in Watchman- to relinquish his personal membership in the Northern Examiner, 31:1131-1132 (November 25, 1943). Baptist Convention. The self-appointed defender of "^Yearbook of tiie American Baptist Convention, 1951 the faith declared that the only alternative to the 83. reformation of an apostate body was separation from

Spring 1972 27 it. He wrote: "I should be ashamed to die in the fel­ 70 per cent of the 125 Baptist churches in Minnesota at lowship that seemed to me un-BibHcal, and conse­ the time were served by pastors trained in these quently un-Baptistic. ... I beheve this to be divinely schools.''^ This leadership had enabled Riley to con­ inspired direction."^* trol the state convention. Since he had moved that body Having concluded his pastoral labors, and having away from the larger denomination, emphasizing the settled his business with his denomination, Riley spent independence of the local church and charging the his last days dreaming of a prosperous future for his Northern Baptist Convention with centralization and schools. It was in such a mood, and again convinced of dictatorship, Riley also was largely responsible for the divine guidance, that Riley called Billy Graham to his fragmenting of the Baptists that followed. The path side on that hot afternoon in August, 1947. of independence led to the division of Minnesota Bap­ tists into six groups: American Baptists; the Fellow­ IEWING THE LIFE of WilHam Befi Riley in ship of Minnesota Conservative Baptist Churches; the V perspective, one is impressed at first by the self- New Testament Association of Independent Baptist evident qualities of independence and indefatigability. Churches (a split from the previous group), supple­ Here was a man who earned his own education, menting the previously existing General Association of preached his own ordination sermon, delivered the ad­ Regular Baptists; the Baptist General Conference dress at the dedication of his rebuilt church, shaped (Swedish Baptists); and the North American Confer­ his congregations in his own image, founded his own ence (German Baptists). The latter five groups share schools, fought his denomination, edited his own maga­ a common conservative theological denominator but zines, chose his own educational successor, and, for possess varying attitudes toward co-operation with all practical purposes, wrote his own biography. Some those of differing Christian beliefs.^^ might equate such independence with self-centered- Ironically, much of the problem of "separation" or ness. For Riley, however, it were merely fulfilling the "nonseparation" centers in attitudes toward Billy Gra­ goals to which he believed God had called him. This ham. The nltraconservative New Testament Associa­ independence in a dominant personality made it dif­ tion of Independent Baptist Churches, for instance, ficult for others to work wdth him — a difficulty not condemns him for his '^ecumenical evangelism." ^'^ This uncommon among leaders of fundamentalism. marked division among Baptists has also contributed to Boundless energy was perhaps Riley's most remark­ the decline of Riley's schools. An even more important able trait. At one time in the mid-1920s, for example, cause, however, was the fading agrarian-i-ural nature he was simultaneously minister of a large down­ of the Upper Midw^est and attendant emphasis on town church which had just completed a half-million- higher quality education. Another major factor was the dollar building program, president of a growing Bible resignation of Billy Graham. Riley's schools reached school, preacher in cities far removed from Minneapo­ their peak enrollment just before Graham's departure. lis, debater on a popular lecture circuit, editor of sev­ Students in this upsurge represented a broad spectrum eral religious publications, would-be reformer of his of evangelical, Youth-for-Christ types rather than in- denominational family, vice-president of the Baptist Bible Union of which he was a charter member, and ^ For the complete text of Riley's letter, see: "Editor-in- president, executive secretary, and chairman of the Chief Resigns Life Membership in N.B.C," in Northwest­ conference committee of the WCFA. His unquestioned ern Pilot, 27:275 (June, 1947), and The Baptist Bulletin, sincerity and deep belief in conservative causes un­ June, 1947, p. 8. doubtedly moved him to such arduous and persistent ^^ Szasz, "Three Fundamentalist Leaders," 78. effort. His psychological motivations, however — like ^ The New Testament Association of Independent Bap­ tist Churches was formed at Indianapolis on June 10, 1966. those of most of us — may also have been mixed. For Today, some fifty churches belong to this body, including instance, he may have needed to dominate others. the Fourth Baptist Church and the Plymouth Baptist However one may react to his zealous, austere, but Church of Minneapolis. Its seminary is the Central Baptist also sometimes kindly, personality, Riley did much to Theological Seminary of Minneapolis of which Richard V. point the nature of Protestantism in Minnesota in a Clearwaters was the founder. This association broke with the Conservative Baptist Association of America, holding conservative direction, especially among the Baptists. that the latter had compromised its stand on the Word of His influence as a forceful, perhaps even great, preacher God, supported ecumenical evangelism such as Billy Gra­ was considerable, but the most tangible conservative ham's, and unwisely placed $1,200,000 on the stock market. impact he made was through the graduates of his See: B. Myron Cedarholm, "Why a New Association of schools who came to hold pastorates in the state. By the Churches Is Needed," in Central Testimony, November- December, 1967. year of Riley's death there were nearly 2,000 alumni of •''"^Interview with William B. Berntsen, president of the three institutions he had founded. No less than Northwestern College, June 4, 1971.

28 Minnesota History YOUTHFUL Billy Graiiam sat with the aged Riley about the time he became liead of Riley's NortJiwestern Schools.

dividuals with strong Baptist connections. Literally and concern for evangelical education. At the same hundreds wanted to learn to be evangefists like Gra­ time it must be recognized that Riley and Graham ham. When he left there was no comparable charis­ knew each other only three years at the most in the matic figure to draw such young people. mid-1940s, and their personal contacts during that pe­ At any rate, the Bible and Missionary Training riod were limited. Furthermore, there were differences School and Seminary have ceased to exist, and, since between the two men, the most notable being Gra­ 1965, Northwestern College has been in a state of ham's willingness to co-operate with people of various fimbo. Its former property was sold to the state and Christian beliefs. Part of this is due to Graham's need today houses the Metropolitan State Junior College. to gain a broad base of support for his successful cru­ Northwestern is now awaiting the development of a sades.''^ Riley worked with men of other denominations new liberal arts-Bible college on ninety acres of land but normally only with those who were theologically purchased in Roseville, a suburb of St. Paul. Thus, fundamentalist. Riley was publicly critical of other re­ while admittedly Riley did much to move Protestant­ ligions in ways that Graham has not been. Although ism in a conservative course in Minnesota, he must also Graham liked Riley and was encouraged by him early be held largely accountable for the present division in his career, the evidence suggests that any influence and confusion existing among American and various Riley had on Graham was not significant in reference shades of conservative Baptists of the state. to Graham's success in or approach to evangelism. Any In evaluating Riley's contributions, some would un­ influence would have to be measured in some other doubtedly point to areas of influence upon Billy Gra­ respect. In a recent letter to the author of this article, ham: the religious and social conservatism, depth of Graham confirms this evaluation: conviction, businesslike approach to evangelism (al­ "In my judgment Dr. W. B. Riley was a man of though Graham owed more in this respect to Moody), great integrity, high principles, and deep religious convictions. He was head and shoulders above "^Wifiiam G. McLoughlin, Billy Graham, Revivalist in many of his contemporaries in the fundamentalist a Secular Age, 19, 225, 227 (New York, 1959). movement. Contrary to what some people may

Spring 1972 29 think, I did not know him very well. I heard him helped make Rfiey the most important fundamentalist preach a number of times. I talked to him pri­ minister of his generation. His impact was more exten­ vately on several occasions. It is true that he sive than that of the flamboyant John Roach Straton, chose me to be his successor but I think quite whose outreach was primarily limited to the New York largely on the basis of having heard me preach City area; he was less vituperative and more respected at various conferences. I do not think that his im­ than the violent J. Frank Norris; he offered a program pact on me was very significant in regards to of administrative leadership that surpassed that of the evangelism. However, I do think that I learned warmhearted moderate, J. C. Massee; and his popular a great deal from some of the mistakes I thought following and national contacts excelled those of the he had made. I learned something from him con­ more scholarly J. Gresham Machen. Only the promi­ cerning uncompromising convictions, courage, nent layman, William Jennings Bryan, eclipsed Riley and above all, personal integrity."^** as the personification of fundamentalism in his day. R. S. McBirnie, writing in 1952, expressed his belief Indeed, upon the death of Bryan, Riley was widely that the most enduring result of Riley's labors was the considered his unofficial successor. conservative nature of the Minnesota Baptist State Con­ Despite this high standing among fundamentalists, vention.*^'^ Although this achievement may have been Riley had limitations that hindered his own cause. He the most tangible product of his life, the most conse­ possessed an inflexible theology, a censorious spirit, quential seems to have been his vision of an inclusive a dominating personality, and misplaced emphases, fellowship of fundamentalists on a world basis. He was causing one of his contemporaries to write: "Funda­ unable to realize his dreams for reasons that have al­ mentalists of the Riley brand are our best infidelity ready been considered, but Riley awakened ultracon­ road-builders and guideposts." ^- More crucial than servatives to the possibility of a united strength upon such limitations was the fact that Riley was moving which others might build. In 1941, when the WCFA against the strong tide of theological and social change. had reached a low point, Carl Mclntire organized the His aims were often vetoed by the choices and deci­ American Council of Churches (ACC). A year later, sions of a more liberal society. Harold J. Ockenga, J. Elwin Wright, and Carl F. H. Henry led in establishing the National Association of ''Billy Graham to C Allyn Russefi, August 16, 1971. Evangelicals (NAE). These two organizations agreed Letter in author's possession. doctrinally but were divided in method. The former '^McBirnie, "Basic Issues," 134. required members to separate from denominations "^ Louis Gasper, Tiie Fundamentalist Movement, 21-37 or churches affiliated with the Federal Council of (Paris, Mouton and Company, 1963). "' W. J. Lhamon, "A Study of Fundamentalism," in Tiie Churches of Christ in America; the latter did not.^^ Christian, November 5, 1926, p. 4. While these were national rather than world organiza­ tions (as the WCFA proved to be in reality), they had PHOTOGRAPHS on pages 14 and 25 are through courtesy caught the vision of a union of conservative forces. of the Minneapolis Star and Tribune; that on page 29 was Riley had laid the foundation for the work of others. furnished by the Billy Graham Evangelistic Association; This contribution, joined with his other infiuences. those on page 18 and on the cover are from the society's collection.

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