At the Western Conference meeting of 1886, held in Cincinnati, the controversy found full expression. The session was preceded a few days before by the publication of a pamphlet on The Western Issue from the pen of Mr. Sunderland, in which he contended for the theistic and Christian character of the conference. A resolution offered by Rev. Oscar Clute, "that the primary object of this Conference is to diffuse the knowledge and promote the interests of pure Christianity," was rejected by a considerable majority. Another, offered by Mr. Sunderland--"that, while rejecting all creeds and creed limitations, the Conference hereby expresses its purpose as a body to be the promotion of a religion of love to God and love to man"--was also rejected. That presented by William C. Gannett was carried by a majority of thirty-four to ten, and declared that the Western Unitarian Conference conditions its fellowship on no dogmatic tests, but welcomes all who wish to join it to establish truth, righteousness, and love in the world. The result was a pronounced division between the two parties within the conference; and a considerable number of churches, including some of the oldest and strongest, withdrew from co-operation in the work of the Conference. At the session of 1887, held in All Souls' Church, Chicago, an effort was made to bring about a reconciliation; but this was not completely secured.[1] A resolution was carried, however, by a majority of fifty-nine to three, reaffirming Mr. Gannett's, declaration adopted at Cincinnati, but also accepting a statement in regard to fellowship and doctrines, which was called The Things Most Commonly Believed To-day among Us, and read as follows:-- In all matters of church government we are strict Congregationalists. We have no creed in the usual sense; that is, articles of doctrinal belief which bind our churches and fix the conditions of our fellowship. Character has always been to us the supreme matter. We have doctrinal beliefs, and for the most part hold such beliefs in common; but above all doctrines we emphasize the principles of freedom, fellowship, and character in religion. These principles make our all-sufficient test of fellowship. All names that divide religion are to us of little consequence compared with religion itself. Whoever loves truth and loves the good is, in a broad sense, of our religious fellowship; whoever loves the one or lives the other better than ourselves is our teacher, whatever church or age he may belong to. So our church is wide, our teachers many, and our holy writings large.