My dissertation analyzes "practical Christians," a network of activists in Chicago whose dedication to domestic and international social reform arose from a shared commitment to non-sectarian Christian cooperation and the exercise of Christian citizenship. Practical Christians pursued reform in order to fight the threat of the Chicago Democrat machine, radical labor, and unassimilated immigrants. Bringing together a diverse coalition of liberal Protestants, revivalists, evangelicals, and "secular" reformers, practical Christians' rejected theological divisions in favor of broad alliances committed to improving society at home and abroad. I argue that a proper understanding of the intimate relationship between local and global activism provides new insight into the social networks, political goals, religious identities, and international outlook of practical Christians. While the contributions of the Social Gospel movement to Progressive Era reform has been documented, Chicago's dynamic reform community reveals another religious reform network that is not to be confused with the Social Gospel. My dissertation departs from current interpretations of the Progressive Era with its analysis of domestic and international social work and the integral role that practical Christians played in this global vision for transforming the world. This broad reform alliance considered their domestic and global reforms as seamless tasks in modernizing the world. I follow the pathways of practical Christian reform from Chicago to Turkey, where American missionaries and philanthropists provided disaster relief for Armenians as they suffered considerable violence from the 1890s-1920s. Just as Chicago practical Christians labored to civilize their immigrant neighbors and encourage their adoption of Christian and American habits, Americans worked to Christianize and modernize Armenians and the Middle East. This activism through foreign missions helped fuel American imperialism in the early twentieth century. The practical Christian coalition faltered post-World War I as evangelicals continued to privilege the perceived Christian and religious components of American middle-class respectability locally and globally. Meanwhile liberal Protestant and secularizing activists placed more emphasis on the process of Americanizing and democratizing immigrants and the world.