As we continue to look at the Universalists in Atlanta, Georgia in around December of 1895. These are the people in the pews. So that we we ask "Who were these Universalists?", we'll know....
first lines are from the Jan 1895 article, next are my research.
Mr and Mrs. W.S. Cottington, natives of Alabama, had been members of 2nd Baptist of Atlanta, converted to Universalism after hearing Rev Q. H. Shinn.
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William S. Cottingham (1850-1903) born in Talbotton, Georgia, moved to Atlanta in the 1880s. A dairyman and farmer in Atlanta (he had some of the first Jersey cows in the Atlanta area), he became a traveling salesman in the early 1900s.
Narcissa Cottingham (1853-c1909) Born in Alabama, married in 1873, Her daughter Mary was a school teacher, with years of piano training. Daughter Elizabeth married William "Park" Felker in 1906. Rev Ellenwood of the Universalist Church officiating.
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Mr and Mrs. Alexander Beck, were also former members of 2nd Baptist, they converted by reading Universalist literature sent by the post office mission.
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Alexander Beck (1849 - 1908), moved to Atlanta in the 1870s, he apparently liked to say that his occupation was "traveler", which indeed he was. Very frequent traveler. Five months before his death, he took his son, Henry. to Denver Colorado, where they hoped they could recover his health. In business there he was successful, but not in health. The funeral was in the Universalist Church, of which he was called a "loyal and consistent member." Funeral led by Rev Ellenwood.
Cora Beck (1851-1938), daughter of Rev Warren, who was pastor of the First Baptist Church in Atlanta. She had ten children, of which four of the first five died in infancy. She was president of the local Universalist Woman's Mission Circle in 1908 and 1910. She was elected to the board of the Georgia Universalist Convention in October 1908. President of the Industrial Arts League in 1911.
Henry O. Beck (1888-1911), son of the above, in bad health for awhile, was a member of the church for "several years" prior to he death.
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From Joillet Illinois, Mrs. H.A. Harwood, Bertha Harwood,Mrs. A. L. Blackman, Spencer.
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They was an active Universalist Church in Joilet.
Helen A. Harwood (1830-1914) moved to Atlanta in the mid-late 1880s, with her daughters after the death of her husband. Active in the social scene of Atlanta.
Alma L. Blackman (1855-1932) widow when she moved to Atlanta with her mother and sister and son. Became an art teacher, advertised frequently.
Bertha H. Harwood (1866-1949)Born in Illinois. Extremely active in the Atlanta social scene - was President and co-founder of the Atlanta Musical Association, 1908-1911, created to encourage opera in Atlanta, and show surport ot the idea of performances on Sunday. Active in the Daughters of the American Revolution.. Married an Arrowood in 1912 -believed by some to be Milton Arrowood. They did leave Atlanta right about this time. It also looks plausible that they were divorced in Florida in 1941. We do know that some of her music related notes. files, and correspondence are in an archives in Atlanta.
Spencer E, Blackman (c1884-1906) died of typhoid fever. He had been living since c1900 in Jacksonville, Florida, and had worked for the fire department.
update 14 Nov 2010: Bertha Harwood did indeed marry Milton "Wallace" Arrowood (1983-). The marriage was performed by Rev Ellenwood of the Universalist Church in 1912. They left Atlanta for Florida and then Wilmette, Illinois, sometime around 1915. One child. They separated circa 1927, while living in Greenwich, Connecticut. He was infamous for being the first Annapolis graduate to desert from the U.S. Navy (in 1905), after his request for resignation was rejected. He deserted because he had discovered that the Navy allowed non-Christian sailors on board their ships.
I mention this mainly because of the connection with Universalists in 1912.
She was 15 years older than he, and had shaved off 23 years off her age by the 1920s, thus making positive identification more difficult.
Saturday, November 13, 2010
Thursday, November 11, 2010
Atlanta Universalists of 1895, part 1
In the publication ONWARD of January 17, 1896, there was a listing of all members of the new Universalist Church in Atlanta of 1895, as well as all the known Universalist in town. This listing includes that and my first run of research of who these people were. The original was complied by Mary Grace Canfield
Unless noted, we only know these folks were Universalist in circa December 1895.
Mr and Mrs. H.D. MCutcheon
Members of both the 1880s congregation and the new one. converted by Rev.
D.B.Clayton (then of Atlanta). He was a former Methodist and she a former Methodist.
Children were James, Howard, and Mrs. Cullpeper.
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Hugh "David" McCutcheon (1844 - 1919) born in Gainesville, Ga (Northeast of Atlanta)
he joined the Rebel army in 1862 at age 19, just days before the Battle of Shiloh.
At some point he was captured and was held at the Lousiville (KY) Military Prison until being released in September 1864. In 1870, he and his younger brother ran a store in Marietta Georgia, which he continued on his own to at least 1880. He continued in the mercantile businesses in Atlanta, including the Atlanta Fire and Waterproof Paint Company. He was active until the summer of 1919, visiting his daughter in the Panama Carnal Zone. He died three months later at the Confederate Soldier Home in Atlanta. He was also a member of the Odd Fellows.
Louisa McCutcheon (1844- ) born in Cherokee, Georgia. Upon the death of H.D. she moved in with her daughter in the Canal zone. She apparently died in the middle 1920s.
Emma L. McCutcheon Cullpepper (1873- ) married G. W. Cullpeper in 1892. She filed for divorce in 1906, due to his habitual drunkenness and having assaulted her. He died in 1909. She lived with her sister in Atlanta, after the death of her sister's husband. She is in the 1930 census.
James B. McCutcheon (1876- )worked at the Post Office in the 1890s, but spent most of his career selling farm instruments. Moved to Alabama in the 1920s.
Howard Clayton McCutcheon (1878 - 1956), Officer of the Georgia Universalist Young People's organization in 1897. 1911 recited at the Universalist Christmas pageant (with niece Catherine Garwood). Managed and then owned a print shop.
We will assume that his middle name was in honor of Rev. Clayton.
H. D. was active as secretary of the Georgia Universalist Convention in the 1880s-1890s. In the 1890s, he was listed as living in "Pleasant Valley". An Universalist Church existed in "Pleasant Valley" from 1874 (building in 1875) for the next 10-15 years. I'm not exactly sure where this particular "Pleasant Valley" was.
"Mr and Mrs. H. Linch were Georgia natives," and also members of the 1880s church.
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Hezekiah Linch (1842-1923) was the son of Elijah Linch and the grandson of Rev. Elijah Linch, the universalist minister who turned his church near Prosperity SC
to affiliation with the Universalist denomination. His mother was Mahalia Prater.
He had a brother named Giles Chapman Linch, after the (small u) universalist minister before their grandfather. He was born near Prosperity, and his family moved to Columbia, SC and then Madison, Florida before the war. After the war, he moved to Atlanta, and established a junk selling business, which replaced in the 1880s, by a Hide and Tallow business that was very successful, usually having around 6-10 full time employees.
Permelia "Gabriella" Hicks Linch (1853-1932) - Born in Georgia, and married when she was 16. After the death of her husband, she lived with one of her two daughters, moving with them to Louisville, Kentucky in the 1920s.
Mrs. M.T. Day
Born in New Hampshire, lived in Massachusetts before moving to Atlanta.
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Probably Mary F. Day,(1813- ) the only Day I could find in Atlanta in 1900, from New Hampshire, and then had lived in Massachusetts. Her husband, David, had been a grocer in Atlanta in 1870. She was a widow, living with her daughter's family in Atlanta in 1900.
update 14 Nov 2010: I should have mentioned that H. Linch was active in the Georgia Universalist Convention in the 1880s.
Unless noted, we only know these folks were Universalist in circa December 1895.
Mr and Mrs. H.D. MCutcheon
Members of both the 1880s congregation and the new one. converted by Rev.
D.B.Clayton (then of Atlanta). He was a former Methodist and she a former Methodist.
Children were James, Howard, and Mrs. Cullpeper.
***
Hugh "David" McCutcheon (1844 - 1919) born in Gainesville, Ga (Northeast of Atlanta)
he joined the Rebel army in 1862 at age 19, just days before the Battle of Shiloh.
At some point he was captured and was held at the Lousiville (KY) Military Prison until being released in September 1864. In 1870, he and his younger brother ran a store in Marietta Georgia, which he continued on his own to at least 1880. He continued in the mercantile businesses in Atlanta, including the Atlanta Fire and Waterproof Paint Company. He was active until the summer of 1919, visiting his daughter in the Panama Carnal Zone. He died three months later at the Confederate Soldier Home in Atlanta. He was also a member of the Odd Fellows.
Louisa McCutcheon (1844- ) born in Cherokee, Georgia. Upon the death of H.D. she moved in with her daughter in the Canal zone. She apparently died in the middle 1920s.
Emma L. McCutcheon Cullpepper (1873- ) married G. W. Cullpeper in 1892. She filed for divorce in 1906, due to his habitual drunkenness and having assaulted her. He died in 1909. She lived with her sister in Atlanta, after the death of her sister's husband. She is in the 1930 census.
James B. McCutcheon (1876- )worked at the Post Office in the 1890s, but spent most of his career selling farm instruments. Moved to Alabama in the 1920s.
Howard Clayton McCutcheon (1878 - 1956), Officer of the Georgia Universalist Young People's organization in 1897. 1911 recited at the Universalist Christmas pageant (with niece Catherine Garwood). Managed and then owned a print shop.
We will assume that his middle name was in honor of Rev. Clayton.
H. D. was active as secretary of the Georgia Universalist Convention in the 1880s-1890s. In the 1890s, he was listed as living in "Pleasant Valley". An Universalist Church existed in "Pleasant Valley" from 1874 (building in 1875) for the next 10-15 years. I'm not exactly sure where this particular "Pleasant Valley" was.
"Mr and Mrs. H. Linch were Georgia natives," and also members of the 1880s church.
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Hezekiah Linch (1842-1923) was the son of Elijah Linch and the grandson of Rev. Elijah Linch, the universalist minister who turned his church near Prosperity SC
to affiliation with the Universalist denomination. His mother was Mahalia Prater.
He had a brother named Giles Chapman Linch, after the (small u) universalist minister before their grandfather. He was born near Prosperity, and his family moved to Columbia, SC and then Madison, Florida before the war. After the war, he moved to Atlanta, and established a junk selling business, which replaced in the 1880s, by a Hide and Tallow business that was very successful, usually having around 6-10 full time employees.
Permelia "Gabriella" Hicks Linch (1853-1932) - Born in Georgia, and married when she was 16. After the death of her husband, she lived with one of her two daughters, moving with them to Louisville, Kentucky in the 1920s.
Mrs. M.T. Day
Born in New Hampshire, lived in Massachusetts before moving to Atlanta.
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Probably Mary F. Day,(1813- ) the only Day I could find in Atlanta in 1900, from New Hampshire, and then had lived in Massachusetts. Her husband, David, had been a grocer in Atlanta in 1870. She was a widow, living with her daughter's family in Atlanta in 1900.
update 14 Nov 2010: I should have mentioned that H. Linch was active in the Georgia Universalist Convention in the 1880s.
Friday, November 05, 2010
Canon Universalist, Canon Georgia street view
View Larger Map
This is another one of Google's street views - this time of downtown Canon.
The Church was founded in 1885, and was the home church of Rev. J. M. Bowers, editor / publisher of the Universalist Herald, and traveling Universalist minister / missionary. Current Services the third Sunday of the month at 11 AM.
Friday, October 29, 2010
Sensible Wedding, behind the scenes.
If you go back one post, You'll read about a sensible wedding.
This is where I talk about the behind the scenes on this story. Let me say first that the romanticism or lack thereof of this particular wedding is important, does a nonchalant service equal a dead relationship or just two practical people?, Important, yes: not what I'm going to talk about - Let's go and talk about the individuals.
Who are these people?
T.D. Feaster (1826-1897) known to the family as Trez. He was the first Trezevant DeGraffenreid Feaster, but the name has continued on. I note around 3-4 Tez Feasters since that time.
His first marriage was in December 1949, when he was around 23 to Martha D. (or S.) McConnell who was about 17. T.D.'s brother stated that in 1848, that she was quite a head-turner. She was the third daughter of Andrew McConnell. She died c1854
He second marriage was in 1854 to Julia Fowler Collins of Philadelphia.
His third and last marriage was (as noted) to Mary Cubbison. She was around 20.
and she died about 20 years later. They had one daughter who lived to adulthood.
That daughter never married, and is buried next to her father in Feasterville. She had a winter home in Daytona Florida in 1909, and the paper noted that she was there with her cousin, a Miss Edens, and her aunt, a Miss Cubbison. This would be the youngest daughter, still alive 50 years later.
Mary's mother was Margaret Cubbison, born in 1810 in Pennsylvania. she and her youngest daughter, Sallie, were still living with TD in 1860. Sallie was 13 then, Mary 22. All of the Cubberson family were born in PA.
We know that TD went with his older brother in Columbia, SC in 1859-1860
and started a store. His brother overtook him historically (or rather his brother's wife and her mid-teens daughter) and sits in various history books even today (no wonder he moved to Florida). T.D. was the postmaster of Buckhead SC in 1885, just a slight piece down the road from Feasterville. He's the Feaster who didn't leave the county after the war.
Let me be more exact - TD's younger brother was (before TD and Martha got engaged) concerned that his friend, who had just seen Martha, might not be able to get his jaw back in place. So she was jaw dropping good looking.
Was he, his wife, his daughter, his mother-in-law Universalists? We don't know. His younger brother was (by doctrine if not attendance).
This is where I talk about the behind the scenes on this story. Let me say first that the romanticism or lack thereof of this particular wedding is important, does a nonchalant service equal a dead relationship or just two practical people?, Important, yes: not what I'm going to talk about - Let's go and talk about the individuals.
Who are these people?
T.D. Feaster (1826-1897) known to the family as Trez. He was the first Trezevant DeGraffenreid Feaster, but the name has continued on. I note around 3-4 Tez Feasters since that time.
His first marriage was in December 1949, when he was around 23 to Martha D. (or S.) McConnell who was about 17. T.D.'s brother stated that in 1848, that she was quite a head-turner. She was the third daughter of Andrew McConnell. She died c1854
He second marriage was in 1854 to Julia Fowler Collins of Philadelphia.
His third and last marriage was (as noted) to Mary Cubbison. She was around 20.
and she died about 20 years later. They had one daughter who lived to adulthood.
That daughter never married, and is buried next to her father in Feasterville. She had a winter home in Daytona Florida in 1909, and the paper noted that she was there with her cousin, a Miss Edens, and her aunt, a Miss Cubbison. This would be the youngest daughter, still alive 50 years later.
Mary's mother was Margaret Cubbison, born in 1810 in Pennsylvania. she and her youngest daughter, Sallie, were still living with TD in 1860. Sallie was 13 then, Mary 22. All of the Cubberson family were born in PA.
We know that TD went with his older brother in Columbia, SC in 1859-1860
and started a store. His brother overtook him historically (or rather his brother's wife and her mid-teens daughter) and sits in various history books even today (no wonder he moved to Florida). T.D. was the postmaster of Buckhead SC in 1885, just a slight piece down the road from Feasterville. He's the Feaster who didn't leave the county after the war.
Let me be more exact - TD's younger brother was (before TD and Martha got engaged) concerned that his friend, who had just seen Martha, might not be able to get his jaw back in place. So she was jaw dropping good looking.
Was he, his wife, his daughter, his mother-in-law Universalists? We don't know. His younger brother was (by doctrine if not attendance).
Tuesday, October 26, 2010
1858 Wedding Ceremony
From Rev D. B. Clayton's autobiography are these comments on a:
Sensible Wedding.
During this visit, the writer celebrated on October 23, [1858] what he may, he thinks, properly designate a unique wedding. At Alston a friend of his, Mr. T. D. Feaster, intimated to him, as he went on up to Spartanburg, that he might possibly want him to perform a marriage ceremony for him as he returned. Mr. Feaster had already been married more than once, and was at that time boarding with the mother of his last wife, who was a widow, with one grown-up daughter and another about ten years of age. The residence was within a very few steps of the railroad track. Passengers going down from Spartanburg had to wait an hour or two for a train down from Greenville, on which to reach Columbia. On the arrival of the writer, Mr. Feaster invited him to his boarding house. He had not intimated, nor had the preacher any idea, who the bride was to be, in case a marriage should occur. On reaching the house introductions were passed, and Mr. Feaster and his friend sated.
No one was about, besides the two gentleman, but the mother and her two daughters, the elder of whom sat at her work-table sewing, the younger being engaged in the culinary department, which was in a side room. Conversation was engaged in, and continued for an hour or so, without any allusion to a wedding, when Mr. Feaster inquired of the preacher: "What is the time of day?" On being told, he remarked: "It will soon be train time" and then turning to the young lady at the work-table he said, "Mary, if we are going to get married, I guess we had better attend to it. Are you ready?" "Yes," replied she, and together they faced the minister, who by that time had taken his stand. The younger sister and her mother being called, stepped in from the cooking department, and, in much less time than it takes to record this description of the scene, the couple were united in the bonds of wedlock: whereupon the bride resumed the seat from which she had so recently arisen, took her work from the table, and resumed where she left off, the younger sister returned to her work, and the preacher, after waiting a little while longer till the train arrived, boarded it and went on his journey, with a five-dollar-bill in his pocket that he had not carried there, feeling that he had officiated at about as sensible a wedding as he had ever attended.
editor's note: Mary was Trez's 3rd wife (at least), I don't see where he married her sister - but certainly possible.
inspired by http://boyinthebands.com/archives/the-shortest-wedding-service/
Sensible Wedding.
During this visit, the writer celebrated on October 23, [1858] what he may, he thinks, properly designate a unique wedding. At Alston a friend of his, Mr. T. D. Feaster, intimated to him, as he went on up to Spartanburg, that he might possibly want him to perform a marriage ceremony for him as he returned. Mr. Feaster had already been married more than once, and was at that time boarding with the mother of his last wife, who was a widow, with one grown-up daughter and another about ten years of age. The residence was within a very few steps of the railroad track. Passengers going down from Spartanburg had to wait an hour or two for a train down from Greenville, on which to reach Columbia. On the arrival of the writer, Mr. Feaster invited him to his boarding house. He had not intimated, nor had the preacher any idea, who the bride was to be, in case a marriage should occur. On reaching the house introductions were passed, and Mr. Feaster and his friend sated.
No one was about, besides the two gentleman, but the mother and her two daughters, the elder of whom sat at her work-table sewing, the younger being engaged in the culinary department, which was in a side room. Conversation was engaged in, and continued for an hour or so, without any allusion to a wedding, when Mr. Feaster inquired of the preacher: "What is the time of day?" On being told, he remarked: "It will soon be train time" and then turning to the young lady at the work-table he said, "Mary, if we are going to get married, I guess we had better attend to it. Are you ready?" "Yes," replied she, and together they faced the minister, who by that time had taken his stand. The younger sister and her mother being called, stepped in from the cooking department, and, in much less time than it takes to record this description of the scene, the couple were united in the bonds of wedlock: whereupon the bride resumed the seat from which she had so recently arisen, took her work from the table, and resumed where she left off, the younger sister returned to her work, and the preacher, after waiting a little while longer till the train arrived, boarded it and went on his journey, with a five-dollar-bill in his pocket that he had not carried there, feeling that he had officiated at about as sensible a wedding as he had ever attended.
editor's note: Mary was Trez's 3rd wife (at least), I don't see where he married her sister - but certainly possible.
inspired by http://boyinthebands.com/archives/the-shortest-wedding-service/
Tuesday, September 14, 2010
Spam and Eggs
I havent forgotten this blog - how could I? I get between 5-7 spam messages a day for it....!!
And can anybody explain exactly how "Thanks for sharing this link, but unfortunately it seems to be offline..." is effective spam? Do they search for blogs and forums that post it? Do I need to scrub stuff like that off the blog?
There will be doing some southern historical stuff at the Universalist Convocations at
Newberry SC this upcoming May 2011. So it's not like I'm ignoring history completely.
And can anybody explain exactly how "Thanks for sharing this link, but unfortunately it seems to be offline...
There will be doing some southern historical stuff at the Universalist Convocations at
Newberry SC this upcoming May 2011. So it's not like I'm ignoring history completely.
Friday, July 16, 2010
Recommended books on the Universalists
The Boston Unitarian asks "I am trying to remedy my somewhat woeful knowledge of Universalism and (as you know) just picked up an e-reader. I was wondering if you could suggest maybe 5 books that I should read this summer to bring me to a baseline knowledge? If they were free and downloadable to my nook, that would be great.'
i would say that the five should be a history of the denomination, a biography of one of the greats, a theology book, a debate book, and something miscellaneous - either theology for laymen or a memoir.
The best history is likely Ann Bressler's the Universalist Movement in America.
I bought a copy when it was $35 or so, it is now $85 and the ebook $67. I would recommend interlibrary loan. The free choice is porbably
The American Church History Series : A history of the Unitarians and the Universalists, by J.H. Allen and R. Eddy. To be honest, I read eddy's two volume set, but not this one. I have F. A., Bisbee's "From Good Luck to Gloucester" in my to read pile - I see that it's available for free on the Nook, try that one.
Theology, Ballou's "Thesis on Atonement" is hard going, so maybe one of J. W. Hanson's books. like "Bible Threatings Explained" or "Biblical Proofs of Universal Salvation". The Nook also has various volumes of the "Manual of Faith and Duty" (but without that subtitle!) - not sure which of those I would recommend. Or even a sermon book.
Biography, either Ballou or Murray, I believe you have one on Hosea Ballou, so that made that easy.
Debate; to understand Universalism of the 19th century, you have to understand debates. Ii'd go with Manford and Sweeney, because Manford and Sweeney both kept it im print for decades (both thought they won).
Misc., I was going to suggest something like Bisbee's "A California Pilgrimage", to get a sense of Universalists - but its not on the Nook yet. Maybe Emma Bailey's memoir "Happy Day". Wow, the ultra-rare "A Key to Universalism" is on the Nook, I have an original - and it is both rare, and hard to figure out what in the world Shehane is saying (not recommended)."Love that Never Failed" is not available,
Reasonable start, I'm sure that Scott and others can make other suggestions.
You note nothing for the past 110 years - the good books haven't been written yet , But check (not on the Nook) books by Clarence Skinner, and the history of the Charles Street Meeting House (to see how modern UU-ism was created).
i would say that the five should be a history of the denomination, a biography of one of the greats, a theology book, a debate book, and something miscellaneous - either theology for laymen or a memoir.
The best history is likely Ann Bressler's the Universalist Movement in America.
I bought a copy when it was $35 or so, it is now $85 and the ebook $67. I would recommend interlibrary loan. The free choice is porbably
The American Church History Series : A history of the Unitarians and the Universalists, by J.H. Allen and R. Eddy. To be honest, I read eddy's two volume set, but not this one. I have F. A., Bisbee's "From Good Luck to Gloucester" in my to read pile - I see that it's available for free on the Nook, try that one.
Theology, Ballou's "Thesis on Atonement" is hard going, so maybe one of J. W. Hanson's books. like "Bible Threatings Explained" or "Biblical Proofs of Universal Salvation". The Nook also has various volumes of the "Manual of Faith and Duty" (but without that subtitle!) - not sure which of those I would recommend. Or even a sermon book.
Biography, either Ballou or Murray, I believe you have one on Hosea Ballou, so that made that easy.
Debate; to understand Universalism of the 19th century, you have to understand debates. Ii'd go with Manford and Sweeney, because Manford and Sweeney both kept it im print for decades (both thought they won).
Misc., I was going to suggest something like Bisbee's "A California Pilgrimage", to get a sense of Universalists - but its not on the Nook yet. Maybe Emma Bailey's memoir "Happy Day". Wow, the ultra-rare "A Key to Universalism" is on the Nook, I have an original - and it is both rare, and hard to figure out what in the world Shehane is saying (not recommended)."Love that Never Failed" is not available,
Reasonable start, I'm sure that Scott and others can make other suggestions.
You note nothing for the past 110 years - the good books haven't been written yet , But check (not on the Nook) books by Clarence Skinner, and the history of the Charles Street Meeting House (to see how modern UU-ism was created).
Thursday, July 01, 2010
Experiences in Making Uuiversalists "MRS. MYSTIC" Rev. Q. H. Shlnn, D. D.
Experiences in Making Uuiversalists
"MRS. MYSTIC"
Rev. Q. H. Shlnn, D. D.
(taken from ONWARD 3 July 1906)
It was in 1895, if my memory is correct, that I was conducting a series of meetings in Columbia, South Carolina. The hall was barren, unattractive, Dr. D. B. Clayton's family had put in some chairs, about the only furniture.
One evening there sat before me a very responsive hearer. 1 could tell that while she listened eagerly, her receptive mind would occasionally shrink from taking in the whole Universalist message. Fear and misgiving seemed to mingle with impulses newly stirred and all aglow with hope. I had never seen this face before but soon was made intensely conscious that a hungry soul was yearning for something I had to give, and well 1 knew her cultured mind was weighing every word I spoke.
Either that night or the next she brought questions for me to answer. Desiring more time to answer them I secured her name and city address and called next day at her home. During the conversation it seemed at times difficult te make the essential points of our interpretation sufficiently clear for her to grasp. But I had no fear but she would see because willing to put prejudice aside and think. When people want to see they'll see.
Not long after this, the Sunday issue of a Columbia Daily began publishing articles signed by "Mrs. Mystic." So optismistic were they, so full of comfort and sunny hope, that many delighted readers began to ask, "Who is this Mrs. Mystic?" For many weeks these appeared, growing mere clearly Universalist in tone and spirit. I think it became noised about at length that "Mrs. Mystic" was teaching Universalism. At all events patrons of the paper sent in their protests and the Editor soon reached the conclusion that it would be best to discontinue the Sunday Department.
About this time I had sent some of "Mrs. Mystic's" articles to the Universalist herald, Edited by Rev. J. M. Bowers in Canon, Ga. They were gladly published and in a short time the writer was requested to engage as regular correspondent.
She did so and under her own name — Athalia L. J. Irwin. Now my readers knew that "Mrs. Mystic" is not a myth, but the missionary of the Young People's Christian Union in Little Rock, Arkansas.
For a long time after she fully espoused eur faith, it seemed impossible for her to sever her connection with the Baptist Church of which for so many years her father had been a faithful minister. Her brothers, sisters and friends were there, and the associations were sweet and sacred. No, she must stay. But she found out her mistake in time. Some never do. She could be a Universalist but she could not enjoy Universalism there. The Universalist Church is the only one in which a soul can knew the priceless value and sweetness of Universalism. To enjoy the faith one must be its witness. Its richness is never experienced by a silent believer.
Mrs. Irwin remained something over two years a faithful worker in her Baptist Church, a teacher in the Sunday School and an instructor of teachers, also a leading worker in the Ladies' Society. Meanwhile she was glad to contribute her labor to encourage the little band of Universalists and attend meetings when held. At last she clearly saw that the Baptist church could be no longer her religious home, and with her little daughter united with the Universalist Sunday Scheol.
In 1898, I believe it was—in that same humble hall—she stood beside her husband, Mr. George W. Irwin, to receive the fellowship of the Universalist Church. Dr. D. B. Clayton, I think was present assisting me in this service. Two years later their little daughter, Mabel, joined at twelve years of age.
On the thirtieth day of November, 1902, Mrs. Irwin was ordained as a Universalist minister and installed the Pastor of the Universaltst Church in Pensacola, Florida. The noble work she did and how greatly she was loved by all is well known to our people in the North.
Less than two years age she was called by the Executive Board of the National Y. P. C. U. to take the Mission in Little Rock. Under her leadership a beautiful Chapel has been built, and a fine corner lot secured for a future church. Back of this fronting on 13th Street, stands the attractive "Cottage Chapel."
Last week the Arkansas Conference met in it, and on Sunday, April 22, 1906, the new house of worship was dedicated, five ministers taking part, Revs. Rachel Billings, Athalia Irwin, B. F. Griffin, W. M. Edrington and the writer. A fine intelligent audience listened to these services, and at night the attendance was increased. Having been the founder of the church, it fell on me to preach the dedicatory sermon. Our property in the capital City of Arkansas is worth $4,000. Indebtedness $550- A great achievement for the friend whom I trust you will all go on encouraging until she gains still greater.
"MRS. MYSTIC"
Rev. Q. H. Shlnn, D. D.
(taken from ONWARD 3 July 1906)
It was in 1895, if my memory is correct, that I was conducting a series of meetings in Columbia, South Carolina. The hall was barren, unattractive, Dr. D. B. Clayton's family had put in some chairs, about the only furniture.
One evening there sat before me a very responsive hearer. 1 could tell that while she listened eagerly, her receptive mind would occasionally shrink from taking in the whole Universalist message. Fear and misgiving seemed to mingle with impulses newly stirred and all aglow with hope. I had never seen this face before but soon was made intensely conscious that a hungry soul was yearning for something I had to give, and well 1 knew her cultured mind was weighing every word I spoke.
Either that night or the next she brought questions for me to answer. Desiring more time to answer them I secured her name and city address and called next day at her home. During the conversation it seemed at times difficult te make the essential points of our interpretation sufficiently clear for her to grasp. But I had no fear but she would see because willing to put prejudice aside and think. When people want to see they'll see.
Not long after this, the Sunday issue of a Columbia Daily began publishing articles signed by "Mrs. Mystic." So optismistic were they, so full of comfort and sunny hope, that many delighted readers began to ask, "Who is this Mrs. Mystic?" For many weeks these appeared, growing mere clearly Universalist in tone and spirit. I think it became noised about at length that "Mrs. Mystic" was teaching Universalism. At all events patrons of the paper sent in their protests and the Editor soon reached the conclusion that it would be best to discontinue the Sunday Department.
About this time I had sent some of "Mrs. Mystic's" articles to the Universalist herald, Edited by Rev. J. M. Bowers in Canon, Ga. They were gladly published and in a short time the writer was requested to engage as regular correspondent.
She did so and under her own name — Athalia L. J. Irwin. Now my readers knew that "Mrs. Mystic" is not a myth, but the missionary of the Young People's Christian Union in Little Rock, Arkansas.
For a long time after she fully espoused eur faith, it seemed impossible for her to sever her connection with the Baptist Church of which for so many years her father had been a faithful minister. Her brothers, sisters and friends were there, and the associations were sweet and sacred. No, she must stay. But she found out her mistake in time. Some never do. She could be a Universalist but she could not enjoy Universalism there. The Universalist Church is the only one in which a soul can knew the priceless value and sweetness of Universalism. To enjoy the faith one must be its witness. Its richness is never experienced by a silent believer.
Mrs. Irwin remained something over two years a faithful worker in her Baptist Church, a teacher in the Sunday School and an instructor of teachers, also a leading worker in the Ladies' Society. Meanwhile she was glad to contribute her labor to encourage the little band of Universalists and attend meetings when held. At last she clearly saw that the Baptist church could be no longer her religious home, and with her little daughter united with the Universalist Sunday Scheol.
In 1898, I believe it was—in that same humble hall—she stood beside her husband, Mr. George W. Irwin, to receive the fellowship of the Universalist Church. Dr. D. B. Clayton, I think was present assisting me in this service. Two years later their little daughter, Mabel, joined at twelve years of age.
On the thirtieth day of November, 1902, Mrs. Irwin was ordained as a Universalist minister and installed the Pastor of the Universaltst Church in Pensacola, Florida. The noble work she did and how greatly she was loved by all is well known to our people in the North.
Less than two years age she was called by the Executive Board of the National Y. P. C. U. to take the Mission in Little Rock. Under her leadership a beautiful Chapel has been built, and a fine corner lot secured for a future church. Back of this fronting on 13th Street, stands the attractive "Cottage Chapel."
Last week the Arkansas Conference met in it, and on Sunday, April 22, 1906, the new house of worship was dedicated, five ministers taking part, Revs. Rachel Billings, Athalia Irwin, B. F. Griffin, W. M. Edrington and the writer. A fine intelligent audience listened to these services, and at night the attendance was increased. Having been the founder of the church, it fell on me to preach the dedicatory sermon. Our property in the capital City of Arkansas is worth $4,000. Indebtedness $550- A great achievement for the friend whom I trust you will all go on encouraging until she gains still greater.
Tuesday, June 08, 2010
UU Salon - Universalism
in a history blog, you talk about history. And what better way to talk about history that to cite the leaders of southern Universalism. I hope my brief excerpts give a bit of the joy that these ministers felt about their beliefs.
Father Clayton in his autobiography talks about his conversion to Universalism. He had been spending much time in religious contemplation in the years up to 1837.
"To say that God created a part of the human race purposely to render them endlessly miserable would, to his [Clayton's] mind, transform that great and good Being into a MONSTER OF CRUELTY. To say that God had created all men for a destiny of endless felicity would be, as his religious training assured him, to embrace a soul-destroying heresy ..."
"In what direction to turn for relief, he did not know. He could not reconcile the doctrine of endless misery with his ideas of the principle of justice; which principle his religious teachers seemed to regard as the overshadowing attribute of the all-wise Creator. Against that dogma every attribute of his own soul was in open rebellion; and this fact he could not conceal from himself."
...
"but fortunately - as the writer now believes - there occurred, just at this, to him, critical period, and event quite trivial in its nature, as viewed from an ordinary stand-point, but an event designed, through the train of circumstances to which it gave rise, to exercise a controlling influence over at least fifty years of his earthy destiny. This was the placing in his hands .... of a copy of the EVANGELICAL MAGAZINE AND GOSPEL ADVOCATE, a Universalist weekly paper -- of which the [modern UU WORLD] is the lineal descendant ...
To one who had been occupying the benighted position that had proved so perplexing to the writer, that copy of the MAGAZINE AND ADVOCATE appeared as the glimmer of a light shinning in a dark place. he became not long thereafter a subscriber to that paper, and also a deeply interested reader. it opened up to him a new world....
"The shackles of religious error, by which he had been bound down to a servitude more grinding and oppressive that that of the galley-slave, fell from his limbs, and he stood forth, 'redeemed regenerated, disinthralled.' Then, as never before in his religious experience, he felt that a burden indeed had been lifted, not simply from his shoulders, but from his heart."
Athalia J. Irwin
from "A Bouquet of Verses", 1905
HOPE
What matters it if the darkest night wears on, like a sunless life,
And weary hours coax not the sleep that would cover up your strife?
oh, know ye not, ye weary soul, that a day far faier still
Must break for thee in the eastern skies, and they hungering spirt fill?
Oh, know ye not that a day of light must surely dawn at last,
When darkness drear hast taught thy soul its burden where to cast.
Despair ye not, O weary soul, if the night be long and drear,
For a day of hope will surely come and bring they share of cheer.
++++++++++++++++++++++++++++++++
Father Clayton in his autobiography talks about his conversion to Universalism. He had been spending much time in religious contemplation in the years up to 1837.
"To say that God created a part of the human race purposely to render them endlessly miserable would, to his [Clayton's] mind, transform that great and good Being into a MONSTER OF CRUELTY. To say that God had created all men for a destiny of endless felicity would be, as his religious training assured him, to embrace a soul-destroying heresy ..."
"In what direction to turn for relief, he did not know. He could not reconcile the doctrine of endless misery with his ideas of the principle of justice; which principle his religious teachers seemed to regard as the overshadowing attribute of the all-wise Creator. Against that dogma every attribute of his own soul was in open rebellion; and this fact he could not conceal from himself."
...
"but fortunately - as the writer now believes - there occurred, just at this, to him, critical period, and event quite trivial in its nature, as viewed from an ordinary stand-point, but an event designed, through the train of circumstances to which it gave rise, to exercise a controlling influence over at least fifty years of his earthy destiny. This was the placing in his hands .... of a copy of the EVANGELICAL MAGAZINE AND GOSPEL ADVOCATE, a Universalist weekly paper -- of which the [modern UU WORLD] is the lineal descendant ...
To one who had been occupying the benighted position that had proved so perplexing to the writer, that copy of the MAGAZINE AND ADVOCATE appeared as the glimmer of a light shinning in a dark place. he became not long thereafter a subscriber to that paper, and also a deeply interested reader. it opened up to him a new world....
"The shackles of religious error, by which he had been bound down to a servitude more grinding and oppressive that that of the galley-slave, fell from his limbs, and he stood forth, 'redeemed regenerated, disinthralled.' Then, as never before in his religious experience, he felt that a burden indeed had been lifted, not simply from his shoulders, but from his heart."
Athalia J. Irwin
from "A Bouquet of Verses", 1905
HOPE
What matters it if the darkest night wears on, like a sunless life,
And weary hours coax not the sleep that would cover up your strife?
oh, know ye not, ye weary soul, that a day far faier still
Must break for thee in the eastern skies, and they hungering spirt fill?
Oh, know ye not that a day of light must surely dawn at last,
When darkness drear hast taught thy soul its burden where to cast.
Despair ye not, O weary soul, if the night be long and drear,
For a day of hope will surely come and bring they share of cheer.
++++++++++++++++++++++++++++++++
Thursday, April 15, 2010
Southern U and Us during the Civil War
Last updated on June 14, 2010
"Radar J" asks "...my Mom's ... been wondering what happened with Universalist churches in the South during the Civil War."
"I haven't found anything on-line yet that gives me even a clue what to tell her. Can you point me to any resources, or even tell us what you know? Did they go underground, or close up shop for the duration, or just keep meeting as usual in spite of the pro-slavery opinions of their immediate neighbors and the war going on around them?"
Ok, an honest question deserves an honest answer.
On the Unitarian side, as far as I can tell the three churches in the South with Unitarian doctrine (the AUA was for individuals and not churches up to around 1870), had weekly Sunday services. Most of the Universalist Churches didnt meet weekly (not unusual for rural churches)- but the lack of ministers during the war and reconstruction (and lack of money to pay ministers with) did lead to a disruption of services. Massive amounts of missionary work by locals Clayton, Burrus, Strain, and Bowers after the war led to resumption of churches and services. Some of these churches continued during the war with occasional services, most did not.
It would be nice to end here.
But honesty insists I don't. The Unitarian and Universalist Churches in the south were not as a group anti-slavery, pre-war. There were a few individuals and ministers who were pro-union (and possibly anti-slavery), but most of the other members reflected their local community on that issue, however their local community felt.
It's been said that Unitarians and Universalists were the two denominations that didnt split over the question of slavery, pre-war. With Unitarians not being a denomination or even association of churches prior to the 1870s, it was kind of hard for them to split. I don't know the thinking of the church in Louisville Kentucky or New Orleans, Louisiana; but the Unitarian church in Charleston, SC was pro-slavery.
The Universalist Church did not split, although Henry Summer of Newberry, South Carolina, (see a previous article) is supposed to have highly pushed for it, wanting an independent southern Universalist Church - to be headquarted in Plains, Georgia. But then South Carolina was full of fire-eaters. Indeed, the one believed Universalist governor of SC led a raid on a federal post office to destroy abolitionist pamphlets (this around 1840s). It was of course, illegal to own abolitionist writings in SC and illegal to advocate anti-slavery views. The Quakers and German Baptist Brethren (Church of Brethren) left SC in the early 1800s, both being strongly anti-slavery. But as noted, SC was a fireeater state, what of the others?
The majority of southern Universalist congregations seem to be in non-plantation areas. Which makes sense, putting aside the issue of slavery, plantation owners didnt think much of anyone outside their social class status. Universalists in the south were more inclined to be middle class. While some of the churches are in areas that were more contempeous of the war (there was a reason SC and the south started drafting conscripts for their "Rich Man's War and a Poor Man's Fight"); I dont see any known Universalists in the rebels against the rebels.
It would be difficult at this date to determine the views on slavery of those Universalists in the south. What little information we have seems to put them in the same category as their neighbors in their own individual communities.
The national convention did condemn slavery. A Southern convention did start a few years prewar, but stated they were not independent of the national convention. We don't know if the lack of independence was because they agreed with anti-slavery in the abstract or some other reason. Again it should be noted that (almost?) all of the other denomination did split.
Henry Summer survived his hanging by northern soldiers, circa 1865, an event intended to extort money from him. This did not improve his feelings toward the North. Did he leave the Universalist Church to go with those who were more anti-north?
Where did Universalist stand during the early reconstruction? Early reconstruction was when there was hope for reconciliation... before the old regime returned and "redeemed" the south. I do see some Universalists there....
We also know that A.C. Bowers of East Tennessee served in the Union army, and that Rev S. M. Simons of South Carolina was pro-Union.
Obviously more research needs to be done.
may 26, 2010
June 14, 2010
Peggy Rawheiser (Author of Universalism in North Carolina) tells me that "In Hope Bain's diary in my book, he recounts his travels to different speaking engagements during the Civil War including being chaplain to Sherman's troops when they were camped near Goldsboro."
"Radar J" asks "...my Mom's ... been wondering what happened with Universalist churches in the South during the Civil War."
"I haven't found anything on-line yet that gives me even a clue what to tell her. Can you point me to any resources, or even tell us what you know? Did they go underground, or close up shop for the duration, or just keep meeting as usual in spite of the pro-slavery opinions of their immediate neighbors and the war going on around them?"
Ok, an honest question deserves an honest answer.
On the Unitarian side, as far as I can tell the three churches in the South with Unitarian doctrine (the AUA was for individuals and not churches up to around 1870), had weekly Sunday services. Most of the Universalist Churches didnt meet weekly (not unusual for rural churches)- but the lack of ministers during the war and reconstruction (and lack of money to pay ministers with) did lead to a disruption of services. Massive amounts of missionary work by locals Clayton, Burrus, Strain, and Bowers after the war led to resumption of churches and services. Some of these churches continued during the war with occasional services, most did not.
It would be nice to end here.
But honesty insists I don't. The Unitarian and Universalist Churches in the south were not as a group anti-slavery, pre-war. There were a few individuals and ministers who were pro-union (and possibly anti-slavery), but most of the other members reflected their local community on that issue, however their local community felt.
It's been said that Unitarians and Universalists were the two denominations that didnt split over the question of slavery, pre-war. With Unitarians not being a denomination or even association of churches prior to the 1870s, it was kind of hard for them to split. I don't know the thinking of the church in Louisville Kentucky or New Orleans, Louisiana; but the Unitarian church in Charleston, SC was pro-slavery.
The Universalist Church did not split, although Henry Summer of Newberry, South Carolina, (see a previous article) is supposed to have highly pushed for it, wanting an independent southern Universalist Church - to be headquarted in Plains, Georgia. But then South Carolina was full of fire-eaters. Indeed, the one believed Universalist governor of SC led a raid on a federal post office to destroy abolitionist pamphlets (this around 1840s). It was of course, illegal to own abolitionist writings in SC and illegal to advocate anti-slavery views. The Quakers and German Baptist Brethren (Church of Brethren) left SC in the early 1800s, both being strongly anti-slavery. But as noted, SC was a fireeater state, what of the others?
The majority of southern Universalist congregations seem to be in non-plantation areas. Which makes sense, putting aside the issue of slavery, plantation owners didnt think much of anyone outside their social class status. Universalists in the south were more inclined to be middle class. While some of the churches are in areas that were more contempeous of the war (there was a reason SC and the south started drafting conscripts for their "Rich Man's War and a Poor Man's Fight"); I dont see any known Universalists in the rebels against the rebels.
It would be difficult at this date to determine the views on slavery of those Universalists in the south. What little information we have seems to put them in the same category as their neighbors in their own individual communities.
The national convention did condemn slavery. A Southern convention did start a few years prewar, but stated they were not independent of the national convention. We don't know if the lack of independence was because they agreed with anti-slavery in the abstract or some other reason. Again it should be noted that (almost?) all of the other denomination did split.
Henry Summer survived his hanging by northern soldiers, circa 1865, an event intended to extort money from him. This did not improve his feelings toward the North. Did he leave the Universalist Church to go with those who were more anti-north?
Where did Universalist stand during the early reconstruction? Early reconstruction was when there was hope for reconciliation... before the old regime returned and "redeemed" the south. I do see some Universalists there....
We also know that A.C. Bowers of East Tennessee served in the Union army, and that Rev S. M. Simons of South Carolina was pro-Union.
Obviously more research needs to be done.
may 26, 2010
June 14, 2010
Peggy Rawheiser (Author of Universalism in North Carolina) tells me that "In Hope Bain's diary in my book, he recounts his travels to different speaking engagements during the Civil War including being chaplain to Sherman's troops when they were camped near Goldsboro."
Friday, April 02, 2010
Univeralist Convocation in Rochester, NY May 14-16, 2010
while the Universalist Convocation is not a history meet, there is some history discussed - which this year includes a tour of Albion and the Pullman Memorial Universalist Church, and it meets at the historic 1st Universalist Society of Rochester. I will be there.
UNIVERSALIST CONVOCATION 2010
May 14-16, 2010
First Universalist Society of Rochester , NY
Keynote: The Rev. Mark Morrison-Reed, “Dragged Kicking and Screaming to Heaven”
For more information please go to nmuc.org/Convo
UNIVERSALIST CONVOCATION 2010
May 14-16, 2010
First Universalist Society of Rochester , NY
Keynote: The Rev. Mark Morrison-Reed, “Dragged Kicking and Screaming to Heaven”
For more information please go to nmuc.org/Convo
Thursday, February 18, 2010
White-Ward Memorial Universalist Church, Pine Park, Georgia
The first Universalist Church in southwest Georgia, and about 50 miles from the nearest other Universalist Church (in Florida).
Church founded in 1898
building dedicated in 1907
Daniel Patterson Ward (1869-1938) charter member
gave the land and lumber for the church building
1906/7 16 families, 12 members;
Rev. Stanley Manning, circuit minister; G. A. White, clerk;
1907, Feb 24; building dedicated - built next to school
1920s monthly services, attended by other church's membership - as Pine Park was a circuit route for other denominations as well.
1942 services held
1943/1944 Rev. Roger D. Bosworth of the Atlanta Church was temporary providing services.
1948 no services in a couple of years, most members therefore having transferred their membership (to Hamburg, Florida?)
at some point the building became the 4-H Hut (1950s or 1960s)
in the 1990s, it was apparently the Pine Park Community Center.
by 2002, vandals had knocked the doors in.
In 2006, the building was acquired by Baptist college of Florida in Graceville, Florida.
given to them by Janice Ward, daughter-in-law of D. P. Ward
May 2006 Building was restored and in their Heritage Circle, now being used for teaching Southern Baptist ministers.
http://www.baptistcollege.edu/news_events/press/2007/pine_park.asp
contains before and after pictures.
former location: 6 miles west of Cario on US 84. On left, Just before the convenience store. A monument for the church was placed there in 2006.
Church founded in 1898
building dedicated in 1907
Daniel Patterson Ward (1869-1938) charter member
gave the land and lumber for the church building
1906/7 16 families, 12 members;
Rev. Stanley Manning, circuit minister; G. A. White, clerk;
1907, Feb 24; building dedicated - built next to school
1920s monthly services, attended by other church's membership - as Pine Park was a circuit route for other denominations as well.
1942 services held
1943/1944 Rev. Roger D. Bosworth of the Atlanta Church was temporary providing services.
1948 no services in a couple of years, most members therefore having transferred their membership (to Hamburg, Florida?)
at some point the building became the 4-H Hut (1950s or 1960s)
in the 1990s, it was apparently the Pine Park Community Center.
by 2002, vandals had knocked the doors in.
In 2006, the building was acquired by Baptist college of Florida in Graceville, Florida.
given to them by Janice Ward, daughter-in-law of D. P. Ward
May 2006 Building was restored and in their Heritage Circle, now being used for teaching Southern Baptist ministers.
http://www.baptistcollege.edu/news_events/press/2007/pine_park.asp
contains before and after pictures.
former location: 6 miles west of Cario on US 84. On left, Just before the convenience store. A monument for the church was placed there in 2006.
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