Category Archives: New Bedford, Mass.

Autumn watch

The alarm went off this morning, and I staggered out of bed to shut it off. It seemed so dark that I was sure the alarm had gone off early. When I checked it, the alarm was set at exactly the same time it is always set for; but now the sun is rising late enough that I’m finally aware of it.

The wind blew ferociously all day, whipping leaves off trees, and coming around the side of tall buildings to slap you in the face. Carol and I went for a walk today, and we decided that wind was just too bitter to walk along the waterfront; so we walked up around the railroad yard instead, where it’s a little more sheltered. Even then, the cold north wind made us put our heads down, and tuck our hands in our pockets.

Tonight, we’re supposed to get a hard freeze, our first hard freeze of the year. Being close to the ocean moderates the temperature, but eventually the cold weather settles in here, too.

Unitarianism: theological and denominational boundaries in New Bedford

Earlier, I wrote about Centre Church in New Bedford. Here’s more about links between Christian Connection and Unitarian churches in New Bedford….

Referring to Duane Hurd’s History of Bristol County, I find that there were three Christian Connection churches in New Bedford when Centre Church was organized. North Christian Church (later called First Christian Church) was founded in 1807 by a group who were originally Baptists under the care of Elder Hix from Dartmouth. Then “in December, 1826, Elder Charles Morgridge, of Boston, was settled as minister…. During the fall of 1831, Mr. Morgridge resigned his pastoral charge….” and another minister took over. Then, “on the retirement of Mr. Lovell, Rev. Mr. Morgridge again renewed his connection with the church, and remained with it until the spring of 1841.” *

In 1837, while at North Christian Church, Charles Morgridge wrote treatise supporting unitarian theology, a book titled “The True Believer’s Defence: Against charges preferred by Trinitarians, for not believing in The Divinity of Christ, The Deity of Christ, The Trinity, etc.” Publishing information is listed on the title page as “New-Bedford: William Howe, 26 North Water Street. 1837.” (That means it was published just a block or two from our house, but I digress.) Here’s a sample of the prose style (yes, all the italics are in the original):

“SECTION V.
THE DOCTRINE OF THE TRINITY NOT ASSERTED IN THE BIBLE.

“No passage of Scripture asserts that God is three.

“If it be asked what I intend to qualify by the numeral three, I answer, any thing which the reader pleases. There is no scripture which asserts that God is three persons, three agents, three beings, three Gods, three spirits, three subsistences, three modes, three offices, three attributes, three divinities, three infinite minds, three somewhats, three opposites, or three in any sense whatever. The truth of this has been admitted by every Trinitarian that ever wrote or preached on the subject. No sermon has ever yet been heard or seen, founded on a passage of scripture which asserts that God is three. Dr. Barrow, whose works are published in seven vols. 8 vo., has left us one discourse on the Trinity. But, unable to find any passage of scripture that asserts the doctrine, he took for his text, Set your affection on things above. — Col. iii. 2. He considered the three persons in the Godhead incomparably the most important of all the things above, on which we are to set our affections.”

This book is available online via Google books, if you want to read it yourself. It is also available in a reprint edition from BiblicalUnitarian.com.

We have to wonder why Morgridge only lasted less than two months as the minister at Centre Church. It appears that his unitarian theology would have been agreeable to a congregation which eventually decided to call “only Unitarian ministers” — so why did he leave?** We also have to wonder what First Congregational Society of New Bedford, which was then the name of the Unitarian church in town, thought about Morgridge and his book. Did Ephraim Peabody, then minister at the Unitarian church, hang out with Morgridge? The co-existence of Centre Church and First Congregational Society poses some interesting questions about denominational boundaries vs. theological boundaries.

* The other Christian churches in New Bedford were Middle Street Christian Church in downtown New Bedford, organized in 1828; South Christian Church in the South End, organized c. 1851; and Third Christian Church, organized 1826 and known as the African Christian Church until 1840 when it changed its name, located on Middle Street not far from the Middle Street Christian Church (it later became a Freewill Baptist Church, and went out of existence in 1859).

** After leaving North, or First, Christian Church in New Bedford, Morgridge was two months at Center Church; probably at First Christian Church in Fall River from 1847 to 1848; probably in Barnstable at the Congregational Church in the 1850s.

An extinct Unitarian church of New Bedford

Extinct churches fascinate me that way some people are fascinated by ghost towns. Today I discovered that there was a second Unitarian church here in New Bedford for a short time in the mid-19th C. This account of the church comes from History of Bristol County, Massachusetts: With Biographical Sketches of Many of Its Pioneers and Prominent Men [Duane Hamilton Hurd (J. W. Lewis & Co., 1883), p. 94]:

“THE CENTRE CHURCH was organized Feb. 12, 1845. The following were some of the original members: James H. Collins, William H. Stowell, Isaac Bly, David Ilsley, Prentiss W. Cobb, Benjamin G. Wilson, Robert Luscomb, William Bly, Rutli Bly, Deborah Simmons, and Eliza Tubbs. It was at first attempted to form a church of the Christian denomination, but the clergymen invited to do this declining, invitations were extended to Rev. Messrs. Ephraim Peabody, Davis, and E. B. Hall, of Providence, by whom the society was organized. Rev. Charles Morgridge was the first pastor; he preached until March, 1845. The next was Rev. Jonathan Brown, of Naples, N. Y., who officiated about three years without much success. The church then voted not to employ any but Unitarian ministers. In October, 1848, Rev. Moses G. Thomas was installed. His pastorship continued until 1854, when the financial affairs of the church became so full of embarrassment that it was voted to disband.”

Notice how the author makes the distinction between a “church of the Christian denomination,” and Unitarianism. Also notice that the congregation invited Ephraim Peabody, formerly minister at First Unitarian, then minister of King’s Chapel, to help them organize their new congregation.

After the dissolution of Centre Church, Thomas became a minister-at-large under the auspices of First Unitarian Church in New Bedford (note that what we now call First Unitarian Church of New Bedford was then called First Congregational Society). Here’s a brief account of the first community ministry here in New Bedford, from The First Congregational Society in New Bedford, Massachusetts: Its History as Illustrative of Ecclesiastical Evolution [William J. Potter (First Congregational Society, 1889), p. 150]:

“It is proper too, to recall that, within the time of Mr. [John] Weiss’s pastorate, a ministry-at-large was sustained for several years for service among the poor, Rev. Moses G. Thomas being the minister. After the severance of his relationship to the Society, he was continued for many years by the beneficence of those honored members, James and Sarah Rotch Arnold, of whose charities he became to a large degree the trusted bearer.”

Moses Thomas sounded like a fascinating person in his own right, so with the help of Google Books, I did a little more research on him…. Continue reading →

Good neighbors

Here in Massachusetts, come election day we’re going to vote on Question 1, a ballot initiative that proposes to eliminate the state income tax. Opponents include everyone from business people like the Greater Boston Chamber of Commerce (“it’s irresponsible”) and union leaders, cops and hippies, the Republican leaders in the Massachusetts House and Senate (“it goes too far”) and Democratic lawmakers. Even so, it could pass. The same ballot initiative appeared in 2002, and got 45% of the vote.

Tonight, I went to a meeting here in New Bedford to begin to organize against Question 1. It was a real mix of people: people of all skin colors from dark brown to pale white like me; people of all ages from self-professed elders to teenagers; people dressed in everything from suits to baggy hiphop pants. I said hi to the people I know, and then the speakers started up. Nurses, cops, teachers, the county DA, people in the non-profit world, human services people, all spoke at this meeting, telling us to vote against Question 1. Some of them spoke well, but basically all they were all preaching to the choir.

Then a firefighter stood up. “I’ve lived in New Bedford for 55 years,” he said. He spoke briefly about why Question 1 would be bad for the fire department. Then he went off in a different vein. “Over the years, in my house up at —— St. — it’s a matter of public record where I live, you can look it up because I’m registered to vote [laughter] — over the years, I’ve put up lawn signs every once in a while. But not much, not often. Then a couple of years ago, I put up a lawn sign in front of my house for my friend Scott Lang, when he was running for mayor. And people, neighbors, they came up to me — are you really going to vote for Scott Lang? — I’d be out in front of my house — tell me why you’re going to vote for him? All these people asking me. And you can do the same thing. The people in this room tonight, you’re the kind of people who are out there picking up trash, being good neighbors, shoveling snow off the sidewalk so the elderly woman down the street can walk — you’re the kind of people who your neighbors respect. When you put a lawn sign outside your house, people are going to pay attention to it.” Then he pointed out the lawn signs at the back of the room, and he was done.

I was standing next to Jose. We turned and looked at each other. “He was good,” said Jose. “Yeah,” I said. Then it was pretty much over. People began to drift out. Lots of people picked up lawn signs; those of us who are apartment dwellers got smaller signs we can put in windows. As I picked up my sign for our front window (“Protect Education. Vote No on Question 1. It’s a reckless idea.”) and headed back home to eat a late dinner, I decided the firefighter was right — the people at that meeting are the kind of people who shovel sidewalks and pick up trash and understand that tax money goes towards helping other people — in short, they’re good neighbors, the kind of people you want to live next door to.

Goodbye to North Cambridge

For the past three or four years, Carol has been taking care of a friend’s cat when he is away. This friend have been living in North Cambridge, near Porter Square since he travels ten or twelve weeks a year, Carol has been spending quite a bit of time in North Cambridge. And when Carol was in Cambridge, I went up as often as I could to spend time with her. But soon Carol’s friend will be moving out of the country, taking the cat with him, so there will be no more cat-sitting in North Cambridge for us.

Carol had to go up to sell her books at a fair in Maine this weekend, so I took care of the cat. When I left, I gave the cat one last scratch behind the ears, and she purred and went back to sleep, and I went down and got in my car and drove away from North Cambridge. I will miss some things about cat-sitting in North Cambridge: — I will miss the cat, who is sociable, good-natured, and affectionate; and I will miss being able to walk to McIntyre and Moore bookstore in Porter Square.

But I find the overall feeling on the streets and sidewalks of North Cambridge unpleasant. People generally seem rude, and abrupt, and aggressive, and entitled. I’ll give you one particularly egregious example of what I mean: — last night I was in a bookstore, with prominent signs asking customers to refrain from cell phone use; — and yet one man talked on his cell phone for a good hour, giving someone details of a pending lawsuit in a resonant, penetrating voice. His funny round potbelly stuck out between his suspenders, and his face was unlined and unperturbed by anything around him, and his carefully blow-dried grey hair curled down from his bald head, and his accent spoke of his privilege and his expensive education and the fact that if he was from New England he had scrupulously removed any trace of regionalisms from his speech. I’m sure he was a very nice man, but as I watched him walk yet again past a sign asking him to refrain from cell phone use which his sense of entitlement allowed him to serenely ignore, my blood boiled and I resented him. In fact, I started feeling rude and aggressive myself.

Of course I know that there are plenty of polite, courteous, non-aggressive people in North Cambridge. And of all the people I know who live in North Cambridge, only one is rude and aggressive; most everyone is nice. Yet somehow the general feeling on the streets is that people who live in North Cambridge are rude. This is in distinct contrast to the feeling on the streets here in New Bedford, where I get the feeling that politeness and courtesy are the norm, in spite of the fact that I know plenty of nasty, rude, aggressive people live down here. But every time I have traveled between New Bedford and North Cambridge, I have always been struck by the difference in public manners. It hit me again when I pulled into a parking place in front of our building: — relief that I was back in New Bedford. I’ll miss the cat, who is very sweet, but I won’t miss North Cambridge.

Edward Merrill, ship captain and Unitarian

Because it’s the 300th anniversary of our church, I’m in the process of researching interesting people from the church’s past. It’s easy to track down past ministers, but after a while they all blur together. So I’ve been trying to identify members and friends of the church who led interesting lives.

Today I turned up Captain Edward Merrill, “an attendant” at First Unitarian Church in New Bedford. He was born in Durham, Maine, in 1800, and his family moved to Portland when he was two. He ran away to sea when he was eleven years old. He didn’t return home until more than twenty-five years had gone by, and he had become a ship’s master. I haven’t found out much about his sailing career, and perhaps there is very little extant documentation. I don’t even know what kinds of ships he sailed on — whaling ships? merchant ships? — I just don’t know. He married Mary Converse of Durham in 1825, and they had six children together.

After he retired from the sea to live here in New Bedford, Merrill became an inventor, developer, and manufacturer. He was a partner in a business that refined oil and manufactured candles from whale oil, and at one point he and some others got a contract to supply whale oil for U.S. lighthouses, a contract which resulted in litigation. On March 28, 1838, he was awarded U. S. Patent number 626 for his design for a “hydrostatic press.” This press was “a new and Improved Mode of Pressing Oil by the Help of the Common Hydrostatic Cylinder and Piston.” What exactly was the improvment that he claimed? — “The advantages that my presses possess over any others are that they cost only about one-half as much as the hydrostatic presses now in use inasmuch as it requires about four thousand pounds less iron to make one and obviates the necessity of more than one pump for several presses and takes up less room and answers a better purpose.” The patent is online courtesy the U. S. Patent Office here.

He built the 826-foot-long Merrill’s Wharf between 1841 and 1849, and then erected a three-and-a-half story stone counting house at the head of the wharf. He also built Coal Pocket Pier. These structures still stand today, and are part of the Merrill’s Wharf Historic District — you can find pictures and more info here.

Beyond his business interests, even though he had little formal education he seems to have been a man of some learning and cultivation. He was known as a “wide and careful reader.” He was a painter of some minor talent. You can see one of his paintings, which depicts a gorge in Mexico, here — I imagine that he must have seen the actual gorge on one of his sea voyages. Later in life, he purchased Nasahwena Island, one of the Elizabeth Islands lying southwest of New Bedford across Buzzard’s Bay. He went off to the island with friends and reportedly “indulged his love of nature.” When he died in 1884, his children had a hard time selling the island — no one wanted it until members of the Forbes family (yes, that Forbes family, the rich ones) bought it to add to their holdings of Buzzard’s Bay islands. They still own it, and no, you aren’t allowed to visit unless you’re one of their relatives.

You can find a photograph of Merrill here.

In the middle of the city

An eight year old girl was going through a stack of magazines with her mother, looking for photographs of animals for a school project.

“What kind of animals?” I asked.

“Birds,” said the girl, smiling.

Her mother looked at a sheet of paper that looked like a homework assignment. “Mammals, birds, amphibians, reptiles, insects, and, uh….” She looked over the paper to see if she had missed anything.

“Do you like birds?” I asked the girl.

“Yes,” she said smiling.

“I do too,” I said. “I’m a bird watcher.” Then I told her about how I saw American Oystercatchers down on Palmer’s Island in the middle of New Bedford harbor, and how they have long orange bills that they use to eat shellfish. The mother kept looking through the magazines, and she had that glazed look that people usually get when I talk about birds; but the girl seemed vaguely interested.

Five minutes later, I was walking down Market Street, right in the middle of the city, when a flock of pigeons burst up into the sky in front of me and flew madly away, and out of the corner of my eye I saw this big bird, as big as a seagull but dark gray-brown, sweeping along to my right about ten feet in the air with a long tail and I could just catch a glimpse of its sharp hooked bill as it flew into the late afternoon sun behind me and disappeared:– a juvenile Peregrine Falcon, out hunting pigeons. It flew within thirty feet of me. Right in the middle of the city.

Biographical sketch of a Revolutionary minister

Yesterday I posted one of Rev. Dr. Samuel West’s sermons on this blog. Since long 18th C. colonial sermons aren’t to everyone’s taste, today I figured I’d post a shorter and more entertaining biographical sketch of West. Brilliant but eccentric, West was a classic example of an absent-minded country parson. Enjoy…. Continue reading →

A Revolutionary sermon

This is the 300th anniversary year for First Unitarian in New Bedford, and this fall I’ll be preaching a series of four sermons on four great ministers from our past. Next week I’m going to speak about Samuel West, minister at our church in the second half of the 18th C. As part of my research on West, I found a sermon he preached in 1776 in support of the American Revolution. First, a little background on West:

Rev. Samuel West of New Bedford (not to be confused with his contemporary, Rev. Samuel West of Boston) was born in 1730 (1729 O.S.), and ordained in 1761 by the established church of what was then the town of Dartmouth, where he served for the next 42 years. In those 42 years, West was awarded the Doctor of Divinity degree by Harvard, oversaw the creation of a new parish in the eastern section of Dartmouth, moved his own church to the fast-growing city of New Bedford, and moved his church theologically from strict Calvinism to liberal Arminianism. In large because of his influence, his church later became Unitarian.

But the most remarkable part of West’s life had nothing to do with theological controversy. During the Revolutionary era, he was an ardent patriot, in a town dominated by Quakers who opposed armed resistance to Britain for theological and financial reasons. In a biographical sketch printed in Hrealds of a Liberal Faith, Rev. John Morison, one of West’s successors in the New Bedford church, described West thus:

Dr. West was an ardent patriot. He could keep no terms with those who were hesitating or lukewarm, but blazed out against them. After the battle at Bunker Hill he set out to join the American Army, and do what he might as a minister of God to keep up their courage. It was while in the army, serving as a chaplain, that he gained great notoriety by deciphering for General Washington a treasonable letter from Dr. Church to an officer in the British army, of which a full account may be found in the third volume of Sparks’s Writings of Washington, pp. 502-506. In 1776 he delivered a discourse (afterwards printed) before the Provincial Convention at Watertown….

Every year, the provincial government asked a minister to deliver an Election Day sermon at the end of May, and in 1776 this honor was given to West.

West’s Election Day sermon is a classic example of American Revolutionary prose. If the American War for Independence captures your imagination, West’s sermon stands up well even today. He begins the sermon by deriving the right to rebel against Great Britain from natural laws, using human reason and Lockean philosophy. He then derives the right to rebel from the Christian scriptures, and some of his readings of the Bible are noteworthy because of his strong reliance on reason and his willingness to draw on extra-Biblical sources to help gain perspective into the thoughts of Jesus. However, the sermon does contain at least one opinion that should make us feel somewhat uncomfortable today: he believes the government should provide financial support for churches, although he does say there shouldn’t be one established church.

West’s Election Day Sermon, sometimes erroneously titled “On the Right To Rebel Against Governors,” is worth reading today. I’m including it as a separate post (because it’s so long), in case you want to read theologically liberal, politically radical sermon from the 18th C. Here it is.