Tag Archives: Unitarian history

Some New Bedford Unitarians in 1838, part one

I’m slowly assembling biographical notes on the original pewholders of the 1838 meeting house of First Congregational Society of New Bedford (now First Unitarian Church in New Bedford). They were all white and all male (women were not allowed to own pews in 1838), and they ranged in economic status from small business owners to wealthy merchants. Within those limits, they were a fascinating cast of characters, and they were tied together by a web of business interests and kinship ties. I am interested in trying to document that web of relationships in these biographical notes. Here’s the first installment in a series of biographical notes on these pewholders.

This post is mostly a collection of random notes. Head to part two for more interesting stuff.

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How the Christmas tree came to New England

Hey, it’s Christmas day, and for the last hour you’ve been sitting and watching your cat rip ornaments off your Christmas tree. Suddenly you ask yourself, “But wait, how is it that the German custom of Christmas trees got imported to North America?” Well, different people brought it to different regions, but here in New England it was a Unitarian, Charles Follen (1796-1840), who introduced the huge green cat toy custom of the Christmas tree to us.

Follen was born in Germany, was a professor there for awhile but was too radical for the political authorities. He fled to escape political persecution, and arrived in the United States in 1824. By 1829 he was a professor at Harvard. Harriet Martineau, a prominent British Unitarian, visited him at his house in Cambridge, and she wrote this account of the first Christmas tree in New England (although as you will see, it was really a New-Year’s-Eve tree):

“I was present at the introduction into the new country of the spectacle of the German Christmas-tree. My little friend Charley [Follen], and three companions, had been long preparing for this pretty show. The cook had broken her eggs carefully in the middle for some weeks past, that Charley might have the shells for cups; and these cups were gilt and coloured very prettily. I rather think it was, generally speaking, a secret out of the house; but I knew what to expect. It was a New-Year’s tree, however; for I could not go on Christmas-eve; and it was kindly settled that New-Year’s-eve would do as well.

“We were sent for before dinner; and we took up two round-faced boys by the way. Early as it was, we were all so busy that we could scarcely spare a respectful attention to our plum-pudding. It was desirable that our preparations should be completed before the little folks should begin to arrive; and we were all engaged in sticking on the last of the seven dozen of wax-tapers, and in filling the gilt egg-cups, and gay paper cornucopia; with comfits, lozenges, and barley-sugar. The tree was the top of a young fir, planted in a tub, which was ornamented with moss. Smart dolls, and other whimsies, glittered in the evergreen; and there was not a twig which had not something sparkling upon it. When the sound of wheels was heard, we had just finished; and we shut up the tree by itself in the front drawing-room, while we went into the other, trying to look as if nothing was going to happen. Charley looked a good deal like himself, only now and then twisting himself about in an unaccountable fit of giggling.

“It was a very large party; for besides the tribes of children, there were papas and mamas, uncles, aunts, and elder sisters. When all were come, we shut out the cold: the great fire burned clearly; the tea and coffee were as hot as possible, and the cheeks of the little ones grew rosier, and their eyes brighter every moment. It had been settled that, in order to cover our designs, I was to resume my vocation of teaching Christmas games after tea, while Charley’s mother and her maids went to light up the front room. So all found seats, many of the children on the floor, for ‘Old Coach.’ It was difficult to divide even an American stage-coach into parts enough for every member of such a party to represent one: but we managed it without allowing any of the elderly folks to sit out. The grand fun of all was to make the clergyman [i.e., Charles Follen] and an aunt or two get up and spin round. When they were fairly practised in the game, I turned over my story to a neighbour, and got away to help to light up the tree.

“It really looked beautiful; the room seemed in a blaze; and the ornaments were so well hung on that no accident happened, except that one doll’s petticoat caught fire. There was a sponge tied to the end of a stick to put out any supernumerary blaze; and no harm ensued. I mounted the steps behind the tree to see the effect of opening the doors. It was delightful. The children poured in; but in a moment, every voice was hushed. Their faces were upturned to the blaze, all eyes wide open, all lips parted, all steps arrested. Nobody spoke; only Charley leaped for joy. The first symptom of recovery was the children’s wandering round the tree. At last, a quick pair of eyes discovered that it bore something eatable; and from that moment the babble began again. They were told that they might get what they could without burning themselves; and we tall people kept watch, and helped them with good things from the higher branches.

“When all had had enough, we returned to the larger room, and finished the evening with dancing. By ten o’clock, all were well warmed for the ride home with steaming mulled wine, and the prosperous evening closed with shouts of mirth. By a little after eleven, Charley’s father and mother and I were left by ourselves to sit in the New Year. I have little doubt the Christmas-tree will become one of the most flourishing exotics of New England.”

[Retrospect of Western Travel, Harriet Martineau (London: Saunders and Otley, 1838), volume III, pp. 182-184. I added several paragraph breaks for onscreen readability.]

And that is how the Christmas-tree (which was actually a New-Year’s-tree), was introduced to New England.

Not long after that, Charles Follen lost his professorship at Harvard because of his radical abolitionist views. Influenced by William Ellery Channing, Follen then became a Unitarian minister. He served for many years in East Lexington, Massachusetts, at what is now known as the Follen Community Church — it’s still a Unitarian congregation, they still meet in the octagonal meetinghouse that Follen designed for them, and every year they sell Christmas trees out in front of the church.

OK, now you can go back to watching your cat rip the ornaments off your Christmas tree.

North Unitarian Church in New Bedford, Mass. part two

Second in an occasional series of posts about North Unitarian Church in New Bedford, Mass.

Samuel Louis Elberfeld was minister at North Unitarian Church in New Bedford from 1919-1923. The Web site of John Elberfeld, his grandson, has an abridged version of one of Samuel Elberfeld’s sermons. It is a pulpit-pounding, fire-breathing, Unitarian social justice sermon — one of those social justice sermons that is supposed to make you squirm and feel very uncomfortable. So of course I can’t resist posting the abridged version here… Continue reading

North Unitarian Church in New Bedford, Mass. (part one)

North Unitarian Church was established in 1894 by First Unitarian Church as a Unitarian mission, or settlement house, in the North end of New Bedford. Operating in rented space at first, First Unitariana built a building to house this mission in 1903. Beginning in 1920, it became a separate and legally incorporated institution under the name “The Unity Home Church,” although First Unitarian continued to own the building. The Unity Home Church included large numbers of immigrants and children of immigrants in its membership. North Unitarian Church merged back into First Unitarian c. 1971.

I’ve been doing some research into this small Unitarian church of immigrants, and I’m going to include some of the results of my research here in a series of posts. This first installment is an incomplete list of ministers who served the church…. Continue reading

Mary Rotch, Quaker turned Unitarian

If you look at the Unitarian Universalist Historical Society’s online biographical dictionary, you’ll find the name of Mary Rotch. As is true of many of the names listed on the UUHS site, no one has yet written a biography of her. But she is an interesting Unitarian person, and worth knowing more about. Since she attended our church here in New Bedford, I decided to preach a sermon about her life and religious thinking. It’s not quite a real biography, but it does have footnotes and other annotations of interest to UU history geeks. The sermon appears below; scroll way down for the endnotes and other annotations.

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Another obscure Unitarian poet

The Poets and Poetry of America, ed. Rufus Wilmot Griswold and published in 1855, includes four poems by the Unitarian Ephraim Peabody. While they’re generally forgettable poems, one of them probably arose from Peabody’s travels in the Midwest in the 1820s and 1830s, and so is of some historical interest:

RAFTING. [p.388]

As August night was shutting down,
   The first stars faintly glowed,
And deep and wide the river’s tide,
   Through the mountain gorges flowed
The woods swelled up from either side,
   The clear night-sky bent o’er,
And the gliding waters darkly gleamed,
   In the shadows of the shore.

A moving mass swept round the hills,
   In the midst a broad, bright flame;
And flitting forms passed to and fro
   Around it, as it came.
The raft-fire with its flying light,
   Fill’d the thin river haze;
And rock and tree and darkling cliff,
   Stooped forward in the blaze.

And while it floated down the stream,
   Yet nearer and more near,
A bugle blast on the still night air,
   Rose loftily and clear.
From cliff to cliff, from hill to hill,
   Through the ancient woods and wide,
The sound swelled on, and far away
   In their silent arches died.

   And ever and anon they sung,
      Yo, heave ho!
   And loud and long the echo rung,
      Yo, heave ho!

And now the tones burst sharp and fast,
   As if the heavens to climb;
Now their soft fall made musical,
   The waters ceaseless chime.
Then all was hushed, till might be heard
   The plashing of the oar;
Or the speech and laugh, half audible,
   Upon the silent shore.

We flung to them some words of cheer,
   And loud jests flung they back;
Good night! they cried, and drifted on,
   Upon their lonely track.
We watched them till a sudden bend
   Received them from our sight;
Yet still we heard the bugle blast
   In the stillness of the night.

   But soon its loud notes on the ear,
      Fell faint and low;
   And we ceased to hear the hearty cheer,
      Of Yo, heave ho!

Thus quickly did the river pass,
   Forth issuing from the dark —
A moment, lighting up the scene
   Drifted the phantom ark.
And thus our life. From the unknown,
   To the unknown, we sweep;
Like mariners who cross and hail
   Each other o’er the deep.
EPHRAIM PEABODY.

Sounds like something out of Mark Twain, until you get to the last stanza. Peabody was the Unitarian minister in Cincinnati from 1831 to 1838. In the introduction to Peabody’s poems, Griswold calls him “a western poet”:

“Mr. PEABODY’S writings, in prose and verse, are marked by a charming freshness, and some of his descriptions have a truthfulness and picturesqueness which can have been derived only from a loving study of nature. Several of his best poems were produced while he was in college, and others, as their subjects indicate, while he was residing or travelling in the valley of the Mississippi. Mr. GALLAGHER, in bis “Selections from the Poetical Literature of the West,” published in Cincinnati in 1841, claims him as a western writer, and quotes him largely. Few western poets have written so frequently or so well of western themes.”

From Cincinnati, Peabody came to the Unitarian church in New Bedford, and from here went to King’s Chapel in Boston — quite a change from his first frontier ministry.

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

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.