USA > Connecticut > Middlesex County > Chester > For two hundred years the same, an intimate and revealing account of the beginning and growth of the town of Chester, Connecticut, and the Protestant churches therein > Part 6
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Belying the name of the Society, the husbands and sundry other men of the church were invited to join. We cannot say they were encouraged to do so, for the dues for the ladies were set at 121/2c for active members, while the men, classed with inactive or honorary members, paid 25c. The constitution was signed by thirty-two active members, twenty-two inactive women and twenty-eight honorary, men. The second year the dues for each class were doubled, but the following year they returned to the original sum.
The first act of the new society was to purchase a new Com- munion service for the church. Although ostensibly the women met to work on community sewing, article 8 of the constitution states that "Members may work for themselves an afternoon, by paying 10 cts. each." Although meetings were to be held regularly, every two weeks at various homes, the minutes frequently record postponed meetings "weather being unfavorable" or, "the weather being un-
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pleasant the Ladies had to be carried home as usual".
Many evening meetings were held, attended by the men who congregated in one part of the house to discuss those affairs so vital to men's hearts, while the women chattered and sewed in an adjoin- ing room. Occasionally the secretary would record "stormy night, only 30 present." Once she notes that although the walking was very bad, between forty and fifty "ladies & gents" were present.
Later the meetings were held at the Rechebite Hall. Lack of a central meeting place plagued the society for some time, and the women cast thoughtful and calculating glances at the unfinished, floorless space under the third Congregational meeting house. In April of 1864, eleven years after the society was formed, these calculations came to a head with the starting of a subscription paper, on which appear entries of anywhere from 20c to $10.00. By December of that year the necessary amount, $800., was raised through Strawbery Festivals, Ice Cream Levees, "Tableaux & Music at Dr. Pratt's Gymnasium", and plain "digging down deep". The ladies got their "Lecture Room", complete with forty settees and a platform. In that year the first Christmas sale was held, a two-day affair, with supper served each day. The total proceeds after ex- penses were deducted (one of the expenses listed "for Fiddle, $4.50") were $307.68.
Various methods of making money, for the numerous projects undertaken by the Society were tried, including oyster suppers at the Chester House, special items made to order for some of the women, teas, etc. There is even one notation in the records of a receipt from a certain gentleman of the parish "for engaging the company of two ladies for the evening 121/2c." The first quilt the society made was raffled off, but thereafter it was decided that they should be sold outright.
Benevolences were frequent. Articles collected for barrels to be sent to various missions were entered in the records with the approximate cash value and the donor's name. For several years one or more barrels was packed for charities, and during the Civil War this activity was extended to the sick and wounded soldiers. These donations included various articles of clothing, bandages, dried fruit, newspapers, "12 bottles wine & Ketchup", jelly, corn starch, books, and bedding. One such barrel is listed as also containing "Bundle of Child's Papers & Tracts". After the war clothing was sent to the "Freedmen" also.
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Taken all in all, the second Ladies Society which extended its membership to the men, was a pretty active group for sixteen years. In addition to undertaking the completion of the basement, they gave money for a desk therein, and bought kerosene lamps for the church and materials for mats (which they made themselves), took care of the painting and varnishing of the Lecture Room, and bought buff shades and fixtures for the windows there. In November of 1869, however, the society disbanded "with one poor lonely officer, Mrs. Hiram H. Clarke and she absent", and reorganized as the "Social Gathering". The parish seems to have paid little attention to this new organization, for the records of the next ten years contain only the dates of the meetings and amounts con- tributed. In 1879 the group, augmented by some newcomers, re- sumed the name and activities of the "Ladies Benevolent Society".
Renewed interest evidenced itself in such activities as quilting bees, sewing for individuals, oyster suppers, strawberry, and huckle- berry festivals, young people's entertainments, socials, musicales, concerts, a "Broom Drill Entertainment" and a "New England Kitchen" held at the Town Hall (the latter "fully attended, quite a success"), etc. The list of events is outstripped by the list of im- provements made with the money thus earned. The first business of the society upon reorganization was to buy crockery and silver and have tables made for the basement, which was for some years called the "Ladies Room". The group contributed towards the education of a prospective pastor. When he came and preached in Chester nine years later, however, the ladies apparently, regretted wasting their money, for a notation in the record condemns him for advocat- ing free love and spiritualism.
Again clothing was collected and packed for missions, etc. One notation lists six barrels packed for the "Michigan sufferers." Another remarks "sewed for Indians." The chief concern, however, was the church building. The ladies had a great share in purchasing the carpet for the sanctuary, laying the gallery carpet themselves (the same one which was there when the building was put into shape for moving). At the same time they paid for painting the interior. In the same year they agreed to raise money to build a chapel, but the plan came to nothing. Next the vote to buy lights for the outside of the church resulted in kerosene lamps on posts at the edge of the lawn. At about this time the younger women of the church banded together into a "Young Ladies Mission Circle",
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and began to give the older women some competition. They, pur- chased a chandelier for the church. The "Benevolent Society" then painted the "Ladies Room", laid a carpet, and bought a dozen and a half chairs, a table, curtains and draperies. A few years later the society made up the balance of a fund given by four of its members towards providing the church with a communion set using individual glasses in place of the old goblets.
Some of the more advanced minds in the group argued in favor of joint efforts on the part of the Benevolent Society and the Young Ladies Mission Circle. The first effort in this direction was a "Crazy Supper", with the proceeds evenly divided between the two groups. In 1888 the first Memorial Day dinner was served, and for this the ladies of the Baptist Sewing Society joined with the Congregational women.
Since the records of the Baptist Sewing Society are unfor- tunately missing, we do not know when that group was formed. It was originally called "The Young Peoples Aid Society", then "Baptist Sewing Society", and finally, "Ladies Aid". From various sources, however, we can determine that they did for the Baptist church what their sisters were doing for the Congregational church. Rivalry was present, but little animosity. Dates for events were arranged with due consideration for the plans of the opposite group, and gradually certain things became a custom. For instance, the Christmas Sales of the two groups were for many years held a week apart, and the members of one society were expected and fully intended to be present at the neighboring sale. From the church records we know that the ladies of the Baptist church had a hand in installing furnaces in their second building, in painting the basement and replacing the pews with chairs; furnishing the kitchen and equipment for suppers; installing the pipe organ; contributing towards the general treasury of the church; providing the Baptists with a communion set using the individual glasses, etc. In both churches the women's organizations were the bulwark upon which the men leaned, the pivot about which the financial affairs of the churches revolved. The women came to the rescue when a repair job needed doing, when new equipment was necessary, or when the budget deficiency became alarming. It is unfortunate that we do not know exactly what the Baptist women did with their time, energy, and society treasury, but we do know that the combined efforts of a faithful few "moved the mountain".
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The ceiling of the Congregational sanctuary needed attention. The arguments, suggestions, plans and remarks were loud, long and various. During the several months of discussion the women voted "to do everything for improving the Church except ceiling it, which is thought best for the men to do." Sometimes we suspect "doing everything" meant literally that, for they, "turned to" on all sorts of jobs. Their decision to do everything except ceil the church, how- ever, still left that job up to the men, who retaliated by asking the ladies "to start a subscription paper and head it with $700." The women replied that they were willing, but if they undertook raising the money, it was only on the condition that new pews would be installed in place of the original "slips". The discussion raged all summer, until, at an Ecclesiastical Society meeting in September of 1895, the women were allowed to come into the meeting. There they stated that the subscription list was complete, and reversing their previous vote, offered to put a steel ceiling on the church. The meeting agreed to accept this offer and voted that new seats could be put in the auditorium "provided the Ladies have money enough to pay, for the same", with the stipulation that "the Ladies are requested to proceed to collect the money subscribed and pay it into the treasurer of the [Ecclesiastical] Society." Apparently the ladies were to be allowed to do just about as they wanted, provided they raised the money.
They worked faithfully, tempering their labors with sociability. The meetings of both denominational groups for many years began in the afternoon, with the women busily sewing, quilting, sorting and packing barrels. They spiced their work by chatting to friends whom they perhaps had not seen since the last meeting two weeks previously, or commenting on the newest style in bustle or bonnet, the latest scandal in town, or the next romance. The snip of scissors punctuated the snip of words, the rustle of packing paper under- lined the rustle of the cloth being made up into fancy or useful arti- cles. Then as the hands of the clock twirled around to five o'clock, here and there a woman would slip out of the group and into the ca- cophony of sound would drift the rattle and clatter of crockery and silver, together with the hiss of the boiling tea water. When the men arrived, sewing was put away and all sat down to supper together. Even this was made a matter of profit. According to the records of the Congregational Benevolent Society, those who had worked during the afternoon paid 10c for the meal, "outsiders 15c." The four
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women of one committee vied with those of another in bringing in succulent viands. Finally the suppers became quite elaborate, and the society voted in favor of "plainer Suppers", without suggesting any change in the rate. After supper a time of sociability followed, and invariably into the evening crept a discussion of the next under- taking the women were contemplating. The women's enthusiasm almost invariably, led some man to suggest that while the ideas were fine, they were likewise costly.
Cost seems not to have daunted those women. Year after year they undertook improvements and racked their brains for ingenious schemes to finance them. They sold refreshments at the Chester Fair. They gave tiny silk bags to every member of the church in and out of town, asking a penny for each year of the person's age, thus bringing in $120.47. They held a "Fair of Days", from which the proceeds were $326., and sponsored an organ recital and a phonograph concert. An apron sale with an apron from every state and territory, as well as fancy work, flowers, ice cream, cake and candy, was followed in the evening by an entertainment with an orchestra, solos, and a spelling match. This was a large affair, held in the Town Hall, where several of their more ambitious programs were given. A "Mozart & Cracker Social" featured the life and works of Mozart and selections on a rented piano, together with a variety of fancy crackers served to the eighty present.
Socials with sometimes amateur and occasionally professional entertainment continued in popularity for many, years in both churches. Many of us can pleasantly remember going to these socials and seeing young and old alike join in the games, the singing, and the entertainment, enjoying ourselves with friends and neighbors, and, incidentally, earning money for some change, improvement, or repair to the churches and their equipment.
When the two churches combined, the Baptist Ladies Aid dis- banded and its former members joined the Ladies Benevolent Society. That group, dating from September 7, 1853, maintains the traditions and benevolences outlined in the constitution of the society. The annual report given each September shows that the group aids in supporting mission churches and schools in this country and gives to worthy causes outside the home church. First and foremost, however, the Benevolent Society, generously supports the United Church and any of its worthy causes and improvements.
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CHAPTER IX
"We Gather Together .. "
During the first years of the history of the churches, there seem to have been few societies and gatherings other than those for the government of the church itself. Early in 1800, however, all this began to change. The "Female praying and benevolent Society" was the first of which we have record. Shortly afterwards in 1828 the men of the parish organized a Temperance Society with fifteen members signing a very worthy constitution. At first the society operated as a distinct group, prying into the number of gallons of spirits sold in Chester (1800 gallons during the first year of the society's efforts) and holding sparsely attended public lectures, open meetings addressed by outsiders and some members, debates, etc. The early efforts of the Society seem to have been directed solely towards convincing members and townspeople of the evil of the sale and use of ardent spirits.
Then came the great crusade. The Congregational church took up the matter by calling before the meeting a brother accused of intemperance, slander, profanity, and the violation of sundry other commandments. This brother's case disposed of, the church turned its attention to the source of the trouble, the sale of spirits, and discovered (or perhaps suddenly realized), that some of the good society members were purveyors of the cause of various poor souls downfall. Then began heated discussions as to whether "the selling of ardent spirit as a drink is to be deemed a disciplinable offence." For four months the church records show an average of two meetings a month wherein the matter was heatedly argued. It was finally voted to postpone a decision for four months, despite a protest of the pastor and seven brethren-a protest which is in- cluded in the minutes of the meeting, and signed by the names of those dissenting. Eventually it becomes apparent the sale of spirits was not the real bone of contention. The original resolution, about which such a storm of argument and protest arose, reads : "Resolved
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. that we consider the sale & use of ardent spirit, as a drink, an
immorality, which ought not to be tolerated in any of its members." The words flew hot and heavy, and the fists were raised against neighbors and friends, over the words "and use". Apparently our crusading forefathers were willing to prohibit the sale of liquor,
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but too many of them liked a nip now and then and, standing on their rights, determined to continue in its use without being con- sidered "immoral". At any rate, the resolution was finally amended, the words "and use" being omitted, whereupon the pastor, Rev. Mills, offered his resignation. His chief reason for taking this action was his conviction that his influence in the church was waning.
The matter created such a stir that the town fathers voted, in one of the earliest meetings of the town as such, that Chester would not permit public discussion of the liquor question, as it would "invite disunion, disorder, & confusion and [be] demoralizing in its effect, therefore the further discussion of that subject by Lecture or otherwise is in our opinion wholly uncalled for and inexpedient."
Now blacksmith shop and forge, flour mill and market, re- sounded with loud discussion and heated argument. The men of the town had plenty on their minds-we suspect the women had plenty on theirs, too, and fed afresh the ardor of their menfolk by quota- tion, argument, and other feminine wiles. As a result, the first "Temperance Society" was disbanded, and the "Chester Total Abstinance Society, Auxiliary to the Total Abstinance Society of Saybrook", was formed, its membership list of two hundred and ten persons showing the names of women as well as men who organized the new society because "it is found necessary to form a Society whose constitution shall prohibit the use of all intoxicating Liquors." This society flourished for many years, but if old newspaper clip- pings and records are to be believed, it would seem that it did not flourish effectively enough. There are many references to Chester as a place noted for the flow of liquor in its taverns and the Chester House, and for the number of drunks to be seen on its streets on a Saturday night. Although this is not an enviable thing to recall, it was a feature of the town, as it was of other towns at that time. The work went on, however, and later an organization for the young people was formed, and temperance teaching introduced into the Sunday Schools of both Baptist and Congregational churches.
The subject of temperance was not the only crusading cause of the formation of a specific society, for in 1839 an earnest group of men and women met to form "The Antislavery cent a week Society of Chester." It was commonly, known, however, as the "Chester Library Association", since its chief means of fighting slavery was by the circulation of books to enlighten people regarding that evil.
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The preamble to the Constitution states :
Whereas the System of American Slavery as it exists in the United States, is a System of Tyranny, Cruelty and Oppression, and ought not to be tolerated in Any Government and especially, in a Government professedly Republican and supposed to be supported by public opinion.
And whereas it is not Generally known what effects Slavery produces on the morals of the people and the Government where Slavery exists.
Now therefore in order that the community may be better informed in relation to the subject,
We the undersigned, do form ourselves into an Association. To be called Library Association of Chester. The object of which shall be to procure books that may be read by All persons who may be desirous of receiving information on the subject of American Slavery.
A subscription fee of 25c plus 1c a week dues entitled the members to read any, of the books available. At first books might be held a month, but when it was found that this did not allow suffi- cient reading time, the limit was increased to two months. The books purchased should have accomplished the purpose of the organization, for among the titles listed are Emancipation in the West Indies, The Antislavery Record (3 volumes), Thoughts on Slavery, and The Slaves Friend (3 volumes).
As time went on, more and more societies grew up within the two churches. Interest in missions and missionary giving resulted in the formation of several of these groups. The Congregational church first became mission conscious about thirty years after its organization here in Chester. In December, 1772, a committee was appointed to distribute among the poor in town the contribution of the congregation "on the last publick thanksgiving Day". For seven years any missionary effort was confined to the needy of the parish. In 1779 a committee was appointed "to ask Charity for the Poor late of Newport, R. I."
As the people became more interested in others outside the parish and came more and more under the influence of the various tract and mission societies, we find, at the end of the first one hundred years of church life in Chester, certain months assigned in the Congregational church for mission offerings for special societies. Offerings in January and February went to the American Tract Society; those in March and April to the American Home Mission
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Society. July and August benefited the American Bible Society ; September and October the American Seamen's Friend Society, and November and December the American Board for Foreign Missions. The first Monday in each January was set aside as a day of special prayer "for ourselves & for the conversion of the world."
Compared with the general rather unhealthy, state of the parish and church finances of the Congregational Society, the contributions for "various object of benevolence" as listed for the mid-1800's surprises us. In 1864 the amount was $522.30. Two years later it was raised to about $900. For sometime thereafter it varied between five and seven hundred dollars in both churches. The Baptists were zealous in their efforts and, with their slightly smaller congregation, equaled and sometimes exceeded the offerings of the neighboring church.
As missionary giving flourished, there grew up in each church mission societies both home and foreign. These were made up almost entirely of the women, although the minister, poor lone male, was expected to be in attendance at the meetings. Often the same women belonged to both groups in either church, but they had different officers and separate meeting days. Later the two groups combined into one society. Appropriate literature was read and discussed and collections were taken for various mission fields. Quilts were made for mission homes and boxes sent to needy. The young people were encouraged to take an interest. When one of the young women of the Congregational church volunteered for mission service in India, great enthusiasm was aroused, and one of the societies (the Friendly. Club) took on the task of supplying a portion of her salary. Glowing reports of her work came back, although letters and her rare visits home give little direct information. Having a missionary from the church has, however, given a great impetus to mission work.
One of the members of the Baptist church who entered the ministry finally became a missionary to Burma. Thus both churches had an active participation in the missionary field.
Gradually the young people of both churches began developing societies of their own. In the Congregational church the young women organized the Friendly Club, holding monthly, meetings. At various times Christian Endeavor, Baptist Young People's Union, Pilgrim Fellowship, and small independent groups taking in both young men and women, were formed. For many years it seems as though the societies of the churches were confined to the youth of
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the parishes and the women. We find no record of any organization of or for the men until the formation, about twelve years ago, of the Anchor Club. Since it was their pocketbooks that supported the women's work to a great extent, they probably felt they did their share in this way. Certainly a great deal of their time was spent in going to the affairs planned by the women for the benefit of the finances of the two churches,
After the unification of the churches, a new young women's group, next in age classification to the Friendly Club, was formed, adopting the name Junior League. As the members grew older and began to have a flourishing nursery group, the query often was heard "When do you stop being Juniors?" Since their chief interest seemed to be babies and young children, they adopted the Sunday School of the United Church as a special project. A later develop- ment was the Couples' Club, devoted principally to gathering together couples of various ages who are affiliated with or interested in the church in any manner.
Thus has the work, influence, and character of the church grown, changed, and become enlarged. Now the church building is in use almost daily. Groups not directly affiliated with the church, such as Hi-Y, King's Daughters, etc., use the building for their meetings. The church in Chester, originally the center of the life and government of the parish, with its meeting house used for the sole and common meeting place of the affairs of the people, has gradually resumed its earlier functions. Although for a few years its doors were closed to all but strictly religious affairs, the church has now come to realize that living in all its phases is church busi- ness, and, throwing wide its doors, has again become a center of life in the parish.
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