USA > Massachusetts > History of the Diocese of Massachusetts, 1810-1872 > Part 23
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the first rector of Our Saviour.111 The parish organized as a corpo- ration on 19 February 1868, with the following officers : senior war- den, Dr. William R. Lawrence; junior warden, S. L. Bush; vestry- men, A. A. Lawrence, Dr. Robert Amory, Commodore George P. Blake, S. Dana Hayes, and Copley Amory; treasurer, Francis W. Lawrence; clerk, John D. Bryant.112 The first' service took place Sunday 22 March 1868, some six months prior to the church's con- secration.113 Only as the church was about to commence services did Dr. Lawrence suggest to his brother that they '. . . have it for a memorial' to their father.114 For the first few years of the Church at Longwood, its 'membership ... seemed very much like a single family'.115 Tomkins served as rector until after the death of Bishop Eastburn.
111. Fletcher, Church of Our Saviour, p. 10; JM, 1868, p. 31. Tomkins was born in Philadelphia, graduated from College of the City of New York in 1858, and attend- ed the Virginia Theological Seminary. Or- dained deacon in the Church of the Incar- nation, Philadelphia, 21. Nov. 1862, he was ordered priest by Bishop Potter in Bay Ridge, New York, on 1 Apr. 1865, by request of Bishop Eastburn. As deacon, Tomkins had become rector of St. John's, Northampton. Fletcher, Church of Our Saviour, p.64; JM, 1865, p. 27; 1868, p.31.
112. Fletcher, Church of Our Saviour, pp. 8-10.
113. Fletcher, Church of Our Saviour, p. 10.
114. Fletcher, Church of Our Saviour, p. 11. Fletcher quotes from a letter, dated 22 March 1868, written by A. A. Lawrence to James Lawrence, in Europe, telling his cousin about the church at Longwood: 'I did not expect to build it until William suggested it a year ago; nor to give it away . . . Of course, it is Protestant Episcopal (not English but American) and we prefer that. This is not evidence that we dislike other forms of church organization and worship or that this is the only true church.' Fletcher, Church of Our Saviour, p. 11.
115. Fletcher, Church of Our Saviour, p. 14.
CHAPTER XVIII
ISHOP EASTBURN could look upon the Church of Our Saviour at Longwood on the eve of the general convention in New York, in 1868, and find it good. The church had a choir 'of half a dozen boys (not in white surplices)', with congrega- tional participation in chants and hymns. The rector was 'a capi- tal reader and preacher', and the Holy Table was not elevated above the sanctuary floor.1 The parish did not reveal any taint of ritualism.
The subject of ritualism occupied, however, a foremost place in the discussions of general convention of 1871, held at Baltimore, as it had in the convention of 1868. In what proved to be his last annual address Bishop Eastburn, some four months before his death, presented to the Diocese of Massachusetts his summary of the convention's viewpoint on ritualism, especially in relation to his diocese. No wishful thinking underlay his affirmation that .. . . the great majority of our people [lay and clerical churchmen ] expected, and had a right to expect .. . ', canons restricting ritu- alistic forms. 2
The last official act of Bishop Eastburn, reported after his death to the annual convention of 1873, was his joining with the Rev. John Seely Stone and the Rev. William Wilberforce Newton in funeral services for the Rev. J. S. Copley Greene. The Rev. Mr. Greene had been a 'most intimate' friend of Bishop Eastburn. 3
1. JM, 1869, pp. 26-27; Herbert H. Fletcher, A His ory of the Church of Our Saviour (Brookline, 1936), pp. 11, 14.
2. JM, 1872, p. 25. 'The House of Bish- ops', said Eastburn, ... did their duty in the matter.' The House of Clerical and Lay Deputies did not concur in voting
canons against ritualism, but trusted ‘to the paternal counsel of the several Dioce- sans' to protect their flocks from 'tawdry ceremonialism'.
3. JM, 1873, pp. 28, 38. Greene died 6 July 1872; his funeral was held in St. Paul's, Brookline, 9 July 1872. Eastburn
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THE DIOCESE OF MASSACHUSETTS
Only about ten weeks later, on 11 September 1872, Manton East- burn, fourth Bishop of Massachusetts, died at the 'Episcopal resi- dence, 28 Brimmer street' of malignant dysentery.4 Conducting the service three days later at Trinity Church, as set forth in the Book of Common Prayer, were Bishops Neeley of Maine, Bissell of Vermont, Clark of Rhode Island, and the Rev. Theodore William Snow, one of two Examining Chaplains to the Bishop of the Dio- cese.5 There were no immediate relatives at the services. The rec- tor of Trinity, the Rev. Phillips Brooks, had not returned to Bos- ton from a summer's travel in Europe.6 At Bishop Griswold's death there was no bishop of Maine, there was no bishop of Rhode Island, to attend his funeral, as he acted as the bishop of both dioceses.
At Eastburn's death the Diocese of Massachusetts had paid the bishop's salary only with difficulty; to obtain funds to support an assistant bishop or bishop coadjutor was an accomplishment still a generation away. To fill the vacant 'Episcopal Chair', the stand- ing committee called a special meeting of the members of the an- nual convention of the preceding May; this meeting was scheduled for 4 December 1872 at Trinity Church, Boston. Trinity Church was destroyed in the Boston fire of 9 and 10 November, so the special meeting of the convention took place at St. Paul's Church, Boston.7
The Rev. Alexander H. Vinton, rector of Emmanuel Church, Boston, by unanimous resolution, was named as the presiding officer of the convention. The first business to come before the meeting was a report from the committee on the increase of the
pointed out that as layman and cleric, Greene 'gave liberally of ample means' to the Church, and preached clearly, dis- tinctly, and exclusively' a Christian, re- demptive theology. JM, 1873, p. 28.
4. Boston Daily Evening Transcript, 12 and 14 Sept. 1872.
5. The Rev. Theodore W. Snow (Rt. Rev. George Burgess, List of . . . Orders of Deacons, etc. [Boston, 1875], no. 1173), ordained deacon by Bishop Griswold 18
Dec. 1836, 'was also one of the Bishop's most intimate friends, one to whom the Bishop confided perhaps more than to any other man the inmost thoughts of his heart'. Mr. Snow intended to write a life of the bishop, but he died 6 Nov. 1872. JED, 1837, p. 8; JM, 1873, p. 38.
6. A. V. G. Allen, Phillips Brooks (3- volume edition), II, 177.
7. JM, 1872, Special Meeting, pp. i-iii.
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CHAPTER XVIII
episcopal fund. Speaking for the committee, Dr. George C. Shat- tuck stated that the fund yielded only $3000 annually. He then went on to say, 'We call ourselves Episcopalians, and the Bishop is an absolute necessity to our organization, and we must show our sense of the value and importance of the office by contributing in due proportion for the support of the incumbent.'8 Dr. Shat- tuck also stated that $6000 was the minimum salary that 'must be provided'.9 Then the convention took up the election of a dioc- esan. Two names led on all the ballots, with a scattering among a dozen other clergy. These men were the Rev. Mr. Vinton, and the Rev. Benjamin I. Haight, of New York City. On the fourth and final ballot, Haight received forty-three votes and Vinton thirty- six.10 Haight thus became Bishop-elect of the Diocese of Massa- chusetts. At this time he was an assistant minister of Trinity par- ish in New York City, and was entering upon his sixty-fourth year.11 This election followed the pattern of the election of 1842 which named a candidate from out of state. Like the election of 1838, also, it named a candidate who refused to serve.12 The spe- cial meeting of 4 December appointed the Rev. A. H. Vinton, the Rev. Alexander Burgess, and Dr. George C. Shattuck a committee to advise the Rev. Mr. Haight of his election. Haight was a church- man of the Hobart type.13 Haight and Eastburn had been in op- posite camps on issues concerning the General Theological Sem- inary and the Diocese of New York in the 1840s and early 1850s.
8. JM, 1872, Special Meeting, p. 18.
9. To provide for the increase in the bishop's salary, Dr. Shattuck's committee was 'instructed to persevere in efforts and appeals to the parishes for the . . . sum of fifty thousand dollars, to be added to the Episcopal Fund'. JM, 1872, Special Meet- ing, p. 24.
10. JM, 1872, Special Meeting, pp. 25- 27.
11. Morgan Dix ed., A History of the Parish of Trinity Church in the City of New York (New York, 1906, 5 vols.), IV, 530- 532.
12. See supra, p. 109; JM, 1872, Special
Meeting, p. 28 n .; Dix, Trinity, IV, 531. Benjamin Isaacs Haight (1809-79), a graduate of Columbia College (1828), and General Theological Seminary, was ordained 3 July 1831 by Bishop Onder- donk of New York; he served in New York City, Cincinnati, Ohio, then in New York again as a professor at General Theologi- cal Seminary, and assistant minister of Trinity parish. Dix, Trinity, IV, 530-531.
13. This statement is based upon a pam- phlet of Haight's entitled A Letter to a Par- ishioner, Relative to the Recent Ordination of Mr. Arthur Carey (New York, 1843), pp. 7, 12.
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Haight had good reason to decline the offer of the Episcopal Chair in Massachusetts by the obvious excuse of his age, and on the generally prevailing and expressed feeling of the Diocese of Massachusetts towards the episcopacy.
CHAPTER XIX
HE convention of 1810, which chose Alexander Viets Gris- wold as Bishop-elect of the Eastern Diocese, numbered as the representatives of the Diocese of Massachusetts six clergymen and sixteen laymen acting as delegates for the state's six or eight par- ishes. The special meeting of the Massachusetts convention of 4 December 1872, which was called to elect a successor to the late Bishop Eastburn, listed ninety-two clerics, of whom eighty-three were present and voted. The secretary of the convention called the roll of eighty parishes. Present and voting at the convention were lay delegates from sixty-six parishes.1 Numerical growth was, then, the most obvious factor during these sixty-two years of the history of the diocese. This increase in numbers of clergy, laymen, and parishes was paralleled, and caused by, the increase in population in both the nation and the Commonwealth of Mas- sachusetts.
Of more significance than mere increase in numbers, however, was the way in which the Church grew. The Church expanded in Massachusetts primarily by the organization of new parishes. The addition of parishioners to older parishes was an important, though secondary, factor. The beginnings of new parishes fol- lowed, in general, three different patterns. Large urban parishes, such as St. Paul's, Grace, and Emmanuel Churches in Boston, sprang up almost ready-made; the number of parishioners in these societies was comparatively large from their start. Small parishes, in manufacturing towns or at mill sites, represented the deliberate choice of the manufacturers or mill owners for the Episcopal Church. This Church appealed to these early nineteenth-century
1. JM, 1872, Special Meeting, pp. 2-28.
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THE DIOCESE OF MASSACHUSETTS
industrialists, many of whom were immigrants from England, be- cause of the likenesses to the Church of England. Where there was but a single plant, or an industry did not prosper, the par- ishes, if they survived, remained small. A multiplicity of industry, as in Lowell and Lawrence, which were incorporated as cities in 1836 and 1853 respectively, resulted both in increased numbers of parishioners and in the founding of new parishes in the same cities. A third pattern of parochial organization revealed a com- bination of motives which led individuals to assume the task of forming a new parish. In one instance, two or three members of an Episcopal society who lived in another township from the one where the Church was, or who dwelt in a part of a township re- mote from the Church, asked the minister to hold services for them locally on a Sunday afternoon or evening, or even on a weekday. If the attendance was steady and numerous enough to warrant organization of a parish, one was formed. The success of a parish thus organized rested in part on the appeal of the minister to the new group, and in part on the financial willingness and ability of the members of the infant parish to buy land and to build a church. St. James' parish in Greenfield during Titus Strong's rectorship, and St. Peter's, Salem, under the ministry of the Rev. George Leeds, typified 'parent' parishes from which younger neighboring parishes came.2 Another important motive in the genesis of parishes of this third type was a dissatisfaction or disagreement between members of a religious society and its min- ister. Dissension was an element always present among the rea- sons for starting a new parish by members of an older parish. Di- vergence between minister and individuals, or among groups of parishioners, or dissatisfaction on the part of the would-be mem- bers with the location of a church building, or with the difficulty in obtaining seats, all these causes led to the founding of new par- ishes. The immediate origin, then, of parishes in this period sprang from the efforts of lay individuals and groups influenced by local or parochial circumstances. The role of the diocese in the
2. The 'daughter' parishes of St. James'
in Ashfield, and of St. Peter's, Grace in were Trinity in Montague and St. John's Salem and Calvary in Danvers.
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CHAPTER XIX
origin and growth of parishes consisted in providing a clearing- house of information and facts about some of the parishes, in pro- viding, in part at least, a salary for the bishop, and in the main- tenance of parishes whose founders did not, or could not, support them. During the years of Bishops Griswold's and Eastburn's episcopates, diocesan missionary funds were never adequate to the task of selecting a site favorable to the development of an Episcopal society, and then of organizing and staffing such a mis- sion until it became a parish and in union with annual convention. To keep small, financially needy parishes alive, however, until they became self-supporting was a job that the diocese did with a success which outweighed its failures.
Who were the laymen and clergy who joined together to form new parishes and who made up the diocese? In general, the lay- men were 'first generation' Episcopalians. Those laymen who were so-called 'born' Episcopalians were either members of fam- ilies belonging to pre-Revolutionary Churches, or they were Eng- lish emigrants already members of, or familiar with, the Anglican Church. In general, the clergy, too, were first generation church- men. By the decades of the 1840s, '50s, and '60s, however, both laymen and clergymen's families revealed that family and mar- riage ties had provided for an important increase in the number of Church members. In other words, Episcopal parishes grew by their attraction of individuals and families sharing a similar social background. This drawing power showed equally in the growth of Unitarian parishes, especially in the earlier decades of the nine- teenth century. Harvard College was a social influence early in the century, which provided ministers more numerous and more brilliant for the Unitarian societies than for the Episcopal. Prior to the Civil War, the preponderance of . .. men eminent for abil- ity, worth, and beneficence, and most of the principal merchants, lawyers, and physicians', rested with the Unitarian societies in contrast to Episcopal societies.3 The two societies had much in common, however, and drew members to their respective groups,
3. Justin Winsor, ed., The Memorial History of Boston (Boston, 1881), III, 479.
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THE DIOCESE OF MASSACHUSETTS
both lay and cleric, from a like social background. The fact that both Unitarians and Episcopalians of Massachusetts in the first third of the nineteenth century were dissenters from the Ortho- dox, or Trinitarian-Congregational Church of the Standing Order brought them together in some interesting ways. Thus in 1835 in the town of Montague, Franklin County, 'the Unitarians with the aid of the Episcopalians, built the "White Church," west of the common'.4 Shortly before this time, Episcopalians and Unitarians had joined in 'sitting under the preaching of the Rev. Rodolphus Dickinson'.5 In the year 1836, the Rev. Nathaniel L. Frothingham of the First Church, Boston, baptized Phillips Brooks, using a Trinitarian form of service which proved valid in the Episcopal Church for Brooks' subsequent confirmation, ordinations, and the ratification of his election to the episcopate. About this same time, a member of Christ Church, Rochdale (Leicester) became ‘an active and true participant, as long as she lived', in the Second Congregational (Unitarian) Church in the same town, while main- taining her membership in the Episcopal Church. Her reason for remaining a parishioner of Christ Church sprang from her grati- tude for her 'hospitable admission, without demanding any sub- scription to theological doctrines', as did the other religious so- cieties. 'But in all things spiritual', wrote her Unitarian minister, the Rev. Samuel May, 'she was wholly with us.'6 Viewed histori- cally, then, there was a close parallelism between Episcopalians and Unitarians. The latter greatly outnumbered the former in members, ministers, and churches. Because of the eighteenth- and early nineteenth-century trend of Congregational (Trinitar- ian) parishes to change into what later were known as Unitarian parishes, the Unitarians had churches in many townships through- out the state. The Episcopal parishes, apart from the handful that survived the Revolution (and most of these parishes were within thirty miles of Boston) were few and weak until the third decade
4. Edward P. Pressey, History of Mon- tague (Montague, 1910), p. 118.
5. Pressey, Montague, p. 117.
6. Caroline Van D. Chenoweth, History
of the Second Congregational Church and Society in Leicester, Mass. (Worcester, 1908), p. 168.
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of Bishop Griswold's episcopate (i.e., the 1830s). By then, St. Paul's, Boston, under the ministry of the Rev. John Seely Stone, had demonstrated that a newly formed Episcopal society could survive the predominantly Unitarian religious atmosphere of Bos- ton, and an older society, Trinity, proved itself able to build, and pay for, a new church edifice. Also by the 1830s, through individ- ual effort, the Episcopal Church had stable outposts in the Con- necticut valley at Greenfield, and in Berkshire County, at Pitts- field. Yet the Church in Massachusetts was small enough in mem- bers and parishes so that the socially prominent leaders of one parish had a state-wide acquaintance with persons in the same position in all the other parishes. The lack in new, small churches of what were loosely called church furnishings brought forth a response from women's parochial organizations, which showed that women of the older established parishes, especially in Boston, were alive to the needs and conditions of newly organized churches throughout the state. On the diocesan level, only about a dozen clergymen and perhaps a score of laymen actually ran the affairs of the Church. Many men served the diocese for a year or two. A few individuals filled diocesan offices for many years. In general, the ministry of a clergyman in Episcopal parishes throughout Massachusetts was short, i.e., lasting from less than ten years to as little as a year or two. Primarily responsible for this fact were the inadequate salaries paid to the clergy. Usually, the money to establish and support an Episcopal society, including the cost of building a church and of the lot upon which it stood, came from one or two individuals or from a small group. Once the church was consecrated, the maintenance rested on the parishioners. If one person in the parish were a large donor and died or moved away, or if most of the parishioners were dependent upon one mill or factory in the town for their support and this industry cur- tailed or suspended operations, the parish, which usually sur- vived these crises, kept going only as a small society with occa- sional services. Help came, if at all, from the clergy of the nearest parish. Diocesan aid reached a needy parish when the bishop pointed out in his annual address the specific need or importance
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THE DIOCESE OF MASSACHUSETTS
of keeping alive a certain parish. The bishop's appeal, if it were answered at all, was met by one or two 'friends of the Church', usually wealthy Boston businessmen who had an interest in main- taining parishes in other areas besides Boston.
The motives of these 'friends of the Church' rested on personal interests rather than on a diocesan outlook. Parish aid sprang from a desire to keep going an Episcopal society near a summer resort, or at a country seat of a city dweller, or in the midst of a newly developed residential section, urban or suburban. A pre- Revolutionary origin and tradition brought about the revival of a few parishes by a few interested individuals. Support of a parish largely, if not wholly, to provide a position for a much liked and prominent clergyman came readily from his family and friends who also became his parishioners. When the parish lost the serv- ices of such a minister, the parish income dropped off, occasionally to a point where the church had to close. The founding, mainte- nance, and growth of Episcopal societies in the Diocese of Massa- chusetts under Bishops Griswold and Eastburn followed no over- all plan devised by the diocese. Rather did the peculiar conditions of each parish determine the course of its own affairs.
However independent of one another and however congrega- tional in aspect Episcopal societies appeared to be, a very real unity obtained among them. This bond of union was provided by the Book of Common Prayer. A prescribed form of worship gave to the Episcopal Church a framework within which the clergy held its services, and with which the congregations could become familiar and even read for themselves. General Convention had provided for the publication of a 'standard prayer book' by 1801. The Constitution and Canons of General Conventions set forth rules and regulations which affected each parish in union with an annual diocesan (state) convention, where the annual, diocesan convention previously had acceded to the Constitution of General Convention. The cohesive action of the Book of Common Prayer was far from rigid, as many prayer meetings and ministers' lec- tures in or out of the churches held on weekdays or evenings used other than prayer-book prayers. Also, a minister used his and his
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congregation's discretion as to what services he would read and how often he would read them (e.g., the Litany and the service of Holy Communion). The great binding force of the Book of Com- mon Prayer was its creeds. No matter how much individuals var- ied in their interpretations of the creeds, the creeds stood. Pur- posely abandoning any dogmatic or doctrinal statements of be- lief, the Unitarians, putting their emphasis on liberalism, organ- ized themselves into a national council only in 1865. This council carefully avoided any doctrinal or dogmatic statements of theol- ogy, thereby imposing no restrictions nor any set form of worship on ministers or on their parishes. This ... absence of an authori- tative standard of doctrine .. . ', resulted in lessening the growth and prominence of the Unitarian Church during the latter part of the nineteenth century.7 On the other hand, a set form of worship and the creeds as part of the Book of Common Prayer not only checked dissension among Episcopal parishes, but created a unity among them. This unity promoted growth and kept the contro- versies of High and Low Church and of ritualism from developing into schisms. As laymen became better acquainted with the Book of Common Prayer, especially with that portion of it known as "The Ordinal', the stronger became its cohesive influence.
The result of this rapprochement of Episcopal societies in the Diocese of Massachusetts directed the attention of both parishes and diocese to the problem of carrying the ministrations of the Church to the poor and needy in urban areas and to the un- churched in rural areas. This change in outlook meant specifically the organization of parishes with free sittings, and in general, an effective diocesan and national missionary work.
The group of Episcopal societies in 1811 was characterized by nominal membership, at least, in a Church on the diocesan and the General Convention level. Of more significance than the me- chanical setup was the fact that a congregational polity prevailed in most parishes. Members of these parishes, with the exception of the stay-at-home or returning Anglicans during and after the
7. Winsor, Boston, III, 479.
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THE DIOCESE OF MASSACHUSETTS
Revolution, were newcomers in the sense that they had recently moved to Boston from smaller towns, or they found in Episcopal societies a liturgy and theology that appealed to them. The grounds of this attraction were the conservative, traditional, and evangelical qualities that stamped the Church in Massachusetts. In the early years of the nineteenth century, therefore, the Church became an intensely socially conscious group of both individuals and parishes, avoiding the theological differences between the Congregational (Trinitarian) Church on the one hand and the liberal forces in theology which became the Unitarian Church on the other.
Finally, during and right after the Civil War years, the charac- ter of Episcopal societies showed changing tendencies. Social consciousness increased and the view that religious societies were ancillary to industry weakened and became a less obvious mark of Episcopalians. Under a wider knowledge of the Book of Common Prayer and by its unifying influence, the Diocese of Massachusetts began to show above all else a catholicity of character, membership, and leadership.
INDEX
INDEX
Adams, Henry, quoted, 91 Adams, Joseph, 222 Alsop, Rev. Reese F., 192 Amesbury
St. James 's, 45-46, 105 Amherst
Grace Church, 180-181 Appleton, Thomas, 81
Appleton, William, 23, 31-32, 122, 155-159, 201-202
Ashfield
St. John's, 28 Auchmuty, Robert, 108
Babcock, Samuel Brazier, 108
Baldwin, Rev. Leonidas, 134-135 Ballard, Rev. Edward, 49, 51, 156 Ballou, Hosea, 17 Baltimore
St. Peter's, 7 Bangor (Maine) St. John's, 119 Bass, Rt. Rev. Edward, 3, 4, 7, 14
Bates, Charles H., 224, fn. 79
Baury, Alfred Louis, 27
Beecher, Lyman, 90 Bell, Shubael, 26, 66, 102
Berry, Joseph Breed, v-vi Bethel (Vermont) Christ Church, 78
Beverly St. Peter's, 224-225 Bissell, Bishop (Vermont), 234 Blackaller, Rev. Henry, 42, 205
Boardof Missions, 84,85-87,197-202 Boone, Rev. William Jones, 150-151 Boott, Kirk, 33 ff. Boston
Church of the Advent, 135, 138- 144, 176
Christ Church, 58, 65, 82, 133, 146 Chapel of the Good Shepherd, 162, fn. 31
Emmanuel Church, 173-178
Grace Church, 55-56, 65, 77-78, 80, 114, 172 St. John's Parish (East Boston), 135-136
King's Chapel (Unitarian), 3
Church of the Messiah, 134-135
St. Paul's, 16-22 passim, 82, 106, 127 St. Stephen's Chapel, 135
Trinity, 13, 65, 106, 119, 127, 160, 214 Bostwick, Rev. Gideon, 28
Boyle, Rev. Isaac, 61
Bridgewater (Massachusetts) Trinity, 109
Brinley, George, 65, 70 Bristol (Rhode Island) St. Michael's, 12
Brookline St. Paul's, 144, 178-180, 228
Brooks, John Cotton, 54
Brooks, Peter Chardon, 89
Brooks, Phillips, 89, 220, 240
Brooks, Rev. William Henry, 186
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THE DIOCESE OF MASSACHUSETTS
Brown, James W., 192-193, fn. 98, p. 192 Brown, Rev. W. Colvin, 194
Brownell, Bishop, 95
Brune, Anne Henrietta, 141
Burgess, Rev. George, 8-9
Burhans, Rev. Daniel, 28
Burnett, Joseph, 183-185, 194
Buss, Samuel L., 173
Butler, Rev. Clement M., 83
Cambridge Christ Church, 38-39, 103-104, 156 St. John's Chapel, 213-214 Cambridgeport St. Peter's, 103-104 Cabotville Grace Church, 189
Chaderton, Rev. Mr., 54
Channing, William E., 17
Charlestown (Massachusetts) St. John's, 56, 104-105, 136
St. Mary's (Roman Catholic), 137 Charleston (South Carolina)
St. Michael's, 35
Chase, Rev. (later Bishop) Carlton, 4, 203, 204 Chase, Rev. Philander, 27
Chickering, Jonas, 82
Clapp, Henry Wells, 99 Clappville Christ Church, 42, 101
Clark, Bishop (Rhode Island), 234
Clark, Rev. Dr. Orange, 99
Clark, Thomas, 65-66
Clark, Thomas March, 55, 79-80, 102, 159, 179, 220 Codman, Charles Russell, Jr., 130 Codman, Henry, 65
Codman, Rev. John, 129
Codman, Stephen, 23, 71
Coggswell, Joseph Green, 99 Coit, Rev. Thomas Winthrop, 38 Conventions, early, annual and gen- eral, 1-10, 65
Conversions (to the Roman Catho- lic Church), 164-169
Cooley, Rev. B. F., 186
Crocker, Alvah, 219, 227
Croswell, William, 59, 60-61, 66, 77, 138-140, 143 Cutler, Mary Anne, 122
Dalton, Tristram, 25 Dana, Richard H., 104, 121
Daniell, Howard, 79
Danvers Calvary Church, 222-224
Davis, Henry M., 45 Dedham
Christ Church (after 1813, St. Paul's), 30, 61, 108
Dehon, Theodore, 35
DeLancey, Bishop, 95
Dexter, George M., 128
Dickinson, Rev. Rodolphus, 240
Dix, Stephen, 79
Doane, George Washington, 58-64, 76 Dover St. Thomas', 206 Dunn, Rev. Robert Hayes, 204
Eastburn, Bishop, 8, 20, 77, 83, 87,
95; Bishopric of, 113-234 passim Eastwood, George, 193
Eaton, Rev. Asa, 17, 37, 58, 60
Edson, Theodore, 32-35, 61, 64,
147-149, 203, 217 Episcopal Theological Seminary, 76-77, School 211-214 Esty, Alexander R., 174, 192-193, 229
249
Eustis, William T., 226-227 Evans, Rev. Samuel J., 223
Fall River Church of the Ascension, 110 Fitchburg Christ Church, 218-219 Foster, Joseph, 65, 66-67
Framingham
St. John's, 192, 194 Frothingham, Rev. Nathaniel L., 17
Gardiner, Dr. John S. J., 17, 20-21, 58, 60 Gardiner (Maine) Christ Church, 8 General Theological Seminary, 18, 50 Georgetown, D. C. St. John's, 35 Goodrich, Ebenezer, 82 Goodrich, William, 82 Goodwin, Rev. Daniel LeBaron, 43- 44 Great Barrington, 28 Greene, Rev. J. S. Copley, 233 Greene Foundation, 17, 72 Greenfield St. James', 27-28, 99 Greenleaf, Rev. Patrick H., 159 Greenleaf, Simon, 156 Griswold, Alexander V., 4-116 passim, 123, 188; death, 120-121 Griswold, Rev. George, 99
Haight, Rev. Benjamin I., 235 Hale, Sam, 20, 206 Handlin, Oscar, v, 1 Hanover St. Andrew's, 109 Hartford Christ Church, 27
INDEX
Haverhill
Trinity Church, 194-195 Hayter, A. U., 119-120
Head, Joseph, 65, 67, 68-69 Head, Joseph Jr., 69
Henshaw, Rt. Rev. J. P. K., 7, 9 Higginson, Stephen, 16 Hilliard, Samuel H., 173 Hopkins, Prof. Albert, 182 Hopkins, Rev. John Henry, 6 Hopkinton St. Paul's, 102
Hoppin, Rev. Nicholas, 36, 38, 103 Howard, Benjamin, 80, 86
Howard, Caroline, 80 Howe, Rev. M. A. deW., 54, 71, 108 Howe, Rev. Reginald Heber, 191 Hubbard, Henry, 49
Huntington, Arriar, 175-176, 178
Huntington, Frederick Dan, 173 Hurd, Theodore C., 193
Ipswich Christ Church, 106 Ives, Bishop Levi Silliman, 167
Jackson, Patrick Tracy, 32 Jamaica Plain St. John's, 109 Jarvis, Abraham, 17 Jarvis, Rev. Samuel Farmar, 17- 21,33,37,93 Johnson, Rev. M. A., 189
Kimball, Edward D., 223
Lanesborough 28 Lawrence Grace Church, 188 Lawrence, Amos A., 120, 127, 211, 230-231 Lawrence, Bishop William, 158, 177, 227, 230-231
250
THE DIOCESE OF MASSACHUSETTS
Lawton, Pliny, 206
Lee, Rev. Henry W., 101, 189
Leeds, Rev. George, 224 Leicester, 41-42
Lenox Trinity, 49 Lewis, Rev. William H., 146 Longwood (Brookline) Church of Our Saviour, 226-232 Lowell, 30-33, 103 St. Anne's, 32-33, 61, 82, 103, 147, 149, 210 St. Luke's, 103, 147-150
Luce, Benjamin, 49
Lynn, 146 Christ Church, 106, 146 St. Stephen's, 147
McBurney, Rev. Samuel, 134, 205- 206 McCoy, Rev. Amos D., 150
Manchester
St. Michael's, 203
Marblehead St. Michael's, 30, 105, 146
Marlborough
Church of the Holy Trinity, 183
Marcus, Moses, 87
Mason, Rev. Charles, 55, 84, 105, 114, 125, 156, 213-214
Mason, Robert Means, 213
Massachusetts Missionary Society, 85 May, Samuel, 42, 240 Milford
Trinity Church, 191-192
Millville St. John's, 190
Montague Trinity, 28 Moore, Rt. Rev. Benjamin, 7
Morris, Apollo, 78
Morss, Rev. James, 45, 58 Mudge, Enoch Redington, 147 Munroe, Rev. Matthias, 78
Nahant, 220 Nantucket
Trinity, 87, 111, 113-115, 166 Nashua
St. Luke's (until 1872; Church of the Good Shepherd from 1872) , 204 Neeley, Bishop (Maine), 234 New Bedford, 110 Grace Church, 110
St. Mary's (Roman Catholic), 53 Newburyport St. Paul's, 14, 65, 105, 142
Newton, Ann Stuart, 48
Newton, Edward Augustus, 48-51, 59, 74,98 Newton, Henry, 48
Newton Lower Falls St. Mary's, 27, 105, 210
Newton, Rev. William Wilberforce,
233 New York
Church of the Ascension, 118
St. George's, 16
St. Michael's (Bloomingdale), 17 St. James's, 17
Niles, Bishop, 204
North Adams, 219
Northampton St. John's, 54
Onderdonck, Bishop B. T., 161
Osgood, Rev. Samuel, 89
Otis (Berkshire County) St. Paul's, 54-55 Otis, Rev. George, 38
Packard, Rev. George, 151, 188 Paddock, Benjamin H., 172
251
INDEX
Parker, Charles H., 134 Parker, Rebecca Jane, 33, 35
Parker, Rev. Samuel, 33, 35, 72, 127, 180 Peabody, Francis, 223 Peabody (South Danvers) St. Paul's, 225-226 Pearson, George B., 225
Perry, Rev. William Stevens, 198
Peters, Rev. Samuel, 6 Pickman, Rev. William Rollins, 224-225 Pittsburgh Trinity, 60 Pittsfield
St. Stephen's, 47, 82, 98 Plymouth, 218
Pollard, Rev. Frederick W. I., 87, 166 Portland St. Paul's, 8 Potter, Rev. Alonzo, 22, 55, 58, 61, 80, 93, 94, 124, 156 Potter, Bishop Horatio, 210
Potter, William Appleton, 124
Prescott, Rev. Oliver S., 165-166 Providence
Grace Church, 124-125
Rand, E. S., Jr., 156 Rand, Edward S. (of Newburyport), 81 Rand, Edward Sprague (of Boston), 79,81 Rand, Lucia A., 204
Randall, Rev. George M., 134-135
Reed, Benjamin Tyler, 212 Robinson, Rev. John P., 107 Rochdale, see Clappville Roxbury St. James', 54, 71, 108-109, 136
Sabine, James, 77-78
Sabine, Rev. John Theodore, 55, 78-79
Salem
St. Peter's, 65, 105, 125, 195, 22.4-225 Grace Church, 221 Salmon Falls (New Hampshire) Christ Church, 205-207 Sargent, Lucius M., 21, 22 Saxonville Religious Society, 69 Scituate St. Andrew's, 26
Seabury, Bishop, 1, 2, 7, 29
Sears, David, 23, 230 Shattuck, Dr. George C., 121, 215- 216, 235 Slater, Samuel, 43, 101, 186
Somersworth, 205
Snow, Rev. Theodore William, 218 Southborough
St. Mark's, 180, 182-183
Southgate, Rt. Rev. Horatio, 144 Springfield Christ Church, 100, 189
Stewart, A. T., 190
Stone, Rev. John S., 58-59, 61, 62- 63, 93, 124, 241 Strong, Rev. Titus, 28, 59, 99
Summers, William, 224 Sutton (Worcester County) see Wilkinsonville
Swampscott St. Andrew's Chapel, 219-220
Taunton, 110 St. Thomas', 110 Thomason, Rev. Mr. (of Calcutta), 48; Scholarship, 50 Tiffany, Rev. C. C., 134 Tomkins, Rev. Elliott D., 231 Train, Charles R., 193 Tuckerman, Edward, 202
252
THE DIOCESE OF MASSACHUSETTS
Tyng, Dudley Atkins, 14-16, 25, 31, 36, 37, 50, 74, 102 Tyng, Stephen Higginson, 35, 49, 55,80
Upjohn, Richard, 118, 119, 179, 191, 193
Vaughan, Rev. John A., 146 Vinton, Rev. Alexander H., 106-
107, 124-125, 157, 177, 220, 234, 235
Wainwright, Jonathan Mayhew, 59, 63, 93, 106 Ward, Rev. Milton, 204 Ware, Henry, 17 Warren, John Collins, 22, 65, 71, 81
Washburn, Edward A., 142-143 Watson, John L., 59, 93 Webster
Church of the Reconciliation, 186- 187
Wells, Rev. E. M. P., 202
Wells, William G., 224
Wharton, Rev. Francis, 228 White, Bishop William, 1 White, Rev. George Savage, 70
Wildes, Rev. George D., 221, 225 Wilkinsonville
St. John's, 43, 101 Williams, Charles, 78 Williams, Rt. Rev. John, 190
Winslow, Sarah, 15 Worcester All Saints, 151
202/12:T 39-
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