USA > Massachusetts > Essex County > Municipal history of Essex County in Massachusetts, Volume I > Part 43
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St. Peter's Episcopal Church was established in 1733, and a build- ing erected the following year. It had forty pews, and a high tower at its western end. It gave place to the present Gothic building in 1833, and this was enlarged in 1845. The first rector, Rev. Charles Brock- well, died in 1755. Next came Rev. William Gilchrist; he died in the ministry in Salem in 1780; the next rector was Rev. Nathaniel Fisher, a Harvard graduate; Rev. Thomas Carlisle succeeding him as rector, and
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he in turn was followed by Rev. Henry W. Ducachet. The next rector at Salem was Rev. Thomas W. Coit, who induced Rev. Alexander V. Gris- wold to become rector in 1829, continuing until 1834. Then came Rev. John A. Vaughan, and he was succeeded by Rev. Charles Mason. Rev. William R. Babcock became rector in 1848, resigning in 1860. The next. rector was Rev. William Rawlins Pickman, who left in 1865, and was followed by Rev. James O. Scripture, then by Rev. Edward M. Gushee. Rev. Charles Arey commenced his work in Salem in 1875, continuing until. 1891, when he was succeeded by Rev. Henry Bedinger, who remained rector twenty-five years, and was succeeded by Rev. Charles W. G. Lyon, in 1917. Under rectorship of Rev. Bedinger in 1905, a reorganization took place, and since then all pews have been free to the worshiping: public.
Grace Episcopal Church was organized in 1858. Rev. George D. Wildes was the first rector, and then came Revs. Joseph Kidder, James P. Franks, Howard R. Weir. A neat frame Gothic-style church building was erected in 1859.
The First Church of the Nazarene is situated at No. 10 Church street, and was organized January 1, 1904, under the name of Beulah Pentecostal Mission, by Rev. Alexander J. Macneill, leader. April 9th the same year it was organized into a church. Pastor Macneill resigned and was followed by Rev. Thomas W. Delond. The society worshiped at 23 Brown street for three years, when they purchased the estate at No. 10 Church street and erected their present edifice, which they dedicated April 19, 1913, under the corporate name of the First Pentecostal Church of the Nazarene. Rev. Delond resigned, and was followed by Rev. Ira D. Archbald, and he in turn was followed in May, 1915, by Miss Mary A. Custance and Annie S. Allen. In May, 1917, came Rev. R. J. Dixon,, who remained one year, and was succeeded by Rev. George A. Rideout, who in turn left after one year and seven months. The next pastor was Rev. A. H. Higgins, who is still serving as pastor. In September, 1920, at the general conference of the denomination, the word "Pentecostal" was dropped from the title of the church, leaving it simply "First Church of the Nazarene."
The First Church of Christ, Scientist, held its first service in Salem at the studio of Prof. Charles F. Whitney on Fairfield street, March 12, 1896. Services were continued there until June 7, 1896, when Pythian Hall, Creamer Block, on Essex street, was secured for Sunday evening services. Sunday morning services commenced July 3, 1898. During these first years, Mrs. Sarah W. Shepard, who was looked upon as the founder of the church in Salem, served as First Reader, with Miss M. Frances Allen of Beverly as Second Reader. September 25, 1898, ser- vices were held in the chapel of the old First Church (Unitarian), the chapel being located at 16 Lynde street. All legal requirements for per- fecting an organization were met by October 31, 1898, though the char-
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ter granted by the State bears date of November 29, 1899. There were seven charter members, namely: Sarah W. Shepard, Emma J. Marvin, Maria G. Delano, Jacob Marston, Henry S. Fiske, William S. Fenollosa and Alice E. Barnard.
The church grew steadily in membership and activity. A free pub- lic reading room was opened January 22, 1900, at 39 Church street. In 1907 the chapel in which services had been held for several years was pur- chased as a permanent church-house and ever since has been used as such. This was dedicated, free of any debts, January 1, 1911. About that date a splendid pipe organ was donated the church by Mrs. William Penn Hussey. The church has taken an active part in the various public move- ments, especially so during the weeks just following the great conflagra- tion of 1914. For many weeks its doors were open for relief work, and many thousands of dollars in cash, clothing and general supplies were given to the needy, regardless of creed or nationality.
Three years consecutively is the limit to hold the office of a Reader. The list to date is as follows: First Readers-Sarah W. Shepard, Henry S. Fiske, 1896-02; Charles F. Whitney, 1902-05; William S. Fenollosa, 1905-08; George P. Bonney, 1908-11; Benjamin G. Ingalls, 1911-14; Hatherly A. Stoddard, 1914-17; Leon G. Miles, 1917-20; William C. Keith, 1920, still serving as First Reader. Second Readers-Miss Fran- ces Allen, William S. Fenollosa, 1896-02; Mrs. Addie Webber, 1902-03; Mrs. Martha P. Mader, 1903-06; Mrs. Clara Ingalls, 1906-09; Mrs. Mary I. Keith, 1909-12; Mrs. Rosetta P. Mckinstry, 1912-15; Mrs. Edith M. Smith, 1915-16; Mrs. Abbie W. Tay, 1916-19; Miss Miriam Pope, 1919, still Second Reader in 1921.
The Universalist Church-According to Dr. Bentley's diary, John Murray, founder of the Universalist church, who was then settled at Gloucester, preached from the pulpit of the First Church, Thursday even- ing, December 29, 1787. Under date of December 24, 1789, Bentley says: "Worship was at the meeting of the Universalists, as well as at the four churches." The above preface to the remark about the preach- ing of Smith in 1804, etc., is more historically correct. After Dr. Bolles, the ministers were Rev. Arthur G. Rogers, 1888 to 1892; Rev. Charles H. Puffer, 1893 to 1913; Ulysses S. Milburn, November 1, 1913, to the present time. Upon the death of Dr. Bolles in January, 1920, at Tufts College, where he had long filled the chair of Modern History (endowed by a Salem citizen, Walter Scott Dickson), a memorial service was held in this church for him, at which Prof. Edward S. Morse of Salem and Dean McCollester of Tufts spoke. During Mr. Rogers' pastorate a movement was started to erect a new parish house, which was finally erected in 1889. It is a commodious and well-equipped two-story build- ing adjoining the church, two house lots having been purchased on Ash street to accommodate it. It is used for Sunday school and other func- tions. Centennial anniversary exercises were held here and well attend-
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ed. From the estate of Walter Scott Dickson the church received an endowment of $20,000, which has been added to from other sources re- cently, providing the income for current expenses. In the John Murray Crusade, in 1920, as a part of the observance of the one hundred and fiftieth anniversary of the Universalist church, this church raised over $10,000_in addition to the regular budget. The parish service flag shows sixty-nine stars for those who were in the World War.
For many years prior to the formation of the Advent Christian Church in 1875, meetings of the people of the Advent faith had been held in Salem. For some years these meetings were held in the Holyoke and Hardy halls. In 1885 the old church on Herbert street was pur- chased and occupied until 1890. At that time a change became desir- able; the Herbert street building was sold and the present structure at 127 North street built, largely through the effort of Rev. G. F. Haines, at that time pastor of the church. New interest and increasing pros- perity have fully justified the change. In 1885, a corporation was formed, known as the Second Advent Society of Salem, Massachusetts, and in 1895, when the church became an incorporated body, the society conveyed all its property, both real and personal, to the church. In 1918 the estate at 37 Buffum street was bought for a parsonage. The pastors have been as follows: Revs. Charles Goodrich, George W. Sederquist, Elmner N. Hinckley, G. F. Haines, J. W. Davis, Roger Sher- man, C. R. Crossett, William G. Knowlton, and H. L. Faulkingham.
There was a gathering of Society of Friends in Salem as early as 1656-57, ten years after the founder, George Fox, began his itineracy in England. They were terribly persecuted here by the narrow-minded orthodox religious organizations. The history of this church is replete with interesting items and historic incidents, but all too long for space allowed herein. At Salem the "Quakers" at first had meetings at pri- vate houses. Their first meeting-house stood on the south side of Essex street, No. 373-377. The second meeting-house was built in 1716, where later was platted the "Quaker Burying-ground." The brick building built in 1832 was still in use by the Friends in 1914, when it was burned. A new structure was reared as soon as possible after the great fire. The present minister is Josephine H. Carr.
Methodism was first organized at Salem in 1821, a century ago. Its first pastor was Rev. Jesse Filmore, in 1822. In 1823 a church was built on Sewall street, where later stood the Wesleyan chapel. This church did not unite with the general conference until 1835. Before the for- mation of a second Methodist church, the following names appear as having been pastors: Joseph B. Brown, 1832-33; Jefferson Hamilton, 1833; T. C. Macreading, 1834; Aaron Waitt, 1834-35; J. W. Downing, 1835-38; T. G. Hiler, 1838-39.
The Second Methodist Episcopal Church was formed in March, 1841, by members withdrawing from the First Church. They built a
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church in Union Square, later known as the Advent Church. The first. pastor was Rev. Spaulding, who was succeeded by pastors including Revs. Joseph A. Merrill, David K. Merrill, Horace Moulton, Phineas Crandall, David L. Winslow and John W. Perkins. Trouble arose in the First Church, and after a few years the Second Church absorbed the active membership of the former. In 1851 a larger church was found neces- sary and was erected on LaFayette street. The pastors include (in order given) the following: Revs. Luman Boyden, 1851-53; A. D. Merrill, 1853-54; Daniel Richards, 1854-56; John A. Adams, 1856-57; Austin F. Herrick, 1857-59; John H. Mansfield, 1859-61; Edward A. Manning, 1861-62; Gersom F. Cox, 1862-64; Loranus Crowell, 1864-67; S. F. Chase, 1867-69; D. Dorchester, 1869-72; J. S. Wheedon, 1872-74; George Coll- yer, 1874-77; Daniel Steel, 1877-79 ; George W. Mansfield, 1879-82; Wil- liam P. Ray, 1882-85; T. L. Gracey, 1885-87.
Since then the pastors have been as follows: Revs. George A. Phin- ney, 1889-91; George F. Eaton, 1892-98; G. S. Chadbourne, 1894-96; Dil- lon Bronson, 1897-99 ; Charles Tilton, 1900-02; N. B. Fisk, 1903-04; John W. Ward, 1905-08; Thomas C. Cleveland, 1909-11; John L. Ivey, 1912- 19; Charles W. Jeffras, 1920, and still serving as pastor.
In 1893 the interior of the church was remodeled and a steam heat- ing plant installed. In 1909 the church property was sold and a new church was erected at the corner of Ocean avenue and LaFayette street. It was dedicated in March, 1911. A parsonage was soon built near the church. This church is now very active in community work in all its departments.
In days gone by-prior to the eighties-there were other religious societies in Salem, including these: The Mormons (Latter Day Saints) had a church here of about one hundred members prior to 1842; ten years before, Joseph Smith, the "prophet," came to Salem. Erastus Snow was the head of this local church, but when Nauvoo, Illinois, was made the center of the cult, many left for that place, and the Salem church collapsed.
In 1876 a society of deaf mutes was formed in Salem, under Rev. Philo Packard, one of their number. They had twenty-two members at. one date. The Spiritualists have from time to time had a goodly fol -. lowing in Salem, but have never locally been counted strong as a sect. In 1884 there was listed in the directories "A Lutheran Swedish church, organized in 1884-no pastor-John Lonn its president. Its place of meeting, Central, corner of Charter street." The colored race had an organization in Salem as early as 1828, when they were aided by the white people in organizing a church of their own race, which flourished for a time.
The Baptist denomination has had societies and church organiza- tions in Salem ever since 1804, and had members as early or before Roger Williams' ministry. The first minister was Lucius Bolles, succeeded by
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Rufus Babcock, John Wayland, Robert C. Mills, George E. Merrill, Galusia Anderson, and others who served later. No further data on this denomination are at hand.
The following concerning the Catholic Church in Salem is contrib- uted :
"The first settlers of old Naumkeag, under Conant and Endicott, did not love Catholics or Catholicity." Thus writes one of Salem's most eminent sons, the Right Rev. Louis S. Walsh, Bishop of Portland, Maine, in his interesting monograph, "The Origin of Catholicity in Salem."
History abundantly confirms this statement, and further evidences the fact that this early antipathy to the Church of Rome constituted an inheritance which the Puritan of Salem bequeathed to posterity in no less a measure than did his coreligionists elsewhere in the Massachusetts col- onies. For long, the inhabitants of Salem were imbued with that spirit of hatred towards Rome which so embittered Endicott that he cut and mutilated the "Red Cross" in the royal ensign, because, as Winthrop wrote, "the red cross was given to the King of England by the Pope as an ensign of victory, and so a superstitious thing, and a relique of Anti- christ." Religious toleration, in its modern sense and acceptation, had no part in the Puritan scheme of life. But the ways of God are mys- terious, and it is of historic interest to note that the Puritan of Salem, notwithstanding his normal, inherited antagonism to Catholicity, was destined by Divine Providence to be identified with the introduction and establishment of that religion in his native town.
Salem had been founded but a quarter of a century when the same ruler above mentioned, Endicott, courteously welcomed to Salem the French Jesuit, Gabriel Druillettes, the first Catholic priest to set foot on Salem soil. History is silent in regard to what occurred during this visit, but it does inform us that Endicott consented to act as Father Druillettes' representative in the matter of an alliance-defensive and offensive-between the English and French colonists, which occasioned the missionary's mission to the Bay and Plymouth colonies. On this occasion, also, Endicott's bounty generously provided the missionary with money to defray his expenses on the homeward journey to Quebec.
The passing years softened greatly the enforcement of religious conformity of a rigid character, and a degree of toleration was reluc- tantly and grudgingly conceded, the consequence of which was the intro- duction, growth and development of numerous religious bodies. Com-
mercial intercourse with other countries, especially those of Europe, taught the inhabitants of Salem how narrow and unreasonable their fathers had been, yet, at heart, much of the ancestral spirit remained, and there was no change among them with regard to the Church of Rome. However much the sects may have "agreed to differ" among themselves, and there was much disagreement on matters doctrinal and otherwise, all were united upon a single point-hatred of the Catholic church. After the Revolution, however, exceptions were found here and there, a notable one being the case of the Rev. William Bentley, pastor of the East Church, Salem, a Unitarian of liberal views, indeed, for his time, who welcomed as his guest the Rev. John Thayer, "formerly Prot- estant minister at Boston," "the first New England Convert Priest," who laid the foundation of the Catholic faith in Salem. Because of this courtesy and kindness to Father Thayer, Bentley incurred, as he wrote,
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"all the prejudice which can arise in illiberal minds on such an occasion." The story of Father Thayer belongs more fittingly to the early days of the church in Boston. A brief resume will serve the present purpose. John Thayer, the fourth son of Cornelius and Sarah (Plaisted) Thayer, was born in Boston, May 15, 1758. He belonged to one of the oldest and most wide-spread families of Massachusetts. Through his father, his ancestry is traced back to Richard Thayer, Sr., who founded the family in Massachusetts, to which colony he had been admitted freeman in 1640. John Thayer received an honorary degree of B. A. at Yale College in 1779; he entered the Congregational ministry, and served for a time as chaplain to Governor Hancock, and at "The Castle" in Boston Harbor. In 1781, in response to what he called "a secret inclination to travel," he went to Europe, and eventually to Rome. He was in that city at the time when its inhabitants were particularly interested in miracles said to have been wrought through the intercession of the ven- erable Joseph Labre, then but recently deceased. A personal investiga- tion of several of these wonderful cures made a deep impression on his mind, and further inquiry into Catholic doctrine resulted in his abjuring the faith of his Puritan ancestors, and solemnly professing the Catholic faith in Rome on the twenty-fifth day of May, 1783. He afterwards en- tered the Seminary of St. Sulpice in Paris, was ordained priest, and spent some time among the English-speaking Catholics of Paris, going later to the diocese of Southwark, in England. He returned to America in 1789, arriving in Baltimore in December, and in Boston early in Janu- ary, 1790.
On April 15th Father Thayer wrote to Bentley asking information about the Catholics in Salem, and made known his intention of visiting the town in their interest. "The Bentley Diary" informs us that he made his visit on the fifth of May following, and, accompanied by Bent- ley, he sought out the Catholics, for whom he arranged to say Mass on the following morning. On the sixth of May, 1790, therefore, in the pres- ence of a truly cosmopolitan congregation, he said the first Mass in Salem, perhaps in Bentley's quarters in the old Crowninshield house, still stand- ing, No. 106 Essex street, or, more probably, as Bishop Walsh writes, in "the old brick house" at the head of Union street, across from the Bentley home. His second visit to Salem was in June, and on the twenty-sixth of that month he addressed a large concourse of people in "the old Court House." "After a short prayer," writes Bentley, "he began a vindica- tion of his church against the pretendedly reformed. His subjects were auricular confession, reading of the Scriptures, &c."
He made a third visit in July. Calling on Bentley, he "mentioned his purpose to open a Mass house in this town." On July 27, 1790, Father Thayer wrote to Doctor Carroll: "I've begun to visit ye country & shall soon I believe establish a Chappel at Salem, ye second town of ye State." This plan, however, failed of realization. A condition of af- fairs which developed in the Boston congregation, his controversy with the Reverend George Leslie of New Hampshire, with John Gardner, and others, made more immediate demands upon him, and we find no record of him in Salem until June 22, 1791, after his formal appointment by Bishop Carroll as pastor of the church at Boston.
On August 17, 1791, Father Thayer administered the sacrament of baptism-the first time in Salem, so far as can be determined with any degree of certainty-to a Mr Haederkin, to Barnabas and Bridget Ryan. His last recorded visit to the town was on October 15, 1791, when he
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celebrated Mass on board the Spanish vessel "San Fernando," returning to Boston on the ship.
The work thus begun by Father Thayer was continued by two very excellent priests whose names are endeared to the people of the Boston archdiocese-Reverend Francis Matignon, D. D., who arrived in Boston in August, 1792, and the Reverend John Cheverus, afterwards the first Bishop of Boston, who came in 1793. But, as Bishop Walsh writes, "The baptismal records and a few fragmentary notes indicate rather than describe the work of Father Matignon." "The Bentley Diary" tells us, under date of January 11, 1810: "Dr. Matignon officiates with the Cath- olics in town this day. He has visited ever since his incumbency at Boston, but not on Sundays." And again, under date of December 1, 1811, we read: "Dr. Matignon in Town. He & Bp. Chevereaux make monthly visits to Salem, so that our few Catholics begin to know each other." On one of his visits, Father Matignon was made to feel the anti-Catholic spirit of the day. "Good old Dr. Matignon of the Holy Cross, Boston," writes Bentley, February 25, 1810, "was here upon his Catholic labours, but at a Christening of a child in Becket street, belong- ing to one Swasey, he was beset by the leaders of the Freewill sect & they most grossly insulted the Old Gentleman. *
* * The Doctor refused to suffer any of his friends to interfere & expressed his pity at the ignorance & impudence of these intruders."
Undoubtedly, then, both Dr. Matignon and Father Cheverus visited Salem several times a year previous to the dates above cited. But where the Catholics-few in number in those early years-were accus- tomed to assemble cannot be stated with any too great a degree of cer- tainty. Of course, it is probable that "the old brick building" on the corner of Essex and Union streets was often used. Occasionally, as on the visit of Bishop Cheverus, April 30, 1811, services were held at "Mr. Campbell's in Daniel's street below Derby." On Good Friday, April 16, 1813, the Court House was used by Rev. Dr. Matthew O'Brien. "Be- ing Good Friday," writes Bentley, *
* & Catholic have adver- tised for hearers *
* * Dr. Obrian, a new comer, in the Catholic.
He has the Court House * * * We have never had a Catholic ser- vice in a public building since Thayer's visits & never in due form with the Service." There is a tradition that for some time the house of a Mr. Connolly on Herbert street and "an old schoolhouse" on Hardy street were used. Bishop Walsh gives the late Rev. Thomas Shahan as au- thority for the statement that for some years previous to 1821, services were held in a hall on the northeast corner of Washington and Federal streets. Land was bought for a church in 1813, but sold again in 1817. And it was not until 1821 that the Catholics of Salem, then about one hundred and twenty-five souls, enjoyed possession of a church of their own. On October 14th of that year Mass was said in "old St. Mary's," the first Catholic church in Salem.
It was built on the east corner of Mall and Bridge streets, and, at the time of its erection, was the third Catholic church in Massachusetts, and the fourth in all New England.
After the death of Doctor Matignon, September 19, 1818, Salem was visited at regular intervals by Rev. Philip Lariscy, an Irish Augustinian, and by Fathers McQuade, Taylor and Byrne until the appointment, by Bishop Fenwick, of the Reverend John Mahoney as the first pastor on October 25, 1826. Salem thus enjoys the distinction of being the first parish created in Massachusetts after the original one of Boston.
Father Mahoney, the first pastor, was a native of Ireland.
He had
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spent some six years on the missions of Maryland and Virginia before coming to Boston. When he assumed charge of Salem, within the par- ish limits were included Lynn, Saugus and Marblehead to the south ; Reading and Danvers to the west; Beverly, Ipswich, Gloucester, Ames- bury, Newburyport and Dover, N. H., to the north. Lowell was added in 1827, and Waltham in 1831. Father Mahoney labored zealously for some five years in the Salem parish. The industrial development of Lowell brought many Catholics there. To better supply their needs, he began the erection of a church in that town, a temporary structure to serve for a church and a school house. In 1830 he undertook the building of "old St. Patrick's" in Lowell, and was appointed first pastor there in July, 1831.
Rev. William Wiley, an American convert, prepared for the priest- hood by Bishop Fenwick, by whom he was ordained in December, 1827, and succeeded Father Mahoney as pastor in September, 1831. The three years of his pastorate were marked by devotion to the needs of the people not only of Salem, but in the far-outlying districts. In Salem, he or- ganized a school for the instruction of Catholic youth in 1831; the church was finished by him and dedicated by Bishop Fenwick on New Year's Day, 1832. He displayed special zeal in preaching the true faith to non- Catholics, and the records of the period show a list of twenty-two con- verts baptized and received into the church by him during these years. For this work, his own experience peculiarly fitted him, since he had been born a Protestant and accepted the faith, when a young man, from con- viction of its truth. Father Wiley left Salem in the summer of 1834.
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