USA > Tennessee > Bedford County > History of Tennessee, from the earliest time to the present; together with an historical and a biographical sketch of Maury, Williamson, Rutherford, Wilson, Bedford and Marshall counties, besides a valuable fund of notes, reminiscences, observations, etc., etc, Vol.2 > Part 10
USA > Tennessee > Marshall County > History of Tennessee, from the earliest time to the present; together with an historical and a biographical sketch of Maury, Williamson, Rutherford, Wilson, Bedford and Marshall counties, besides a valuable fund of notes, reminiscences, observations, etc., etc, Vol.2 > Part 10
USA > Tennessee > Wilson County > History of Tennessee, from the earliest time to the present; together with an historical and a biographical sketch of Maury, Williamson, Rutherford, Wilson, Bedford and Marshall counties, besides a valuable fund of notes, reminiscences, observations, etc., etc, Vol.2 > Part 10
USA > Tennessee > Maury County > History of Tennessee, from the earliest time to the present; together with an historical and a biographical sketch of Maury, Williamson, Rutherford, Wilson, Bedford and Marshall counties, besides a valuable fund of notes, reminiscences, observations, etc., etc, Vol.2 > Part 10
USA > Tennessee > Williamson County > History of Tennessee, from the earliest time to the present; together with an historical and a biographical sketch of Maury, Williamson, Rutherford, Wilson, Bedford and Marshall counties, besides a valuable fund of notes, reminiscences, observations, etc., etc, Vol.2 > Part 10
USA > Tennessee > Rutherford County > History of Tennessee, from the earliest time to the present; together with an historical and a biographical sketch of Maury, Williamson, Rutherford, Wilson, Bedford and Marshall counties, besides a valuable fund of notes, reminiscences, observations, etc., etc, Vol.2 > Part 10
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The following incident, which created great excitement, selected from numerous others that might be given with profit, did space permit, to throw
*Memoir of Bishop Otey, by Rt. Rev. William Mercer Green, D. D. tRandall M. Ewing.
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light upon the history of this church, is here introduced, copied from the "Memoirs," by Bishop Mercer: "On the 8th of August, 1857, the Bishop was called to consecrate a new church at Riverside, in the Eastern part of his diocese, built by Col. N. and the relatives of his wife. This was at a. time when what is now generally known as "Ritualism" had gained con- siderable footing in some of the larger and more advanced Eastern cities, but had yet to plant its first footstep among the mountains and valleys. of Tennessee. On arriving at the church, accompanied by Bishop Polk, he beheld a cross on every gate, three crosses on the roof and one on the: belfry. On entering the church he found the font at the south door, and on the altar and superaltar a large movable cross, two vases for flowers, and two very large candlesticks, and five other crosses, with multiform devices upon them. This was rather too much for the uninstructed taste. of the Bishop. He had not been initiated among the more 'advanced' of his brethren. He was too old-fashioned to admire or even tolerate such novelties; therefore, at his command, these insignia were all re- moved before he would proceed to the consecration. Great offense was - taken by the worthy family that erected the church, and no regular serv -. ices were ever after held in it. It was permitted to fall to decay, and no vestige remains to mark the occasion but the site itself, one of the loveli- est that could possibly be chosen for a house of God."
Ten years after the consecration of Bishop Otey there were, besides himself, thirteen resident clergymen in Tennessee, and the number of communicants had grown from 117 to about 400. A noticeable feature in the proportionate growth is the increase in the city parishes above that in the country, Christ Church, Nashville, and Calvary Church, Memphis, far outstripping the others in numbers, importance and influ- ence. At the end of another decade there were seventeen clergymen, be- sides the Bishop, and seventeen parishes, besides the mission stations, and the entire number of communicants was estimated at 800. Quite a. number of substantial church edifices had been erected in various parts. of the State, a few of them being of stone, as in Nashville and Clarks- ville, and some of wood, but the most of brick. In 1860, the last year for which there is a Journal of Convention for Bishop Otey's time, the number of clergy was twenty-seven; the number of organized parishes, twenty-six, and the number of communicants, 1,506. For the next five years the great civil war not only effectually checked the growth of the church, but almost destroyed what had been accomplished with such great labor. The attitude of the Episcopal Church was generally the same as that of Bishop Otey, with respect to the war. He was strenu- ously opposed to both war and disunion, if both could be avoided con-
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sistently with the honor and safety of the South; but when he saw that war was inevitable, he nerved himself for the contest, and for final advice and counsel to his flock; but the shock was too great for his once power- ful, but now enfeebled system, and no doubt shortened his life. He died on April 23, 1863, having directed that the marble which might cover his remains should bear no other inscription than his name, the dates of his birth and death, and "The First Bishop of the Catholic Church in Tennessee."
The return of peace found the Episcopal Church in Tennessee with- out a bishop. A call was promptly issued for a convention to assemble in Christ's Church, Nashville, to consider the question of electing a suc- cessor to Bishop Otey. Quite a full representative convention assembled on September 8, 1865, when it was found that the Rev. Dr. Quintard was almost unanimously the choice of the convention. Since his election the progress of the church has continued to be steady though slow. In 1884 there were thirty-six white parishes, forty mission stations, and about 4,000 communicants. The charitable institutions of the diocese are numerous and creditable. There is the Orphan's Home at Knoxville, a similar institution at Memphis, where also is St. Mary's School, for girls; St. James Hall is at Bolivar, Fairmount, near Mount Eagle, and there is a fine school at Cleveland; there is a male school at Cleveland, one at Knoxville, one in Chattanooga, one at Mount Pleasant, one at South Pittsburg, but above all is the University of the South.
Closely identified with the history of the church and education in Tennessee is the history of the University of the South at Sewanee, Tenn. To Bishop Otey is due the honor of the first conception of the university. In 1836, in an address to his convention, he urged the ne- cessity of an institution maintaining the highest degree of scholarship, and sought the co-operation of adjoining dioceses in founding a great university. He was warmly seconded in his efforts by Rev. Leonidas Polk, then a minister at Columbia, who, subsequently becoming Bishop of Louisiana, took a prominent part in the organization of the University of the South. In 1860 an endowment of over $500,000 and a domain of 10,000 acres having been secured, the corner-stone of University Hall was laid with great ceremony. In the war, the endowment was lost, and the corner-stone, a massive block of native marble, was broken in frag- ments and carried away as relics by the Union soldiers. Misfortune proves institutions as truly as it does men. Under the energetic leader- ship of Bishop Quintard the university began life anew in 1868, with its bare domain and its admirable organization as its only inheritance. Its beginning was an humble one; but maintaining from the first a high stand-
F
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ard of education, it has steadily advanced, till now with 300 students, sub- stantial buildings, and a high reputation at home and abroad, it can see that these past trials have developed strength and proved the wisdom of its scheme of education. The university is to-day organized substantially according to the original plan, which was formulated after a careful study of the leading colleges of Europe and America. A plan which has thus stood the test of adversity is worthy of consideration. Among the causes of success are first, the concentration of the means and patronage of a large section in one institution; second, the maintenance of the highest scholarship (the requirements for degrees here are as severe as at Yale or Harvard) ; third, the elevation and location, free from malaria, pulmonary trouble and catarrh; fourth, it keeps a home in- fluence over the students by boarding them in private families; fifth, it controls a domain several miles in extent, prohibiting the sale of liq- uors, gambling and other evils incident to university towns (it is father of the four-mile law in Tennessee); sixth, it is not a sectional but a general institution, having more students from the North than any other school in the South. It is not narrow or bigoted, but teaches a Catholic Christianity as the basis of morality, and religion and science going hand in hand in all completeness of investigation. The vice-chancellor, Rev. Telfair Hodgson, D. D., is executive head of the institution. Elected to that responsible position in 1879, he has shown rare administrative pow- ers, and much of the material prosperity of the university is due to his wise management.
Reference has been made in connection with the account of the great revival to the Rev. Barton W. Stone. He was probably the first in Ken- tucky and Tennessee to preach the creed which subsequently constitu- ted the doctrines of the reformed or Campbellite Church, as it was called in earlier days, but to which, in more recent times, the name of the Disciples of Christ or Christian Church has been applied. As a result of the labors of the Rev. Barton W. Stone a numerous body had originated in Kentucky and extended somewhat into Tennessee, separat- ing themselves from the Presbyterian communion, having for their object a union of Christians upon the Bible alone.
But the movement which gave immediate origin and distinctive char- acter to the church of the Disciples was started in Pennsylvania, in 1S09, by Thomas Campbell aided by his son Alexander. Their original pur- pose was to heal the divisions in the religious world, and to establish a common basis of Christian union. This, it was thought, could be accom- plished by taking the expressed teachings of the Bible as the only guide. After some time a considerable society was formed; and, curiously
ST. LUKE'S HALL.
UNIVERSITY OF THE SOUTH, SEWANEE.
THE HODGSON LIBRARY.
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enough, as in the case of the Rev. Barton W. Stone, from the Presbyte- rian Church. This society, by the evolution of thought upon Bible teaching, became one of immersed believers, and soon afterward united with the Red Stone Baptist Association, upon the stipulation that no standard of doctrine or bond of union should be required other than the Holy Scriptures. After some time another doctrine was discovered in the Scriptures, viz .: "Baptism for the remission of sins," which became a distinctive feature of the reformation.
Controversy upon these doctrines increased in the Baptist Church. with which Alexander Campbell was then associated from 1813, when he united with the Red Stone Association in 1827, when he began to form separate church organizations, entertaining his own peculiar views. In order to properly present his view of the doctrine of baptism for the remission of sins, the following extract from his "Christianity Restored," published in 1823, is introduced: "If then the present forgiveness of sins be a privilege and a right of those under the new constitution in the kingdom of Jesus, and if being 'born again,' and being 'born of the water and the spirit,' is necessary to admission, and if being born of water means immersion, as is clearly proved by all witnesses, then remis- sion of sins in this life cannot be received or enjoyed previous to bap-
tism. * The remission of sins or coming into a state of acceptance being one of the present immunities of the kingdom, cannot be received or enjoyed by any one previous to baptism."
Very soon after churches began to be formed on this and the other doctrines of Mr. Campbell, which embraced most of those held by the Evangelical Churches; new organizations soon sprang into existence in Tennessee, embracing the new doctrines, and here and there a Baptist Church went over in a body to the new faith. One of the first of these latter was the Baptist Church at Nashville, Tenn. Of this church, in May, 1826, Rev. Philip S. Fall had become pastor, and it soon became evident that he sympathized with the doctrines taught by Alexander Campbell. The church found themselves in hopeless controversy. The Mill Creek Church, as the senior church of this section, was requested to take action in the matter, but the Nashville Church declined to appear before its bar. The latter church then adopted the ordinance of weekly communions. The minority, powerless in the matter, withdrew, and met for worship October 10, 1830, in the court house. In January, 1828, the Nashville Church adopted the full form of the Disciples' worship, and in May repealed the entire Baptist creed. The church at this time num- bered about 450 members. In 1831 the "Stonites" in Kentucky and other Western States united with the Disciples and a strong sect or
44
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denomination was added to the number which the Campbells thought altogether too numerous when they commenced their reformation.
A movement somewhat independent in its nature, made a few years. later than this of the Rev. Philip S. Fall, deserves careful mention. It was that of Elders John Calvin Smith and Jonathan H. Young. They had both been immersed by Elder Isaac Denton and had united with the Clear Fork Baptist Church, Cumberland County, Ky., in 1821. In Sep- tember, 1822, Young and his wife transferred their membership to Wolf River Church, in Overton County, Tenn. In a few years they received letters from this church to a "church of the same faith and order" in East Tennessee, continuing there until 1829, when they moved back to the Wolf River Church, of which John Calvin Smith had in the mean- time become pastor, as also of Sinking Spring Church, Fentress County, Tenn. After the reading of the letter for membership in the Wolf River Church, Young asked permission to explain his position relative to the first article of the "Abstracts of Principles." After he had stated his objections thereto and closed a short argument in their favor Smith also expressed his doubts as to the propriety of the first article, and then proposed that a vote be taken on the reception or rejection of Young and his wife into the church. They were unanimously received into fellow- ship, notwithstanding their objections to the creed. The preaching of Smith and Young became a wider and wider departure from the Baptist creed, and they were advised by their brethren to be more cautious, or they would run into Campbellism. A very prominent Baptist preacher said to Smith, "You will take a little and a little until finally you will - 'swallow a camel.'"'
Young was informed that he must account to the church for preaching the doctrines which he did, to which he replied that he was received into Wolf River Church with the definite understanding that he was opposed to the use of human creeds and confessions of faith in the church of Christ. He preached an able discourse at Sulphur Meeting-house, in Cumberland County, Ky., setting forth fully his sentiments on the dis- puted premises. The Wolf River Church was investigated by a commis- sion appointed for the purpose and after able discussions of the question, lasting from July to September, 1831, Young, seeing that he must, if he remained in the Baptist Church, accept the first article, and consequently the whole of the Philadelphia Confession of Faith, proposed that all who were willing to accept the Bible alone, as the only authoritative rule of faith and practice, should rise and stand with him. Seven or eight arose. to their feet and stood with Young, and the church proceeded immedi- ately to cut them off for improper treatment of her order. Elder John
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C. Smith was also on the same or similar grounds excluded from mem- bership in the Baptist Church. Smith, Young and the others who were cut off, with a few brethren living in the neighborhood, formed them- selves into a church which became largely influential.
The formation of other Christian Churches in Tennessee followed with great rapidity during the two decades from 1830 to 1850. Follow- ing is a partial list of these churches, with the dates of their organiza- tion, so far as could be ascertained, and the counties in which they were located: Two of these churches were organized as early as 1816, though probably as Baptist Churches. The church at Bethlehem, and at Wil- son's Hill, Globe Creek, Marshall County, in 1823. Liberty Church, Marshall County, separated from the Richland Association of United Baptists for communing with Christians and assisting to set apart a dea- con in that church. At that time it had 126 members; in 1846 it had 450. In 1825 Roane Creek Church, in Carroll County, was organized, and in 1828 Berea Church, in Marshall County, was organized; in 1831 Smyrna Church, Cedar Creek, in Marshall County, and New Herman Church, in Bedford County; in June, 1832, the church at Rutland's Meeting-house, in Wilson County, separated from the Baptists by laying aside their abstract principles and agreeing to be governed by the Bible alone, and the church at Tally's old field was organized this year; in 1833 the church at Paris, Henry County, was organized, and in 1844. they built a very neat church edifice; March 30, 1834, Sylvan Church, Sumner County, was organized with nine members; in 1844, it had 115; the church at Brawley's Fork, Cannon County, and that at South Har- peth, Davidson County, were organized this year; in 1835 Rock Springs Church, Rutherford County, and Sycamore Church, Davidson County, were organized, the former having, in 1844, 130 members; in 1836, Leb- anon Church was organized with nineteen members, and reorganized in 1842; the church at Bagdad, Smith County, was organized in 1835; in 1838, Lewisburgh Church, in Marshall County, and in 1839 Big Spring Church, in Wilson County, were organized; in 1840 Trace Creek Church, Jackson County, and that at Long's Meeting-house, Marshall County, and in 1841 a church at Blackburn's Fork, and at Cane Creek, Lincoln County, and the Torny Fork Church, Marshall County, were also organ- ized; in 1842 Hartsville Church, in Sumner County, Salt Lick Church, in Jackson County, and the church at Meigsville, on the Big Bottom, were organized; in 1843 the church at Teal's Meeting-house, Jackson County, Pleasant Hill Church, Buckeye Church, Flynn's Creek, Union Church, Richland Creek, Marshall County, and the Cave Creek Church, Marshall County, were organized, and that at Murfreesboro reorganized
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in 1844; the church at Rich Meeting-house was organized, and there were in existence, date of organization not known, the following: 3 in Washington County, with 304 members; 4 in Carter County, with 301 members; 2 in Johnson County, with 124 members, and 2 in Sullivan County with 252 members; in Rutherford County, besides Rock Springs Church, the date of the organization of which has been given above, there were the Spring Creek Church with 40 members, Cripple Creek Church with 130 members, and Big Creek Church with 60 members; in Warren County Hickory Creek and Rockey River Churches; in Wilson County Liberty Church, on Stone River, besides small congregations at Cypress Creek, Blue Water and Bluff Creek; in Livingston County there were 8 churches with 970 members; in McMinn County 4 churches with 150 members.
From 1845 to 1850 churches of this denomination continued to be organized at about the same rate, since which time their numbers do not seem to have increased so rapidly. In 1872 there were in the United States 500,000 Disciples or Christians, of which number Tennessee conld not have had over 15,000. Since then, this sect has grown and pros- pered, especially in the Southern and Western States, but recent statis- tics, as applicable to Tennessee, are not easily obtainable. For about thirty years the Christians had a flourishing college of high grade five miles east of Nashville in Davidson County, named Franklin College. which has now ceased to exist, most of the advanced students of the denomination finding Bethany College, in West Virginia, better prepared to meet their wants. Since 1844 a valuable periodical has been published at Nashville under the different names of The Christian Review, Chris- tian Magazine and Gospel Advocate, the latter name having been in use since 1855.
On May 10, 1821, Rt. Rev. Bishop David, accompanied by Rev. Father Robert Abell, arrived in Nashville, and was received by M. De Munbreun, who entertained them at his house. The following day the first mass offered in Tennessee was said. Previous to this time but four mission- ary visits had been made to the State since the early French settle- ments, and the number of Catholics in the State did not much exceed 100. Tennessee then formed a part of the diocese of Bardstown, Ky., which also included Kentucky and an extensive territory to the west, and which had constituted the bishopric of Rt. Rev. Bishop Flaget. During the visit of Bishop David a proposition to establish a congregation in Nashville was made, and met with hearty approval from both Catholics and Protestants. Rev. Father Abell, who accompanied the bishop, preached every evening during his stay in the city, and a wide-spread
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interest was aroused. It was not, however, until 1830 that a church was erected on the north side of what now constitutes the Capitol grounds. Father Abell proceeded to Franklin, where there was one Catholic family and where he held services. He also went to Columbia and delivered a sermon at that place.
In 1834 the diocese was reduced to Kentucky and Tennessee, and in 1837 the latter was made a separate diocese. known as the diocese of Nashville, of which the Rt. Rev. Dr. Richard Pius Miles was conse- crated bishop September 18, 1838. He was a native American and de- scendant of a Maryland family. Congregations had already been organ- ized at several points in the State, and mission work was pushed forward with the energy and zeal characteristic of the Catholic Church. In 1859 the work, having considerably increased, became too arduous for the fail- ing strength of Bishop Miles, and in May of that year Rt. Rev. Bishop James Whelan was appointed his coadjutor, with right of succession. On the death of Bishop Miles, which occurred February 1, 1860, he entered upon his duties, and remained until his resignation in 1863. He was succeeded as administrator of the diocese by the Rev. Father Kelly, a Dominican priest, who remained until November, 1865. He was then relieved by the Rt. Rev. Bishop Patrick A. Feehan, of St. Louis, who was consecrated in that city on the first day of that month. He contin- ued in charge of the diocese until June, 1883, when he was succeeded by the Rt. Rev. Joseph Rademacher. While the Catholic Church in Ten- nessee does not embrace so large a membership in proportion to popula- tion as many other States, it is due rather to the small foreign element than a lack of prosperity or wise management. The Catholic popula- tion of the State at the present time is estimated by the bishop of the diocese at from 20,000 to 25,000, of which about 8,000 are residents of Nashville, and 10,000 or 12,000 of Memphis. The number in the latter city was greatly reduced by the yellow fever epidemic of 1878-79. Chatta- nooga and Knoxville also have large congregations. The whole number of churches in the diocese in 1886 was thirty.
The church supports a large number of excellent schools and acade- mies, and one college. One of the best known institutions for young ladies is the Academy of St. Cecilia, at Nashville. This school was es- tablished in 1860 by six ladies from St. Mary's Literary Institute, Perry County, Ohio, and has long enjoyed a high reputation for the excellence of its management. The Christian Brothers College, of Memphis, was chartered in 1854. It has an attendance of about 200 pupils, and is pre- sided over by Brother Maurelian.
The Lutherans are among the oldest denominations in Tennessee,
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congregations of whom were organized as early as 1800. The first Lu- theran church in Middle Tennessee was established about 1825 by Rev. William Jenkins. It was located near Shelbyville, on Duck River, and was known as the "Shaffner Church." The growth of the denomination in the State has been somewhat slow, owing to the small foreign immigra- tion. The number of ministers, too, has never equaled the demand, con- sequently many Lutherans have united with other denominations. In 1850 there were twelve organizations in the State; in 1860 eighteen, and 1870 twenty-two. The membership at the present time is about 9,000, of which much the larger part is in East Tennessee. It is di- vided among three district synods, as follows: Middle Tennessee Synod, a district of the General Synod, numbering 910 members; Holston Sy- nod, with a membership of 1,566, and forming a district under the Gen- eral Council, and the Tennessee Synod (independent), with a member- ship of 8,185. Only a portion of the last named is included in the State of Tennessee. The Holston Synod supports a very excellent college at Mosheim, in Greene County. It was first organized in 1869, and after a suspension of several years was reopened in 1884.
The oldest Jewish congregation in Tennessee is the "Children of Israel," organized in Memphis in 1852. In October, 1851, a benevolent . society was organized in Nashville; at the house of Isaac Gershon, with Henry Harris as president. A room was rented for a synagogue on North Market Street, near the Louisville depot, and divine worship was held, the president officiating as reader. Two years later the first rabbi, Alexander Iser, was engaged, and soon after the first Hebrew congrega- tion in Nashville was formed under the name of Magen David, "Shield of David." The next year, 1854, the organization was chartered by the Legislature.
In 1862 the first reform congregation was organized under the name Benij Jioshren, with Rabbi Labshiner in charge. After an existence of about six years the two congregations united, in 186S, under the name of K. K. Ahavah Shoelem, "Lovers of Peace." Soon after the Rev. Dr. Isedor Kaleish was elected as rabbi. The congregation then, as they had done for several years,- worshiped in Douglass Hall, on Market Street, at the corner of the public square. After three years Dr. Kaleish was succeeded by Dr. Alexander Rosenspitz, who remained in charge of the congregation about the same length of time as his predecessor. In 1876 a lot on Vine Street, between Church and Broad, was purchased. and the erection of the present handsome temple was begun. It was completed the following year and dedicated by Dr. Rosenspitz. In 1878 Dr. Rosenspitz was succeeded by Dr. J. S. Goldamer, a native of Vienna,
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