A history and record of the Protestant Episcopal church in the diocese of West Virginia, Part 27

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USA > West Virginia > A history and record of the Protestant Episcopal church in the diocese of West Virginia > Part 27

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the things you see and hear. The blind receive their sight, the deaf hear, the lepers are cleansed, the lame walk, the dead are raised, and the poor have the Gospel preached to them." It has been well said that "the Church is the preach- er's force, not his field." The question is, what force have our Church organizations in the communities where they belong? Do they stand for God and righteousness? Do they help to inspire the people with faith, hope and love? Are they so organized around Christ as a living Saviour that they are continually showing forth His life and light to all the world?

Education.

The question of what we would do in West Virginia for the education of our youth, under Church influences is one that has been constantly present to my mind, and has occasioned much anxious thought. Several essays have been made look- ing to such education for our girls, but so far without per- manent success. My more particular attention has recently been directed to a similar effort in behalf of our boys and young men, and there seems to be no insurmountable obsta- cle in the way of its accomplishment.

We have an interest in the High School near Alexandria, and some of our West Virginia boys have availed themselves, and no doubt will continue to avail themselves of the many advantages furnished by that most excellent Institution. But under any circumstances this number will always be small as compared with the many who need such training; the distance and the expense both will tend to confine the benefit of this school to a comparatively few.

Under these circumstances I have entered upon the enter- prise of founding at Morgantown, the site of our State Uni- versity, such an Institution as would accomplish the relig- ious ends we have in view, while at the same time utilizing without cost to ourselves the common provision the State makes for the intellectual training of her youth. The idea is to have in Morgantown a Hall, which shall be a Home

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for students, in which they shall live under greater safe- guards than are now altogether possible, and also come un- der such religious influences as their parents would prefer, while at the same time freely enjoying the superior educa- tional advantages the State affords. In this way the young men of our congregations, who attend the State University, would have a religious home of their own choice, and come under the constant influence of their own Church; and they would also at the same time be coming into contact with the larger life of the Commonwealth in which they live, and be meeting from day to day from all parts of the State, young men of every religious name, with many of whom they will be associated in after life.

This whole question is one about which there is not suffi- cient consideration. I want to say a word or two on the sub- ject today, and in doing so, shall freely avail myself of the contemporary discussion of the subject in our church papers.

Some may say by way of objection to doing anything in the direction indicated, that it is not the business of the col- lege to teach religion, or to be an ecclesiastical propaganda, that we send our sons to college for an education. But we must not fall into the error of supposing that an education is mental only. The ideal college cannot be considered merely as a place of instruction, a place for filling the mind by means of books and lectures. Mere learning is only intel- lectual lumber, unless it be shaped and inspired by social and spiritual ideals; or at best, without these it becomes the mere instrument of a money getting, sordid and selfish life.

The theory that religion is related to the family and the Church, and must be impressed upon each generation through these divinely appointed agencies, while for the school and the State, there is an entirely different range of duty and responsibility, is plausible and, with some qualification, true. But the school is not a Divine institution, as are the family, the Church and the State. The school is simply an expedient,

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to do what naturally belongs to the family to do. It is, or should be, really an extension of the family, a sort of co-op- erative family arrangement for securing better advantages of intellectual culture and discipline for the young, than can be provided in the separate homes.

Where students live at home, there is very little that the school or college needs to do, but to furnish the means for intellectual culture, and the matters for self improvement.

Just here is where the mistake is made, and where theory fails. Students do not, as a rule, live at home, after the completion of a very elementary course.

Those who are preparing for college often go away to Boarding School, at an early age, and thence to College. They leave the family, and the school must take the place of the family, or the divine order of education is degraded to a human invention for mere instruction. Absent from the family, the student is absent from the Church, or, at least, has little to lead and hold him in his religious life, un- less the school itself supplies the lack, becomes in loco paren- tis, and provides for his social and religious welfare as well as for his intellectual training.

We are not now discussing the relation of the Church to the day or to the public school, but its relation to the schools, which are also, for the time, the homes of the boys and girls, of the young men and young women, who are sep- arated from father, from mother and pastor. It is evident that such schools should be, as nearly as possible, all that the home should be. They take the place of home, and they must undertake to do all that devolves upon parents to do for their children. Youth who are far from the shelter of the parental roof can no more imbibe their religious prin- ciples from the family circle, than they can from that source derive social culture. They have a right to look to the school for the entire round of human development, for manners and morals and religion. as well as for physical and mental training.

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These words which I have freely quoted set this subject before us with sufficient clearness; the course I have in- dicated seems to be the most feasible and promising for us to pursue in West Virginia, if these really great inter- ests are to be cared for. I trust we may be able to push it to a speedy completion.

Church Hall.

I place here upon record the communication I have ad- dressed to the Regents of our University, bearing upon this matter:

"Parkersburg, W. Va., Jan. 28th, 1892.

To the Regents of the University of West Virginia:

I desire to establish at Morgantown, in connection with the Episcopal Church, (of which I have the supervision throughout the State), but under the sanction and with the co-operation of the Regents and faculty, a Hall or Boarding House, which shall furnish a home for those who may de- sire, in connection therewith, to avail themselves of the ed- ucational advantages of the University.

The question has come to me, time and again, as to my duty in the matter of helping in the education of the young men and boys of the Episcopal Church, who are growing up, in some sense at least under my care. During the past ten or fifteen years there have been quite a number of these who have patronized some of our church schools and col- leges in other States, e. g .: Gambier, Ohio, Washington, Pennsylvania, Alexandria, Virginia, Louisville, Kentucky, &c. This has been because the institutions at these places fur- nished to parents and guardians, more of a Church home for their wards than seemed possible for them to have, under the present arrangements at Morgantown.

Of course, I know that it is perfectly competent for any Church to found its own high school and college, and some of them think it expedient to do so, but after having given some consideration to the subject, I have concluded to throw my own influence, and to try to direct that of my peo-

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ple, on the side of the State University, which is the fitting crown and climax of our public school system.

It is competent, also I know, for any one to put up a Boarding House at Morgantown, and secure what patronage they can, but I prefer to undertake the special work I have in hand under the sanction, and with the co-operation of the Regents and Faculty, in order that we may secure more readily the recognition and patronage of the public, and may for the internal administration of the house enjoy the prestige and authority of the University rules and regula- tions.

The Hall or Boarding House proposed would furnish all needed accommodations to the students, under greater safe- guards than perhaps now are possible in many cases, and also under such religious influences as their parents would prefer, and yet leave them entirely amenable to all general University rules, and also perfectly free to avail themselves of all the educational advantages which the State affords.

The internal administration of the Hall, and the general care of the students in their daily lives, hours of study, &c., would be in the hands of a warden, appointed by myself or by some other authority of the Episcopal Church, but acting in accordance with such general rules and regula- tions as would meet with the approval of the faculty, and would then be considered by the student, as of University authority.

The effort would be to provide the best accommodation in all departments and to make a safe and attractive home for all who would choose it as a residence.

The gain of such co-operation, as I thus seek from the University authorities, would be to me, a more general recog- nition on the part of the public, and a more efficient in- ternal administration of the Hall; and to the University the more cordial interest and united patronage of no incon- siderable portion of our people throughout the State.

While the Episcopal Church would undoubtedly be ben-

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efitted by having a religious home, thus provided for its young men and boys, yet, since the recognition and co-oper- ation desired, on the part of the University could be granted by some general enactment in regard to all authorized Boarding Houses, there would be no room for suspicion of favoritism. Nothing is asked for this enterprise, that might not, with great gain to the University, be given with a free hand to all alike. It would not indeed be unreasonable to cherish the hope that the example of the Episcopal Church in this matter, might stimulate other Churches to take sim- ilar steps, and result in a wide-spread revival of interest in the State University.

While I have not the financial ability at this time to at- tempt to found a separate Episcopal College, I am free to say that neither have I the inclination to do so. I would rather gather the young men of my Church, at the State University, where, having, as is proposed, a religious home of their own choice, and coming under the continued influ- ence of their own Church, they may yet come into contact with the larger life of the commonwealth in which they live, and meet from day to day, from all parts of the State, the young men, of every religious name, with many of, whom they will be associated in after life; this better comes up to my idea of real University education.

I make known this plan to the Regents as a first step, as I would like to have the encouragement of their approval before I undertake to raise the money needed for the enter- prise. I commend the scheme to their favorable considera- tion, and if any objections are made, I would be glad to an- swer them as far as I can, or to give any additional infor- mation that may be needed.

Respectfully Yours, GEO. W. PETERKIN."

Parish Boundaries.

The Committee on Metes and Bounds of Parishes appoint- ed at the last Council submitted the following report. The

CHRIST (MEMORIAL) CHURCH WILLIAMSTOWN.

GOOD SHEPHERD, PARKERSBURG.

REV. KENSEY JOHNS HAMMOND.

REV. JACOB A. HIATT.

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report was received and the recommendations adopted. The Committee was continued.

To the Fifteenth Annual Council of the Diocese of West Vir- ginia, assembled at Martinsburg, Ist June, 1892:

The undersigned appointed by the Fourteenth Council of this Diocese at Parkersburg in June, 1891, a committee to consider the question of Metes and Bounds of Parishes, with the view of organizing the Diocese on definite Parochial lines, respectfully report as follows:

Your Committee entered upon the work assigned them, endeavoring to get such information as would enable them to make a satisfactory report; but soon found they would not be able to do so for the present Council.

They were surprised, after examining the Digest of the Journal of the Councils of the Diocese of Virginia, and the Journals of this Diocese, to find how little accurate infor- mation of the formation of parishes and their boundaries seems to have been preserved. In their investigations they have come across some interesting facts about the early his- tory of the Church and Parishes in that portion of the State of Virginia now comprising this Diocese, which it seems well to them to give to the Council, not as of any practical inform- ation or use for the matter now under consideration; but as a good starting point for some future committee to work from, until the matter can be brought down as a continuous whole to the present. with the possibility that a continuous and complete record may in the end be obtained.

On the 10th March, 1655, the General Assembly of Virginia directed that all counties not yet laid out into Parishes, should be divided into Parishes the next County Court after publication of the Act. 1 Henings Statutes, 399 and 478.

In 1660-61, it was enacted that Counties and Parishes should be limited within certain natural bounds and pre- cincts, in two years thereafter, by consent of the inhabitants or judgment of the greater Courts. When natural bounda- ries were wanting they were to be limited by marked trees,

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to be renewed every two years in Easter week. 2 Hen. 18.

Parishes could thus be laid off by the consent of the inhab- itants, but there seems to have been no provision for pre- serving the records of the boundaries.

Up to this time, and for some seventy odd years longer, there seems to have been no Parish in any portion of what now constitutes this Diocese. For St. George's Parish, which was co-extensive with Spottsylvania County, termi- nated at the river beyond the high mountains on the North- west side thereof, and down same until against the head of Rappahannock. St. Mark's, which was taken from St. George's, terminated at the western boundary of St. George's. .

Although Orange County was formed in 1734, from Spott- sylvania, and was bounded on the North by the Grant of Lord Fairfax, and westerly to the utmost limits of Virginia, yet the limit of the Church's jurisdiction was the river be- yond the high mountains, the Shenandoah, and not till 1738 do we find any Church organization in any portion of the present Diocese of West Virginia. In November, 1738, the two Counties and Parishes of Frederick and Augusta were formed.

Frederick County and Parish, was composed of all the land beyond the top of the Blue Ridge, and to the North East of a line from head Spring of Hedgman river to the head spring of the "Potowmack" River. 5 Hen. 78.

Augusta County and Parish was composed of all the rest of said land beyond the top of the Blue Ridge, Northerly, Westerly and Southerly beyond the mountains to the limits of Virginia. 5 Hen. 78.

In 1753 all that part of the County and Parish of Augusta within the bounds of Lord Fairfax grant called the North- ern Neck, was added to the County and Parish of Frederick.

And Frederick Co., as thus added to was divided after 1st May, 1754. All that portion lying to the Westward of ridge of mountains called the Great North, or Cape Capon

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mountains and the Warm Spring mountains to "Potow- mack" River to be Hampshire Co.

Hampshire Parish, 1st May, 1756. Frederick Parish was divided into Frederick and Hampshire, Parishes to corres- · pond with the Counties. 6 Hen. 376.

Hampshire Parish seems to have been unusually delayed in being organized, for in 1761, we find an act, providing for an election of a vestry, reciting that the election ordered for 1st July, 1756, was prevented by an invasion of the French and Indians, and again in 1762 an act reciting that the election held under the last act was illegal, dissolving the vestry and ordering a new election.

Botetourt County and Parish. In 1769, Augusta County and Parish was divided into two counties and parishes. The Southern portion being Botetourt Co. and Parish, and the Northern portion remaining Augusta Co. and Parish. Bote- tourt evidently comprised a large part of the southern and middle portions of this Diocese. S Hen. 395.

Fincastle County. In 1772, Botetourt County was divided, and Fincastle Co. formed. The southern portion of the pres- ent Diocese of W. Va., which had been in the southern part of Botetourt falling in Fincastle. But in this act nothing was said of the division of the Parish. So Botetourt Par- ish still extended over Fincastle County. S Hen. 600.

Norborne Parish. In 1769, Frederick Parish was divided into three Parishes, Frederick, Norborne and Beckford. 8 Hen. 425.

All of that part of this Diocese which was in the original Parish of Frederick fell at this division in Norborne Parish, the southern line of which was a line from the top of the Blue Ridge, running seven miles northeast of Winchester to line of Hampshire County.

In 1772 Berkeley County was formed from Frederick Co. but the dividing line from the Blue Ridge to Hampshire Co. ran 13 miles farther north than the line of Norborne Parish

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as above, and by the same act Norborne Parish was made to conform to Berkeley Co. S. Hen. 597.

Augusta County and District of West Augusta. In 1776 the boundaries of the District of West Augusta were ascertain- ed-it being that portion of the County of Augusta lying . north and west of a line beginning on the Allegheny moun- tains between the heads of the Potowmack, Cheat and Greenbrier Rivers; thence along the ridge between Cheat, Greenbrier, and by Tygart's Valley Rivers to Monongalia River, up same and west fork thereof to Bingemen's Creek, up creek to head; thence direct to head of Middle Island Creek, and thence to Ohio River-the residue of the old County of Augusta to the line of Botetourt county remained the County of Augusta.

The District of West Augusta was at this time divided into the three counties of Ohio, Yohogania and Monongalia. But nothing said in this act about Parishes-so the old Parish of Augusta still extended over all this territory. 9 Hen. 262.

Montgomery County and Parish. In 1776 Fincastle was di- vided into three counties, Kentucky, Washington and Mont- gomery-and the Parish of Botetourt was divided into four Parishes to correspond with the counties of Botetourt, Montgomery, Washington and Kentucky. 9 Hen. 257-261.

It is thought by your committee that all that portion of, this Diocese which was in Fincastle fell at this division in Montgomery and was thus in Montgomery Parish, but a small portion of the extreme southern part may have been in Washington County and Parish-they have not had oppor- tunity to investigate this.

In Acts 1777, by act to take effect 1st March next, part of Augusta County and Parish were added to Hampshire Coun- ty and Parish, but the Parish still conformed to the county.

Greenbrier County and Parish. In Greenbrier County and Parish formed out of Botetourt and Montgomery counties and Parishes-bounded in the main as follows: Beginning

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on the ridge between the eastern and western waters (Alle- gheny mountains) where lines between Augusta and Bote- tourt crosses same; thence N. 55 W. to the Ohio River; be- ginning again at same point of beginning; thence along top of ridge passing Sweet Springs to Peters Mountain; thence along same to Montgomery county line; thence along same mountain to "Kanhawa" on New River and down same to Ohio. 9 Hen. 420. The northern line supposed to join Ohio county.

Hardy County and Parish. In 1790 Hardy County and Par- ish were formed from Hampshire County and Parish-Par- ishes to correspond with the counties. 13 Hen. 189.

Harrison County. In 1784 Harrison County was formed from Monongalia; but nothing said of Parish.

Here closes the first part of the history of Parishes in this Diocese; for it seems that no other Parishes were form- ed by the legislature; and soon after this, to-wit. on the 24th January 1799, the legislature repealed all laws relating to the "late Protestant Episcopal Church."

At this time therefore the territory now included in this Diocese was covered by and embraced in the following Par- ishes:

1st. Augusta Parish-Covering all the territory of Ohio, Monongalia and Harrison counties and any portion of Yo- hogania, if any, which might be in the present State of West Virginia.

This was by virtue of the formation of the old Parish of Augusta; but your committee is of opinion that in fact there was no Parish organization in any portion of this ter- ritory, and practically there was no Parish therein.

2nd. Hampshire Parish-Co-extensive with the then Hamp- shire county.

3rd. Norborne Parish-Co-extensive with the then Berke- ley county.

4th. Montgomery Parish-Co-extensive with the then Mont- gomery county.

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5th. Greenbrier Parish-Co-extensive with the then Green- brier county.

6th. Hardy Parish-Co-extensive with the then Hardy county. With possibly a small portion of the southern part of the present Diocese covered by Washington Parish, and a small portion of the western portion covered by the old Botetourt Parish, but we have not looked into this thor- oughly.

The Church and State having thus parted, we have to look to the proceedings of the Church as to future changes in the Parishes, and we find the information very meagre as to the early action of the Church in these matters.

From the Digest of Councils of the Diocese of Virginia, we find the following regarding Parishes in the present Dio- cese of West Virginia:

Parishes in Wood and Jackson counties were admitted in 1846. No boundaries given, but probably the same as those of the counties.

Trinity Church, Martinsburg, was admitted in 1848; no mention of any alteration in the parish, it being Norborne Parish.

Trinity Parish, in Marshall county, St. Paul's Parish in Put- nam county were admitted in 1850, no boundaries mention- ed; but probably same as those of the counties.

St. Matthew's Church, Wheeling, we find from Bishop Meade, Old Churches, &c., of Virginia, was organized in 1819, but there is no record of its admission as a Parish.

He says that St. John's Parish, Wheeling, was organized in 1849, and embraced all south of Wheeling creek; previous to that, St. Matthew's embraced all of Wheeling.

Your committee thinks probably the two Parishes em- braced all of Ohio county. St. John's Church of Wheeling was admitted in 1850, according to the Digest above.

Wetzel Parish-In Wetzel county, admitted in 1851. No boundaries, but probably the whole county.

St. John's Parish, Pleasants county, Ravenswood Parish,

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Jackson county, were admitted in 1852, no boundaries giv- en; St. John's was possibly co-extensive with Pleasants county.

Ravenswood Parish was evidently taken from Jackson Par- ish above; but no division line is given.

Pt. Pleasant Parish-Mason county, admitted in 1868. No boundaries given but probably those of the county.

Trinity Church, Huntington, admitted in 1870. No men- tion of Parish.

All Saints' Parish-Monroe county, admitted in 1871. No mention of boundaries, probably same as county.

In 1871 a petition was granted for the division of Trinity Parish, Wood county, (probably the Parish mentioned above as formed in Wood county, 1846;) but no boundaries are given.

In 1872, said Trinity Parish was divided, the new Parish being called Emmanuel Parish. No division line given.

Grace Church, Pocahontas county, admitted in 1874. Noth- ing said of Parish. Madison Parish is in Pocahontas, but we have no data of its formation or boundaries, probably co-extensive with the county.

Trinity Parish-Monongalia county, Emmanuel Parish, Hardy county, admitted in 1876, No boundaries given.

Trinity was probably co-extensive with Monongalia coun- ty.

Emmanuel was evidently taken from the old parish of Har- dy, but no division line given.

This closes the second period of the history of the Par- ishes in this Diocese and brings us to the formation of the Diocese of West Virginia.

The foregoing list we know is very incomplete, but it is all we have been able to find from any record as yet, al- though we know there are many old Parishes still in exist- ence not mentioned therein, because, as yet we have not been so fortunate to find record concerning them.

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A history and record of the Protestant Episcopal church in the diocese of West Virginia, Part 27

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