By Patricia Tomczak
Quincy UniversityThe story of American women’s religious activities from 1600-1920 parallels the transformation of American society. American women have been instrumental in evolution of the American religious experience beginning in an era that viewed women as only submissive wives through the tremendous social changes of the 19th Century.
The Colonial era (1500-1750) saw the Americas controlled by three European powers–Spain, France and England. The religions adopted by Spain, France and England were carried to their respective colonies in the New World. Thus, the Southwest region of what is now the United States, Mexico and Latin America, all which fell under Spanish control, were Catholic. The Catholic religion was also prominent in the French controlled provinces of Canada and the Mississippi River Valley region. Various Protestant denominations were the accepted religions in the English colonies that stretched along the Eastern seaboard of North America. Contrasting with this Christian mixture were the Native American religions and the African religions brought to the New World by the African slaves. Generally, these latter two categories of religions were destroyed by Christian missionaries of both Catholic and Protestant sects. However, their influence may still be felt through American regional art and folklore. For women this mixture of races and religions provided extraordinary opportunities for individual advancement but often at a high personal cost.
The Spanish and French colonies offered few educational or economic opportunities for women except through established convent life. The convent life separated women from the direct control of men while providing some social autonomy and educational opportunities. This was especially true for Native American converts who otherwise had little support from their tribe. One such convert was a Native American nun, Juana Ines de la Cruz, a renown scholar and poet who spent her life working in the convent at San Geronimo in Mexico City.
Members of various Protestant denominations settled the colonies of England. The denominations were often at violent odds with each other which only reflected the political and religious chaos of post-Reformation England. The Northern colonies, or the New England region, were settled by the Protestant denomination called the Puritans. The Puritans wanted to reform the Church of England to make it less priestly and closer to their interpretations of Biblical teachings. Contemporary Unitarian and Congregational Churches developed from Puritan beliefs. Women, in Puritan New England, were supposed to be dutiful daughters, submissive and faithful wives, wise mothers, prudent household managers and kind neighbors. Women were not expected to take an active role in the political or the religious life of society. Of course, not all women were willing to submit to these restrictions. One notable exception was Anne Hutchinson (1591-1643) who began her own ministry interpreting the Church teachings through her own spiritual views. This caused great dissent among the Church leaders of the Massachusetts Bay Colony. In 1638, she was excommunicated and forced to leave the colony, moving to Rhode Island. Compared with many other women who deviated greatly from Church teachings, Anne Hutchinson was fortunate only to be forced to leave the colony. Often women who disagreed with Church beliefs found themselves branded as heretics or witches.
The colonists who settled Virginia and the Southern Colonies belonged to mainstream Protestant groups as the Church of England. Southern women were encouraged to participate in religious activities especially through private devotions. Religion provided women with an emotional outlet and social responsibility. Women taught religious values to their families and were responsible for the spiritual well-being of their household including the extended plantation community. They were involved in converting their African-American slaves to Christianity. African-American women found that belonging to a church afforded them some personal autonomy and helped sustain a sense of community within the confines of slavery.
The middle colonies of Pennsylvania, New Jersey and Maryland provided refuge for many other religions including Jews, Quakers, and various German Pietist groups. For women, these less strict Christian sects allowed a greater portion of personal freedom and often gave them official roles in church government. For example, the Society of Friends or Quakers were known to have women leading prayer meetings and functioning as Church administrators.
Just before the Revolutionary War, a revivalist movement known as the Great Awakening, swept the English colonies. The home became the center for religious teaching, as religious beliefs became more individualized and personnel. Women were now viewed as morally superior to men. This was a major reversal of traditional Christian teachings which held that women, through Eve, were less moral then men and needed men’s guidance to achieve Salvation. In the new republic (1789) as traditional religious values became secularized, it became the woman’s responsibility to instruct her children in public moral conduct emphasizing virtue and service. Although educational opportunities for women increased in this period, society still did not permit women much social mobility or economic opportunities outside the home. A woman’s education was to be used to better serve her family.
The 19th Century dawned with a surge in reform movements. Women were at the forefront of social change. Beginning with the American and French Revolutions, which called for equality at least for white men, and continuing through the years of the Napoleonic Wars and the American Civil War. Utopian religious sects as the Shakers founded by Mother Anne Lee (1784) and the Christian Scientists founded by Mary Baker Eddy (1866) linked the perfection of humanity with the feminine aspect of the divine. For example, the idea of Nature as feminine providing life, wisdom and love through creation became a prevalent theme in the philosophy, art and literature of the period.
Catholic orders of nuns arriving in America from 1820-1900 were very effective in building social institutions as hospitals, schools, orphanages, homes for the elderly and the mentally ill. Generally, nuns formed the backbone of the nursing and teaching professions throughout the 19th Century. In fact, three such women became saints of the Catholic Church.
Elizabeth Ann Seton (1774-1821), a Catholic convert, founded the religious community called the Sisters of Charity of St. Joseph. This community, the first religious order for women founded in the United States, was dedicated to educating the poor through the establishment of parish schools. Mother Seton is credited with founding the parochial school system in the United States. For her life’s work, Mother Seton was canonized a Catholic saint in 1975.
Rose Philippine Duchesne (1769-1852) was a French missionary and educator having joined the religious order called the Society of the Sacred Heart. She was a missionary to the United States, settling in St. Charles, MO where she founded several schools and ministered to the Potawatomi tribe in Kansas. She was canonized a Catholic saint in 1988.
Frances Xavier Cabrini (1850-1917) became known as the patron saint of immigrants. She was born in Italy and when she desired to become a sister was denied entrance to two orders because she was in delicate health. In 1880, she established a new order of women religious called the Institute of the Missionary Sisters of the Sacred Heart. Mother Cabrini came to the United States in 1889 and established numerous hospitals, schools, orphanages and convents throughout the United States, Central and South America. Frances Cabrini was canonized a Catholic saint in 1946.
Protestant Christian women were no less active then their Catholic sisters. Lucretia Mott (1793-1880), a prominent Quaker, began the Female Anti-Slavery Society in Philadelphia in 1833. She would later become one of the major leaders of the women’s suffrage movement. In 1848, the first women’s rights convention opened at Seneca Falls, NY lead by Lucretia Mott, Susan B. Anthony (1820-1906) and Elizabeth Cady Stanton (1815-1902), who together founded the National Women’s Suffrage Association in 1859.
Harriet Beecher Stowe (1811-1896) a minister’s daughter and member of the Beecher family, considered the era’s most morally influential family, attained fame as the author of UNCLE TOM’S CABIN (1852). The novel detailing the horrors of slavery, became the most celebrated novel of its time and a rallying cry for abolitionists.
In New York, 1851, in the Congregational Church, Antoinette Louis Brown becomes the first woman to be ordained a minister. Missionary societies as the Ladies Missionary society of Philadelphia begun by Sarah Josepha Hale (1788-1879) in 1851, begin to train young women as physicians and teachers so that they may be sent abroad as Christian missionaries. Sarah Hale was also the editor of the GODEY’S LADIES BOOK, the most influential American women’s magazine of the mid-19th Century.
Dorothea Dix (1802-1877) and Clara Barton (1821-1912) begin the thankless job of nursing America’s wounded soldiers during the Civil War (1861-1865). Drawing on the experience of Florence Nightingale, Clara Barton, founded the American Red Cross in 1881. Dorothea Dix led the drive to build state hospitals for the mentally ill.
Temperance or the control of liquor was another concern of women in this era since many women suffered abuse due to their husbands or fathers alcoholism. In 1871 the Women’s Christian Temperance Union was founded in Cleveland, Ohio at the Second Presbyterian Church by Annie Wittenmyer, who was also the editor of the magazine CHRISTIAN WOMAN.
Jane Addams (1860-1935), a Quaker, was America’s most renown social worker. She founded Hull House in Chicago in 1889 as a neighborhood center to provide child care, education and training to men and women from the immigrant population of Chicago. She wrote and lectured on a variety of social problems as crime, poverty, public health and child labor finally winning the Nobel Peace Prize in 1931.
These are just a few examples of the many American women who made a difference and effected real social change under the umbrella of their religious beliefs. Some women worked for change by beginning a new religion, as did Anne Hutchinson or Mary Baker Eddy. Some saw God’s hand in the struggle for freedom, as did abolitionist, Harriet Stowe or suffrage leader, Lucretia Mott. Others sought to relieve human suffering like Clara Barton and Dorthea Dix. Finally, there were those women who built lasting institutions dedicated to education and the relief of suffering as demonstrated by the work of the various orders of Catholic nuns or the social work of Jane Addams. American women have had a long and proud history of involvement with religious issues, social activism, and the struggle for freedom. This history continues today….
information from: ENCYCLOPEDIA OF THE AMERICAN RELIGIOUS EXPERIENCE, vol 3, 1988.
Sophia May Chase:
A Remarkable Woman of the 19th Century
by Mira Baz
Part 1. Introduction
At the turn of the millenium, and in the age of telecommunications and electronic mail, immortality seems more difficult to achieve, as epistles become more and more scarce. The memory of Sophia May Chase, however, and of her family, who lived in the Nineteenth Century, was certain to be preserved in letters. Reading the exchanged correspondence between wife and husband, parent and child, family members and friends, one delves into the minds of the Chase that one thinks may have been oblivious to the lasting significance of the written word vis-à-vis the immediate concerns of daily life. This, however, was not entirely true about Philander Chase, Sophia’s husband, and first Bishop of the Episcopalian diocese of Ohio and of Illinois. His detailed letters written to his wife in his missionary travels show a preoccupation with recording events and serve as journals. Sophia, on the other hand, was economical in her writing, her letters revealing little about herself. She was the support in her husband’s active labors, and whom he only mentions en passant in his Reminiscences — an autobiography. She was “his secretary, his housekeeper, his adviser, and treasurer” (Smith 197). In seeing her name, one would not think of the building of two colleges, the distresses of the constant moving in the wilderness of the frontier life, the strength behind the Bishop’s achievements. This biography is an attempt to “reconstruct” the life of Sophia May Chase.
|Bishop Philander Chase with his second wife, Sophia May Chase, in 1847. They were often thought to be cousins. (from Smith 300)||Sophia May Chase, at the age of 59, in 1847. (courtesy of Kenyon College)|
Very little is known about her, especially prior to her marriage to the Bishop in 1819. A letter by her daughter Mary overviews this period in her life. Sophia May was born on February 13, 1782, in the city of Amsterdam, Holland, daughter of Duncan and Susanna Ingraham. Duncan Ingraham was a shipping merchant; and “when peace was restored” to the U.S.A. at the turn of the last century, he returned and settled in Philadelphia. After a few years, he retired from business and removed his family to Poughkeepsie, on the Hudson, where he died. Sophia grew up here with her five sisters and four brothers, who “scattered to all parts of the globe after a time.” Her mother, with her son George, then moved the “now diminished family” to Kingston, N.Y. Shortly after, Sophia’s sister Maria wed Mr. Leonard Kip of New York, and Sophia went to live with her.
- Piatt, John James. How the Bishop Built His College in the Woods. The Western Literary Press, Cincinnati: 1906.
- Smith, Laura Chase. The Life of Philander Chase. The Knickerbocker Press, New York: 1903.
Emma Hale Smith (1804-1879), First President of Relief Society
Emma Hale Smith
The Carthage Jail
where Joseph & Hyram Smith were assassinated in 1844
Emma Hale Smith
Emma Hale Smith, wife of Joseph Smith, was the first president of one of the world’s largest and oldest women’s organizations, the Relief Society of the Mormon Church.
Emma Hale was born in Pennsylvania in 1803, fifteen years before Illinois became a state. About 1825, Joseph Smith, Jr., boarded at the home of Emma’s father Isaac Hale. Joseph propose marriage to Emma, but Isaac Hale refused to give approval. Emma and Joseph returned to Joseph’s home state of New York, where they married in 1827.
About the same time, Joseph earnestly began to pursue revelations of the Book of Mormon. Joseph’s revelations and teachings became the foundation of the Church of Jesus Christ of Latter-Day Saints. Joseph became the head of the Church. In 1830, Emma was assigned the task of compiling the group’s first hymnal.
During the next decade, Joseph, Emma, and the Mormon believers moved from New York to Kirtland, Ohio, to western Missouri, and in 1839, to Nauvoo, Illinois. Several other locations became home for short periods of time. The moves were made to escape violent conflict with non-Mormon neighbors.
Those years were certainly trying times for Emma. In addition to the moves and threats of violence and Joseph’s arrests, several of Emma and Joseph’s children died in infancy or as young children. Emma is believed to have held strong influence in the business affairs of the household. She took boarders into the home to provide additional income. In 1842, she visted Governor Carlin of Illinois and attempted to persuade the governor of the illegality of prosecution of Joseph by the state of Illinois.
The Mormons built Nauvoo into one of the largest cities in Illinois. In 1842, Joseph, as head of the Mormon church, established the Relief Society to assist the sick and the poor. Emma was the first president of this society initially composed of about 20 women. Emma claimed at the time “We are going to do something extraordinary”. By 1997, the society boasted a membership of almost 4 million and continues the original mission to aid the sick, poor, and others in need.
Friction between the Mormons, their neighbors and the government of Illinois escalated. The animosity culminated in June 1844 with the assassination of Emma’s husband, Joseph Smith and his brother Hyram Smith. Following the assassinations, leadership of the church transferred to Brigham Young. Young led the Mormons out of Nauvoo and westward to Utah.
Emma did not agree with the new doctrines of the Mormon Church. She believed Joseph’s son Joseph Smith III should lead the church, and she did not support plural marriage. Emma did not join the migration to Utah. She remarried in 1847 to a non-Mormon named Lewis Bidamon. Emma raised her children in Nauvoo, joined the Reorganized Church of Jesus Christ of Latter Day Saints. Emma died in Nauvoo in 1879.
- Avery, Valeen Tippetts and Linda King Newell. (1996) “The Lion and the Lady: Brigham Young and Emma Smith” in Kingdom on the Mississippi Revistied: Nauvoo in Mormon History.Edited by Rodger D. Launius and John E. Hallwas , University of Illinois Press, Urbana and Chicago.
- Jack, Elaine L. (1997) “A Small Stone”, 167th Annual General Conference of the Church of Jesus Christ of Latter-Day Saints.
Amanda Berry Smith (1837-1915)
Amanda Berry Smith was born as a slave in Maryland in 1837, the oldest of thirteen children. When Amanda was in her early teens, her father purchased the family’s freedom. Amanda’s first husband died during the Civil War, while serving in an African American military unit.
Amanda had little formal education, but she had a gift for speaking and singing. Her talents led to her nicknames “the Singing Pilgrim” and “God’s Image Carved in Ebony.” During her early thirties, Amanda began in evangelizing in New York City, receiving inspiration at a local African Methodist Episcopal (AME) Church. She became a charger member of the Women’s Christian Temperance Union in 1875, and was associated with the African American Women’s Clubs.
Before 1880 embarked on a twelve-year missionary trip through Europe, Asia, and Africa. She spent eight years in Liberia and West Africa, establishing churches and temperance societies.
She settled in Chicago in 1893. Amanda raised funds to open an orphan home for African American children. During this time, Harvey, Illinois, was being developed and marketed as a community with high moral, religious, and temperance character. Smith’s purchased property in Harvey in 1895. The orphan’s home opened in Harvey in 1899 and has the distinction of being Illinois’ first orphanage for African American children. Her fundraising efforts allowed the school and home to operate without government assistance. Ida B. Wells, another African American social reformer, served on the Board of Directors of the orphanage. Although Smith retired from orphanage work in 1912 due to illness, dying in Florida in 1915, the home remained open until destroyed by fire in 1918.
- Bartlett, David C., and Larry A. McClellan (1998) “The Final Ministry of Amanda Berry Smith. An Orphanage in Harvey, Illinois, 1895-1918” in Illinois Heritage, vol 1, no. 2, pp. 20-25.
- Smith, Amanda Berry. (1893) An Autobiography, The Story of the Lord’s Dealings with Mrs. Amanda Smith, the Colored Evangelist. Meyer & Brother, Publishers, Chicago, IL. (This work has been reprinted at least six times since the original publication.)
- Knupfer, Anne Meis. (1997) Toward a Tenderer Humanity and a Nobler Womanhood, African American Women’s Clubs in Turn-of-the-Century Chicago. New York University Press, New York, NY.
Lena Doolin Mason (1864-?)
Lena Doolin was born in 1864 in Quincy, Illinois. She attended High School in nearby Hannibal, Missouri, and later attended Professor Knott’s School in Chicago. In 1883, she married George Mason.
About 1887, Lena entered the ministry, being affiliated with the Colored Conference of the Methodist Church. She was a powerful evangelist, travelling throughout the United States, preaching to all white and later to racially mixed congregations..
Lena was also a poet and an artist. Her two surviving poems “The Negro and Education” and “A Negro In It” demonstrate her commitment to the civil rights for African Americans.
“A Negro In It” (reproduced below ) makes several references to important roles filled by African Americans in United States near the turn of the century. Mrs. Mason specifically points out the role African American soldiers played in the battle of San Juan Hill in 1898, during the Spanish-American War, and J. B. Parker’s role in the capture of the assassin of President William McKinley in September 1901.
A Negro In It
By Mrs. Lena MasonIn the last civil war,
The white folks, they began it,
But before it could close,
The Negro had to be in it.
At the battle of San Juan hill,
The rough-riders they began it;
But before victory could be won
The Negro had to be in it.
The Negro shot the Spaniard from the tree,
And never did regret it;
The rough-riders would have been dead to-day
Had the he Negro not been in it.
To Buffalo, McKinley went,
To welcome people in it;
The prayer was prayed, the speech made,
The Negro, he was in it.
September sixth, in Music Hall,
With thousands, thousands in it,
McKinley fell, from the assassin’s ball,
And the Negro, he got in it.
He knocked the murderer to the floor,
He struck his nose, the blood did flow;
He held him fast, all nearby saw,
When for the right, the Negro in it.
J. B. Parker is his name,
He from the state of Georgia came;
He worked in Buffalo, for his bread,
And there he saw McKinley dead.
They bought his clothes for souvenirs,
And may they ever tell it,
That when the President was shot
A brave Negro was in it.
He saved him from the third ball,
That would have taken life with it;
He held the foreigner fast and tight,
The Negro sure was in it.
McKinley now in heaven rests,
Where he will ne’er regret it;
And well he knows, hat in all his joys
There was a Negro in it.
White man, stop lynching and burning
This black race, trying to thin it,
For if you go to heaven or hell
You will find some Negroes in it.
Parker knocked the assassin down,
And to beat him, he began it;
In order to save the President’s life,
Yes, the Negro truly was in it.
You may try to shut the Negro out,
The courts, they have begun it;
But when we meet at the judgment bar
God will tell you the Negro is in it.
Pay them to swear a lie in court,
Both whites and blacks will do it;
Truth will shine, to the end of time,
And you will find the Negro in it.
- Culp, Daniel W. (1902, reprinted 1969). Twentieth Century Negro Literature, J. L. Nichols Co., Atlanta; Mnemosyne Publishing Co., Miami.
- LaPrade, Candis, (1992) “Lena Doolin Mason” in Notable Black American Women. Smith, Jessie Carney, Ed. Gale Research Inc, Detroit, Michigan., Pp. 734-736.
Essay on Sisters in the Civil War – Civil War Medicine
This essay was possibly written by Fr. Landry Genosky. Believed to have been written during the Centennial Year of St. Mary’s Hospital, Quincy, Illinois, in 1966.
[Typewritten, Paper size= 8.5 x 11 inches, standard bond paper]
[Abraham] Lincoln and the Nuns – Civil War Medicine by Ann Tansey
This essay was written by Ann Tansey.
[Typewritten, Paper size= 8.5 x 11 inches, standard bond paper]
Peter Cartwright and Frances Cartwright, United Methodist Church
Autograph of Peter Cartwright, May 24, 1853
in”Newton On Prophecies” 1838
Picture of Homestead of Peter and Frances Cartwright, 1872
Peter Cartwright, UMC, Pg.2 Frances Cartwright, photo of family, church, 1876
Peter Cartwright, UMC, p. 3, Graves of Peter and Frances Cartwright, Bethel Church
Peter Cartwright, Directions to present Peter Cartwright UMC Church
Peter Cartwright, “the Lord’s breaking-plow”, was born September 1, 1785, in Amhurst County, Virginia, the son of a Revolutionary War veteran. His family moved to Logan County, Kentucky, where at the age of sixteen Peter was converted at a camp meeting and joined the Methodist Episcopal Church. In 1802 the unlettered young man was licensed as an exhorter by Jesse Walker, four years later he was ordained a deacon by Bishop Asbury and in 1808 Bishop McKendree ordained him an elder. He remained an active itinerant until his death on September 25, 1872. In 1812 he was appointed a presiding elder and served in that office for fifty years, longer than any other minister in the Methodist Church.
Unwilling to see his children grow up in a slave state, Cartwright obtained a transfer and became one of the original members of the Illinois Conference when it was organized in 1824. The previous year he had purchased land on Richland Creek in Sangamon County, here he lived for the remainder of his life. Cartwright was elected a representative to the state legislature in 1828, only four years after he had established residence in Illinois. In his reelection campaign in 1832 he defeated Abraham Lincoln. In 1846 he ran unsuccessfully against Lincoln for Congress.
Politics, however was a side issue with Cartwright; his main business was to preach the gospel, which he did from Galena to St. Louis and eastward as far as the prairies extended. He was a delegate to twelve General Conferences, once helping to found McKendree College, the Illinois Female Academy (now MacMurray College) and Illinois Wesleyan University. In 1856 he published his autobiography, a book full of dramatic incident and impassioned spirit. When his fellow ministers paid tribute to him in a grave jublilee celebration at Lincoln in 1870 he looked back on sixty-five years as a traveling preacher and said simply, “I would take…the same track over again, and the same religion, rather than be president of the United States.
FRANCES GAINES CARTWRIGHT
Early Methodist preachers such as Francis Asbury and William McKinley regarded marriage as a handicap to their work, but Peter Cartwright fell in love with the right girl when he was 23. On her 19th birthday he married Frances Gaines of Barren County, Kentucky. Her place of domicile was not an ill omen; she bore Peter two sons and seven daughters. Their third daughter, Cynthia, was tragically killed by a falling tree on their journey to Illinois, but the remaining children grew to adulthood. Three of the daughters married ministers and, as Peter himself said, “all our children are in the Methodist Episcopal Church.”
Frances died on February 7, 1876. At the time of her death site had fifty-three grandchildren, sixty-two great-grandchildren and five great-great-grandchildren. Carl Sandburg tells the dramatic story of her last day in his poem “Waiting for the Chariot.”
Can bare fact make the cloth of a shining poem?
In Sangamon County, Illinois, they remembered how
The aged widow walked a mile from home to Bethel Chapel
Where she heard the services and was called on
“To give her testimony,” rising to speak freely, ending
“The past three weeks have been the happiest of all my
life, I am waiting for the chariot.”
The pastor spoke the benediction, the members rose and moved
Into the aisles toward the door, and looking back
They saw the widow of the famous circuit rider
Sitting quiet and pale in an unviolable dignity
And they heard the pastor, “The chariot has arrived.”
material taken from the Peter Cartwright UMC celebration bulletin, 1997
Peter’s Bible–inscription with description and first page, pg. 1 Peter’s Bible–with article of grandson donating Bible to Peter Cartwright UMC Letter written by Peter Cartwright, January 1, 1833, pg. 2 Bethel Methodist Church, telling about Frances Cartwright, Peter’s wife, dying in the church, see attachment Personal Estate Inventory, pg. 2 Personal Estate Inventory, pg. 3 Personal Estate Inventory, pg. 4 Letter about Peter Cartwright’s parents, Feb. 14, 1956
October 29, 1997
Patty L. Schaller
Peter Cartwright and Frances Cartwright, United Methodist Church
Bethel Church Pulpit, 1853-1953 Peter Cartwright, His Chair 1869, given by the Governor of Illinois Chair owned by Peter Cartwright, 1785-1872. Ottoman at foot of chair is a reproduction of needlepoint work done by Frances Cartwright, wife of Peter. The original needlepoint has been framed (see below). Original needlepoint by Frances Cartwright Peter Cartwright’s Desk Portraits of Peter and Frances Carthwright and pictures of their homestead. (Printed in 1916 issue of Pleasant Plains Press Newspaper) Bethel Church pulpit furniture Shelf made by Peter Cartwright from wood on his farm Cabinet from the Bethel Church Pew from the Bethel Church (Pew on which Frances Cartwright died) Dress worn by Frances Cartwright Lace Bonnet worn by Frances Cartwright (top) and Communion Service (bottom) 2 walking canes made by Peter Cartwright (letter dated 1849) one or Lucinda Capps and the other made out of barnwood from his farm. Sette from the Bethel Church on which Frances Carwright was laid out after dying. Interior of the present Peter Cartwright United Methodist Church, Pleasant Plains, Illinois Exterior of the present Peter Cartwright United Methodist Church, Pleasant Plains, Illinois Gravesite of Peter and Frances Cartwright, Pleasant Plains Cemetery, Illinois
Frances, wife of Rev. Peter Cartwright
born Aug. 18, 1789 in the state of Va.
died Feb. 7, 1876
aged 86 ys. 6 mo. 20 d.
Rev. P. Cartwright
71 years an Effective Methodist Preacher
50 years of this time as Presiding Elder
was born in Amherst Co., Va. Sept. 1, 1785
Died at home in Sangamon Co., Ill. Sept. 25, 1872
Aged 87 ys. 24 ds.
Ashland Baptist Church Mirror, 1905
The Ashland Baptist Mirror, published semi-monthly in the interest of the Ashland Baptist Church, Charles E. Henry, Editor. Associates Wm. Goff–Young People, Mrs. J.H. Hubbs–“Chips”, Subscription price per year, 50 cents in advance. 1905
“Our Young People” by Wm. M. Goff, from the Ashland Baptist Mirror
Children of the Ashland Baptist Church
Centenary souvenir of the Congregation of the Sisters of the Poor of St. Francis, 1845-1945
This booklet provides a background to a religious order of sisters founded in 1845 by Frances Schervier in the German/French border town of Aiz-la-Chapelle. A branch of this order eventually came to America, founding hospitals and working among the poor in Cincinnati and Covington, Kentucky, Columbus, Ohio, and Quincy, Illinois.
History of St. Mary’s Hospital, Quincy, Illinois, 1861-1963
This is a type written chronology of the history of St. Mary’s Hospital, 1861-1963. It was probably written by Fr. Landry Genosky for the Centennial Celebration of the hospital in 1963. It also contains editorial notes and hand-written corrections in red ink. [Paper size= 8.5 x 11 inches, onion skin paper]
In the list below, years are correlated with the first page representing that year.
Speech Given at 75th Anniversary, St. Mary’s Hospital, Quincy, Illinois, 1941
This is a transcript of a speech given by Dr. O.F. Schulian on the occasion of the 75th Anniversary Celebration of St. Mary’s Hospital. The speech was given May 29, 1941 at the Lincoln-Douglas Hotel in Quincy, Illinois. [Paper size= 8.5 x 11 inches, regular bond paper]