Beacon Street Diary
There are two new additions to our New England's Hidden Histories program, both of which have experienced changes in geography since their creation.
The records of this church contain the usual meeting minutes and vital statistics, as well as a handful of disciplinary cases and two sermons. Although the church orginated in the town of Medway, the geography of the area has changed such that the building itself is now in Millis, Mass.
Brunswick, Maine. First Parish records, 1735-1829
This extensive collection contains a variety of materials. Something that may be of particular interest to some researchers is a group of documents relating to the call and ordination of Rev. Asa Mead, a process that isn't always so thoroughly recorded. The majority of these records date from before Maine's separation from Massachusetts.
Special ThanksNational Endowment for the Humanities: Exploring the human endeavor.
Any views, findings, conclusions, or recommendations expressed in this resource do not necessarily represent those of the National Endowment for the Humanities.
Don't forget to let us know if you'll be joining us for this month's free lunchtime lecture.
David Mislin is a historian of the nineteenth- and twentieth-century United States, with a focus on American intellectual and religious history.Saving Faith: Making Religious Pluralism an American Value at the Dawn of the Secular Age, shows how Congregationalist ministers and laity in and around Boston were instrumental in encouraging Americans to start celebrating religious diversity during the late 19th and early 20th century.
He will discuss how shifting views in Boston helped inspire other mainline Protestants throughout the U.S. to adopt a similar outlook, and suggest that this shift was pivotal for fostering a more inclusive society.
Wednesday, June 1st
12:00 - 1:00 pm
The Congregational Library & Archives will be closed on Monday, May 30th in observance of Memorial Day.
All of our online resources will be available as usual. If you have questions for the staff, please send an email or leave a voicemail, and we'll get back to you when we return to the office on Tuesday.
image of historical American flags courtesy of PBS.org
If you missed Peggy Bendroth's recent talk on The Last Puritans, or simply want to hear it again, you're in luck. She'll be appearing at Old North Church as part of their Summer Speaker Series in two weeks.
Please join us for a reception and book signing following the lecture.
Wednesday, June 8, 2016
6:30 - 8:00 pm
Old North Church
193 Salem Street
Boston, MA 02113
RSVP through Eventbrite.
The Congregational Library & Archives is pleased to co-sponsor this event.
Range 2 of the library shelves, deep in the back of the stacks, is a tough neighborhood. Between tomes about white supremacists, the box of sermons about "Murder, dueling, etc." and the quarantine for damaged books, the range contains stacks of pamphlets and reports about institutions with evocative names like, "The Church Home for Orphan and Destitute Children", "Relief of Aged Indigent Females", "Prevention of Pauperism", and "Consumptives Home". Among those pamphlets are two board reports from the Retreat for the Insane at Hartford, Connecticut, dated 1848 and 1851. Since May is Mental Health Awareness Month, we decided to page through the reports and get a snapshot of mental health treatment more than 150 years ago.
Opened in 1823, the Hartford Retreat for the Insane was the third mental institution in the United States and represented a new era of mental health care. The dungeon-like "lunatic asylums" of the past were falling out of favor, and the focus was on trying to improve patients' conditions. The Retreat started as a fifty-bed facility for upper-class patients. The founders were interested in "moral treatment" more than the pharmacology of the day, which still involved bleeding and herbal remedies. The two reports reflect this focus on therapy. The superintendent physician, John S. Butler, wrote both accounts to the Retreat's board. He writes about patients participating in walking and riding groups in the Retreat's grounds, reading circles, and cultural activities in Hartford. Despite the Retreat’s growing indigent population, Butler's writing makes it clear his focus was still on therapy.
Budgets provide another window into the operation of the Retreat. Both reports include detailed lines about how much was spent on staff salaries and wages, different types of food, and maintenance. Tellingly, "Wine and Medicine" were aggregated into a single line item that accounted for just a few hundred dollars of the Retreat's $25,000 operating budget. Butler's report also discusses an expansion completed in 1848, necessary to keep up with the Retreat's growing population.
Perhaps most interesting are the statistical tables at the end of each report. They organize the patients by county of origin, gender, profession, age, and cause of illness. Eyebrow-raising tidbits emerge. Common causes of illness included "Intemperance" and "Over-work", as well as the rarer "Religious excitement" and "Erroneous education". "Farmer" was the most common profession for men entering the hospital in both years, while for women it was "Domestic pursuits".
In some cases, Butler editorialized on the statistics. Hartford and New Haven counties produced the most patients, and Butler wrote in the 1848 report that urban areas are not conducive to physical health, and therefore cannot support mental health.
Butler also remarks on the frequency with which young women come through the doors of the retreat, suffering from an affliction that Betty Friedan, writing a hundred years later, might call "the problem with no name". Butler pins the blame on their husbands, who he says did not recognize the labor involved in domestic pursuits, and take advantage of wives' free labor to make more money. In Butler's estimation, many of these women just needed a break. He believed all mental illness could be cured with enough rest, exercise, talk, and patience.
The medical establishment's belief in the ability to cure mental illness withered over the next decade. Butler claimed a 52.5% recovery rate in 1851, but also describes a growing number of patients who are not helped: those who died in the hospital, shortly after exiting the hospital, and patients who leave the Retreat unimproved, most likely for financial reasons.
The reports make it clear that a stay in the Retreat was not possible for everyone. The minimum length of stay was three months, and the cost put it out of reach for impoverished patients. Butler recommended the creation of economical accommodations for less well-off patients in the 1848 report, but by 1851, they had not yet materialized. But the number of low-income and chronically ill patients grew over the next two decades, and Retreat devoted more and more of its resources to custodial care for chronic patients.
Connecticut's state mental hospital opened in the late 1860s. The new facility relieved pressure on the Retreat, which had until then been the only mental health care facility in the state. The Retreat returned to its role as an upper-class haven. It is still in operation today, as the Institute of Living, and is part of Hartford Hospital, a large teaching hospital. A little part of its history is in our Range 2, among other small fragments of mental health care history and a puzzle of American history stretching across the stacks.
engraving of the Hartford Retreat for the Insane courtesy of the National Library of Medicine
Member profile: C. Ronald Wilson
Few of us can claim as interesting a background as Ron Wilson, a longtime member of the Congregational Library & Archives and of the Tappan Society. The Congregational Library & Archives has followed Ron through the varied chapters of his life. The Malden, MA native quit school after ninth grade, joined the Navy at seventeen and eventually became a well-respected UCC pastor and an author. Throw in that he worked as a professional magician, was deported from Honduras for a pamphlet which dealt with social issues, owned the largest Guatemalan import business in the U.S., and created a children's book, and it starts to sound more like material for a Netflix series.
Ron has fond memories of the camp, but the iconic image of the doors stuck with him through his stint in the Navy and his time at the University of Connecticut (how he managed to be accepted without a high school diploma is another story altogether). In 1967, Ron returned to 14 Beacon Street as a Bangor Seminary student and walked through those glass doors.
Given free rein by librarian Hal Worthley, Ron spent days at a time in the stacks digging through sermons dealing with slavery, uncovering roots. He was pursuing his thesis on the influence of Puritan Theology on the Abolitionist movement. After receiving his Masters of Divinity, and with Worthley's encouragement, he continued to borrow books for his own preaching as it took him overseas, and then to Connecticut, Ohio, and Arizona.
From 1998 until 2010, Ron served the Library & Archives as a member of the Board of Directors. He continues his relationship today as a patron, a member and a donor. His most recent research in the archives explores the story of the Congregational church in the Marshall Islands through the lens of the Morning Star (a ship paid for by Sunday school children in 1857 to bring the Gospel to the South Pacific). Ron is working closely with archivist Jessica Steytler from his home in Tempe, Arizona. Jessica is helping him work through resources in our collection — Necrologies of Missionaries correspondence, missionaries' personal papers, and the newspaper The Missionary Herald — and is excited to be involved in Ron's research.
Ron and his wife Dona became legacy donors in 2015 because they have great faith in the Congregational Library & Archives as a preserver of history. It is history that "connects the dots, and connecting the dots gives you a different prism to look through," says Ron. He sees the influence of the Congregational Way throughout time, a tradition that reveals itself in "very personal" ways.
One such example comes from the Church-in-the-Gardens in Forest Hills, New York where Ron served as interim pastor. Branch Rickey, the man who helped make history by signing Jackie Robinson to the Brooklyn Dodgers, was a member of Church-in-the-Gardens. "Where did the moral fiber come from?" asks Ron of Rickey's brave decision. "It was not insignificant that Rickey was a Congregationalist." Ron can point to many others who drew strength from their roots in the Congregational tradition.
Ron knows that the history in our archives continues to tell the story of an influential intellectual and spiritual tradition, linked to the development of this nation and its future. His Tappan Society legacy gift will help sustain the Library & Archives and the Congregational story. Learn more about making your own legacy gift.
It is almost impossible to find the beginning of the story of the Congregational Church of the Marshall Islands.
We could start with the faith of Hawaii. In less than thirty years after the first missionary's first sermon the people of this island nation were ready to send missionaries forth from their own flock. A beginning date could be the formation of the Hawaiian Missionary Society and their partnership with the American Board of Commissioners for Foreign Missions. Clearly the story of the Morning Star can claim that first place position in the history of this great church. She was so much more than a ship. The very name conjured up images of adventure, faith and commitment. Built with the support of the children and young people of the Congregational Church, her name alone kept the enthusiasm for foreign missions alive in that fellowship for generations.
The first group of missionaries sailed to Micronesia in the Caroline in 1852. The years that followed saw small and uncomfortable ships charted to take the missionaries to the islands. The story was known of the ship John Williams, a missionary ship built by the children of England. One Titus Coan suggested that the children of the United States could do likewise. The name first suggested was the Day Star. Shares in this new vessel were to be sold at ten cents a share. In August 1856 the American Board made its first appeal. Support poured in; one Sunday school in Hawaii took out 300 shares. On November 12, 1856 the Morning Star was launched, and on December 2, 1856 she sailed from Boston, Massachusetts. The Morning Star arrived at Honolulu on April 24th. On April 29th, a service of "Order of Exercises at the Presentation of a Signal Flag to the Morning Star" took place. Addresses were given in Hawaiian and English. The Honorable John Ii gave an address in Hawaiian and one was given in English by Rev. S. C. Damon. Songs were sung in both languages. Prayers were given in Hawaiian by Rev. L. Smith, and the presentation was made by Rev. R. Armstrong. The benediction was given by Rev. E. W. Clark. In view of thousands the new flag was hoisted by Captain Moore, and the story of the hundred and fifty years of the Congregational Church of the Marshall Islands begins.
-C. Ronald Wilson
Reserve your seat for tomorrow's free lunchtime lecture.
Damnable Heresy: William Pynchon, the Indians, and the First Book Banned (and Burned) in Boston. It traces the stages of his momentous life: from origins in England, transatlantic crossing in 1630 to Roxbury, trek to Springfield (which he founded), his forced return to England in 1652, to his end ten years later. And, along the way, misunderstandings between races and hostilities between cultures. Anxiety from living in a time of war in one's own land. Being accused of profiteering when food was scarce. falseUnruly residents in a remote frontier community. Charges of speaking the unspeakable and publishing the unprintable.
Wednesday, May 18th
12:00 - 1:00 pm
illustration by Frank T. Merrill showing the burning of Pynchon’s book from The History of Springfield in Massachusetts, for the Young (1921) by Charles H. Barrows
Our reading room will be closed to the public on Tuesday, March 10th, so that our staff can review safety procedures that protect ourselves, our patrons, and the invaluable materials under our care.
If you have questions for the staff, please send an email or leave a voicemail, and we will get back to you as soon as we can.
Our reading room will be closed to the public on Thursday, March 5th, so that our staff can learn about upcoming improvements to our online catalog system.
If you have questions for the staff, please send an email or leave a voicemail, and we will get back to you as soon as we can.
Researchers will start seeing the transition to the new version of our catalog next week, and we plan to complete the necessary updates on our website by the end of the month. If you have any questions in the meantime, feel free to get in touch.