New York, 1895
Ground has been broken for the new cottage for the Rev. Joshua Kimber on the corner of Division street and Hillside avenue.
Mr. Mowbray will deliver his lecture on "India," for the benefit of the parish fund of the Church of the Resurrection, in Assembly Hall on the evening of February 12th.
The Rev. Henry B. Bryan of the Church of the Resurrection, administered the sacrament of holy baptism at St. John's memorial church, Ivanhoe Park, on Sunday afternoon.
—The Long Island Farmer, Jamaica, NY, Jan. 25, 1895, p. 12.
Wednesday, May 14, 2008
Liked His Preaching
1895
He Had Heard Him Often and So Enjoyed His Supper.
A hard featured man, dressed in a new suit of very cheap black, called at the house of a well known clergyman, and upon giving his name was invited to take a seat in the gentleman's study.
"I have a few days to spend in town," said the visitor, "and I did not want to leave without calling and paying my respects to you. I have heard you preach many a time."
"Yes," said the parson, beginning to take an interest in the visitor.
"I like your preaching, and, though I do not belong to your church, yet I must say you preach the best sermon I over heard. There are so very few good preachers now, very few in whose uprightness we can place trust, that when we meet one of the right kind we like to express our appreciation."
"Yes," the good man repeated, and as the bell tinkled he rose and said, "Come, my friend, and take some lunch with me."
The visitor was only too happy, and seated at the table began to eat with an avidity that attracted the host's attention.
"You say that you have heard me preach many a time?" remarked the minister.
"Oh, yes," the man replied, conveying an ample allowance of mashed potatoes into his mouth.
"I don't remember seeing you at my church. I suppose you have heard me in the country?"
"No," said the visitor, helping himself to beans, "not in the country." "Certainly not in town?"
"Well, sorter yes and sorter not. You know you preached at the prison for some time. I was there for stealing a horse and cart and finished my time today. Thank you for the bread." — Pittsburg Dispatch.
He Had Heard Him Often and So Enjoyed His Supper.
A hard featured man, dressed in a new suit of very cheap black, called at the house of a well known clergyman, and upon giving his name was invited to take a seat in the gentleman's study.
"I have a few days to spend in town," said the visitor, "and I did not want to leave without calling and paying my respects to you. I have heard you preach many a time."
"Yes," said the parson, beginning to take an interest in the visitor.
"I like your preaching, and, though I do not belong to your church, yet I must say you preach the best sermon I over heard. There are so very few good preachers now, very few in whose uprightness we can place trust, that when we meet one of the right kind we like to express our appreciation."
"Yes," the good man repeated, and as the bell tinkled he rose and said, "Come, my friend, and take some lunch with me."
The visitor was only too happy, and seated at the table began to eat with an avidity that attracted the host's attention.
"You say that you have heard me preach many a time?" remarked the minister.
"Oh, yes," the man replied, conveying an ample allowance of mashed potatoes into his mouth.
"I don't remember seeing you at my church. I suppose you have heard me in the country?"
"No," said the visitor, helping himself to beans, "not in the country." "Certainly not in town?"
"Well, sorter yes and sorter not. You know you preached at the prison for some time. I was there for stealing a horse and cart and finished my time today. Thank you for the bread." — Pittsburg Dispatch.
Clerical Defiance of the Civil Law
New York, 1895
It happens now and then that presumptuous people have to he punished for the benefit of mankind. The Rev. Mr. Wightman, a Baptist preacher at Oyster Bay, is an instance. He was last week fined $50 for a violation of the health laws of the town, and it is a good sign that the town officers had the moral courage to inflict the penalty. So many people stand in awe of a clergyman that they of the cloth are wont to presume upon this diffidence and go a length that is unreasonable. When a clergyman does wrong he merits just the treatment that would be measured out to a layman in the same circumstances. The glossing over and condoning of clerical misdeeds has worked great injury to the church and always will.
The Rev. Mr. Wightman deliberately defied the lawful authorities of his town, and broke the law with premeditation. That took him out of the ranks of holy minded, peace loving ministers, and set him down in the byway with transgressors. A man cannot be a pious clergyman and a bad citizen at the same time. There was an epidemic of scarlet fever in the town, and to confine it and save life, the health board, by legal right, ordered the schools closed, and forbade the opening of the Sunday schools and churches, and the clergymen of every denomination complied with the order except Mr. Wightman, who held both a prayer meeting and Sunday services. His great offense was in doing this after he had been twice cautioned not to do it by an officer of the law. He argues in justification of his defiance of the law of the state of New York, that the constitution of the United States guarantees him the right of freedom of worship. So it does, but always subject to reasonable restrictions which the law of the state may impose, and the health board was acting entirely with the scope of the constitution.
Mr. Wightman is incapable of interpreting the meaning of the term "freedom of worship." His only right is to worship God as his conscience may direct. That right was not interfered with in the least. He has no right to so worship as to spread contagion and imperil life. The four walls of a church are not inseparable from worship. All church goers are not given to worship. A prayer from the heart would avail as much on a mountain top as within the walls of a sanctuary. It is not the man who prays, but the man who prays right, that is cherished of God. Human laws are made for the well being of the people, and in the main they are founded on divine tradition. Closing a church to preserve life and health is as essentially Christian as legal, and we do not believe that the prayers of the Rev. Mr. Wightman, with the malice of defiance in his heart, were acceptable to his Master on this particular Sunday. We are taught that God is a just God, and therefore an unjust servant cannot be his delight. Mr. Wightman merited his punishment.
—The Long Island Farmer, Jamaica, NY, Jan. 25, 1895, p. 4.
It happens now and then that presumptuous people have to he punished for the benefit of mankind. The Rev. Mr. Wightman, a Baptist preacher at Oyster Bay, is an instance. He was last week fined $50 for a violation of the health laws of the town, and it is a good sign that the town officers had the moral courage to inflict the penalty. So many people stand in awe of a clergyman that they of the cloth are wont to presume upon this diffidence and go a length that is unreasonable. When a clergyman does wrong he merits just the treatment that would be measured out to a layman in the same circumstances. The glossing over and condoning of clerical misdeeds has worked great injury to the church and always will.
The Rev. Mr. Wightman deliberately defied the lawful authorities of his town, and broke the law with premeditation. That took him out of the ranks of holy minded, peace loving ministers, and set him down in the byway with transgressors. A man cannot be a pious clergyman and a bad citizen at the same time. There was an epidemic of scarlet fever in the town, and to confine it and save life, the health board, by legal right, ordered the schools closed, and forbade the opening of the Sunday schools and churches, and the clergymen of every denomination complied with the order except Mr. Wightman, who held both a prayer meeting and Sunday services. His great offense was in doing this after he had been twice cautioned not to do it by an officer of the law. He argues in justification of his defiance of the law of the state of New York, that the constitution of the United States guarantees him the right of freedom of worship. So it does, but always subject to reasonable restrictions which the law of the state may impose, and the health board was acting entirely with the scope of the constitution.
Mr. Wightman is incapable of interpreting the meaning of the term "freedom of worship." His only right is to worship God as his conscience may direct. That right was not interfered with in the least. He has no right to so worship as to spread contagion and imperil life. The four walls of a church are not inseparable from worship. All church goers are not given to worship. A prayer from the heart would avail as much on a mountain top as within the walls of a sanctuary. It is not the man who prays, but the man who prays right, that is cherished of God. Human laws are made for the well being of the people, and in the main they are founded on divine tradition. Closing a church to preserve life and health is as essentially Christian as legal, and we do not believe that the prayers of the Rev. Mr. Wightman, with the malice of defiance in his heart, were acceptable to his Master on this particular Sunday. We are taught that God is a just God, and therefore an unjust servant cannot be his delight. Mr. Wightman merited his punishment.
—The Long Island Farmer, Jamaica, NY, Jan. 25, 1895, p. 4.
Defending The Salvation Army
1895
THE FARMER is glad to print the liberal views of Mr. H. A. Freeman in defense of the Salvation Army. The Salvationists have the same right under the law that sects have, though the Army itself is not sectarian, and [their ri]ghts must be respected. They make sacrifices which no denomination was ever known to make in the effort to save souls, and they reach beings who might otherwise perish. If they have come to Jamaica to labor in the way peculiarly their own, they must be protected.
A better man than John O'Donnell could not be sent to Albany to work for that additional $50,000 for the Normal School. It was largely due to his influence that the original law was passed.
When Henry A. Monfort runs up against Daniel Noble, the District Attorney's office is bound to be a wreck.
—The Long Island Farmer, Jamaica, NY, Jan. 25, 1895, p. 4.
THE FARMER is glad to print the liberal views of Mr. H. A. Freeman in defense of the Salvation Army. The Salvationists have the same right under the law that sects have, though the Army itself is not sectarian, and [their ri]ghts must be respected. They make sacrifices which no denomination was ever known to make in the effort to save souls, and they reach beings who might otherwise perish. If they have come to Jamaica to labor in the way peculiarly their own, they must be protected.
A better man than John O'Donnell could not be sent to Albany to work for that additional $50,000 for the Normal School. It was largely due to his influence that the original law was passed.
When Henry A. Monfort runs up against Daniel Noble, the District Attorney's office is bound to be a wreck.
—The Long Island Farmer, Jamaica, NY, Jan. 25, 1895, p. 4.
Tuesday, May 13, 2008
The Druids and Their Temples
1875BY ALEXANDER WAINWRIGHT.
Near the town of Carnac, in Brittany, France, there is an extensive plain several miles wide, with a flat and barren surface. It is the last place in the world a tourist would care about visiting, if he were simply traveling in search of beautiful objects. In Winter the coldest winds blow over it with wild force, and in Summer it is unprotected by trees or shrubbery from the scorching shafts of the sun. But it is not wholly uninteresting, and I propose that we shall make a short visit to it.
We will suppose, then, that you and I are stopping at one of the quiet taverns in Carnac, and have wandered toward the plain for a walk. Just outside the town a bit of a hill rises high enough to show us the surrounding country.
There are few houses or trees on the plain; but it is divided into several avenues by long rows of unhewn upright stones, which, as far as the eye can see, are ranged in almost perfect order, like an army prepared for battle. There are over a thousand of them, and they stretch across the country from east to west for nearly seven miles. The largest are twenty-two feet high, and the smallest ten feet. A few have fallen, and others have been carted away; but originally they were placed apart at regular distances.
When you come nearer to them you will see many signs of age upon them. They are seamed, mossy, and battered. How old do you guess they are? Nobody is quite sure, not even the wisest of the historians, but we may safely say that they have held their present positions for over eighteen hundred years. For eighteen hundred years they have clung to the meager ground and withstood the combined assaults of time and storm, while generation after generation of the living has passed away.
How did they come there? The simple, credulous people of old, to whom all fairy stories were the truest histories, believed that giants brought them and planted them; but we know better than that.
They were erected by ordinary men, and you may imagine how much labor the work cost at a time when there were no carts or wheel-barrows, much less railroads or massive cranes. Years, perhaps centuries, were occupied, and to the builders the undertaking must have seemed as stupendous as the erection of the East River bridge seems to us.
Similar stones are found at other places in Brittany; but the most famous collection is on a plain near the town of Salisbury, in England. This is called Stonehenge, and consists of one hundred and forty stones, the smallest of which weigh ten tons and the largest seventy tons. The remains of men and animals have been also found in the vicinity, and these have given the antiquaries a clue as to the objects for which the stones were raised.
Nothing positive is known about them, but it is supposed that they mark the temples of the Druids, a religious order which possessed great power in France and England during the century before and the century after the coming of Christ. They obtained a complete mastery over the ignorant and superstitious people then occupying those countries, by the practice of mysterious arts, which often were extremely cruel. They professed to know the hidden nature of things, and the forms and movements of the sun and stars; but in reality they were not as wise as the children in our primary schools, and the simplest tricks of a good modern conjurer would surpass their most wonderful ones. They were astrologers and herb-doctors as well as priests and historians, and they attributed a sacred character to many plants.
The mistletoe was considered a cure for all diseases, and was gathered with great ceremonies. When it was discovered twined about the oak, which was also sacred, the Druids assembled near the tree and prepared a banquet and sacrifice. A priest in white raiment cut the twig off with a golden sickle, and two other priests, also dressed in white, caught it in a white apron as it fell. Two milk-white oxen were afterward sacrificed, and the ceremonies concluded with much rejoicing.
The marshwort was plucked by a priest with his left hand, his head being turned aside, as there was a superstition that the plant would lose its virtues if it were obtained otherwise; and the hedge-hyssop was gathered after offerings of bread and wine.
These plants were supposed to be remedies, not only for physical diseases, but also for mental diseases, and it was thought that they afforded protection against all evil spirits.
Little beads of amber were looked upon as safeguards against all dangers, but the most potent of all charms was a serpent's egg. It was said that when a serpent was knotted together, eggs came out of its mouth, and were supported in the air by its hissings. The priests hid themselves in the woods watching for this marvel, and, when it was observed, one of them would boldly rush forward, catch an egg in a napkin, mount a horse and gallop toward the nearest river, after reaching which he was safe from the pursuit of the serpent. This was their story about it. Even in this day, some impostors advertise in the newspapers that they can foretell future events, and the Druids claimed a like power. They examined the entrails of animals, and watched the flight of birds, from which they professed to tell things that would happen years afterward.
Human sacrifices formed one of the most terrible features of their religion. The victims usually were criminals or prisoners of war; but when there were none of these, innocent and unoffending persons were sacrificed.
The favorite resort of the Druids was an island opposite the mouth of the river Loire, in France, where, once every year, between sunrise and sunset, they pulled down and rebuilt the roof of their temples; and any priest who allowed the smallest part of the sacred materials to fall carelessly, was torn to pieces by his fellows.
The only traces of the order left to us are the rude stone buildings at Stonehenge and Carnac. Retreating before the Romans, the Druids went to the Isle of Anglesey, in Wales; and when they saw their conquerors following, they made preparations for a battle. Among their preparations — not exactly for the battle, but for what they expected to follow it — were immense altars, on which they intended to sacrifice the unfortunate Romans who should be left after the battle. They were quite sure that they would need these altars, for their oracles gave them every reason to believe in a glorious triumph of their arms. But the Romans were again victorious, and the Druids themselves were the ones sacrificed.
—St. Nicholas, June 1875, pp. 469-471.
Both Held for the Grand Jury
New York, 1895
Robert Smalley of Seaford was held to appear before the grand jury on a charge of perjury by Justice Seaman at Wantagh Tuesday evening. Smalley's accuser is Joseph Smith, a local preacher, who was also the complainant against Smalley's father on a similar charge, which resulted in his being held for the grand jury.
—The Long Island Farmer, Jamaica, NY, Jan. 25, 1895, p. 1.
Robert Smalley of Seaford was held to appear before the grand jury on a charge of perjury by Justice Seaman at Wantagh Tuesday evening. Smalley's accuser is Joseph Smith, a local preacher, who was also the complainant against Smalley's father on a similar charge, which resulted in his being held for the grand jury.
—The Long Island Farmer, Jamaica, NY, Jan. 25, 1895, p. 1.
A Manly and Able Defense of the Salvation Army
New York, 1895
To the Editor of the Long Island Farmer:
I seldom write for publication unless to champion a wrong or assail an evil. Such an occasion presents in a recent account of the attack on certain Salvation army women in this village. It is stated that "There are others here who are opposed to the salvationists aside from the roughs. They are good Christians and openly criticise Mr. Remsen for renting the place to the army." I hope that so grave and serious a charge against the religious good people of Jamaica is untrue. The days of religious intolerance are over even among those professing different faiths and it is hard to believe that any followers of the Great Altruist who loved all men better than his own life, should oppose these earnest, honest, self-sacrificing Christian women. It is harder to believe that any good citizen should object to their labor of love where the local clergy seem to have been unsuccessful; and it is hardest to believe that any feeling of jealousy or even of superiority could possibly animate the bosom of any really good Christian who walks the path of love and humility trodden out for him by the gentle Nazarene. That would be the work of a Pharisee and I trust there are no such in Jamaica.
The statement goes on to say that the Salvationists are making a good impression and are gaining many supporters. Now I have observed the Salvation army people for some years and have noticed that they invariably make a good impression and gain supporters. I have no hesitation in asserting that this is due to the fidelity with which they obey the teachings of their Master, the blessed Jesus, whose boundless love and charity knew no pride of station. They come into a community despised and ridiculed by the ignorant and shunned by the elect. They practice methods which offended the refinement of gilt edged piety and they are sometimes loud and occasionally ungrammatical. But they invariably conquer the respect of all who meet them face to face. This is because they work faithfully, fearlessly and lovingly to save their fellow sinners. They work without pay and without hope of reward except that which awaits every unselfish act or thought. They are true and "good Christians" in the highest sense and are entitled to the consideration and respect of every person be he unregenerate or elect. H. A. FREEMAN, Jamaica, January 21st.
—The Long Island Farmer, Jamaica, NY, Jan. 25, 1895, p. 1.
To the Editor of the Long Island Farmer:
I seldom write for publication unless to champion a wrong or assail an evil. Such an occasion presents in a recent account of the attack on certain Salvation army women in this village. It is stated that "There are others here who are opposed to the salvationists aside from the roughs. They are good Christians and openly criticise Mr. Remsen for renting the place to the army." I hope that so grave and serious a charge against the religious good people of Jamaica is untrue. The days of religious intolerance are over even among those professing different faiths and it is hard to believe that any followers of the Great Altruist who loved all men better than his own life, should oppose these earnest, honest, self-sacrificing Christian women. It is harder to believe that any good citizen should object to their labor of love where the local clergy seem to have been unsuccessful; and it is hardest to believe that any feeling of jealousy or even of superiority could possibly animate the bosom of any really good Christian who walks the path of love and humility trodden out for him by the gentle Nazarene. That would be the work of a Pharisee and I trust there are no such in Jamaica.
The statement goes on to say that the Salvationists are making a good impression and are gaining many supporters. Now I have observed the Salvation army people for some years and have noticed that they invariably make a good impression and gain supporters. I have no hesitation in asserting that this is due to the fidelity with which they obey the teachings of their Master, the blessed Jesus, whose boundless love and charity knew no pride of station. They come into a community despised and ridiculed by the ignorant and shunned by the elect. They practice methods which offended the refinement of gilt edged piety and they are sometimes loud and occasionally ungrammatical. But they invariably conquer the respect of all who meet them face to face. This is because they work faithfully, fearlessly and lovingly to save their fellow sinners. They work without pay and without hope of reward except that which awaits every unselfish act or thought. They are true and "good Christians" in the highest sense and are entitled to the consideration and respect of every person be he unregenerate or elect. H. A. FREEMAN, Jamaica, January 21st.
—The Long Island Farmer, Jamaica, NY, Jan. 25, 1895, p. 1.
St. Monica's Church Finances Get Another Airing
New York, 1895
To the Editor of the Long Island Farmer:
The attempt of your last week's newspaper to smooth over the financial muddle of St. Monica's church was very adroit, but it will not go down if you are man enough to give me another hearing on the subject. I never imputed dishonesty to either Mr. Higgins or Mr. Rudden. They are good men. I never questioned Father Dennison's honesty, and I don't do it now, but he is bound to render an intelligent report, and that he has not done except in one instance. I contribute to his church, and I have a right to know about where the money goes. He said on Sunday, week before last, that my call on him to account for the 1893 balance was contemptible. When he referred to the thing at all I expected he was going to give the congregation an explanation, and tell them what he had done with over $800 of a balance. But he didn't tell them a word about it. Has he the money in the bank, or out at interest, or has he spent it, or what? It is easy for him to answer, and there are some who will carry the case to the Bishop if he doesn't.
If you will let me I will go deeper into the business. Father Dennison's first report, year 1892, showed that he had a balance of $1,817.17. In 1893 he gave his flock no account of what he did with that balance. In 1893 he had a balance of $551.68. In 1894 he kept to himself what he did with that money. In 1894 he had a balance of $872.82. In 1895 he suppresses all knowledge about this. In 1895 he had a balance of $481.83. He should have on hand at the date of the 1895 report, January 1st, as follows:
Balance January 19th, 1891, to February 8th, 1892, $1,817.17
Balance February 8th, 1892, to February 1st, 1893, 551.68
Balance January 1st, 1893, to January 1st, 1894, 872.82
Balance January 1st, 1894, to January 1st, 1895, 481.83
[Total,] $3,723.50
Father Dennison must know what has become of this money, and the congregation wants to know, and if they are not told there will be a lessening of contributions, for I know several liberal givers who will shut their pockets.
I for one would like to know how it happened that the church debt increased while so much money is shown in the balances. According to the report from January 19th, to February 8th, 1892, the debt on the church property was $14,000. In the 1892 to 1893 report it was stated at $13,000. In the 1893 to 1894 report it was not set forth at all. In the 1894 to 1895 report, the debt on the church property rose to $14,500. Why should it be so if the money shown by the balances was on hand to meet expenses?
Now it comes right down to this: Is the money shown in the balances in bank, or invested, or spent? Father Dennison knows and must tell. Mr. Higgins and Mr. Rudden don't know a thing about it.
EXAMINER.
[Mr. Higgins showed the editor of THE FARMER the financial report for the fiscal year 1894. That report is right as far as it goes. It pretends to do no more than state the income and the expenditures. As to the yearly balances, any statement respecting them must issue from the treasurer, who is their custodian, and not from Messrs. Higgins and Rudden. If there is a desire on the part of the congregation for information as to the disposition of the balances, the Rev. Mr. Dennison should respond to that desire, for in that matter he is but the servant of the congregation. The suppression of such information but leads to gossip and begets suspicion. The sum of $3,723.50 is so important a matter that a congregation would naturally feel a deep interest in knowing what has been done with it. — ED.]
—The Long Island Farmer, Jamaica, NY, Jan. 25, 1895, p. 1.
To the Editor of the Long Island Farmer:
The attempt of your last week's newspaper to smooth over the financial muddle of St. Monica's church was very adroit, but it will not go down if you are man enough to give me another hearing on the subject. I never imputed dishonesty to either Mr. Higgins or Mr. Rudden. They are good men. I never questioned Father Dennison's honesty, and I don't do it now, but he is bound to render an intelligent report, and that he has not done except in one instance. I contribute to his church, and I have a right to know about where the money goes. He said on Sunday, week before last, that my call on him to account for the 1893 balance was contemptible. When he referred to the thing at all I expected he was going to give the congregation an explanation, and tell them what he had done with over $800 of a balance. But he didn't tell them a word about it. Has he the money in the bank, or out at interest, or has he spent it, or what? It is easy for him to answer, and there are some who will carry the case to the Bishop if he doesn't.
If you will let me I will go deeper into the business. Father Dennison's first report, year 1892, showed that he had a balance of $1,817.17. In 1893 he gave his flock no account of what he did with that balance. In 1893 he had a balance of $551.68. In 1894 he kept to himself what he did with that money. In 1894 he had a balance of $872.82. In 1895 he suppresses all knowledge about this. In 1895 he had a balance of $481.83. He should have on hand at the date of the 1895 report, January 1st, as follows:
Balance January 19th, 1891, to February 8th, 1892, $1,817.17
Balance February 8th, 1892, to February 1st, 1893, 551.68
Balance January 1st, 1893, to January 1st, 1894, 872.82
Balance January 1st, 1894, to January 1st, 1895, 481.83
[Total,] $3,723.50
Father Dennison must know what has become of this money, and the congregation wants to know, and if they are not told there will be a lessening of contributions, for I know several liberal givers who will shut their pockets.
I for one would like to know how it happened that the church debt increased while so much money is shown in the balances. According to the report from January 19th, to February 8th, 1892, the debt on the church property was $14,000. In the 1892 to 1893 report it was stated at $13,000. In the 1893 to 1894 report it was not set forth at all. In the 1894 to 1895 report, the debt on the church property rose to $14,500. Why should it be so if the money shown by the balances was on hand to meet expenses?
Now it comes right down to this: Is the money shown in the balances in bank, or invested, or spent? Father Dennison knows and must tell. Mr. Higgins and Mr. Rudden don't know a thing about it.
EXAMINER.
[Mr. Higgins showed the editor of THE FARMER the financial report for the fiscal year 1894. That report is right as far as it goes. It pretends to do no more than state the income and the expenditures. As to the yearly balances, any statement respecting them must issue from the treasurer, who is their custodian, and not from Messrs. Higgins and Rudden. If there is a desire on the part of the congregation for information as to the disposition of the balances, the Rev. Mr. Dennison should respond to that desire, for in that matter he is but the servant of the congregation. The suppression of such information but leads to gossip and begets suspicion. The sum of $3,723.50 is so important a matter that a congregation would naturally feel a deep interest in knowing what has been done with it. — ED.]
—The Long Island Farmer, Jamaica, NY, Jan. 25, 1895, p. 1.
Sunday, May 11, 2008
Among The Churches
1895
Doings of the Various Religious Bodies Throughout the Island.
On Wednesday last the trustees under the will of the late John G. Payntar, who devised a large sum of money for building a new Presbyterian church in Newtown, turned over the structure to the board of trustees of the church.
—The Long Island Farmer, Jamaica, NY, Jan. 11, 1895, p. 2.
Doings of the Various Religious Bodies Throughout the Island.
On Wednesday last the trustees under the will of the late John G. Payntar, who devised a large sum of money for building a new Presbyterian church in Newtown, turned over the structure to the board of trustees of the church.
—The Long Island Farmer, Jamaica, NY, Jan. 11, 1895, p. 2.
Baymen Being Converted
New York, 1895
A Great Religious Revival at East Rockaway.
A great spiritual revival has taken place at East Rockaway and at Ocean Side. Seven months ago George M. Davison conceived the idea of building a chapel for the use of those not connected with the church in the vicinity. Mr. Davison built his chapel and opened it with Evangelistic services. The baymen and other inhabitants of the necks adjoining began to come in. Ere long, under the influence of Miss Cora Gregg and other evangelists, they made professions of conversion and now at the alternate nightly services the building is packed. The interest is extending to adjoining villages and many visitors attend the services. The workers are branching out, and through the Long Island railroad company have secured the use of the Long Beach railroad station and are holding meetings there also.
—The Long Island Farmer, Jamaica, NY, Jan. 11, 1895, p. 4.
A Great Religious Revival at East Rockaway.
A great spiritual revival has taken place at East Rockaway and at Ocean Side. Seven months ago George M. Davison conceived the idea of building a chapel for the use of those not connected with the church in the vicinity. Mr. Davison built his chapel and opened it with Evangelistic services. The baymen and other inhabitants of the necks adjoining began to come in. Ere long, under the influence of Miss Cora Gregg and other evangelists, they made professions of conversion and now at the alternate nightly services the building is packed. The interest is extending to adjoining villages and many visitors attend the services. The workers are branching out, and through the Long Island railroad company have secured the use of the Long Beach railroad station and are holding meetings there also.
—The Long Island Farmer, Jamaica, NY, Jan. 11, 1895, p. 4.
Affairs of St. Monica's Church
New York, 1895
Contributions Have Been Liberal and Exceed the Expenditures.
It cannot be said that the people who attend St. Monica's Catholic church are not liberal in their contributions for the support of worship, for during the fiscal year just closed their offerings aggregated $6,973.49. This seems to be quite extraordinary, because the congregation that used to worship at St. Monica's has been thinned by the establishment of St. Mary's church, which seems to have outgrown St. Monica's parish in the last few years. The report of St. Monica's rector shows the expenditures to have been $6,491.66, so that there is a balance in the treasury of $481.83. The church is in debt $14,500.
To the Editor of the Long Island Farmer:
The report of the financial condition of St. Monica's church, which was read to the congregation at Sunday morning's masses, is not a correct statement, unless the statement of last year was incorrect. I see by last year's (1893) statement that a balance of $872.82 was left at the close of the year's business. If that was true the money must have gone amiss, for the balance is not carried into this year's (1894) account, and therefore is not accounted for at all. * * Taking the accounts for the two years jointly, there should be a balance of $1,354.65.
I also notice in this year's report that the church property is insured for $327, and that the premium paid was $252. This cannot be true, and I should advise the church bookkeeper to issue a revised statement. EXAMINER.
—The Long Island Farmer, Jamaica, N.Y., Jan. 11, 1895, p. 12.
Contributions Have Been Liberal and Exceed the Expenditures.
It cannot be said that the people who attend St. Monica's Catholic church are not liberal in their contributions for the support of worship, for during the fiscal year just closed their offerings aggregated $6,973.49. This seems to be quite extraordinary, because the congregation that used to worship at St. Monica's has been thinned by the establishment of St. Mary's church, which seems to have outgrown St. Monica's parish in the last few years. The report of St. Monica's rector shows the expenditures to have been $6,491.66, so that there is a balance in the treasury of $481.83. The church is in debt $14,500.
To the Editor of the Long Island Farmer:
The report of the financial condition of St. Monica's church, which was read to the congregation at Sunday morning's masses, is not a correct statement, unless the statement of last year was incorrect. I see by last year's (1893) statement that a balance of $872.82 was left at the close of the year's business. If that was true the money must have gone amiss, for the balance is not carried into this year's (1894) account, and therefore is not accounted for at all. * * Taking the accounts for the two years jointly, there should be a balance of $1,354.65.
I also notice in this year's report that the church property is insured for $327, and that the premium paid was $252. This cannot be true, and I should advise the church bookkeeper to issue a revised statement. EXAMINER.
—The Long Island Farmer, Jamaica, N.Y., Jan. 11, 1895, p. 12.
Saturday, May 10, 2008
Jamaica Church Notes
New York, 1895
The union service at the Presbyterian church on Sunday evening was well attended. The Rev. V. Kelly preached the sermon.
Union meetings have been held in the Reformed chapel on Union avenue every evening this week. Sunday evening the meeting will be held in the Methodist church.
The Rev. E. W. Tapley, who was expelled from the pastorate of Shiloh Baptist church, has started a rival church directly opposite the place of worship of his old congregation.
—The Long Island Farmer, Jamaica, N.Y., Jan. 11, 1895, p. 12.
The union service at the Presbyterian church on Sunday evening was well attended. The Rev. V. Kelly preached the sermon.
Union meetings have been held in the Reformed chapel on Union avenue every evening this week. Sunday evening the meeting will be held in the Methodist church.
The Rev. E. W. Tapley, who was expelled from the pastorate of Shiloh Baptist church, has started a rival church directly opposite the place of worship of his old congregation.
—The Long Island Farmer, Jamaica, N.Y., Jan. 11, 1895, p. 12.
Friday, May 9, 2008
Grit for Preachers
1900
Dr. Herrick Johnson, in writing of "Preaching and the Preacher," thus commends "grit." He says: "Grit keeps the preacher at the hard grind of incessant intellectual toil. That is grit brainward. Grit keeps him at men, for men, ready to spend and to be spent in their behalf, though the more abundantly he loves them the less he be loved. That is grit heartward. Grit keeps him steadfast in truth and bold to declare all God's counsel, fearless of man or devil. That is grit backboneward. Salted by grace, and so kept from obstinacy, it is a noble quality, and will do the preacher great stead in the coming battling years."
—The Ram's Horn, March 17, 1900, p. 18.
Dr. Herrick Johnson, in writing of "Preaching and the Preacher," thus commends "grit." He says: "Grit keeps the preacher at the hard grind of incessant intellectual toil. That is grit brainward. Grit keeps him at men, for men, ready to spend and to be spent in their behalf, though the more abundantly he loves them the less he be loved. That is grit heartward. Grit keeps him steadfast in truth and bold to declare all God's counsel, fearless of man or devil. That is grit backboneward. Salted by grace, and so kept from obstinacy, it is a noble quality, and will do the preacher great stead in the coming battling years."
—The Ram's Horn, March 17, 1900, p. 18.
Thursday, May 8, 2008
Temperance Progress
1900
Rev. Frederick W. Farrar, Dean of Canterbury, in a recent article on "Temperance Progress in Great Britain," said: "Whatever progress there has been, a stupendous work still remains to be accomplished. Not for one hour, ought we to relax our efforts to save the world from this clinging curse, from this master-engine of the devil's malignity. Would that God might send us some great prophet to awaken us out of our spirit of stupor and to arouse our hearts and consciences as with the crash of thunder ere it be too late!"
—The Ram's Horn, March 17, 1900, p. 18.
Rev. Frederick W. Farrar, Dean of Canterbury, in a recent article on "Temperance Progress in Great Britain," said: "Whatever progress there has been, a stupendous work still remains to be accomplished. Not for one hour, ought we to relax our efforts to save the world from this clinging curse, from this master-engine of the devil's malignity. Would that God might send us some great prophet to awaken us out of our spirit of stupor and to arouse our hearts and consciences as with the crash of thunder ere it be too late!"
—The Ram's Horn, March 17, 1900, p. 18.
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