When Miss Caroline J. Lamson of Manhasset, New York, who had joined Metropolitan in the year 1900, wrote to the church secretary in 1963 requesting to be “removed from the mailing list,” she received the most startling reply.
"Dear Miss Lamson
I received your card a few days ago. If it is all right with you we should, like to continue to send you the Metropolitan Messenger and to keep your name on our church roll. You have been a member of long standing at Metropolitan and we appreciate that."
Whatever church membership is, it certainly isn't that!
As best I can tell, of the 30 members that were celebrated in 1963 for 50+ years of membership, only 2 seem to have resided in the District of Columbia. The rest were in Massachusetts, Florida, New Mexico, and New York.
What were they keeping them on the roll for? Souvenirs?
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To give you a sense of the caliber of Rev. Green Clay Smith, I'll share one anecdote. In 1892 some of the members wondered why he didn't lead the church to celebrate Easter. In response, Smith wrote letters to Alvah Hovey and John Broadus. Both wrote him back.
For reference, Hovey and Broadus were the greatest Baptist theologians alive, Hovey being President of Newton Theological Institute, and Broadus was President of Southern Theological Seminary.
Hovey wrote in response, "I am not aware that the observance of Easter has ever been taught or recommended by any officer of this institution [Newton], and I am confident that the Bible gives no countenance to its observance by Christians...."
In 1978, former members Amy Lee Stockton and Rita Gould sent the following letter congratulating @chbcdc on its 100th anniversary.
They wrote that "The vacancy created by Dr. Ball's departure for glory could never be filled... it will be a thrilling day when we meet him at the Throne with the countless numbers who are there because of his life and service."
They spoke of "How wonderful it would be to enjoy a reunion night... but how eagerly we anticipate that promised meeting in the air--a reunion to which a benediction will never be pronounced."
What do you do as a historian with an anonymous, undated document like this one?
This document bears clear marks of authenticity (specific names, dates) and details that indicate first-hand experience, or knowledge from someone with first-hand experience.
Just discovered a handwritten manuscript shedding new light on the founding of CHBC, including:
- Names of those present at the 1st prayer meeting in 1867
- The original name they intended for the church
- How the Sunday School ended up at 7th and A St.
And more!
What can you make out from these documents? What do you learn?
At the initial prayer meeting were “Mr. and Mrs. Bentley Murray, Mr. and Mrs. Skirving and their two daughters, Mr. and Mrs. Spofford, Mr. and Mrs. Ferris, Mrs. Ferris’ mother and sister.”
.@chbcdc's 2nd pastor, Joseph W. Parker writes in his memoirs that upon his arrival in Richmond in 1865 he was "many times mistaken for the General [Lee], and three or four times by persons who knew him well. A member of his staff started across the street to speak to me as Lee!"
Anyone notice a resemblance?
So curious was Parker, that despite being an avowed abolitionist, Unionist, and representative of the Freedman's Bureau, that he went to see Robert E. Lee, multiple times at the conclusion of the Civil War.
As early as the 1890s, @chbcdc began appointing "deaconesses" to care for the women. Under the heading "SOME INNOVATIONS" this article from 1894 describes their appointment "some years ago" as "an experiment" that far exceeded "the expectations of the church officials." (1/2)
When a visiting pastor asked about them, "Women at work? How do they do?" "Elegantly," was the enthusiastic response. "It's the best change we have made for years." (2/2)
According to an article in The Washington Times, "If any of the ladies will take charge of any branch of the work the male members of the congregation are willing to turn it over to them. The result has been more than was hoped for." (September 9, 1894)