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Collection

Ingle family papers, 1849-1907

30 items

The Ingle family papers center around Olive Ingle, the daughter of a Free Methodist minister. The collection includes her diary and family record album, family correspondence, and photographs.

The papers include the diary of 16 year old Olive, which runs from 13 January to 14 March 1880. The collection also includes one letter from a boyfriend to Olive written in 1884, two letters written by members of the Ingle family in 1849, five other family letters, a funeral notice, notes for a funeral service, a family record album, and photographs of Olive, her father, her friends, and her husband, James Bortel.

In her diary Olive wrote about the things that were important to a young girl living in a rural area in the 1880s: home life, school, family, friends, and above all, boys. A young man who received much consideration in the early pages of her diary was a fellow named Frank. On Friday, January 16 Olive wrote, "Oh, I wish he would write for I want to hear from his so bad." On January 20 she did receive a letter from him and wrote, "I was fearful glad to hear from my darling once more."

One of Olive's recurring problems was how to handle competing suitors. On January 21, she considered one boy, Will Doll, who seemed to like her. "He thinks I like him but I do not it will never do him any good to think any thing of me." On January 25 she discussed two other boys, "Johnie Hartsell and Mr. Golden wanted to go home with me but I would not let them. Oh how I wish that they had not asked me for I did hate to say no but I would not let either go with me as long as I am corresponding with Frank he is all the one I care a bout at one time." It seems that Johnie Hartsell was persistent; Olive noted three occasions when he did serve as her escort. Soon, his name appears with frequency and there is no further mention of Frank. The relationship between Mr. Hartsell and Olive can be characterized as slightly competitive as well as affectionate. She wrote on February 6 of a social event that she and John Hartsell both attended, "he thought he was going to act so smart that evening but I did not care. I can act just as smart as he can." By February 13, Olive and her friend Esther were scheduling rendezvous with John H. and his friend Dan G.

Olive wrote about her young girl friends, Amy, Daisy, Nancy, Emma, and in particular, Esther. Olive and her girl friends spent their days in school or at home ironing, baking, cooking, and cleaning. Their social lives revolved around choir meetings, social functions, Church, Sunday school, and house calls. Their greatest thrills were being a little bit bad and flirting with boys. On February 18, Olive's school teacher had to separate her from Esther for talking too much during class. On February 28, Olive and Esther had an adventure together:

Esther and I went out calling went to Simptons and then to Uptergrass and while us was thair, thair was to tony fellows cam a long on the side walk they was a going to Fremont one he through a kiss at me and I through one back and then Esther and I both got to flirting with them (Oh we had a boss time).

In the same entry, Olive divulged, "Had my fortune told to night. She told me I would have an offer of marrage from a tall heavy set person light completion blue eyes dark brown hair She does not know everything."

In addition to news about boys and friends, Olive's diary also discussed her parents, especially when they were absent. Her parents were often away, presumably because of Thornton Ingle's work on the circuit. Olive did not write about her father's work. Instead, she discussed its impact on her, particularly her sadness about being left alone and in charge of the house keeping.

The Ingle collection also includes several letters. The first, written July 25 1849, is from Ann E Cowdrick, Olive's relative on her mother's side. Ann wrote home from Turkey, [New York] to her friend Sarah A. Clapp of Henry Co. Ohio. Ann apologized to Sarah for behaving badly before leaving Henry, regretting that they parted on such bad terms. "I am a great way from you I may take sick and die or perhaps a watery grave may be my doom on my return you know there is danger on the lake and on the land also. But I hope Sarah to return safe home to meet you in friendship for I am sure there is nothing else between us."

A later letter is directed to Olive Ingle from a suitor, known only as A.F.W. He wrote to Olive on September 22, 1884, relieved that she had written, as he thought she no longer wanted to correspond with him. A farmer, he seemed to want to convey a sense of his financial success, and discussed why his career was more promising than others. He responded to Olive's mention of attending a holiness meeting, which suggests that Olive was following the family tradition of religious involvement.

The last part of the Ingle family papers is Olive's family record album, in which she recorded the detailed history of her family. She recorded birth, marriage, and death dates for several generations. By the time that she recorded her family's history, she had married James Bortel and had two children; Doris, born in 1892, and Genevieve, born in 1894.

Olive's family record begins with an account of the life and death of her maternal grandparents, Joseph and Margrat Cowdrick, and her paternal grandparents, Isaac and Susan Ingle. Of her grandmother Cowdrick's death she wrote, "I remember when I stood beside her coffin, the peaceful smile that rested on her dear old face and the hands folded on her breast that had so often waited on me."

Religion is a recurring theme in Olive's album. Of her parents she wrote, "I have all way[s] had good Christian parents who tryed to raise us in the way of christians and the fear of the Lord. How thankful we aught all to be for good Christian parents, for how may children have drunken fathers and mother, who never speaks a pleasant word." Olive also described the conversion experiences of her father and mother, "My mother was converted when but a girl she was a good Baptist. She was baptized when thair was ice in the river. they cut a hole in the ice a baptize them."

Collection

Lydia Haskell papers, 1820-1857

1 linear foot

The collection concerns Lydia Haskell's spiritual life and involvement with the Methodist Episcopal Church in Maine between 1820 and 1857. Her papers consist of 27 journals, 12 bound packets of letters, memoranda, additional correspondence, a hymnal, and loose documents. Her papers record her evolving sense of salvation, call to ministry, and conflicts with ministers over her work and her views on the Eucharist.

The collection concerns Lydia Haskell's spiritual life and involvement with the Methodist Episcopal Church in Maine between 1820 and 1857. Her papers consist of 27 journals, 12 bound packets of letters, memoranda, additional correspondence, a hymnal, and loose documents. Her papers record her evolving sense of salvation, call to ministry, and conflicts with ministers over her work and her views on the Eucharist.

Two or more series contain content related to some of her most pressing spiritual concerns, including:
  • The death of her daughter Sarah in October 1844
  • Missionary efforts in China and the work of the Missionary Society (1846-1847)
  • Ministers in the area who preach universalism (1847)
  • Efforts to receive the Eucharist weekly during her chronic illness (1849-1857, especially 1855)
  • Class meetings of the Methodist Episcopal Church

Series I: Correspondence, 1837-1856, n.d.

The bulk of this series is comprised of correspondence between Haskell and one of her most cherished pastors, Rev. Hezekiah C. Tilton, and his wife. In these letters, Haskell openly shared her afflictions and joys, communicated information about the local church and common acquaintances, discussed her views on church practices, particularly that of the Eucharist, and sent copies of her "exercises," with requests for correction. Tilton responded in kind, with a similar mix of family and church news and spiritual reflection. He shared his opinions about her son Willabe's educational prospects with particular detail.

The series also contains 12 pamphlets that Haskell made of her correspondence and bound together in the same format as her journals. Some of these pamphlets contain chronologically-arranged letters addressed to a series of recipients, while others contain a series of entries addressed to a single individual or a single, lengthy testimony directed to a local church congregation. In most of these pieces, Haskell provided an account of her personal spiritual condition and exhorted her correspondents to do the same.

Finally, Haskell's correspondence includes letters she exchanged with various members of the Methodist clergy and with her allies in local churches during the debate over her weekly practice of receiving Communion.

Series II: Memoranda, 1844-1853, n.d.

This series is comprised of other documents Haskell composed regarding her spiritual life, including:
  • 2 copies (one incomplete) of Hezekiah C. Tilton's memorial on the death of her daughter Sarah, dated December 1844
  • 2 packets that record when, from whom, and with whom she received Communion between 1849 and 1853
  • 3 relatively similar packets of scriptural passages, dated April 1837 to 1850 (and in one copy to 1852), upon which Haskell meditated as part of a daily spiritual exercise - she directed one of these booklets, with an explanation of her practice, to Hezekiah C. Tilton in June 1850
  • 2 poems, one signed "N. A. Soule," and the other made up of extracts from several religious poems and hymns
  • A packet on the care of pastors (see longer version in letter to members of the M. E. Church in Millbridge and Steuben, June 1849)
  • A resolution by parents to pray for their children on Tuesdays and to meet together for support and prayer, signed by 12 individuals, including Lydia Haskell and acquaintances of hers from the Harrington area

Series III: Journals, 1820-1857

Lydia Haskell's 27 religious journals, spanning from 1820 to 1857, offer extensive personal reflection on her spiritual life from the time she was a late adolescent to her final years as an invalid. The entries tend to address her sense of spiritual well-being and trials, her concern over the welfare of unbelievers, her relationships with various ministers, or her religious practices of prayer, memorizing scripture, and attending church meetings. During the years of her public ministry, the entries also include details about her work.

She reflected at intervals on her unique position in the Methodist Church as a "poor unworthy female" working publicly for salvation and on her anxiety about being perceived as a nuisance to local ministers.

The journal also includes entries in which Haskell addressed denominational differences or national matters, such as:
  • A summary of a sermon in which different Protestant groups are characterized as the various companies of a divine army [6 October 1837]
  • Her temptation in a dream to leave the Methodist Church for a community with a greater "willingness to recognize females as fellow laborers in the vineyard of the Lord," namely the Society of Friends [4 March 1845]
  • Her anxiety over the presidential election of 1856 and whether "the oppressors will continue to hold the reins of government" [5 November 1856]

Haskell quoted scriptural passages or portions of hymns, usually without explicitly citing them. She also transcribed a long portion of Washington Irving's short story "Rural Funerals" on the subject of "sorrow for the dead," shortly after the death of her cousin Lucy [Journal, 1824].

Over the years, Haskell apparently revisited some of her earlier entries, such as those from the early 1830s, which are followed by "Remarks," mostly dated July 1846, in which she reflected back on her earlier state of mind.

Series IV: Books

The collection includes an 1849 Methodist hymnbook: Hedding, Elijah. Hymns for the Use of the Methodist Episcopal Church. Rev. ed. New-York: Carlton & Porter, Array.