Search

The Nathaniel Stacy papers include correspondence, documents, sermons, and other materials which relate to the personal and professional life of Mr. Stacy, a Universalist preacher.

The Nathaniel Stacy papers include eight boxes of material relating to every aspect of the personal and professional life of a Universalist preacher operating in the hot bed of the Second Great Awakening, the Burnt-Over District of New York. Boxes 1 through 4 contain correspondence arranged chronologically, 1803-1867, followed by undated correspondence arranged alphabetically by author. Box 5 contains Stacy's preaching log, listing date, place and text taken for sermons given between 1803 and 1864, sometimes with additional notes concerning funerals or other special occasions. Box 6 contains 30 numbered lectures given by Stacy in Ann Arbor in 1837 and 1838. Only the first of these is specifically dated. They are filed in numerical order with text taken noted on the folder. Boxes 7 and 8 contain material arranged topically, filed alphabetically by folder title. The Box-Folder listing provides detail. Included in these boxes are Stacy's diaries, with an unbroken run from 1835 through 1868 and scattered earlier and undated fragments, and 18 folders of sermons arranged by text. The bulk of the collection centers around Stacy and the members of his immediate family, and includes some materials generated in the late 19th and early 20th centuries by his grandchildren or great-grandchildren, the Smiths of Corry, Pa. The unidentified photographs are probably of these family members.

The Stacy collection is a rich resource for historians of the Universalist Church. Stacy was part of what might be called a second generation of American Universalist preachers, taught by Hosea Ballou and influenced by other members of the General Convention of Universalists of the New England States and Others. He was among the first to preach the doctrine of universal salvation in New York, Pennsylvania, and Michigan, and in each state he founded a number of local societies and regional associations. Stacy's papers vividly document the hardships involved in the life of an itinerant preacher of an unpopular doctrine. The financial difficulties inherent in such a career are reflected in his appeals to various Societies for whom he preached to honor their subscriptions or allow him to leave, and in letters from other struggling preachers bemoaning their meager earnings or looking for a better place; they are implicit in all his financial juggling and in schemes for supplementing his income, ranging from the disastrous reprinting of Marie Hubers's The State of Souls Separated From Their Bodies (1:46) to an ill-fated speculation in cheese (3:91). The individual societies for whom Stacy preached are variously documented in 8:35-39. For example, materials concerning the Society in Hamilton are unfortunately sparse, consisting of one letter of appeal from Stacy and a draft report to the Western Association of Universalists. The Society in Columbus is better documented, with a constitution and list of members dated 1834 and a record of church proceedings from 1834 to 1847 as well as a number of Stacy's accounts and subscription lists. The run of undated sermons (8:18-35) is useful for study of Universalist doctrine, as are the dated occasional sermons which may be found in the card catalog under Stacy's name. Running throughout the correspondence is a considerable debate on the subject of universal salvation versus endless misery, and these debates are echoed and extended in Stacy's diaries and Memoirs.

Stacy's ministry in New York occurred during one of the most volatile periods in the state's history. The collection documents the intense interest in religion in general and the willingness to question established doctrine which characterized the Burnt-Over District during this period. Letters such as one dated January 1, 1819 (1:37) offer moving descriptions of the spiritual hunger and emotional turmoil which stirred many, although a counterbalance is offered in such letters as the one dated January 20, 1828 (2:9) which offers a rationalistic discussion of the illogical nature of such biblical imagery as that of armies of angels in heaven. A number of Stacy's correspondents describe protracted religious meetings and local revivals (indexed under Revivals; and Enthusiasm). Universalist ministers generally disapproved of the techniques of the evangelical churches, and Stacy avidly collected stories of people driven to madness, infanticide, and suicide by Calvinism (1:59; 3:78,92). Yet it is also clear, as one fellow minister pointed out to Stacy, that the Universalist Church benefited both by the interest in religion stirred up by the revivals and by the renewed commitment of the enlightened who found such meeting objectionable (3:11) A letter from a niece turned Mormon requests Stacy to "give me the Names of your Anchestors as far back as you can gain eny knowledge and also give me the Names of your Children that are dead that I may have them to be handed down from generation to generation after me" (4:38). In another interesting series of letters, Stacy acts as advocate for an elderly neighbor, a former Shaker who had been expelled from their community, and who was seeking their support (see subject index under Shakers).

In Michigan and Ann Arbor, Stacy experienced the region's transition from territory to state and the hard times following the Panic of 1837. His correspondence from this period, and in particular his diaries, which he began to keep regularly upon his removal to Michigan, offer a window onto life in a frontier town. Although his daily entries are seldom lengthy, the cumulative effect of the diaries is to provide a rich picture of Stacy's social and economic setting and, as a side benefit, of his very appealing personality.

Those interested in Freemasonry and the Antimasonic excitement which played such an important role in determining Stacy's actions will find materials of interest in the collection. Two examples of Antimasonic rhetoric are found in letters dating from 1829, written by a kinswoman who exhorted Stacy to divest himself of the "vile robes" of the "base ferternity," while listing the ghastly crimes committed by Masons (2:15,17). Clippings concerning his Masonic affiliation and two speeches delivered in lodges are included in 8:14. Also of interest are two series of legal materials: one concerning the estate of David Curtis, founder of Columbus, Pa., for which Stacy acted as executor (7:1), and one concerning the legal separation of Stacy's niece, Rhoda Porter Thompson from her second husband (8:41). Each set of documents includes an inventory of the principal's household goods. Stacy's register of marriages (8:13) and his log of sermons, which often gives some detail about those at whose funerals he preached (5), include useful material for genealogists. The subject index includes topics covered in less detail in the papers, such as Stacy's chaplaincy during the second campaign at Sackett's Harbor in the War of 1812, and his involvement in various Temperance groups.

Family of Baptist ministers from New York state and southwestern Michigan; papers of Harvey Munger, his son William L. Munger, William's wife Octavia and other members of the Munger, Griffin, and Brown family.

The collection is organized by family member. The papers of Harvey Munger include correspondence and a journal/account book (1835-1847). The papers of William L. Munger include letters received from Walter Rauschenbusch (1886-1918), sermons, writings and articles, and other papers relating to his activities with the Michigan Anti- Saloon League. The Octavia Griffin Munger papers include correspondence with family members and friends, writings, and papers relating to her work with the Woman's Baptist Home and Missionary Society of Michigan. There are also small files of materials from other members of the Munger family that primarily contain correspondence. Of note are papers of Solomon Brown dating back to the eighteenth century and a letter received by Nancy Brown in 1841 from Sault Ste. Marie missionary, Abel Bingham, 1841. The collection also includes a copy of a letter written by Angie Bingham Gilbert describing events surrounding the murder of James Schoolcraft by John Tanner. Tanner had formerly been a captive of the Indians in the 1840s in the Sault Ste. Marie area of Michigan.

This collection is made up of 31 sermons delivered by William A. Cope, who served as pastor to the Moravian Church at Egg Harbor City, New Jersey, from 1898 to 1908. The sermons pertain to a variety of religious subjects and occasionally refer to current events.

This collection is made up of 31 sermons delivered by William A. Cope, who served as pastor to the Moravian Church at Egg Harbor City, New Jersey, from 1898 to 1908. These sermons were delivered at locations such as "South Bethlehem," "Riverside," and Egg Harbor City, New Jersey, between 1878 and 1908. The pastor wrote the locations where he delivered the sermons and the dates of the services. Many of these sermons were used on multiple occasions, often years apart.

Sixteen sermons are in English and 15 are in German. They vary in length, but most are 15-20 pages long. The pastor annotated, underlined, or otherwise highlighted key phrases and blocks of text. The sermons pertain to forgiveness, devotion, communion, and the life and role of Jesus Christ. Some mention political issues, history, and current events, such as slavery and the Civil War (May 20, 1894), the assassination of William McKinley (September 19, 1901), and the Spanish-American War (June 5, 1898).

Colorado clergyman, proponent of the creation of the Black Canyon of the Gunnison River as a national monument, U.S. Army chaplain during World War II. Correspondence with family members while serving as chaplain during World War II, also other documents from his military service, including programs from services he performed during the war; papers accumulated from his career as Presbyterian minister in Colorado, especially notes from sermons; scattered papers of other, earlier family members; and Black Canyon Monument series which includes correspondence, blueprints and landscaping designs, clippings, and various publications; files relating to research and writing of book about Black Canyon; and photographs and postcards of the area.

The Mark T. Warner Papers (3 linear ft.) include correspondence with family members while serving as chaplain during World War II and other documents from his military service, including programs from services he performed during the war; papers accumulated from his career as Presbyterian minister in Colorado, especially notes from sermons; scattered papers of other, earlier family members; and papers relating to is efforts to have Black Canyon Monument established. The papers are organized into of five series: Personal; Chronological; Church Files, Military Files; and Black Canyon Monument.

Washtenaw County, Michigan minister, local historian and public official; correspondence, sermons, and collected papers relating to the history of Ann Arbor and Washtenaw County, Michigan.

Except for a scattering of correspondence and sermon notes, the bulk of the Davis collection relates to the Washtenaw County Pioneer Society and to the history of Ann Arbor and Washtenaw County. Included is correspondence of Ezra and William S. Maynard, biographies of early pioneers, papers relating to the development of the temperance movement in Washtenaw County, the history of Northfield, Sylvan, and Ypsilanti Townships, Michigan; papers, 1881, concerning the First Congregational Church of Salem Township, Michigan; and papers, 1866, concerning the Ann Arbor Sunday School Convention.

Popular novelist, author of The Robe and Magnificent Obsession, and minister of the First Congregational Church of Ann Arbor, Michigan. Correspondence with his family, publishers and other authors concerning his work and including comments on national politics, Presidents Franklin D. Roosevelt and Harry S. Truman, and World War II; also manuscripts of addresses, articles, sermons, and novels; scrapbooks; and photographs.

The Douglas papers consist of material collected by his daughters, Virginia Douglas Dawson and Betty Douglas Wilson Herman, in the preparation of their biography of their father, The Shape of Sunday. The collection has been arranged into the following series: Correspondence; Ministerial Activities; Literary Career; Miscellaneous and personal; and Scrapbooks.

The Blandina Diedrich Collection is a selection of manuscript items compiled by her son Duane Norman Diedrich and dedicated to her memory. The content of these letters, sermons, documents, and other materials reflect the life and interests of Blandina Diedrich (1903-1996), most prominently subjects pertinent to Christianity, home, and the family.

The Blandina Diedrich Collection is a selection of manuscript items compiled by her son Duane Norman Diedrich and dedicated to her memory. The manuscripts reflect the life and interests of Blandina Diedrich, most prominently Christianity, home, and the family. Items include sermons from prominent ministers or preachers of different Protestant denominations, documents related to church operations and discipline, letters by prominent and everyday persons respecting their faith and beliefs, correspondence of missionaries, and reflections on religion's role in all manner of human endeavor.

The collection is comprised of over 260 letters, manuscript sermons and hymns, documents, and other items. For a comprehensive inventory and details about each item in the collection, please see the box and folder listing below.

The Joseph Buckminster sermon consists of a single bound manuscript sermon delivered by the Congregational minister on September 29, 1786. The sermon, entitled "Faith our Victory over the World," concerns 1 John 5:4 and the role of faith in dealing with the pressures of daily life.

The Joseph Buckminster sermon consists of a single bound manuscript sermon (16 pp.) delivered by the Congregational minister on September 29, 1786. The sermon, entitled "Faith our Victory over the World," concerns 1 John 5:4 and the role of faith in dealing with the pressures of daily life. It elaborates on this theme, and fervently offers hope to the congregation that they "should rest in Hope" and "obtain the Victory over the disorders and commotions of [the] prison Ground" (p. 16). The cover of the sermon contains a note that the 103-year-old manuscript was presented to William C. Todd by one of Buckminster's descendants on February 7, 1889.

The Jonathan Parsons sermons, delivered in Lyme, Connecticut, and present-day Newburyport, Massachusetts, concern numerous religious topics such as salvation, the afterlife, and faith.

This bound group of around 20 sermons (330 pages) by Reverend Jonathan Parsons pertains to numerous religious topics, often related to redemption, salvation, judgment, the afterlife, and hell. Other topics concern faithfulness, the "reasonableness of religion," and faith. Some are part of numbered series. The entry on pages 65-67 is a postmortem sermon for John Kimbal, and the entry on pages 245-260 is a Thanksgiving Day sermon. Parsons delivered most of the sermons in Lyme, Connecticut, and present-day Newburyport, Massachusetts, between the 1730s and 1750s.

This collection contains 14 sermons and drafts of sermons copied and composed by Reverend John Tyler, an Episcopalian preacher who lived in Norwich, Connecticut.

This collection contains 14 sermons and drafts of sermons copied and composed by Reverend John Tyler, an Episcopalian preacher who lived in Norwich, Connecticut. Tyler based most of his sermons on at least one Biblical verse or story, often related to the concept of grace or salvation. His "Three Sermons on Confirmation," which utilize stories of the Apostles, are accompanied by a list of places and dates the sermons were preached, dated as late as 1821.

Around 1765, Tyler delivered a farewell address to the president, teachers, and students of Yale College, and in 1770 he delivered an oration at a funeral in Groton, Connecticut. Other sermons related to special occasions include Tyler's dedication for Trinity Church in Pomfret (now Brooklyn), Connecticut; introductory and concluding remarks for a conference; and a blessing for a school. One undated prayer, which incorporates text from the order for the burial of the dead in the Book of Common Prayer, laments the death of George Washington. This prayer is not in John Tyler's published eulogy on the life of General George Washington.

Tyler also copied passages from other authors' works on religion, and wrote an "Articuli Religionum" in Latin. The collection also includes Tyler's copy of a sermon that Reverend Naphtali Dagget preached at Yale College in 1763, while Tyler was a student there.