Parts 1 through 6 The Beginnings of Methodism
We are preparing to celebrate the opening of our first permanent home with the 150th anniversary of the opening of a church in Ferry Village on Sunday, January 26, 2003. With this series of articles we will review significant events, issues and people that had a major influence on how it was that Methodism and its principles became the foundation of our community.
The United Methodist Church, in general, shares a common history and heritage with other Methodist and Wesleyan bodies. The lives and ministries of John Wesley and his brother Charles in the 18th century mark these religious societies’ common roots. Both John and Charles Wesley had been Church of England missionaries to the colony of Georgia in 1736. This was the only occasion that either Wesley took to bring the word of the Lord to America.
Organized Methodism in America began first as a lay movement. Early leaders such as Robert Strawbridge in Maryland and Philip Embury and his cousin, Barbara Heck were active in organizing Methodist societies in New York. Wesley and his thoughts had influenced them. Captain Thomas Webb, likewise, was instrumental in Philadelphian Methodist beginnings around 1767.
The first conference of Methodist preachers in the colonies was held in 1773, two years before the official beginning of the Revolutionary War. The ten preachers who met pledged their allegiance to Wesley’s leadership and agreed they would not administer the sacraments as they considered they were not ordained in the Anglican/Episcopal Church. Sacraments such as baptism and communion could be received at the local Anglican Church. Here are indications that happened and it was considered acceptable.
The American Revolution did have a far ranging effect on Methodism. John Wesley, the Englishman that he was, remained a Tory. This meant that he was loyal to the King. In America if a preacher were to remain loyal to Wesley then they were at the least being supportive of the King as well. As more Americans sought independence the rift became greater.
Historical Roots of Peoples United Methodist Church
Part II: The American Revolution contributes to Methodist Change
Once independence had been achieved Wesley recognized changes had to be made in American Methodism. Even before the war Wesley had sent two missionaries to America. These two men were Richard Wright who built a path to the Lord and Methodism in the southern colonies and Francis Asbury who was to build flocks in the Northeast including New England. After the war Thomas Coke was sent to assist Asbury in superintending the classes of Methodists that were begun. Wesley had ordained Coke and two other preachers, Richard Whatcoat and Thomas Vasey. With the ordinations complete it was now possible and prudent to organize the church in America, separate from the organization in England. This would reflect the political relations and changes that had taken place over the previous fifteen years.
In December, 1784, the famous Christmas Conference of preachers was held in Baltimore at Lovely Lane Chapel to chart the future course of the movement in America. It is a rather curious thought that Maryland as a colony had been established as a refuge for Catholics escaping the wrath of Protestantism in England. It, however, is also noted that Maryland as a colony and now a state was the first to pass into law an ordinance that provided religious freedom for all religious persuasions (at least those known at that time).
In the time frame following this conference, The Methodist Episcopal Church published its first Discipline, adopted a Quadrennial General Conference (similar to the Election system in America) and drafted a Constitution in 1808. Additionally the structure of organization was refined, an official publishing house was instituted and the church became a proponent of revivalism and the camp meeting.
While the Methodist Episcopal Church was in its infancy the Church of the United Brethren in Christ was in its formative years as was The Evangelical Association a derivative of Lutherans in Pennsylvania. The organization of the latter was in the same year that the Methodist Episcopal Church first established roots in Cape Elizabeth (South Portland). A “class” was started in 1800 through the efforts of Reverend Joshua Taylor of Portland in the Brown’s Hill area. In 1803 the First Methodist Society on the “Cape” was approved by the authority of the State court (Massachusetts) because the town of Cape Elizabeth found the group unacceptable. Meeting in homes and not a formal “church” may have given the society a clandestine look, not one to be trusted.
Historical Roots of Peoples United Methodist Church
Part III: The Establishment of Methodism in South Portland
After meeting in homes of class members and under the encouragement of Joshua Taylor the first meetinghouse was constructed near Long Creek. The building was moved from its Long Creek location in 1824 to a leased location owned by Elisha Brown. It was for Mr. Brown’s family that the area became known as Brown’s Hill. Because of the condition of the meetinghouse it was raised in 1835. Some of the timbers from the original meetinghouse were used in the construction of its replacement. It would not be until 1868 that the present church was built with the 1835 meetinghouse being moved about one mile east of the site and relocated in Pleasantdale. By this time the political name for the area of the Brown’s Hill Church had become known as Cape Elizabeth Depot. In time the building serving as the “Depot” was moved to a location on Whitehall Avenue behind First Methodist and was converted to a family home.
In 1838 the Reverend Jesse Stone was appointed to serve as pastor of the Brown’s Hill Church. He was also charged with the responsibility of establishing other Methodist classes or societies within the area known as Cape Elizabeth. In one year’s time Reverend Stone had begun a religious class (also known as a religious society) at Point Village. There appeared to be no meetinghouse erected during the early period and people gathered in homes or a school in the area. While evidence is hazy it may also have been that they met in the Purpooduck Club House (not the golf course) that had been built near the present site of SMTC or outside the walls of Fort Preble. Men “interested in the art of hunting water fowl” used the clubhouse. Reverend Stone, as was the case, was within two years time, off to a new charge and was replaced in 1841 by George D. Strout whose circuit included First Methodist, The Point and without form, Ferry Village. Land owned by J.W.Pillsbury was given to the new congregation for the purposes of building a church building. It is believed the site of this building would be opposite Lowell Street on what is today Pillsbury Street where the present Willard Hose House or Fire Station is now located. The actual building was never completed although even in its state of non-completion was perhaps used as a church meetinghouse for as many as 10 years. During the time the congregation met in the area of the point the charge grew and severed its link with First Methodist in 1845. By this time First had a membership of 102 members and several probationers. There are no specific numbers available for the gathering at “The Point”, but an educated guess would be fewer than 70 members. It was felt that because of the size of the community to draw from that this new congregation could stand on its own. Over the next few years the following young men served as pastors of the flock: E.H. Colby, C.C. Covil and E.F. Blake. Other than their names on the records nothing is known of their leadership. In 1848 S.S. Cummings became the preacher for the year and then J.W. Atkins was assigned to the Cape parishes “other than First Methodist”. Conference records indicate the “The Point” was the center of this Methodist community, but that this parish was also drawing parishioners from the Bowery Beach area of the Cape as well as the growing community called Ferry Village. Atkins apparently found the group at “the Point” to be divided along geographic lines.
Historical Roots of Peoples United Methodist Church
Part IV Issues May Have Divided the Congregation
While geography may have been a major factor in dividing the congregation they may also have been divided over a number of social issues that had become prominent nationally. One of those national issues that had actually found its origins in Portland was the National Temperance Movement. Neal Dow who had grown up and settled in the city of Portland is most often credited with beginning the movement. While the Methodist Episcopal Church may have embraced this movement, it can’t be said that all parishioners were of like belief. It is possible that even though the movement began as a local movement the local parish was divided on how much support should be given to the cause. Behind the rhetoric associated with the abolition of alcohol were folks whose farms grew grains not for bread exclusively. Even in the 1840’s it was sometimes easier to ship grain in a state of liquid than in the dry state that was more subject to rot.
A second social issue of the day was the abolition of slavery. John Wesley had been a strong supporter of the anti-slave movement in England and he had brought that message to Georgia when he had visited America. Many early American Methodist leaders agreed with that philosophy, but as the 19th century rolled on slavery became more of an issue. Finally in 1844, the Methodist Episcopal General Conference facing the issue clashed, North and South, over the right of one of five Methodist Bishops to hold slaves in their employ. Apparently Bishop James O. Andrew had acquired slaves through marriage. The General Conference voted to suspend Bishop Andrew from the exercise of his episcopal office “so long as he could not or would not, free his slaves”. Within a few days those not in favor of the action developed a Plan for Separation. In 1845 the Methodist Episcopal Church South met in Louisville, Kentucky where a Discipline and hymnbook were adopted. The bitterness of these events in the 1840’s left a bad taste in the lives of local northern parishioners toward their brothers in the South. It is possible that not all local parishioners felt the same way. There would have been many who over the next 15 or so years would have become active in the anti-slave movement perhaps even supporting “depots” on the Underground Railroad. Others had no desire to be involved or even may have supported, perhaps secretly, their Southern brothers right to their own property, including slaves.
Those pastors and parishioners of the 1840 and early 1850 period were also facing two other social issues that would also have had some local impact.
Women played vital roles in the anti-slave and anti-alcohol movements. They also were engaged in prison reform and improvements in the life style of men and women who were poverty stricken. With the prominence that those movements gave women many realized their own needs. In the early 1850’s led by Lucretia Mott and Elizabeth Cady Stanton a gathering of 300 men and women met in Seneca Falls, New York. They signed a Declaration for the Rights of Women that became the centerpiece of the Women’s Movement through especially the next 80 or so years. This movement did not grow up overnight, but was the climax of 30 to 40 intense years of activity from writing letters to appearing before the most significant government bodies in this country. Certainly the local church was not without its controversy over the role of women in family and church life during this time of true social upheaval in American as well as local society.
Lastly, the era was a period of time when the “new immigrants” were moving in to the area. With the famine and political unrest that seemed to be a dominant part of the scene in especially Ireland, Scotland and Germany many individuals and families would come to America to seek the freedoms and occupations they heard existed for anyone who wanted them. These folks had a variety of religious persuasions, most notably Catholic, Presbyterian and Lutheran. Accepting these folks was not always easy. Their religious beliefs might be different, the language or the dialect that they spoke would be different as were other elements of their lifestyle. Nothing is written in Conference history that I could find or expect to find on how these folks might impact local community churches. We do hear that with local businesses beginning to grow owners were always looking for a source of cheap labor. Most often the new immigrants would fit that bill. While we would hope that parishioners were accepting of their new neighbors, it would be a long hard struggle for the new folks to become the old folks.
All of the preceding issues had to have some bearing on the local parish, “the gathering at Point Village.” Before 1851 there must have been dissension that would eventually lead to the closing of the partially completed meetinghouse at the Point. A new house of worship would be built in Ferry Village in 1853 and another would open on the Bowery Beach Road in 1858.
Historical Roots of Peoples United Methodist Church
Part V: Establishing a Permanent Home
Assuming the congregation was split over the issues mentioned previously one group of the members left “the Point” and would take up religious residence in Ferry Village beginning in 1851. Another established themselves by 1858 in Cape Elizabeth on the site of where the present Nazarene Church is located on what was then known as the Bowery Beach Road.
The two largest villages in what would become in 1898, South Portland, were Point Village and Ferry Village. Due to developments along the inner harbor shared with Portland, Ferry Village and what would become Knightville would soon outdistance The Point in population and importance. While some ships had been built at various small shipyards along the harbor, it wasn’t until two Portland businessmen bought land in the area of Ferry Village and developed a significant ship building trade. James B. Cahoon and George Turner were these industrious entrepreneurs. These two gentlemen hired Benjamin Pickett as the master shipbuilder. It was his responsibility to operate the yard.
Reports indicate that the owners of the aforementioned ship yards were responsible for laying out all of the streets in the Ferry Village area as a service to those who would live in the area, and also for their access to supply lines on both water and land. Turner died suddenly around 1850 and his partner Cahoon became mayor of Portland about the same time. Pickett purchased the yard and continued to operate the yard and employ a number of workers from the village.
Before the construction of the yards, population in the area amounted to about 75 homes and consisted only of Pine, Front and Preble Streets. Added in the1840’s was Sawyer and High Streets. A bustling array of shops would develop around the intersection of these two streets. The land had formerly been the farms of the Dyer, Stanford and Woodbury families. Sawyer was built as the main thoroughfare from the new Ferry Slip and would connect with all areas of Cape Elizabeth and beyond. A description in a history of the church that dates from the 1930’s of the road system is as follows:
“ The route to Portland was up through the Pines (Pine Street) from the Shipyard Locations (Front Street) up by the First Congregational Church (Meetinghouse Hill) and along the Bog Road (Highland Avenue and Nutter Road) to the Cape Elizabeth Depot (Evans and Broadway); thence over Brown’s Hill to the Cape Elizabeth(South Portland Post Office) at what is now Cash Corner; thence one went out the Mussy Road (Broadway) and over the Long Creek Road (Westbrook Street) to Scarborough and/or Portland via Stroudwater.”
It was sometime before the death of Turner that the two owners offered a piece of land to a society of Methodists who were looking for a new church home in the Village on what today would be Dyer Street. Ezekial Dyer, for whom the street is named, was a neighboring shipbuilder to the west of the Turner and Cahoon property. While Dyer is close to the corner, the church fathers chose not to build in that location, but instead at the corner of High and School Street. School at that time being a paper road, but in the foreseeable future could be a bustling thoroughfare in light of the growth that was taking place in the village. This too was a piece of property that had been owned by Turner and Cahoon. In light of the fact that the chosen location might have had more potential for business development it was a good deal for the church property negotiators relative to location, but also that the agreement had been reached before the change of ownership.
On September 6, 1851 it was voted by the Trustees to build the Church on the 90 X 90-foot lot that had been donated. The new pastor, Uriel Rideout led a small group of parishioners in the efforts to raise money and materials for construction. The meetinghouse was far enough completed through the year 1852 to plan for a first service to be held on January 26, 1853. The dedication to work that was undertaken in building the new church is credited to Reverend Rideout who singularly bested the efforts of the few who had undertaken the work.
Historical Roots of Peoples United Methodist Church
Part 6 A Permanent Church Home is Established in Ferry Village
The choice of the land and location was not without controversy. The Methodist Church linked point and Ferry Village as a mission. In making the decision that led to the Ferry Village site, the move was criticized by some parishioners who lived in Point Village. When it came time to make the final decision and commit to building in Ferry Village many of the old parishioners chose not to move to the new location.
At the time of construction individual gifts and the selling of pews raised money for construction. The selling of pews was not an uncommon practice in those days. 56 pews in all were available for sale and all but 18 had in fact been sold by the time the church was to open in 1853. By selling a pew a parishioner was entitled to make that pew for his or her own use. Reverend Uriel Rideout, a stickler for detail, was instrumental in raising the funds to build the new meetinghouse and according to some records was not afraid to use the tools of the trade to lead others in the building of this edifice. Some sources indicate that the structure, 56’by 42’, when first constructed was completed and paid for the amount of $2300. Another source indicates that it was as much as $3300. Along with the pastor the project was approved and undertaken through the efforts of the existing Board of Trustees. The members of that board have all been given the title, “Founder” and are memorialized in the Founders window found above the main door to the church building that is located today on Broadway. The following are extracted notes from a history of the church written in 1939 on the date of the 100th anniversary of the first class.
“ Cape Elizabeth, September 6, 1851
At a meeting called for the purpose of adopting suitable measures for the
erection of a new meeting-house at Cape Elizabeth Ferry, for the use of
the Methodist Episcopal Church, the following business was transacted:
First: Chose Uriel Rideout chairman of said meeting.
Second: Chose Levi Strout secretary.
Third: Voted to build a meetinghouse at the Ferry in accordance
with the object of the meeting.
Fourth: Voted to raise a committee of two to purchase a lot on
which to erect said house. Uriel Rideout and Captain Woodbury
Dyer were chosen as a building committee.” Interestingly, Captain Dyer was prominent in the affairs of the Village, but was not a member of the church.
“Cape Elizabeth, September 22, 1851
Met according to adjournment. Uriel Rideout in the chair.
First: Plans by the committee as drawn by Steven Hubbard, were
presented and accepted.
Second: Steven Hubbard as appointed agent, with full power to purchase materials, procure help and erect said house, at a cost not exceeding $2500.
Third: Uriel Rideout was chosen treasurer to receive all monies and pay all the bills on the house after being accepted by the agent.
“November 6, 1851
At a meeting of the Board of Trustees, it was voted to sell the old meetinghouse at the Point. The following board of trustees was appointed for the new house: Stephen Hubbard, Levi Strout, Caleb Loveitt, Jeremiah C. York, John Robinson, Joshua Pillsbury, and George Loveitt.
Subsequently a report was received from the committee on acquiring a lot, which Dr. Eliphalet Clark of Portland had been willing to donate on Dyer Street. It was thought, however, that some other locality would be better for this objective, and that lot once acquired by the committee was sold for $300, by the donor’s consent. Application was then made to Mssrs. Turner and Cahoon, who generously gave to the society a lot at the corner of High School Streets.”
Steven Hubbard, Secretary of the Board of Trustees, recorded the previous comments at some time after the mentioned meetings.
On the day of dedication, January 26, 1853 Reverend Uriel Rideout was the pastor and William H. Farrington was the presiding elder. A presiding elder was actually a pastor who had their own church, but were responsible for overseeing the spiritual and economic conditions of other nearby Methodist parishes. Reverend Farrington was in fact serving Congress Street Methodist in Portland at the time. There was a membership of 49 adults at Cape Ferry.. It had been no easy matter in raising the funds for the new meetinghouse since the community was not wealthy. Soon after the first services in the new structure and under the leadership of Steven Hubbard one of the first Sunday schools was instituted. The first meeting of the Methodist Episcopal Sunday School of Ferry Village was held on May 1, 1853.
We are preparing to celebrate the opening of our first permanent home with the 150th anniversary of the opening of a church in Ferry Village on Sunday, January 26, 2003. With this series of articles we will review significant events, issues and people that had a major influence on how it was that Methodism and its principles became the foundation of our community.
The United Methodist Church, in general, shares a common history and heritage with other Methodist and Wesleyan bodies. The lives and ministries of John Wesley and his brother Charles in the 18th century mark these religious societies’ common roots. Both John and Charles Wesley had been Church of England missionaries to the colony of Georgia in 1736. This was the only occasion that either Wesley took to bring the word of the Lord to America.
Organized Methodism in America began first as a lay movement. Early leaders such as Robert Strawbridge in Maryland and Philip Embury and his cousin, Barbara Heck were active in organizing Methodist societies in New York. Wesley and his thoughts had influenced them. Captain Thomas Webb, likewise, was instrumental in Philadelphian Methodist beginnings around 1767.
The first conference of Methodist preachers in the colonies was held in 1773, two years before the official beginning of the Revolutionary War. The ten preachers who met pledged their allegiance to Wesley’s leadership and agreed they would not administer the sacraments as they considered they were not ordained in the Anglican/Episcopal Church. Sacraments such as baptism and communion could be received at the local Anglican Church. Here are indications that happened and it was considered acceptable.
The American Revolution did have a far ranging effect on Methodism. John Wesley, the Englishman that he was, remained a Tory. This meant that he was loyal to the King. In America if a preacher were to remain loyal to Wesley then they were at the least being supportive of the King as well. As more Americans sought independence the rift became greater.
Historical Roots of Peoples United Methodist Church
Part II: The American Revolution contributes to Methodist Change
Once independence had been achieved Wesley recognized changes had to be made in American Methodism. Even before the war Wesley had sent two missionaries to America. These two men were Richard Wright who built a path to the Lord and Methodism in the southern colonies and Francis Asbury who was to build flocks in the Northeast including New England. After the war Thomas Coke was sent to assist Asbury in superintending the classes of Methodists that were begun. Wesley had ordained Coke and two other preachers, Richard Whatcoat and Thomas Vasey. With the ordinations complete it was now possible and prudent to organize the church in America, separate from the organization in England. This would reflect the political relations and changes that had taken place over the previous fifteen years.
In December, 1784, the famous Christmas Conference of preachers was held in Baltimore at Lovely Lane Chapel to chart the future course of the movement in America. It is a rather curious thought that Maryland as a colony had been established as a refuge for Catholics escaping the wrath of Protestantism in England. It, however, is also noted that Maryland as a colony and now a state was the first to pass into law an ordinance that provided religious freedom for all religious persuasions (at least those known at that time).
In the time frame following this conference, The Methodist Episcopal Church published its first Discipline, adopted a Quadrennial General Conference (similar to the Election system in America) and drafted a Constitution in 1808. Additionally the structure of organization was refined, an official publishing house was instituted and the church became a proponent of revivalism and the camp meeting.
While the Methodist Episcopal Church was in its infancy the Church of the United Brethren in Christ was in its formative years as was The Evangelical Association a derivative of Lutherans in Pennsylvania. The organization of the latter was in the same year that the Methodist Episcopal Church first established roots in Cape Elizabeth (South Portland). A “class” was started in 1800 through the efforts of Reverend Joshua Taylor of Portland in the Brown’s Hill area. In 1803 the First Methodist Society on the “Cape” was approved by the authority of the State court (Massachusetts) because the town of Cape Elizabeth found the group unacceptable. Meeting in homes and not a formal “church” may have given the society a clandestine look, not one to be trusted.
Historical Roots of Peoples United Methodist Church
Part III: The Establishment of Methodism in South Portland
After meeting in homes of class members and under the encouragement of Joshua Taylor the first meetinghouse was constructed near Long Creek. The building was moved from its Long Creek location in 1824 to a leased location owned by Elisha Brown. It was for Mr. Brown’s family that the area became known as Brown’s Hill. Because of the condition of the meetinghouse it was raised in 1835. Some of the timbers from the original meetinghouse were used in the construction of its replacement. It would not be until 1868 that the present church was built with the 1835 meetinghouse being moved about one mile east of the site and relocated in Pleasantdale. By this time the political name for the area of the Brown’s Hill Church had become known as Cape Elizabeth Depot. In time the building serving as the “Depot” was moved to a location on Whitehall Avenue behind First Methodist and was converted to a family home.
In 1838 the Reverend Jesse Stone was appointed to serve as pastor of the Brown’s Hill Church. He was also charged with the responsibility of establishing other Methodist classes or societies within the area known as Cape Elizabeth. In one year’s time Reverend Stone had begun a religious class (also known as a religious society) at Point Village. There appeared to be no meetinghouse erected during the early period and people gathered in homes or a school in the area. While evidence is hazy it may also have been that they met in the Purpooduck Club House (not the golf course) that had been built near the present site of SMTC or outside the walls of Fort Preble. Men “interested in the art of hunting water fowl” used the clubhouse. Reverend Stone, as was the case, was within two years time, off to a new charge and was replaced in 1841 by George D. Strout whose circuit included First Methodist, The Point and without form, Ferry Village. Land owned by J.W.Pillsbury was given to the new congregation for the purposes of building a church building. It is believed the site of this building would be opposite Lowell Street on what is today Pillsbury Street where the present Willard Hose House or Fire Station is now located. The actual building was never completed although even in its state of non-completion was perhaps used as a church meetinghouse for as many as 10 years. During the time the congregation met in the area of the point the charge grew and severed its link with First Methodist in 1845. By this time First had a membership of 102 members and several probationers. There are no specific numbers available for the gathering at “The Point”, but an educated guess would be fewer than 70 members. It was felt that because of the size of the community to draw from that this new congregation could stand on its own. Over the next few years the following young men served as pastors of the flock: E.H. Colby, C.C. Covil and E.F. Blake. Other than their names on the records nothing is known of their leadership. In 1848 S.S. Cummings became the preacher for the year and then J.W. Atkins was assigned to the Cape parishes “other than First Methodist”. Conference records indicate the “The Point” was the center of this Methodist community, but that this parish was also drawing parishioners from the Bowery Beach area of the Cape as well as the growing community called Ferry Village. Atkins apparently found the group at “the Point” to be divided along geographic lines.
Historical Roots of Peoples United Methodist Church
Part IV Issues May Have Divided the Congregation
While geography may have been a major factor in dividing the congregation they may also have been divided over a number of social issues that had become prominent nationally. One of those national issues that had actually found its origins in Portland was the National Temperance Movement. Neal Dow who had grown up and settled in the city of Portland is most often credited with beginning the movement. While the Methodist Episcopal Church may have embraced this movement, it can’t be said that all parishioners were of like belief. It is possible that even though the movement began as a local movement the local parish was divided on how much support should be given to the cause. Behind the rhetoric associated with the abolition of alcohol were folks whose farms grew grains not for bread exclusively. Even in the 1840’s it was sometimes easier to ship grain in a state of liquid than in the dry state that was more subject to rot.
A second social issue of the day was the abolition of slavery. John Wesley had been a strong supporter of the anti-slave movement in England and he had brought that message to Georgia when he had visited America. Many early American Methodist leaders agreed with that philosophy, but as the 19th century rolled on slavery became more of an issue. Finally in 1844, the Methodist Episcopal General Conference facing the issue clashed, North and South, over the right of one of five Methodist Bishops to hold slaves in their employ. Apparently Bishop James O. Andrew had acquired slaves through marriage. The General Conference voted to suspend Bishop Andrew from the exercise of his episcopal office “so long as he could not or would not, free his slaves”. Within a few days those not in favor of the action developed a Plan for Separation. In 1845 the Methodist Episcopal Church South met in Louisville, Kentucky where a Discipline and hymnbook were adopted. The bitterness of these events in the 1840’s left a bad taste in the lives of local northern parishioners toward their brothers in the South. It is possible that not all local parishioners felt the same way. There would have been many who over the next 15 or so years would have become active in the anti-slave movement perhaps even supporting “depots” on the Underground Railroad. Others had no desire to be involved or even may have supported, perhaps secretly, their Southern brothers right to their own property, including slaves.
Those pastors and parishioners of the 1840 and early 1850 period were also facing two other social issues that would also have had some local impact.
Women played vital roles in the anti-slave and anti-alcohol movements. They also were engaged in prison reform and improvements in the life style of men and women who were poverty stricken. With the prominence that those movements gave women many realized their own needs. In the early 1850’s led by Lucretia Mott and Elizabeth Cady Stanton a gathering of 300 men and women met in Seneca Falls, New York. They signed a Declaration for the Rights of Women that became the centerpiece of the Women’s Movement through especially the next 80 or so years. This movement did not grow up overnight, but was the climax of 30 to 40 intense years of activity from writing letters to appearing before the most significant government bodies in this country. Certainly the local church was not without its controversy over the role of women in family and church life during this time of true social upheaval in American as well as local society.
Lastly, the era was a period of time when the “new immigrants” were moving in to the area. With the famine and political unrest that seemed to be a dominant part of the scene in especially Ireland, Scotland and Germany many individuals and families would come to America to seek the freedoms and occupations they heard existed for anyone who wanted them. These folks had a variety of religious persuasions, most notably Catholic, Presbyterian and Lutheran. Accepting these folks was not always easy. Their religious beliefs might be different, the language or the dialect that they spoke would be different as were other elements of their lifestyle. Nothing is written in Conference history that I could find or expect to find on how these folks might impact local community churches. We do hear that with local businesses beginning to grow owners were always looking for a source of cheap labor. Most often the new immigrants would fit that bill. While we would hope that parishioners were accepting of their new neighbors, it would be a long hard struggle for the new folks to become the old folks.
All of the preceding issues had to have some bearing on the local parish, “the gathering at Point Village.” Before 1851 there must have been dissension that would eventually lead to the closing of the partially completed meetinghouse at the Point. A new house of worship would be built in Ferry Village in 1853 and another would open on the Bowery Beach Road in 1858.
Historical Roots of Peoples United Methodist Church
Part V: Establishing a Permanent Home
Assuming the congregation was split over the issues mentioned previously one group of the members left “the Point” and would take up religious residence in Ferry Village beginning in 1851. Another established themselves by 1858 in Cape Elizabeth on the site of where the present Nazarene Church is located on what was then known as the Bowery Beach Road.
The two largest villages in what would become in 1898, South Portland, were Point Village and Ferry Village. Due to developments along the inner harbor shared with Portland, Ferry Village and what would become Knightville would soon outdistance The Point in population and importance. While some ships had been built at various small shipyards along the harbor, it wasn’t until two Portland businessmen bought land in the area of Ferry Village and developed a significant ship building trade. James B. Cahoon and George Turner were these industrious entrepreneurs. These two gentlemen hired Benjamin Pickett as the master shipbuilder. It was his responsibility to operate the yard.
Reports indicate that the owners of the aforementioned ship yards were responsible for laying out all of the streets in the Ferry Village area as a service to those who would live in the area, and also for their access to supply lines on both water and land. Turner died suddenly around 1850 and his partner Cahoon became mayor of Portland about the same time. Pickett purchased the yard and continued to operate the yard and employ a number of workers from the village.
Before the construction of the yards, population in the area amounted to about 75 homes and consisted only of Pine, Front and Preble Streets. Added in the1840’s was Sawyer and High Streets. A bustling array of shops would develop around the intersection of these two streets. The land had formerly been the farms of the Dyer, Stanford and Woodbury families. Sawyer was built as the main thoroughfare from the new Ferry Slip and would connect with all areas of Cape Elizabeth and beyond. A description in a history of the church that dates from the 1930’s of the road system is as follows:
“ The route to Portland was up through the Pines (Pine Street) from the Shipyard Locations (Front Street) up by the First Congregational Church (Meetinghouse Hill) and along the Bog Road (Highland Avenue and Nutter Road) to the Cape Elizabeth Depot (Evans and Broadway); thence over Brown’s Hill to the Cape Elizabeth(South Portland Post Office) at what is now Cash Corner; thence one went out the Mussy Road (Broadway) and over the Long Creek Road (Westbrook Street) to Scarborough and/or Portland via Stroudwater.”
It was sometime before the death of Turner that the two owners offered a piece of land to a society of Methodists who were looking for a new church home in the Village on what today would be Dyer Street. Ezekial Dyer, for whom the street is named, was a neighboring shipbuilder to the west of the Turner and Cahoon property. While Dyer is close to the corner, the church fathers chose not to build in that location, but instead at the corner of High and School Street. School at that time being a paper road, but in the foreseeable future could be a bustling thoroughfare in light of the growth that was taking place in the village. This too was a piece of property that had been owned by Turner and Cahoon. In light of the fact that the chosen location might have had more potential for business development it was a good deal for the church property negotiators relative to location, but also that the agreement had been reached before the change of ownership.
On September 6, 1851 it was voted by the Trustees to build the Church on the 90 X 90-foot lot that had been donated. The new pastor, Uriel Rideout led a small group of parishioners in the efforts to raise money and materials for construction. The meetinghouse was far enough completed through the year 1852 to plan for a first service to be held on January 26, 1853. The dedication to work that was undertaken in building the new church is credited to Reverend Rideout who singularly bested the efforts of the few who had undertaken the work.
Historical Roots of Peoples United Methodist Church
Part 6 A Permanent Church Home is Established in Ferry Village
The choice of the land and location was not without controversy. The Methodist Church linked point and Ferry Village as a mission. In making the decision that led to the Ferry Village site, the move was criticized by some parishioners who lived in Point Village. When it came time to make the final decision and commit to building in Ferry Village many of the old parishioners chose not to move to the new location.
At the time of construction individual gifts and the selling of pews raised money for construction. The selling of pews was not an uncommon practice in those days. 56 pews in all were available for sale and all but 18 had in fact been sold by the time the church was to open in 1853. By selling a pew a parishioner was entitled to make that pew for his or her own use. Reverend Uriel Rideout, a stickler for detail, was instrumental in raising the funds to build the new meetinghouse and according to some records was not afraid to use the tools of the trade to lead others in the building of this edifice. Some sources indicate that the structure, 56’by 42’, when first constructed was completed and paid for the amount of $2300. Another source indicates that it was as much as $3300. Along with the pastor the project was approved and undertaken through the efforts of the existing Board of Trustees. The members of that board have all been given the title, “Founder” and are memorialized in the Founders window found above the main door to the church building that is located today on Broadway. The following are extracted notes from a history of the church written in 1939 on the date of the 100th anniversary of the first class.
“ Cape Elizabeth, September 6, 1851
At a meeting called for the purpose of adopting suitable measures for the
erection of a new meeting-house at Cape Elizabeth Ferry, for the use of
the Methodist Episcopal Church, the following business was transacted:
First: Chose Uriel Rideout chairman of said meeting.
Second: Chose Levi Strout secretary.
Third: Voted to build a meetinghouse at the Ferry in accordance
with the object of the meeting.
Fourth: Voted to raise a committee of two to purchase a lot on
which to erect said house. Uriel Rideout and Captain Woodbury
Dyer were chosen as a building committee.” Interestingly, Captain Dyer was prominent in the affairs of the Village, but was not a member of the church.
“Cape Elizabeth, September 22, 1851
Met according to adjournment. Uriel Rideout in the chair.
First: Plans by the committee as drawn by Steven Hubbard, were
presented and accepted.
Second: Steven Hubbard as appointed agent, with full power to purchase materials, procure help and erect said house, at a cost not exceeding $2500.
Third: Uriel Rideout was chosen treasurer to receive all monies and pay all the bills on the house after being accepted by the agent.
“November 6, 1851
At a meeting of the Board of Trustees, it was voted to sell the old meetinghouse at the Point. The following board of trustees was appointed for the new house: Stephen Hubbard, Levi Strout, Caleb Loveitt, Jeremiah C. York, John Robinson, Joshua Pillsbury, and George Loveitt.
Subsequently a report was received from the committee on acquiring a lot, which Dr. Eliphalet Clark of Portland had been willing to donate on Dyer Street. It was thought, however, that some other locality would be better for this objective, and that lot once acquired by the committee was sold for $300, by the donor’s consent. Application was then made to Mssrs. Turner and Cahoon, who generously gave to the society a lot at the corner of High School Streets.”
Steven Hubbard, Secretary of the Board of Trustees, recorded the previous comments at some time after the mentioned meetings.
On the day of dedication, January 26, 1853 Reverend Uriel Rideout was the pastor and William H. Farrington was the presiding elder. A presiding elder was actually a pastor who had their own church, but were responsible for overseeing the spiritual and economic conditions of other nearby Methodist parishes. Reverend Farrington was in fact serving Congress Street Methodist in Portland at the time. There was a membership of 49 adults at Cape Ferry.. It had been no easy matter in raising the funds for the new meetinghouse since the community was not wealthy. Soon after the first services in the new structure and under the leadership of Steven Hubbard one of the first Sunday schools was instituted. The first meeting of the Methodist Episcopal Sunday School of Ferry Village was held on May 1, 1853.
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