Showing 109 results

Currently the collection's MUPWJ documentation comes solely from Howard Hallman's office. Both paper and digital born records illustrate how MUPWJ started out as a small, volunteer group of United Methodist clergy and laity to give voice against nuclear weapons and support the idea of mutual destruction deterrence. The records show how Hallman's drive to make a larger coalition amongst other religious bodies and then like-minded nonprofit, non-governmental organizations that share MUPWJ core values in order to create a more unified strong voice for justice and peace in the world.

The records show how far reaching MUPWJ and its coalition organizations cajoled, lobbied and confronted from lowest to the highest levels of government in order to halt nuclear testing, end nuclear deterrence policies and chemical weapons development and their usage. The Comprehensive Nuclear Test Ban Treaty (CTBT) and Non-Proliferation Treaty ratifications make up a majority of the records going into and beyond the 21st century. There are also documents related to stopping the spread of nuclear weapons expansion in non-nuclear countries with India and Pakistan serving as case tests. Additionally, there are emails discussing the ratification of the Chemical Weapons Convention.

Further documents record how MUPWJ took an active role in trying to block any American military activity in Afghanistan and the Gulf region as it continued to escalate under various presidential administrations. Once war became inevitable, MUPWJ called for quick endings to all fighting with just resolutions. They augmented their antiwar stance in order to achieve a sustainable peace by lobbying the United States government and other first world powers through coalition building of like-minded groups by lobbying both in personal visits and writing government leaders.

By 2004, documents show there was a series of conferences, recommended publications, outreach programming to local church study groups and other venues to discuss the idea of a theologically just war concept in light of theological pacifism. As a result the subsequent discussions and advocation of peace were filtered through Albert Outler's intellectual Wesleyan Quadrilateral of four theological categories: Scripture, Tradition, Reason and Experience in order to create a deeper and more relevant theological construct to change or reject the idea of a just war. As typical of Hallman's leadership, the conversation ranged across a broad spectrum led by ideas from prominent scholars representing related disciplines and multi-denominational peace statements. Also documented is how in the late 1980s MUPWJ took up the cause to end the Reagan era Star Wars Strategic Defense Initiative as part of its larger anti-nuclear proliferation goal.

Peace Leaf, along with the shorter Peace/Justice Alert are the official MUPWJ publications. Letter and later email campaigns to Methodist Church leaders, domestic and foreign political officials and staffs, various forms of news outlets, local church programs, special events and a robust website enabled MUPWJ to further its mission.

There are complete manuscripts and supporting documents of Hallman’s personal writings and subsequent submissions to various agents or publishers.

The microfilm contains minutes created by the Methodist Episcopal Church Missionary Society Bord of Managers.

This collection of personal papers of Mildred Anne Paine includes 23 diaries and journals, photographic images, correspondence, clippings, and biographical miscellany, most of which concern her years of missionary work. The correspondence includes personal, business, and Dear Friends letters.

Most of the diaries contain additional related information tucked between the pages, including letters, poems, prayers and newspaper clippings. The completeness of entries varies from year to year, with the most detailed and personal information from 1957-1974. Some years are missing from this collection, particularly in the period of 1926-1943. The entries are generally written in reflection of the day at hand, noting activities both personal and missionary related, daily concerns and observations, and interactions with colleagues, staff, family, and friends.

This collection also contains genealogical information, including a hand-inscribed book of births, deaths, and marriages dating from 1830, created by Paine’s Aunt, Rena W. Goldsmith. Additionally, Paine kept a birthday book of friends and family dating from 1914.

There are eight audio cassettes of Bishop Arthur James Armstrong teaching Bible themed topics at an unidentified meeting or retreat in 1977.

This series holds the minutes of the various boards and divisions. Included are the minutes of the board meetings along with committee reports and also the various levels of staff minutes of the agency. The second major section deals with the administrative functions of the board and primarially deals with the various general secretaries's files.

The collection spans the years 1805-1928, with most of the material dating from before Fifield's death in 1859. The bulk of the material consists of letters, sermons and various documents. It also includes oil portraits and daguerreotypes of Fifiled and his wife, Celia. A few of the sermons date from Fifield's years as a secular banker; this indicates that he probably continued to preach somewhat during those years. It should be noted that several of Fifield's sermons are written on the back of correspondence which he received. Many of the documents are in poor condition and should be handled carefully, as should the oil paintings which are both cracked and flaking.

Many of the documents are in poor condition and should be handled carefully, as should the oil paintings which are both cracked and flaking.

The Bishop Gilbert Haven papers currently consist of correspondence, various writings in the genres of addresses, essays, notes, poems, sermons, speeches along with printed matter and ephemera. There are approximately one thousand and five hundred plus letters between colleagues, friends, abolitionists, ministers, bishops, editors, business persons, strangers, etc. Haven's elevated status in the Methodist Episcopal Church and in New England abolitionist circles is evident from the considerable number of letters from major figures in both the denomination, American politics and intellectual movements during the mid-19th century. The correspondence includes letters from philosopher Ralph Waldo Emerson, abolitionist and editor William Lloyd Garrison, suffragists and abolitionists’ Lucy Stone and Frances Willard and Frederick Douglass, Bishop Matthew Simpson, Bishop Edward Raymond Ames, Bishop Willard Francis Mallalieu, Massachusetts Senator Charles Sumner, New York Senator Roscoe Conkling, Massachusetts governors’ John Albion Andrew and William Claflin, Speaker of the U.S. House of Representatives and U.S. Vice President Schuyler Colfax, and Civil War general and President of the United States Ulysses Simpson Grant to name a few. Topics include slavery and the abolitionist movement, denominational issues regarding church polity, viewpoints on race, mission work, the church’s role during reconstruction in the southern states and the treatment of free and ex-slaves as equals in post Civil War America.

There are a few persons or topics Haven collected in correspondence form which needs to be highlighted. The Reverend John N. Mars was a freed slave who worked with a couple of protestant denominations who eventually became a clergy member of the New England Annual Conference. His letters reflect not only the state of race and the need for status change during the Civil War but also his subsequent work as a missionary to the fledgling African American Washington Annual Conference. John Brown makes a short appearance in the correspondence though he personally is not writing Haven but there is one glowing letter Haven wrote Brown just before his execution. There is another letter to a former follower of Brown. Correspondence with national figures such as Grant, Colfax and Emerson are few in number with the originals closed to the public. Letters to and from former classmates of Wilbraham Academy and Wesleyan University are not only worth noting because of their intellectual content of that period which, in turn, produced many abolitionists. Yet the correspondence also illustrates how the two schools produced many leaders in both the Methodist Episcopal Church and influential figures in the New England area and later beyond as these men spread across the United States.

Haven’s family correspondence is insightful for a number of reasons. One of the first observations the researcher will find is the close relationship Haven had with family members both biologically and by marriage, especially the women. He maintains a robust correspondence with his cousin, Bishop Erastus Haven. Mary Ingraham Haven’s correspondence is primarily incoming correspondence from family that Haven maintained close contact with after her premature death. The letters to William Ingraham, his son, one of two children that survived childbirth, reveals a doting father whose pathos and love are apparent in good times and bad. These same letters speak to Haven’s compassionate character which defined his ministry and political views. All the letters to his mother and sisters reveal a “journal” of his career as well as giving support and advice which became bilateral in direction.

The Writing series is composed of different genres that include a variety of mediums by which one can discover the orthodox Protestant viewpoint the Haven maintained despite his liberalism in the areas of racial equality and abolitionism. The largest genre would be the sermons but there are exceptions to this specific genre such as his student commencement speech at Wesleyan. It is often difficult to distinguish between sermons, speeches and addresses by length or Scriptural notation in the titles. The topics are diverse as witnessed in the container list. The documents illustrate a snapshot of higher education’s intellectual training and praxis in the mid-nineteenth century. Haven had a gift for writing poetry, especially the few examples which resonate the sadness over Mary’s death. The essays and musings are a light-hearted romp into Haven’s soul.

The Printed Matter contains published articles related to Haven’s 1862-1863 trip overseas and Mexico in the early 1870s when Haven helped William Butler establish mission work for Northern Methodism. There are also articles on pertinent topics related to the church such as camp meetings, discord over the hymnal, race and Methodist Itinerancy. Almost all of these clippings were published in the denominational newspaper, the Christian Advocate.

The Ephemera series contains photocopied documents with a few exceptions dealing with the history of Haven family’s finances, church activity, truncated genealogy, etc. These primarily deal with the Haven’s life in the Malden area starting in the late eighteenth century. The originals were donated to the Malden Historical Society.

Finally the Diaries series contains six folders ranging in date from 1841 to 1879. These items are not comprised of daily entries. One diary has copies of letter Haven wrote to various individuals. The 1861 diary records Haven's ninety day enlistment in the Union Army as chaplain to the 8th Massachusetts Militia Volunteers.

The researcher will notice photocopies of original documents in folders except the Ephemera series for the reason stated above. The originals either are too large to fit in the standard folder or closed to the public because of security issues. The oversize documents can be viewed by requesting permission from the attending archivist.

This collection includes dossiers, correspondence, letters, records of annual conferences and agencies, subject files, manuscripts, articles, personal and family papers, photographs, negatives, clippings, and other printed matter. Bishop Springer's papers primarily document the interaction of American social and ecclesiastical structures forged at the edge of the American frontier with a region of the African continent which was undergoing the process of civilization. Reflected also among these materials is the impact which such interaction had upon Americans who went to spend their lives in the African mission fields, as well as the impact upon Africans themselves. See the published guide, "Preliminary Inventory of the Papers of Bishop John McKendree Springer" (issued by the General Commission on Archives and History, 1982) for individual series descriptions.

This collection is comprised mostly of correspondence. The first series consists of Josiah L. Parrish's correspondence, documents, and records. These records and letters cover several topics, including biographical and family information, information regarding business affairs and history. The biographical information deals with Josiah L. Parrish's family. There is limited information regarding his children from his first wife, Elizabeth Winn Parrish, his second wife Jennie Litchenthaler Parrish, and their daughters (Josie and Grace), and his third wife Mattie A. Pierce and her son LaRonda Pierce.

Parrish, being important in the history of Oregon, has a great deal of historical information in his collection. Also included in the history section is a copy of the general instructions to missionaries. Included in the business affairs materials are correspondences and records related to prospecting, agriculture, and real estate, as well as personal business records. Parrish's papers also include three oversized documents - one making him a member of the New York State Militia, one making him an Indian Agent, and one signed by President Andrew Johnson granting him land in Oregon.

The second series contains Mattie A. Parrish's papers, mostly letters. The biographical and family information contains correspondence between Mattie and her relatives - including her husband and his children, as well as her own child LaRonda.

The business affairs material is divided into financial records, legal records, and solicitations. The financial records cover banking, loans, notes, groceries, dry goods, livestock, clothiers, hardware, insurance, furniture, appliances and lumber.

The legal documents consist of letters from lawyers, court cases, and deeds. The collection also contains several clippings. These clippings cover multiple women's rights, socialism, the history of Oregon and its first Methodist pioneers, articles on Oregon and its politics, obituaries of relatives and neighbors, birthday announcements, Arbor Day, editorials, Helen Keller and the blind, and labor disputes.

Records in the Paul Washburn papers primarily reflect his professional life. Documents illustrate his pastoral philosophy even when administering denominational work on both a national and international scale. This is evident in the kinds of records such as sermons, Bible studies, episcopal messages and ecumenical discussions. Global interests are manifested with his work at the General Board of Global Ministries, General Board of Christian Unity which reflect contemporary views for the period reflected in related documents. As co-chair of the important United Methodist - Roman Catholic Dialogue, which came from his work with Christian Unity, is rooted in his Evangelical United Brethren Church roots of ecumenical understanding and cooperation. Perhaps his greatest contribution to the church came as Executive Secretary for the group responsible to administratively pull off the merger between the Methodist and Evangelical United Brethren churches which is amply documented in the collection..

These papers document Reverend Ward's life while he was in seminary, serving as a pastor, and his subsequent death after the Second Battle of Bull Run during the American Civil War. Ward was a copious writer on a variety of subjects. The papers show his development as an individual which eventually laid the foundation for his personal conviction to serve actively in the war. There are some documents assigned to Mrs. Jane E. Ward, Pelatiah's wife, after his death.