Category: Religion: people & places

Tan’gun

Taejonggyo, a new religious movement in Korea, worships Tan’gun, the legendary founder of the first Korean kingdom. The contemporary expression of Taejonggyo was founded in 1909 by Nach’ol, a Korean nationalist who was resisting the Japanese occupation of Korea. Nach’ol said that Taejonggyo had been the religion of Korea for some three thousand years before the importation from China of the foreign religions of Buddhism, Taoism, and Confucianism during the Mongol invasions of the 13th century (Don Baker, Korean Spirituality [University of Hawai’i: 2007], pp. 118-119).

“Taejonggyo (The Religion of the Great God) … claims that Tan’gun, the legendary founder of Korea, is the original founder of Taejonggyo, which was revived by Nach’ol in 1909. It claims that it embodies the national spirit and philosophy. Tan’gun is believed to be the god-man and the founder of Korea, and he is the object of worship in Taejonggyo. Taejonggyo was at the forefront of the anti-Japan independence movement during Japnese colonialism in Korea. As a result, its followers were persecuted severely by the Japanese authorities.” Oliver Leaman, Encyclopedia of Asian Philosophy (Routledge: 2006), p. 383.

Tan’gun is linked to National Foundation Day, or Gaechenonjeol, in South Korea: “Gaecheonjeol was made an official South Korean national holiday in 1909. The day is typically celebrated with public ceremonies, performances and speeches; government offices and many schools and private businesses are closed. … Ceremonies are held to honor Dangun [Tan’gun] at an altar of rocks he built at Chamseongdan, located at the top of Mount Mani…” (Korea Ye Web site). According to historian Don Baker, National Foundation Day was originally established by the Taejonggyo religion as a day to venerate Tan’gun (Baker, pp. 90-91).

Tan'gun, legendary founder of the first Korean kingdom

The image above is a public domain image of Tan’gun from Wikimedia Commons (I edited this image for legibility). Unfortunately, Wikimedia Commons does not tell us what painting this image comes from. If you search for additional images of Tan’gun on the Web, note that his name is sometimes transliterated as Dangun.

William R. Jones writing retreat

Hassahan Batts writes: “Practitioners Research and Scholarship Institute (www.prasi.org) is having another writing retreat where we are bringing together students of Dr. Jones in Allentown, Pennsylvania. If interested please email justequality@yahoo.com .”

No date given, so if you’re interested I’d suggest writing to the above email address right away.

Obscure Unitarians: Mary and George Rosebrook, pioneers

Mary Frances (Greer) Rosebrook, and George H. Rosebrook, lived a pioneer life in Oregon before settling in Palo Alto in 1892. Mary Frances (known as “Fannie” at the time) traveled the Oregon Trail in 1852, when she was 6 years old, with her parents and siblings. George married Fannie in 1882, the same year he received a patent for a homestead farm in the Willamette Valley.

Here are brief biographies of Mary and George:

ROSEBROOK, MARY FRANCES GREER — Over the course of her life, she went by Frances, Fannie, and (after 1900) Mary.

She was born Jan., 1846, in Missouri; her parents, James and Margaret, were both from Ireland, where they were married in 1832. James went to the California gold fields in 1850, where he heard about Oregon; in 1852, James and Margaret took their family, including Fannie, on the Oregon Trail; a quilt that Margaret had made in 1840, and which came with them on the trail, may be seen in the book Quilts of the Oregon Trail (Mary Bywater Cross, 2007, p. 68). The family settled in Kings Valley, Ore., in Sept., 1852, and there James worked as a farmer.

“Fannie” married George H. Rosebrook on Apr. 12, 1882, in Polk, Oregon. She and George had no children together, although George had one child by a previous marriage. They moved to Palo Alto in 1892.

Mary was a member of the Palo Alto Woman’s Club. She was active in the women’s suffrage movement, and served as treasurer for the 1907 Annual Convention of the California Equal Suffrage Assoc. (Western Woman, vol. 1, no. 14, Oct. 1907 [San Francisco], p. 12).

Mary was one of the charter members of the Unity Society in 1896, a lay-led Unitarian group gathered by Rev. Eliza Tupper Wilkes, and she served on the Committee on Executive and Finance. Then in 1905, she became one of the earliest members of the Unitarian Church of Palo Alto. She joined the Women’s Alliance in about 1905. She also served in other leadership roles in the church.

She died after 1920.

 

ROSEBROOK, GEORGE H. — He was born Oct., 1846, in Gouldsboro, Maine. He married Margaret A. Graham, Sept. 9, 1874, and they had one son, Joseph Wilton (Benton County [Ore.] Genealogical Society, www.chateaudevin.org/bentongs); Joseph was born May, 1876, in Oregon. By 1880, George was widowed and living “in [a] Lighthouse” (1880 U.S. Census) in Newport, Oregon, with his son Joseph and his mother Mary A.

George was issued a patent for 150 acres of land for a homestead near Willamette, Ore., on Apr. 10, 1882 (Benton Cty. Gen. Soc.). He married Fannie (Mary Frances) Greer on Apr. 12, 1882. He and Fannie came to Palo Alto in 1892; once in Palo Alto, he became a carpenter who built a number of houses, including a house he built for himself and Mary F. in 1893, at 225 Emerson St. (Historic Buildings Inventory, City of Palo Alto, 1978).

George’s son, Joseph, also moved to Palo Alto. He attended Stanford briefly in 1897. He became a builder like his father, married a Presbyterian in 1900 (Palo Alto Times, June 22, 1900); Joseph appears never to have gotten involved with the Unitarian Church.

George’s wife Mary was part of the Unity Society of Palo Alto in 1895-1897; George may have been, too, but almost no records of that early Unitarian group survive. George was one of the early members of the Unitarian Church of Palo Alto, probably joining in 1905. He served on the Board of Trustees of the church.

He died before 1920.

Obscure Unitarians: the Rendtorff / Meyer family

Karl and Emma E. Rendtorff were two of the key leaders of the old Unitarian Church of Palo Alto (1905-1934). Emma’s mother and sister happened to be living in Palo Alto 1905-1908, and also got involved with the church. With baby Gertrude, there were thus three generations of Meyers/Rendtorffs involved with the founding of the church.

Palo Alto was a small town, with a population of 4,486 in 1910; 5,900 in 1920 (Sawyers, History of Santa Clara County, California, 1922). The town really wasn’t big enough to support a Unitarian church, and I suspect the church never got bigger than what Arlin Routhage calls “family-size” — that is, a small church that acts more like a family, with matriarchs and patriarchs. I further suspect that Karl and Emma E. Rendtorff were two of the matriarchs/patriarchs. Their extended family is of interest for this reason alone.

But their extended family is also of interest because of the characteristics they share with so many other members of the church. Karl and Emma both spoke German, and both were associated with Stanford; as was true of many members of the church. Karl was trained as a librarian, and there were at least half a dozen other librarians who were part of the congregation; he was a pacifist, and there were many other pacifists in the congregation. Emma was a woman with a college degree in an era when that was uncommon, and she was an experienced teacher; many other women in the congregation also had college degrees, and some were experienced and dedicated teachers (like her sister and daughter).

Without further introduction, here are brief biographies of the Rendtorff / Meyer family, three generations of five fascinating people who were part of the Unitarian Church of Palo Alto: Continue reading “Obscure Unitarians: the Rendtorff / Meyer family”

Obscure Unitarians: Melville B. Anderson

Melville Best Anderson was born in Kalamazoo, Michigan, in 1851. He studied at Cornell University in 1870-72, where he was a classmate of David Starr Jordan, who became president of Stanford University.

Melville Anderson received his A.M. from Butler University in 1877, and taught there for the next three years; he was then professor at Knox College, 1881-1886; Purdue University, 1886-1887; University of Iowa, 1887-1891; and finally, professor of English at Stanford University, from 1891 until his retirement. He was a charter member of both the Unity Society and the Unitarian Church of Palo Alto. He married Charlena Van Vleck April 27, 1877; she received her A.B. at Lawrence University in 1874. They had four children: Balfour (1878-1895); Malcolm Playfair (b. 1879, A.B. Stanford ’04); Gertrude (1883-1892); Robert (1884-1949, A.B. Stanford ’06).

Anderson was a distinguished scholar best known for his translation La Divina Commedia: The Divine Comedy of Dante Alighieri, a Line-for-Line Translation in the Rime-form of the Original (Yonkers-on-Hudson, N.Y., World Book Co., 1921). He became friends with Ewald Flügel in 1891, while staying in Leipzig. Flugel joined the faculty of Stanford partly through the good offices of Anderson; and Flugel was another one of the early members of the Unitarian Church of Palo Alto. Unfortunately their differing viewpoints on the First World War put a damper on their friendship; Flügel was a pacifist, while as early as 1916, Anderson advocated for the entry of the United States into the First World War in a long self-published poem; one stanza will suffice to give a sense of the dreary whole:

Since men first gathered into clans
    Was peril never yet so sharp;
    Loud would I smite the chorded harp:
    Awake! awake! Americans…

The Stanford Daily, vol. 49, no. 48, Nov. 2, 1916, p. 3, said: “The poem, which is a denunciation of the apparent apathy of Americans in regard to the issues of the great war, was dedicated to David Starr Jordan, and written during Anderson’s stay in Florence, Italy, where he has been translating in triple rhyme ‘The Divine Comedy’ of Dante.”

Anderson died on June 22, 1933.

Obscure Unitarians: John Merton Aldrich

John Merton Aldrich was born Jan. 28, 1866, in Olmsted County, Minnesota, and went to school in Rochester (where there is a Unitarian church founded in 1866). He graduated from South Dakota State University in 1888, and received his M.S. there. In 1893, John founded the Department of Zoology at the University of Idaho. He married Ellen Roe of Brookings, South Dakota, and they lived in Moscow, Idaho.

After four years of marriage, his wife and infant son died, and he lost himself in his researches on insects of the order Diptera, or true flies. On June 28, 1905, he married Della Smith of Moscow, Idaho. He then took a year of sabbatical leave, went to Stanford University to study, and received his Ph.D. in May, 1906. While at Sanford, he was active in the formation of the Unitarian Church of Palo Alto.

One of the pre-eminent entomologists of his day, he became Associate Curator and Custodian of Diptera at the Smithsonian Institute, Washington, D.C., and became a member and trustee of All Souls Unitarian Church in Washington. He died May 7, 1934, just before setting out on a collecting trip to the West Coast.

More on Wikipedia.

A new Unitarian church in Palo Alto, 1947

Alfred Salem Niles (1894-1974), professor of aeronautic engineering at Stanford [note 1], helped start the present church — then Unitarian, now Unitarian Universalist — after the Second World War. In 1958, he wrote this detailed memoir of how our present church began. Since he was one of the few people to attend both Unitarian churches in Palo Alto, his memoir helps connect those of us in the present-day church with the early Palo Alto Unitarians.

I am publishing only the 500 words of this 11,000 word essay here. The complete essay will soon be available in print form at the Unitarian Universalist Church of Palo Alto.

The Spring of 1947

In 1927 when the writer came to Palo Alto, the old Unitarian Church at Cowper St. and Charming Avenue was still functioning, but rather feebly. The minister was a woman who later gained considerable notoriety as a fellow-traveler, though her proclivities along that line were not yet apparent [note 2]. There was no Sunday School that I know of, and attendance at the morning services was small. In earlier years the church had been much more active, but the minister at the time of World War I had been a pacifist and conscientious objector, and this had caused a split in the church from which it never recovered. Another thing which I think was an important obstacle to recovery was the quality of the pews in the old building. They were the most uncomfortable ones that I have ever encountered. Since mortification of the flesh does not appeal to Unitarians as a technique of salvation, those seats must have discouraged many possible members. Morning attendance got so small that we tried having services in the evening. But that did not help. Our woman minister resigned, and for a while we had a student from the Starr King School preach to us. Finally, about 1929, services were discontinued, and after a few years the church organization was dissolved, the church building returned to the American Unitarian Association, (3) which sold it to a Fundamentalist group for about $230 less than the mortgage, and there was no more organized Unitarianism in Palo Alto for several years.

During the 1930s the Chaplain at Stanford was Dr. D. Elton Trueblood, a Friend [i.e., a Quaker] with quite liberal views and an excellent speaker. Many Unitarians got into the habit of attending services at the Stanford Church as a result. But he resigned and was succeeded by more orthodox men, and most of the Unitarians in town lost the church-going habit. One result of this was that quite a few of us, although well acquainted with each other, did not realize that we were fellow-Unitarians. The writer can testify to his own surprise, in 1947, to find that the head and one of the professors of his department at Stanford were also Unitarians. We just had never discussed religion with each other.

In the autumn of 1946, Rev. Delos 0’Brian came to San Francisco to be the American Unitarian Association (A.U.A.) Regional Director for the West Coast, with the objective of reviving some of the dormant Unitarian churches and organizing new ones in favorable locations. I was then a member of the Church of the Larger Fellowship, and noticed an item about Mr. O’Brian’s activity in the Christian Register for November 1946. It was not until some time in February 1947, however, that I went to see him at his office at the corner of Sutter and Stockton Sts. It was about noon when I got there, so we went across the street to the Piccadilly Inn to have lunch and talk about the possibility of starting something in Palo Alto. He had the names of about a dozen members of the Church of the Larger Fellowship in Palo Alto, and a similar number in San Mateo, but had not yet made many contacts with those in either group, and was undecided as to which one to start and I think it was my visit which caused him to decide to start with Palo Alto, and that the revival of the Palo Alto Church started at that meeting….

Continue reading “A new Unitarian church in Palo Alto, 1947”

Rebirth and Decline, 1919-1934

A continuation of a documentary history of the Unitarian Church of Palo Alto.

After the departure of Rev. Bradley Gilman, the congregation managed to get back on its feet, first with no minister, then with the experienced leadership of Rev. Elmo Arnold Robinson, a Universalist minister. But the financial situation worsened through the late 1920s, the congregation began to decline, and the Great Depression made it impossible to continue.

An Experiment in Palo Alto (1920)

[In the previous post, the excerpt from Josephine Duveneck’s autobiography told how the relationship between Rev. Bradley Gilman and the congregation grew strained. It is worth noting that Palo Alto was the last congregation that Gilman served. This chapter begins with an explanation of how the Palo Alto church experimented at having an entirely lay-led congregation. Edith Mirrielees asserts that the reasons for not hiring a minister were not financial, leaving us to conclude that Bradley Gilman soured the congregation on ministers.]

The Unitarian church in Palo Alto was established in 1905. From its establishment until the autumn of 1919, the church followed the way of most Unitarian churches, retaining a resident minister and supporting him with an enthusiasm that waxed or waned according to the circumstances surrounding the individual pastorate.

In May, 1919, the Rev. Bradley Gilman, at that time the incumbent, left Palo Alto for a visit to the Eastern coast. Some months later he sent in his resignation. When the congregation came together to consider the resignation, many of its members felt unwilling to begin the search for a new minister until an experiment had been made in conducting the church in another manner. For some years there had been a growing conviction among members of the Unitarian Society in Palo Alto that the presence of a professional minister was not necessarily essential to the continuance of their church or to its welfare, and after thorough discussion in congregational meeting it was determined to do without one, the pulpit to be tilled by members of the congregation and community or by visiting Unitarians. the other duties of the pastorate to be assumed by the congregation. It is worth noting that this decision was not reached because of money difficulties. The church at this time, though by no means wealthy, was in sound financial condition, without debt and with as many contributors as it had had during the previous year when a minister had been in residence. It should be noted, too, that the essential Unitarianism of the church is in no way affected by the change; the congregation is a congregation of Unitarians, but one wherein congregational government and responsibility is now carried a step farther than it has been before.

The attempt was at first frankly experimental. After four months of trial, it seems so far to have justified itself that there is at present no probability of a return to earlier conditions. Throughout the winter months, the pulpit has been regularly filled, often by speakers with a notable message, membership in the church and attendance at services have both materially increased, money has come in in quantity sufficient to meet all obligations and to make possible the establishment for next year of a scholarship at Stanford University, which it is the hope of the congregation to continue from year to year.

Rut these things, though they are encouraging, are only the outside results of the experiment. More important than any one of them is the effect of the change upon the relation of members of the congregation to the church and to each other. A new unity of purpose, an increased sense of fellowship, has been the most promising growth of the last few months. The presentation from the pulpit of many points of view 1ms promoted that tolerance essentially dear to Unitarians. The necessary sharing of responsibility has, as it is likely to do, increased the willingness to take responsibility. It goes without saying that the work has not been equally shared; as is the case in practically every congregation, one or two members have carried the heaviest part of the burden, but in very considerable number — a number much larger than was normally found under the old condition — have taken some part, with a resultant growth in actual neighborliness and interdependence.

It is by no means the thought of the Unitarian Society in Palo Alto that other bodies of Unitarians would necessarily be wise to follow in their footsteps. For any congregation, the wisdom or unwisdom [sic] of such an attempt depends upon the nature of the community in which the church is situated. It has to be a community which provides a fair number of thoughtful speakers; it has to be a congregation blessed with at least one member ready steadfastly to put the church’s welfare before his own, and neither of these things is easy to find. For Palo Alto, however, the experiment thus far has been promising enough to justify its further trial.

— Edith R. Mirrielees, The Pacific Unitarian (San Francisco: Pacific Unitarian Conference), vol. 29, no. 5, May, 1920, p. 125.

[Note: Mirrielees was professor of creative writing at Stanford, and a teacher of John Steinbeck (Jeffrey Schulz and Luchen Li, Critical Companion to John Steinbeck [Facts of File: 2005), p. 301.]

Continue reading “Rebirth and Decline, 1919-1934”

War and influenza, 1915-1919

A continuation of a documentary history of the Unitarian Church of Palo Alto.

The years of the First World War proved difficult for the Palo Alto Unitarians. It was a congregation full of pacifists, but after the entry of the United States into the World War, the American Unitarian Association demanded that every congregation that received funding must support the war wholeheartedly. A financial report of the A.U.A. published in the June 6, 1918, issue of The Christian Register (p. 19) shows that the A.U.A. was paying their minister of the time, Bradley Gilman, $50 a month, or $600 a year.

The Palo Alto Unitarians had been accustomed to the pacifist views of former ministers Rev. Sydney Snow and Rev. William Short, but the war years forced them to accept the pro-war ministry of Bradley Gilman. The relationship with Gilman appears to have been strained; he left after only two years, and never served another congregation as minister; and the Palo Alto Unitarians tried to do without a minister for nearly two years.

New Unitarian Pastor (1915)

The church at Palo Alto has called to the vacant pulpit Rev. William Short, Jr., now in Boston, and highly recommended by those who know him, and also know the requirements of the church calling him. Mr. Short has accepted the call and will enter upon his ministry on the third Sunday of November.
— The Pacific Unitarian, vol. 15, no. 1, November, 1915 (San Francisco: Pacific Unitarian Conference), p. 7.

New Unitarian Pastor.— A reception in honor of the new Unitarian church pastor, Mr. William Short, Jr., who has recently arrived from the east, was held in the Unitarian church hall last evening.
— from “Palo Alto Notes” in The Daily Palo Alto [Stanford], vol. 47, no. 58, November 18, 1915, p. 3.

———

A “Centre of Liberalism” on the Peninsula (1917)

Palo Alto, Cal.— Unitarian Church. Rev. William Short, Jr.: The Palo Alto church has had a very interesting two years with Rev. William Short, Jr., as minister. Although new to the service, Mr. Short has brought to it an earnestness and vigor, and a great broad humanity, which have meant to the church increased growth in those principles upon which it is founded. In this tremendous national crisis, when the democracy of the country is on trial, the Palo Alto church has been one of the very few where the privilege of complete freedom of speech in the pulpit has not been restrained. The membership of the church is small, about forty in number, and the lack of moral support due to isolation from other centres of liberal thought is very keenly felt. The nearest sister church is in San Jose, eighteen miles distant, and the next nearest in San Francisco, over thirty miles in the other direction, the dominating note in the theology of the region being definitely conservative.

The congregation is of a vigorous and thoughtful kind, avoiding a deadly conformity of opinion. It has maintained its stand for the universal character of religion. The pamphlet-rack in the vestibule must be constantly refilled. In conformity with its Unitarian heritage, the church hall has given hospitality during the past winter to Mr. John Spurgo, the noted Socialist speaker; to the American Union Against Militarism, which is earnestly fighting the cause of democracy; and to Mme. Aino Malmberg, a refugee from the persecutions of Old Russia and an ardent advocate of the cause of oppressed nations. Two physical training clubs for women and girls have had their home in the hall, as well as a dub to encourage the finer type of social dancing. The church passed a resolution of approval of the visit of Mr. Short to Sacramento in March in the interests of the Physical Training bills. The Women’s Alliance at its annual meeting was fortunate in having as guests Dr. Franklin C. Southworth and Mrs. Southworth and Secretary Charles A. Murdock. It has been the privilege of the church to welcome to the pulpit Rev. Charles F. Dole of Jamaica Plain, Mass. His sermon was “The Religion Beneath All Religions.” The church, probably in common with most others, has suffered somewhat from the mental and financial depression due to war conditions, though the members realize the importance of maintaining its integrity as the only centre of liberalism in a wide extent of country.

— The Christian Register (Boston: American Unitarian Association), vol. 96, no. 29, July 19, 1917, p. 694.

———

Denial of Writ of Habeus Corpus for William Short (1918)

[The following is excerpted from the hearing for a writ of habeus corpus filed by Rev. William Short’s wife, following his arrest and detention on charges of draft evasion. The Peoples’ Council mentioned in the writ was a national pacifist organization headed by Scott Nearing.]

Ex parte SHORT.
(District Court, N. D. California, First Division. September 5, 1918.)
No. 16417.

In the matter of the application of the wife of William Short for a writ of habeas corpus to secure his discharge from the custody of military authorities. Writ denied, and Short remanded to the custody of military authorities. …

DOOLING, District Judge. The wife of William Short seeks his discharge on habeas corpus from the custody of the military authorities. The record shows that Short, who will be designated herein as the registrant, on January 14, 1918, returned to his local exemption board his questionnaire, in and by which he claimed exemption as “a regular or ordained minister of religion.” In support of such claim he stated:

That “he had been admitted to Unitarian ministerial fellowship In January, 1916, at Palo Alto, Cal., and that on June 5, 1917, he was minister of Palo Alto Unitarian Church.”

To the question, “State place and nature of your religious labors now,” he returned no answer; but in response to the question, “Give all occupations at which you have worked during the last 10 years, including your occupation on May 18, 1917, and since that date, and the length of time you have served in each occupation,” he answered:

“Unitarian minister 1 year and 10 months. From May 15 to June 25, Unitarian minister, time included above. Chairman Northern California branch Peoples’ Council (temporarily) 5 months. Student for balance of time during 10 years.”

Upon these answers he was placed in class VB; that is to say, in the class of a regular or duly ordained minister of religion.

On June 6, 1918, a letter was sent to the local exemption board by the United States attorney, stating that registrant — “registered for the draft at Palo Alto on June 5, 1917. At that time he was acting as a minister in the Unitarian Church of that town, but shortly thereafter resigned from the church and has not been connected in any way with any church since, but has, on the contrary, devoted his time to the activities of the Peoples’ Council, which organization is decidedly unpatriotic in my opinion. I believe that Short should be reclassified and compelled to do military service, other things being equal.” …

From this reclassification he appealed to the district board, which on June 15th denied the appeal.

Thereafter, and on July 19, 1918, he was arrested and on July 20, was by the local board for division No. 1 in San Francisco, certified as a deserter, and delivered to the commanding officer of the United States army, and now is in the custody and under the control of such officer. …

Registrant has suffered no injury at the hands of the local board, and the writ of habeas corpus is therefore discharged, and he is remanded to the custody of the military authorities.

— The Federal Reporter: Cases Argued and Determined in the Circuit Courts of Appeals and District Courts of the United States (St. Paul: West Publishing Co.), Dec. 1918-Jan. 1919, vol. 253, p. 839.

Continue reading “War and influenza, 1915-1919”

Unitarian Church of Palo Alto, 1909-1915

Rev. Clarence Reed served longer than any of the other ministers of the old Palo Alto Unitarian Church, for six years from 1909-1915. Arguably, these were the best years for the congregation: they built the social hall that had been originally planned; the Sunday school grew to perhaps 60 children and teenagers; the Women’s Alliance had perhaps 40 members; and perhaps 200 adults were affiliated with the congregation. Here are documents that tell the story of the congregation during these years:

Rev. Florence Buck in Palo Alto (1910)

[Rev. Florence Buck was one of the better known women who served as Unitarian ministers in the early part of the twentieth century. During her brief stay at Palo Alto, she inspired at least one teenaged girl to become a minister — more on that teenager in a subsequent post on the Palo Alto Unitarians.]

Rev. Florence Buck has been given a year’s leave of absence at Kenosha, Wis., and is supplying the pulpit at Palo Alto, Cal.
— Unitarian Word & Work (Boston: American Unitarian Association), October, 1910, p. 5.

Mr. Reed, the minister of the Palo Alto Society, has been ill, but hopes to take up work again in December. His pulpit mean-time is being supplied by Rev. Florence Buck.
— Unitarian Word & Work (Boston: American Unitarian Association), November, 1910, p. 8.

WOMAN MINISTER TO FILL PULPIT
Rev. Florence Buck Has Been Chosen Pastor of Unitarian Church of Alameda

Alameda, [Calif.,] Dec. 19. — Rev. Florence Buck has accepted a call to become the minister of the First Unitarian church of this city. She will begin her pastorate Sunday, January 1, on which date she will conduct services and deliver her initial sermon. She will be the first divine of her sex to take permanent charge of a local church and will be one of the few women ministers in service on the Pacific coast.

The new minister is unmarried. She has had extensive experience In religious work and has been a preacher of the Unitarian faith for some years. She was associated with Rev. Marian Murdock in conducting a church in Cleveland, O. She also filled the pulpit of a Unitarian church in Kenosha, Wis. Of late Rev. Miss Buck has been temporarily occupying the pulpit of the Unitarian church in Palo Alto in the absence of the regular minister, Rev. Clarence Reed, former pastor of Alameda Unitarian church, who is on a vacation in Japan. Since Rev. Mr. Reed left here and went to the Palo Alto church the First Unitarian church has been without a regular pastor. Rev. J. A. Cruzan, field secretary for, the Unitarian society or America, has been acting temporarily. Rev. Miss Buck was heard here twice in the pulpit: of the Unitarian church last month. On both occasions she made a good impression and the trustees decided to extend her a call.

— San Francisco Call, vol. 109, no. 20, December 20, 1910, p. 11.

ReedAbdulBahaSmall

Above: Rev. Clarence Reed and the Baha’í prophet ‘Abdu’l-Bahá in Palo Alto, 1912

Continue reading “Unitarian Church of Palo Alto, 1909-1915”