The Rt. Rev. Henry Benjamin Whipple, First Bishop of Minnesota

https://en.wikipedia.org/wiki/Henry_Benjamin_Whipple

Henry Benjamin Whipple (February 15, 1822 – September 16, 1901) was the first Episcopal bishop of Minnesota, a humanitarian and an advocate for Native Americans.

Summary of his life

Born in Adams, New York, he was raised in the Presbyterian church but became an Episcopalian through the influence of his grandparents and his wife, Cornelia, whom he married in 1842. Whipple attended Oberlin College from 1838–1839 and worked in his father's business until he was admitted to holy orders in 1848.

After ordination Whipple served parishes in Rome, New York and Chicago, where he gained a reputation for his service to poor immigrant groups. His Chicago ministry drew him to the attention of the newly formed Episcopal Diocese of Minnesota which elected him its first bishop in 1859. He served until his death in 1901.

Although concerned with establishing his denomination in the new state of Minnesota, Whipple soon began to champion the cause of Native American groups in the state against what he saw as an abusive and corrupt Federal policy towards Indians. He is best known for his clemency pleas in favor of a group of Dakota or Sioux who fought against the United States government in the U.S.-Dakota War of 1862 in the area around New Ulm, Minnesota. On December 26, 1862, the largest mass execution in U.S. history occurred in Mankato following the war's end. Thirty-eight Dakota Amerindians were hanged for participation in the conflict. A total of 303 were sentenced to be hanged but President Lincoln pardoned 265 at the urging of Bishop Whipple. Lincoln's intervention was not popular at the time. Two commemorative statues are located on the site of the hangings (now home to the Blue Earth County Library and Reconciliation Park). He was referred to as "Straight Tongue" by Dakota Indians because of his honesty in dealing with them.

Whipple is memorialized by the Bishop Whipple Federal Building in Fort Snelling, Minnesota, which houses, among other things, offices for members of Minnesota's congressional delegation. His name is also found on a building on the campus of Concordia College in Moorhead, Minnesota called Bishop Whipple Hall, a building which was originally a prep school built by Episcopalians but which was purchased by Norwegian Lutherans in 1891 as the main building of their newly founded Concordia College. He is buried beneath the altar of the Cathedral of Our Merciful Saviour in Faribault, Minnesota.

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Henry B. Whipple was born February 15, 1822, in Adams, New York, the son of John Hall and Elizabeth Wager Whipple. He was educated at a private boarding school in Clinton, New York, and at Jefferson County Institute in Watertown, New York. In 1838 and 1839 he attended Oberlin Collegiate Institute, but his health failed and his physician recommended an active business life. During the 1840s he worked for his father, a country merchant, purchasing goods from local farmers. He became active in New York politics as a conservative Democrat, and made many political friends who later used their influence in support of his efforts to reform the United States Indian administration.

In March of 1848, Whipple began studying for the ministry in the Protestant Episcopal Church. He was ordained deacon in August, 1849, became rector of Zion Church in Rome, New York, in November, 1849, and was ordained priest in 1850. Whipple served as rector of Zion Church from 1849 to 1857, becoming known both for the size and wealth of his parish and for his work among the poor.

In 1857, upon the urging of Albert E. Neely and others of Chicago, Illinois, Whipple helped organize and became the first rector of the Church of the Holy Communion, on Chicago’s south side, the first free church in the city. He drew his parishioners from “the highways and hedges” -- clerks, laborers, railroad men, travelers, and derelicts -- sought converts among the city’s Swedish population, and regularly officiated in a Chicago prison.

On June 30, 1859, Whipple was elected the first Protestant Episcopal bishop of Minnesota, an office he held until his death more than forty years later. He was consecrated bishop on October 13, 1859, and in December of that year made his first visitation of his diocese, including the Chippewa missions of E. Steele Peake and John Johnson Enmegahbowh. In the spring of 1860 he moved his family to Faribault, establishing it as the see city of the diocese.

During his episcopate, Whipple guided the development of the Protestant Episcopal Church in Minnesota from a few missionary parishes to a flourishing and prosperous diocese. For many years, especially during the first two decades of his episcopate, he made regular missionary sojourns by wagon or coach through the rural areas of the state, often in mid-winter, preaching in cabins, school houses, stores, saloons, and Indian villages. Until the diocese was financially secure, he pledged himself to personally support several of its missionary clergy and assumed many other financial obligations of the church. He unified a diocese that at his election was divided into two quarrelling factions.

In 1860, Whipple incorporated the Bishop Seabury Mission in Faribault, building it upon the foundations laid by James Lloyd Breck and Solon W. Manney, who in 1858 had founded a divinity school and school for boys and girls. With the help of gifts from eastern donors, the mission developed into three separate but closely connected schools: Seabury Divinity School, Shattuck School for boys, and St. Mary’s Hall for the education of daughters of the clergy. Whipple also helped found the Breck School in Wilder, Minnesota, to educate the children of farmers.

Whipple was best known outside of Minnesota for his dedication to the welfare of the American Indians and for his missionary work among the Sioux and Chippewa of Minnesota. He returned from his first visitation of his diocese with a firm commitment to the establishment of Indian missions and the reform of the United States Indian system. He regularly included Indian villages on his visitations, built up the Episcopal mission to the Chippewa based at the White Earth Reservation, and appealed for support of Indian missions by addresses throughout the United States and in Europe.

As an outspoken and prestigious advocate of Indian administration reform, Whipple was looked to as a leader by individuals and organizations concerned with the Indians’ welfare. He corresponded with congressmen, army officers, officials of the United States Department of the Interior, and the Presidents of the United States, urging that the Indians be dealt with honestly, justly and humanely, and that the existing system of Indian administration be thoroughly revised to permit the Indian to live in dignity and decency. He made numerous trips to Washington, D.C., especially during the 1860s, to plead in person for Indian reform and to expose abuses in the Indian service, appealed for support through newspapers and church publications, and lectured on Indian affairs.

Whipple’s suggestions for reform of the Indian system included treating tribes as wards of the government instead of as independent nations; paying annuities in kind rather than in cash; providing practical industrial education for Indians and separate homesteads for those who wanted them; appointing honest Indian agents; dealing with Indians as individuals rather than as tribes; enforcing laws through the use of native police and through trial, by a United States Indian commissioner, of any white men who violated Indian Laws; concentrating different bands of a tribe onto a single reservation; and refusing to permit liquor to be sold to Indians.

In addition to being consulted on Indian affairs by government officials, Whipple served on several commissions authorized to negotiate treaties or to oversee the Indian’s welfare, including the Sioux Commission (1876), the Northwest Indian Commission (1887), several commissions appointed to oversee annuity payments to the Chippewa of Minnesota (1860s), and the United States Board of Indian Commissioners (1895-1901). He also attended several Lake Mohonk Conferences of Friends of the Indian and served on the Episcopal Church’s Joint Committee to Secure Protection of the Civil Law for the Indians (1878-1883).

In the early years of his episcopate, Whipple’s espousal of Indian reform and commitment to Indian missions earned him the enmity of many whites who hated Indians, and led some of his fellow bishops to look upon him as a fanatic. His attitude was denounced most bitterly after Minnesota’s Sioux Uprising of 1862, when, in appeals to the President and in the public press, he opposed wholesale executions and extermination or deportation of the Sioux.

Whipple was acquainted with most of the Episcopal Church leaders of his day, and with many Anglican bishops of the British Isles and Canada. He made several trips to Europe for his health and to attend ecclesiastical conferences. Although a high churchman in doctrine, he preached tolerance of all views which fell within the scope of the church’s basic teachings. Urging that the church’s task was to “preach Christ crucified” and that sectarian quarrels hindered this mission, he pled for unity among all branches of the Episcopal and Anglican communions and for harmonious relations among members of all Christian denominations. Both in Chicago and in Minnesota, he worked closely with ministers and communicants of the national Swedish Church. His interest in the church’s missionary efforts was reflected in his presidency of the Western Church Building Society (1880-1893), his service on several committees and commissions of the General Convention concerned with missionary affairs, and in special missions to Cuba and to Puerto Rico. During the 1880s and 1890s, his health compelled him to spend several months each year at his winter home in Maitland, Florida, where he held missionary services and built the Church of the Good Shepherd. Whipple married Cornelia Wright, daughter of Benjamin and Sarah Wright of Adams, New York, in 1842; they had six children. Cornelia Whipple died in 1890 from injuries suffered in a railroad accident, and in 1896 Whipple married Evangeline Marrs Simpson, widow of industrialist Michael Hodge Simpson.

Henry B. Whipple died on September 16, 1901.

Collapse/Expand CHRONOLOGY Date Event February 15, 1822 H.B. Whipple born in Adams, New York. 1838-1839 Attends Oberlin Collegiate Institute. circa 1840-1848 In mercantile business with his father. Active in New York politics. October 5, 1842 Marries Cornelia Wright. October 1843 – May 1844 Spends winter traveling in the South. 1847 Secretary of New York State Democratic convention. March 1848 Begins study for Protestant Episcopal ministry. August 26, 1849 Ordained to diaconate. November 1849 Becomes rector of Zion Church, Rome, New York. February 1850 Ordained to the priesthood. 1853-1854 Mrs. Whipple ill with typhoid. They spend the winter in St. Augustine, Florida, where Whipple serves as temporary rector of Trinity Church. March 1857 Becomes rector of Church of the Holy Communion, Chicago, Illinois. June 30, 1859 Elected Protestant Episcopal Bishop of Minnesota. October 13, 1859 Consecrated bishop at St. James Church, Richmond, Virginia. November 10, 1859 Holds his first service in Minnesota, at Wabasha. December 1859 First visitation of his diocese. Spring 1860 Makes permanent residence at Faribault. May 22, 1860 Bishop Seabury Mission incorporated. May 27, 1861 Elected chaplain of the 1st Minnesota Regiment. Declines. July 16, 1862 Lays cornerstone of the Cathedral of Our Merciful Savior, Faribault. July 17, 1862 Lays cornerstone of Seabury Hall, first permanent building of Bishop Seabury Mission. August 1862 Sioux Uprising. Whipple helps care for the wounded at St. Peter. September 1862 Goes to Washington to plead mercy for the Sioux. Writes “The Duty of Citizens Concerning the Indian Massacre.” Spring 1863 Whipple and Alexander Faribault take the families of loyal Sioux to Faribault. May 9, 1863 Appointed to Board of Visitors to the Chippewa, to attend annuity payments. Autumn 1863 Visits Lincoln, to whom he gives an account of the Sioux Uprising, and presents a petition on behalf of the Indians signed by attendants at the Protestant Episcopal Church General Convention. September 1863 Chippewa treaty ceding Red River Valley to whites. March-April 1864 Goes to Washington with Chippewa chiefs of Red Lake and Pembina to plead for more favorable treaty. Fall 1864 Seabury Hall opens, housing boys’ school and divinity department. September 1864-June 1865 Vacations in Europe as guest of R. B. Minturn, resting from overwork. Travels in England, Paris, Italy, Egypt, Palestine. Almost dies of Syrian fever. 1865 Shattuck School organized. July 26, 1866 Foundation laid for Shattuck Hall. [October?] 1866 Attends meeting of Board of Missions in New York. Refuses to accept resolution offering its “cordial sympathy” but with no appropriation for Indian missions. Bishops Whipple, Randall, Clarkson assigned to prepare report on condition of North American Indians. November 1, 1866 St. Mary’s Hall opens in Whipple’s home. 1868 Shattuck Hall built. October 1868 Whipple’s report on “The Moral and Temporal Condition of the Indian Tribes” presented to Board of Missions and read at Cooper Institute, New York City. Winter 1868 Whipple and Dr. Jared W. Daniels buy and distribute goods to Sisseton and Wahpeton Sioux in Dakota. June 24, 1869 Cathedral of Our Merciful Savior, Faribault, consecrated. October 1869-May 1870 Travels in England and Spain. 1871 Offered bishopric of Sandwich Islands. Declines. March 1871 Investigates moral and religious conditions of foreigners in Cuba, and holds its first Protestant service. June 21, 1871 Cornerstone of Shumway Memorial Chapel (“Memorial Chapel of the Good Shepherd”) laid. November 1871 Edward Kenney sent to Cuba as resident missionary under Whipple’s supervision. September 24, 1872 Shumway Memorial Chapel consecrated. November 18, 1872 Seabury Hall burns. 1873 Elected a trustee of the Peabody fund for Education in the South. 1873 Seabury Hall rebuilt. Whipple Hall built to house Shattuck School. Divinity school and Shattuck School permanently separated. Early 1874 Counsels with government officials and Chief Flatmouth to settle Leech Lake timber controversy. October 1874 Preaches triennial sermon in New York for Society for the Increase of the Ministry. August 1875 Preaches opening sermon at synod in Rupert’s Land, Canada. September-October 1876 Visits Sioux bands on Missouri River as member of Sioux Commission. 1877 Writes “The True Policy Toward the Indian Tribes” and “The Present Montana Indian War.” Confers with government officials regarding the Sioux and Nez Perce. June 19, 1882 Cornerstone of new St. Mary’s Hall laid. September 1884-April 1885 Travels in England and Europe. 1886 Appointed member of Northwest Indian Commission. June 10, 1886 Mahlon Norris Gilbert elected Assistant Bishop of Minnesota. August 22-September 1, 1887 Visits Alaska. Urges missionary jurisdiction and bishop. September 1887 Shumway Hall built. May 15, 1888 Lays cornerstone of Johnston Hall for Seabury Divinity School. June-August 1888 Attends Lambeth Conference, London, England. July 3, 1888 Preaches opening sermon, Lambeth Conference, on “The Church of the Reconciliation.” October 2, 1889 Preaches opening sermon at centennial of the Protestant Episcopal Church in New York. November 23, 1889 Railroad accident near Albany; Mrs. Whipple injured. July 16, 1890 Mrs. Whipple dies. November 1890-May 1891 Travels in England, Europe, Egypt. December 7, 1890 Private interview with Queen Victoria. 1895 Diocese of Minnesota is divided, and Missionary District of Duluth created. February 1895 Appointed to Board of Indian Commissioners. October 1895 General Convention of the Protestant Episcopal Church held in Minnesota. October 22, 1896 Marries Evangeline Marrs Simpson. May-September 1897 Presiding bishop of the American Church at Third Pan-Anglican (Lambeth) Conference, London. Travels and preaches in England. April-May 1899 Represents Protestant Episcopal Church at celebration of the centenary of the Church Missionary Society of England, and delivers opening address. November 1899 Publishes Lights and Shadows of a Long Episcopate. February 1, 1900 Visits Puerto Rico for the Board of Missions. March 2, 1900 Bishop Gilbert dies; Whipple reassumes sole management of diocese. June 6, 1901 Samuel Cook Edsall elected Coadjutor Bishop of Minnesota. September 16, 1901 Whipple dies in Faribault, Minnesota, aged 79.

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Expand/CollapseSCOPE AND CONTENTS Nearly the entire collection covers Whipple’s years as Protestant Episcopal Bishop of Minnesota (1859-1901), with a few papers from his early years in central New York and his rectorships of Zion Church, Rome, New York, and the Church of the Holy Communion, Chicago, Illinois. The papers document the growth of the Episcopal Church in Minnesota from a few scattered parishes to two flourishing dioceses; the history of the Chippewa Indians in Minnesota as they gradually accommodated themselves to reservation life, to a pastoral economy, to Christianity, and to the white man’s values; and the refinement of a national policy for the administration of Indian affairs. They also provide insight into Episcopal doctrine and the dichotomy between high and low churchmen, the relations of the Episcopal with the Anglican church, the Indian rights movement of the latter 19th century, Minnesota’s Sioux Uprising of 1862 and the condition of the Sioux in subsequent years, the Episcopal Church’s missionary program, and the affairs of other Episcopal dioceses.

Whipple corresponded with clergymen, laymen, government officials, politicians, philanthropists, and personal friends and acquaintances throughout the United States, in Canada, and in England. Most of the correspondence consists of letters written to Whipple; his outgoing correspondence is represented by letterbooks for the years 1857-1864 and 1869-1870, and by a few scattered letters and articles written in other years.

The few papers from the years 1833-1848, before Whipple entered the ministry, include letters from his father, John Hall Whipple, his uncle, David Wager, his cousin, Henry Wager Halleck, and other relatives, and a few letters (1846-1848) mentioning New York politics. His “Southern Diary” of 1843-1844 records his observations on slavery, culture, and economic and political conditions during a winter’s residence and travel in the South (see volumes 9 and 10).

During his study for the ministry and his rectorship of Zion Church, Whipple received letters from Bishop William Heathcote DeLancey, giving advice on his clerical studies, his pastoral work, and his proposed move to Chicago. Letters from other clergymen and lay friends, and Whipple’s diaries for 1853-1857, relate to his rectorship of Zion Church and of a church in St. Augustine, Florida (1853-1854). Volume 70 contains a register of his services and visits in St. Augustine and Rome, 1853-1856. In an exchange of newspaper articles with Henry Ward Beecher in 1855, Whipple argued the need for an Episcopal liturgy.

Correspondence from 1856 to early 1859 covers the organization in Chicago of the Church of the Holy Communion and Whipple’s rectorship of this church, and includes letters from Robert Harper Clarkson, Albert E. Neely, and Henry John Whitehouse, as well as many of Whipple’s own letters (see Letterbooks 1 and 2). The letters pertain more to the administrative aspects of the parish than to Whipple’s missionary efforts among Chicago’s south side citizenry. They include several comments on the free church movement within the Episcopal Church. Even at this time, Whipple was receiving letters from clergymen in Minnesota; many of them, especially those from E.G. Gear, reveal the dissentions within the diocese with which Whipple had to cope upon his election as bishop. Whipple also corresponded with Gustaf Unonius, who was pastor of the Swedish church of St. Ansgarius in Chicago before he returned to Sweden in 1858.

About 350 of Whipple’s sermons from 1849 to 1901 are also among the papers (Boxes 27-32). A leather padded volume presented by Whipple to the Bishop Seabury Divinity School in Faribault contains manuscript sermons written between 1888 and 1889. Published copies of sermons 1, 2 and 4 from Project Canterbury: Five Sermons by the Right Rev. H. B. Whipple are laid into this volume.

Whipple’s correspondence for 1859 is concerned almost entirely with his election and consecration as Bishop of Minnesota, and includes congratulations upon his election and letters concerning the administration of the diocese. His letters (see Letterbooks 1 and 2) discuss his preparations for removal to Minnesota and express his sense of inadequacy in his new calling. The remainder of the papers, from 1859 to 1901, concern his activities as Bishop of Minnesota.

Collapse/ExpandCHURCH AFFAIRS Whipple’s correspondence regarding doctrine, administration, and other affairs of the Protestant Episcopal and Anglican churches extends throughout North America and into Europe. He exchanged letters at various times with most of the bishops of the Protestant Episcopal Church in the United States, particularly with John Williams, with his close friends Robert Harper Clarkson and Henry Codman Potter, and with three bishops who had served under him in Minnesota before their election to the episcopate: David Buel Knickerbacker, Edward Randolph Welles, and Elisha Smith Thomas. He received letters from many missionary bishops of the frontier West, such as Leigh Richmond Brewer, William Hobart Hare, Thomas Ingraham Kip, Benjamin W. Morris, John F. Spaulding, and Daniel S. Tuttle. There are occasional letters from bishops and clergymen of the Church of England in England, Scotland, and Canada, particularly the bishops of Rupertsland and Montreal. Bishops Gregory T. Bedell, Thomas M. Clark, Arthur Cleveland Coxe, William H. DeLancy, William C. Doane, Jackson Kemper, and William Stevens Perry were also among his frequent correspondents. They wrote to him regarding the affairs of their diocese and church policy and practice in general.

Throughout the papers are found letters and official announcements from other dioceses regarding the election of bishops and the consecration, transfer, and deposition of ministers and deacons. Episcopal rectors and concerned laymen, as well as persons of other denominations, wrote to Whipple regarding his missionary work among whites and Indians, and his diocesan schools. Many sent contributions of money and clothing.

Also scattered through the collection are letters regarding the national church’s educational and missionary organizations, particularly from officers of its Domestic and Foreign Missionary Society, from bishops and administrators of diocesan schools in other states, and from persons asking Whipple to support or to promote the circulation of religious books, periodicals, and tracts. Other letters, as well as Whipple’s diary entries, discuss arrangements for the triennial General Conventions of the Protestant Episcopal Church (the convention of 1895 was held in Minneapolis). There are frequent invitations to Whipple to preach and speak and to write articles for church publications.

Whipple’s interest in Episcopal missionary endeavors is apparent in his correspondence with other frontier bishops, with William Langford (secretary of the Domestic and Foreign Missionary Society), and occasionally with missionaries and teachers in western states. Their most frequent topics of discussion are the success of missionary activities among the Indians and financial support for missionaries. During the 1880s, in particular, the correspondence shows the frontier of established residential missionary work shifting westward from Minnesota.

Whipple also urged the expansion of foreign missionary work, especially into Latin America. During the 1870s he sponsored the Cuban Mission of Reverend Edward Kenney. Kenney sent him several detailed letters describing his work on the island; letters from other interested churchmen (especially 1871-1879) also discuss the establishment and support of the Cuban mission. On behalf of the Domestic and Foreign Missionary Society, Whipple made inspection trips to Havana (March 1871, March 1872, February 1887), Haiti (March 1872) and Puerto Rico (1900); these trips are mentioned in his diaries and correspondence. A few other letters mention missionary work in Hawaii, Japan and Mexico, and missions to Negroes in Florida (1892-1895) and in Minneapolis and St. Paul (1900).

A persistent subject of discussion is the controversy between high churchmen and low or evangelical churchmen over the introduction of increased ritual into Episcopal worship and over the need for a less rigid liturgy. Many evangelicals criticized Whipple as a high churchman and “Romish,” although he himself repeatedly avowed that he considered such matters subordinate to a clergyman’s primary duty to “preach Christ crucified.” In a letter of August, 1867, Whipple explains his doctrinal views, his concept of Christian duty, and his differentiation between high church worship and Roman Catholicism.

Several specific instances of the conflict between high and low church worship are highlighted in the correspondence, including: (1) Charles E. Cheney’s deposition from the ministry for omitting from the Baptismal Office the passages asserting that spiritual regeneration is inseparable from baptism (1871). In a letter to Henry John Whitehouse (May 1871), Whipple gives his views on church unity and on the definition of “regeneration.” (2) The schism of George David Cummins, a leader of the militant evangelicals, who in 1874 withdrew from the Protestant Episcopal Church and organized the Reformed Episcopal Church (1874-1875). (3) A controversy over the election of the bishops of Iowa and Illinois (1874-1875). (4) The election of Phillips Brooks as Bishop of Massachusetts (1892-1893). (5) The nature of the episcopacy (1891-1894).

In March of 1878, Bishop William H. Hare of Niobrara removed Samuel D. Hinman (see below, under “Indian Affairs”) from his post at the Niobrara (Sioux) Mission, countercharges that developed out of this incident resulted in a libel suit by Hinman against Bishop Hare. This case has been interpreted as another reflection of the dichotomy between high and low churchmen, as well as of differing interpretations of the church’s missionary calling. Whipple’s correspondence for 1887 contains several letters regarding this case, which was under litigation for several years.

Another frequently mentioned topic is interdenominational harmony among all Christians, of which Whipple was a leading proponent, both in his correspondence and in his addresses before church conferences. He particularly stressed the similarity in doctrine of the Scandinavian, especially the Swedish, churches and the Protestant Episcopal Church, and in both Chicago and Minnesota provided church services to Scandinavians; members of the Swedish National Church were incorporated into the Episcopal communion in Minnesota, and during the 1890s Olof A. Toffteen, pastor of the Swedish Church of St. Ansgarius, Minneapolis, was registered as an Episcopal minister.

The Roman Catholics appear as the chief ecclesiastical foes in Minnesota, particularly in view of their competition with the Episcopalians for control of the religious loyalty and the administration of the Chippewa reservation in Minnesota. The Episcopal deacons, Enmegahbowh and Gilfillan, and the Roman Catholic priest Ignatius Tomaszin write with particular bitterness about each other during the 1870s, when Tomaszin was stationed at White Earth Reservation. A few anti-Catholic tracts also appear among the papers. Occasional letters to Whipple from Archbishop John Ireland of St. Paul, however, indicate that they enjoyed cordial personal relations.

Whipple attended the Pan-Anglican (Lambeth) Conferences of 1888 and 1897, held in London. His papers for these occasions include programs and reports of the conferences (particularly for 1897), letters from friends in England, invitations to social events, and invitations to preach at various churches and to speak at meetings of missionary, temperance, and benevolent societies. Several letters mention current disagreements between the Protestant Episcopal and Anglican churches over doctrine, and comment on the need for Christian unity and Anglican reunion. A few letters relate to the Lambeth Conferences of 1867 and 1878.

A group of printed and published items about the Anglican and Episcopal churches (Boxes 35-36) includes published sermons and tracts and materials on theology, missionary activities, the Lambeth conferences, and the church’s social responsibilities.

Additional subjects discussed in the papers include: Nashotah Theological Seminary, Delafield, Wisconsin (1859-1864); effects of the Civil War on the Protestant Episcopal Church, and movements toward reconciliation of its northern and southern branches (1860s); Church recognition of divorcees (1872-1873); financial problems of the Domestic and Foreign Missionary Society (1876-1877); Episcopal church and mission work in Florida, especially near Whipple’s winter home at Maitland (1880s, 1890s); science vs. religion (1880s); conflict between the Anglican churches in England and Scotland over usages in prayer and communion (1884-1886, 1889-1891); Protestant Episcopal liturgy, lay baptism, and the proposed modification of the seniority system in choosing the presiding bishop (1889-1891); and the centenary celebration of the Church Missionary Society of England (1899).