By Marilyn Färdig Whiteley
Canadian Methodist ladies, like girls of all spiritual traditions, have expressed their religion in keeping with their denominational background. Canadian Methodist ladies, 1766-1925: Marys, Marthas, moms in Israel analyzes the religious existence and the numerous actions of girls whose religion contributed to shaping the lifetime of the Methodist Church and of Canadian society from the latter 1/2 the eighteenth century until eventually church union in 1925. in response to vast readings of periodicals, biographies, autobiographies, and the documents of many women’s teams throughout Canada, in addition to early histories of Methodism, Marilyn Färdig Whiteley tells the tale of normal ladies who supplied hospitality for itinerant preachers, taught Sunday institution, performed the melodeon, chosen and supported girls missionaries, and taught stitching to immigrant women, hence expressing their religion based on their possibilities. In appearing those projects they typically increased women’s roles way past their preliminary obstacles. concentrating on spiritual practices, Canadian Methodist girls, 1766-1925 offers a huge viewpoint at the Methodist move that contributed to shaping 19th- and early-twentieth-century Canadian society. The use and interpretation of many new or little-used resources will curiosity these wishing to profit extra in regards to the historical past of ladies in faith and in Canadian society.
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Yet even then the preacher was fre- 28 THE LEGACY OF THE ITINERANCY quently on the road for days or weeks at a time as he followed the schedule known as the preaching plan. ”36 If an itinerant became ill during his travels, he might wish he had the comforts and consolations of home, but he usually found himself in good hands. Women, especially those in rural areas, were the main providers of medical care to their families and neighbours, and the sick preacher was likely to be treated with solicitude and with all available skill.
61 Mrs. ”62 To young men entering the ministry, whether they were alone on a circuit or serving under the direction of a senior minister, the hospitality of women on the circuit provided much more than food and shelter. 63 These women sustained them in times of discouragement, and offered advice reflecting the wisdom of their years. The itinerants showed the affection which they continued to hold for these women when, years afterwards, they wrote obituaries that contained tender memories. Thus, John Carroll remembered the first night he spent in the home of Cammilla Coltman Biggar, of Carrying Place: “His extreme youth, and a pain in his side, occasioned by loud and frequent speaking, and riding a rough-gaited, stumbling horse, elicited her motherly sympathy, and drew forth the kindest efforts to relieve him.
15 Sarah Pettit Rigsby “assumed the duties of a minister’s wife, not without counting the cost,” and she was wise to do so. Many parents were far from pleased to learn that their daughters wished to marry a Methodist preacher. Some no doubt hoped that the young women might contract more fashionable marriages with men of higher status and more favourable financial prospects. The early Methodist ministers were perceived to be—and frequently were—rough and uneducated in comparison. But there were other practical reasons for the parents’ reservations.
Canadian Methodist Women, 1766-1925: Marys, Marthas, Mothers in Israel (Studies in Women and Religion) by Marilyn Färdig Whiteley