Church of the Holy Trinity Brooklyn Heights in the City of New York 9 OUM COFAIELL 5^ BO LIBRARY A/5' C5G Cornell University Library BX 5980.N5C56 Church of the Holy Trinity, Brooklyn Hei 3 1924 010 448 425 All books are subject to recall after two weeks Olin/Kroch Library DATE DUE ^AW»-^ ■M^ I\r\\ — i— » GAVLORD PRINTED IN U.S.A. Church of the Holy Trinity 1847-1922 niTi* / A / '^*/« /' imifi*:..' ' ■■■'" ■ . / The Glorification of Christ Church of the Holy Trinity Brooklyn Heights in the City of New York I 84.7-1922 A Historical Sketch Commemorating the Seventv-Hfth Anniversary ol the Opening of the Church By Roscoe C. E. Brown The Dunlap Press, Inc New York 1922 ?3B List of Illustrations Chancel Window. The Glorification of Christ,* from a color photograph by the Lumiere Company, reproduced by the Color Plate Engraving Co. . . Frontispiece Dove, from The Baptism of Christ, in the gallery, drawn by Robert L. Dick- inson 6 Exterior of the Church, from the original design by Lafever 8 The Interior from the Chancel in 1860. from an old painting in water colors. . 9 Edgar John Bartow, from an old engraving 10 Willi.am Henry Lewis, from a lithograph from a daguerrotype 11 Minard Lafever, from a daguerrotype 12 William J.^.y Bolton, reduced from a pencil drawing by himself ' 13 The N.AVE .and Chancel of Tod.vy, from a photograph 14 The Circular Staircase in the Tower, from a photograph 15 .Ancients, Sybil and Angel from the Tree of Jesse Series, drawn by R.L.D. 16-17 Panels from the M.vrrl\ce of Cana, in the gallery, from a photograph 18 One of the Tree of Jesse Series, under the gallery, from a photograph 19 Seraphim from the Tree of Jesse Series, drawn by R. L. D 20-21 Panels from the Adoration, in the gallery, from a photograph 22 P..\nels from the Tempest, in the gallery, from a photograph 23 The Christ Child, from the Adoration, reduced from Bolton's original cartoon. 24 Panel from the G.krden of Gethse>l\ne, in the gallery, drawn by R. L. D 26 Abram Newkirk Littlejohn. from a photograph 28 Charles Henry Hall, from a photograph 29 S.amuel David McConnell. from a photograph 30 John Howard Melish, from a photograph 31 Christ, from the Baptism, in the gallery, drawn by R. L. D 32 Christ, from Healing the Blindman. in the gallery, drawn by R. L. D 33 Te.mple Building, in the clerestory, drawn by R. L. D 34 Samson, in the clerestory, drawn by R. L. D 35 Transverse View from the Gallery, from a photograph 37 Abel and Cain, in the clerestory, drawn by R. L. D 38 Detail of Wood Cm* vim;, main door, drawing by K. L. U 42 Side Doorway of the Church, drawn by R. L. D 43 * Tradition has it tliat tliis window. \ike ?o many of tlie ancient cliurcli picture?, contains tile artist liimself. — in ttie pensive figure seated in the bacliground of one of the lower panels at the left. He has also been thought to be the tiRure casting a garment at the feet of Christ in the foreground of the Entr\- into Jerusalem, in the galler>-. Church of the Holy Trinity The Church of the Holy Trinity was first opened for services on the third Sunday after Easter, April 25, 1847. This most beauti- ful of Brooklyn churches, one of the finest monuments of the Gothic revival of the early half of the last century, owed its harmonious fabrication to the vision and co-operation of three men. The architectural genius of Minard Lafever and the pictorial talent of William Jay Bolton, manifesting itself in the revival of the old art of painted glass, were inspired and supported by the foresight, devotion and generosity of Edgar John Bartow. The result was a structure not only of rare charm, but of almost unexampled harmony and consistency of design. It was one of the first churches built on Brooklyn Heights, and with the exception of the Church of the Pilgrims, St. Charles Borromeo, which was originally built for an Episcopal church, and Zion Evangelical Lutheran Church, originally the Second Reformed Church, in Henry Street, is the oldest church edifice in the section. At the time of its projection, open fields covered the Heights. Brooklyn grew up from the ferries between Fulton Street and the Navy Yard and south of Atlantic Avenue, leaving long unoccupied the high ground between Fulton Street and the bluffs overlooking the East River. The Episcopal Church was planted early in the old villages like Flatbush, since absorbed into Brooklyn, but not until the Revolution were church services regularly maintained in the little settlement that grew up about the Brooklyn ferry. From 1778 to the end of the war the Rev. James Sayer was stationed there. Then in 1785 an "Independent Meeting House" was established in Fulton Street under Congregational auspices. The organization soon broke up, owing to dissensions. Episcopalians purchased the building and it was consecrated by the Rt. Rev. Samuel Provost, the first Bishop of New York. The Rev. George Wright was the minister in charge. In 1795 St. Ann's Church was organized and a new church building was erected at Sands and Washington Streets. It is the parent parish of old Brooklyn and holds a distinguished place in the history of the Church. Among its early rectors were Henry U. Onderdonk, afterward Bishop of Pennsylvania; Charles P. Mcllvaine, (who as Bishop of Ohio shared with Henry Ward Beecher and Arch- bishop Hughes the leadership of the Christian Churches in the support of President Lincoln in the Civil War) and the Rev. Dr. Benjamin C. Cutler, minister for thirty years from 1833 to 1863. St. Ann's remained in Sands Street until its site was taken for the Lafever's Design for the Exterior View from the Chancel in 1860 Edgar John Bartow approach to the Brooklyn Bridge when, under the rector- ship of the Rev. Dr. Noah H. Schenck, its present structure at Livingston and CHnton Streets was completed in 1868. The first child of St. Ann's was St. John's, established at Washington and Johnson Streets in 1826 and removed in 1869 to Seventh Avenue. Then in 1833 a second offshoot organ- ized as St. Paul's Free Church and the next year bought a church building already stand- ing at Pe^rl and Concord Streets. Six years later this congregation was dissolved and the building sold to a new In Calvary were the beginnings of Holy church called Calvarv'. Trinity. The spread of population along Fulton Street upward from the ferry led in 1835 to the foundation of Trinity Church in Clinton Avenue, which after six years dissolved and became the nucleus of the present St. Luke's. In the same year Christ Church in Harrison Street was established and in 1841 its beautiful Gothic structure, designed by Richard Upjohn, was built. At this time the only Episcopal Church on the Heights was Emmanuel, which occupied a building in Sidney Place. This was sold in 1851 to the Roman Catholic parish of St. Charles Borromeo, after Emmanuel had been reorganized as Grace Church and Upjohn had in 1848 built the church still standing in Grace Court. Meanwhile the Heights was beginning to fill up rapidly into what was evidently destined to be for many years the most desirable residential section of Brooklyn, and the opportunity for the Church was clear. The first movement to seize it was the raising by popular subscription of $25,000 to build a church at Henry and Montague Streets on lots offered by the Pierrepont family, who owned much of the then vacant property between Court Street and the bluffs of Columbia Heights. Disagreement over plans, whether an inexpen- sive or ambitious building scheme should be undertaken, wrecked this project and forced the return of the subscriptions to the givers. Then came the opening for Bartow to carry out a dream that he had long cherished. He had been one of the participants in the abandoned movement and one of the advocates of building on a large Page Ten scale commensurate with what his imagination pictured as the future of the city and worthily expressing the taste and devo- tion of a cultivated community. He determined himself with his own resources to carry out the plan for a great, beautiful and free church that had been back in his mind since 1840 when he had purchased the Pearl Street church for Calvary and largely supported it as a nucleus and prophesy of the church he hoped to see. Edgar John Bartow was born at Fishkill, New York, on April 29, 1809, a descendent of a William Henry Lewis Huguenot family of Brittany, there called Bertaut, which emigrated to England and then settled in Westchester County, New York, in the third quarter of the Seventeenth Century. He was baptized by the Rev. Dr. John Brown in Trinity Church, Fishkill, and confirmed there by Bishop Hobart in 1816. After the death of his father the family removed to New York City where they joined St. George's Church, then in Beekman Street, where the Rev. Dr. James Milnor was just begin- ning his twenty-nine years' rectorship. Coming to Brooklyn in 1830, they were members of St. Ann's and there young Bartow took an active part in church work and became a teacher in the sunday school. He was married on November 13, 1838 by Dr. Cutler to Harriet Constable, daughter of Hezekiah B. Pierrepont of Brooklyn, who until her death in 1855 was a devoted co-worker in all his public and especially church enterprises. Bartow early engaged with his elder brothers in the manufacture of paper and by the time he was thirty years old had amassed what in those days was considered a large fortune. He entered eagerly into projects of public improvement, especially the development of the Heights in association with his wife's family, the Pierreponts, and cooperated in opening the Montague Street Ferry and building the inclined plane to the river and the archway with its terrace above, which is still one of the most attractive public places in Brooklyn. In 1846 he was asked by the Democrats, the dominant party in Brooklyn, to be their candidate for mayor, but declined. Soon after he had inspired the organization of Calvary to take over the work of old St. Paul's, and had himself purchased and Page Eleven Minard Lafever enlarged the Pearl Street build- ing, his mind turned to the idea of a larger work in the new section. Others were planning in the same direction though none with his largeness of view and opulence of imagination. He was in full sympathy with the new tendency to bring into the American churches those elements of harmony and beauty that made the creations of the Mediaeval architects such an inspiration and appeal to the spirit of worship. The simple Colonial meeting house and the later tradition of Wren had given place to the Neo-Classic taste and dotted our cities with Greek temples in the first quarter of the Nineteenth Century. Then the Gothic revival was just on its way. The Oxford Move- ment had brought a new appreciation of the charm of Mediaeval architecture, even when it had not, as it certainly had not with the founder and early teachers and people of Holy Trinity, carried acceptance of Mediaeval theology and ecclesiasticism. In 1839 Upjohn began the new Trinity, New York, which was completed the year before the opening of Holy Trinity. The corner-stone of Grace Church, New York, designed by James Renwick, was laid in 1843, while Bartow was working over his plans with Lafever. St. George's in Stuyvesant Square, an adaptation of Romanesque and Byzantine motives, was begun the summer before Holy Trinity was finished. In Brooklyn, Upjohn was for the moment turning from his favorite Gothic to the austere impressiveness of the great Dutch churches as a fitting style for the spiritual descendents of the Leyden Pilgrims, and in 1844 he began work on the Church of the Pilgrims, where the Rev. Dr. Richard S. Storrs was to minister for more than fifty years. Minard Lafever, the architect of Holy Trinity, was on his father's side, like Bartow, a descendent of French Huguenots, and on his mother's, of Scotch ancestry. He was born in 1797 near Morristown, New Jersey, and spent his boyhood in Seneca County, New York, where his education was limited to that given by the pioneer district school. These unfavorable surroundings, while they retarded the cultivation of his inborn artistic impulses, probably also stimulated exertion and fixed the determination to satisfy them. Page Twelve William Jay Bolton At nineteen he obtained his first treatise on architecture, by walking fifty miles to Geneva where he heard one was to be bought, and with untiring zeal he devoted his spare hours to study while supporting his fam- ily by work as a carpenter. His passion for beauty was balanced by a keen interest in and a knowledge of practical aspects of building. Seeing for the first time the great new wooden bridge over the Genesee River near the lower falls at Rochester, whose single arch of 352 feet was an engineering wonder of the time, he confidently pre- dicted a collapse, which came a few days after when the bridge was just one year old. This was in 1820. He settled in Newark, New Jersey, in 1824 and five years later removed to New York where he successfully practiced his profession and enjoyed a high reputation as an art teacher. In 1830 he published one of the first American manuals of architecture and later in life published several treatises and books of designs, chief among them a quarto volume, "An Architectural Instructor," containing drawings and a description of Holy Trinity, published in 1854. He built the terrace and archway in Montague Street and many public buildings in the Classic style, including the old savings bank building still standing in lower Fulton Street, and the First Reformed Church that formerly stood in Joralemon Street opposite the Borough Hall, erected in 1839. But his great enthusiasm was for Gothic. Before designing Holy Trinity he had built the Baptist Church in Pierrepont Street, which was replaced in 1880 by a brick church structure, which in turn gave place to the present Brooklyn Savings Bank; and the beautiful little Unitarian Church of the Saviour. A little later he designed the Universalist, now the Sweden- borgian Church, in Monroe Place, and the old main building of Packer Institute, where his spirit has been reverently regarded in subsequent additions. His last work, in severer style than his other Brooklyn churches, was the Strong Place Baptist Church, which next to the more ambitious and ornate Holy Trinity was his par- ticular delight, but which unfortunately has been marred by inhar- monious glass and interior refittings. This was not completed until Page Thirteen The Nave and Chancel of Today The Circular Staircase in the Tower 1856. Meanwhile Lafever had passed away at his home in Wilhamsburgh on September 26, 1854. His grave is in Cy- press Hills Cemetery. Lafever 's ecclesi- astical work may suf- fer somewhat in the eyes of the architectural purist from the fact that he was compelled in places to depend on the carpenter and the stucco moulder instead of the mason and the stone carver. But Renwick, Upjohn, and his other contemporaries were under the same limitation. Neither the wealth nor the workmanship of the day invited construction in this country of the masonry vaultings and the stone traceries of the Mediaeval cathedrals, and it is only in the last few years that an American — or for that matter European — architect could on any large scale consistently treat Gothic as a principle of structure rather than of form and decoration. And as a matter of fact even the Mediaeval architects did not always so treat it, but sometimes resorted to plaster vaults and not infrequently to wooden steeples. Working with the materials and building methods at his command, scholarly without being pedantic, freely adapting the Gothic idiom and motives to the practical needs of his time, all with a loyalty to the Gothic atmosphere and with an unfailing taste and sense of harmony, Lafever produced a group of nearly forty churches with a wide range of variety and individuality, which give him a significant place in the history of American architecture. His tenative plans for Holy Trinity called for a less elaborate structure than Bartow desired to build. After a study of some of the most famous churches of France and England he designed an edifice on a freely treated theme of Decorated English with Flamboyant tracery. It called for a nave of eight bays carried up into a high vaulted clerestory above two aisles, each containing a gallery, a chancel of one bay, an engaged tower on the Clinton Street front, a transverse chapel back of the chancel, and adjoining this in Montague Street a rectory. The design of both chapel and rectory, however, melted into that of the church. The whole exterior was of Haver- straw red sandstone. This design as published in Lafever's book was carried out, except that Page Sixteen the street front on the chapel between the rectory and the church was raised to make in the second story a rector's study with a traceried win- dow above that of the chapel, and the steeple was not built until some ten years later. Except for the widening of the choir gallery to engage the clerestory walls on either side, in order to accommodate more singers, and the erection of the stone reredos and the accompanying memorials in the chancel, the interior of the church is substantially as Lafever left it. In the carrying out of his architectural plan Lafever found a remarkable colaborator in William Jay Bolton, who filled his Flamboy- ant tracer^' with a series of pictures in painted glass, not only designed but executed by himself. These windows are the most interesting example in America of what the Council of Arras called "the Book of Laymen" — a complete and harmonious presentation in glass of the Bible ston,'. Only a few of the great relics of the Mediaeval glass workers, like Sainte Chapelle, Fairford near Oxford, Egmontiers, and Sainte Foy at Conches, thus still show as a unified and perfect whole "the best product of one period and style" that distinguishes them "as shrines of the glass lover." Holy Trinity's windows are no archaeological essay in the resuscitation of an old school of glazing, but are the vital expression of a genius, inspired by the old artistic and devotional spirit, yet boldly developing its own technique for the expression of its own powerful pictor ia conceptions. The scheme of decoration brings all the windows of the church into one f consistent series, from the musical symbols in the organ loft to the Christ in the center of the great chancel light. As individual windows they are commended by experts for their richness of color, and combination of free, spirited drawing with the naivete and atmosphere of the old glass. As a vast, unified composition of breadth and pictorial charm they rank high among American art treasures, and are catalogued by foreign critics among the monuments worth seeing by visitors to this country. The late Otto Heinigke, one of the leading Page Seventeen Panels from the Marriage of Cana workers in stained glass of his time, thus characterized them in "The Architectural Review" of January, 1906: "Let me tell you that there is nothing being done today, the world over, that can compare with the vigor, the freedom and the fire of these remarkable windows. They make one who is accustomed to the difficulties of glass painting stand in awe at the technique. It may be going too far to compare them to Michelangelo's work, for Bolton had not the latter's manual training, but the nature of this work's influence on the mind of a student must go far in the same direction as does the great master's work on the Sistine ceiling. "There is nothing in this wide country so worthy of our effort at preservation as this valuable work of one of our pioneers, based as it is on the best traditions of a most influential phase of the art, the Flemish style of glass painting. We find it throughout the European continent, but rarely in a series so complete in natural sequence — like forest monarchs, root, trunk and branching arms. Page Eighteen "In closing let me express the hope that all my fellow-workers in the art of stained glass may resist any temptation to break into this series with new memorials, and also that the artist's name may not again be lost as the years go by; and let us pray for the quality of courage that this man displayed when he dared to do such work." Happily only one product of the commercial church decorator has intruded into this company, and that many years ago. For- tunately this modern memorial displaced only one of the vestibule windows and does not mar Bolton's great Biblical drama in the nave and clerestory. In the vestibule its contrast with the series must give a continuing emphasis to Heinigke's warning. These windows are something entirely different from the jewelled mosaics of the present day and from the elaborately built up pictures of superimposed translucent and iridescent glass, so developed by American designers in recent years. They are more akin, as noted by Heinigke, to old Flemish painted glass, having the designs painted on and fired into ground and colored glasses, all of the strong, simple colors used by the great artificers of the Thirteenth and Fourteenth Centuries. And Bolton cared no m'ore than they did for realism or consistency in unessentials — witness the circular insert in the foreground of Samuel in the Temple 'W^ t'r^- '-^Mi^ ^ m. Sh Ef^Wj 1A\/ Nl ^■l^^rwrj^^^VHIQ^H^X^^B- ^S^^tm^SBj^^^m One of the Tree of Jesse Series Page Nineteen in the south tower window and the double perspective in its columns, which would be inexplicable in a painting but fall naively into the pattern of colored light. The great side windows are divided by the galleries, but externally are brought into one frame by the tracery. Those under the gallery record the geneology of Jesus with angels and the symbolized Tree of Jesse running with variations through them all. The windows above the gallery, overlooking the nave picture scenes in the life of Jesus from the Birth to the Supper at Emmaus, while the clerestory windows tell stories of the Old Testament. The great chancel window has often been called the Ascension, but it more probably was intended to represent the glorified Christ seated with Heaven and earth spread out before Him, thus unifying and bringing to a climax at the sanctuary the whole story of all the other windows. Dr. Robert L. Dickinson, to whose loving study of Lafever and Bolton the church owes its complete series of photographs and drawings of these treasures, some of which are here reproduced, has thus commented on a few of the designs : "The Birth — really an Adoration of the best baby ever done in stained glass — shows an intentness in the attitude of the figures and an amount of ex- pression on fine faces such as is rarely painted into these formal designs. Have you seen the life-size pencil sketch of the baby as it hangs in the vestry? And have you heard how, after disappearing for sixty years, it was found with the other designs, in England, in the garret of a house whose owner lives at the end of Endless street; and how the discovery raised up that lady, though bedridden for many years, so that she crossed the ocean to see this work of her father, which he, in his modesty, and English reserve, had never mentioned to his daughters? * * * The series of Angels and Ancients * * * challenges all other glass for pure splendor and for decorative quality of scroll work and vine trunk: its par- triachs, characters so various and original as to command close study; its stately paired Seraphim, hung with velvet supremely rendered, never to be forgotten, once seen at dusk, flaming rank on rank between far columns. * * * "The Marriage at Cana shows how a rich city can be suggested by the simple use of two buildings and a column in a corner of a background. This fragment is also a sample of the happy manner in which the leads that bind together the different pieces of colored glass emphasize and never interrupt perspective or action. It demonstrates how selection of any part for study helps appreciation. Otherwise we might not notice the clever portrayal of the bewilderment of the two men over the new wine. Finally, as an instance of singularly simple means rendering poetry and mystery and the feeling of coming night and disaster, look at this one of the three Gethsemane panels from a distance — as it was intended to be seen. Behind the massive towers of the city on the hill rises the moon; Page Twenty out of the steep valley climb soldiers; on the grass the disciples sleep, exhausted yet rest- less. And above let us note one of those asides abounding in this glass, one of the half hidden confidences between the artist and appreciator, in the hint of the dove, the spirit of peace, dropping down out of the dark toward the lonely figure that kneels in the central panel." William Jay Bolton was the grandson of an Englishman who settled in Georgia and prospered as a cotton planter. His father was a clergyman who lived some time in England, where William was born at Bath in 1816. As a youth he studied engineering. The family returned to America and at Pelham in Westchester County in 1843 they erected Bolton Priory. There, anti- cipating William Morris, they devoted them- selves to art and handicrafts in the true amateur spirit. William J. Bolton studied painting under Samuel F. B. Morse, the inventor of the telegraph, and then took up the study of stained glass. He executed some of the windows in Bolton Priory. These and the Holy Trinity windows are the chief, and perhaps only examples of his work in this country, for soon after they were fin- ished he returned to England and established a glass studio at Cambridge. Writing to his brother in 1845 in a mood of depression over his progress with Holy Trinity he said: "I was wrecked once on the beautiful coast of color. Design is now all I sail for. And if I can only by the bribes of industry and perseverance induce some of the dignified figures who walk to and fro in my chambers of imagery to let me take their portraits I will astonish the natives." In England he was second in charge of the restoration of the windows of Kings College chapel, Cambridge. Then, determining to take Holy Orders, he was graduated from Cambridge in 1853, and held several curacies until in 1866 he became vicar of Stratford East, near London. He gave the rest of his life to the ministry with such devotion and modesty, that his daughters never even knew of his creations in stained glass until years after his death when Dr. Dick- inson sought them out in England and gave the invalid daughter the tonic incentive to rise and cross the ocean to see his work. In 1881 he took the living of St. James' Church, Bath, and died there in 1884. The foundations of the church were begun in August 1844. The chapel was opened for public services on Trinity Sunday, Page Twenty-One Panels from the Adoration June 7, 1846, and the church itself on the Third Sunday after Easter, April 25, 1847, though the windows were not then all in place and the openings were boarded up. When in 1840 Bartow purchased Calvary Church he invited the Rev. Dr. William H. Lewis to become rector of the parish, and on the opening of Holy Trinity he asked Dr. Lewis to take charge of the new work. Dr Lewis did so and a majority of his old parish- ioners came with him, though Calvary's work went on successfully with liberal aid from its founder as long as he was able to give it, Page Twenty-Two Panels from the Tempest and was not discontinued until 1861 when the shift of population had made the neighboring churches adequate for the district. Dr. Lewis was born at Litchfield, Conn., December 22, 1803. He was educated at Pittsfield, Massachusetts, Academy, at Cheshire Academy, then known as the Episcopal College of Connecticut, and the General Theological Seminary in New York. Admitted to Holy Orders in 1827 by Bishop Brownell in Christ Church, Hartford, he served as an assistant in Bridgeport and Philadelphia. After a short service at Walden, New York, he became rector successively Page Twenty-Three of St. Paul's Huntington, Connecticut; St. George's Flushing; and St. Michael's Marblehead, Massachusetts, where he remained for seven years until called to Calvary. He ministered to Holy Trinity for nearly fourteen years, until, worn out by an arduous struggle against financial difficulties that had so nearly wrecked the pro- ject, he resigned on February 26, 1860 and became rector of Christ Church, Watertown, Connecticut. He died on October 11, 1874. In the beginning Holy Trinity was the personal enterprise of its founder. Not until November 27, 1851 was it organized as a parish and its first vestry chosen. This consisted of Conklin Brush and Nathan B. Morse, wardens; and Edgar J. Bartow, George L. Willard, George B. Grinnell, James L. Adams, William R. Phelps. Moses Cook, Dan Marvin and Augustus D. Fenton, vestrymen. / Bolton's Cartoon for the Adoration Window The parish was admitted into the Diocese of New York at the con- vention of September, 1852. The title to the building remained in the name of Bartow, and he clung to it with ardent hope of real- izing his dream of giving it free from all encumbrance to the Church through the financial difficulties that finally overwhelmed him. His misfortune has sometimes been attributed to the diversion from his business of the $150,000 or more that he tied up in the building. But he himself denied this and said that his failure was due to em- barking on business enterprises outside of that to which he had been trained. When he undertook to build Holy Trinity he had an income of $40,000 above all his expenses, and he knew where every dollar for it was to come from. But his artistic taste led to a more elaborate structure than he had originally contemplated. In addition to the Page Twenty-Four cost of the lots, $150,000 was spent on the church, of which a little over $100,000 was raised by a mortgage upon it. This mortgage he was unable to meet. Finally in the spring of 1856 he forced him- self to acknowledge that hope of doing so was vain, and he reluc- tantly consented to relinqusih his title to the vestry and let them try to save the property. They had only three weeks in which to avert the threatened foreclosure of one mortgage. They undertook the task almost without hope. The Roman Catholics, who were later to take over old Grace Church from the Episcopalians, stood ready to purchase this most conspicuous building in Brooklyn and were so confident of doing so that they began measurement to adapt it to their ritual. Nevertheless about $30,000 were raised with which immediate claims were met and title to the property was secured on March 27, 1856. On September 23, of that year the church was consecrated by Bishop Horatio Potter. Bishop Clark of Rhode Island preached the sermon and Bishops Whitehouse of Illinois and Scott of Oregon, together with several of the most prominent clegymen of the State took part in the service. Bartow continued to live in Brooklyn, though carrying on bus- iness as a manufacturer at Norwich, Connecticut. In 1860 he married Caroline, daughter of Colonel John M. Gamble, of the United States Marine Corps. He died at Morristown, New Jersey, September 6, 1864, and his grave is in the Pierrepont plot in Green- wood Cemetery. If the founder had been able to carry out his plan to dedicate an unencumbered property to religious work, a free church might have been established. Robert B. Minturn of New York had advo- cated it as an experiment worth trying on so large a scale and Lewis Tappan suggested that all pews be thrown open without distinction of color, a radical proposal at that time. But with a debt of over $65,000 Holy Trinity could undertake no such experiment. Before the financial troubles came it had plunged vigorously into philan- thropic work, mainly carried on through an incorporated body of men and women known as the Benevolent Association of the Church of the Holy Trinity. The Church's mission work throughout the country was not yet centrally administered. Holy Trinity maintained its own missionaries. It supported St. Mark's, a free mission church in Fleet Street; sent out Miss Caroline P. Tenney, afterward the wife of the Rev. Cleveland Keith, as a missionary to China, and maintained her there. It also aided in establish- ing the Church of the Redeemer, Brooklyn, and Trinity Church, Aurora, Illinois. To meet its obligations the church was compelled to resort to the selling of its pews. Holy Trinity was surrounded by churches with eloquent Page Twenty-Five preachers. There were Dr. Storrs and Dr. Vinton. Henry Ward Beecher in 1847 first occupied the pulpit of the just organized Ply- mouth Church. This congregation purchased a building on the present site, burned in 1849, which had been occupied by the First Presbyterian Church before it built in 1846 its present Henry Street edifice, where the Rev. Dr. Samuel Hanson Cox, father of Bishop Arthur Cleveland Coxe, was pastor. Another famous preacher was the Rev. Dr. George W. Bethune, who, when the Reformed Church on the Heights was built in 1850 across the street from the Unitarian Church, placed upon it the inscription "To the Triune God," which recalls the acuteness of denominational controversy, now passed away. Dr. Lewis took no part in controversies, and made no claim to eloquence, but he was a forcible, practical preacher, and under him, despite its heavy burden, the church took a leading position in the community. On his retirement the vestry called to the rectorship the Rev. Dr. Abram Newkirk Littlejohn. He was a native of Montgomery County, New York, born on December 13, 1824. Graduated from Union Col- lege in 1845, he was made a deacon by Bishop DeLancey at Auburn in 1848 and after several charges for short periods in New York and New England he became in 1851 rector of St. Paul's Church, New Haven, where he remained until he came to Holy Trinity at Easter 1860, having in the meantime declined the pres- idency of Hobart College. One of the conditions of Dr. Lit- tlejohn's acceptance was that the church should immediately reduce its debt, which was still about $65,- 000. At once $10,000 was raised, and before February, 1863, $20,000 more had been contributed. He also undertook to add the spire to the tower, which then stopped with the belfry, and such was the appeal of the edifice to the taste and civic pride of the city, that persons of all denominations contributed to com- pleting what as early as 1847 had in a book celebrating the city been Page Twenty-Six called "the Cathedral of Brooklyn." The working designs for the tower, which cost $55,000, were made by Patrick C. Keely, but they closely followed Lafever's original plan, the only substantial differ- ence being the omission of flying buttresses from the corner pinnacles of the belfry to the lower part of the spire shaft. A celebration of the completion of this work was held on Decem- ber 19, 1867. Bishop Clarkson of Nebraska presided at the request of Bishop Potter, who was engaged in the consecration of St. George's, New York, just rebuilt after its fire, and the Rev. Dr. T. Stafford Drowne, rector of St. Paul's, Brooklyn, who had been assistant minister under Dr. Lewis, delivered an historical address. Four years later the church edifice had been entirely freed from debt, and on November 26, 1871, the parish marked the occasion by unveiling a memorial tablet in memory of Edgar John and Harriet Pierrepont Bartow, at a meeting that was addressed by Bishop Littlejohn and Dr. Drowne, and at which a letter of reminiscence from Dr. Lewis was read. During the nine years of his rectorship Dr. Littlejohn raised over $184,000, not including pew rents, for Holy Trinity and its mission work, and made it the most influential Episcopal church in the city. It contributed largely to the starting of St. Stephen's Church, Brooklyn, built the Church of the Holy Trinity, Bellevue, Nebraska, established a chapel in Fulton Street, which in 1870 became the Church of the Good Shepherd, and maintained a classi- cal and commercial school for boys. In the first twenty-four years of its history, the parish raised more than $537,000. When the Diocese of New York was divided and the Diocese of Long Island created. Dr. Littlejohn was elected its first bishop and gave up the rectorship of Holy Trinity in March 1869. The vestry chose for his successor the Rev. Dr. Charles Henry Hall, then rector of the Church of the Epiphany, Washington, who came to the church on May 1, 1869. Dr. Hall was born on November 7, 1820 in Augusta, Georgia, but his father was a recent settler there from Boston, and his maternal grandfather came from Scotland. He prepared for college at Phillips Academy, Andover, and was grad- uated from Yale in 1842. His parents were Presbyterians and he had been brought up with the thought of being a minister of that Church, but the intellectual dogmatism that had so prominent a part in its teachings at that period left him cold. He came to feel "that our work is to be the Sons of God, not to discuss the title," and in his senior year at college he was confirmed and became a candidate for Holy Orders. After a year of study divided between Andover and Hartford Theological Seminaries, he joined the middle class in the General Seminary and was made a deacon at Tivoli, New York, by Bishop Page Twenty-Seven Abram Newkirk Littlejohn B. T. Onderdonk, on August 25, 1844. After a short service at St. Peter's, New York City, he asked for the smallest parish in the diocese and was sent to Huntington, Long Island, where he remained two years. He al- ways looked back with satisfac- tion to the opportunity for thought and study afforded by this charge, which contributed largely to the ripeness of his mind and the depth of his character. He was raised to the priesthood by Bishop Brownell in 1845 and in 1847 took charge of Holy Innocents at Highland Falls, and had among his par- ishioners many of the officers of West Point. Returning to his native South, he became in Novem- ber, 1848 rector of St. John's Church, St. John's Island, South Caro- lina. Many of his people were slaves and it is not improbable that the fatherly sympathy and simplicity that so distinguished him owed much to his ministration among them. From South Carolina he went to Washington, where as a Southern man through the Civil War his position was difficult, but his loyalty disarmed suspicion and his character won admiration and love. Coming into the new diocese, he was made a member of the Standing Committee and was the chief moving force in organizing its work and promoting the Church's charities. He was a delegate to many successive General Conventions and in them exercised an ever increasing influence; for men of all opinions recognized his learning and shrewd wisdom and had implicit faith in his disinter- estedness and judicial character. He was one of the great liberal leaders of his time. He preached a gospel of love, and established in Holy Trinity a tradition that has not been departed from, but only adapted to new conditions,— by Dr. McConnell in his intellectual interpretation of Christianity to a scientifically inquiring generation, and by Mr. Melish in his emphasis on the social aspect of religion. Dr. Hall was a straightforward preacher who appealed power- fully to the heart and conscience, and his success came largely from that personal appeal. With his great vigor he vitilized spiritual things. He used none of the methods of the modern institutional church. He saw no need of them, and there was none at that time, because while his parish contained both rich and poor Page Twenty-Eight Charles Henry Hall it was homogeneous and rooted, and he did not meet that great nomadic element, largely with- out religious habit or civic re- sponsibility, that are at once the fascination and the despair of later teachers. He took his share in the life of the commu- nity, was long chaplain of the 23rd Regiment, and at one time was a park commissioner and also one of the civil service commissioners of Brooklyn. His genuine humanity and humorous common sense endeared him to a wide circle. He did not "suffer fools gladly," but genuine men of all sorts and conditions interested him. He was de- votedly attached to Thomas Elliott, for many years sexton of the church, and after his death Dr. Hall caused a window to be erected in his memory. Dr. Hall was an intimate friend of Henry Ward Beecher and one of the speakers at his funeral. An old parishioner tells how he once saw Mr. Beecher sitting in a pew at a musical service in Holy Trinity, when Dr. Hall noticing him came down from the chancel and said: "This is no place for you," and took him up to the stalls. He had great musical taste and under him the church became famous for its music. The church's first organist was Wil- liam S. Rogers. He was succeeded in 1860 by George W. Warren, who afterward went to St. Thomas', New York, and was followed by W. B. Whiteley, who had charge of the music from 1870 to 1877. Then the work was taken up by Dudley Buck, whose name is among the foremost on the list of American musicians and composers. He was organist for twenty-five years and retired because of ill health in 1902. A memorial tablet with his portrait in bas relief is on the wall of the vestibule. He was succeeded by Samuel A. Baldwin, since professor in the College of the City of New York. Mr. Baldwin was followed in 1907 by J. Trevor Garmey, who con- ducted the music until December, 1921, when Walter Henry Hall, Professor of Music in Columbia University, came to the parish. On Easter Sunday, 1871, the large Memorial Silver Communion Service of the church was first used. This was made from silver and gold contributed by the members of the parish. The gifts were old pieces valued as heirlooms and not only represented nearly every family and its dead but nearly every individual adult and child in the church. Page Twenty-Nine Samuel David McConnell In the early days under Dr. Hall a Pastorial Aid Society was organized, which started a mission at Granada Hall in Myrtle Avenue. When old St. Ann's was abandoned by its congregation the mission occu- pied it until the building was torn down for the bridge. Then Holy Trinity bought for its use a chapel in Duflield Street. To- ward the end of Dr. Hall's ministry the property was sold to the Colored Baptist Church and in part payment a church building in Canton Street was taken over. For about ten years this property was loaned by Holy Trinity for the use of St. Augustine's (colored) Church. Then George Foster Peabody purchased it and gave it to the diocese for that parish. The rest of the purchase price of the Duffield Street property was used in 1892 to buy a parish house at Clinton and Pacific Streets. It was chiefly acquired to furnish a house for the Women's Employment Society, but for several years most of the church's benevolent activities were centered there. Dr. Hall, who had been in feeble health for two years, died on September 12, 1895, and his assistant, the Rev. James Townsend Russell, had charge of the parish, while the Rev. Dr. George T. Dowling occupied the pulpit until the Rev. Dr. Samuel D. McCon- nell became rector, on May 1, 1896. Samuel David McConnell was born in Westmoreland County, Pennsylvania, on August 1, 1846. He was graduated in 1868 from Washington and Jefferson College. After engaging in newspaper work in Pittsburgh, he took deacon's orders in 1872 and served in St. John's Church, Erie, Pennsylvania. He was ordained priest the next year and ministered until 1876 at Watertown, Connecticut, and at Middletown, Connecticut, until 1882, when he became rector of St. Stephen's Church, Philadelphia, which he left to come to Brooklyn. Throughout his rectorate in Middletown he was archdeacon of Con- necticut, and in 1898 became archdeacon of Brooklyn. In 1890 he published a "History of the American Episcopal Church." Several volumes of sermons followed, and in 1900 appeared one of his most stimulating books, "Essays, Practical and Speculative," and the next Page Thirty John Howard Melish year "The Evolution of Immor- tality," a philosophical study of the idea expressed by Lowell: "Perhaps the longing to be so "Helps make the soul immortal." He received the degree of D.D. from the University of Pennsyl- vania in 1887, of D.C.L. from Hobart in 1897, and of LL.D. from Washington and Jefferson in 1902. Dr. McConnell was essentially a preacher. Soon after coming to Brooklyn, he wrote of himself in "The Parish News," which he established and which has been continued ever since: "He is one who believes in preaching. If preaching is not actually a sacrament it would probably come as near being within the definition as anything could well be. It is an institution established by Christ himself, and^consists of an outward and visible form to which one may at least hope there is attached an inward and spiritual grace." Nevertheless, he clearly understood the changes in the neigh- borhood that made institutional work necessary. First the boarding house and then the apartment began to displace the old one family dwelling house, and a new community grew up about the church, largely of detached men and women needing social as well as religious ties. For work with them the house at Pacific Street was both inadequate and too far away, and a new parish house was determined upon. The rector at the time of its opening thus set forth his idea of its use: "The first thing that impressed me when I saw Holy Trinity and its congregation was that here is a force which ought to make itself felt in the religious life of the community which is immediately around it." Describing that territory, he continued: "If there is within it a family that do not go to church, whose children do not go to Sunday school, if there are poor people who ought to be helped, if there are sick who ought to be visited, if there are young men and women who are strangers and forlorn in this great Babylon of ours, it is our business to find them out and do what needs to be done. Now I have a hope that our parish house will gradually become the hospitable center to which all sorts and conditions of people will come. * * * Nothing except Christians can bring spiritual healing. That comes in no other way but by personal contact of human soul with human soul." Page Thirty-One In the spring of 1897 the vestry determined to mark the fiftieth anniversary of the parish by providing such a house as a memorial to Dr. Hall, on the site of the chapel on Montague Street at a cost of $25,000. It was first planned to leave the chapel, changing its roof and carrying the building up three addi- tional stories and making the entrance from Clin- ton Street. Fear that this would darken the chancel window led to a change, which involved the use of the rectory and the reconstruction of the chapel space for general uses, leaving the chapel facade substantially as it was. This plan was carried out, at considerably greater cost than was originally estimated, a new rectory was purchased at No. 126 Pierrepont Street, and in the new parish house were established the Trinity Club, the Girls' Friendly Society, the Employment Society and the various other organizations of the church. At this period also many improvements were made in the church. In 1898 the building was lighted by electricity. The next year George Foster Peabody built the present organ. The How- ard family gave the reredos in memory of Samuel E. Howard. The altar was given by William A. Read in memory of his father, George W. Read, and Mary, Countess Von Franken Sierstopff, gave the pulpit as a memorial to her parents, Edwin F. Knowlton and Ella Carpenter Knowlton. The chancel rail was given in mem- ory of Margaret Eleanor Connell by her husband and sons. Bishop William A. Leonard of Ohio, once an assistant minister in the parish, and his sister, Mrs. John Van Nostrand, placed on the walls a tablet in memory of their father, William Boardman Leonard, and Mrs. Edwin Beers and others placed in the chancel the marble tablet with bronze bas relief of Dr. Charles Henry Hall. In the fall of 1900, the parish raised a fund to establish a holiday house where working women and girls could be invited for short periods of rest during the summer vacation. The house at Brook- haven was purchased and has been maintained ever since. In the twenty years of its use, it has given opportunity for a two weeks' vacation for women and girls who would otherwise have been unable to visit the country. An appreciation of the fact that no down-town church could carry on a large work solely through the resources of those to whom it ministered, and that Holy Trinity would inevitably face the conditions that made the anchoring of Trinity and Grace Churches, New York, in their strategic positions dependent on endowments, led George Foster Peabody at this time to make a beginning of an endowment fund, to which he has since added, and also to establish Page Thirty-Two a fiind to help maintain the music. In 1911 a gift of $10,000 in memory of John Gibb was made by Walter Gibb and his other children, and later Mrs. Sarah H. Gibb in her will gave $1,000 to the John Gibb Memorial Fund. A fund of $5,000 in memory of Edward Morse Shepard was estab- lished in 1912, and in the last year the endowment has been increased by bequests of $1,000 each from Mrs. Alden S. Swan and Mrs. Cornelia E. Read. A fund of $2,000 in memory of Mr. and Mrs. James S. Connell has been established by their sons for the work of the Employment Society of the church. In the summer of 1902, Dr. McConnell was called to the rectorate of All Souls', New York, to succeed the Rev. Dr. R. Heber Newton. The duty and the opportunity were particu- larly those of a preacher. Dr. McConnell's relations with Holy Trinity were most happy and his influence in the diocese was so great that he had been the choice of a large part of the clergy and laity for bishop in the convention of November, 1901, which chose a successor to Bishop Littlejohn. But he did not feel adapted to the work of an institutional church such as he felt Holy Trinity in its situation was bound to become. In April, 1901 he had dis- banded the Trinity Club, believing after several years trial that it was a failure, not because it had not increasingly drawn members, but because it, in his opinion, made no progress either spiritually or intellectually for its members, who showed no disposition to cross the threshold between the club and the church, no increasing respon- sibility for the care of property devoted to their comfort, and no initiative even for their own amusement. Feeling thus doubtful at least of his ability to solve the problem of such a constituency, and believing that the work he was capable of doing could better be done where he could devote himself more exclusively to the pulpit. Dr. McConnell accepted the call from All Souls' and his resignation from Holy Trinity took effect August 31, 1902. Pending the selec- tion of a new rector, the Rev. Alexander W. Bostwick was in charge of the parish. In January, 1904, the vestry invited the Rev. John Howard Melish of Cincinnati to become rector. John Howard Melish was born in Milford, Ohio, on October 12, 1874. After graduation from the University of Cincinnati in 1895, he entered the Episcopal Theological School at Cambridge. Grad- uating in 1898, he was made a deacon by Bishop Boyd Vincent, and the next year was raised to the priesthood. Until 1900 he was a member of the Associate Mission of Cincinnati. From that time Page Thirty-Three r 5 S ^4 ^ m aS \j> I / 0y/d p -av.^si^ f^ until his coming to Brooklyn he was assistant at Christ Church, Cincinnati, and from 1899 to 1904 Biblical lecturer and chaplain of the University of Cincinnati. Mr. Melish's preaching and his effective work for civic reform in Cincinnati quickly attracted attention, and when the rectorship of Holy Trinity was first vacant in 1902 the Rev. Dr. Leighton Parks proposed him for it, notwithstanding his youth, and his growth in the next two years marked him as a man ready for the work of a large parish with a tradition of great preachers. Mr. Melish preached his opening sermon in Holy Trinity on April 10, 1904. He came to the church with the promise of full opportunity to carry out his ideas of institutional work and especially to reach out to the working classes of the community, who, he felt, were developing a growing hostility to organized Christianity as the institution of a social class foreign to them. Such a cleavage, he considered not only menacing to religion but menacing to the State, and he hoped to make the Church an instrument of class reconcilement. For his wants the parish hoped to build an entirely new parish house, as the facilities of the Hall Memorial House were plainly inadequate for the large and varied work that the new rector was expected to undertake. But scarcely had Mr. Melish entered on his duties when the church was confronted by a building problem. Pieces of stone began to fall from the spire. Examination showed that the sandstone, especially where it had been laid perpendicularly to its original bed, was badly disintegrated. A scaffolding was built to the top of the spire and the work of renovation began, but fur- ther examination showed that it would be necessary to take down the whole spire above the belfry. It was also found that the but- tress pinnacles and a great part of the other exterior carving were crumbling away and that the church would have either to take down most of these carvings and patch up the remains of the dis- integrated stone-work, leaving the church a mere skeleton and caricature of its original beauty, or else spend over $100,000 on restoration, not counting the cost of rebuilding the spire. George Foster Peabody gave about $60,000 for this purpose and the church brought this up to $105,000. This went to the work of restoration, but the raising of it left the people utterly unable to carry out the promise of a new parish house, and the vestry did not feel justified in attempting to rebuild the spire till benevolent work of the church was provided for. To meet in some degree the need of more room for parish work. Page Thirty-Four George Foster Peabody in 1905 purchased and after- ward gave to the church No. 122 Pierrepont Street, which has since been used as a Guild House where the women's work of the parish has been concentrated. In 1912 Mr. Peabody purchased the equity in the house at No. 124 Pierrepont Street and gave it to the church. This for several years was used as a home for men giving part of their time to parish and other social work and as a center of some of the men's activities. More recently this building has been used as a home for women, for which the neigh- borhood seemed to be in greater need. In 1920 the congregation pledged $24,000 to be raised in three years to clear the mortgage on this house, with a view to a future improvement of the property that would give adequate parish structures with revenue producing buildings to support them. About three fourths of the mortgage has already been paid. With such equipment as these circumstances permitted, Mr. Melish undertook to adapt the organization laid out by Dr. McConnell to changing conditions. Believing that the difficulty experienced with Trinity Club had been chiefly due to lack of facilities for wholesome activities, he changed the assembly room into a gymnasium, put shower baths in the basement and trans- formed the third floor of the Hall Memorial House into attractively furnished club rooms. A superintendent was put in charge to direct athletics and for seventeen years this club has held the interest of succeeding groups of men and boys, now numbering several thousand, and proved the value of comfortable surroundings and skilled direction of latent energy. The Girls' Friendly Society, organized by Dr. McConnell, was enlarged by making an appeal to all girls in the community, and its growth has only been limited by the size of the rooms avail- able and the number of women associates obtainable to work with the girls. An "open forum" in the gymnasium after Sunday night service was organized for the discussion of community problems. There "the pew had a chance to answer back." Speakers were invited to present questions of religion and life, and the audience to discuss them. The work in the parish houses changes from time to time. Activities are dropped when other agencies are found that meet the need of the neighborhood. The aim is to do whatever ought to be done not merely for the church but for the whole community, whether by maintaining a playground under Manhattan Bridge, or by cleaning up the tenements in the Navy Yard district. During Page Thirty-Five the war the women of the parish maintained one of the most efficient Red Cross Chapters in the city and the men through the War Service Committee helped and entertained a great number of soldiers and sailors. When peace came this committee reorganized as the Holy Trinity Fellowship, and has supervised the parish's interest in playgrounds and boy scouts and co-ordinated other activities of the men of the congregation. True to its traditions, Holy Trinity has maintained a liberal attitude toward practical church unity. When a few years ago the ministers of several denominations in Brooklyn sought to obtain a general observance of Lent by a series of noon-day Community Lenten Services, they asked the vestry of Holy Trinity to lend the use of the building for that purpose, representing that it was the place to which people of all churches naturally turned for the expres- sion of a general religious emotion. To meet this aspiration the parish fixed its own Lenten services for another hour, and since then each Lent daily noon services, which are not "offices of the Church," but meetings under the auspices of a committee of ministers and laymen of many denominations, have drawn large congregations to enjoy the hospitality of Holy Trinity. Likewise the great common religious observance by Brooklyn of Armistice Day, coincident with the interment of the "Unknown Soldier" at Arlington, was in response to a general wish held in Holy Trinity. Page Thirty-Six ^^ V •••'■- -"fJW! Transverse View from the Gallery Memorials in the Church of the Holy Trinity Vestibule Tablet — In memory of Edgar John Bartow and his wife, Harriet Constable Pierrepont. 1871. Tablet — In memory of William Henry Lewis, D.D., obit October 11, 1877. Window — In memory of Thomas Elliott, 1835-1888. Tablet — In memory of Dudley Buck, 1839-1909. Tablet — In memory of John Henry Howart Burge, M.D., 1823-1901. Chancel Altar and Approaches — In memory of George W. Read, erected by William A. Read. 1899. Reredos — In memory of Samuel Emerson Howard, erected by his wife, Pamela Atkins Howard, and members of their family. 1899. Cross — In memory of George F. Switzer, by his wife and sons, Corinne C. Switzer, Louis H. Switzer, Charles S. Switzer, George Switzer. 1886. Alms Basin — In memory of Frederick Lacey'. Large Communion Service — Made from memorial silver contri- buted by many families of the congregation. 1871. S^iALL Communion Service — Flagon in memory of Minnie Eleanor Connell Steven, 1890; Cup in memory of "Six beloved children two years and under"; Cup in memory of Hewlett Ralston Connell, 1895. Large Book Rest — In memory of John Van Nostrand, by Louisa B. and John James Van Nostrand. 1886. Small Book Rest — Presented by the Woman's Guild. 1909. Page Thirty-Eight Book Rest — In memory of Adaline L. Bromley, 1825-1910, by her children. Silver Vase — In memory of Margaret B. Lacey. 1912. ■Chancel Rail — In memory of Margaret Eleanor Connell. 1899. Pulpit — In memory of Edavin Franklin Knowlton and Ella Carpenter Knowlton, by their daughter, Mary, Countess Von Franken Sierstopff. 1899. Tablet — In memory of Charles Henry Hai,l, D.D.,LL.D., D.C.L., 1820-1895. Eight Silver Alms Basins — In memory of William Augustus Read, by his sister, Mary E. Read. Lectern — In memory of John Van Nostrand, by his wife, Louisa Leonard, and his son, John James. 1881. Chancel Prayer Books — In memory of Willis E. Stafford. Chapel Altar Prayer Book — In memory of his Mother, by Fred C. Thompson. 1920. Fine Pieces of Altar Linen — From members of the Bedford Section. 1920. Altar Cloths, Linen Palls, Chalice Veils and Book Markers — From members of the Bedford Section. 1920. Linen for Chapel Altar — Embroidered by Flavia Bennett, from the Misses Bennett and Mrs. John D. Godwin. Set of Altar Linen — From Miss Maud Dorman (Mrs. Clifton H. Brewer.) Silk Altar Hangings — From Mrs. Edwin Beers. Nave Baptismal Font — In memorv of Mr. and Mrs. Conklin Brush, by J. M. B. 1887. Organ — Given by George Foster Peabody "as an expression of his deep interest in music as an instrument for the worship of God, having especially in mind the music of this Church as * * * expressed by Mr. Dudley Buck." 1899. Book Rest on Chapel Altar — Thank offering for recovery from illness by Kate C. Stroud, Secretary of the Parish for over twenty years. 1919. Tablet — In memory of Phoebe S. Van Nostrand, 1820-1911, by friends and pupils in recognition of thirty-eight years' work. 1913. Tablet — In memory of William Boardman Leonard, 1820-1893. "The Book of Remembrance," containing an engrossed record of memorials and gifts, was given in memory of her father, Francis Boyd Carleton, by Isabel Carleton De Murguiondo. The lettering in this book was done by Robert L. Dickinson. Page Thirty-Nine CLERGY, WARDENS AND VESTRYMEN OF THE CHURCH OF THE HOLY TRINITY Rectors William Henry Lewis, D.D., 1847- '60 Abram Newkirk Littlejohn, D.D., D.C.L., 1860-'69 Charles Henry Hall, D.D., LL.D., D.C.L., 1869-'95 Samuel David McConnell. D.D., LL.D., D.C.L., 1896-'02 John Howard Melish, 1904— T. Stafford Drowne, 1849-'58 Henry T. Gregory, 1851 Cornelius B. Smith, 1858-'59 W. W. Taylor, 1858 W. N. T. Root, 1860- '61 John C. Middleton, 1860-'63 John H. Rogers, 1863-'66 Charles H. Vandyne, 1866-'67 Thomas G. Valpy, 1869-70 Reeve Hobby, 1870-71 William V. Feltwell, 1871-72 William A. Leonard, 1871-72 William B. Hooper, 1872-73 Benjamin P. Newton, 1872-74 Assistants William Short, 1873-'84 George Stansberry, 1874-75 William W. Ayres, 1875-76 George H. Chadwick, 1877-'80 Joseph Reynolds, Jr., 1880-'83 H. O. Lacey, 1883-'86 William H. Morgan, 1884-'95 Edward M. McGuffey, 1886-'94 William V. Tunnell, 1887-'01 James Townsend Russell, 1894-'96 George T. Dowling(Preacher).1895-'96 Alexander Vance, 1896- '98 Reginald Pearce, 1898-'99 David M. Steele, 1899-'01 William S. Packer, 1901-'02 Alexander W. Bostwick (Locum Tenens), 1902- '04 Egisto F. Chauncey, 1904-'06 Clifton H. Brewer, 1906- '09 Waldo Adams Amos, 1909-'13 Associates Frank Monroe Crouch, 1910-'12 Robert B. B. Foote, 1913-'21 Oscar Frederic Green, 1921 Page Forty Wardens Conklin Brush, 1851-'56 Nathan B. Morse, 1851-'61 George L. Willard, 1856 Aaron D. Fenton, 1857-'60 Hosea Webster, 1861-'81 Charles A. Townsend, 1862-'68, 1881-'94 William B. Leonard, 1869-'93 Samuel E. Howard, 1893-'96 Lyman R. Greene, 1895-'04 James S. Connell, 1896-'06 George Foster Peabody, 1905- William C. Howard, 1906-'20 Edward R. Greene, 1912 Frederick E. Haight, 1920-'21 12 Frederick T. Aldridge, 1921 ■bo Edgar J. Bartow, 1851-'56 George L, Willard, 1851-'56 Dan Marvin, 1851-'56 Moses Cook, 1851-'54 George B. Grennell, 1851-'53 James L. Adams, 1851-'53 Aaron D. Fenton, 1851-'56, 1861 William R. Phelps, 1851-'55 William H. Carter, 1854-'58 Peter Clark, 1854-'55 Daniel P. Barnard, 1855-'61 Thomas K. Lees, 1855-'65, 1884-'96 George W. Read, 1856-'65 William B. Leonard, 1856-'68 George W. Stow, 1857-'59 George Deming, 1857-'59 Jabez M. Woodward, 1857-'61 Augustus O. Baldwin, 1860-'66 Charles H. Baxter, 1860-'61 Edward Todd, 1862-74 Chas. A. Townsend, 1861-'62, 1869-'80 George Dickinson, 1862-'68 Christopher H. Lippit, 1862-'68 George H. Burritt, 1866-'84 Pickering Clark, 1866-'67 Samuel E. Howard, 1866-'92 Joseph W. Greene, 1867-'88 Charles P. Thayer, 1868-79 John D. Cocks, 1869-'82 William P. Clyde, 1869-74 Edwin Beers, 1875-'94 Lyman R. Greene, 1875-'94 Hugh Allen, 1879- '81 George G. Robinson, 1881-85 Page Forty-One Vestrymen James S. Connell, 1881-'96 Henry N. Brush, 1882- '96 George Foster Peabody, 1886-'89,'96-'05 Joseph Warren Greene, 1888- '05 John Q. Adams, 1889-'90 William L. Gerrish, Jr., 1890-'93 John Ditmas, Jr., 1893-'07 Fred. T. Aldridge, 1893-'05, 1912-'21 Charles F. Squibb, 1894-'96 WiUiam A. Read, 1895, 1906-'10 Alfred Eraser, 1895-'05 William C. Howard, 1896-'06 Edward M. Shepard, 1897-'ll Henry T. Richardson, 1897-'04 Edgar M. CuUen, 1904-'09, 1913-'16 Robert L. Dickinson, 1904-'ll Frederick E. Haight, 1905-'20 Francis H. Page, 1905-'18 Edward R. Greene, 1907-'12 James L. Foster, 1908 — died Henry R. Price, 1908 Joseph R. Dorman, 1908- '09 Edward Todd, Jr., 1910 Walter Gibb, 1910— died William E. Wheelock, 1911-'18 Charles S. Peabody, 1212 Ernest J. Hanford, 1912-'13 Roscoe C. E. Brown, 1913 Peter Hamilton, 1916 Randall O. Walker, 1918 Edgar H, Arnold, 1919-'21 George W. Giddings, 1920 Joseph Dana Allen, 1921 Duncan A. Maclntyre, 1921