LCV Spring 2013 - (Page 60)

and to settlement houses in the northern united states for “not very religious.” the letter was written in July 1912 by rev. John w. moore, pastor at first mECs in new field training. orleans, and perhaps the historian thought pastors do st. mark’s offered a variety of programs, including a not lie. night school, where instruction focused on English st. mark’s had recently been placed under the aegis of language classes; a sewing school, where students made moore’s church. the reverend “reported” to the bishop dolls and other items for orphans; a cooking school; and a that ragland refused to have “the church introduced into free health clinic for women and children. in a handbook of her institution.” he wrote, “i told her last week that i settlement houses published in 1911, robert a. woods and albert J. Kennedy wrote that the aim of st. mark’s was to expected to start a sabbath school. she said that she would resign and that she did not want any church in st. perform “Christian social settlement work,” which mark’s hall. she takes the position that the church is a included “endeavors to aid in the adjustment of the decadent institution.” moore asked Candler to “correct foreigner to american conditions; to secure adequate this secularizing evil.” that moore had problems enforcement of the law regulating the sale of liquor; working with women is demonstrated by his hope that better housing and sanitary conditions; more “whilst i do not believe that you can work miracles, adequate compulsory education provision; and opportunities for wholesome play and still some of these women might be won to sanity,” recreation.” and his comment, “i think that one year is all that any man can safely endure under the dominion of st. mark’s also included a house of those the ungallant John worship and became known as the Knox called ‘the monstrous “Church of all nations” because Breed.’” he closed with, 25 nationalities were represented, “Your hen-pecked but italians made up the largest St. Mark’s offered a health clinic brother, J. w. moore.” group. in 1909 deaconess the truth was quite margaret ragland was assigned that openly served both blacks and different. Joyner had led as the first head resident at st. weekly worship and mark’s. the office of deaconess whites on a first-come, first-served regular Bible classes and was created at the turn of the basis without separate waiting showed slides of century as a place for single religious paintings in women to be in professional areas or treatment rooms, a radical service in a church that denied the courtyard. worship action in the Jim Crow South. women full clergy rights until was also conducted in 1956. deaconesses pioneered italian. ragland’s many of the justice ministries in reports make clear that she saw her work as Christian ministry and delighted which methodists have engaged. when people sought worship after being introduced to st. a historian writing his dissertation in 1969 on mark’s by way of its clinic or classes. Joyner saw methodism and social action found a letter about ragland deaconesses as partners in ministry and wrote, “we are and st. mark’s in the papers of Bishop warren Candler. the trying to preach the gospel by both word and deed, researcher concluded that ragland and the ministry were believing that the latter is as effective as the former.” it is surely no coincidence that two years before moore wrote, mECs women had begun a major push for voting rights at church conferences. furthermore, in 1911 and 1912, the short-lived “men and religion forward” movement, formed to combat “over-feminization” of the church, was flowering. while backlash to the women’s demand for a larger role in methodism was severe, the women were astute enough to get moore replaced the next year. he was supplanted by mary werlein’s brother, the rev. shepard halsey werlein, an outspoken supporter of women’s rights. in 1923, the women opened the new st. mark’s settlement house, deemed the finest in the south, located at north rampart and Promotional literature for St. Mark’s in the 1930s stated that its health clinic served both black and white patients on a first-come, first-served basis. The unidentified dentist would have been a volunteer who worked an afternoon or a morning each week. Until World War II, the women of St. Mark’s recruited enough doctors and dentists to keep the clinic open six days a week. 60 Louisiana EndowmEnt for thE humanitiEs • Spring 2013 

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LCV Spring 2013

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