<p>The Sandy Co-op Block, located at 8750 South Center St. , in Sandy, Utah, was built in 1889 and was originally a ZCMI shop. Known later as Sandy Museum, it was listed on the National Register of Historic Places in 1992.</p><br>
<p>Its 1992 NRHP nomination asserted it is important "as a distinct and important type of commercial structure which was common in Sandy City in the latter half of the nineteenth century. This structure is the only remaining two-story commercial block from Sandy&#39;s original commercial district." It is associated with the mining, smelting, and small farm era of Sandy. Sandy had been connected by railroad in 1871.</p><br>
<p>The Lauritz H. and Emma Smith House is a historic house in Draper, Utah, &gt;United States, that is listed on the National Register of Historic Places .</p><br>
<h2>Description</h2><br>
<p>The house is located at 12423 South Relation Street and was built in stages from 1884 to 1947. It has also been known as the Robert L. and Doris B. Smith House.</p><br>
<p>It was owned and mostly built by Lauritz Heber Smith, son of Lauritz Smith, who was one of the earliest settlers of Draper. It is historic for its association with the Smith family and has good integrity of its many stages of development. It has two outbuildings, one being a c.1885 stone granary.</p><br>
<p>It was listed on the NRHP February 1, 2006.</p><br>
<p>The Lauritz Smith House is a historic house in Draper, Utah, United States, that is listed on the National Register of Historic Places .</p><br>
<h2>Description</h2><br>
<p>The house is located at 1350 Eest 12400 South and was built.</p><br>
<p>It is "architecturally important because it represents a rare example of the New England Saltbox house in Utah." Saltbox architecture is relatively common in the USA northeast where Mormonism began, but is rare in Utah. The only other known examples at the time of NRHP nomination were the Joseph Beesley House in Provo (which has been significantly modified), the William Skeen House (NRHP-listed) in Plain City, and Hampton&#39;s Ford Stage Station (NRHP-listed) in Bear River.</p><br>
<p>According to the NRHP nomination:</p><br>
<p>The true saltbox house in New England is characterized by a massive central chimney as well as the shed-like outshut extending out to the rear from the two-story front section. As the type moved into the Midwest and then to Utah it gradually lost the central fireplace in favor of a central-hall and two gable-end chimneys. 2 The Lauritz Smith house in Draper, Utah, built in c.1865, is an example of this modified Saltbox type."</p><br>
<p>The house was listed on the NRHP June 24, 1983.</p><br>
<p>The Glen M. and Roxie Walbeck House, at 12875 S. Boulter St. in Draper, Utah, was built during c.1935–1952 It was listed on the National Register of Historic Places in 2006.</p><br>
<p>The house is historically significant for its association with the poultry industry in Draper. It was home of Glen M. Walbeck, who was a coal miner and a professional baseball player, and his wife Roxie. The home had chicken coops in the back.</p><br>
<p>The West Jordan Ward Meetinghouse, at 1140 W. 7800 South in West Jordan, Utah, was designed and built in 1867 by Elias Morris as a Mormon meetinghouse, in a style that was later termed a "first-phase meetinghouse". Since also known as D.U.P. Pioneer Hall, it includes Classical Revival. As of 1995, it was historically significant as the sole remaining church and public building in West Jordan.</p><br>
<p>It was listed on the National Register of Historic Places in 1995.</p><br>
<p>Cedar Grove Plantation is a historic house located in Huntersville, North Carolina and built between 1831 and 1833. It was the home of James G. Torrance, a planter living in central Mecklenburg County. It is currently privately owned, and is closed to the public. The plantation was named for its location in the midst of a grove of Cedar trees.</p><br>
<h2>History</h2><br>
<p>Cedar Grove Plantation was built in 1831 by James G. Torrance. Torrance was the son of Hugh Torrance, a Revolutionary War veteran, who owned and operated a store of the site of the plantation in the late 18th and early 19th Century. Torrance built the home to showcase the Torrance family&#39;s substantial wealth. They owned thousands of acres of land and enslaved over 100 people.</p><br>
<p>The Plantation&#39;s main crops were cotton and corn, as well as other foods that would have been needed to feed the Torrance family and the enslaved people who lived on the plantation.</p><br>
<p>When James died, he left the plantation to his third and final wife, Margaret Allison Torrance.</p><br>
<p>The House is noted for its combination of both Federal and Greek Revival architecture.</p><br>
<h2>Architecture</h2><br>
<p>The building is a historic plantation house located near Huntersville, Mecklenburg County, North Carolina. It is a two-story, five bay by three bay, Greek Revival style brick mansion. It has gable roof and features high stepped brick end parapets that incorporate chimneys. The front and rear facades have one-story, three bay porches supported by stuccoed brick Doric order columns.</p><br>
<p>The Joseph Adams House is a historic house located at 300 North Adamswood Road in Layton, Utah.</p><br>
<h2>Description and history</h2><br>
<p>Constructed in 1889–1890, the two-story farmhouse was designed in the Queen Anne style.</p><br>
<p>Still set among trees and pastureland, it is significant as one of the few farmhouses remaining from around the turn of the 20th century, when Davis County was rural and agricultural.</p><br>
<p>It was possibly designed by Kaysville, Utah architect William Allen and would thereby be related to the John Henry Layton House in West Layton and to the George W. Layton House, which is the most ornate of the three.</p><br>
<p>It was listed on the National Register of Historic Places on February 17, 1978.</p><br>
<p>The Keith–O&#39;Brien Building  is a historic commercial building in downtown Salt Lake City, Utah, United States, that is listed on the National Register of Historic Places .</p><br>
<h2>Description</h2><br>
<p>The building, located at 242–256 South Main Street, is a department store building that was built in 1902. It was designed by architect Frederick Albert Hale and was built for $150,000 (equivalent to $ million in ).</p><br>
<p>According to its NRHP nomination, it is important in part as "an important monument to a leading Utah developer, businessman, statesman, and philanthropist, David Keith."</p><br>
<p>It was listed on the National Register of Historic Places in 1977.</p><br>
<p>The James and Hannah Atkinson House is a historic house located at 1510 South 1100 West in Woods Cross, Utah,</p><br>
<h2>Description and history</h2><br>
<p>It was built around 1870 and was modified later, in c.1875, c.1900, and c.1935. Its 1999 National Register of Historic Places nomination asserted its significance for reflecting several historical styles, with alterations of a historic era preserved and not modified in modern times. It is also significant for association with James Atkinson, a builder and brickyard owner, a raiser of livestock, and organizer of the Deseret Livestock Company.</p><br>
<p>It was listed on the National Register of Historic Places on July 15, 1999.</p><br>
<p>The Barnard–Garn–Barber House, at 1198 N. Main St. in Centerville, Utah, was built in phases in c.1854, c.1870, and c.1898 It was listed on the National Register of Historic Places in 1997.</p><br>
<p>It was built as a stone hall–parlor house by James Barnard, and a second stone part of the house was built by Micah and Fanny Garn. The Thomas and Julia Barber family added a brick extension at the rear and added a Victorian style brick gable end that faces to the front. The house has historic significance for representing stages of growth of Centerville, and, at the time of its NRHP nomination in 1997, was well-preserved.</p><br>
<p>The John R. Barnes House is a historic residence in Kaysville, Utah, United States, that is listed on the National Register of Historic Places .</p><br>
<h2>Description</h2><br>
<p>The house is located at 10 South 100 West in Kaysville, Utah, United States and was built in 1869. It was listed on theNRHP July 23, 1982.</p><br>
<p>The house is significant for its association with John R. Barnes, "the dominant economic figure in Kaysville during the late Nineteenth and early Twentieth centuries", and for reflecting his attempts "to maintain a residence fully consistent with his economic status and social position." It was built first as a modest adobe building, then updated to a folk/vernacular plan, then expanded with a Victorian style addition.</p><br>
<p>The Fifth and Main Historic District is a collection of adjoining structures and national historic district located on the northeast corner of the intersection of Main and Fifth streets in Joplin, Jasper County, Missouri, United States. This historic district consists of three early 20th century structures: the Christman Building, the Christman Building Annex and the Paramount Building. The Fifth and Main Historic District was added to the National Register of Historic Places in 2006. In 2008, it was encompassed by the Joplin Downtown Historic District.</p><br>
<h2>Christman Building</h2><br>
<p>The building was designed by August and Alfred Michaelis and is an example of the Chicago style of curtain-wall architecture. The Christman Dry Goods Company, which was first founded in 1890 by Peter A. Christman and Edmund Bliedung as Christman and Bliedung but renamed Christman Dry Goods Company in 1903, remained in the building until 1954 when R.H. Macy & Co. Inc. purchased the business and all its fixtures from the Christman family, though the Christmans did retain ownership of the building. For a short time Macys operated the store under the Christman name, but within two years they had branded the location with the Macys moniker. On January 8, 1976 Macys closed its Joplin store, leaving the Christman Building vacant for the first time in its 59-year history. The Christman family, who still owned the building, then leased the building and the family name to Gregg Athy and Richard Roberds, both former Macys employees. Athy and Roberds opened the new Christmans Department Store in the building on October 7, 1976, but the business closed after only a few years. Eventually Hugh and Lee Anne Howsman purchased the building to house their Howsmans Office Supply and Furniture Co. Over time Howsmans business plan changed and in 2006 they sold the building to the Matt Miller Co. of Springfield, Missouri, who redeveloped the upper stories into lofts and restored the main floor into an events space.</p><br>
<h2>Christman Building Annex</h2><br>
<h2>Paramount Building</h2><br>
<p>Originally built as the lobby and retail frontage for the Electric Theater in 1912, the Paramount Building at 507-513 South Main Street is a two-story commercial block that has brown brick walls, a concrete foundation and a flat roof. In 1966 and 1967 flat metal sheathing was applied to the front facing upper story to give it a more modern look, but this has since been removed and the front of the structure has been restored to a more original appearance. Originally a large theater auditorium that could seat more than 1,500 was attached to the back of the existing building, but it was demolished in November and December 1965 and the theater lobby was reassigned as a retail space. Prior to the introduction of sound films in the late 1920s, the theater showed silent films and hosted vaudeville acts. In 1930 the theater changed its name from the Electric Theater to the Paramount and ended all silent films and vaudeville acts. In 1926 Wurlitzer Opus organ #1443 was installed in what was then the Electric Theater, but it was later removed and sold.</p><br>
<p>The Henry Blood House is a historic house in Kaysville, Utah, United States, that is listed on the National Register of Historic Places .</p><br>
<h2>Description</h2><br>
<p>It was the home of Henry H. Blood, who was governor of Utah from 1933 until 1940. The house was designed and built by self-trained architect William Allen. It was built in c.1896 with Queen Anne stylings and includes an octagonal tower, at about the time of Blood&#39;s marriage to Minnie A. Barnes, in June 1896.</p><br>
<p>It was listed on the National Register of Historic Places April 29, 1980.</p><br>
<p>The Richard Berry Jr. House is located in Springfield, Kentucky, and has been on the National Register of Historic Places listing in Washington County, Kentucky since 1989.</p><br>
<h2>Richard and Rachel Berry</h2><br>
<p>About 1785 Richard Berry Sr. moved to Kentucky from Virginia with his wife, Rachel Shipley.</p><br>
<h2>The house</h2><br>
<p>The 2 storied log, frame dwelling has a brick chimney, 3 bays and a gabled roof. It was originally located north of Highway 438 about 8 miles from Springfield, Kentucky in Litsey. It was the best example of a log single cell dwelling in the county. The Beechland neighborhood was sometimes called Poortown, which actually was home to successful landowners and the small cabins of people who worked for them.</p><br>
<p>Richard Berry and his house were described as follows:</p><br>
<p>Richard Berry was well-to-do, and his double, hewn-log cabin, that fronted the road a short distance from the ford at Beech Fork, was one of the largest houses in Washington County.</p><br>
<h2>Thomas and Nancy Lincoln marriage</h2><br>
<p>Thomas Lincoln on June 12, 1806, married Nancy Hanks in the Richard Berry home.</p><br>
<p>Nancy, an excellent seamstress, worked for Richard Berry Jr. before her marriage. Nancy was brought to the home by her friend Polly Ewing Berry, the wife of Richard Berry Jr. Polly was a friend of Nancys from Mercer County, Kentucky and Richard Berry Jr. was a good friend of Thomas Lincoln. Nancys marriage bond was signed by Richard Berry Jr. who identified himself as her guardian. Author Ralph Gary stated that Rachel is one of Lucys sisters. The National Park Service states in their summary of Nancy Hanks life that Richard Berry is an uncle, but not how he is related. This fits with the theory that Rachael Shipley is a relative of Lucy Shipley who married a Hanks.</p><br>
<p>This is contrary to the theory that Nancy was illegitimate and that Lucy was born into the Hanks family, as was published by William E. Barton in the "Life of Abraham Lincoln" and Michael Burkhimer in "100 Essential Lincoln Books". John M. Hay and John George Nicolay, authors of "Abraham Lincoln" asserted that Berry was a connection of Lincoln&#39;s. In his book, Doug Wead stated that Rachel was working for Richard Berry as a seamstress. See the Nancy Lincoln article for more information, particularly regarding her being raised by the Hanks and Sparrows.group="nb"</p><br>
<h2>Francis Berry House</h2><br>
<p>The Francis Berry house, or Berry House, was originally located about a mile east of its present location in the Lincoln Homestead State Park in Springfield, Kentucky. Francis Berry was a brother to another early settler, Richard Berry. It is one theory that it was this house, the Francis Berry House, where Nancy Hanks was courted by and married to Thomas Lincoln. The couple were the parents of the 16th United States President, Abraham Lincoln.</p><br>
<p>The home, originally in the Beechland section, and now in the Lincoln Homestead State Park, is furnished with "pioneer relics of the Lincoln Age."</p><br>
<p>Airlie  is a house in Natchez, Mississippi built in 1793.</p><br>
<h2>Location</h2><br>
<p>It is located at number 9 on Elm Street in Natchez, Mississippi.</p><br>
<h2>History</h2><br>
<p>The house was built for Stephen Minor (1760–1815), a prominent plantation owner, in 1793. It is one of the oldest houses in Natchez, dating even to the Spanish colonial period. It was rebuilt in 1800 and was added to several times.</p><br>
<p>Owned by attorney, cotton planter, and slaveholding entrepreneur William Aylette Buckner before the Civil War. Used as a hospital for Union soldiers in Civil War.</p><br>
<p>It has been listed on the National Register of Historic Places since 1982. The listing included two contributing buildings and one contributing structure.</p><br>
<p>Mermaid Tavern is a historic home located at Newark, New Castle County, Delaware. The original section was built about 1725, and is a two-story, stuccoed stone structure with frame additions. The frame additions were built about 1750 and early 19th century. It has served not only as a tavern, but also as a polling place and as a post office.</p><br>
<p>It was added to the National Register of Historic Places in 1973.</p><br>
<p>Robert Ferguson House was a historic home located near Newark, New Castle County, Delaware. The original was built between 1790 and 1810, and formed a two-story, two-bay, single pile frame section. A lower, two-story one-room section was added about 1835 and a one-story, two-bay section was added about 1900. Also on the property was a contributing shed.</p><br>
<p>It was added to the National Register of Historic Places in 1979. The buildings were demolished during the widening of Delaware Route 4 in the early 1980s.</p><br>
<p>Walnut Lane was a historic home located near Newark, New Castle County, Delaware. It was built about 1835, and is an L-shaped brick residence. The main house was a -story, five-bay, single-pile structure with a Greek Revival style front portico. It had a two-bay brick ell, with a story frame addition.</p><br>
<p>It was added to the National Register of Historic Places in 1979. It was demolished before 1992.</p><br>
<p>Eastburn–Jeanes Lime Kilns Historic District is a national historic district located near Newark, New Castle County, Delaware. It encompasses six contributing buildings, two contributing sites, and eight contributing structures. They are eight line kilns and two abandoned quarries, together with stone buildings erected by Abel Jeanes and Joseph Eastburn. The buildings include the Abel Jeans Manor House, Blacks Mill, horse stable, and outhouse. They reflect the local lime-burning industry that started in 1816, and operated into the early 1900s.</p><br>
<p>It was added to the National Register of Historic Places in 1977.</p><br>
<p>Montchanin Historic District is a national historic district located at Montchanin, New Castle County, Delaware. It encompasses 19 contributing buildings centered on the triangular area which was the original village of Montchanin. Notable buildings include the frame, stick-style railroad station , stuccoed stone schoolhouse , a stone bank barn, the blacksmith shop, and various cottages, dating from circa 1840 through the early-20th century.</p><br>
<p>It was added to the National Register of Historic Places in 1978.</p><br>
<p>Most or all of the village is currently included in the Inn at Montchanin Village, a hotel which is a member of Historic Hotels of America.</p><br>
<p>The Fifth Maine Regiment Community Center is a historic building at 45 Seashore Avenue on Peaks Island, an island neighborhood of Portland, Maine in Casco Bay. It was built in 1888 by American Civil War veterans "as a memorial to their deceased comrades and as a reunion hall for themselves." It was listed on the National Register of Historic Places in 1978 and designated a Greater Portland Landmark in 1984. Today it is open as a museum.</p><br>
<h2>Description and history</h2><br>
<p>Peaks Island, the most populous island in Casco Bay, is east of the main Portland peninsula. The Fifth Maine Regiment Community Center is on the south side of the island, facing the channel separating it from Cushing Island.</p><br>
<p>The center is a two-story wood frame structure, 2-1/2 stories in height, with a dormered gable roof and a three-story circular observation tower at one corner. The roof extends down to shelter a porch that encircles the building. The exterior walls are finished in wooden clapboards, with bands of decoratively cut wooden shingles. The structure is built directly on a ledge that slopes down to the shore, where there is a rocky beach.</p><br>
<p>The community center was built in 1888 and is a notable example of a memorial and clubhouse built in the Queen Anne style. It was built on donated land by a fraternal association of veterans of the 5th Maine Volunteer Infantry Regiment, which sought to memorialize its fallen comrades and to provide a space for regular reunions.</p><br>
<p>The building continues to be held by that organization. It is open as a museum of local and Civil War history and events; it also functions as an event space.</p><br>
<p>The St. Peters Mission Church and Cemetery, also known as St. Peters Mission and as St. Peter&#39;s-By-the-Rock is a historic Roman Catholic mission located on Mission Road 10.5 mi west-northwest of the town of Cascade, Montana, United States. The historic site consists of a wooden church and "opera house" and a cemetery. Also on the site are the ruins of a stone parochial school for boys, a stone convent, and several outbuildings.</p><br>
<p>St. Peters Mission was founded in the 1860s by priests of the Society of Jesus (better known as the Jesuits), a Catholic religious order. It moved to its final location on Birch Creek in 1881. Within a year the Jesuits constructed a small chapel, a chapel expansion, and log cabin residences. The log cabins were subsequently moved, and a one-story wooden dormitory and three-story wooden bell tower were built adjacent to the chapel. Ursuline nuns arrived in October 1884 and opened a girls school in 1885. A post office opened at the mission the same year, and farming and cattle ranching began at the site. A four-story stone school/dormitory for boys and a three-story wooden priests residence were constructed in 1887. A four-story convent and girls school was finished in 1892, and a two-story wooden music building (the "opera house") in 1896.</p><br>
<p>Changes in federal funding for Native American parochial schools led the Jesuits to abandon St. Peters Mission in 1898, but the Ursulines continued their educational efforts there. The boys school, priests residence, one-story chapel addition, and some outbuildings burned to the ground in January 1908. The Ursulines closed the boys school and refocused their educational efforts at the nearby town of Great Falls, Montana. Education for girls continued at St. Peters until November 1918, when the girls school burned to the ground. The mission was abandoned, and the post office closed in 1938.</p><br>
<h2>Early missions</h2><br>
<p>The first mission established in 1841 by the Jesuits in what would become Montana was St. Mary&#39;s Mission. The town of Stevensville grew around this site. In 1845, the Jesuits established St. Ignatius Mission, which would later evolve into the town of St. Ignatius.</p><br>
<p>In April 1859, Father Adrian Hoecken and Brother Vincent Magri established a mission at Priest Butte on the Teton River, on a site just southeast of the current town of Choteau, Montana. They built three log cabins, and were soon joined by Father Camillus Imoda. The Jesuits abandoned this site in March 1860.</p><br>
<p>The Jesuits moved their mission to the Sun River, about 8 mi upriver from Fort Shaw, They moved the mission 2 mi downstream, naming this mission St. Peter&#39;s, after the Apostle Peter. They built seven log cabins and some corrals. Imoda, Menetrey, Agostino, and DeKock settled at the new mission, joined by Father Joseph Giorda. But this location also proved difficult for agriculture, and the local Piegan Blackfeet were hostile. Three men were killed by the Piegans in early 1866. When a local herder, John Fitzgerald, was killed by the Blackfeet within sight of the mission on April 6, the Jesuits decided to move again. Joined by Father L. B. Palladino, J. H. Vail from the Sun River Agency (an Indian agency located near the present town of Sun River, Montana), and a Blackfeet guide, Fathers Imoda and Giorda began scouting a new site.</p><br>
<p>In April 1866, the Jesuits abandoned the 1862 site and moved to a location 2 mi south of Bird Tail Rock (15 mi south of the modern town of Simms, Montana). The mission closed almost immediately due to hostility from the Piegan Blackfeet.</p><br>
<p>Two factors caused St. Peters Mission to reopen in 1874. Father Philip Rappagliosi joined St. Peters Mission in mid-1875. By 1877, the mission consisted of two one-room log cabins, one of which functioned as a church. The small size of the establishment was not unusual, since St. Peter&#39;s Mission served only as a base of operations for the priests, most of whom traveled with nomadic bands of Blackfeet throughout the summer. Father Joseph Guidi joined the mission in 1875.</p><br>
<h2>Early history</h2><br>
<h3>Early buildings</h3><br>
<p>With the relocation of the border of the Blackfeet Indian Reservation as the federal government forced the tribe to give up more and more land, the Jesuits decided to move their mission again to remain close to the tribe they were proselytizing. The mission moved in 1881 to its final location on Birch Creek, at a point 10.5 mi west-northwest of Cascade, Montana.</p><br>
<p>The first buildings at St. Peters Mission were spartan. With assistance from some of the Métis and, occasionally, soldiers from nearby Fort Shaw, the priests built a one-story rectangular chapel out of logs, which were stripped of bark and roughly squared off by hand. For a time the chapel doubled as sleeping quarters for the priests. A second square-log building attached to the chapel was quickly constructed to serve as sleeping quarters and kitchen. This structure doubled the missions size. By the end of 1881, the priests had constructed several small log cabins to serve as individual priestly residences. They attached these to the west end of the expanded chapel, creating an L-shaped structure.</p><br>
<p>St. Peter&#39;s Mission continued to expand in 1882. The log cabins were separated from the chapel and moved south of it, and a one-story clapboard dormitory for priests and male students was built in their place. A three-story clapboard bell tower was built where the chapel and dormitory met.</p><br>
<h3>Early operations</h3><br>
<p>In the 1880s, a shortage of Roman Catholic priests in Montana led the priests of St. Peter&#39;s Mission to travel widely throughout the area in the summer months to perform weddings, baptisms, and other ceremonies. Father Imoda planned from the beginning to expand the mission to include a day school or boarding school. To make it a success, he felt, it had to be run by nuns. Father Palladino described the intended curriculum as reading, spelling, and writing, with enough basic mathematics to allow for simple business transactions to be undertaken without being cheated. "Book learning" would be supplemented with industrial arts: Animal husbandry, farming, and ranching skills.</p><br>
<p>In 1883, Father Joseph Damiani offered Métis leader Louis Riel a teaching position at St. Peter&#39;s Mission. Riel, his wife Marguerite, and his son Jean-Louis were living with nomadic Métis. But with Marguerite pregnant with their second child, Riel decided to settle in one place to provide his children with more stability. In December 1883, Riel began teaching English, French, mathematics, and training in a variety of practical manual skills (wood carving, metal working, leather making, and so on) to 22 to 25 Métis boys.</p><br>
<p>The student body at St. Peters Mission changed over time, however. Aaninin (known to whites by the mistranslated name "Gros Ventres") boarding students soon outnumbered the Métis day-students, and the Jesuits began to successfully encourage the Piegan Blackfeet to send their children to the school as boarding students as well.</p><br>
<h2>Arrival of the Ursulines and expansion</h2><br>
<h3>Bringing the Ursulines to St. Peter&#39;s</h3><br>
<p>Riel spent his time writing poetry and thinking about politics, in time concluding that he should work toward the establishment of a Métis republic in northwest Canada. On June 4, 1884, a delegation of Métis arrived at St. Peters from Saskatchewan to ask Riel to return with them to assist in the Métis effort to secure treaty enforcement from the Canadian government. Riel agreed, and he and his family left St. Peters on June 10, never to return.</p><br>
<p>Meanwhile, the new (and founding) Bishop of the Roman Catholic Diocese of Helena, Jean-Baptiste Brondel, invited the Ursuline religious order of women to join the Jesuits at St. Peters Mission in January 1884. A sister in the Toledo chapter, Mother Mary Amadeus (Sarah Therese Dunne), led five Ursulines to St. Peters in October. They quickly established a boarding school for girls (open to children of settlers and Native Americans). The Jesuits gave the nuns $200 in provisions, a farm, some cows, and some wagons to help them survive, and promised to pay them $200 a year to teach boys if more nuns could be brought to the mission. In 1885, the Jesuits began turning over the educational duties of St. Peters Mission to the Ursulines, who opened St. Peters Industrial School for Girls that year with 11 Blackfeet students.</p><br>
<p>Life for the Ursulines was not easy. Their housing was extremely primitive. In addition to their teaching duties, they also cooked, cleaned, sewed, did laundry, nursed the sick, and tried to generate money for their own activities by engaging in for-profit farming, ranching, poultry raising, egg farming, supplying rock, and timber cutting. In a letter to a colleague, Mother Amadeus expressed frustration with having to spend so much time taking care of the priests and with the Jesuit priests refusal to fund-raise for the Ursulines while back east. Some Ursulines were unable to cope with the harsh life. In 1884, Sister St. Gertrude from the Brown County, Ohio, Ursulines joined St. Peters. But she left in October 1885, "not able to bear the strain of missionary life", as Mother Amadeus said tactfully.</p><br>
<p>Illness affected the Ursulines, too. In April 1885, Mother Amadeus fell ill with pneumonia. As her condition worsened, word reached the Ursuline convent in Toledo. Mary Fields, an African American ex-slave who had formerly been employed by the Dunne family as a servant, worked at the convent. When Mother Stanislaus journeyed to Montana to nurse Mother Amadeus, Fields accompanied her. Amadeus recovered, and Fields decided to stay in Montana. For the next eight years, she helped the sisters with farming, constructing buildings, running the laundry, and driving the freight wagon to nearby Cascade. Known as "Stagecoach Mary," she cursed, smoked cigars, drank liquor, carried a loaded firearm, and fought anyone who gave her the slightest insult. In 1894 Bishop Brondel demanded that Fields leave the mission after she fought a duel in Helena with a man who insulted her. Estranged from the church by Brondel&#39;s decision, Fields moved to nearby Cascade. Mother Amadeus provided her with funds to open a restaurant. When the restaurant later failed, Mother Amadeus helped Fields win a job as a mail carrier.</p><br>
<p>The expansion of St. Peters led to federal approval for a post office at the mission in 1885. After arriving in Montana, Mother Amadeus asked Bishop Brondel to give her control over the Ursulines, but he declined to do so. Amadeus repeatedly asked Mother Stanislaus, head of the Toledo chapterhouse (and who exercised authority over the Ursulines at St. Peters), for more sisters to help with the work in Montana. Her requests were denied. She appealed to Richard Gilmour, Bishop of Cleveland, Ohio. When Mother Stanislaus complained, Mother Amadeus denied she was making an end-run around the chapterhouse, claiming instead that she was acting under instruction from Bishop Brondel. In February 1886, Bishop Gilmour ordered the Ursulines in Toledo to stop talking about how much they wished to teach in Montana, and ordered the St. Peter&#39;s Ursulines separated from the Toledo chapter.</p><br>
<h3>Construction of the boys&#39; school</h3><br>
<p>Federal funding for the Jesuit boys school and private donations proved adequate to allow construction of two new buildings in 1887. The first was a boys school. This four-story stone building featured a mansard roof, dormers, and square cupola above the front entrance. The building contained dormitory space, classrooms, smithy, cobbler shop, carpentry shop, and a dining room. A three-story wood frame priests residence with centrally placed square cupola was attached to the boys school on the south. A kitchen garden was planted west and south of these buildings.</p><br>
<p>Construction of the boys school changed the way boys were educated at St. Peters. Most instruction was now carried on indoors, in great contrast to the Native American way of life at the time (in which most time was spent outdoors). The boys were responsible for maintaining the kitchen garden, herding and feeding the small herd of beef cattle, and feeding and milking the dairy cattle, so some time each day was spent in the barns, corrals, or garden.</p><br>
<p>The educational structure at St. Peters changed in 1889, and this proved controversial. Most Jesuit missions in Montana were on Indian land, and it was common for white settlers in the area to pay tuition and have their children educated alongside Native Americans at Jesuit schools. The Jesuits believed this integrated educational system also prepared Native Americans for participation in white society. But as the borders of the Piegan Blackfeet territory shrank over time, St. Peters Mission found itself standing on non-Indian ground. At the request of Bishop Brondel, Father Damiani made the highly controversial decision in 1889 to segregate the Native American children. Nonetheless, both whites and Native Americans credited the school with providing a clean, safe, warm place to live; three meals a day; and an excellent education. Piegan Blackfeet leaders later credited the mission with giving their tribe well-educated leadership other tribes lacked.</p><br>
<h2>Further expansion</h2><br>
<h3>Expansion of Ursuline presence</h3><br>
<p>Mother Amadeus was still agitating for additional independence. Although the Ursulines at St. Peters won independence from the Toledo chapterhouse in 1886, the Ursulines were still subject to the authority of the priests and local bishop. Little support came from either source. Although the Ursuline mission in Montana had rapidly expanded, there were still too few nuns to do the work. In 1893, six Ursulines from Canada joined the St. Peters mission on a temporary basis. Mother Amadeus tried to assert jurisdiction over them, claiming them as permanent residents. Angry, the six returned to Canada (even though Mother Amadeus refused to pay for their travel home). In 1898, convinced that mission work in Montana was ending, Mother Amadeus petitioned Bishop Brondel for permission to travel to Alaska to found new Ursuline convents, but he denied her request.</p><br>
<p>Since their arrival in Montana, the Ursulines had attempted to raise funds for the support of their missionary work at St. Peters. These efforts bore fruit in 1888 when Philadelphia, Pennsylvania, heiress Katharine Drexel donated $5,000 to allow the nuns to build a convent and school. The three-story stone structure was built in a mixed Queen Anne and Second Empire architectural style. It featured a mansard roof, dormers, small towers capped with cupolas, and a centrally-located four-story square domed tower over the entrance. The cornerstone for this building was laid on September 9, 1888, and it was occupied on January 1, 1892. The Ursulines called the new school Mount Angela Institute. In 1895, Drexel donated a small herd of cattle to the Ursulines at St. Peters.</p><br>
<p>With the expansion of these facilities, the girls&#39; education changed as well. In addition to religious instruction, the girls learned "modern" (that is, white) ways to cook, sew, and wash laundry. One of the old residential log cabins was turned into a bakery, and some girls learned how to bake with wheat flour and yeast. Unlike the boys, the girls spent all their time indoors.</p><br>
<p>The Ursulines also constructed an "opera house" in 1896. This L-shaped structure was 10 bays wide on its long edge, and the wing was three bays wide. The wood building contained an auditorium and stage for musical performances, and here the girls were taught dancing, embroidery, painting, wood carving, and how to play various musical instruments. The sisters also added a barn, corral, laundry, and workers&#39; housing.</p><br>
<h3>Departure of the Jesuits</h3><br>
<p>By 1895, the curriculum taught by the Jesuits and Ursulines was being questioned. Most Piegan Blackeet and Aaninin hated working indoors, no matter how well-constructed or decorated the schools and dormitories. Federal officials in charge of Indian education at the local level were aware of the Native Americans hearty dislike of the schools, and by the mid-1890s most federal officials believed the indoor curriculum was inappropriate. (Indeed, by 1901, Commissioner of Indian Affairs William A. Jones announced the curriculum had failed.)</p><br>
<p>In 1896, the federal government began phasing out its financial support for parochial education for Native Americans. St. Peters Mission was one of the first schools to lose its federal funding, even though it had more than 100 girls in classes and (just a short time earlier) 102 boys. With the loss of funding, the Jesuits and Ursulines concentrated their attention on Holy Family Mission. This mission, founded in the spring of 1886 by Father Damiani but not formally dedicated until October 25, 1890, was located on the Blackfeet reservation about 100 mi north of St. Peters. (For years, Holy Family was dependent on St. Peter&#39;s.)</p><br>
<p>The Ursulines took over the boys educational program from the Jesuits. The refocusing of Jesuit energy on Holy Family Mission did not mean that the Jesuits abandoned St. Peters Mission. It still acted as a base of operations and a residence until May 1898, when Father Damiani (Superior of St. Peter&#39;s since 1892) and the remaining three Jesuit priests announced they would abandon the mission. The diocesan clergy remained to care for the church and conduct Mass, while the Ursulines remained to oversee the educational function.</p><br>
<p>A major development in the international Ursuline organization in 1900 gave the St. Peters nuns the independence of action they sought. For some years, a movement had existed to unify the hundreds of independent Ursuline chapterhouses into a single organization. A union would also give the Ursulines most of the independence they sought. Pope Leo XIII asked for Ursuline delegates to meet in Rome to consider creating an Ursuline Union. Mother Amadeus traveled to Rome to attend the meeting, in part because she advocated a union and in part because she believed she could win approval from the new organization for an expansion into Alaska. Mother Amadeus cast her eight convents votes for the union, which was formed. She won approval to go to Alaska from the Union&#39;s new Superior General, Mother St. Julien Aubrey. Additionally, the Ursuline Union divided the United States into two provinces and appointed Mother Amadeus provincial superior over the North Province.</p><br>
<h2>Leadership problems</h2><br>
<p>In October 1902, Mother Amadeus traveled to Miles City, Montana, via train. Her east-bound train crashed head-on into a west-bound train. Her hip was broken, and Mother Amadeus spent nine weeks in a hospital in Helena. The primitive system of weights attached to her ankles (used as traction to keep the hip bones in place) did not work properly, and she walked with a severe limp and used a cane for the rest of her life.</p><br>
<p>Bishop Brondel died suddenly in 1903. His replacement, Bishop Mathias Lenihan, led the Roman Catholic Diocese of Great Falls, which was formed in 1904. Lenihan was intent on reining in what he saw as unruly nuns. In 1905, Mother Amadeus asked Bishop Lenihan for permission to take some nuns to Alaska to found a convent there. Lenihand refused to allow it. Mother Amadeus then found three Montana Ursulines not yet subject to Lenihans authority, and escorted them to Seattle to see them off. During her long absence, Bishop Lenihan punished nuns at St. Peters who supported Mother Amadeus, and encouraged those unhappy with her leadership to accuse her before Ursuline Union of fabricating majority support for the union&#39;s formation.</p><br>
<p>More positively, however, Mother St. Julien Aubrey, the Superior General of the Ursuline Union, visited St. Peter&#39;s Mission in June 1906.</p><br>
<h2>Fires and abandonment</h2><br>
<p>In January 1908, the stone boys school, the wooden priests residence, the school for Native American girls (formerly the one-story nuns residence), and several outbuildings at St. Peters Mission burned to the ground. Bishop Lenihan had asked the Ursulines to move their ministry to the nearby city of Great Falls, which was founded in 1883. The Ursulines decided to continue the mission at St. Peters, but move the center of their activity to Great Falls. The Great Falls Townsite Company offered them any two city blocks. The Ursulines choose an area bordered by Central Avenue, 25th Street South, 2nd Avenue South, and 23rd Street South. The area was on a slight hill with a good view and relatively distant from the busy downtown commercial district.</p><br>
<p>Mother Amadeus left St. Peter&#39;s Mission in 1910, moving to Alaska, where she hoped to found a convent of Ursulines. She died there on November 10, 1919. The Ursulines buried her at St. Ignatius Mission.</p><br>
<p>St. Peters Mission slowly fell into decay over the next eight years. After the Ursuline Academy in Great Falls opened in 1912, the white girls school at St. Peter&#39;s closed.</p><br>
<p>At 2:30 A.M. on November 15, 1918, the stone convent/school burned to the ground. St. Peter&#39;s Mission was abandoned, and all Native American girls were transferred to other mission schools.</p><br>
<p>The St. Peter&#39;s post office closed in 1938.</p><br>
<h2>Location</h2><br>
<p>To visit the St. Peters Mission site, drive on Interstate 15 south from Great Falls, Montana. Leave the interstate highway at exit 256. The first intersection is with Mission Road (also known as the Simms-Cascade Road). Turn right (north) onto Mission Road/Simms-Cascade Road. Drive about 10 mi on this gravel road. Mission Road diverges to the left. Drive another 8 mi to St. Peters Mission. (If you reach Trout Creek Road, you have driven too far.) A small sign by the side of the road marks the entrance gate to the site, and provides a limited history of St. Peter&#39;s Mission.</p><br>
<p>As of 2012, the mission site was on the Klinker Ranch, about 600 ft south of the road. Visitors need to open and close two gates to reach the site. (Cattle graze in the area, so it is important to close the gate.) Roadside (shoulder) parking is available, but very limited.</p><br>
<p>Two buildings at St. Peters Mission remain standing. The expanded chapel is in relatively good condition, and recently has been painted by the owners of the land on whose property it now stands. At some point in the past, a two-story bell tower was built in front of the chapels entrance so that now visitors pass through the base of this non-historic bell tower to access the church. The red wooden "opera house" is still standing, although now it is used as a barn. A corral connects the opera house to an original log cabin, which is used for feed storage. A modern building has been constructed adjacent to this log cabin.</p><br>
<p>Most of what remains of St. Peters Mission are the foundations of prior buildings, and many of these are crumbling or in serious disrepair. On the edge of a copse of trees are the remains of the boys school and dormitory. A portion of some stone walls containing windows and doorways remains standing. A small, decrepit log cabin abuts these ruins.</p><br>
<p>The cemetery is behind and to the right of the chapel, uphill from the ruins of the mission. It was surrounded by a buck fence in 2011 to keep cattle away. Some of the graves in the cemetery are quite tall and others are enclosed by a small, ornate iron fence, but many lie flush in the ground or hidden among the high grass.</p><br>
<p>Visitors are advised to wear long pants and hiking boots in the area, due to the presence of prairie rattlesnakes.</p><br>
<p>Mount Cuba Historic District is a national historic district at Mount Cuba, New Castle County, Delaware. It encompasses twelve contributing buildings, one contributing site, and four contributing structures on seven properties that lie along County Road 261. Notable buildings include the Speakman&#39;s grist mill, saw mill, and adjoining stone house; and a number of frame dwellings in a variety of popular mid to late 19th-century architectural styles including Gothic Revival. The contributing site is the Mt. Cuba picnic grounds.</p><br>
<p>It was added to the National Register of Historic Places in 1979.</p><br>
<p>Auburn Mills Historic District is a national historic district located near Yorklyn, New Castle County, Delaware in Auburn Valley State Park. It encompasses 9 contributing buildings, 4 contributing sites, and 1 contributing structure that were mostly between 1890 and 1910 and related to the Auburn Mill. The district contains industrial, commercial, and domestic structures. They include the Horatio Gates Garrett House, Israel Marshall House , The "Bank" workers row house, Auburn Store/NVP Office, Frame Workers Housing Site, Insulite Mill , Blacksmith&#39;s Shop Site, Auburn Mill, Utility Shed, and Trolley Line Trestle Piers.</p><br>
<p>It was added to the National Register of Historic Places in 1980.</p><br>
<p>Graves Mill Historic District is a national historic district located near Ashland, New Castle County, Delaware. It encompasses 7 contributing buildings and 2 contributing structures that are associated with Graves Mill. They include the Samuel Graves Mill, the Hayes Graves House and barn, the David Graves House and barn, and two houses associated with William Armstrong.</p><br>
<p>It was added to the National Register of Historic Places in 1979.</p><br>
<p>Rockland Historic District is a national historic district located at Rockland, New Castle County, Delaware. It encompasses 6 contributing buildings in the hamlet of Rockland and associated with Rockland Mills. They include the school , Mansion House , Heshbon Factory mill building, the Kirk House , and Rock Spring and the springhouse.</p><br>
<p>It was added to the National Register of Historic Places in 1972.</p><br>
<p>The Housatonic Congregational Church is a historic church building at 1089 Main Street in Great Barrington, Massachusetts. Built in 1892 it is a prominent local example of Queen Anne Revival architecture, and was listed on the National Register of Historic Places in 2002. It is now home to the Unitarian Universalist Meeting of South Berkshire.</p><br>
<h2>Architecture and building history</h2><br>
<p>The former Housatonic Congregational Church is located in the village of Housatonic in northwestern Great Barrington, on the north side of Main Street between Depot and Front Streets. It is a basically cruciform -story wood-frame structure, with a gabled roof and exterior clad in wooden shingles. A tower stands in one of the inner corners of the cross, with a square base, and open octagonal belfry topped by an octagonal roof. The front-facing gable has a large arched stained-glass window. The main entrance is in the base of the tower, sheltered by a porch whose gable is decorated with a floral motif.</p><br>
<p>The church was built in 1892 to replace an earlier church, the first built for its original congregation in 1842. It was designed by H. Neill Wilson, who also designed a number of notable Pittsfield buildings. In 1902 a new parsonage replaced an earlier one which was purchased by the Monument Mills Company; it was sold in 1979 to provide funds for needed work on the church and the rest of the property. The sanctuary&#39;s stained glass windows were restored in 1978.</p><br>
<p>The church was bought by the Unitarian Universalist Meeting of South Berkshire in 2014.</p><br>
<p>First Church Congregational is a historic church at Pleasant and Stevens Streets in Methuen, Massachusetts. The stone Gothic Revival structure was built in 1855 for Methuens first congregation, established in 1729. Its first meeting house was on Daddy Fryes Hill, but moved to the present location in 1832. The present building features granite walls, a slate roof, and a tower with crenellated top and typical Gothic lancet windows. In 1895 the church installed a stained glass representation of Christ&#39;s Resurrection designed by John LaFarge.</p><br>
<p>The church was individually listed on the National Register of Historic Places in 1978, and included in the Pleasant-High Historic District in 1984. The current congregation is active in the United Church of Christ. The Rev. William D. Ingraham is its current Senior Pastor.</p><br>
<p>The Warren First Congregational Church-Federated Church is an American historic church building, located at 25 Winthrop Terrace in Warren, Massachusetts.</p><br>
<p>The Victorian Gothic wood-frame building was constructed in 1875 for a congregation that was the first in Warren, dating to the 18th century. This church was built on a site to which the second meetinghouse (from 1797) had been moved in the 1830s, after the church and government separated the use of facilities. The 1797 building was destroyed by fire in 1874.</p><br>
<p>The church was designed by Amos P. Cutting, and has stained-glass windows by Samuel West.</p><br>
<p>The church was listed on the National Register of Historic Places in 2004.</p><br>
<p>The church was bought by the congregation of Emmanuel Orthodox Church in 2008, a parish of the Antiochian Orthodox Christian Archdiocese of North America. The congregation maintains the building and its 1875 Steer & Turner pipe organ.</p><br>
<p>Whitneyville Congregational Church is a historic church on Main Street in Whitneyville, Maine. Built 1869-76, it is an unusually high-style Italianate building for a remote rural setting. It was listed on the National Register of Historic Places in 1979.</p><br>
<h2>Description and history</h2><br>
<p>The Whitneyville Congregational Church is located in the rural village center of Whitneyville, at the southwest corner of Washington and Main Streets (the latter marked United States Route 1A). It is an architecturally sophisticated single story wood frame structure, with a gabled roof, clapboarded exterior, and granite stone foundation. The main facade is three bays wide, with the church tower rising from the projecting center bay. At its base is the main entrance, framed by pilasters and a bracketed and dentillated hood, with a half-round transom window above the door. The second level has a four-part window, left and right halves each with rounded tops, set in a similarly decorated surround. A clock is mounted in the tower above the ridge line, and is capped by a bracketed cornice, pinnacles at the corners, and central spire with weathervane. Windows that flank the tower have similar styling to that on the tower.</p><br>
<p>The Church Building Society was formed in 1866 to oversee the construction of a church in Whitneyville. Its extensive records survive, describing construction of the building between 1869 and 1876, including financial difficulties in funding that work, and recording the sale of pews in its support. The church was built by William Bowker, a local master builder, and was probably influenced by design pattern books of the period.</p><br>
<p>Westminster Congregational Church was an historic Congregational church at 3600 Walnut Street in Kansas City, Missouri.</p><br>
<p>The church was founded in the summer of 1895, when disgruntled members of the Second Presbyterian Church decided to hold meetings to start a new church. They were headed by Kirkland Brooks Armour (1854-1901) and his wife, Anna Paynter Hearne Armour (1858-1921). At that time, they formed "Westminster Presbyterian Church" and purchased the wood frame church building vacated in late 1894 by Grace Church (now Grace and Holy Trinity Cathedral at 415 West Thirteenth Street), and hired as their minister the Reverend Dr. William Potts George (1847-1909). (The Reverend Dr. George left Kansas City in 1902.) On January 17, 1901, the congregation voted to align with the Kansas City Congregational Union, still located at Tenth and Central Streets in Downtown Kansas City. In 1904, realizing the heavy relocation of residents and residential properties to areas south of Downtown, the congregation contracted for a new building to be constructed on property purchased at the southwest corner of 36th and Walnut Streets. The church contracted the New Orleans achitectural firm of Diboll & Owen in cooperation with the local firm of Bracklein and Martling to design a sanctuary patterned after the Prytania Street Presbyterian Church in New Orleans, Louisiana The cornerstone for the new building was laid on May 22, 1904, and the new church building was dedicated in January of 1907. The church building was added to the National Register in 1980.</p><br>
<p>Despite a protest by a group of architecture preservationists and neighborhood residents, the church was demolished in 2021.</p><br>
<p>All Souls Congregational Church is an historic church at 10 Broadway in Bangor, Maine. Built in 1911, it is a landmark in the city, designed by the noted proponent of the Gothic Revival, Ralph Adams Cram. It was listed on the National Register of Historic Places in 1992. The church is affiliated with the United Church of Christ; the current pastor is Rev. Chad L. Poland.</p><br>
<h2>Architecture and history</h2><br>
<p>The All Souls Church is located on the fringe of downtown Bangor, on a rise east of Kenduskeag Stream that overlooks the central business district. It occupies an entire city block, bounded by State, French, and York Streets, and by Stetson Square and Broadway to the east. The main sanctuary is a cruciform stone structure, with its long axis oriented east-west, with the chancel set at the western end. It has a steeply pitched gabled roof, with a relatively slender tower set at the crossing. A shorter square bell tower is set at the southeast corner of the crossing. The main facade faces east, and has a center entrance set in an arched recess, with a large rose window above. The building&#39;s corners and side walls are buttressed.</p><br>
<p>The First Congregational Church first built on this site in 1822. That building burned down in 1830, and was replaced by a building designed by Charles Pond. This was replaced in 1859 by a structure designed by Harvey Graves in 1859, using the foundation of the previous building. The Graves church burned down in the Great Fire of 1911. The First Congregation then joined forces with the Third Congregation, whose 1902 church was also destroyed in the fire, to build a new church on the site of the Firsts old one. They commissioned the noted Gothic Revival proponent Ralph Adams Cram to design the building, which incorporates stone elements of the Thirds building. It was built at a cost of $110,000. Its stained glass windows, designed by Boston stained glass artist Charles J. Connick, were added between 1913 and 1947.</p><br>
<p>The building was expanded in 1953–54 with the addition of a school building, designed by local architect Eaton W. Tarbell. This addition was designed in a modernist style but was intended to harmonize with and defer to the original building. It is now named for Arlan A. Baillie.</p><br>
<p>The Monroe Congregational Church and New Hope Cemetery is a church and cemetery near Monroe, Nebraska. It was added to the National Register in 1990. The listing included three contributing buildings and a contributing site.</p><br>
<p>The Monroe Congregational Church, built in 1881, is one-story frame building with a gable roof. The property includes a privy, a storage shed, and a Victorian wrought-iron fence. The New Hope Cemetery is about 100 ft to the west.</p><br>
<p>It is located in the community of O&#39;Kay, which had population 250 around 1990.</p><br>
<p>First Congregational Church of Michigan City is a historic Congregational church building at 531 Washington Street in Michigan City, LaPorte County, Indiana. The church building was built in 1880-1881 and constructed in a Romanesque, Tudor Revival style. It was rebuilt in 1908-1909 following a fire. It is the second oldest church building in Michigan City.</p><br>
<p>It was listed on the National Register of Historic Places in 2001. It is located in the Haskell and Barker Historic District.</p><br>
<p>First Congregational Church is an historic Congregational church located at 630 Ohio Street in Terre Haute, Vigo County, Indiana. It was built in 1902-1903 and is the second building to house the congregation founded in December 1834. It is a neo-Gothic-style church constructed of buff-colored brick with limestone trim and opalescent glass windows.</p><br>
<p>FCC was added to the National Register of Historic Places in 1983.</p><br>
<h2>Covenant</h2><br>
<p>In the Love of Truth and in the Spirit of Jesus Christ, We Unite for the Worship of God and the Service to Humanity. We agree to differ... We resolve to love... We unite to serve...</p><br>
<h2>Organization</h2><br>
<p>FCC is a member of the National Association of Congregational Christian Churches (NACCC) and the Midwest Association of Congregational Christian Churches.</p><br>
<p>The First Congregational Church of LaMoille is a historic church located at 94 Franklin Street in La Moille, Illinois, United States. The building was constructed in 1867 for La Moille&#39;s Congregational church, which was established by Owen Lovejoy in 1840. The church was designed in the Italianate style, which was growing in popularity at the time. Its design features tall arched windows, a tower atop the main entrance, decorative pilasters at the corners, and corbelling along the front cornice. The church originally included several Gothic Revival features as well, such as a spire steeple and pinnacles, but these fell into disrepair and were removed.</p><br>
<p>The church was added to the National Register of Historic Places on February 16, 1996.</p><br>
<p>The Central Congregational Church is a historic church on Central Square in Galesburg, Illinois. The church was built from 1897 to 1898 to serve Galesburgs newly united Congregational church. Galesburgs two congregational churches formed in the 1850s after separating from the towns Presbyterian church; the two churches united in 1895 after one church began to collapse during a service. Galesburg architect C.E. Gottschalk designed the church in the Richardsonian Romanesque style; his design features a bell tower with a pyramidal roof, numerous turrets, a 22 ft wide stained glass rose window above the entrance, and detailed stonework. The brown sandstone used to construct the church was imported from Marquette, Michigan. The churchs bell was formed from the bells used in the two Congregational churches before their union. In 1912, the church acquired an organ built by the M. P. Moller Company.</p><br>
<p>The church was added to the National Register of Historic Places on September 30, 1976.</p><br>
<p>The New Plymouth Congregational Church is a historic church on Southwest Avenue between West Park and Plymouth in New Plymouth, Idaho. It was built in 1920 and was added to the National Register in 1982.</p><br>
<p>A review by the Idaho State Historical Society identifies that "The New Plymouth Congregational Church is architecturally significant as a full—scale, monumentally porticoed and pedimented neo-classical revival church which is the outstanding structure in New Plymouth, and which is related to that town&#39;s unusual history."</p><br>
<p>The Evergreen Congregational Church and School is a historic church and school at 497 Meridian Road in Beachton, Georgia. It is notable for its architecture, its association with social history of the area, and its association with civil rights movement leader Andrew Young, who served as pastor from 1957 to 1959. It was added to the National Register of Historic Places in 2002.</p><br>
<h2>Church</h2><br>
<p>The Evergreen Congregational Church was founded in 1903 by a group of Beachton residents and, in 1904, a frame church was built. In 1925, the original church was demolished, and the concrete-block church was completed in 1928. It is a gable-front church with an entrance porch and cupola. The church is typical of African-American churches, with the simple massing of its gable roofed rectangular-shaped sanctuary and in its use of inexpensive materials, such as concrete block and stucco. The rough finish on the poured-concrete walls indicates the work of congregation members and not skilled laborers. Between 1989 and 1991, the congregation built a 30-foot long annex to the rear of the church.</p><br>
<p>The Evergreen Congregational Church and School are significant because of their association with Civil Rights leader Andrew Young. In his autobiography, An Easy Burden (1996), Young noted that the lessons he learned at Evergreen served him during the struggle for civil rights. During the 1960s, he joined the Southern Christian Leadership Conference, and served as Executive Director under Dr. Martin Luther King, Jr. In 1972, he was elected to Congress.</p><br>
<p>Reverend William H. Holloway served as the first church pastor, from 1904 until 1910. He was followed by Reverend Henry S. Barnwell (1910-1916), Reverend George W. Hannar (1924-1930), Reverend W. J. Hill (1930-?), Andrew Young (1957-1959). In 1974, Reverend Artis Johnson arrived and remains the current pastor.</p><br>
<p>It is now known as the Evergreen United Church of Christ.</p><br>
<h2>School</h2><br>
<p>In 1903, Jerry Walden Jr. led a group of community men in erecting a one-room wood school building on a one-acre site that was donated by Please Hawthorne. This was the first school for black children in the area. Walden (who was born in Grady County, Georgia, in 1869, and attended public school in Thomas County, Georgia, and later Morehouse College in Atlanta) was the first African-American teacher in Beachton. He taught in Beachton until his death in 1935. Please Hawthorne was born in 1854 in rural Grady County, and spent much of his life running a general merchandise store in the Beachton area until his death in 1927.</p><br>
<p>The one-room school was replaced by the current school in 1911. It was designed by congregation member James E. Wright (1887-1972), one of Georgia’s first African American architects who had an architecture degree from Tuskegee University. The school is a one- and one-half-story cruciform-plan building with classrooms on the first floor and quarters for teachers above. The interior of the school remains largely unchanged since it was built.</p><br>
<p>From the beginning, the American Missionary Association assumed responsibility for the church and school because of negligence by the public schools in the education of African-American children. In 1916, the school was renamed Grady County Training School when the county assumed partial responsibility for the school.</p><br>
<p>In 1938, the educational programs at Evergreen were moved by the county to another location. The</p><br>
<p>Evergreen school was then used as a community hall for such activities as voter registration drives,</p><br>
<p>meetings with county commissioners, farm agents, home demonstration agents, 4-H Boys and Girls</p><br>
<p>Clubs, and Boy Scouts. The school is currently known as Evergreen Recreation Center and serves</p><br>
<p>as the fellowship hall for Evergreen church.</p><br>
<p>First Congregational Church  is a United Church of Christ church located in downtown Atlanta at the corner of Courtland Street and John Wesley Dobbs Avenue .The church has had many prominent members over the years including Alonzo Herndon and Andrew Young. First Congregational Church welcomes people from all racial and economic backgrounds and has a prominent music ministry. The current senior minister, Dr. Reverend Dwight Andrews, is also a professor of music at Emory University.</p><br>
<p>The church is the second-oldest African-American Congregational Church in the United States. The American Missionary Association (AMA) established the Storrs School in Atlanta. The school served as a center for social services, education, and worship for newly freed blacks. Worshipers at the schools services petitioned for a church of their own. As a result, in May 1867 a Congregational Church was organized, and the AMA donated the land. The churchs first service was held on May 26, 1867, and its first ten members included Reverend and Mrs. Frederick Ayer and Atlanta University&#39;s first president Edmund Asa Ware.</p><br>
<p>The church was never formally segregated but had become mostly black by 1892. The current building is the second church, built on the site of the original one in 1908.</p><br>
<p>The First Congregational Church and Parish House in Memphis, Tennessee are a historic church and parish house on a single lot at 234 S. Watkins Street. The Georgian Revival-style church is a high one-story church which was built in 1910. It was added to the National Register of Historic Places in 1980.</p><br>
<p>It was deemed "significant both as a fine example of the Georgian Revival style and as the work of prominent Memphis architect Walk Claridge Jones, Sr. A regional leader in the profession, Jones abhorred modem architecture, preferring instead a simplified classical style. The First Congregational Church, with its Ionic portico, rectangular plan and symmetrical fenestration, illustrates this philosophy."</p><br>
<p>The Second Congregational Church in Memphis, Tennessee is a historic church structure at 764 Walker Avenue. The building was started in 1928 and was added to the National Register of Historic Places in 1982.</p><br>
<p>It was designed and/or built by Frank Nesbit and Harold E. Smith.</p><br>
<p>The church was founded in 1868. It is presently affiliated with the United Church of Christ, one of three such congregations in the Memphis area.</p><br>
<p>The Crigler Mound Group is an important archaeological site in the northeastern part of the USA state of Missouri. Located in the Salt River valley near Mark Twain Lake, these burial mounds have been named a historic site.</p><br>
<p>In the 1960s, the Crigler mounds were seemingly the largest and best-preserved group within what was soon projected to become the Joanna Reservoir. The site occupies a high hilltop approximately 1,500 ft north of the original Salt River bed. Composed of seven large mounds, the entire group covers an area nearly 500 ft long, in and around the Crigler Cemetery north of the village of Florida; six are made solely of earth, while one includes substantial rocky components. The mounds are in a straight line with an orientation of 320°, or approximately northwest. The mound on the southern end of the group, designated No. 1, is a circle 23 ft in diameter and 4 ft high, with a slight depression in the center. Mound No. 2 is a flat-topped circle measuring 48 ft by 4.5 ft. A depression similar to the one in No. 1 is found atop Mound No. 3, a circle measuring 39 ft by 2 ft and the only mound composed partly of rock; surveyors in the 1960s deemed the depression evidence that there had formerly been a structure within the mound that had collapsed. No. 4 is 90 ft long by 55 ft wide and 8 ft high; it has been damaged by rodents burrowing into its side. Mound No. 5 is 40 ft in diameter and 4 ft high. The top and center portion is almost flat and slightly depressed. Mound No. 6 is 32 ft in diameter and 2 ft high, and it too is flat-topped with a slightly sunken center. Mound No. 7 was approximately 32 feet in diameter and 2 feet high, but the construction of a roadway necessitated the grading of most of the mound; only about 25% of the original mound survives. No bones or artifacts were found when the grading was performed, and no other excavations have been conducted in living memory, if ever.</p><br>
<p>On May 21, 1969, the Crigler Mound Group was listed on the National Register of Historic Places because of its archaeological value. The site was one of the first two Monroe County sites listed on the Register, along with the Mark Twain Birthplace State Historic Site in Florida, which gained the designation on the same day.</p><br>
<p>The Oak Hill Welsh Congregational Church is a historic former church in the village of Oak Hill, Ohio, United States. It was originally home to a congregation of Welsh immigrant miners, and it has been named a historic site.</p><br>
<p>Welsh miners from Cardiganshire began immigrating to the Hanging Rock region of southern Ohio as early as 1818, working in the blast furnaces and iron mines of the region. Some of them were Congregationalists, and some who established themselves in Jackson County formed a church in 1832. Nine years later, the church moved into Oak Hill, but their church building was not finished until 1869.</p><br>
<p>The church building is a brick structure with a tin roof and foundation of sandstone. Its primary builders, Isaac Parry and Thomas Herbert, produced a Greek Revival structure; although just one story tall, it features a bell tower atop the roof. The building as a whole is a simple rectangle, although the bell tower is octagonal.</p><br>
<p>Following decades of decline, the congregation disorganized in 1962; local Baptists bought the building, but after nine years they moved to a new structure. In 1972, local residents of Welsh descent purchased the former church and began operating it as a museum of Welsh culture, the "Welsh-American Heritage Museum". It has since become associated with the Welsh studies center at the nearby University of Rio Grande.</p><br>
<p>In 1978, the church was listed on the National Register of Historic Places, qualifying both because of its architecture and because of its role in local religious and ethnic history. It is one of twelve Jackson County locations on the Register.</p><br>
<p>The Farmington Tithing Office, at 110 N. Main St. in Farmington, Utah, was built during 1907–1909. It was listed on the National Register of Historic Places in 1985.</p><br>
<p>It is significant, according to a 1984 Utah State Historical Society review, "as one of 32 well preserved tithing buildings in Utah that were part of the successful "in-kind" tithing system of The Church of Jesus Christ of Latter-day Saints (LDS church) between the 1850s and about 1910."</p><br>
<p>Formerly used as Farmington&#39;s town hall, the building now houses the Farmington Historical Museum.</p><br>
<p>The Historic Nolensville School, is a former public school in Nolensville, Tennessee, that had for many years served as the community&#39;s recreation center .</p><br>
<p>The school was built in 1937 using a Rosenwald School plan. It was the "first modern educational building" in Nolensville and is unusual as the only school for whites in Tennessee that was built to a Rosenwald School plan. African American students did not attend the school until it was integrated in 1966.</p><br>
<p>A gymnasium was added in 1948. The building became a community recreation center in 1972 after a new school was built to replace it. In 2009, after the town of Nolensville announced plans to convert the 1972 school into a new recreation center, the Nolensville Historical Society began a campaign to preserve the old Nolensville School for use as a community center. The building was listed on the National Register of Historic Places on March 20, 2012.</p><br>
<p>The Franklin City Cemetery in Franklin, Tennessee was listed on the National Register of Historic Places in 2012.</p><br>
<p>Four American Revolutionary War veterans are buried there. The cemetery is significant for its history of early settlers and for its funerary markers, the most unusual of which is perhaps a "treestone" one.</p><br>
<p>It is across North Margin Street from Rest Haven Cemetery, also NRHP-listed in 2012.</p><br>
<p>Dennison is a historic railway station located at 400 Center Street in Dennison, Ohio. The depot was built between 1884 and 1900, and the baggage room was built circa 1912. The station is located midway between Dennison and Uhrichsville, Ohio, and served both communities.</p><br>
<p>The depot is best known as the home of the Dennison Depot Salvation Army Servicemens Canteen during World War II. The canteen, which operated from 1942 through 1946, served refreshments to troop trains passing through Dennison. Dennison native Lucille Nussdorfer proposed the canteen; the Salvation Army and a citizens committee operated it under the direction of Salvation Army Captain Edward Johnson. As Dennison was a division point on the Pennsylvania Railroad, every train that passed through Dennison stopped there; since the canteen workers vowed to serve every soldier passing through the station, the canteen ultimately served 1.3 million soldiers, 13% of the USA forces. 4,000 volunteers, the majority of them women from the surrounding area, worked the canteen during the war; the canteen was the third-largest Salvation Army canteen in the nation. The canteen became well known among soldiers, and its fame spread across the eastern USA it appeared in newspapers as far away as Pittsfield, Massachusetts, was compared favorably to canteens in New York City and Chicago, and led Captain Johnson to become a recognizable figure on the East Coast. Soldiers nicknamed Dennison "Dreamsville, USA", a reference to an ideal small town in a Glenn Miller song.</p><br>
<p>The station was added to the National Register of Historic Places on September 8, 1976, as the Pennsylvania Railroad Depot and Baggage Room. It was designated as a National Historic Landmark on June 17, 2011. It is now a local history museum.</p><br>
<p>The Rest Haven Cemetery in Franklin, Tennessee is a 7 acre cemetery that was listed on the National Register of Historic Places in 2012.</p><br>
<p>It is significant in the history of Franklin. The cemetery was formally founded in 1855 but has some earlier burials, as early as 1841. It has 475 documented graves, including those of 66 Confederate Civil War soldiers. Among the Civil War veterans is Union Brevet Brigadier General, James Patton Brownlow who died at Knoxville, Tennessee, United States (1841–1879).</p><br>
<p>It is across North Margin Street from Franklin City Cemetery, also NRHP-listed in 2012.</p><br>
<p>The Downtown Main Street Historic District encompasses a well-preserved historical section of downtown East Hartford, Connecticut, United States. It extends along Main Street from between Burnside Avenue and Governor Street, and along Chapman Street to Chapman Place. Developed between about 1890 and 1945, its architecture encapsulates the town&#39;s transition from a main agrarian community to a modern suburb. The district was listed on the National Register of Historic Places in 1996.</p><br>
<h2>Description and history</h2><br>
<p>The town of East Hartford was settled as part of Hartford in the 17th century, primarily as an agricultural outpost, and was separately incorporated in 1783. Main Street was laid out in the 1670s, and became a major roadway between Hartford and communities to the east. Its economy remained agricultural for many decades, transitioning from a subsistence farming economy to one based on tobacco farming in the late 19th century. The economy benefited to some extent from industry powered by the waters of the Hockanum River, which roughly bisects the town. The town&#39;s transition away from agriculture was largely prompted by the development of a streetcar railway providing ready access to Hartford, and the development of a major railroad depot, both events dating to about 1890. Growth was significantly spurred by completion of the Bulkeley Bridge across the Connecticut River.</p><br>
<p>The historic section of the downtown contains surviving architecture from the early 19th century forward. The oldest buildings are the Comstock House (c. 1830, 1132 Main Street) and Wells Hall, built in 1832 as a private academy and now serving as town hall. One of its 31 contributing buildings is the St. John&#39;s Episcopal Church, which is individually listed on the National Register; it is a fine example of Gothic Revival architecture built in 1867. Most of the commercial buildings in the district date to the period 1890-1925.</p><br>
