City Missionaries: Joseph, Corinne and the Sadd Mission
Louisville, Kentucky was a thriving manufacturing town of over 71,000 souls on the eve of the Civil War. Anyone who wanted work could find it, and wages were good. But almost as soon as the outbreak of war, manufacturing virtually ceased to exist. There was little demand for agricultural implements. Soap, candle, cordage, glassware and carriage factories could not dispose of their products and closed their doors. For laborers and mechanics in the city, it was a time of “much suffering and fasting, relieved only occasionally by a small dole from the city fathers or small packets of food and clothing from neighbors.” Soon, daily appeals for aid to the poor began to appear in the newspaper. And this was only the beginning.
As the war ground on, destitute white southerners, displaced by the war and desperate, flooded into the city seeking relief. “Deprived of their all by the stern realities of war, they had been driven from homes that were once pleasant and comfortable; and destitute and penniless, forced to find a cheerless abode among strangers, far from their own sunny clime,” a Courier-Journal article reported in September 1864. Appeals for war refugees became a regular item in the newspaper, such as the following:
Sept 3, 1864 - “The [Louisville] Refugee [Relief] Commission have again to ask the aid of our citizens.”
Several hundred refugees were “provided for and sent from the city,” but the Refugee House on Broadway had over 150 women and children, “most prostrate with sickness.” They were in great need of clean clothing and bedding “as what they have now is rotted with vermin and filth.” Ladies were urged to give whatever used clothing they had – no matter how common or worn – so the “rags” would be left behind as the refugees were moved to other quarters.
November 26, 1864 - The steamers Irene and J.K. Baldwin arrived filled with 883 refugees from the South, “in a very destitute condition.” Government rations were issued to them and they were sent to points further north where it was hoped they could find employment.
Dec 9, 1864 - An announcement from the Refugee Relief Commission: “It is a question of importance to the citizens of Louisville as to what shall be done with the hundreds of white refugees from Southern states arriving in our cities. On Thanksgiving Day one thousand arrived by water, and as many more have come by the same way since then. Besides this, they are daily arriving at the railroad. The Refugee Relief Commission is doing all it can to prevent them from accumulating in this city. Unless the refugees have friends here who will agree to take care of them, the Commission encourages the refugees to go on to Cincinnati and Indianapolis.”
The previous week Rev. John Lapsley McKee, the minister for the Children’s Aid Society, and another minister gathered 30 families and filled three freight cars with them. The railroad donated the cost of transporting the people like cattle. Rev. McKee accompanied them to Eminence, Ohio and asked farmers to take the families in - which they did. Eminence citizens held a meeting and created a committee to look into finding permanent homes for them all.
Feb 8, 1865 - “Female help can be procured at the Female Refugee Exchange on Sixth Street, below Main. Needy refugee women calling at your door should be referred here. The superintendent of the exchange will provide childcare so they can go out to work.”
April 21, 1865 - “TO THE CITIZENS OF LOUISVILLE AND THE PUBLIC GENERALLY – A WORD FOR THE NEEDY.” Rev. McKee reported that the Louisville Refugee Relief Commission authorized him to appeal to the public for help. “The facts are these; we have been receiving for several weeks past, at the rate of about two hundred refugees per week from the Southern States. They come to us in extreme destitution. We give them a suit of clothing and send them forward by our agents, to the farming districts where labor is now in great demand and such wages are paid as will enable these people to support themselves.” Donations could be left with Rev. J.M. Sadd. At least 500 people needed to be sent off immediately but their stock of clothing was depleted. “A very large majority of them are women and children.” They needed money for transportation, material for clothing, ready-made clothing, new or second hand. “Our supply of underwear is completely exhausted.”
Jan. 9 1865 - A congressman presented information in Congress from the president of the Refugee Relief Commission of Ohio asking for an appropriation for the support of Southern refugees. “Mr. Sherman said there were thousands of loyal refugees in the cities of Cincinnati, St. Louis and Louisville, and their condition was deplorable. Not less than ten thousand white people have been rendered homeless and scattered throughout the South by the fortunes of war.” The Congressman proposed make-work programs or land grants rather than money.
A City Missionary
The Rev. J.M. Sadd – Joseph Merrill Sadd – and his wife Corinne were sent to wartime Louisville by the American and Foreign Christian Union. An 1830 graduate of Auburn Theological Seminary, Rev. Sadd married his first cousin Corinne Gilmore Sadd soon after graduation and began his long career as a missionary pastor. He and his wife were first sent to pioneer communities in Missouri. For the past decade, they labored in Indiana. Corinne was the unpaid, but full-time, minister’s wife.
They were “church planters,” forming Presbyterian congregations and Sunday schools and leaving them with a new minister, moving on to other pastures.
In Louisville, though, Joseph reported a different mission. “It is proper to state our plan is not to form regular churches, but to labor in every way we can to lead souls to Christ, and assist them to find homes with the different churches of their choice,” he wrote in an 1867 report for the newspaper.
His employer, the American and Foreign Christian Union, formed in 1849 when three missionary groups merged. In 1860 it supported seventy-three missionaries in the U.S. One of its goals was converting Roman Catholics to Protestantism, and it even sent missionaries to Italy and Mexico towards this end. But it also began to send ministers to cities as city missionaries.
The city missionary role was beginning to catch on in the 1860s. It was a cross between a social worker and a minister. The role was actually first created in back in 1816 by the women who established the Female Missionary Society For the Poor of New York City, but it was limited to New York.
By 1860, industrialization, immigration and urbanization created profound changes in American society, and helped create a growing density of urban poor. So many poor were foreigners, and Catholic ones at that. There were fears that they were not assimilating, that the spread of Roman Catholicism in the U.S. was motivated by a plot between European monarchs and the pope to bring down democracy.
In general, Americans believed that poverty was a moral failing. Left unchecked, the “vicious poor” were a threat to middle and upper-class Americans, and democracy itself. Ignore the plight of the poor at your own peril, as a permanent underclass of dirty, promiscuous, immoral and criminal people would spread upon the land. What they needed was to be taught. Taught how to be clean, to have proper (middle-class) manners and respectability, to develop a work ethic, to abstain from alcohol, and to be converted to a Protestant church.
By the time the Sadds were sent to Louisville, there was this additional challenge – thousands of people, largely women and children, displaced and impoverished by war.
The city’s way of dealing with so many refugees, as indicated by the newspaper items above, was to provide for a few immediate needs and get the refugees out of town as quickly as possible, lest they be “turned loose upon the community as public paupers.” There was a “Not in my backyard” aspect to the Louisville approach. Other communities were not always enthusiastic about taking in the refugees who were shipped to them either. Civil authorities refused to let a steamboat full of refugees dock at the wharf in Madison, Indiana, for example.
Northern newspaper editors criticized the “NIMBY” attitude in Louisville, saying, “Louisville is too much disloyal to care for their suffering condition.”
The Courier-Journal protested. “These over zealous patriots did not reflect that the people of Kentucky, too, had felt the desolating influence of war, and had many unfortunate people to care for. Neither did they consider that Louisville is the grand depot for all the refugees of the South, and a constant tax is made upon the sympathy of the people, and they find it impossible to care for all.”
Louisvillians formed refugee committees and divided the city into wards with collectors and distributors of aid, of which Joseph was one. Other collectors and distributors were prominent businessmen. The number of refugees was simply more than the city could absorb, and “not a tenement” was available for rent anywhere. The most common tangible aid was getting a complete set of clothing for the shockingly ragged people.
Post Civil War
The crisis of war refugees abated, but the problem of the urban poor did not. For the rest of their lives, Joseph and Corinne were city missionaries in Louisville, working to alleviate the suffering, create routes out of dependency and bring people to Christ. It was their mission, their means of support, and perhaps a way of busying themselves after personal tragedy. The Sadds had four daughters, two of whom died in infancy. Kittie died at eighteen; Lucinda alone lived long enough to marry and have a child. She married in 1858, had her son Joseph in 1859 and on the 1860 census she and her baby were living with her parents. Lucinda died in Louisville in 1864 at age 26, with Joseph and Corinne taking on the raising of little Joseph. But heartbreakingly, he too died the following year before his sixth birthday, and they were left with no descendants.
Joseph was director of the Union City Mission. Between September 1867 and March 1868, Joseph reported that he, and presumably Corinne took the following actions, among others:
Visits to families - 545
Calls made at our house for relief of distress - 677
Assisted in obtaining transportation from the city to homes in the South - 21
Articles of clothing distributed - 345
Operated two mission industrial schools teaching sewing to little girls, who made their own clothes
Operated three mission Sabbath schools
The industrial schools were a popular charity mission in cities around the U.S. at the time. Typically they taught middle-class values and Protestant Bible study along with vocational training such as sewing for girls and women. Boys might learn shoemaking or tailoring. “Catching” children before they drifted into criminal activity was an important goal. Homeless children under the age of fourteen and children found begging were especially targeted. One of Joseph’s reports included news about the school they ran:
17 Aug 1866 - “Over two hundred and fifty children, gathered from poor families, gathered from the streets and alleys and garrets of the city were, in the last season, instructed in sewing, singing, and in the cultivation of good manners and good morals. This school was suspended on account of hot weather but will be opened again about the first of September.”
“Kind and benevolent ladies,” a total of about twenty-five, gave their time on Saturdays for lessons. Joseph asked for donations of fabric, needles, thimbles, and other supplies for the little girls, and money for warming the room. Only those who were needy and ready to receive instruction were welcome.
In his December 1866 report, Joseph said, “We have gone into the alleys and garrets and up rickety stairs, and endeavored to comfort the sick and relieved the distressed by holding up to them Jesus Christ, “who was a man of sorrows acquainted with grief;” by reading His word and praying with them whenever it seemed proper, and by sending to them, when found very needy, coal, food, or clothing of some kind.”
In 1867 the Louisville Daily Courier described Joseph as “our worthy city Missionary,” and said, “It is well known that he is active and zealous in fulfilling the humane trust reposed in him, and does all that can be accomplished with the means at his disposal.”
Joseph’s earthly mission came to an end in 1872 when he was seventy. Surprisingly, an obituary has not been found for him. He was buried at the beautiful Cave Hill Cemetery. What would Mrs. Sadd do?
Grappling With Poverty
Our thoughts and actions are filtered through the lens of the social values and beliefs of our time and place. They also were for Joseph and Corinne. Motivations for working to help the poor in the nineteenth century ranged from noblesse oblige to a deep concern with inequity and social justice – just as they do today.
In the Sadd’s time, there was the public image of the helping person, “Lady Bountiful,” delivering food baskets to the helpless, ignorant poor. She was “the charitable lady of wealth and social position impelled by the teachings of religion and her own benevolence to uplift the worthy poor by giving them moral instruction and material aid.”
In the 1860s, a new model emerged, and it was what the Sadds practiced – the Friendly Visitor. In a scholarly social work journal, Dorothy Becker described this innovation. It was defined as “seeing and knowing people in their homes, and trying, by means of personal influence, and practical suggestion, to improve their condition.” It was also seen as a novel effort to apply scientific principles. Instead of Lady Bountiful delivering the food basket, the friendly visitor hoped to share information about a nutritious diet.
By our modern standards, Becker said, it was moralistic and superficial in assessing needs, paternalistic, controlling and manipulative, and infused by the reactions of people occupying superior positions in the status hierarchy. An example of this is a description of Corinne’s activities in a January 1874 Courier-Journal story.
Every Friday at noon Corinne held a mothers’ meeting “for the benefit of mothers who, on account of the circumstances of poverty and improper associations, have failed to learn the most important lessons of life, and having become mothers, know little or nothing about the proper training and treatment of their children. Mrs. Sadd, fully understanding all the duties of maternity, thus devotes a portion of her time in teaching women how to fulfill their stations in accordance with the laws of God and nature.” [emphasis mine]
The children who attended her Saturday sewing classes “have no proper instruction or example at home.” Her influence created homes that were better and brighter, “eventually fitting them for usefulness and restraining them from idleness and dissipation.”
There was a constant concern that the poor would become idle and sit in wait for a handout if they were given much material assistance.
There were thorny questions that those working with the poor grappled with. What should be done about the poor? Who was worthy of assistance? Wasn’t poverty a sign of moral failure, of weakness of character? Is there a law of social Darwinism? Wouldn’t providing help create dependency? Didn’t the poor really just need Protestant Christianity and moral example?
What are the responsibilities of the wealthy to society – or to what does anyone owe the poor who is not poor himself? Finally, who should speak for the poor?
Corinne carried on as city missionary after the death of her husband. She was the arbiter who decided who was deserving of help. She spent twelve to fifteen hours a day, six days a week at the rented headquarters of the Howard Mission downtown, investigating appeals for aid and directing deliveries of coal, food and clothing as she deemed necessary, and as was available. Her hours were also spent on visits to homes, hospitals and the jail.
Being city missionary also gave her a way to support herself. “The socially acceptable “career women” of the post-Civil War period were widows and unmarried women trying to escape genteel poverty through the few avenues available, Becker said.
Mrs. J.M. Sadd, City Missionary
Before her husband’s death, although she worked full-time with her husband, Corinne was never mentioned in the newspaper. This was in line with the “separate sphere” theory so dominant in the nineteenth century. Essentially, women were to be out of the public eye. She was an unpaid worker. But Corinne said her husband requested that she continue in the mission work, and now the American and Foreign Christian Union paid her.
An 1874 newspaper article said “Mr. Sadd died about a year ago leaving $2,000 as a contribution toward the establishment of a home for the poor under the supervision of the Howard Mission.”
“The estimable widow of the deceased minister, who is now about sixty years of age, assumed the work and the office of her husband, and has devoted her entire time to works of the most commendable character, visiting the houses and hovels of the poor and suffering destitute, administering to the wants of the sick and suffering, giving advice to the erring and comfort to the sorrowing creatures.”
An early independent act for Corinne was opening a bank account with the U.S. Freedman’s Bank. In a record book of depositor’s registrations and signatures, she was the only white person on a two-page spread of eight people, and she made by far the largest deposit, of $569. (Touchingly, the least was ten cents deposited by nine-year old Sadie Kincaide, who “attended the doorbell” for a Mrs. Lintner.)
Secondly was that Corinne acquired an assistant. Miss Fannie Ward came to her in 1875 as a volunteer. Over time, Fannie became her “right-hand man” and moved in with Corrine. She was also supported entirely by her work with the mission.
The Howard Union Mission rented rooms for their office and industrial school. The Sadds had shared a dream of the mission owning its own building. But just keeping the mission going, which operated solely on donations, was a job. In November 1875 Rev. H.H. Fairall, secretary of the American and Foreign Christian Union of New York, came to Louisville “soliciting the means to sustain the Howard Union Mission, which Mrs. J.M. Sadd has charge of.” This was probably because the Union had plans to stop funding the mission, and therefore, Corinne’s salary.
In seeking donations, Corinne resorted to a little shaming. In an 1879 interview by a reporter, she shared a story about how the poor actually extended more charity than many wealthy people did.
“The passersby on Fourth Street continually pass an Italian woman, her babe in arms, even in the severest of weather, grinding a hand organ. The situation of this poor woman is a truly deplorable one, but with her cold, half-frozen hands and her fretting, discontented babe, she continues unceasingly the music…Several days ago an aged, decrepit looking old colored woman, a professional rag picker, dragged herself listlessly along the fashionable thoroughfare when suddenly she spied the one Italian woman, stopped, listened to the pitiable strains of the hand-organ, and drawing from her pocket a five-cent piece deposited it in the little tin box on the organ and walked quietly away. This is an example of self-sacrifice worthy of anyone.”
The Courier-Journal approved of Corinne. “All those who are familiar with the deeds of the Howard Mission in this city freely accord Mrs. J.M. Sadd, the City Missionary, who stands at the head of this institution, the credit of doing individually more substantial good in relieving the wants and sufferings of the sick and poor than any single charitable institution in the city….Mrs. Sadd deserves the highest terms of commendation at our hands.”
Corinne sent reports to the newspaper to publicize how she spent the money entrusted to her, just as her husband had. Some years the city council appropriated aid money which was mainly used for the purchase of coal in winter, but other years they did not.
There were some occasional fun times in her ministry, as when she took her little sewing students on a picnic at Floral Park, a five-acre downtown oasis. She also had an annual picnic for her Sunday school students.
In 1881, she accompanied a charity group on a steamboat excursion that sounded a bit problematic. The free trip on the T.F. Eckert was advertised for mothers and nurses of babies, and children under ten only. When the executive committee of a charity, Corinne and five women from the Flower Mission and two men from the Y.M.C.A. showed up at the waterfront, a crowd estimated at one thousand milled around by the gangplank. (The Flower Mission was an auxiliary of the Women’s Christian Temperance Union.) The newspaper said an avalanche commenced as older boys and girls tried to get onboard, with only two policemen present. When the police could not hold them back, they swarmed onboard. More police were called for and there was an unpleasant scene of policemen escorting the older children off the boat, with “big girls” bursting into tears and giving the policemen a “tongue lashing.”
The “duty had to be carried out,” the reporter said, “as there were many women and children to be accommodated as the capacity of the boat would afford; besides, it will teach this class not to attempt the like again.” Ultimately, the boat steamed down the river on a 4 p.m. to 7 p.m. excursion with 161 “babes in arms,” 384 children under the age of ten and 253 mothers and baby nurses. Corinne and the other five Flower Mission women onboard distributed donated crackers which the reporter characterized as “quite a treat,” although there weren’t enough to go around.
There were two other problems associated with the trip. “It is to be regretted that the class of people for which this great charity was intended will not avail themselves of it. Two-thirds of the mothers present yesterday afternoon were apparently in comparatively good circumstances, and few of the “very poor” were represented,” the reporter said. Perhaps the mothers and children didn’t look particularly ragged and destitute. How else could it be determined that they were sufficiently poor? A second concern was that charity was being abused when there was a carriage waiting for one mother – a sign she wasn’t impoverished, and some mothers were seen putting crackers in their baskets. For whatever reason, the latter was also seen as a sign that they didn’t need the crackers rather than possibly holding back some food for later.
Corinne expressed her concerns about being taken advantage of by the unworthy petitioner in a December 1881 report. “The calls for aid have been many…I know, too, there is danger in being deceived even in the nineteenth year of this mission work. I thank the friends for the “hints” that may guide us aright.”
The Sadd Mission
The American and Foreign Christian Union stopped providing financial support to Corinne and the Howard Union Mission in the late 1870s. The Howard Union Mission was renamed the Sadd Mission. Corinne carried on as director of the Sadd Mission, doing what she had always done. Now more than ever, fundraising was imperative. The mission sponsored an annual benefit with entertainment such as that provided by Professor T.M. Hawes, an elocutionist, for a couple of years, and popular lectures by Dr. Willits, the minister of her church, Warren Memorial Presbyterian, a couple of other years. In 1884 Dr. Willits gave a benefit exclusively for her support. This was probably a serious issue.
But in January 1885 Corinne dismissed concerns about herself. “ Perhaps some friend is anxious about my salary. I thank them, but I am not anxious. Allow me to report on salary for two months.”
She named benefactors and the amounts they gave covering a two-month period. It amounted to $78 dollars, or $39 per month. This was in line with the meager income women could expect in the few jobs open to them.
After Mrs. Sadd
Corinne died of heart problems June 9, 1887 at age 77. In a “lingering” illness, she was cared for by her assistant Fannie Ward, who acted as a daughter to her. She never achieved her dream of a separate, owned building for the mission, and as her health declined, it was forced to move to smaller quarters. She left everything to Fannie in her will, her little house at 1506 Preston Street, its furniture and what small amount of money she had.
Mrs. Sadd was “one of the best known and best loved women of Louisville” the Courier-Journal said. “One of the most noble and zealous workers.” She was buried at Cave Hill Cemetery beside Joseph.
Shortly after her death the newspaper declared, “Mrs. Sadd, who gave for twenty five years of labor for sweet charity’s sake, has been in her grave two months, but her work goes on and always will go on; for the good seed sown will continue to grow…
“Go into the stores and shops in Louisville where bright young girls and boys are earning a comfortable livelihood, some of whom are in positions of trust, and you will find many who will tell you that they received their first practical training from Mother Sadd, and owe their present positions to the influence which the good woman exercised over them and their parents. The congregation now worshiping in one of the most beautiful edifices in the west end of the city sprang from a little Sabbath-school organized years ago by Mr. and Mrs. Sadd.”
It was her fondest hope that the Sadd Mission would continue. For years prior to her death, most of the work of the mission was carried on by her trusted assistant, Fannie Ward.
By April 1888 a writer sent a letter to the editor of the Courier-Journal praising Miss Ward but wondering how long the mission could go on. “Her experience, her natural qualifications, her consecration, have peculiarly fitted her to be the successor to Mrs. Sadd…The poor have continued to find in her the same good angel as her predecessor. The question now arises: Shall this mission, after its long and useful career, be abandoned? Shall the Sunday and Industrial school be abandoned and the children scattered?
“Will the reader of this article attend the meeting to be held at the Warren Memorial church tomorrow evening at 5 o’clock to consider these questions with friends of the mission?”
The Sadd Mission did carry on for some years, with small notices in the newspaper. In June 1889 the Sadd Mission sponsored a fundraising steamboat excursion on the “Sunshine” at a cost of 50 cents for adults and 25 cents for children. It was a success and cleared $50 in proceeds for the mission. There was another excursion on the Sunshine the next summer.
In December 1889 the twenty-seventh annual Christmas entertainment for the Sadd Mission was announced. In 1890 there was a small item in the paper with church service announcements. The Sadd Mission had a Sabbath school every Sunday at three o’clock at the corner of Hancock and Roselane.
In 1893 Miss Fannie J. Ward attended the annual Womens’ Christian Temperance Union district convention, where she “read an interesting report of the Corinne Sadd Mission.” This was the last reference found to either Fannie Ward or the Sadd Mission.
Back in January 1879, during an unusual cold spell and a winter in which the city council appropriated zero funds for fuel for the poor, Corinne asked a newspaper reporter to paint a picture with words for the comfortable Louisvillian.
“That portion of citizens living in affluence and luxury can have but little knowledge of the poverty and terrible suffering which thousands of the poor of great cities are compelled to endure. Picture to yourself a large poverty-stricken family, lying in some miserable hovel fronting the riverbank, or in some little tenement cottage, with the wind, whose sting comes mercilessly through every crack and crevice of the house, where the family lies closely huddled together in a vain attempt to keep themselves warm. Not a mouthful to eat has this family had for several days, and not a single spark of fire. Sick, benumbed, cold and almost starving to death lie these poor people, without a hand to help them, unless fortunately some benevolent-hearted person, of which there are so many, happens to hear of their distressed condition and give immediate help.
“The city has homeless people who wander through the streets half-starved and thinly clad and who at night apply at the station house for lodging.
After Corinne’s death, the poor still walked through the streets of Louisville – of course. There were other missions, industrial schools and Sunday schools for them, just as there had been when the Sadds were alive. But while she lived, Corinne had been there for those sufferers. She had known many of them and been in their homes. They knew her and had been in her modest home, too. Corinne Gilmore Sadd mattered.
Notes:
Louisville before and during the Civil War: Edward R. Johnson.
Lack of care for suffering condition: 20 Sept 1864 Courier-Journal, p. 3.
Public paupers: Courier-Journal.
Charitable lady: Dorothy G. Becker.
Friendly Visitor: Ibid.
The Flower Mission began as a way for members of the WCTU to bring cheer to the sick and destitute, to those in jails and almshouses with the gift of flowers from their middle-class sisterhood. They reasoned that the poor appreciated beauty and flowers as much as the middle-class and well-to-do. They were often delivered with small gifts of treats, religious pamphlets and songs. It developed into a charity that provided for other needs such as medicine, food, transportation and fuel. Some of the auxiliaries, such as one in Asheville, North Carolina, opened a children’s home and a hospital.
Fannie J. Ward died of kidney failure in Madison, Indiana at age 65 in 1908.
Family Note: Corinne was a first cousin of my third great-grandfather, Myron Fitch Barbour. Her mother, Cynthia Barber, was his maternal aunt.
Sources:
Newspapers
“Meeting For Relief of the Poor,” Courier-Journal, 12 Jan 1864, p. 3.
“Sick Women and Children,” Courier-Journal, 23 Spt 1864, p. 3.
“Refugee Relief Commission,” Courier-Journal, 9 Dec 1864, p. 3.
“To the Citizens of Louisville – A Word For the Needy,” Courier-Journal, 21 April 1865, p. 3.
“Mission Industrial School For Poor Children,” Courier-Journal, 17 Aug 1866, p. 3.
“Interesting Proceedings,” Courier-Journal, 23 Nov 1866, p. 1.
“Mission Sabbath Schools,” Courier-Journal, 24 Dec 1866, p. 4.
“Charity At Home. Relief For the Poor of Our City,” Courier-Journal, 29 Jan 1867, p. 2.
“Report of the Union City Mission, Louisville, Ky.” Courier-Journal, 8 March 1867, p. 1.
Sick widow: Louisville Daily Courier, 22 May 1867, p. 2.
“Quarterly Report of the Louisville Mission, Under the Care of A. and F. Ch. Union, J.M. Sadd, City Missionary,” Courier-Journal, 12 July 1867, p. 1.
“Street Beggars,” Courier-Journal, 4 Oct 1867, p. 1.
“Union City Mission, Under the Care of the American Foreign and Christian Union,” Courier-Journal, 16 March 1868, p. 2.
“Christian Association,” Courier-Journal, 23 June 1868, p. 4.
“The City Poor. A Sad instance of Poverty, Temptation, Crime and the Suffering of Innocent Ones,” Courier-Journal, 14 Dec 1873, p. 4.
“Sermon At the Jail,” Courier-Journal, 26 Dec 1873, p. 4.
“City Missionary. Noble Deeds of a Good Woman,” Courier-Journal, 27 Jan 1874, p. 4.
“The City Missions. Mrs. Sadd’s Report,” Courier-Journal, 7 March 1877, p. 4.
“Poverty’s Pictures. Scenes of Suffering Which Daily Transpire During the Winter Weather. The Story Told By Mrs. Sadd, the City Missionary, To A Courier-Journal Reporter,” Courier-Journal, 5 Jan 1879, p. 2.
“Infantile Excursion. Fourth Trip of the T.F. Eckert Up the River With Babies and Their Mothers Onboard,” Courier-Journal, 22 July 1881, p. 8.
“Lecture By Dr. Willits For the Benefit of Mrs. Sadd At the Opera House,” Courier-Journal, 20 April 1884, p. 9.
“Moonshine. Dr. Willits’ Lecture For Mrs. Sadd’s Benefit To-night,” Courier-Journal, 9 May 1884, p. 8.
“Sadd Mission. Report of Donations to the Christmas Festival,” Courier-Journal, 3 Jan 1885, p. 8.
“The Sadd Benefit,” Courier-Journal, 14 April 1885, p. 3.
“A True Christian Gone. Death of Mrs. J.M. Sadd, the Well-Known Missionary Worker,” Courier-Journal, 10 Jan 1888, p. 8.
“The Sadd Mission. The Work Going On In Accordance With Its Founder’s Request,” Courier-Journal, 11 March 1888, p. 5.
“Letter to the Editor: The Sadd Mission,” Courier-Journal, 3 April 1888, p. 6.
Other
Becker, Dorothy G. “Exit Lady Bountiful: The Volunteer and the Professional Social Worker,” Social Service Review, Vol. 38, No. 1 (March 1964), pp. 57-72.
Billington, Ray R. “Anti-Catholic Propaganda and the Home Missionary Movement, 1800-1860,” The Mississippi Valley Historical Review, Vol. 22, No. 3 (Dec. 1935), pp. 361-384.
Foster, Charles I. “The Urban Missionary Movement, 1814-1837,” The Pennsylvania Magazine of History and Biography, Vol. 75, No. 1 (Jan 1951), pp. 47-65.
Harris, Curtis. “Refugees of the American Civil War,” President Lincoln’s Cottage, 19 Nov 2015, https://www.lincolncottage.org/
Johnson, Edward R. “A Social and Economic History of Louisville, 1860-1865,” Dissertation, University of Louisville, 1938, ir.library.louisville.edu/cgi/viewcontent.cgi?article=2811&context=etd
Mohl, Raymond A. “The Urban Missionary Movement in New York City, 1800-1825,” Journal of Religious History, Vol 7, Issue 2, December 1972, accessed 3 May 2021 https://onlinelibrary.wiley.com/doi/abs/10.1111/j.1467-9809.1972.tb00334.x
"United States, Freedman's Bank Records, 1865-1874." Database with images. FamilySearch. http://FamilySearch.org : 20 July 2023. Citing NARA microfilm publication M816. Washington, D.C.: National Archives and Records Administration, 1970.
Copyright by Andrea Auclair © 2024
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