SERMON IN THE UNITARIAN CHURCH, WASHINGTON, D.C., 1ST MONTH 15, 1843 -- A tour de force, attended by many public figures. LM attacks the doctrine of "human depravity," religious sectarianism, war, slavery and the refusal of Congress to debate the issue of slavery, praises William Ellery Channing, pleads for women's rights, justice for the poor, and the Native Americans. A powerful oration, which few who heard it likely ever forgot.

CHERRY ST. MEETING, PHILADELPHIA, 9TH MONTH 2, 1849: "Unity of Spirit"--She pleads for practical righteousness over theologies and doctrines as the basis for "unity in the bond of peace." This is a response to a previous message (not recorded) and suggests that it was a plea for doctrinal "soundness."

CHERRY ST. MEETING, PHILADELPHIA, 9TH MONTH 16, 1849:"Improving Our Hearts" -- She pays tribute to William Ellery Channing; interprets the Inner Light as the voice of reform; speaks against war, and praises Hannah Barnard, an earlier Quaker dissenter.

NEW YORK 11th Mo, 1855 "Against King- and Priest-Craft" --The New York Times summarized this message extolling reform as the true form of religion, to a New York City Friends Meeting; preached in the face of sharp criticism for more conservative ministers.

REMARKS IN BOSTON (at the founding meeting of the Free Religious Association) MAY 20, 1867--"I am a kind of outlaw in my own society."

AT THE FREE RELIGIOUS ASSOCIATION, MAY, 1872--She speaks of the "Religion of Humanity," which she sees uniting all the denominations. she also mentions Paul, and the Kingdom of God.

FAREWELL TO THE FREE RELIGIOUS ASSOCIATION (Boston), MAY 30, 1873 -- Her last message, subtitled, 'Essentials of faith." She speaks against "theology," and for the scientific study of an "innate" and self-evident religious feeling that is universal. She also accepts doubts about a personal God and immortality, and again mentions Channing.

TO SARAH DUGDALE 10 Mo. 7th. 1845--Sarah and her husband Joseph Dugdale were founders of the Progressive Friends movement, and Lucretia was very sympathetic to them. Here she explains how some liberal Hicksite Friends had been disciplined for their antislavery work, and how Progressive separations were roiling various Hicksite yearly meetings. 

TO NATHANIEL BARNEY, 6th Mo. 1847--Here Lucretia recounts a confrontation with one of her conservative Hicksite critics in New York Yearly Meeting, Geroge Fox White, and states her determined opposition to the Quaker "ecclesiastical hierarchy."

TO GEORGE W. JULIAN ii mo. 14th 1848--here Lucretia expands on three topics: first, her approach to the Bible, rejecting literalism, but studying it continually; second, her devotion to the work of Joseph Blanco White, a Spaniard who fled Spain for England, and went from the Catholic priesthood to Unitarianism; and more reporting on the deepening splits among Hicksite and Progressive Friends. she also praises the work of Unitarian Theodore Parker.

TO JOHN & REBECCA KETCHAM, 8th Mo. 30, 1852 -- Lucretia describes recent antislavery agitation, and the separation in Kennett Meeting, which led to the founding of Longwood Yearly Meeting of Progressive Friends. She also discusses the popular interest among reformers in spiritualism, of which she was deeply sceptical.

TO EDWARD N. HALLOWELL, 2^nd Mo. 1st 1870 -- Here Lucretia looks back and summarizes the Quaker 'establishment's fierce opposition to abolitionism, and the several efforts to silence or disown her.

TO OCTAVIUS B. FROTHINGHAM, 5th mo. 22nd. [1874]--In this late letter, Lucretia explains to an officer of the Free Religious Association why she dislikes calling theology a "science," considering it a poor substitute for "real" religion.