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Francis Jackson Garrison, William Lloyd Garrison, 1805-1879; the story of his life told by his children: volume 3, Chapter 1: re-formation and Reanimation.—1841. (search)
of the human mind towards Christian union, Lib. 11.10. and said he had hoped that this body, purified, Lib. 11.1. would found a religious community. One of their number, the Rev. Adin Ballou, presently set forth, in his Lib. 11.33. Practical Christian, the scheme and constitution of Fraternal Community No. 1 at Mendon, Mass., afterwards known as the Hopedale Community, with non-resistance as one of its corner-stones. As little as he had been attracted to Noyes's religious community, was Mt Foster is deeply impressive. I do not always agree with him, but he has great power. ... I do not think it wise in him to disturb the assemblies of others: it appears to me like an infringement on their rights. Neither do I sympathize in the Christian (?) course they pursue toward him and others (Ms.). So far as the preaching was directed against pro-slavery clericalism and denominationalism, the need of it cannot be doubted for the year 1841. Dr. Channing, in his work on West India Eman
Francis Jackson Garrison, William Lloyd Garrison, 1805-1879; the story of his life told by his children: volume 3, Chapter 2: the Irish address.—1842. (search)
. Clair and other divines—from the Evangelical Congregational A. S. Convention in Boston (Lib. 12: 90, 129), and still earlier, in May, had been jailed in Amherst, N. H., for interrupting the services in a Baptist church by speaking in behalf of the slave ( Acts of the A. S. Apostles, p. 266; Lib. 12: 94). This practice, long conscientiously kept up, induced untold clerical and diaconal assaults upon Mr. Foster's unresisting person, in a spirit and with a violence hardly to be denominated Christian (Lib. 12: 110, 118). Stephen Symonds Foster was born at Canterbury, N. H., in 1809, and graduated at Dartmouth College in 1838. He began his preparation for the ministry at the Union Theological Seminary, New York, but abandoned that career in favor of a reformer's. He quickly identified himself with the Non-Resistants (ante, 2: 327), and entered the field as an anti-slavery lecturer in 1840. A devoted, noble, single-eyed, pure, eloquent, John-the-Baptist character (Wendell Phillips to E.
Francis Jackson Garrison, William Lloyd Garrison, 1805-1879; the story of his life told by his children: volume 3, Chapter 9: Father Mathew.—1849. (search)
versy, stood up on strongly personal grounds for the Liberator. On the great central question of inspiration, I am myself an inquirer,—with many misgivings and perplexities,—he confessed to her in a letter written in October, 1849, of which but a fragment remains. The following passage the recipient was unwilling to destroy: With these views, and feeling that I could ask for my Ms. Oct., 1849. children no better spirit than the pure, uncompromising, self-sacrificing, clear-sighted, Christian one breathed in the Liberator; and not knowing where I could find it so fresh and enthusiastic and impressive as in the life of Garrison, I should give them the Liberator, hoping they would be moulded like it, and guarding them myself, on those points where I think its writers wrong, against being led astray. They have got to meet those denials of doctrines among their associates, in the common press (you do not shut them from it), and in general literature; why not show them the mistake
Francis Jackson Garrison, William Lloyd Garrison, 1805-1879; the story of his life told by his children: volume 3, Chapter 10: the Rynders Mob.—1850. (search)
f the New Testament. He went on to examine the popular tests of religion, and to show their defectiveness. In so doing, his manner was grave and dignified. There was no bitterness, no levity. His manner of speaking was simple, clerical, and Christian. His subject was, substantially, that we have, over and over again, in all the pulpits of the land—the inconsistency of our profession and practice—although not with the same application. . . . Mr. Garrison said great importance was attached tson to conclude, which soon he did Rev. S. May, Boston Commonwealth, Feb. 14, 1885.—offering a resolution in these terms: Resolved, That the anti-slavery movement, instead of being infidel, in an evil sense (as is falsely alleged), is truly Christian, in the primitive meaning of that term, and the special embodiment in this country of whatever is loyal to God and benevolent to man; and that, in view of the palpable enormity of slavery —of the religious and political professions of the peop
Francis Jackson Garrison, William Lloyd Garrison, 1805-1879; the story of his life told by his children: volume 3, Chapter 15: the Personal Liberty Law.—1855. (search)
er his Sharp's rifle against wild beasts (not men). Mr. Garrison still held to the faith. He presided on March 24, 25, at a New England Non-Resistance Convention held Lib. 25.50, 60. in Worcester, By way of record, let us state here that the New England Non-Resistance Society held its last annual meetings and ceased to exist in 1849 (Lib. 19: 2, 3, 174, 186). On Jan. 1, 1848, Adin Ballou's paper had been made the organ of the Society, under the title of the Non-Resistant and Practical Christian (Lib. 18: 14). The compound name and the organship lasted only a year (Lib. 19: 14). and drew up a long array of resolutions, from which we single out one for its freshness in this connection: 17. Resolved, That the plan of supporting governments by tariffs, and other indirect taxes, is a cunning contrivance of tyrants to enable them to attain their ambitious and bloody aims without exciting the alarm of the people by a direct appeal to their pockets; therefore, one most potent way to