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Francis Jackson Garrison, William Lloyd Garrison, 1805-1879; the story of his life told by his children: volume 1, Chapter 14: the Boston mob (first stage).—1835. (search)
for these general prefatory remarks: It is a fact, alike indisputable and shameful, that the Lib. 5.43. Christianity of the 19th century, in this country, is preached and professed by those who hold their brethren in bondage as brute beasts! and so entirely polluted has the church become, that it has not moral power enough to excommunicate a member who is guilty of man-stealing! Whether it be Unitarian or Orthodox, Baptist or Methodist, Universalist or Episcopal, Roman Catholic or Christian, Pronounced with the first i long. A name assumed by a sect which arose from the great revival in 1801 (Bartlett's Dictionary of Americanisms'). it is full of innocent blood—it is the stronghold of slavery—it recognizes as members those who grind the faces of the poor, and usurp over the helpless the prerogatives of the Almighty! At the South, slaves and slaveholders, the masters and their victims, the spoilers and the spoiled, make up the Christian church! The churches at the North p
Cambridge History of American Literature: volume 2 (ed. Trent, William Peterfield, 1862-1939., Erskine, John, 1879-1951., Sherman, Stuart Pratt, 1881-1926., Van Doren, Carl, 1885-1950.), Index (search)
lfe, Gen., 11 Wonder books, 21, 401 Wonderful One-Hoss Shay, The, 237 Wondersmith, the, 373, 374 Wood, Mrs., John, 291 Woodhouse, Lord, 141 Woodrow, James, 333, 341 Woods, Leonard, 208 Woolsey, Sarah, 402 Woolson, Constance Fenimore, 381-382 Wordsworth, 13, 38, 248 Work, Henry Clay, 284, 285 Work and play, 213 Working with hands, 324 Works of Benjamin Franklin, the, 117 Works of Poe, 61 n., 65 n. Wound-Dresser, The, 270, 270 n. Wreck of the Hesperus, the, 36 X-ing a Paragrab, 67 Yale, 153, 198, 200, 203, 206, 207, 211 213, 219 Yale review, the, 263 n. Yancey, William L., 288 Yankee in Canada, a, 10 Year of Jubilee, the, 285 Year's life, a, 246 Yemassee, the, 351 Yonge, Miss, 137 Young America series, 404 Young Christian, the, 213 Young ladies' repository, 372 Young Marooners, the, 403 Youth's companion, the, 399, 409 Zadoc pine, and other stories, 388 Zagonyi, 281 Zola, 374 Zollicoffer, 291, 302, 306
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
James Parton, Horace Greeley, T. W. Higginson, J. S. C. Abbott, E. M. Hoppin, William Winter, Theodore Tilton, Fanny Fern, Grace Greenwood, Mrs. E. C. Stanton, Women of the age; being natives of the lives and deeds of the most prominent women of the present gentlemen, Eugenie, Empress of the French. (search)
t the assurance that Eugenie is richly endowed with the most attractive graces which can adorn humanity. The Countess of Theba, Eugenie, had been educated a --Catholic, and was reputed an earnest Christian of the Fenelon type. God only can judge the heart; but externally she manifested the utmost devotion to the claims of religion, and was scrupulous in the observance of the rites of the church. The cavillers said, she is a very rigid Catholic. The devout said, she is a very earnest Christian. All alike acknowledged that she was the foe of irreligion in every form, and that the prosperity of the Church, in that great branch of Christianity to which she belonged, was dear to her heart. It is reported that the Emperor of the French had previously met Eugenie, and admired her in the court circles of London, when he was an exile from his native land. He gave her a cordial welcome at the palace of the Tuileries, and friendship soon ripened into love. The marked religious chara
James Parton, Horace Greeley, T. W. Higginson, J. S. C. Abbott, E. M. Hoppin, William Winter, Theodore Tilton, Fanny Fern, Grace Greenwood, Mrs. E. C. Stanton, Women of the age; being natives of the lives and deeds of the most prominent women of the present gentlemen, Harriet G. Hosmer. (search)
but without sorrow: he is doing a work of joy. On the entablature of the pedestal are the inscriptions, on the one side, I am the resurrection and the life: on the opposite side, he that beleveth in Me, though he were dead, yet shall he live. On the broad spaces beneath, the family names are to be carved. This design has not yet been put into marble; but it is eminently desirable that the conception should be realized. The subject is not hackneyed; it is sculpturesque, appropriate, and Christian. When adequately accomplished it will be a noble testimony, not only to the artist, but also to the friend whose Christian sentiments called for it; and the community of Christians have reason for deep interest in it. The symbols of faith should transcend the lower conceptions of sense, sorrow, disappointment, and darkness, giving to our cemeteries instead a characteristic expression of chastened confidence and joyful hope. A very few days after the death of President Lincoln, a poor
Francis Jackson Garrison, William Lloyd Garrison, 1805-1879; the story of his life told by his children: volume 4, Chapter 9: Journalist at large.—1868-1876. (search)
cellaneous topics.—Never before had Mr. Garrison been able to address so large a clerical audience as the Independent afforded him—a fact of which he did not lose sight, for he dwelt much upon the duty and the unrivalled opportunity of the pulpits to deal with living Ind. Feb. 27, Sept. 3, 1868. issues and condemn present wrong and injustice. He criticised the pulpit method of preaching; inquired, in a Ind. Sept. 10, 1868. Ind. July 14, 1870. clever catechism, what really constitutes a Christian, and maintained the rights of conscience against all assumptions of infallibility, whether Papal or Protestant. When the decision of the Cincinnati Board of Education to discontinue Bible-reading in the schools was agitating that city, and exciting much discussion throughout the country, he warmly commended the action of the Board, deeming it as reasonable to insist that only the Ind. Nov. 11, 1869. Protestant religion shall be tolerated in the land as that our Protestant Bible shall be
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