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Browsing named entities in a specific section of 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.). Search the whole document.

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Glasgow, Ky. (Kentucky, United States) (search for this): chapter 1.11
from the Brooklyn pulpit, exhibits the growth of his opinions up to the moment when he began to advocate immediate abolition—a moment just before the Emancipation Proclamation itself. In educating public opinion upon slavery, Beecher had been unconsciously preparing his own armament for uses which he could not have guessed. While upon a vacation in England in the autumn of 1863 he was asked to speak on the war, and in the course of eleven days delivered almost impromptu, at Manchester, Glasgow, Edinburgh, Liverpool, and London, the series of addresses which gave him perhaps his greatest celebrity. Some of his audiences, notably those at Liverpool and Glasgow, were most tumultuous, and had actually to be conquered by the speaker. He conquered them, and won over the English middle class to sympathy with the Union cause. The determination of the British government to maintain strict neutrality is said to have been largely due to Beecher's effect upon public opinion. As literatur
Indianapolis (Indiana, United States) (search for this): chapter 1.11
ane Theological Seminary, and studied under his father and under Calvin Stowe (1802-86), an Oriental scholar of real attainment, who in 1836 married Beecher's sister Harriet. Beecher served his apprenticeship in the pulpit at Lawrenceburg and Indianapolis, whence in 1847 he was called to the new Brooklyn congregation of Plymouth Church. The liberal movement of his thought paralleled his geographical wanderings from the region of orthodoxy, through the region of culture, to the practical West, ith it in his hat, is as enjoyable as Franklin's apologues of The axe to Grind and of Paying too dear for one's Whistle. The Essay on Apple Pie is not toto coelo removed from the Essay on Roast Pig. Home Revisited, the record of a few days in Indianapolis, recalls the first of his sermons which he considered a success because it was aimed at his hearers; and tells by the way of his awe of Jonathan Edwards, I never could read . . . Sinners in the hands of an angry God . . . at one sitting. I th
New England (United States) (search for this): chapter 1.11
four posthumously published volumes of Travels in New England and New York (1821-22). These record a series of e past; he had wished to know the manner in which New England appeared or to mine own eye would have appeared ek is far to seek. Now, in emulation of the early New England annalists, he chronicles a great storm or an egrelong in the world. His picture of the trim green New England landscape, with its white spires and prosperous vrk, and, generally speaking, of the world outside New England Congregationalism, all strengthen his conviction d to mark the formal beginning of Unitarianism in New England. The Rev. Joseph Buckminster (1751-1812) of Poteresting form. In Norwood, or village life in New England (1868), advertised as Mr. Beecher's only novel, Bken not as a novel but as a series of sketches of New England types, descriptions of New England scenery, and dNew England scenery, and discussions not too profound of topics in religion, politics, and esthetics, has distinct merit. This is much t
Genesee River (United States) (search for this): chapter 1.11
recipices, which are hollowed with a thousand fantastical forms. . . . As you advance up the stream . . . you suddenly arrive at a cascade sixty feet in height, where the water descends with a sufficient approximation to perpendicularity to convert the current from a sheet into a mass of foam perfectly white and elegant. The passages that he does not thus spoil, as, for example, his description of the Notch of the White Mountains, of a view in the Catskills, or of the oak openings of the Genesee River, are very few. His narratives, too, while interesting as raw material of literature, are seldom more. The woman one hundred and two years old who, when the bell was heard to toll for a funeral, . . . burst into tears and said, When will the bell toll for me? It seems that the bell will never toll for me, might have appealed poignantly to Hawthorne. Dwight's traveller, who rode across a bridge in the dark, and only in the morning discovered that the bridge had not a plank on it and th
Puritan (Ohio, United States) (search for this): chapter 1.11
1817). Of these,. Hopkins and Dwight are for many reasons the most important. The younger Edwards, after graduating at Princeton in 1765, was Hopkins's disciple; Bellamy's chief works were all published before the Revolution; and Brainerd, a young consumptive, who was to have been Edwards's son-in-law, died before him. Hopkins, moreover, exercised an influence which went beyond theology into literature; and Dwight produced something uncommonly like literature itself. Hopkins was born of Puritan stock at Waterbury, Connecticut. Roused to religious conviction at Yale by his college mate, David Brainerd, and by the revivalist Tennent, he heard Edwards before graduating in 1741, and, still not sure that he was a Christian, concluded to go and live with Mr. Edwards at Northampton as a student of divinity—which he did off and on till 1743. Then he was settled and ordained at Housatonic (later Great Barrington), where he had to contend with Indian attacks, malaria, and the Dutch settle
Long Island City (New York, United States) (search for this): chapter 1.11
ntrast, at length reveal his purpose of showing what it is that makes people become respectable. In fact the whole book is a collection of materials toward a genetic psychology of respectability. Dwight's observations of certain portions of Long Island and Westchester County, of the whole of Rhode Island (which he considers missionary ground), of the Indian settlements in parts of Connecticut, of the Irish settlements in central New York, and, generally speaking, of the world outside New Enger, too, was born in the orthodox uplands of Litchfield, and of a strictly Calvinistic sire. Lyman Beecher (1775-1863) had studied theology under Timothy Dwight at Yale; had occupied, after 1798, first the Presbyterian pulpit at Easthampton, Long Island, next the Congregational pulpit at Litchfield, and lastly that of the Park Street Church in Boston; until in 1832 he became President of the newly established Lane Theological Seminary in Cincinnati. He is best known, perhaps, for his Six ser
Hingham (Massachusetts, United States) (search for this): chapter 1.11
become so marked that William Ellery Channing, who in that year preached the ordination sermon of Jared Sparks at Baltimore, adopted for it the title Unitarian Christianity. Thenceforth the separate establishment of the Unitarians was unquestioned. As Channing See Book II, Chap. VIII. was their great mild preacher, so Andrews Norton was their hard-headed champion. Descended from the Rev. John Norton, the notable minister of Ipswich and of Boston, Andrews Norton was born in 1786 at Hingham. In 1804 he graduated at Harvard, and spent the next fifteen years as graduate student, tutor, and lecturer, there and at Bowdoin. In 1819 he was appointed Dexter Professor of Sacred Literature in Harvard College, acting also from 1813 to 1821 as the College Librarian. His Statement of reasons for not believing the doctrine of Trinitarians ,first published in 1819 in a controversy with Professor Stuart of Andover, soon became a Unitarian classic. In 1833 and 1834 he was engaged with Cha
Emeritus (search for this): chapter 1.11
amuel Hopkins. He was born at Stockbridge, graduated in 1824 at Williams College, and spent the next two years there as tutor. In 1829 he took a degree in medicine at the Berkshire Medical College in Pittsfield, but in 1830 returned to Williamstown as Professor of Moral Philosophy and Rhetoric. Though licensed in 1833, he did not accept a pulpit, but in 1836 became President of Williams College, where he did main service until his resignation in 1872. He remained at Williamstown as President Emeritus, and as a general counsellor to the college and to the very wide community of his pupils. The influence to which they testify is accounted for not only by his strong, gentle, and sympathetic personality, but also by his mastery of those pregnant generalizations which interest growing minds. He was from first to last a man of ideas. It would be too much to expect that among so many ideas even the majority should be original, and in point of fact Hopkins derived nearly all from his
Robert Traill Spence Lowell (search for this): chapter 1.11
ular and our theological literature, thus closely akin in ideas, have also a strong personal connection, almost a family connection. With us, divinity has seldom been more, and has usually been less, than a generation removed from literary scholarship or the literary imagination. Andrews Norton is father to Charles Eliot Norton, William Henry Furness to Horace Howard Furness, Abiel Holmes to Oliver Wendell Holmes, Charles Lowell to James Russell Lowell. James Russell Lowell and Robert Traill Spence Lowell are brothers; so are Henry Wadsworth Longfellow and Samuel Longfellow. There is something filial in the scholar Ticknor's pious task of editing the sermons of the Rev. Joseph Stevens Buckminster, one generation before him. Emerson's forefathers had been clergymen for seven generations; and within his single life the early days as preacher and the later days as sacer avtes were bound each to each by natural piety. So were those of John Gorham Palfrey, George Ripley, and Octavius
Christian Nurture (search for this): chapter 1.11
nstead of the old-fashioned governmental or legalistic function of paying a debt, expiating a crime, or mending a broken law. These positions he promulgated in his God in Christ (1849), with its introductory Dissertation on the nature of language as related to thought and spirit, in Christ in Theology (1851), and in The vicarious sacrifice (1856). For the old revivals, with their sudden superemotional conversions, he also substituted the concept of a gradual education in Christianity; Christian Nurture (1847), like Jacob Abbott's The young Christian (1832), directs the attention of those who would be of the faith toward the possibility of growing in it by a process open to all mankind, the process of training. In his attitude toward the abolition of slavery, Bushnell was likewise detached from the extremists. Here, too, he believed less in drastic measures than in education and in the gradual workings of nature under Providence. In the same way he assumed toward the scientific mov
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