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Document Max. Freq Min. Freq
J. William Jones, Christ in the camp, or religion in Lee's army 528 2 Browse Search
the Rev. W. Turner , Jun. , MA., Lives of the eminent Unitarians 261 11 Browse Search
Harper's Encyclopedia of United States History (ed. Benson Lossing) 199 3 Browse Search
William W. Bennett, A narrative of the great revival which prevailed in the Southern armies during the late Civil War 192 2 Browse Search
Francis Jackson Garrison, William Lloyd Garrison, 1805-1879; the story of his life told by his children: volume 2 131 1 Browse Search
Charles E. Stowe, Harriet Beecher Stowe compiled from her letters and journals by her son Charles Edward Stowe 122 0 Browse Search
Laura E. Richards, Maud Howe, Florence Howe Hall, Julia Ward Howe, 1819-1910, in two volumes, with portraits and other illustrations: volume 1 106 0 Browse Search
HISTORY OF THE TOWN OF MEDFORD, Middlesex County, Massachusetts, FROM ITS FIRST SETTLEMENT, IN 1630, TO THE PRESENT TIME, 1855. (ed. Charles Brooks) 103 3 Browse Search
Lucius R. Paige, History of Cambridge, Massachusetts, 1630-1877, with a genealogical register 78 0 Browse Search
Benjamin Cutter, William R. Cutter, History of the town of Arlington, Massachusetts, ormerly the second precinct in Cambridge, or District of Menotomy, afterward the town of West Cambridge. 1635-1879 with a genealogical register of the inhabitants of the precinct. 77 1 Browse Search
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Browsing named entities in Bliss Perry, The American spirit in lierature: a chronicle of great interpreters. You can also browse the collection for Jesus Christ or search for Jesus Christ in all documents.

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Bliss Perry, The American spirit in lierature: a chronicle of great interpreters, Chapter 2: the first colonial literature (search)
s Shepard, another graduate of Emmanuel College in the old Cambridge, who became the soul-melting preacher of the newer Cambridge by the Charles. Pure, ravishing notes of spiritual devotion still sing themselves in his pages. He is wholly Calvinist. He thinks the truth is a poor mean thing in itself and that the human reason cannot be the last resolution of all doubts, which must be sought only in the written Word of God. He holds it a tough work, a wonderful hard matter to be saved. Jesus Christ is not got with a wet finger. Yet, like so many mystics, he yearns to be covered with God, as with a cloud, to be drowned, plunged, and swallowed up with God. One hundred years later we shall find this same rhapsodic ecstasy in the meditations of Jonathan Edwards. John Cotton, the third of the mighty men in the early Colonial pulpit, owes his fame more to his social and political influence than to his literary power. Yet even that was thought commanding. Trained, like Hooker and S
Bliss Perry, The American spirit in lierature: a chronicle of great interpreters, Chapter 6: the Transcendentalists (search)
ty of the soul, what we mean often by the soul itself: it never reasons, never proves, it simply perceives, it is vision. The understanding toils all the time, compares, contrives, adds, argues; near-sighted, but strongsighted, dwelling in the present, the expedient, the customary. And in 1833, after he had left the Unitarian pulpit, Emerson made in his diary this curious attempt to reconcile the scriptural language of his ancestral profession to the new vocabulary of Transcendentalism: Jesus Christ was a minister of the pure Reason. The beatitudes of the Sermon on the Mount are all utterances of the mind contemning the phenomenal world .. The understanding can make nothing of it. 'Tis all nonsense. The Reason affirms its absolute verity. ... St. Paul marks the distinction by the terms natural man and spiritual man. When Novalis says, It is the instinct of the Understanding to contradict the Reason, he only translates into a scientific formula the doctrine of St. Paul, The Carnal