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Document Max. Freq Min. Freq
Elizabeth Cary Agassiz, Louis Agassiz: his life and correspondence, third edition 10 0 Browse Search
Harper's Encyclopedia of United States History (ed. Benson Lossing) 8 0 Browse Search
Thomas Wentworth Higginson, Atlantic Essays 6 0 Browse Search
Cambridge History of American Literature: volume 3 (ed. Trent, William Peterfield, 1862-1939., Erskine, John, 1879-1951., Sherman, Stuart Pratt, 1881-1926., Van Doren, Carl, 1885-1950.) 4 0 Browse Search
Charles E. Stowe, Harriet Beecher Stowe compiled from her letters and journals by her son Charles Edward Stowe 2 0 Browse Search
History of the First Universalist Church in Somerville, Mass. Illustrated; a souvenir of the fiftieth anniversary celebrated February 15-21, 1904 2 0 Browse Search
Edward L. Pierce, Memoir and letters of Charles Sumner: volume 4 2 0 Browse Search
Henry Morton Stanley, Dorothy Stanley, The Autobiography of Sir Henry Morton Stanley 1 1 Browse Search
Knight's Mechanical Encyclopedia (ed. Knight) 1 1 Browse Search
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Browsing named entities in Harper's Encyclopedia of United States History (ed. Benson Lossing). You can also browse the collection for Huxley or search for Huxley in all documents.

Your search returned 4 results in 3 document sections:

Harper's Encyclopedia of United States History (ed. Benson Lossing), Blaine, James Gillespie, 1830-1893 (search)
ommunion which in different ecclesiastical establishments is so numerous and so influential throughout all parts of the United States. . . . The liberal tendency which he anticipated as the result of wider culture was fully realized. he was emancipated from mere sectarian belief, and with eager interest pushed his investigations in the direction of modern progressive thought. He followed with quickening step in the paths of exploration and speculation so fearlessly trodden by Darwin, by Huxley, by Tyndall, and by other living scientists of the radical and advanced type. His own Church, binding its disciples by no formulated creed, but accepting the Old and New Testaments as the word of God, with unbiased liberality of private interpretation, favored, if it did not stimulate, the spirit of investigation. . . . The crowning characteristic of General Garfield's religious opinions, as, indeed, of all his opinions, was his liberality. In all things he had charity. Tolerance was o
Harper's Encyclopedia of United States History (ed. Benson Lossing), Free thought. (search)
heavy blow was dealt by the disclosure of wasted Peons and abortive species which seem to preclude the idea of an intelligent and omnipotent designer. The chief interpreters of science in its bearing on religion were, in England, Tyndall and Huxley. Tyndall always declared himself a materialist, though no one could less deserve the name if it implied anything like grossness or disregard of the higher sentiments. He startled the world by his declaration that matter contained the potentiality of all life, an assertion which, though it has been found difficult to prove experimentally, there can be less difficulty in accepting, since we see life in rudimentary forms and in different stages of development. Huxley wielded a trenchant pen and was an uncompromising servant of truth. A bitter controversy between him and Owen arose out of Owen's tendency to compromise. He came at one time to the extreme conclusion that man was an automaton, which would have settled all religious and mo
Harper's Encyclopedia of United States History (ed. Benson Lossing), Ingersoll, Robert Green 1833- (search)
of man. A few civilized men agreed with him then, and the world has progressed since 1809. Intellectual wealth has accumulated; vast mental estates have been left to the world. Geologists have forced secrets from the rocks, astronomers from the stars, historians from old records and lost languages. In every direction the thinker and the investigator have ventured and explored, and even the pews have begun to ask questions of the pulpits. Humboldt has lived, and Darwin and Haeckel and Huxley, and the armies led by them, have changed the thought of the world. The churches of 1809 could not be the friends of Thomas Paine. No church asserting that belief is necessary to salvation ever was, or ever will be, the champion of true liberty. A church founded on slavery—that is to say, on blind obedience, worshipping irresponsible and arbitrary power—must of necessity be the enemy of human freedom. The orthodox churches are now anxious to save the little that Paine left of their c