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Jula Ward Howe, Reminiscences: 1819-1899 18 0 Browse Search
The writings of John Greenleaf Whittier, Volume 7. (ed. John Greenleaf Whittier) 14 0 Browse Search
Thomas Wentworth Higginson, Women and Men 4 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 4 0 Browse Search
The Cambridge of eighteen hundred and ninety-six: a picture of the city and its industries fifty years after its incorporation (ed. Arthur Gilman) 2 0 Browse Search
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Browsing named entities in Jula Ward Howe, Reminiscences: 1819-1899. You can also browse the collection for Emanuel Swedenborg or search for Emanuel Swedenborg in all documents.

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Jula Ward Howe, Reminiscences: 1819-1899, Chapter 9: second visit to Europe (search)
or take part in the society which had charmed me principally through its unlikeness to any that I had known elsewhere. I have indeed seen Rome and its wonders more than once since that time, but never as I saw them then. I made the homeward voyage with my sister Annie and her husband in an old-fashioned Havre packet. We were a month at sea, and after the first days of discomfort I managed to fill the hours of the long summer days with systematic occupation. In the mornings I perused Swedenborg's Divine Love and Wisdom. In the afternoon I read, for the first and only time, Eugene Sue's Mysteres de Paris, which the ship's surgeon borrowed for me from a steerage passenger. In the evening we played whist; and when others had retired for the night, I often sat alone in the cabin, meditating upon the events and lessons of the last six months. These lucubrations took form in a number of poems, which were written with no thought of publication, but which saw the light a year or two la
Jula Ward Howe, Reminiscences: 1819-1899, Chapter 10: a chapter about myself (search)
h no preconceived notion of the import and importance of German literature, so I may say that I first received Christianity in the way natural to one of my birth and education. I have since been called upon to confront the topic in many ways. Swedenborg's theory of the divine man, Parker's preaching, the Boston Radical Club, Frank Abbot's depreciating comparison of Jesus with Socrates,—after following unfoldings of this wonderful panorama, I must say that the earliest view is that which I holdo much in my mind that, when we sat down to our two o'clock dinner, my husband would sometimes ask: Have you got those elephants over the river yet? alluding to Hannibal and the Punic war. Prior to these Latin studies, I read a good deal in Swedenborg, and was much fascinated by his theories of spiritual life. I remember Heaven and Hell, Divine Love and Wisdom, and Conjugal Love as the writings which interested me most; but the cumbrous symbolism of his Bible interpretation finally shut my
Jula Ward Howe, Reminiscences: 1819-1899, Chapter 13: the Boston Radical Club: Dr. F. H. Hedge (search)
o recognize especially within these limits the superstition and intolerance which have been the bane of all religions—this disposition, which was frequently manifested both in the essays presented and in their discussion, offended not only my affections, but also my sense of justice. I had indeed been led to transcend the limits of the old tradition; I had also devoted much time to studies of philosophy, and had become conversant with the works of Auguste Comte, Hegel, Spinoza, Kant, and Swedenborg. Nothing of what I had heard or read had shaken my faith in the leadership of Christ in the religion which makes each man the brother of all, and God the beneficent father of each and all,—the religion of humanity. Neither did this my conviction suffer any disturbance through the views presented by speakers at the Radical Club. Setting this one point aside, I can but speak of the club as a high congress of souls, in which many noble thoughts were uttered. Nobler than any special view
Jula Ward Howe, Reminiscences: 1819-1899, Chapter 14: men and movements in the sixties (search)
er things, My dear Madam, God is working all the time in his shirt-sleeves with all his might. This dear man was a great addition to the thought-power current in Boston society. He had lived much abroad, and was for many years a student of Swedenborg and of Fourier. His cast of mind was more metaphysical than logical, and he delighted in paradox. In his writings he would sometimes overstate greatly, in order to be sure of impressing his meaning upon his readers or hearers. Himself a devoy, geniality, and good-will. I found afterwards that my Maud had seriously resented the epithet wicked looking applied to her, and had simply sought to take a childish revenge in accusing Mr. James of ugliness. Although Mr. James held much to Swedenborg's point of view, he did not belong to the Swedenborgian denomination. I have heard that, on the contrary, he was considered by its members as decidedly heterodox. I think that he rarely attended any church services. I have heard of his holdi
Jula Ward Howe, Reminiscences: 1819-1899, Index (search)
(Cecilia Siddons), anecdote of, 132. Commonwealth, The 252. Comte, Auguste, his Philosophie Positive, 211; Mrs. Howe's etimate of, 307. Conjugal Love, Swedenborg's, 209. Constantinople, the fall of, drama upon, 57. Consuelo, George Sand's, reveals the author's real character, 58. Contoit, Jean, a French cook, 30Prison, 108; gives a dinner for them, 110. Dickinson, Anna, 305. Disciples, Church of the, 256; Governor Andrew a member of, 263. Divine Love and Wisdom, Swedenborg's, 204, 209. Dix, Dorothea L., her work for the insane, 88. Don Giovanni, its libretto, 24; admired by Charles Sumner, 176. Dore, Gustave, the artist, 99; her attire at Lansdowne House, 102; at the ball at Almack's, 106; at the Countess of Carlisle's dinner, 106, 107; her relations with the Queen, 107. Swedenborg, Emanuel, his Divine Love and Wisdom, 204; his theory of the divine man, 208; works read, 209. Sylphide, La, 135. Taddei, Rosa, 130. Taglioni, Madame, danseus