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September 19th (search for this): chapter 2.18
ntion to general European literature, a revitalized attitude toward the classics, and considerable exploration in the realms of Neo-Platonic philosophy and Oriental Scriptures. It is natural that those who began to feel the vital effect upon their own religious convictions of this new spirit in philosophy and literature should have found one another out. This they had done many months before any regular gatherings were contemplated. It was not until 1836 that these were begun when on 19 September-after a still smaller preliminary conference-Ralph Waldo Emerson, Frederick Henry Hedge, Convers Francis, James Freeman Clarke, and Amos Bronson Alcott met at the house of George Ripley and formed an organization to aid an exchange of thought among those interested in the new views in philosophy, theology, and literature. Among those who joined the group at later meetings were Theodore Parker, Margaret Fuller, Orestes A. Brownson, Elizabeth and Sophia Peabody, Thoreau, Hawthorne, Jones V
1780 AD (search for this): chapter 2.18
a conservative. A number of Unitarian clergymen, notably the Rev. Joseph Stevens Buckminster (1784-1812), seem to have had an inkling of new things, but Buckminster died at the age of twenty-eight, and it was left to William Ellery Channing to be the first Unitarian to show something like a full appreciation of the significance for religion of the changing spirit of the time. Channing is the bridge between Unitarianism and transcendentalism. Channing was born in Newport, Rhode Island, in 1780. His early religious environment was Calvinistic but not illiberal, his parents being orthodox in belief but tolerant in spirit. The stern Calvinism of Dr. Samuel Hopkins, Edwards's pupil, the minister to whose preaching Channing listened as a boy, shocked his delicately sensitive nature, and was doubtless one of the influences that by reaction led to his liberal religious views. During his college days at Harvard Channing's early tendency toward revolt was strengthened and his seeking for
1784 AD (search for this): chapter 2.18
e private morality and notable civic virtue. Emotional or spiritual in temperament, however, he was not. When, therefore, the intense fervour and the new ideals of revolutionary Europe began to make their way to New England, the Unitarian (like the orthodox Calvinist of a century before) began to find himself in an untenable position, transformed by the altered spirit of the age from a radical into a conservative. A number of Unitarian clergymen, notably the Rev. Joseph Stevens Buckminster (1784-1812), seem to have had an inkling of new things, but Buckminster died at the age of twenty-eight, and it was left to William Ellery Channing to be the first Unitarian to show something like a full appreciation of the significance for religion of the changing spirit of the time. Channing is the bridge between Unitarianism and transcendentalism. Channing was born in Newport, Rhode Island, in 1780. His early religious environment was Calvinistic but not illiberal, his parents being orthodo
1785 AD (search for this): chapter 2.18
tury which is in many ways the American counterpart of the Methodist movement, was designed to remedy the spiritual deadness of the time. But it merely widened the opening gulf in the religious world. The New Calvinists, as the followers of Edwards were called, went on to develop a theology of their own, while the liberals, constantly in closer touch with English thinking, grew more and more radical, until, as the two schools diverged, the term Unitarian was finally applied to them. Though 1785, the year in which King's Chapel in the revision of its liturgy tacitly denied the doctrine of the Trinity, is often selected as the beginning of the Unitarian movement, and though the actual schism between the Unitarian and the Trinitarian churches did not come till 1815, it is convenient, if not strictly accurate, to speak of the whole evolution of American liberalism in the eighteenth century as the Unitarian movement. Throughout that century the position of the New England liberal had
1799 AD (search for this): chapter 2.18
ggerations. But we do not need to go beyond the testimony of his daughter to discover considerable basis for the popular conception of his character. Alcott, in fact, becomes an especially significant figure as embodying in excessive degree the mystical tendency of the transcendentalists together with those extravagances and eccentricities which often accompany the mystic's habit of wrapping himself up in the clouds of his own speculation and aspiration. Alcott was born in Connecticut in 1799. After a fragmentary education he went to Virginia planning to teach but was compelled to earn his living by peddling. For four or five years this was his chief vocation, and it is interesting to note that toward the end of this period he came in contact with North Carolina Quakers, whose religious views seem to have influenced his thinking. Following this he returned to New England and for nearly fifteen years devoted himself in the main to school-teaching, putting into practice with cons
1802 AD (search for this): chapter 2.18
all bent on saving the world by a return to acorns and the golden age; he comes before one like a kind of venerable Don Quixote, whom nobody can even laugh at without loving. But Emerson probably came nearer than anyone else to doing justice to both sides of Alcott's nature when he called his friend a tedious archangel. If Alcott embodied the extreme mystical and esoteric side of transcendentalism, the Brook Farm Association represents its social and experimental aspect. George Ripley (1802-1880), the leader of this enterprise, was a graduate of Harvard and a Unitarian minister. A wide and increasing knowledge of European writers, however, gradually led his interest from theology into the sphere of social reform. He accordingly gave up his pastorate, and in 1841 he and his wife and a number of loyal friends established the Brook Farm Institute of Agriculture and Education on a farm at West Roxbury, nine miles from Boston. The association was a joint-stock company and financia
1803 AD (search for this): chapter 2.18
r in a Virginia family, imbibing in the course of this experience an intense hatred of slavery. During this period, too, he became acquainted with the works of Rousseau, Godwin, and Mary Wollstonecraft, and from that time the kinship of many of his ideas with those of French Revolutionary origin can be clearly traced, though in passing through his serene and profoundly Christian mind those ideas often became scarcely recognizable. On returning north Channing studied theology, becoming in 1803 minister of the Federal Street Society, Boston, a pulpit from which, until his death in 1842, he preached, in a spirit of singularly mingled benignity and power, sermons of constantly increasing influence that emphasized consistently the spiritual and practical as opposed to the doctrinal aspects of Christianity. Ultimately his fame even crossed the ocean, a number of his essays and reviews being translated and widely read, especially in France. The eminence he attained was due fundamentall
1810 AD (search for this): chapter 2.18
rtistic expansion of Western Europe after a thousand years of medieval Christianity. No one of the leading transcendentalists illustrates this aspect of the movement more completely than does the first editor of The Dial, Sarah Margaret Fuller (1810-1850). The character of Margaret Fuller's childhood and early training is the key to much in her later career. She was brought up by a father whose stern temperament and uncompromising notions on education made him peculiarly unfitted to underts. She had, in truth, accomplished this, and her words are suggestive of one of the greatest achievements of the transcendental movement on its literary side. If Margaret Fuller is the literary critic of transcendentalism, Theodore Parker (1810-1860) is its theologian and reformer. Parker was a graduate of Harvard and of the Harvard Divinity School, and held pastorates near or in Boston during the whole of his ministerial career. He carried to its extreme form the theological reaction
1812 AD (search for this): chapter 2.18
vate morality and notable civic virtue. Emotional or spiritual in temperament, however, he was not. When, therefore, the intense fervour and the new ideals of revolutionary Europe began to make their way to New England, the Unitarian (like the orthodox Calvinist of a century before) began to find himself in an untenable position, transformed by the altered spirit of the age from a radical into a conservative. A number of Unitarian clergymen, notably the Rev. Joseph Stevens Buckminster (1784-1812), seem to have had an inkling of new things, but Buckminster died at the age of twenty-eight, and it was left to William Ellery Channing to be the first Unitarian to show something like a full appreciation of the significance for religion of the changing spirit of the time. Channing is the bridge between Unitarianism and transcendentalism. Channing was born in Newport, Rhode Island, in 1780. His early religious environment was Calvinistic but not illiberal, his parents being orthodox in
1815 AD (search for this): chapter 2.18
develop a theology of their own, while the liberals, constantly in closer touch with English thinking, grew more and more radical, until, as the two schools diverged, the term Unitarian was finally applied to them. Though 1785, the year in which King's Chapel in the revision of its liturgy tacitly denied the doctrine of the Trinity, is often selected as the beginning of the Unitarian movement, and though the actual schism between the Unitarian and the Trinitarian churches did not come till 1815, it is convenient, if not strictly accurate, to speak of the whole evolution of American liberalism in the eighteenth century as the Unitarian movement. Throughout that century the position of the New England liberal had been an increasingly strong one, the typical Unitarian of the time being a man of tolerance, of intellect, of cultured tastes, of unexceptionable private morality and notable civic virtue. Emotional or spiritual in temperament, however, he was not. When, therefore, the in
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