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Browsing named entities in a specific section of Wendell Phillips, Theodore C. Pease, Speeches, Lectures and Letters of Wendell Phillips: Volume 2. Search the whole document.

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7th (search for this): chapter 23
as truly settles the length of the pastor's tether as that owner does the amount of water which it is prudent to allow on the dam. The extent of his authority, the amount of his freedom, the depth of his intellect, are all bought and paid for. There is a class of men who go and look up to him, conceiving that he tells them all he thinks, and for a while they live contented. But in fact, the master-hand of that wealth which commands the town, as much decides the quality of the preaching on Sundays as he does the fineness of the cloth made weekdays. It is merely the jugglery of wealth; merely the reflection of that same unlimited power that now, through all the avocations of life, seem so to control us. You know this as well as I do. Now, that sort of pulpit ought not to have any influence. It needs an apology. The lyceum is Jesus of Nazareth casting out its devil; and it is natural that such a preacher should say to the lyceum lecturer, Why dost thou torment me before my time?
1860 AD (search for this): chapter 23
The pulpit (1860). A Discourse before the Twenty-Eighth Congregational Society, Music Hall, November 18, 1860. I am going to use the hour you lend me this morning in speaking of the pulpit. Not that I expect to say anything new to you who have statedly frequented these seats for many years; but the subject commends itself to my interest just at this moment when we all feel so earnestly the propriety and the duty of endeavoring to perpetuate this legacy of Theodore Parker. This pulpit,--there are two elements which distinguish it from all other pulpits in New England, which distinguish it emphatically from all other pulpits in the city. One is this: you allow it to be occupied by men and by women, by black men and white men, by the clergy and by laymen. That is a very short statement, and seemingly a very simple one; but how vast an interval of progress is measured by the extent of that simple statement! It seems to me the first, the very first time that the central idea
November 18th, 1860 AD (search for this): chapter 23
The pulpit (1860). A Discourse before the Twenty-Eighth Congregational Society, Music Hall, November 18, 1860. I am going to use the hour you lend me this morning in speaking of the pulpit. Not that I expect to say anything new to you who have statedly frequented these seats for many years; but the subject commends itself to my interest just at this moment when we all feel so earnestly the propriety and the duty of endeavoring to perpetuate this legacy of Theodore Parker. This pulpit,--there are two elements which distinguish it from all other pulpits in New England, which distinguish it emphatically from all other pulpits in the city. One is this: you allow it to be occupied by men and by women, by black men and white men, by the clergy and by laymen. That is a very short statement, and seemingly a very simple one; but how vast an interval of progress is measured by the extent of that simple statement! It seems to me the first, the very first time that the central ide
Henry Ward Beecher (search for this): chapter 23
e; on the other side, government, energizing the elements of popular life into greater extent of being than they ever had before, by committing to the masses the great questions of the age; business, taking up the four corners of the globe, feeding nations, changing the current of commerce, supplying wants, creating wants. Side by side with these stands an instrumentality of education which does not advance a whit, which does not attempt to make the life of the nation its business. Henry Ward Beecher said last week in his pulpit that the Antislavery enterprise was not owing in any degree to the Church; that it had its origin, its life, its strength outside of the Church. What a confession! You know yourselves, that in regard to two thirds of these pulpits in Boston, no man who sits beneath them ever expects to learn, or does learn, his duty, as a voter, for instance. Take the single question of the position of woman, on the result of which hangs the moral condition of New York.
Coleridge (search for this): chapter 23
seen the performance once or twice you have gauged the extent, sounded the bottom,--men do not go more than twice, unless attracted by some rare rhetorical gift, as they crowded long ago to hear Everett read the fifteenth chapter of First Corinthians in Brattle-Street Church, the same as some hang night after night on the same words from Kean or Rachel; unless they go from the motive of example, from a sense of duty, from an idea of supporting the religious institutions of their times,--as Coleridge, you know, said he found, on inquiry, that four fifths of the people who attended his preaching attended from a sense of duty to the other fifth. Now, that is not a pulpit, in the sense of being able to keep the mind of an age. Mark me, I am not speaking in any bitterness toward the pulpit. I have no more bitterness than the municipality of Paris has when it cuts down an old street in order to make a new thoroughfare. My opinion is, that the age, in order to get all its advantage from
Ellis (search for this): chapter 23
ow we come down to our day. We have things that call themselves pulpits. And here I want to read you my text. It consists of an extract from an apology of the Rev. Dr. Ellis, of Charlestown, for the stupidity of the pulpit. You observe that a clergyman never steps into an ordinary meeting and takes the platform, that one half tctric conflict. You do not need to have societies to preach to men the duty of going to Faneuil Hall. That organ plays itself. The real pulpit does not need Dr. Ellis's apology. It can hold its own against the lyceum. Lively talk and sparkling rattle are not what most deeply interests the human heart. One earnest sentence ws the thought, strengthens the virtue, and deepens the manhood of those who hear it. I wish, therefore, a pulpit like this, wholly unfettered. The reason why Dr. Ellis has to apologize for the pulpit is simply this. It is a melancholy truth, and it is a truth which seems harsh in the saying, but it is a true saying, and it is
Edward Everett (search for this): chapter 23
e children, and strike the hour of he day on the clock, we do not go more than once; in once we have seen all that they can do. The moment the world realizes that the pulpit has a limit which it cannot pass; that they are not seeing a man there, but the puppet of something behind; that when you have seen the performance once or twice you have gauged the extent, sounded the bottom,--men do not go more than twice, unless attracted by some rare rhetorical gift, as they crowded long ago to hear Everett read the fifteenth chapter of First Corinthians in Brattle-Street Church, the same as some hang night after night on the same words from Kean or Rachel; unless they go from the motive of example, from a sense of duty, from an idea of supporting the religious institutions of their times,--as Coleridge, you know, said he found, on inquiry, that four fifths of the people who attended his preaching attended from a sense of duty to the other fifth. Now, that is not a pulpit, in the sense of b
Italian (search for this): chapter 23
l questions, health of the body, marriage, slavery, labor, the owning of land, temperance, the laws of society, the condition of woman, the nature of government, the responsibility to law, the right of a majority, how far a minority need to yield. All these are the moral questions of our day,--not metaphysics, not dogmas. Hindostan settled these thou sands of years ago. Christianity did not bury itself in the pit of Oriental metaphysics; neither did it shroud itself in the hermitage of Italian emotion. The pulpit is not, as seen in the north-west of Europe and in this country, a thing built up of mahogany and paint and prayers. It is the life of an earnest man; it is the example of the citizen, the reformer, the thinker, the man, who means to hold up, help, broaden, and unfold his brother. That is a pulpit; and that is the reason you and I owe it to the community in which we live to perpetuate such a pulpit as this. You observe, you cannot get the ultimate and entire good f
Kean (search for this): chapter 23
world realizes that the pulpit has a limit which it cannot pass; that they are not seeing a man there, but the puppet of something behind; that when you have seen the performance once or twice you have gauged the extent, sounded the bottom,--men do not go more than twice, unless attracted by some rare rhetorical gift, as they crowded long ago to hear Everett read the fifteenth chapter of First Corinthians in Brattle-Street Church, the same as some hang night after night on the same words from Kean or Rachel; unless they go from the motive of example, from a sense of duty, from an idea of supporting the religious institutions of their times,--as Coleridge, you know, said he found, on inquiry, that four fifths of the people who attended his preaching attended from a sense of duty to the other fifth. Now, that is not a pulpit, in the sense of being able to keep the mind of an age. Mark me, I am not speaking in any bitterness toward the pulpit. I have no more bitterness than the munici
Macaulay (search for this): chapter 23
en and bigotry. That lesson I learned of my father long before boyhood ceased. I could never see any essential difference between the one portentious Roman Pope and the thousand petty ones who ape him in our pulpits. In the fervor of the Reformation, men dreamed they were getting rid of the claim to infallibility and the right to excommunicate. But the Protestant Church, in consequence of the original sin of its constitution, soon lapsed into the same dogmatism and despotism. Indeed, Macaulay does not seem to believe that there ever was any real intent in the Reformers to surrender these prerogatives. The scheme was, he says, merely to rob the Babylonian enchantress of her ornaments, to transfer the cup of her sorceries to other hands, spilling as little as possible by the way. But I quite agree with the last speaker who occupied this desk, Mr. Sanborn of Concord, when he intimated the eminent utility, perhaps necessity, of a pastor in the full sense of that term. The many ne
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