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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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Rachel (search for this): chapter 23
lizes 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 municipality of
Herbert Spencer (search for this): chapter 23
r above, said, You need not have wasted that arrow, the fall would have killed him. And we shall certainly succeed. Here we are outvoted; here we are fanatics; and here we are persecuted. But persecution is only want of faith. When a man does not believe what he says he does, he persecutes the man who contradicts him; when he does believe it, he sits quiet. But all the great thinkers, all the broad minds of Europe, are on our side. Just now two names occur to me, Stuart Mill and Herbert Spencer,--perhaps two of the largest brains in Europe, two of the profoundest thinkers, and yet from their works I could cull sentence after sentence that would indorse every sentiment you would hear in a twelve-month from this pulpit, organized as I have sketched it. The thinkers and the doers, the men that stand close to the popular heart, and the men sitting still and calm in the Academy, agree. The upper and the nether mill-stone have said, Let it come to pass! and we shall grind up conse
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.
John Winthrop (search for this): chapter 23
e. Congregationalism blossoms in its bright, consummate flower here. I feel a peculiar interest in this principle. The first man, if you will allow me to go back for a moment,--the first man who bore my name this side of the ocean, said to his church at Watertown, when they proceeded to induct him to office because of his calling in England, If they would have him stand minister by that calling which he received from the prelates in England, he would leave them. When, a year later, Governor Winthrop went to Watertown to settle certain dissensions there, the church said to him, If you come as a magistrate you have no business here; if you come with authority from the court we have no business with you; if you come as friends from a neighbor church you are welcome. That was a fair representation of the original spirit of New England. When you initiated your church, you remembered it. Down to the present moment it has grown and unfolded, until at last you stand here with a platform
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
Cardinal Wolsey (search for this): chapter 23
et disdain with which practical men receive an argument on any topic drawn from the opinions of such a pulpit, shows the real place it fills in our great national school. Go home, I once heard a deacon, sixty years old, sitting as judge in a criminal court, say to a clergyman of his own denomination who offered a suggestion as to the amount of punishment proper for a convict,--Go home and write your sermons; we'll take care of the world. Such a sneer our city pulpits have earned. As Cardinal Wolsey wrote to the Pope, three centuries ago, This printing will give rise to sects; and besides other dangers, the common people at last may come to believe that there is not so much use for a clergy! They have come to believe so. They do believe rightly that there's no use in a clergy who echo their hearers' prejudices, mile-stones indicating exactly how far the old stage-coach has travelled; who eschew live questions: that is, truth of importance to the passing hour, lest taking sides on
John Pierpont (search for this): chapter 23
t and the House of Representatives in this very colony, requested the clergymen to assemble on a great political crisis in the city of Boston, and tell them what to do. Political preaching, forsooth! Then the pulpit was broad enough to cover the whole intellectual and moral life of the people. It went exactly as far as conscience goes, and therefore it lived. That is what you have done here, nothing more. The ordinary pulpit is completely described by the angry parishioner who told John Pierpont that he was employed to preach Unitarianism, not Temperance. Our idea of a pulpit is, that wherever a moral purpose dictates earnest words to make our neighbor a better man and better citizen, to clear the clogged channels of life, to lift it to a higher level or form it on a better model, there is a pulpit. Such a pulpit as this is perfectly consistent with the most Orthodox creed. It may have baptism and the sacrament; it may have seven sacraments, if it chooses. This desk has noth
Unitarian (search for this): chapter 23
be awake; and the other half are afraid of everybody that is awake. It is just that last half which dreads the opening of this hall on Sunday. They dread that men should come here and try to lift up the moral purpose of the city of Boston on every question that can make Boston a happier, purer, better city to live in. They are afraid to trust you with the whole truth in religion or in politics, even with all they think truth. I remember Theodore Parker told me that once in a meeting of Unitarian clergymen, the head of that sect lectured the assembly on the danger of not believing in the miracles. Mr. Parker saw that the lesson was intended for him, and after saying so, he added, Now let me ask you, Dr.--, do you believe in the miraculous conception? A solemn silence followed. The priest refused to answer. He knew, continued Mr. Parker to me, that if he said he did not, he would show he had no right to lecture me; if he said he did, three fourths of his audience would think him
Yankee Pope (search for this): chapter 23
centuries has shown that an organization of men for the culture of what you may consider the religious sentiment and devotional feeling, the unfolding of these two elements of our nature, is a good thing. I think that to a certain extent the ordinances of what are called churches are good. Understand me, I would never join one of those petty despotisms which usurp in our day the name of a Christian Church. I would never put my neck into that yoke of ignorance and superstition led by a Yankee Pope, and give my good name as a football for their spleen 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 l
Sanborn (search for this): chapter 23
ant 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 needs of your daily domestic life in which he could aid you are evident. But a pulpit has no connection with a church. The Roman Catholic Church, which makes seven sacraments and bases her whole religious life and purpose upon sacraments, gives very little or no importance whatever to the pulpit. For centuries she had no pulpit. They are totally distinct eleme
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