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1554 AD (search for this): chapter 24
element, who took a hall and was decently surrounded. He was the sedition of the streets. He said to wealth, You are robbery, and Christendom stood aghast. He said to Judah, You are a tyranny. He arraigned unjust power at its own feet. If a man does so now we send him to the coventry of public contempt or the house of correction. But that is where Christianity goes. That is the way it entered the world, and that is the way it grapples with the world to-day. As the old Italian said in 1554, There has not a Christian died in his bed, for two hundred years. There will never a Christian die in his bed in the sense in which he meant it. The distinctive representative, the typical, advanced Christian of his age will never die in a respectable bed, because the society of to-day, though growing out of a Christian subsoil, struggles yet to defy its Master. I have endeavored to show the wise men at the State House that they are gravitating toward the despotism of incorporated wealth
1861 AD (search for this): chapter 24
n. Christianity marked slavery as sin one hundred years ago. You may go to England and find blue-books that might be piled up as high as Bunker Hill, which were written by intelligent committees, set to inquire whether it is safe to do right. The principle of truth was there carried out, however, and culminated with Wilberforce, as he carried up eight hundred thousand broken fetters to God. [Mr. Phillips read an extract from an article in one of the most religious of our daily papers, in 1861, in which it was stated that the struggle between the North and the South might go on with such bitterness that we should be obliged to emancipate the slaves. The article said: The ordeal was one in which hypocritical philanthropists and bigoted religionists might exult, but from which genuine Christianity would pray most earnestly that the nation might be saved. ] Every man in political life now will say that he knew for years that slavery was wrong, but he did n't think it best to say s
1869 AD (search for this): chapter 24
Christianity a battle, not a dream (1869). A discourse at the thirteenth Sunday afternoon meeting, Horticultural Hall, Boston, April 11, 1869. To tell the truth, the subject is one not very familiar to my beaten path of thought, and I am present rather at the urgency of the Committee to take a share in the discussion of the topics for which the doors were opened, than from any earnest wish of my own. But still I should be ashamed to say, after having lived thirty years of active life in a community stirred as ours has been, that I have not some suggestions to offer on a topic so vital as the one which I have named. Every man who has lived thoughtfully in the midst of the great issues that have been struggling for attention and settlement; every man who has striven to rouse to action the elemental forces of society and civilization which ought to grapple with these problems,--must have had his thoughts turned often, constantly, to the nature of Christianity itself, and to the
April 11th, 1869 AD (search for this): chapter 24
Christianity a battle, not a dream (1869). A discourse at the thirteenth Sunday afternoon meeting, Horticultural Hall, Boston, April 11, 1869. To tell the truth, the subject is one not very familiar to my beaten path of thought, and I am present rather at the urgency of the Committee to take a share in the discussion of the topics for which the doors were opened, than from any earnest wish of my own. But still I should be ashamed to say, after having lived thirty years of active life in a community stirred as ours has been, that I have not some suggestions to offer on a topic so vital as the one which I have named. Every man who has lived thoughtfully in the midst of the great issues that have been struggling for attention and settlement; every man who has striven to rouse to action the elemental forces of society and civilization which ought to grapple with these problems,--must have had his thoughts turned often, constantly, to the nature of Christianity itself, and to the
Agassiz (search for this): chapter 24
as too many pulpits. Men say we have not churches enough. We have too many. Two hundred thousand men in New York never enter a church. There is not room. Thank God for that! If there are two hundred thousand Christian men in New York that cannot get into a church, all the better. They do not need to enter. Christianity never intended the pulpit in the guise in which we have it. In yonder college, do they keep boys for seventy years on their hands, lecturing to them on science? When Agassiz has taught his pupils fully, he sends them out to learn by practice. Of these fifty or sixty pulpits in this city, we don't need more than ten or twenty. They will accommodate all who should hear preaching. The rest should be in the State prison talking to the inmates; they should be in North Street, laboring there among the poor and depraved. Their worship should be putting their gifts to use, not sitting down and hearing for the hundredth time a repetition of arguments against theft.
Mont Blanc (search for this): chapter 24
, into Asia or Greece, the idea that each religion held of woman is a test of its absolute spiritual truth and life. Christianity is the only religion that ever accorded to woman her true place in the Providence of God. It is exceptional; it is antagonistic to the whole spirit of the age. The elements I have named are those which distinguish Is Christianity an inspired faith or not? Shakspeare and Plato tower above the intellectual level of their times like the peaks of Teneriffe and Mont Blanc. We look at them, and it seems impossible to measure the interval that separates them from the intellectual development around them. But if this Jewish boy in that era of the world, in Palestine, with the Ganges on one side of him and the Olympus of Athens on the other, ever produced a religion with these four elements, he towers so far above Shakspeare and Plato that the difference between Shakspeare and Plato and their times, in the comparison, becomes an imperceptible wrinkle on the
Caesar (search for this): chapter 24
he ballot, by the power of selfish interest, by the combination of necessity, labor will clutch its rights, and the Church will say, So I did it! You have no right to luxuriate. If you are Christian men, you should sell your sword and garments, go into your neighbor's house and start a public opinion, and rouse and educate the masses. One soul with an idea outweighs ninety-nine men moved only by interests. Though there are powerful obstacles in our pathway, they will be permeated by the idea we advocate, as was Caesar's palace by the weeds nurtured by an Italian summer. It was supposed that nothing less than an earthquake that would shake the seven hills could disturb the solid walls, but the tiny weeds of an Italian summer struck roots between them and tossed the huge blocks of granite into shapeless ruins. So must inevitably our ideas,--the only living forces,--for a while overawed by marble and gold and iron and organization, heave all to ruin and rebuild on a finer model.
Carlyle (search for this): chapter 24
hree principles of Christianity which are not included in any other religious system, and the first is the principle of sacrifice. Bear ye one another's burdens is the cardinal principle that underlies Christianity. All other religions allow that the strong have the right to use the weak. Like Darwin's principle of philosophy, the best, the strongest, the educated, the powerful, have the right to have the world to themselves, and to absorb the less privileged in their enjoyable career. Carlyle represents that element in modern literature. Christianity ignores it in its central principle. Wealth, health, and knowledge are a trust. If any man be chief among you, let him be your servant. If you know anything, communicate it. Whatever you hold, it is not yours. See that you make yourself the servant of the weakness of your age. God in his Providence, to which Christ gave us the key, is the mover of the ages, has always been dragging down the great, and lifting up the poor; an
Cato (search for this): chapter 24
reflex of its earliest civilization, that the finest specimens of human life find no prototype at all in the religion of the classic epochs. Where in the Greek mythology do you find any prototype for the nobleness of Socrates or the integrity of Cato? If Athens and Rome had not been far better than Olympus, neither empire would have survived long enough to have given us Phocion, Demosthenes, or Cato. Religion is the soul of which society and civil polity are the body, and when you bring foCato. Religion is the soul of which society and civil polity are the body, and when you bring forward the exceptional lives of thoughtful men, living either in Greece or on the banks of the Ganges, as a measure of the religion of their age and country, I reject it; for I go out into the streets of both continents to ask what is the broad result — grouping a dozen centuries togetherof the great religious force which always, in some form or other, underlies every social development; and when I seek it either in Greece or Asia or Mahomet, I find a civilization of caste, exclusively a civiliz
Jesus Christ (search for this): chapter 24
elf the servant of the weakness of your age. God in his Providence, to which Christ gave us the key, is the mover of the ages, has always been dragging down the grpreach the Gospel to every creature. The great agitator of the centuries is Jesus Christ of Jerusalem, who undertook to found his power on an idea, and at the same tdom condescending to the lowest ignorance. That is an insufficient statement. Christ intrusted his gospel to the poor, to the common-sense of the race, to the instio caste, no college, no inside clique of adepts, and no outside herd of dupes. Christ proclaimed spiritual equality and brotherhood. You see in the Bible that theence of Calais, struggling for rational religion, he was nearer to the heart of Christ than Jeremy Taylor when he wrote his eloquent and most religious essays, Holy Lhe Church will say, Did n't I tell you so? There is neither male nor female in Christ. Then we shall say: Yes, you did; but when it was vulgar and unpopular and iso
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