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Browsing named entities in a specific section of Cambridge History of American Literature: volume 2 (ed. Trent, William Peterfield, 1862-1939., Erskine, John, 1879-1951., Sherman, Stuart Pratt, 1881-1926., Van Doren, Carl, 1885-1950.). Search the whole document.

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Amherst (Massachusetts, United States) (search for this): chapter 1.11
t Yale; had occupied, after 1798, first the Presbyterian pulpit at Easthampton, Long Island, next the Congregational pulpit at Litchfield, and lastly that of the Park Street Church in Boston; until in 1832 he became President of the newly established Lane Theological Seminary in Cincinnati. He is best known, perhaps, for his Six sermons on intemperance, but he was a dogmatist as well as a moralist, staunchly supporting the Calvinism of his native tradition. His son Henry, graduating at Amherst in 1834 in no doubt as to his vocation, at once entered the Lane Theological Seminary, and studied under his father and under Calvin Stowe (1802-86), an Oriental scholar of real attainment, who in 1836 married Beecher's sister Harriet. Beecher served his apprenticeship in the pulpit at Lawrenceburg and Indianapolis, whence in 1847 he was called to the new Brooklyn congregation of Plymouth Church. The liberal movement of his thought paralleled his geographical wanderings from the region of
Williamstown (Massachusetts, United States) (search for this): chapter 1.11
lent Samuel Hopkins. He was born at Stockbridge, graduated in 1824 at Williams College, and spent the next two years there as tutor. In 1829 he took a degree in medicine at the Berkshire Medical College in Pittsfield, but in 1830 returned to Williamstown as Professor of Moral Philosophy and Rhetoric. Though licensed in 1833, he did not accept a pulpit, but in 1836 became President of Williams College, where he did main service until his resignation in 1872. He remained at Williamstown as PreWilliamstown as President Emeritus, and as a general counsellor to the college and to the very wide community of his pupils. The influence to which they testify is accounted for not only by his strong, gentle, and sympathetic personality, but also by his mastery of those pregnant generalizations which interest growing minds. He was from first to last a man of ideas. It would be too much to expect that among so many ideas even the majority should be original, and in point of fact Hopkins derived nearly all fr
Pittsfield (Massachusetts, United States) (search for this): chapter 1.11
or the most part in a vein of Scottish dualistic realism modified by Sir William Hamilton's Kantian importations. Mark Hopkins, like Beecher, came of tough-minded stock in a tough-minded region. He was the grandson of Mark, one of three younger brothers who were reared by the benevolent Samuel Hopkins. He was born at Stockbridge, graduated in 1824 at Williams College, and spent the next two years there as tutor. In 1829 he took a degree in medicine at the Berkshire Medical College in Pittsfield, but in 1830 returned to Williamstown as Professor of Moral Philosophy and Rhetoric. Though licensed in 1833, he did not accept a pulpit, but in 1836 became President of Williams College, where he did main service until his resignation in 1872. He remained at Williamstown as President Emeritus, and as a general counsellor to the college and to the very wide community of his pupils. The influence to which they testify is accounted for not only by his strong, gentle, and sympathetic per
Newport (Rhode Island, United States) (search for this): chapter 1.11
to his dismissal. In the next year he accepted a call to the First Congregational Church at Newport. The Rev. Ezra Stiles, then minister of the Second Congregational Church and later (1777-95) P, and remained on friendly terms with him despite radical differences in doctrine and temper. In Newport, too, Hopkins became acquainted with the Channing family: William Ellery Channing, then a boy, opposition by an American clergyman, rendered him so unpopular among the prosperous traders of Newport that he was left to die in poverty with the feeling that his work was unaccomplished. Futile, c review of the state of man as he then beheld it in all portions of the globe, particularly in Newport among his congregation. It is not a hopeful view. Hopkins could not foresee the success of hils—whose orthodoxy has stood out against the liberal movements of the coast line from Boston to Newport. Bushnell disliked what to his richly mystical temperament seemed the baldness of Unitariani
Connecticut (Connecticut, United States) (search for this): chapter 1.11
ng German settlements along the Mohawk, though they may at first seem intended to produce an imaginative contrast, at length reveal his purpose of showing what it is that makes people become respectable. In fact the whole book is a collection of materials toward a genetic psychology of respectability. Dwight's observations of certain portions of Long Island and Westchester County, of the whole of Rhode Island (which he considers missionary ground), of the Indian settlements in parts of Connecticut, of the Irish settlements in central New York, and, generally speaking, of the world outside New England Congregationalism, all strengthen his conviction of the general depravity of man, and help him to confute the doctrines of Rousseau and William Godwin that men are good by nature but have been corrupted by civilization. His theology here coincides with his politics—his inveterate abhorrence of French atheistic democracy and Jeffersonianism in general. The Travels is a Federalist docu
Pennsylvania (Pennsylvania, United States) (search for this): chapter 1.11
rsuit of the intellectual life he touched another side of Unitarianism: he and Cotton Mather were the two American scholars whom Timothy Dwight considered able to stand comparison with British scholars. Chauncy See ibid. had condemned the more violent manifestations of the Great Awakening of 1740. In the pre-Revolutionary controversy concerning the establishment of Episcopacy in America, he had opposed the Anglican views of William White of Philadelphia (afterward the first Bishop of Pennsylvania), asserted that the English Church had best leave the American to develop independently, and contended for the right of the congregation to ordain its own minister. He leaned also toward the Arminian emphasis upon human choice as a genuine factor in salvation, thus falling in with the Unitarian tendency to magnify man. At the same time he is credited with high Arianism, and with a touch of Universalism. He had written, too, upon the benevolence of the Deity. He is thus found upon sever
Kings Chapel (Alabama, United States) (search for this): chapter 1.11
n the benevolence of the Deity. He is thus found upon several characteristic Unitarian pathways. It was the Boston Episcopalians, however, rather than the Congregationalists, who took the first decisive step. In 1785, the congregation of King's Chapel, having adopted a modification of the Anglican liturgy, from which all Trinitarian doctrine had been omitted, ordained and installed as its rector James Freeman, who, together with William Hazlitt (father of the essayist), had performed the rediate predecessor of Andrews Norton, and a contemporary of W. E. Channing, Charles Lowell, and Washington Allston at Harvard. But for his father's opposition, he might have become assistant to James Freeman, whom he heard with admiration at King's Chapel. He taught Daniel Webster Latin at Phillips Exeter, and tried to persuade his pupil to take part in the school exercises in public speaking. His work, in fact, is full of seeds which the future brought to fruition. Its new note of secular
Great Barrington (Massachusetts, United States) (search for this): chapter 1.11
fore graduating in 1741, and, still not sure that he was a Christian, concluded to go and live with Mr. Edwards at Northampton as a student of divinity—which he did off and on till 1743. Then he was settled and ordained at Housatonic (later Great Barrington), where he had to contend with Indian attacks, malaria, and the Dutch settlers in his congregation; taking comfort, however, in a second intimate contact with Edwards while the latter was conducting the mission to the Stockbridge Indians. Id self denying personal life among his Newport parishioners is the underlying theme of Harriet Beecher Stowe's novel, The minister's Wooing. The romance indicated by the title was suggested in part by an incident of Hopkins's ministry at Great Barrington. His philanthropic opposition to the slave trade, said to be the first open opposition by an American clergyman, rendered him so unpopular among the prosperous traders of Newport that he was left to die in poverty with the feeling that his w
Ipswich, Mass. (Massachusetts, United States) (search for this): chapter 1.11
ween the Calvinists and the Unitarians, which by 1819 had become so marked that William Ellery Channing, who in that year preached the ordination sermon of Jared Sparks at Baltimore, adopted for it the title Unitarian Christianity. Thenceforth the separate establishment of the Unitarians was unquestioned. As Channing See Book II, Chap. VIII. was their great mild preacher, so Andrews Norton was their hard-headed champion. Descended from the Rev. John Norton, the notable minister of Ipswich and of Boston, Andrews Norton was born in 1786 at Hingham. In 1804 he graduated at Harvard, and spent the next fifteen years as graduate student, tutor, and lecturer, there and at Bowdoin. In 1819 he was appointed Dexter Professor of Sacred Literature in Harvard College, acting also from 1813 to 1821 as the College Librarian. His Statement of reasons for not believing the doctrine of Trinitarians ,first published in 1819 in a controversy with Professor Stuart of Andover, soon became a Un
Stockbridge (Massachusetts, United States) (search for this): chapter 1.11
, ethics, and the relations of the human mind to Christianity. They produce textbooks on Christian Evidences, Moral Science or Moral Philosophy, and Mental Philosophy, for the most part in a vein of Scottish dualistic realism modified by Sir William Hamilton's Kantian importations. Mark Hopkins, like Beecher, came of tough-minded stock in a tough-minded region. He was the grandson of Mark, one of three younger brothers who were reared by the benevolent Samuel Hopkins. He was born at Stockbridge, graduated in 1824 at Williams College, and spent the next two years there as tutor. In 1829 he took a degree in medicine at the Berkshire Medical College in Pittsfield, but in 1830 returned to Williamstown as Professor of Moral Philosophy and Rhetoric. Though licensed in 1833, he did not accept a pulpit, but in 1836 became President of Williams College, where he did main service until his resignation in 1872. He remained at Williamstown as President Emeritus, and as a general counsell
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