hide Sorting

You can sort these results in two ways:

By entity
Chronological order for dates, alphabetical order for places and people.
By position (current method)
As the entities appear in the document.

You are currently sorting in ascending order. Sort in descending order.

hide Most Frequent Entities

The entities that appear most frequently in this document are shown below.

Entity Max. Freq Min. Freq
W. L. G. Lib 3,448 0 Browse Search
W. L. Garrison 924 0 Browse Search
William Lloyd Garrison 331 1 Browse Search
Wendell Phillips 252 0 Browse Search
Massachusetts (Massachusetts, United States) 208 0 Browse Search
United States (United States) 196 0 Browse Search
Edmund Quincy 195 1 Browse Search
Frederick Douglass 168 0 Browse Search
George Thompson 148 0 Browse Search
John Brown 129 1 Browse Search
View all entities in this document...

Browsing named entities in Francis Jackson Garrison, William Lloyd Garrison, 1805-1879; the story of his life told by his children: volume 3.

Found 11,602 total hits in 3,409 results.

... 6 7 8 9 10 11 12 13 14 15 16 ...
Leo Tolstoi (search for this): chapter 1
he meaning of life. The world organizes an existence in absolute opposition to the doctrine of Jesus, and the Church endeavors to demonstrate that men who live contrary to the doctrine of Jesus really live in accordance with that doctrine (Count Leo Tolstoi's My religion, New York, 1885, pp. 214, 215, 221). with the robbing of the poor, with worldliness and ambition, with a participation in all popular iniquities. Hence, when abolitionism declares that no man can love God who enslaves anothern turn will invoke faith that will inspire more prayer, and so on, indefinitely. Reason and experience alike convinced me that such methods were useless. It seemed to me that the only true way was for me to try to follow the doctrine of Jesus (Tolstoi's My Religion, p. 6). and if we are conscious that we are not yet wholly clean, not yet entirely reconciled to God, not yet filled with perfect love, let us, instead of resisting the light and the truth, and denying that freedom from sin is a
August 11th, 1841 AD (search for this): chapter 1
and to render me odious in the eyes of the people, have only served to awaken sympathy, excite curiosity, and to open a wide door for usefulness. Notice the large and harmonious meeting of the Eastern Pennsylvania A. S. Society at Philadelphia in December, 1841, at which, however, the temporary suspension of the Freeman in favor of the Standard was voted (Lib. 12: 2, 3, 7, 8). Of the numerous meetings and conventions now instituted, that at Nantucket in August was a conspicuous Aug. 10, 11, 12, 1841; Lib. 11.130, 134. example of the glad renewal of anti-slavery fellowship (the sectarian spirit having been exorcised), and was otherwise memorable. No report is left of the social delights of companionship between Bradburn (a sort of Geo. Bradburn. island host), Quincy, Garrison, and Collins; but the significant incident of the public proceedings has been recorded by the chief actor in them. This was Frederick S. J. May's Recollections, p. 292. Douglass of New Bedford, formerly
Francis Wayland (search for this): chapter 1
of Jesus really live in accordance with that doctrine (Count Leo Tolstoi's My religion, New York, 1885, pp. 214, 215, 221). with the robbing of the poor, with worldliness and ambition, with a participation in all popular iniquities. Hence, when abolitionism declares that no man can love God who enslaves another, they deny it, and assert that man-stealing and Christianity may co-exist in the same character. On Aug. 30, 1841, Henry C. Wright wrote to Edmund Quincy: I once met Rev. Francis Wayland, D. D., President of Brown University, in the presence of several friends, to converse on the subject of slavery. The conversation turned on the question—Can a slaveholder be a Christian? To bring it to a point, addressing myself to the Doctor, I asked him— Can a man be a Christian and claim a right to sunder husbands and wives, parents and children—to compel men to work without wages—to forbid them to read the Bible, and buy and sell them—and who habitually does these things? Yes, ans
Lucretia Mott (search for this): chapter 1
edit it could throw on its rival and the recruits it could seduce from it. New organization, in short, had but one destiny—to be swallowed up in the Liberty Party. Its nominal head at New York, the American and Foreign Anti-Slavery Society, was a mere mask for Lewis Tappan, who drew up its annual report, and bore the expenses of its single (annual) meeting and of its short-lived organ, the Ante, 2.386; Lib. 11.137, 167, 193. (monthly) Anti-Slavery Reporter, which Whittier helped edit. Mrs. Mott writes to Hannah Webb of Dublin, Feb. 25, 1842 (Ms.): Maria W. Chapman wrote me that he [Whittier] . . . was in the [A. S.] office a few months since, bemoaning to Garrison that there should have been any divisions. Why could we not all go on together? Why not, indeed? said Garrison; we stand just where we did. I see no reason why you cannot cooperate with the American Society. Oh, replied Whittier, but the American Society is not what it once was. It has the hat, and the coat, and
Francis Jackson (search for this): chapter 1
Socialism is thrown upon us both (Ms.—1841, Collins to W. L. G.). You are the Great Lion which stands in my way. Likewise, on February 3, Collins writes to Francis Jackson: Garrison is a hated and persecuted man in England. Calumny and reproach are heaped upon him in the greatest possible degree. Ms. And, in a letter to Mr. GaWhiting of Marshfield wrote to Mr. Chace on Aug. 29, 1841: Old and new organization are alike beneath my feet now (Lib. 11: 199). George Bradburn wrote to Francis Jackson on June 1, Ms. 1841: William Chace has gone to tilling the soil, deeming it a crime against God to get a living in any other way! This seems not less strang, on account of the manner in which the cause is advocated Lib. 12.95. by this person or that. I see by the Post, writes George Bradburn to Francis Boston Post. Jackson, on August 7, 1841, that friend Loring does Ms. not choose to be understood as discussing abolition E. G. Loring. topics in the style of our friends Wright and
July 16th, 1841 AD (search for this): chapter 1
senting of David Lee and Lydia Maria Child to Lib. 11.75. conduct the new organ of the American Society, They reached this conclusion at the close of March, 1841, and it was arranged that both names should appear in the paper, but that Mrs. Child should have immediate charge, removing to New York, while her husband remained on his beet-sugar farm near Northampton, Mass. (Ms. Mar. 30, 31, 1841, J. S. Gibbons to W. L. G.). Rogers in July began to urge his very brother to make the Ms. July 16, 1841, Rogers to W. L. G. trip in question, then far from fashionable or well-known, or well-provided with houses of entertainment. Forgive me for writing so much, he concluded. You are the only person, almost, I love to write to well enough to attempt it, and the only one I can't write anything like a merchantable letter to. Such warm affection easily found a sentimental reason for a trip up the Merrimac by two friends, of whom the younger was born at the mouth, Rogers's Writings, p. 158.
December 13th, 1845 AD (search for this): chapter 1
e heard, he snatched the acclaim, and superadded: No!—a thousand times no! Sooner [let] the lightnings of heaven blast Bunker Hill monument till not one stone shall be left standing on another! Compare a similar scene in the Boston State House on Jan. 27, 1842 (Lib. 12.26). Collins, at Mr. Garrison's instance, Lib. 15.75, from the preface to Douglass's Autobiography. But Edmund Quincy wrote: I believe I was the first person who suggested to him becoming an A. S. speaker (Ms. Dec. 13, 1845, to R. D. Webb). lost no time in securing Mr. Douglass as an agent of the Massachusetts Society; and the late graduate from the peculiar Life of F. Douglass, p. 217. institution, with his diploma written on his back, as Collins used to say, proved an invaluable accession to the apostles Lib. 12.11. of abolition. One other glimpse of Mr. Garrison's lecturing at this period must suffice. We bargained last year, wrote N. P. Rogers in his Herald of Freedom for October 1, 1841, Writing
Asa Mahan (search for this): chapter 1
t they took the cunning in their own craftiness, and carried the counsels of the froward headlong. . . . Have you attentively read the little work I left with you, by J. H. Noyes? If you have done with the file of the Perfectionist which I left in your care, I will thank you to send it to me by a private conveyance whenever perfectly convenient. The difference between Noyes's Perfectionism and Mr. Cf. ante, 2.206. Garrison's was soon to be illustrated in a very signal manner. President Mahan and the Rev. Charles G. Ante 2.285, 286. Finney, of Oberlin, who belonged to the same school with Noyes and (nominally) the editor of the Liberator, assumed an attitude of hostility to non-resistance very afflicting to the last-named. Finney held, in a Fast Lib. 11.151, 176. sermon, that circumstances may arise, not only to render fighting in defence of liberty a Christian duty, but also to justify Christians in actively supporting despotism. Noyes's society at Putney, Vt., some mon
January, 1842 AD (search for this): chapter 1
Parker's epochmaking ordination sermon on ‘The Transient and Permanent in Christianity,’ preached May 19, 1841 (Frothingham's Life of Parker, p. 152, Weiss's Life, 1.165), Garrison said gravely to his friend Johnson, ‘Infidelity, Oliver, infidelity!’ So thought most of the Unitarian clergy; and the denomination first gave it official currency, as at once respectable and conservative doctrine, in 1885 (see the volume, Views of religion, a selection from Parker's sermons). In reviewing, in January, 1842, a volume of religious poetry by Mrs. Sophia L. Little, of Pawtucket, Mr. Garrison said: ‘Whatever goes to exalt the character of the Saviour is at all times valuable; but never more than when, as at the present time, attempts are made to decry his mission, to associate him with Socrates and Plato, and to reject him as the great mediator between God and man’ (Lib. 12: 7). The reference is to a letter of Christopher A. Greene's in the Plain Speaker (1: 22): ‘And we felt . . . that
Henry Hubbard (search for this): chapter 1
ib. 11: 82, 91), whom even he had to denounce, forced the Mass. Abolition Society to make a shift of securing Mr. Wright's services as editor once more in June, 1841 (Lib. 11.99). He was succeeded by Leavitt as above, and the paper became the Emancipator and Free American (Lib. 11: 191, 203). In 1842 Mr. Wright, in a desperate struggle with poverty, was trying personally to find purchasers for his translation (Lib. 12: 127). Phelps is a city missionary, and on the most amicable terms with Hubbard Lib. 12.127. Winslow, George W. Blagden, et id., etc. Torrey is engaged in vilifying the old anti-slavery organization and its friends, and manufacturing political moonshine for a third party. In June, 1841, Mr. Torrey was active in forming in Boston a Vigilance Committee against kidnapping and for the prompt assistance of fugitives closely pursued by their owners (Lib. 11: 94). In December he went to Washington as a newspaper correspondent (Lib. 12: 10; Memoir of C. T. Torrey, p. 87).
... 6 7 8 9 10 11 12 13 14 15 16 ...