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Lucretia Mott (search for this): chapter 14
ne to the discussions. The first essay read before the Radical Club of which I have any distinct recollection was by Rev. John Weiss, and had for its title, The Immanence of God. It was highly speculative in character, and appeared to me to suggest many insoluble questions, among others, that of the origin of the sensible world. Lord and Lady Amberley, who were present, expressed to me great admiration of the essay. The occasion was rendered memorable by the beautiful presence of Lucretia Mott. Other discourses of John Weiss I remember with greater pleasure, notably one on the legend of Prometheus, in which his love for Greece had full scope, while his vivid imagination, like a blazing torch, illuminated for us the deep significance of that ancient myth. I remember, at one of these meetings, a rather sharp passage at arms between Mr. Weiss and James Freeman Clarke. Mr. Weiss had been declaiming against the insincerity which he recognized in ministers who continue to us
Louise Chandler Moulton (search for this): chapter 14
onal impressions of the Prophet of New England. In remembering Mr. Emerson, we should analyze his works sufficiently to be able to distinguish the things in which he really was a leader and a teacher from other traits peculiar to himself, and interesting as elements of his historic character, but not as features of the ideal which we are to follow. Mr. Emerson objected strongly to newspaper reports of the sittings of the Radical Club. The reports sent to the New York Tribune by Mrs. Louise Chandler Moulton were eagerly sought and read in very distant parts of the country. I rejoiced in this. It seemed to me that the uses of the club were thus greatly multiplied and extended. It became an agency in the great church universal. Mr. Emerson's principal objection to the reports was that they interfered with the freedom of the occasion. When this objection failed to prevail, he withdrew from the club almost entirely, and was never more heard among its speakers. I remember hearing
Theodore Parker (search for this): chapter 14
t or comfort. I was told that Edmund Quincy, one day, saw Parker and Phillips walking arm in arm, and cried out: Parker, doParker, don't dare to pervert that man. We want him as he is. I was thrice invited to read before the Radical Club. The titles of ors would have become a benefactor to the human race? Theodore Parker once said to me, I do not consider Emerson a philosophmember that in the course of our conversation he said, Theodore Parker has made things easier for us young ministers. He hasre taste. Before I had come to know him well, I asked Theodore Parker whether he did not consider Dr. Hedge a very learned man. He replied, Hedge is learned in spots. Parker's idea of learning was of the encyclopaedic kind. He wanted to know evs. Horace Mann, who was present, corrected this, and said, Parker, that is the first mistake I ever heard you make. Parker Parker seemed a little annoyed at this small slip. I heard a second Phi Beta discourse from Dr. Hedge some time in the sixties.
Benjamin Peirce (search for this): chapter 14
much in suggesting the names of the persons who should be called upon to discuss the essay of the day. The proceedings were limited to the reading and discussion of a paper, which rarely exceeded an hour in length. On looking over the list of essayists, I find that it includes the most eminent thinkers of the day, in so far as Massachusetts is concerned. Among the speakers mentioned are Ralph Waldo Emerson, Dr. Hedge, David A. Wasson, O. B. Frothingham, John Weiss, Colonel Higginson, Benjamin Peirce, William Henry Channing, C. C. Everett, and James Freeman Clarke. It was a glad surprise to me when I was first invited to read a paper before this august assemblage. This honor I enjoyed more than once, but I appreciated even more the privilege of listening and of taking part in the discussions which, after the lapse of many years, are still remembered by me as truly admirable and instructive. I did indeed hear at these meetings much that pained and even irritated me. The disposit
Wendell Phillips (search for this): chapter 14
opinions. The presence at the meetings of such men as James Freeman Clarke, Dr. Hedge, William Henry Channing, and Wendell Phillips was a sufficient earnest of the catholicity of intention which prevailed in the government of the club. Only the in, laborious, self-denying, occupied with the highest themes, and busy in the highest kind of labor. Nevertheless, Wendell Phillips thought the paper, on the whole, unjust to Edwards, and felt that there must have been in his doctrine another side kers were heard with great interest, and the meeting was one of the best on our record. I have heard it said that Wendell Phillips's orthodoxy was greatly valued among the antislavery workers, especially as the orthodox pulpits of the time gave them little support or comfort. I was told that Edmund Quincy, one day, saw Parker and Phillips walking arm in arm, and cried out: Parker, don't dare to pervert that man. We want him as he is. I was thrice invited to read before the Radical Club.
Prometheus (search for this): chapter 14
n was by Rev. John Weiss, and had for its title, The Immanence of God. It was highly speculative in character, and appeared to me to suggest many insoluble questions, among others, that of the origin of the sensible world. Lord and Lady Amberley, who were present, expressed to me great admiration of the essay. The occasion was rendered memorable by the beautiful presence of Lucretia Mott. Other discourses of John Weiss I remember with greater pleasure, notably one on the legend of Prometheus, in which his love for Greece had full scope, while his vivid imagination, like a blazing torch, illuminated for us the deep significance of that ancient myth. I remember, at one of these meetings, a rather sharp passage at arms between Mr. Weiss and James Freeman Clarke. Mr. Weiss had been declaiming against the insincerity which he recognized in ministers who continue to use formulas of faith which have ceased to correspond to any real conviction. The speaker confessed his own short
Edmund Quincy (search for this): chapter 14
endell Phillips thought the paper, on the whole, unjust to Edwards, and felt that there must have been in his doctrine another side not fully brought forward by the essayist. These and other speakers were heard with great interest, and the meeting was one of the best on our record. I have heard it said that Wendell Phillips's orthodoxy was greatly valued among the antislavery workers, especially as the orthodox pulpits of the time gave them little support or comfort. I was told that Edmund Quincy, one day, saw Parker and Phillips walking arm in arm, and cried out: Parker, don't dare to pervert that man. We want him as he is. I was thrice invited to read before the Radical Club. The titles of my three papers were, Doubt and Belief, Limitations, Representation, and How to Secure it. William Henry Channing was one of the bright lights of the Radical Club, a man of fervent nature and of exquisite perceptions, presenting in his character the rare combination of deep piety with
Mary Ripley (search for this): chapter 14
tion with regard to the vexed questions of the time. From the church we returned to dine with Mrs. Farrar, on whose pleasant piazza I enjoyed a long walk and talk with Margaret. By and by a carriage stopped before the door. She said, It is Mr. Ripley; he has come for me. I have promised to visit his wife. In a few words she told me about this remarkable woman, who was long spoken of as the wonderful Mrs. Ripley. It must have been, I think, some twelve years later that I met Dr. Hedge foMrs. Ripley. It must have been, I think, some twelve years later that I met Dr. Hedge for the first time at a friend's house in Providence, R. I. He was at this time pastor of the first and only Unitarian church in that city. In the course of the evening which I passed in his company, I was repeatedly invited to sing, and did so, remarking at last that when I began to sing I was like the minister when he began to pray, I never knew when to leave off. Years after this time, I met him walking in Washington Street, Boston, with a mutual acquaintance. This person, whose name I c
John T. Sargent (search for this): chapter 14
t decline. The government of the club was of the simplest. Its meetings were held on the first Monday of every month, and most frequently at the house of Rev. John T. Sargent, though occasionally at that of Dr. Bartol. The master of the house usually presided, but Mrs. Sargent was always present and aided much in suggesting theMrs. Sargent was always present and aided much in suggesting the names of the persons who should be called upon to discuss the essay of the day. The proceedings were limited to the reading and discussion of a paper, which rarely exceeded an hour in length. On looking over the list of essayists, I find that it includes the most eminent thinkers of the day, in so far as Massachusetts is concerat support in the assurance that he would always uphold the right, and in the right spirit. It was in the strength of this assurance that I betook myself to Mrs. Sargent's house one evening, to hear Mr. Francis E. Abbot expound his peculiar views to a little company of Unitarian ministers. Mr. Abbot, in the course of his remar
Savonarola (search for this): chapter 14
sed his dissent from the generally received opinion that the Church of Rome had always been foremost in the promotion and patronage of the fine arts. The greatest of Italian masters, he averred, while standing in the formal relations with that church, had often shown opposition to its spirit. Michael Angelo's sonnets revealed a state of mind intolerant of ecclesiastical as of other tyranny. Raphael, in the execution of a papal order, had represented true religion by a portrait figure of Savonarola. Holbein and Rembrandt were avowed Protestants. He considered the individuality fostered by Protestantism as most favorable to the development of originality in art. With these views Colonel Higginson did not agree. He held that Christianity had reached its highest point under the dispensation of the Catholic faith, and that the progress of Protestantism marked its decline. This assertion called forth an energetic denial from Dr. Hedge, Mr. Clarke, and myself. M. Coquerel paid a
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