Unitarianism in America: A History of its Origin and Development Part 25

[24] Twelfth Annual Report of the Commissioner of Labor, 1897.

[25] Theodore Clapp, of New Orleans, may be an exception, though he is claimed by the Universalists. See S.J. May's Recollections of the Anti-slavery Conflict, 335.

[26] Autobiography and Letters, 117, 127, 129. The criticism of Dr. Dewey may be found in S.J. May's Recollections, 367.

[27] Memoir, 139, 284, 296. See S.J. May, Recollections, 341, 367, for an anti-slavery indictment of Dr. Gannett.

[28] Memoir, chapter on Slavery.

[29] Recollections of the Anti-slavery Conflict, chapter on the Unitarians, 335.

[30] See Lydia Maria Child's account of conversations with Channing on this subject, in her Letters from New York.

[31] Recollections and Impressions, 47, 183.

[32] The Story of his Life as Told by his Children.

[33] Recollections, 335.

[34] S.J. May, Recollections, 19; Life of A.B. Alcott, 220; Life of Garrison, I. 212.

[35] Life of Garrison, I. 223.

[36] The more prominent names are herewith given as they were printed in The Christian Register: Joseph Allen, J.H. Allen, S.G. Bulfinch, C.F.

Barnard, Charles Briggs, W.G. Babc.o.c.k, C.T. Brooks, Warren Burton, C.H. Brigham, Edgar Buckingham, William H. Channing, James F. Clarke, S.B. Cruft, A.H. Conant, C.H.A. Dall, R. Ellis, Converse Francis, James Flint, William H. Furness, N.S. Folsom, Frederick A. Farley, Frederick T. Gray, Henry Giles, F.D. Huntington, E.B. Hall, N. Hall, F.H. Hedge, F. Hinckley, G.W. Hosmer, F.W. Holland, Thomas Hill, Sylvester Judd, James Kendall, William H. Knapp, A.A. Livermore, S.J.

May, Samuel May, M.I. Mott, A.B. Muzzey, J.F. Moors, Henry A. Miles, William Newell, J. Osgood, S. Osgood, Andrew P. Peabody, John Parkman, John Pierpont, Theodore Parker, Cyrus Pierce, J.H. Perkins, Cazneau Palfey, O.W.B. Peabody, Samuel Ripley, Chandler Robbins, Caleb Stetson, Oliver Stearns, Rufus P. Stebbins, Edmund Q. Sewall, Charles Sewall, John T. Sargent, George F. Simmons, William Silsbee, William P. Tilden, J.W. Thompson, John Weiss, Robert T. Waterston, William Ware, J.F.W. Ware, E.B. Willson, Frederick A. Whitney, Jason Whitman.

[37] Printed in The Christian Register, October 4, 1845.

[38] Quarterly Journal, III. 567.

[39] Ibid., 572.

[40] Unity, Sept. 4, 1886, Mrs. S.C.Ll. Jones, Historic Unitarianism in the West.

[41] Life of Joshua R. Giddings, 399.

[42] Memoir of Charles Lowe, 486. In 1901 four of the eighteen directors of the American Unitarian a.s.sociation were women.

[43] Life, III. 149.

[44] Life of Charles Sumner, IV. 191; Works, VII. 452.

[45] G.W. Curtis, Orations and Addresses, II. 30.

[46] Ibid., 173.

[47] Ibid., 180.

[48] Ibid., 223.

[49] G.W. Curtis, Orations and Addresses, II. 458.

[50] See Curtis's Orations and Addresses, II.; also, his Reports as civil service commissioner, and various addresses before the Social Science a.s.sociation.

[51] Edward Cary, Life of Curtis, American Men of Letters, 294.

[52] George William Curtis and Civil Service Reform, by Sherman S. Rogers, in Atlantic Monthly, January, 1893, LXXI. 15.

XVII.

UNITARIAN MEN AND WOMEN.

Many of the most influential Americans have been in practical accord with Unitarianism, while not actually connected with Unitarian churches. They have accepted its principles of individual freedom, the rational interpretation of religion, and the necessity of bringing religious beliefs into harmony with modern science and philosophy. Among these may be properly included such men as Benjamin Franklin, John Marshall, Gerrit Smith, John G. Whittier, William Lloyd Garrison, Andrew D. White, and Abraham Lincoln. Whittier was a Friend, and White an Episcopalian; but the religion of both is acceptable to all Unitarians. Marshall was undoubtedly a Unitarian in his intellectual convictions, and he sometimes attended the Unitarian church in Was.h.i.+ngton; but his church affiliations were with the Episcopalians. John C. Calhoun was all his life a member of an Episcopal church and a communicant in it; but he frequently attended the Unitarian church in Was.h.i.+ngton, and intellectually he discarded the doctrines taught in the creeds of his church.

Lincoln belonged to no church, and had no interest in the forms and disputes that const.i.tute so large a part of outward religion; but he was one of those men whose great deeds rest on a basis of simple but profoundest religious conviction. The most explicit statement he ever made of his faith was in these words: "I have never united myself to any church, because I have found difficulty in giving my a.s.sent, without mental reservation, to the long, complicated statements of Christian doctrine which characterize their articles of belief and confessions of faith. When any church will inscribe over its altar, as its sole qualification of members.h.i.+p, the Saviour's condensed statement of both law and gospel, 'Thou shalt love the Lord thy G.o.d with all thy heart and with all thy soul and with all thy mind, and thy neighbor as thyself,' that church will I join with all my heart and all my soul."[1] This declaration brings Lincoln into fullest harmony with the position of the Unitarian churches.

[Sidenote: Eminent Statesmen.]

The intellectual tendencies of the eighteenth century led many of the leading Americans to discard the Puritan habit of mind and the religious beliefs it had cherished. An intellectual revolt caused the rejection of many of the Protestant doctrines, and a political revolt in the direction of democracy led to the acceptance of religious principles not in harmony with those of the past. Many Americans shared in these protests who did not openly break with the older faiths. Was.h.i.+ngton was of this cla.s.s; for, while he remained outwardly a churchman, he had little intellectual or practical sympathy with the stricter beliefs. Franklin was thoroughly of the Deistic faith of the thinkers of England and France in his time. These tendencies had their effect upon such men as John Adams, Timothy Pickering, Joseph Story, and Theophilus Parsons, as well as upon Thomas Jefferson and William Cranch. They showed themselves with especial prominence in the case of Jefferson, who always remained outwardly faithful to the state religion of Virginia, in which he had been educated, attended the Episcopal church in the neighborhood of his home, sometimes joining in its communion, but who was, nevertheless, intellectually a p.r.o.nounced Unitarian.

With Jefferson his Unitarianism was a part of his democracy, for he was consistent enough to make his religion and his politics agree with each other. As he would have kings no longer rule over men, but give political power into the hands of the people, so in religion he would put aside all theologians and priests, and permit the people to wors.h.i.+p in their own way.

It was for this reason that he rejoiced in the emanc.i.p.ating work of Channing, of which he wrote in 1822, "I rejoice that in this blessed country of free inquiry and belief, which has surrendered its creeds and conscience neither to kings nor priests, the genuine doctrine of only one G.o.d is reviving; and I trust there is not a young man now living who will not die a Unitarian."[2] Jefferson's revolt against authority was tersely expressed in his declaration: "Had there never been a commentator, there never would have been an infidel."[3] This was in harmony with his saying, that "the doctrines of Jesus are simple and tend all to the happiness of man."[4] It also fully agrees with the claims of the early Unitarians with regard to the teachings of Jesus. "No one sees with greater pleasure than myself," he wrote, "the progress of reason in its advance toward rational Christianity. When we shall have done away with the incomprehensible jargon of the Trinitarian arithmetic, that three are one, and one are three; when we shall have knocked down the artificial scaffolding reared to mask from view the simple structure of Jesus; when, in short, we shall have unlearned everything taught since his day, and got back to the pure and simple doctrines he inculcated--we shall then be truly and worthily his disciples; and my opinion is that, if nothing had ever been added to what flowed purely from his lips, the whole world would at this day have been Christian."[5]

However mistaken Jefferson may have been in the historical opinions thus expressed, we cannot question the sincerity of his beliefs or fail to recognize that he had the keenest interest in whatever gave indication of the growth of a rational spirit in religion. These opinions he shared with many of the leading men of his time; but he was more outspoken in their utterance, as he was more consistent in holding them. That Was.h.i.+ngton, though remaining an Episcopalian, was in fullest accord with Jefferson in his principles of toleration and religious freedom, is apparent from one of his letters. "I am not less ardent in my wish," he wrote, "that you may succeed in your toleration in religious matters. Being no bigot myself to any mode of wors.h.i.+p, I am disposed to indulge the professors of Christianity in the church with that road to heaven which to them shall seem the most direct, easiest, and least liable to exception."[6]

Intellectually, Franklin was a Deist of essentially the same beliefs with Jefferson, as may be seen in his statement of faith: "I believe in one G.o.d, the creator of the universe; that he governs it by his providence; that he ought to be wors.h.i.+pped; that the most acceptable service we render to him is doing good to his other children; that the soul of man is immortal, and will be treated with justice in another life respecting its conduct in this. These I take to be the fundamental points in all sound religion. As to Jesus of Nazareth, I think his system of morals and his religion, as he left them to us, the best the world ever saw, or is likely to see; but I apprehend it has received various corrupting changes, and I have some doubts of his divinity; though it is a question I do not dogmatize upon, having never studied it."[7] Franklin was a member of a Unitarian church in London.

[Sidenote: Some Representative Unitarians.]

The church in Was.h.i.+ngton, not having been popular or of fine appointments, has been a test of the Unitarian faith of those frequenting the capital city. It has included in its congregation, from time to time, such men as John Adams, John Quincy Adams,[8] John Marshall, Joseph Story, Samuel F.

Miller, Millard Fillmore, William Cranch, George Bancroft, Nathan K. Hall, James Moore Wayne, and Senators Daniel Webster, John C. Calhoun, William S.

Archer, Henry B. Anthony, William B. Allison, Timothy O. Howe, Edward Everett, Justin S. Morrill, Charles Sumner, William E. Chandler, George F.

h.o.a.r, and John P. Hale. William Winston Seaton and Joseph Gales, once prominent in Was.h.i.+ngton as editors and publishers of The National Intelligencer, were both Unitarians.

In New York the Unitarian churches have had among their attendants and members such persons as William Cullen Bryant, Catherine M. Sedgwick, Henry D. Sedgwick, Henry Wheaton, Peter Cooper, George William Curtis, George Ticknor Curtis, Moses H. Grinnell, Dorman B. Eaton, and Joseph H. Choate.

The churches in Salem have had connected with them such men as John Prince, Nathaniel Bowditch, Benjamin Peirce, Timothy Pickering, John Pickering, Leverett Saltonstall, Joseph Story,[9] Jones Very, William H. Prescott, and Nathaniel Hawthorne.[10]

[Sidenote: Judges and Legislators.]

During the early Unitarian period "the judges on the bench" included such men as Theophilus Parsons, Isaac Parker, and Lemuel Shaw, all of whom held the office of chief justice in Ma.s.sachusetts. Other lawyers, jurists, and statesmen were Fisher Ames, political orator and statesman; Nathan Dane, who drew the ordinance for the north-western territory; Samuel Dexter, senator, and secretary of the treasury under John Adams; Christopher Gore, senator, and governor of Ma.s.sachusetts; and Benjamin R. Curtis, of the United States Supreme Court. Other chief justices of the Supreme Court of Ma.s.sachusetts have been George T. Bigelow, John Wells, Pliny Myrick, Walbridge A. Field, Charles Allen; and of a.s.sociates in that court have been Ebenezer Rockwood h.o.a.r, Benjamin F. Thomas, Seth Ames, Samuel S.

Wilde, Levi Lincoln, and John Lowell. Among the governors of Ma.s.sachusetts have been Levi Lincoln, Edward Everett, John Davis, John H. Clifford, John A. Andrew, George S. Boutwell, John D. Long, Thomas Talbot, George D.

Robinson, J.Q.A. Brackett, Oliver Ames, Frederic T. Greenhalge, and Roger Wolcott. The first mayors of Boston, John Phillips, Josiah Quincy,[11] and Harrison Gray Otis, were Unitarians. Then, after an interval of one year, followed Samuel A. Eliot and Jonathan Chapman.

It has often been a.s.sumed that Unitarianism attracts only intellectual persons; but it also appeals to practical business men, legislators, and the leaders of political life. In Maine have been Vice-President Hannibal Hamlin, Governor Edward Kent, and Chief Justice John Appleton. In New Hamps.h.i.+re it has appealed to such men as Chief Justices Cus.h.i.+ng, Henry A.