7 Moon Craters named for Universalists and Unitarians
. . . Actually this is a list of six craters and one moon ridge named for Us, Us and UUs.
Unitarian Universalists (they were two separate denominations in the US until they consolidated in 1961) are two long-lived liberal branches of Protestantism that believe, among other things, that the ideas of religion and science can be in harmony. Thus one finds many scientists among the ranks of UUs. These data are excerpted from my little booklet, A Who's Who of UUs, now in its 4th edition.
The following are listed in reverse alphabetical order because doing everything in alphabetical order gets pretty tiresome.
1. Wiener moon crater named for Norbert Wiener
120 km in diameter, far side of the moon
Norbert Wiener (26 Nov 1894-18 Mar 1964), Ph.D. Harvard 1912; American mathematician, communication theorist; created the field of cybernetics and coined the term cybernetics (mathematics applied to feedback, computer control of machines); professor of mathematics at M.I.T. 1919-64 (45 years); honorable Sc.D. Tufts 1946; author Cybernetics, or Control and Communication in Animal and Machine 1948 (seminal work), many other scientific books and hundreds of articles; Wiener process, Wiener filter, Wiener equation and many other items named in his honor; Unitarian of Jewish heritage
2. Peirce moon crater named for Benjamin Peirce
18 km in diameter, near side
Benjamin Peirce (pronounced purse) (4 Apr 1809-6 Oct 1880), American astronomer, mathematician; researched orbit of Neptune and rings of Saturn; tutor 1829-31, professor of mathematics 1831-80 (49 years) and professor of astronomy 1842-80 (38 years) at Harvard; founded Harvard Observatory 1843; appointed to the organizing committee of the Smithsonian 1847; director of longitudinal determinations 1852-67 and superintendent 1867-74 of the US Coast Survey; author Physical and Celestial Mechanics 1855 (first book in field) and other mathematical textbooks; coined algebra terms idempotent and nilpotent 1870, created Peirce's criterion (in statistics) 1852 and 'Peirce decomposition' (in algebra) 1881; Unitarian
3. Mitchell moon crater named for Maria Mitchell
30 km in diameter, near side
Maria Mitchell (pronounced ma-RY-ah) (1 Aug 1818-28 Jun 1889), American astronomer, self educated scholar; first person to discover a comet visible only through a telescope 1847; first woman elected to the American Academy of Arts and Sciences 1848 (remained the only woman member for 95 years) and to the American Philosophical Society 1869; among first professors at Vassar 1865; as professor of astronomy same 1865-87 became the first woman full professor in the US; one of three women first elected to the American Philosophical Association 1869; cofounded the Association for the Advancement of Women 1875; Gold Medal King of Denmark 1847 (excellence in astronomy); member of the American Hall of Fame; raised Quaker, became Unitarian
4. Lyell moon crater named for Sir Charles Lyell
32 km in diameter, on the edge of the Sea of Tranquility, near side
Sir Charles Lyell (14 Nov 1797-22 Feb 1875), Scottish Baronet; geologist; chief proponent geological uniformitarianism; author Principles of Geography 1830-33 (3 volumes, standard work), Elements of Geology 1838, Geological Evidences of Antiquity of Man 1863 and many other books and papers; first to explain the cause of earthquakes 1830; professor of geology at King's College, London 1830s; knighted 1848; raised to baronet 1864; Lyell crater on Mars, and also mountains in California, Canada, and Tasmania named in his honor; member of Little Portland Street Chapel, Unitarian, London
5. Dorsa Burnet moon ridge named for Thomas Burnet
194 km in length, western ridge of the Oceanus Procellarum, near side
Thomas Burnet (c.1635-27 Sep 1715), English scholar, theologian; fellow of Christ's College 1650s; proctor at Cambridge 1660s; master of the Charterhouse 1680s; involved in famous early court case regarding copyright 1721; author Telluris Theoria Sacra (2 volumes, 1681-89) and De Statu Mortuorum et Resurgentium (State of the Dead and Raised, posthumous, 1727), both arguing against eternal hell; published similar works by other authors; Universalist
6. Carmichael moon crater named for Leonard Carmichael
20 km in diameter, near side
Leonard Carmichael (9 Nov 1898-16 Sep 1973), Ph.D. Harvard 1924; American professor of psychology at Brown 1927-36; honorary Sc.D. from Tufts 1937; trustee of Tufts 1937-73 (36 years); as president of Tufts 1938-52 greatly expanded the size and diversity of the student population; author Manual of Child Psychology 1946 (classic of early childhood development, many editions); as chief executive of the Smithsonian 1952-63 expanded the Museum of Natural History, added the Museum of History and Technology; vice president of research and exploration National Geographic Society 1964- ; president American Psychological Association; president American Philosophical Society 1970-73; Leonard Carmichael Society at Tufts (working to alleviate hunger, homelessness, etc) named in his honor 1958; Universalist
7. Giordano Bruno moon crater named for Giordano Bruno
22 km in diameter, far side of the moon
Giordano Bruno (also known as Filippo Bruno) (1548-17 Feb 1600), Italian philosopher, cosmologist, author of numerous books; onetime Dominican monk; first to advance the theory of an infinite universe filled with stars like our sun; also believed in a human Christ and that all souls including the Devil will finally be saved; burned at the stake in Rome for heresy; philosophical Universalist and Unitarian
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Please let me know if I have left anyone out who should be on this list.
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Showing posts with label UU history. Show all posts
Showing posts with label UU history. Show all posts
25 March 2010
18 November 2009
9 Differences between Universalists and Unitarians, and 4 Things They Have in Common
. . . In my experience, the average Unitarian Universalist knows very little about UU history, and what they do know is usually superficial and often downright incorrect. Even more alarming is that often, when I chat about Universalism, I find that the average UU knows even less about Universalist history. Inevitable they will ask me, what's the difference between Unitarians and Universalists anyway? Hence this little list.
Please note: These lists are historical in content. By the 1920s-1940s, most of these differences ceased to matter. American Universalists and American Unitarians consolidated in 1961, although among UUs today there are still some that identify more with one side than the other.
(Much of this material is from the massive book by Russell E. Miller, The Larger Hope, Volume 2: The Second Century of the Universalist Church in America, 1870–1970.)
9 Differences between Universalists and Unitarians
1. In the early days, Universalism appealed mainly to the common people while Unitarianism appealed to a much smaller and wealthier class.
2. In the early days, there were few college graduates among the ministers of Universalism but nearly every Unitarian preacher was a graduate of Harvard.
3. In the early days, Universalist preachers, typified by Hosea Ballou I (1771–1852), were philosophers, poets, reformers, philanthropists. Unitarian preachers, typified by William Ellery Channing (1780–1842), were thinkers, logicians, theologians, controversialists.
4. Unitarians appealed to the aristocratic, cultural, trained mind. Universalists appealed to the democratic, spiritual, "warmth and fervor" side.
5. Universalists hung on to the Bible longer than the Unitarians. Universalists emphasized the goodness of God and the moral leadership of Jesus. Unitarians emphasized biblical criticism and the ethical elements in political and social problems.
6. Unitarianism never took hold among the common people. Unitarians saw their mission being with the scholarly and elite.
7. Universalists were ahead of Unitarians in racial equality. African Americans were members of the first Universalist congregation in America. Universalists started schools and social service agencies to help poverty-stricken blacks after the Civil War. Universalists had interracial congregations in Northern cities and black congregations in the rural South. On the other hand, the American Unitarian Association (AUA) systematically ignored the few black preachers and congregations their faith attracted. In slavery days there were even some Unitarians who owned slaves and defended human slavery, and in the early 20th century the AUA actually published books by Unitarian authors on white racial superiority.
8. Universalists led the way in women's equality. They accepted a woman preacher as early as 1811 (Maria Cook, 1779–1835), ordained the first woman in 1860 (Lydia Ann Jenkins, 1824–1874), and in 1869 had a national organization of Universalist women that stood on par with the church. Unitarians did ordained a few women in the late 1800s, but in the early 20th century they actually pushed women who wanted to be ministers into "parish assistant" roles.
9. There is no record of a Universalist ever excluding a Unitarian from their circle. There are several examples on record of Unitarians excluding Universalists.
4 Things Unitarians and Universalists had in Common
1. Both were radical Protestant denominations with their roots in Europe; both started in North America in the late 1700s. The first Universalist congregation here was formed in Massachusetts in 1779. The first Unitarian congregation, also in Massachusetts, came into being in 1785.
2. Both denominations preached absolute freedom of religion, asserting that each person had the right to question, to learn, and to make up his or her own mind on matters of religious doctrine.
3. Both denominations practiced democracy in church governance.
4. Unitarian and Universalist views of the nature of Jesus have been essentially identical since the late 1700s.
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Find more Universalist and Unitarian history in my little booklet, A Who's Who of UUs
Visit my online bookstore
Shop for used, rare, and out of print books and collectible ephemera from reputable independent dealers at TomFolio.com
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. . . In my experience, the average Unitarian Universalist knows very little about UU history, and what they do know is usually superficial and often downright incorrect. Even more alarming is that often, when I chat about Universalism, I find that the average UU knows even less about Universalist history. Inevitable they will ask me, what's the difference between Unitarians and Universalists anyway? Hence this little list.
Please note: These lists are historical in content. By the 1920s-1940s, most of these differences ceased to matter. American Universalists and American Unitarians consolidated in 1961, although among UUs today there are still some that identify more with one side than the other.
(Much of this material is from the massive book by Russell E. Miller, The Larger Hope, Volume 2: The Second Century of the Universalist Church in America, 1870–1970.)
9 Differences between Universalists and Unitarians
1. In the early days, Universalism appealed mainly to the common people while Unitarianism appealed to a much smaller and wealthier class.
2. In the early days, there were few college graduates among the ministers of Universalism but nearly every Unitarian preacher was a graduate of Harvard.
3. In the early days, Universalist preachers, typified by Hosea Ballou I (1771–1852), were philosophers, poets, reformers, philanthropists. Unitarian preachers, typified by William Ellery Channing (1780–1842), were thinkers, logicians, theologians, controversialists.
4. Unitarians appealed to the aristocratic, cultural, trained mind. Universalists appealed to the democratic, spiritual, "warmth and fervor" side.
5. Universalists hung on to the Bible longer than the Unitarians. Universalists emphasized the goodness of God and the moral leadership of Jesus. Unitarians emphasized biblical criticism and the ethical elements in political and social problems.
6. Unitarianism never took hold among the common people. Unitarians saw their mission being with the scholarly and elite.
7. Universalists were ahead of Unitarians in racial equality. African Americans were members of the first Universalist congregation in America. Universalists started schools and social service agencies to help poverty-stricken blacks after the Civil War. Universalists had interracial congregations in Northern cities and black congregations in the rural South. On the other hand, the American Unitarian Association (AUA) systematically ignored the few black preachers and congregations their faith attracted. In slavery days there were even some Unitarians who owned slaves and defended human slavery, and in the early 20th century the AUA actually published books by Unitarian authors on white racial superiority.
8. Universalists led the way in women's equality. They accepted a woman preacher as early as 1811 (Maria Cook, 1779–1835), ordained the first woman in 1860 (Lydia Ann Jenkins, 1824–1874), and in 1869 had a national organization of Universalist women that stood on par with the church. Unitarians did ordained a few women in the late 1800s, but in the early 20th century they actually pushed women who wanted to be ministers into "parish assistant" roles.
9. There is no record of a Universalist ever excluding a Unitarian from their circle. There are several examples on record of Unitarians excluding Universalists.
4 Things Unitarians and Universalists had in Common
1. Both were radical Protestant denominations with their roots in Europe; both started in North America in the late 1700s. The first Universalist congregation here was formed in Massachusetts in 1779. The first Unitarian congregation, also in Massachusetts, came into being in 1785.
2. Both denominations preached absolute freedom of religion, asserting that each person had the right to question, to learn, and to make up his or her own mind on matters of religious doctrine.
3. Both denominations practiced democracy in church governance.
4. Unitarian and Universalist views of the nature of Jesus have been essentially identical since the late 1700s.
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Find more Universalist and Unitarian history in my little booklet, A Who's Who of UUs
Visit my online bookstore
Shop for used, rare, and out of print books and collectible ephemera from reputable independent dealers at TomFolio.com
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11 November 2009
30 Universalist Schools of Higher Education Operating in the United States in the 19th Century
. . . As long as I'm dispelling myths of Universalist history, I might as well post this list.
I hear now and again from my fellow UUs that the Universalist side of our denomination was small and rural and never amounted to all that much until they merged with the Unitarians (1961). Well, I'm not one for lying down when I hear such a myth being perpetuated. Universalists accomplished many things and this list merely recites the vast number of schools of higher education they founded during the period of their greatest activity and influence.
(Apart from these higher institutions of learning, Universalists also opened countless "lower" schools. The list below is in chronological order.)
1. 1819. Nichols Academy, Dudley, Massachusetts, operated under Universalist auspices 1819–1823, closed in 1911, reopened later as a four year college
2. 1831. Clinton Liberal Institute, Clinton, New York, 1831–1900
3. 1831. Westbrook Seminary, Westbrook, Maine, operated by Universalists 1831–1925, then became non-sectarian
4. 1832. Western Union Seminary, Philomath, Indiana, 1832–1841
5. 1833. American Literary, Scientific, and Military Academy, Norwich, Vermont, supported by many Universalists 1833–1847
6. 1835. Waterville Liberal Institute, Waterville, Maine, 1835–1857
7. 1835. Unity Scientific and Military Academy, Unity, New Hampshire, 1835–1840
8. 1835. Lebanon Liberal Institute, Lebanon, New Hampshire, 1835–1850
9. 1838. Methuen Liberal Institute, a.k.a. Murray Institute, Methuen, Massachusetts, 1838–1839
10. 1843. Reading Academy, also known as Reading Seminary, Reading, Massachusetts, 1843–1868, joint effort of Universalist and Unitarians, later called Melrose Academy, Wakefield, Massachusetts, then Greenwood Seminary
11. 1843. Mount Caesar Seminary–Swanzey Academy, Swanzey, New Hampshire, 1843–1859
12. 1844. Southold Academy, Long Island, New York, founded 1834, operated by Universalists from 1844, became Southold Collegiate Institute 1858, operated by St. Patrick's Catholic Church from 1863
13. 1847. Melrose Academy, West Brattleboro, Vermont, 1847–1852
14. 1848. Green Mountain Liberal Institute, then Green Mountain Perkins Institute, South Woodstock, Vermont, 1848–1893
15. 1849. Western Liberal Institute, Marietta, Ohio, 1849–1853
16. 1852. Tufts College, Boston, Massachusetts, 1852–1955, became Tufts University, 1955–present
17. 1865. Dean Academy, Franklin, Massachusetts, 1865–1957
18. 1851. Illinois Liberal Institute, Galesburg IL, 1851–1857, became Lombard University 1857–1900, prep school called Lombard College added in 1900. Taken over by Unitarians in 1928 as part of a proposed merger of denominations. Merged with Knox College in 1930 and Lombard College as a separate institution came to an end (see number 28). Was the first college or university to admit women to all its departments and all its degree programs equally with men.
19. 1852. Divinity School, then Crane Theological School, part of Tufts University, Medford, Massachusetts
20. 1852. Orleans Liberal Institute, Glover, Vermont, 1852–1872
21. 1856. St. Lawrence University, Canton, New York, 1856–1910, ceased to be run by Universalists 1910 http://www.stlawu.edu/
22. 1858. Canton Theological School, part of St. Lawrence University
23. 1866. Jefferson Liberal Institute, Jefferson, Wisconsin, 1866–1877, became public school 1877
24. 1867. Smithson College, Logansport, Indiana, 1867–1878, sexes were equal in rules, salaries, classes, etc.
25. 1868. Goddard Seminary, Barre, Vermont, 1868–1938, became Goddard College, Plainfield, Vermont, 1938–present http://www.goddard.edu/
26. 1872. Mitchell Seminary, Mitchellville, Iowa, 1872–1879
27. 1872. Buchtel College, Akron, Ohio, 1872–1907, ceased to be run by Universalists in 1907, evolved into University of Akron. In 1875, the college had two professorships for women endowed by contributions of Universalist women.
28. 1881. Ryder Divinity School, theological school attached to Lombard University, Galesburg, Illinois, 1881–1912. The school was transferred to Chicago and affiliated with the University of Chicago Divinity Schools 1912–1928, then transferred to Meadville Theological School (opened by Unitarians in Meadville, Pennsylvania, later moved to Illinois) in 1928. Today the school is known as Meadville/Lombard.
29. 1891. Throop Polytechnic Institute, Pasadena, California, 1891–1894, Universalists ceased to control it in 1894, it evolved into the California Institute of Technology in 1920
30. 1899. Southern Industrial College, Camp Hill, Alabama, 1899–1942, passed out of Universalist hands about 1942, named changed to Lyman Ward Military Academy 1955
Visit my online bookstore
Find more Universalist and Unitarian history in my little booklet, A Who's Who of UUs
Find books and ephemera on religious history or any other topic from reputable independent dealers at TomFolio.com
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. . . As long as I'm dispelling myths of Universalist history, I might as well post this list.
I hear now and again from my fellow UUs that the Universalist side of our denomination was small and rural and never amounted to all that much until they merged with the Unitarians (1961). Well, I'm not one for lying down when I hear such a myth being perpetuated. Universalists accomplished many things and this list merely recites the vast number of schools of higher education they founded during the period of their greatest activity and influence.
(Apart from these higher institutions of learning, Universalists also opened countless "lower" schools. The list below is in chronological order.)
1. 1819. Nichols Academy, Dudley, Massachusetts, operated under Universalist auspices 1819–1823, closed in 1911, reopened later as a four year college
2. 1831. Clinton Liberal Institute, Clinton, New York, 1831–1900
3. 1831. Westbrook Seminary, Westbrook, Maine, operated by Universalists 1831–1925, then became non-sectarian
4. 1832. Western Union Seminary, Philomath, Indiana, 1832–1841
5. 1833. American Literary, Scientific, and Military Academy, Norwich, Vermont, supported by many Universalists 1833–1847
6. 1835. Waterville Liberal Institute, Waterville, Maine, 1835–1857
7. 1835. Unity Scientific and Military Academy, Unity, New Hampshire, 1835–1840
8. 1835. Lebanon Liberal Institute, Lebanon, New Hampshire, 1835–1850
9. 1838. Methuen Liberal Institute, a.k.a. Murray Institute, Methuen, Massachusetts, 1838–1839
10. 1843. Reading Academy, also known as Reading Seminary, Reading, Massachusetts, 1843–1868, joint effort of Universalist and Unitarians, later called Melrose Academy, Wakefield, Massachusetts, then Greenwood Seminary
11. 1843. Mount Caesar Seminary–Swanzey Academy, Swanzey, New Hampshire, 1843–1859
12. 1844. Southold Academy, Long Island, New York, founded 1834, operated by Universalists from 1844, became Southold Collegiate Institute 1858, operated by St. Patrick's Catholic Church from 1863
13. 1847. Melrose Academy, West Brattleboro, Vermont, 1847–1852
14. 1848. Green Mountain Liberal Institute, then Green Mountain Perkins Institute, South Woodstock, Vermont, 1848–1893
15. 1849. Western Liberal Institute, Marietta, Ohio, 1849–1853
16. 1852. Tufts College, Boston, Massachusetts, 1852–1955, became Tufts University, 1955–present
17. 1865. Dean Academy, Franklin, Massachusetts, 1865–1957
18. 1851. Illinois Liberal Institute, Galesburg IL, 1851–1857, became Lombard University 1857–1900, prep school called Lombard College added in 1900. Taken over by Unitarians in 1928 as part of a proposed merger of denominations. Merged with Knox College in 1930 and Lombard College as a separate institution came to an end (see number 28). Was the first college or university to admit women to all its departments and all its degree programs equally with men.
19. 1852. Divinity School, then Crane Theological School, part of Tufts University, Medford, Massachusetts
20. 1852. Orleans Liberal Institute, Glover, Vermont, 1852–1872
21. 1856. St. Lawrence University, Canton, New York, 1856–1910, ceased to be run by Universalists 1910 http://www.stlawu.edu/
22. 1858. Canton Theological School, part of St. Lawrence University
23. 1866. Jefferson Liberal Institute, Jefferson, Wisconsin, 1866–1877, became public school 1877
24. 1867. Smithson College, Logansport, Indiana, 1867–1878, sexes were equal in rules, salaries, classes, etc.
25. 1868. Goddard Seminary, Barre, Vermont, 1868–1938, became Goddard College, Plainfield, Vermont, 1938–present http://www.goddard.edu/
26. 1872. Mitchell Seminary, Mitchellville, Iowa, 1872–1879
27. 1872. Buchtel College, Akron, Ohio, 1872–1907, ceased to be run by Universalists in 1907, evolved into University of Akron. In 1875, the college had two professorships for women endowed by contributions of Universalist women.
28. 1881. Ryder Divinity School, theological school attached to Lombard University, Galesburg, Illinois, 1881–1912. The school was transferred to Chicago and affiliated with the University of Chicago Divinity Schools 1912–1928, then transferred to Meadville Theological School (opened by Unitarians in Meadville, Pennsylvania, later moved to Illinois) in 1928. Today the school is known as Meadville/Lombard.
29. 1891. Throop Polytechnic Institute, Pasadena, California, 1891–1894, Universalists ceased to control it in 1894, it evolved into the California Institute of Technology in 1920
30. 1899. Southern Industrial College, Camp Hill, Alabama, 1899–1942, passed out of Universalist hands about 1942, named changed to Lyman Ward Military Academy 1955
(The vast majority of these data were extracted from The Larger Hope, Volume 1: The First Century of the Universalist Church in America, 1770–1870, by Russell E. Miller, published by Boston: Unitarian Universalist Association, 1979)
Visit my online bookstore
Find more Universalist and Unitarian history in my little booklet, A Who's Who of UUs
Find books and ephemera on religious history or any other topic from reputable independent dealers at TomFolio.com
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09 November 2009
6 Universalist Unitarian Congregations Formed Prior to 1934, and 11 Other Examples of Unitarian Universalist Cooperation Prior to 1934
. . . Why 1934, you ask? That is the date in which the Unitarian congregation in Detroit joined up with the Universalist congregation in Detroit to form the "First Unitarian-Universalist Church." (*)
Members of this congregation are often heard to say that theirs was the first congregation in which Universalists and Unitarians joined. Well, being a stickler for accurate history, I feel compelled to dispell this local myth, so I put together these two little lists. (Please email me if I have missed anything that should be on these lists, thanks.)
6 Universalist Unitarian Congregations Formed Prior to 1934
1. 1827, in Louisville, Kentucky, a religious society was organized and a joint meeting house was built by Unitarians and Universalists. Soon, however, the Unitarians excluded the Universalists and the society fell apart. Universalists reorganized in 1840 and again merged with the Unitarians in 1870.
2. 1834, the first Universalist meeting house in Alabama was erected at Montgomery. It was a joint venture, named the "First Unitarian Universalist Society of Montgomery." The congregation was dormant by 1839.
3. 1858, Unitarians and Universalists joined in Dubuque, Iowa. There was much debate at the time over whether to use "Unitarian," "Universalist," or "Liberal Christian" as the name.
4. 1871, in Oak Park, Illinois, "Unity Temple" was founded jointly by Unitarians and Universalists. Their famous edifice was designed by Frank Lloyd Wright.
5. 1878, the local Unitarian and Universalist churches in Englewood Illinois, a suburb of Chicago, combined and named themselves the "Christian Union Society."
6. 1909, "All Souls Universalist-Unitarian Church," in Waterbury, Connecticut, was dedicated.
11 Other Examples of Unitarian Universalist Cooperation Prior to 1934
1. 1848, the Rev. Thomas Starr King, already ordained Universalist, became dually fellowshipped as a Unitarian and Universalist.
2. 1868, a combined Universalist Unitarian organization called the "Conference of Liberal Christians" was formed in the Missouri Valley.
3. 1899, Unitarians and Universalists formed the "Committee of Conference," a national organization for closer cooperation. It lasted until 1907.
4. 1916, Unitarian and Universalist clergy of the Boston area held their first joint meeting. Both Lee S. McCollester, president of the Universalist Church of American and dean of Crane Theological School, and Samuel Atkins Eliot, president of the American Unitarian Association, spoke.
5. 1928, the Illinois Universalist Convention and the Illinois Unitarian Conference held their first joint meeting.
6. 1931, the "Free Church Fellowship" was founded to join Unitarians and Universalists. It lasted until 1937.
7. 1932, "Uni-Uni" was in use as a nickname among the national youth organizations of both denominations.
8. 1932, a joint hymnal commission was established, made up of Universalists and Unitarians. They published Hymns of the Spirit ("the red hymnal") in 1937.
9. 1933, the Minnesota Universalist Convention and the Minnesota Unitarian Conference held their first joint meeting.
10. 1933, the "Wayside Pulpit," a Unitarian program, joined with its Universalist equivalent, the "Community Pulpit."
11. 1933, the Universalist Publishing House began printing the "Unitarian Register," a national Unitarian periodical.
(Most of these facts are found in Russell E. Miller, The Larger Hope, published in 2 volumes, 1979, 1985)
(*) The Unitarians' building was partly demolished when Woodward Avenue, the main thoroughfare in Detroit, was widened in 1934. They sold what was left of their building and moved in with the Universalists, about six blocks away, whose small but handsome 1916 edifice is still serving as the congregation's home.
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Find more Universalist and Unitarian history in my little booklet, A Who's Who of UUs
Visit my online bookstore
Shop for used, rare, and out of print books and collectible ephemera from reputable independent dealers at TomFolio.com
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. . . Why 1934, you ask? That is the date in which the Unitarian congregation in Detroit joined up with the Universalist congregation in Detroit to form the "First Unitarian-Universalist Church." (*)
Members of this congregation are often heard to say that theirs was the first congregation in which Universalists and Unitarians joined. Well, being a stickler for accurate history, I feel compelled to dispell this local myth, so I put together these two little lists. (Please email me if I have missed anything that should be on these lists, thanks.)
6 Universalist Unitarian Congregations Formed Prior to 1934
1. 1827, in Louisville, Kentucky, a religious society was organized and a joint meeting house was built by Unitarians and Universalists. Soon, however, the Unitarians excluded the Universalists and the society fell apart. Universalists reorganized in 1840 and again merged with the Unitarians in 1870.
2. 1834, the first Universalist meeting house in Alabama was erected at Montgomery. It was a joint venture, named the "First Unitarian Universalist Society of Montgomery." The congregation was dormant by 1839.
3. 1858, Unitarians and Universalists joined in Dubuque, Iowa. There was much debate at the time over whether to use "Unitarian," "Universalist," or "Liberal Christian" as the name.
4. 1871, in Oak Park, Illinois, "Unity Temple" was founded jointly by Unitarians and Universalists. Their famous edifice was designed by Frank Lloyd Wright.
5. 1878, the local Unitarian and Universalist churches in Englewood Illinois, a suburb of Chicago, combined and named themselves the "Christian Union Society."
6. 1909, "All Souls Universalist-Unitarian Church," in Waterbury, Connecticut, was dedicated.
11 Other Examples of Unitarian Universalist Cooperation Prior to 1934
1. 1848, the Rev. Thomas Starr King, already ordained Universalist, became dually fellowshipped as a Unitarian and Universalist.
2. 1868, a combined Universalist Unitarian organization called the "Conference of Liberal Christians" was formed in the Missouri Valley.
3. 1899, Unitarians and Universalists formed the "Committee of Conference," a national organization for closer cooperation. It lasted until 1907.
4. 1916, Unitarian and Universalist clergy of the Boston area held their first joint meeting. Both Lee S. McCollester, president of the Universalist Church of American and dean of Crane Theological School, and Samuel Atkins Eliot, president of the American Unitarian Association, spoke.
5. 1928, the Illinois Universalist Convention and the Illinois Unitarian Conference held their first joint meeting.
6. 1931, the "Free Church Fellowship" was founded to join Unitarians and Universalists. It lasted until 1937.
7. 1932, "Uni-Uni" was in use as a nickname among the national youth organizations of both denominations.
8. 1932, a joint hymnal commission was established, made up of Universalists and Unitarians. They published Hymns of the Spirit ("the red hymnal") in 1937.
9. 1933, the Minnesota Universalist Convention and the Minnesota Unitarian Conference held their first joint meeting.
10. 1933, the "Wayside Pulpit," a Unitarian program, joined with its Universalist equivalent, the "Community Pulpit."
11. 1933, the Universalist Publishing House began printing the "Unitarian Register," a national Unitarian periodical.
(Most of these facts are found in Russell E. Miller, The Larger Hope, published in 2 volumes, 1979, 1985)
(*) The Unitarians' building was partly demolished when Woodward Avenue, the main thoroughfare in Detroit, was widened in 1934. They sold what was left of their building and moved in with the Universalists, about six blocks away, whose small but handsome 1916 edifice is still serving as the congregation's home.
---0---
Find more Universalist and Unitarian history in my little booklet, A Who's Who of UUs
Visit my online bookstore
Shop for used, rare, and out of print books and collectible ephemera from reputable independent dealers at TomFolio.com
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03 August 2009
William Jackson's Man of Sorrows, 1843
Raw notes from A Man of Sorrows; or, the Providence of God Displayed, as Exemplified in the Life of William Jackson, S.B.G., author of ‘The Christian’s Legacy’
by William Jackson
published by the author, Philadelphia, 4th edition, revised, enlarged, and stereotyped, 1843
I am posting these notes, mainly because, while the book holds some general historical interest, it has almost no information on Universalism, which is my current field of interest. I purchased the book aftering reading that the author spent some time as a Universalist preacher only to learn that his Universalist period lasted only about two years and that he wasn't really a theological Universalist at all, during that period or ever.
Therefore, to those few out there who are interested in learning this preacher's story but don't want to read his entire book yourself, I post here my raw notes, focused mostly on names, dates, and local developments related to the history of various congregations.
General observations: Author concentrates mostly on his travels, getting up congregations, and being persecuted by “righteous” Christians wherever he goes. Describes himself as both humble and as deserving of the treatment of a prince. Seems like a paranoid schzophrenic or perhaps bipolar. Had several head injuries in childhood which might have contributed to being unstable. In form, he generally starts each paragraph with “real world” facts and ends each paragraph with biblical quotes and exhortations.
pg 7, born in Wolverhampton, Staffordshire, England, 14 Feb 1794
pg 8, three severe head traumas: when age 4, again a “short time after,” and again “about 1 year after”
pg 9, fourth head trauma
pg 10, accident nearly blinds his mother when he was 10
pg 12, at age 11 he nearly drowns; by the way, he voluminously credits the hand of God/Providence each time he or an accident victim survives
pg 13, at age 12, seriously cuts fingers while carving
pg 14, his father, age 35, dies 15 Apr 1808, leaving a wife and 7 children, the author being the oldest
pg 16, regular hours at job were 5 a.m. to 9 p.m.; his master often beats him with metal tools for not finishing his work
pg 18, about age 15, author is an ardent Methodist
pg 18, master clobbers him on head with a 4-pound hammer
pg 20, spends 4 months with his eyes nearly swollen shut, yet still has to work to eat
pg 21, master beats him against an anvil; judge rules that he (Jackson) should return to his master
pg 22, about age 18, shoulder beaten to a pulp
pg 23, master dies before author can bring him up before a magistrate
pg 23, on his 19th birthday, 14 Feb 1813, marries Mary Ann, daughter of Samuel and Mary Thomason
pg 25, his mother, age 37, dies 21 Feb 1813 of consumption [tuberculosis]
pg 25, author is wrongfully arrested on orders of aforementioned judge, Alexander B. Hayden, charged with “abandoning” his apprenticeship
pg 28, new employer takes horsewhip to Jackson’s wife; same magistrate puts Jackson, wife and baby in prison; separates Jackson from wife and baby, sentences him to hard labor
pg 30, all are released from prison 3 days before trial, no explanation
pg 31, starving and broke, author, wife and baby walk 100 miles to Liverpool, there they board a packet ship for Dublin
pg 32, all in poor health in Ireland, all sail back to England, boat sinks on the way
pg 33, rescued from sinking boat but still broke and now with no possessions; they land in Wales
pg 35, gets locksmith job in Birmingham; by age 23 has 2 children; oldest child dies age 3
pg 36, 5 months later, 2nd child dies
pg 37, author lays in bed 3 months with fever
pg 38, recovers same day his 3rd son is born
pg 39, 3rd son dies just after beginning to walk and talk
pg 39, author sick again, nearly dies, recovers
pg 40, with wife walks to Portsmouth to find work
pg 41, sets up shop as locksmith, gunsmith, whitesmith
pg 42, daughter born; Jackson meets a man he describes as an “agent” of the devil, a “disciple of Tom Paine,” an “infidel acquaintance”
pg 44, after one visit, Jackson does not join infidel’s “place of worship” (not a church)
pg 45, becomes a drunk
pg 46, wife takes him to church
pg 47, continues to attend St. Peter’s Chapel, Portsea, date May 1821
pg 48, preacher at St. Peter’s Chapel is Thomas Hammond
pg 56, Jackson explains that his desire to be a preacher was impeded because: 1. he only has two books, 2. his Northern dialect “was such as by no means pleased many unsanctified critics of the South,” 3. he was poor, had few clothes, and was not able to appear “respectable”
pg 57, someone points out to Jackson that he doesn’t know grammar
pg 57, one preacher, Mr. Henshaw, sets up an appointment for Jackson to give his first sermon, evening of 1st Sabbath of Apr 1822 at Weigh-bridge School-room [I assume Weybridge]. Preached again next Sunday, again 3rd Sunday
pg 62, Jackson’s 2-year-old daughter dies after drinking boiling water out of the kettle
pg 64, Jackson’s brother, brother’s wife, and one of their two children all die of cholera on island of Ascension; one surviving child comes to live with author. Jackson now has three children.
pg 67, barred from preaching at Wolverhamption Methodist Society; preaches at Portsea Methodist Society, also preaches at Deepdale Bank, 5 miles from town
pg 68, forms a flourishing congregation at Deepdale Bank
pg 69, Thomas Ashton, preacher, allows author to join Wolverhamption Methodist Society as a member, not as a preacher, Dec 1824
pg 72, accepted as candidate “for our local Preacher’s Plan” 27 Jun 1825, Wolverhampton circuit
pg 77, “thrown out of work altogether” due to bad times; adopted son dies; owes a lot of back rent
pg 78, seeks and gots help from Dr. E. H. Colemand; moves family to Birmingham; becomes preacher there, 16 Apr 1826–8 Oct 1826
pg 89, moves family to Portsmouth
pg 90, author gives one of many examples of Methodist ministers lying about him, ruining his reputation
pg 95, 4th child on the way [he has already described having 4 children plus adopting another; is this a 5th child?]; family still starving
pg 98, stranger gives family £1 (Jackson say this is about $5)
pg 100, daughter “Mercy” born; stranger gives family £2
pg 101, local church’s “Benevolent Society” knows of his need during this period, sends a total of 3 shillings (about $0.75)
pg 101, gets job with Royal Engineer Dept
pg 105, about 1827, is expelled by local ministers’ association for “having committed a crime so bad that it could not even be named” [could author have had Tourette syndrome, i.e., involuntarily shouting obscene words?]
pg 106, moves to Portsea, early 1828
pg 115, moves again, from Portsea to Wolverhampton, then, after a few weeks, to Birmingham
pg 118, learns of ship going from Liverpool to US, needing workers for Chesapeake and Ohio Canal Company
pg 122, leaves family behind temporarily, boards ship ‘Shenandoah,’ under Captain Rose, with 200 passengers
pg 123, finds not one passenger who professes to “fear God”
pg 124, preaches to passengers, with their consent, but a great wind comes up, they blame him for it and forbid him to preach again
pg 129, after some scrapes, roughs stealing Jackson’s food, etc, captain orders crew to protect Jackson
pg 134–135, Jackson overhears some toughs talking about killing him and crew and taking the ship; warns crew; captain locks up their leader
pg 138, lands at Alexandria DC [now part of Virginia], 1 Nov 1829
pg 142, knows no one in town, meets one Thomas Davey, an Englishman, who helps author, gives him money, is a “class leader” in the Methodist church; Jackson is too weak to walk upright
pg 143, first good night’s sleep in 7 weeks [yes, crossing the Atlantic took 7 weeks]
pg 144, gets released from canal job, 6 Nov; the $35 owing for his passage is paid by subscription by Davey and others
pg 147, sets up a small business on King Street between Washington and Columbia Streets
pg 148, boards at the home of Joseph Gregg, also a Methodist; is called on to teach many classes at the church
pg 149, preaches in Alexandria and at Navy Yard, becomes popular rapidly
pg 152, author describes split in his denomination, some adhering to episcopal governance (“old side” brethren) and some pushing for reformed governance (“new side” brethren, also called “reformed,” “reformers,” or “radicals”) [Checking modern sources I find that this controversy also occurred in the Presbyterian church, 1741–1758]
pg 153, Jackson expresses opinion that preachers of his denomination have too much power; he is instantly labeled a radical
pg 155, author is warned against being or associating with the radicals
pg 156, Jackson is no longer invited to lead classes
pg 160, radicals are slandered as “backsliding troublers, seditious, rebellious, and great enemies to the church;” their local minister is a Mr. Pool
pg 161, Jackson’s benefactors, all English, cut him off but he finds new American ones
pg 165-166, Jackson is visited by a group of radicals including preacher W. C. Pool, and others, who “speak as Christians”
pg 168, receives word of another son born, Ebenezer
pg 169, local church leaders forbid author to preach
pg 170, wife and all five children arrive
pg 175, author is thrown out of love-feast [church service with social meal]
pg 177, youngest child dies; author, while fixing a shotgun, nearly shoots his 3-year-old daughter
pg 178, twins born, Isaac and Rebecca; another child dies; Jackson preaches in Georgetown
pg 179, preaches in Neabsco, stays with Wait family; borrows horse from Theron W. Newman; preaches in St. John’s [I was able to find a Neabsco Creek, tributary of the Potomac, in northern Virginia]
pg 180, goes to Leesburg to preach; they had already been told he was a “radical,” preaches in Presbyterian Church; sets up a circuit; preaches at Centreville, Sudley, Middleburg; stays with McCoy family
pg 181, moves to Neabsco; takes a bad fall off the horse; loses his cloak
pg 182, “old-side” still interfering with Jackson
pg 183, prevented from preaching at Buckland; finds that vandals have cut off his horse’s tail, mane, and foretop; the year is 1832
pg 185, family is in poor drafty house; sons aged 7 and 9 have to cut and carry wood
pg 185, Jackson’s family gets help from Margaret Townsend, also Lucinda Carter of Centreville
pg 187, son nearly drowns; saved by family dog
pg 188, ordained [Methodist Protestant]; still being intefered with though
pg 189, moves back to Alexandria; injures knee
pg 192, accepts invitation to lead a Baptist meeting even though he is not a Baptist, Jun 1832
pg 195–196, 19 Aug 1832, president Eli Henkle of the Maryland District Annual Conference [Methodist Protestant] gives author a certificate of good standing [I found one Eli Henkle (1825–1893), a Maryland congressman, perhaps son of the above?]
pg 198, schooner ‘Eliza’ of Halifax is in port; after much praying author and wife decide to move there.
pg 199, sails 19 Sep 1832
pg 200, lands in Halifax, 6 Oct 1832; quarantined for three days in case of cholera
opposite pg 203, a humorous cartoon illustration of the “Christian Soldier”
pg 204, Rev. Dowson (“old side”), superintendent of church, does not let author preach
pg 205, Jackson states his denomination as Methodist Protestant; preaches in marketplace to thousands; preaches also in Dartmouth
pg 206, charged with “breaking Sabbath” and “creating a riot”
pg 207, acquitted; is given police protection the next time he preaches; finds a boat going to Boston
pg 208, learns that a minister is wanted in Shubenacadie, Nova Scotia (“old side”); agrees to stay
pg 209, barred from preaching at Shubenacadie; preaches again at Halifax
pg 212, moves to larger apartment; keeps preaching
pg 213, forms new church, 3 Dec 1832
pg 220, only one clergy assists author (gives money) to build meeting house; one Rev. James Morrison; builds meeting house 48 x 55 feet
pg 221, letter by Jackson to Br. John J. Harrod, editor of ‘The Methodist Protestant,’ Baltimore, published in same, date 10 Jun 1833
pg 222, letter states church building erected 8 Jun 1833, first Methodist Protestant church in Halifax; frame erected, exterior not finished
pg 228, meeting house finished, already too small to hold all who come
pg 234, author says all doctrine same for Episcopal Methodists and Methodist Protestants; they differ only in church government
pg 242, author states that this is where the first edition of this book ended, 14 Feb 1834 [1st edition was published by the author in Baltimore, 1834, printed by William Wooddy]
pg 243, leaves Halifax 27 Feb 1834 to go to Conference in Alexandria DC, on schooner ‘Globe’
pg 244, arrives 17 Mar 1834, Sunday, at 10 p.m.; learns that 3 Halifax people had already sent letters against him to the Conference
pg 245, Conference opens 3 Apr; full text of author’s credentials given
pg 246, author’s creds signed by George Turnbull and William J. Long, chair and secretary
pg 248, elected an Elder by the Conference despite negative letters
pg 249, stays with Rezin Elliott; preachs several times after Conference ended; still broke
pg 251, stays with Br. William Rusk and Sr. Margaret Rusk in Baltimore; Ladies Phoebian Society gives him $30 to get home
pg 252, receives money, gifts, etc, from Br. Kennard, Br. John C. French, Francis Waters D.D.; receives new cloak from Br. Luther J. Cox; John C. French gives money to help publish first edition of this title; all this delays Jackson for five weeks
pg 253, leaves Baltimore 25 May 1834
pg 255, preaches at First Presbyterian Church of Philadelphia; sails 30 May 1834 to NYC
pg 256, nearing Halifax, wharf crowded, shouts of “Welcome Home”; another baby born while he was away
pg 257, finds three church trustees trying to sell the meeting house and the land
pg 260, meeting house door broken open and Jackson manhandled by two of the three main antagonists (“J__s and S__l T__n”) and building auctioned off to “R__d M__l.”
pg 261, goes to the law, prevails after a few days when opponents fail to produce any legal deed
pg 264, grocer Gasper Roast helped feed family while author was away
pg 266, first delivery of first edition arrives
pg 268, cholera epidemic in Halifax
pg 269, author visits sick and dying, morning till night, holds services every evening; seized with cholera 2 Sep 1834
pg 270, author gives his own recipe for treatment (wine, camphor, ginger, sugar) and dosage; describes wife’s methods of keeping him warm
pg 271, recovers
pg 272, author proposes to establish a Union Church, opposed by one Rev. C__, does not pursue [this must be the Rev. Edmund Albern Crawley (1799–1888), author of “Treatise on Baptism as Appointed by Our Lord Jesus Christ, and Practised by the Apostles and First Christian Churches” 1835]
pg 275, author decides to travel around Nova Scotia and preach; sails to Liverpool NS 15 Oct
pg 277, arrives 16 Oct 1834, finds that the Calvinists there call him a Free-willer and the Arminians there call him a Calvinist
pg 278, preaches; stays with Mr and Mrs Hampton Stokes; the substance of his sermon: Jesus is the only sect
pg 279, returns to Halifax 14 Nov 1834; forms temperance society there 19 Nov; total abstinenece from alcohol; calls it “Poor Man’s Temperance Society”
pg 282, goes back to Liverpool NS on Friday, 9 Jan 1835; large successful congregation despite opposition
pg 284, sets off on foot to return to Halifax
pg 285, gets assistance to travel (money) from Harrington McCleod; preaches at Mills Village; gets travel assistance from Samuel Mark; stays with Mr and Mrs Joseph Parks
pg 286, stays in Lunenburg with Thomas Brady
pg 288, stays with the widow Zwicker
pg 289, sails back to Halifax on Monday, 9 Feb 1835; finds congregation still split
pg 292, gets invitation to preach in 2nd Baptist Church; this is the first time since he came to Nova Scotia that any church was opened to him
pg 293, opposers say “Calvinism is Devilism”
pg 294, congregation pays author nothing; family still starving
pg 297, preaches farewell sermon, packed house, 3 May 1835
pg 299, a friend says £40 has been subscribed for Jackson if he will stay another year; he stays
pg 301, letter dated 5 May 1835 recommending author to preach, signed by Thomas Taylor, minister; Amos Pedlar, steward; William Tozer, secretary
pg 302, author says his main opposition is from Baptists
pg 303, Board of Foreign Missions of the Methodist Protestant Church appoints Jackson as Superintendent in Nova Scotia Mission and Station; he declines; continues to preach and to baptize
pg 304, preaches in Stewiacke, Truro, Onslow, Sep 1835
pg 305, Thomas Taylor publishes a pamphlet attacking Jackson
pg 306, another baby born, 26 Feb 1836, “Hephzibah,” meaning “my delight is in her”
pg 308, takes stagecoach to Annapolis, 5 Jul; crosses Bay of Fundy in schooner; goes to St John, New Brunswick, to collect money to build a meeting house in Halifax; preaches; stays with Eaton family
pg 309, takes steamboat ‘Royal Tar’ to Eastport, stays with J. B. Hague and wife; takes steamboat to Portland [Maine]; very ill with chills; recovers
pg 310, arrives in Boston, stays with Timothy Gilbert until 23 Jul, takes a train to Providence; preaches in Elder J. Blain’s pulpit, Pine Street Church; also preaches in Elder William Philips’ pulpit
pg 311, takes steamboat ‘Massachusetts’ to NYC; find that there, again, as at every locale on this trip, he has been preceded by a letter from the Rev. Crawley of Halifax, labeling Jackson with a bad reputation; after 2 days in NYC he goes on to Philadelphia
pg 312, in Philadelphia he meets William Ryal of Halifax, stays with him 2 weeks; takes steamboat to Baltimore, stays with Alexander Gaddess
pg 313, back to Philadelphia after 3 days; Elder Dr. Gardiner advises author to see Elder H. K. Green of Burlington, New Jersey, who had also been driven out of Halifax by the Rev. Crawley
pg 314, with help of Elder H. K. Green, author preaches in Elder W. T. Brantley’s pulpit in Philadelphia
pg 314, also preaches in pulpit where Silas W. Sexton was deacon
pg 315, stays in Newark NJ with James Vanderpool and Elder Daniel Dodge
pg 316, after eleven weeks of travel on the ground, takes schooner ‘Industry’ from Boston back to Halifax
pg 318, raises new meeting house, Apr 1835, measures 36 x 55 feet, and 36 feet high
pg 319, travels to Prince Edward Island
pg 320, preaches in Charlotte Town [Charlottetown] and North-River
pg 312, preaches in Bedeque, stays with Lewis Baker and Br. Bradshaw
pg 322, preaches in Tryon, stays with magistrate Callbeck; preaches again in Charlotte Town, in the meeting place used by Baptists; stays with Theophilus Wood, meets Elder Benjamin Scott
pg 323, after three Sundays, returns to Nova Scotia, stops with Archibald and wife at Truro; gets carriage ride from friend, 16 miles to Londonderry; preaches there and at Onslow
pg 327, finds that one Mrs. Mc__ld [I assume McDonald] has usurped Jackson’s authority, has put Mr. J__n McI__sh [I assume John McIntosh] in the pulpit of Jackson’s church; the latter has declared that Jackson is no longer their minister
pg 328, the building was opened on 23 Jul 1837; the following week (next Sunday) taken it was over by McI__sh; Jackson is forcibly removed.
pg 330, church in question a Baptist church
pg 334, another daughter born, named “Thankful,” author says this is his 14th child not counting their adopted nephew
pg 339, Jackson has now been a resident of Halifax for five years and has eight children
pg 341, gains money ($7) to travel back to US from Rev. Thomas Taylor. Also receives about $6-$7 from Br. James Crawford, member of Jackson’s church, and from Mr. Hugh Campbell. Also receives $20 on 20 Dec 1837 from “three gentlemen.” Auctions off all his books and furniture
pg 343, Friday, 22 Dec 1837, sails on packet schooner ‘Industry’. Acrostic of thanks to his so-far unnamed “steady friend,” now revealed as one Andrew McGrigor.
pg 344, arrives at Foster’s Wharf, Boston, early Sunday morning, 31 Dec 1837
pg 344, meets with local Baptist preachers, says he raised the Baptist church in Halifax; they give him no help
pg 346, Jackson now has a family of 10, including another adopted child; preaches at Baptist Church of South Boston on first Sabbath of 1838; continues to preach there
pg 346, one Rev. Nathaniel Colver meets author, learns he was baptized by Elder Reynolds, president of the Free Will Baptist Conference, scoffs at free-willers, also scoffs at author’s ordination from the Methodist Protestant Conference of the Maryland District
pg 352, author is engaged by the Baptist Church of South Boston for three months; receives $10 plus other small amounts; moves to South Boston 6 Feb 1838
pg 352, donations come from William Smith and George Thacher
pg 353, donations and clothes come from Capt. W. Howes and others
pg 354, Rev. Colver tries to push author out and take congregation; congregation votes NO. Colver is in league with church’s deacon, Deacon Hill
pg 355, author states this is the point where the first edition of his book ended [he must mean 2nd edition; his first edition ended on page 242] [2nd edition was published in Boston by C. D. Strong, 1838]
pg 356, finds opposition from Deacon Hill, Solon Jenkins, and one Rev. Howard Malcom; congregation votes to keep Jackson anyway; opposers pull another vote, author loses; author preaches in a different hall
pg 357, yet another vote pulled, Jenkins cheats; one Capt. Nickerson also cheats; author still wins
pg 358, still another vote, Jackson loses; opposers include Rev. C. O. Kimball, Rev. Dr. Bolles, Rev. Mr. Minor
pg 259, a meeting of ministers turns into a “trial”; author is “convicted” of Imposition (being an imposter) and Forgery (having false letters of recommendation)
pg 361, church members speak in favor of author
pg 364, council of ministers votes to fire author anyway
pg 365, 5 Jul 1838, Jackson leaves for Philadelphia, preaches there at Second Baptist Church
pg 366, author is verbally abused in middle of service
pg 367, returns to Boston; wife and two children very sick; one child dies
pg 368, funeral of daughter Thankful
pg 371, conclusion of yet another ministerial “trial” at which author is accused of “dividing the church”
pg 371, Jackson learns that Baptist Church of South Boston has had 7 ministers in the 10 years since it was organized; all have been driven out by Deacon Hill, including Jackson
pg 372, new minister, Rev. Thomas Driver, advises Jackson to appeal; he does so on 22 Dec 1838
pg 375, Thomas Driver and church clerk Nehemiah P. Mann make all previous votes “null and void,” 16 Jan 1839
pg 378, Rev. Driver fails to return author’s credentials, though he promised to do so
pg 380, family starving again, without fuel, winter in Boston
pg 383, Jackson first learns of Universalism and Universalist Church; reads ‘Life of John Murray’ (Sep 1839), decides he is a Universalist at heart, at first keeps this a secret and doesn’t join them
pg 384, preaches farewell sermon 6 Oct 1839; praises help received from Jonathan Wadley and also Mrs. Wilder Harding
pg 385, has announcement published in Universalist Trumpet that he has not renounced any other religion or belief but has become a Universalist
pg 386, preaches in Universalist meeting house for the first time, 3 Nov 1839, in South Boston; is fellowshipped as a Universalist
pg 387, Apr 1840, moves to Holliston MA, finds himself under constant calls to preach. Says the morals of Ultra-Universalists are “a disgrace to manhood”
pg 388, Jackson still believes in and preaches future punishment [as did John Murray, one of North America's early Universalist preachers]; his own congregation does not call him Universalist
pg 388, friendly with Methodist Episcopal minister, Rev. L. C. Matlack
pg 388, after one year among Universalists in South Boston, hires two carriages to move family to Second Universalist Church of Providence, Rhode Island
pg 389, one carriage overturns, nearly crushes author, wife and three children (Jacob, age 6; Mercy, age 13; and his youngest daughter, Hephzibah, age 5), but they receive only cuts and bruises, apart from Mercy, who has a broken collarbone
pg 390, arrives in Providence, 25 Mar 1841
pg 392, all finally heal except Mercy; author has to reset her collarbone several times; finally heals
pg 394, Sep 1841, Jackson publishes his second book, “The Christian’s Legacy” in order to state, among other things, that he is not renouncing religion, despite rumors to the contrary
pg 394, attends the General Convention of Universalists in the United States, at New York City, as a ministerial delegate; sells one book
pg 395, preaches at Orchard Street Church, pastor Rev. [Thomas Jefferson] Sawyer; sells 30 books; sells 12 more the next day; with help from Otis Skinner of the Warren Street Church, Boston, sells many more
pg 398, 26 Sep 1841, preaches for last time to Second Universalist Church of Providence, leaves after six months of a one-year contract
pg 399, Henry Bacon, editor of ‘Universalist and Ladies’ Repository’ prints a review of author’s book, says [honestly] that is is not strictly a Universalist book
pg 400-401, author rants about Henry Bacon’s review
pg 402, eldest son, Thomas W. Jackson, dies, 20 Oct 1841, age 19 years, 8 months
pg 404, rejects Universalism after two years of preaching it, on the grounds that no one has come forward to be “saved” in all that time [is Mr. Jackson really this stupid? Universalists don’t have to come forward to be “saved”]
pg 404, author has announcement published in ‘Gospel Messenger,’ a Universalist paper edited by Parker [actually Rev. Zephaniah Baker], that he has resigned from the Universalist church, 10 Nov 1841
pg 405, author is now connected with no sect; trashes Universalism
pg 406, refers to the writings of M.H.S. and says M.H.S. has already said everything Jackson thinks needs to be said about Universalism. [Reference is to the infamous Rev. Matthew Hale Smith (1810-1879), a Baptist-turned-Universalist-turned-Congregationalist-turned-lawyer, who, when he renounced Universalism in 1840, wrote an extremely popular, hugely nasty anti-Universalist book; notes posted below]
pg 406, author adds: “I must say, that, for good morals—acts of kindness—sociability—benevolence, and hospitality, I have never seen them [Universalists] excelled; nor was I ever united with any body of ministers who treated me with so much kindness, as they.”
pg 408, Jackson says ministers of all denominations have spoken well of his book, “The Christian’s Legacy,” except Baptists
pg 410, takes 100 books to Lowell MA to sell
pg 414, sells all 100 books to factory girls [the famous “Lowell mill girls” whose literary output was published in the Lowell ‘Offering’ by Universalist ministers Thomas B. Thayer and Abel C. Thomas, in the 1840s]; returns one week later and sells 100 more; gives thanks to Rev. Benjamin Whittemore [Universalist] and wife, of Boston, for giving him a room; preaches in the Methodist Episcopal church in Providence and “converts” a Universalist
pg 415, Jackson happily reports that he has now preached in Congregationalist, Methodist, Free Will Baptist, Methodist Protestant, Christian, and Unitarian churches, sold all 1000 copies of his book within five months, and paid all his debts; moves family to Boston, 4 Mar 1842
pg 416, Jackson describes how he was swindled by Deacon Warren Hunt, Baptist, of East Randolph MA
pg 416, Elder William Tozer, Methodist Protestant of Milford MA, helps author
pg 417, more ranting on Baptists behaving badly
pg 419, acrostic of thanks to Robert Farley
pg 420, full-page ad for “The Christian’s Legacy,” 6th edition
END
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Raw notes from A Man of Sorrows; or, the Providence of God Displayed, as Exemplified in the Life of William Jackson, S.B.G., author of ‘The Christian’s Legacy’
by William Jackson
published by the author, Philadelphia, 4th edition, revised, enlarged, and stereotyped, 1843
I am posting these notes, mainly because, while the book holds some general historical interest, it has almost no information on Universalism, which is my current field of interest. I purchased the book aftering reading that the author spent some time as a Universalist preacher only to learn that his Universalist period lasted only about two years and that he wasn't really a theological Universalist at all, during that period or ever.
Therefore, to those few out there who are interested in learning this preacher's story but don't want to read his entire book yourself, I post here my raw notes, focused mostly on names, dates, and local developments related to the history of various congregations.
General observations: Author concentrates mostly on his travels, getting up congregations, and being persecuted by “righteous” Christians wherever he goes. Describes himself as both humble and as deserving of the treatment of a prince. Seems like a paranoid schzophrenic or perhaps bipolar. Had several head injuries in childhood which might have contributed to being unstable. In form, he generally starts each paragraph with “real world” facts and ends each paragraph with biblical quotes and exhortations.
pg 7, born in Wolverhampton, Staffordshire, England, 14 Feb 1794
pg 8, three severe head traumas: when age 4, again a “short time after,” and again “about 1 year after”
pg 9, fourth head trauma
pg 10, accident nearly blinds his mother when he was 10
pg 12, at age 11 he nearly drowns; by the way, he voluminously credits the hand of God/Providence each time he or an accident victim survives
pg 13, at age 12, seriously cuts fingers while carving
pg 14, his father, age 35, dies 15 Apr 1808, leaving a wife and 7 children, the author being the oldest
pg 16, regular hours at job were 5 a.m. to 9 p.m.; his master often beats him with metal tools for not finishing his work
pg 18, about age 15, author is an ardent Methodist
pg 18, master clobbers him on head with a 4-pound hammer
pg 20, spends 4 months with his eyes nearly swollen shut, yet still has to work to eat
pg 21, master beats him against an anvil; judge rules that he (Jackson) should return to his master
pg 22, about age 18, shoulder beaten to a pulp
pg 23, master dies before author can bring him up before a magistrate
pg 23, on his 19th birthday, 14 Feb 1813, marries Mary Ann, daughter of Samuel and Mary Thomason
pg 25, his mother, age 37, dies 21 Feb 1813 of consumption [tuberculosis]
pg 25, author is wrongfully arrested on orders of aforementioned judge, Alexander B. Hayden, charged with “abandoning” his apprenticeship
pg 28, new employer takes horsewhip to Jackson’s wife; same magistrate puts Jackson, wife and baby in prison; separates Jackson from wife and baby, sentences him to hard labor
pg 30, all are released from prison 3 days before trial, no explanation
pg 31, starving and broke, author, wife and baby walk 100 miles to Liverpool, there they board a packet ship for Dublin
pg 32, all in poor health in Ireland, all sail back to England, boat sinks on the way
pg 33, rescued from sinking boat but still broke and now with no possessions; they land in Wales
pg 35, gets locksmith job in Birmingham; by age 23 has 2 children; oldest child dies age 3
pg 36, 5 months later, 2nd child dies
pg 37, author lays in bed 3 months with fever
pg 38, recovers same day his 3rd son is born
pg 39, 3rd son dies just after beginning to walk and talk
pg 39, author sick again, nearly dies, recovers
pg 40, with wife walks to Portsmouth to find work
pg 41, sets up shop as locksmith, gunsmith, whitesmith
pg 42, daughter born; Jackson meets a man he describes as an “agent” of the devil, a “disciple of Tom Paine,” an “infidel acquaintance”
pg 44, after one visit, Jackson does not join infidel’s “place of worship” (not a church)
pg 45, becomes a drunk
pg 46, wife takes him to church
pg 47, continues to attend St. Peter’s Chapel, Portsea, date May 1821
pg 48, preacher at St. Peter’s Chapel is Thomas Hammond
pg 56, Jackson explains that his desire to be a preacher was impeded because: 1. he only has two books, 2. his Northern dialect “was such as by no means pleased many unsanctified critics of the South,” 3. he was poor, had few clothes, and was not able to appear “respectable”
pg 57, someone points out to Jackson that he doesn’t know grammar
pg 57, one preacher, Mr. Henshaw, sets up an appointment for Jackson to give his first sermon, evening of 1st Sabbath of Apr 1822 at Weigh-bridge School-room [I assume Weybridge]. Preached again next Sunday, again 3rd Sunday
pg 62, Jackson’s 2-year-old daughter dies after drinking boiling water out of the kettle
pg 64, Jackson’s brother, brother’s wife, and one of their two children all die of cholera on island of Ascension; one surviving child comes to live with author. Jackson now has three children.
pg 67, barred from preaching at Wolverhamption Methodist Society; preaches at Portsea Methodist Society, also preaches at Deepdale Bank, 5 miles from town
pg 68, forms a flourishing congregation at Deepdale Bank
pg 69, Thomas Ashton, preacher, allows author to join Wolverhamption Methodist Society as a member, not as a preacher, Dec 1824
pg 72, accepted as candidate “for our local Preacher’s Plan” 27 Jun 1825, Wolverhampton circuit
pg 77, “thrown out of work altogether” due to bad times; adopted son dies; owes a lot of back rent
pg 78, seeks and gots help from Dr. E. H. Colemand; moves family to Birmingham; becomes preacher there, 16 Apr 1826–8 Oct 1826
pg 89, moves family to Portsmouth
pg 90, author gives one of many examples of Methodist ministers lying about him, ruining his reputation
pg 95, 4th child on the way [he has already described having 4 children plus adopting another; is this a 5th child?]; family still starving
pg 98, stranger gives family £1 (Jackson say this is about $5)
pg 100, daughter “Mercy” born; stranger gives family £2
pg 101, local church’s “Benevolent Society” knows of his need during this period, sends a total of 3 shillings (about $0.75)
pg 101, gets job with Royal Engineer Dept
pg 105, about 1827, is expelled by local ministers’ association for “having committed a crime so bad that it could not even be named” [could author have had Tourette syndrome, i.e., involuntarily shouting obscene words?]
pg 106, moves to Portsea, early 1828
pg 115, moves again, from Portsea to Wolverhampton, then, after a few weeks, to Birmingham
pg 118, learns of ship going from Liverpool to US, needing workers for Chesapeake and Ohio Canal Company
pg 122, leaves family behind temporarily, boards ship ‘Shenandoah,’ under Captain Rose, with 200 passengers
pg 123, finds not one passenger who professes to “fear God”
pg 124, preaches to passengers, with their consent, but a great wind comes up, they blame him for it and forbid him to preach again
pg 129, after some scrapes, roughs stealing Jackson’s food, etc, captain orders crew to protect Jackson
pg 134–135, Jackson overhears some toughs talking about killing him and crew and taking the ship; warns crew; captain locks up their leader
pg 138, lands at Alexandria DC [now part of Virginia], 1 Nov 1829
pg 142, knows no one in town, meets one Thomas Davey, an Englishman, who helps author, gives him money, is a “class leader” in the Methodist church; Jackson is too weak to walk upright
pg 143, first good night’s sleep in 7 weeks [yes, crossing the Atlantic took 7 weeks]
pg 144, gets released from canal job, 6 Nov; the $35 owing for his passage is paid by subscription by Davey and others
pg 147, sets up a small business on King Street between Washington and Columbia Streets
pg 148, boards at the home of Joseph Gregg, also a Methodist; is called on to teach many classes at the church
pg 149, preaches in Alexandria and at Navy Yard, becomes popular rapidly
pg 152, author describes split in his denomination, some adhering to episcopal governance (“old side” brethren) and some pushing for reformed governance (“new side” brethren, also called “reformed,” “reformers,” or “radicals”) [Checking modern sources I find that this controversy also occurred in the Presbyterian church, 1741–1758]
pg 153, Jackson expresses opinion that preachers of his denomination have too much power; he is instantly labeled a radical
pg 155, author is warned against being or associating with the radicals
pg 156, Jackson is no longer invited to lead classes
pg 160, radicals are slandered as “backsliding troublers, seditious, rebellious, and great enemies to the church;” their local minister is a Mr. Pool
pg 161, Jackson’s benefactors, all English, cut him off but he finds new American ones
pg 165-166, Jackson is visited by a group of radicals including preacher W. C. Pool, and others, who “speak as Christians”
pg 168, receives word of another son born, Ebenezer
pg 169, local church leaders forbid author to preach
pg 170, wife and all five children arrive
pg 175, author is thrown out of love-feast [church service with social meal]
pg 177, youngest child dies; author, while fixing a shotgun, nearly shoots his 3-year-old daughter
pg 178, twins born, Isaac and Rebecca; another child dies; Jackson preaches in Georgetown
pg 179, preaches in Neabsco, stays with Wait family; borrows horse from Theron W. Newman; preaches in St. John’s [I was able to find a Neabsco Creek, tributary of the Potomac, in northern Virginia]
pg 180, goes to Leesburg to preach; they had already been told he was a “radical,” preaches in Presbyterian Church; sets up a circuit; preaches at Centreville, Sudley, Middleburg; stays with McCoy family
pg 181, moves to Neabsco; takes a bad fall off the horse; loses his cloak
pg 182, “old-side” still interfering with Jackson
pg 183, prevented from preaching at Buckland; finds that vandals have cut off his horse’s tail, mane, and foretop; the year is 1832
pg 185, family is in poor drafty house; sons aged 7 and 9 have to cut and carry wood
pg 185, Jackson’s family gets help from Margaret Townsend, also Lucinda Carter of Centreville
pg 187, son nearly drowns; saved by family dog
pg 188, ordained [Methodist Protestant]; still being intefered with though
pg 189, moves back to Alexandria; injures knee
pg 192, accepts invitation to lead a Baptist meeting even though he is not a Baptist, Jun 1832
pg 195–196, 19 Aug 1832, president Eli Henkle of the Maryland District Annual Conference [Methodist Protestant] gives author a certificate of good standing [I found one Eli Henkle (1825–1893), a Maryland congressman, perhaps son of the above?]
pg 198, schooner ‘Eliza’ of Halifax is in port; after much praying author and wife decide to move there.
pg 199, sails 19 Sep 1832
pg 200, lands in Halifax, 6 Oct 1832; quarantined for three days in case of cholera
opposite pg 203, a humorous cartoon illustration of the “Christian Soldier”
pg 204, Rev. Dowson (“old side”), superintendent of church, does not let author preach
pg 205, Jackson states his denomination as Methodist Protestant; preaches in marketplace to thousands; preaches also in Dartmouth
pg 206, charged with “breaking Sabbath” and “creating a riot”
pg 207, acquitted; is given police protection the next time he preaches; finds a boat going to Boston
pg 208, learns that a minister is wanted in Shubenacadie, Nova Scotia (“old side”); agrees to stay
pg 209, barred from preaching at Shubenacadie; preaches again at Halifax
pg 212, moves to larger apartment; keeps preaching
pg 213, forms new church, 3 Dec 1832
pg 220, only one clergy assists author (gives money) to build meeting house; one Rev. James Morrison; builds meeting house 48 x 55 feet
pg 221, letter by Jackson to Br. John J. Harrod, editor of ‘The Methodist Protestant,’ Baltimore, published in same, date 10 Jun 1833
pg 222, letter states church building erected 8 Jun 1833, first Methodist Protestant church in Halifax; frame erected, exterior not finished
pg 228, meeting house finished, already too small to hold all who come
pg 234, author says all doctrine same for Episcopal Methodists and Methodist Protestants; they differ only in church government
pg 242, author states that this is where the first edition of this book ended, 14 Feb 1834 [1st edition was published by the author in Baltimore, 1834, printed by William Wooddy]
pg 243, leaves Halifax 27 Feb 1834 to go to Conference in Alexandria DC, on schooner ‘Globe’
pg 244, arrives 17 Mar 1834, Sunday, at 10 p.m.; learns that 3 Halifax people had already sent letters against him to the Conference
pg 245, Conference opens 3 Apr; full text of author’s credentials given
pg 246, author’s creds signed by George Turnbull and William J. Long, chair and secretary
pg 248, elected an Elder by the Conference despite negative letters
pg 249, stays with Rezin Elliott; preachs several times after Conference ended; still broke
pg 251, stays with Br. William Rusk and Sr. Margaret Rusk in Baltimore; Ladies Phoebian Society gives him $30 to get home
pg 252, receives money, gifts, etc, from Br. Kennard, Br. John C. French, Francis Waters D.D.; receives new cloak from Br. Luther J. Cox; John C. French gives money to help publish first edition of this title; all this delays Jackson for five weeks
pg 253, leaves Baltimore 25 May 1834
pg 255, preaches at First Presbyterian Church of Philadelphia; sails 30 May 1834 to NYC
pg 256, nearing Halifax, wharf crowded, shouts of “Welcome Home”; another baby born while he was away
pg 257, finds three church trustees trying to sell the meeting house and the land
pg 260, meeting house door broken open and Jackson manhandled by two of the three main antagonists (“J__s and S__l T__n”) and building auctioned off to “R__d M__l.”
pg 261, goes to the law, prevails after a few days when opponents fail to produce any legal deed
pg 264, grocer Gasper Roast helped feed family while author was away
pg 266, first delivery of first edition arrives
pg 268, cholera epidemic in Halifax
pg 269, author visits sick and dying, morning till night, holds services every evening; seized with cholera 2 Sep 1834
pg 270, author gives his own recipe for treatment (wine, camphor, ginger, sugar) and dosage; describes wife’s methods of keeping him warm
pg 271, recovers
pg 272, author proposes to establish a Union Church, opposed by one Rev. C__, does not pursue [this must be the Rev. Edmund Albern Crawley (1799–1888), author of “Treatise on Baptism as Appointed by Our Lord Jesus Christ, and Practised by the Apostles and First Christian Churches” 1835]
pg 275, author decides to travel around Nova Scotia and preach; sails to Liverpool NS 15 Oct
pg 277, arrives 16 Oct 1834, finds that the Calvinists there call him a Free-willer and the Arminians there call him a Calvinist
pg 278, preaches; stays with Mr and Mrs Hampton Stokes; the substance of his sermon: Jesus is the only sect
pg 279, returns to Halifax 14 Nov 1834; forms temperance society there 19 Nov; total abstinenece from alcohol; calls it “Poor Man’s Temperance Society”
pg 282, goes back to Liverpool NS on Friday, 9 Jan 1835; large successful congregation despite opposition
pg 284, sets off on foot to return to Halifax
pg 285, gets assistance to travel (money) from Harrington McCleod; preaches at Mills Village; gets travel assistance from Samuel Mark; stays with Mr and Mrs Joseph Parks
pg 286, stays in Lunenburg with Thomas Brady
pg 288, stays with the widow Zwicker
pg 289, sails back to Halifax on Monday, 9 Feb 1835; finds congregation still split
pg 292, gets invitation to preach in 2nd Baptist Church; this is the first time since he came to Nova Scotia that any church was opened to him
pg 293, opposers say “Calvinism is Devilism”
pg 294, congregation pays author nothing; family still starving
pg 297, preaches farewell sermon, packed house, 3 May 1835
pg 299, a friend says £40 has been subscribed for Jackson if he will stay another year; he stays
pg 301, letter dated 5 May 1835 recommending author to preach, signed by Thomas Taylor, minister; Amos Pedlar, steward; William Tozer, secretary
pg 302, author says his main opposition is from Baptists
pg 303, Board of Foreign Missions of the Methodist Protestant Church appoints Jackson as Superintendent in Nova Scotia Mission and Station; he declines; continues to preach and to baptize
pg 304, preaches in Stewiacke, Truro, Onslow, Sep 1835
pg 305, Thomas Taylor publishes a pamphlet attacking Jackson
pg 306, another baby born, 26 Feb 1836, “Hephzibah,” meaning “my delight is in her”
pg 308, takes stagecoach to Annapolis, 5 Jul; crosses Bay of Fundy in schooner; goes to St John, New Brunswick, to collect money to build a meeting house in Halifax; preaches; stays with Eaton family
pg 309, takes steamboat ‘Royal Tar’ to Eastport, stays with J. B. Hague and wife; takes steamboat to Portland [Maine]; very ill with chills; recovers
pg 310, arrives in Boston, stays with Timothy Gilbert until 23 Jul, takes a train to Providence; preaches in Elder J. Blain’s pulpit, Pine Street Church; also preaches in Elder William Philips’ pulpit
pg 311, takes steamboat ‘Massachusetts’ to NYC; find that there, again, as at every locale on this trip, he has been preceded by a letter from the Rev. Crawley of Halifax, labeling Jackson with a bad reputation; after 2 days in NYC he goes on to Philadelphia
pg 312, in Philadelphia he meets William Ryal of Halifax, stays with him 2 weeks; takes steamboat to Baltimore, stays with Alexander Gaddess
pg 313, back to Philadelphia after 3 days; Elder Dr. Gardiner advises author to see Elder H. K. Green of Burlington, New Jersey, who had also been driven out of Halifax by the Rev. Crawley
pg 314, with help of Elder H. K. Green, author preaches in Elder W. T. Brantley’s pulpit in Philadelphia
pg 314, also preaches in pulpit where Silas W. Sexton was deacon
pg 315, stays in Newark NJ with James Vanderpool and Elder Daniel Dodge
pg 316, after eleven weeks of travel on the ground, takes schooner ‘Industry’ from Boston back to Halifax
pg 318, raises new meeting house, Apr 1835, measures 36 x 55 feet, and 36 feet high
pg 319, travels to Prince Edward Island
pg 320, preaches in Charlotte Town [Charlottetown] and North-River
pg 312, preaches in Bedeque, stays with Lewis Baker and Br. Bradshaw
pg 322, preaches in Tryon, stays with magistrate Callbeck; preaches again in Charlotte Town, in the meeting place used by Baptists; stays with Theophilus Wood, meets Elder Benjamin Scott
pg 323, after three Sundays, returns to Nova Scotia, stops with Archibald and wife at Truro; gets carriage ride from friend, 16 miles to Londonderry; preaches there and at Onslow
pg 327, finds that one Mrs. Mc__ld [I assume McDonald] has usurped Jackson’s authority, has put Mr. J__n McI__sh [I assume John McIntosh] in the pulpit of Jackson’s church; the latter has declared that Jackson is no longer their minister
pg 328, the building was opened on 23 Jul 1837; the following week (next Sunday) taken it was over by McI__sh; Jackson is forcibly removed.
pg 330, church in question a Baptist church
pg 334, another daughter born, named “Thankful,” author says this is his 14th child not counting their adopted nephew
pg 339, Jackson has now been a resident of Halifax for five years and has eight children
pg 341, gains money ($7) to travel back to US from Rev. Thomas Taylor. Also receives about $6-$7 from Br. James Crawford, member of Jackson’s church, and from Mr. Hugh Campbell. Also receives $20 on 20 Dec 1837 from “three gentlemen.” Auctions off all his books and furniture
pg 343, Friday, 22 Dec 1837, sails on packet schooner ‘Industry’. Acrostic of thanks to his so-far unnamed “steady friend,” now revealed as one Andrew McGrigor.
pg 344, arrives at Foster’s Wharf, Boston, early Sunday morning, 31 Dec 1837
pg 344, meets with local Baptist preachers, says he raised the Baptist church in Halifax; they give him no help
pg 346, Jackson now has a family of 10, including another adopted child; preaches at Baptist Church of South Boston on first Sabbath of 1838; continues to preach there
pg 346, one Rev. Nathaniel Colver meets author, learns he was baptized by Elder Reynolds, president of the Free Will Baptist Conference, scoffs at free-willers, also scoffs at author’s ordination from the Methodist Protestant Conference of the Maryland District
pg 352, author is engaged by the Baptist Church of South Boston for three months; receives $10 plus other small amounts; moves to South Boston 6 Feb 1838
pg 352, donations come from William Smith and George Thacher
pg 353, donations and clothes come from Capt. W. Howes and others
pg 354, Rev. Colver tries to push author out and take congregation; congregation votes NO. Colver is in league with church’s deacon, Deacon Hill
pg 355, author states this is the point where the first edition of his book ended [he must mean 2nd edition; his first edition ended on page 242] [2nd edition was published in Boston by C. D. Strong, 1838]
pg 356, finds opposition from Deacon Hill, Solon Jenkins, and one Rev. Howard Malcom; congregation votes to keep Jackson anyway; opposers pull another vote, author loses; author preaches in a different hall
pg 357, yet another vote pulled, Jenkins cheats; one Capt. Nickerson also cheats; author still wins
pg 358, still another vote, Jackson loses; opposers include Rev. C. O. Kimball, Rev. Dr. Bolles, Rev. Mr. Minor
pg 259, a meeting of ministers turns into a “trial”; author is “convicted” of Imposition (being an imposter) and Forgery (having false letters of recommendation)
pg 361, church members speak in favor of author
pg 364, council of ministers votes to fire author anyway
pg 365, 5 Jul 1838, Jackson leaves for Philadelphia, preaches there at Second Baptist Church
pg 366, author is verbally abused in middle of service
pg 367, returns to Boston; wife and two children very sick; one child dies
pg 368, funeral of daughter Thankful
pg 371, conclusion of yet another ministerial “trial” at which author is accused of “dividing the church”
pg 371, Jackson learns that Baptist Church of South Boston has had 7 ministers in the 10 years since it was organized; all have been driven out by Deacon Hill, including Jackson
pg 372, new minister, Rev. Thomas Driver, advises Jackson to appeal; he does so on 22 Dec 1838
pg 375, Thomas Driver and church clerk Nehemiah P. Mann make all previous votes “null and void,” 16 Jan 1839
pg 378, Rev. Driver fails to return author’s credentials, though he promised to do so
pg 380, family starving again, without fuel, winter in Boston
pg 383, Jackson first learns of Universalism and Universalist Church; reads ‘Life of John Murray’ (Sep 1839), decides he is a Universalist at heart, at first keeps this a secret and doesn’t join them
pg 384, preaches farewell sermon 6 Oct 1839; praises help received from Jonathan Wadley and also Mrs. Wilder Harding
pg 385, has announcement published in Universalist Trumpet that he has not renounced any other religion or belief but has become a Universalist
pg 386, preaches in Universalist meeting house for the first time, 3 Nov 1839, in South Boston; is fellowshipped as a Universalist
pg 387, Apr 1840, moves to Holliston MA, finds himself under constant calls to preach. Says the morals of Ultra-Universalists are “a disgrace to manhood”
pg 388, Jackson still believes in and preaches future punishment [as did John Murray, one of North America's early Universalist preachers]; his own congregation does not call him Universalist
pg 388, friendly with Methodist Episcopal minister, Rev. L. C. Matlack
pg 388, after one year among Universalists in South Boston, hires two carriages to move family to Second Universalist Church of Providence, Rhode Island
pg 389, one carriage overturns, nearly crushes author, wife and three children (Jacob, age 6; Mercy, age 13; and his youngest daughter, Hephzibah, age 5), but they receive only cuts and bruises, apart from Mercy, who has a broken collarbone
pg 390, arrives in Providence, 25 Mar 1841
pg 392, all finally heal except Mercy; author has to reset her collarbone several times; finally heals
pg 394, Sep 1841, Jackson publishes his second book, “The Christian’s Legacy” in order to state, among other things, that he is not renouncing religion, despite rumors to the contrary
pg 394, attends the General Convention of Universalists in the United States, at New York City, as a ministerial delegate; sells one book
pg 395, preaches at Orchard Street Church, pastor Rev. [Thomas Jefferson] Sawyer; sells 30 books; sells 12 more the next day; with help from Otis Skinner of the Warren Street Church, Boston, sells many more
pg 398, 26 Sep 1841, preaches for last time to Second Universalist Church of Providence, leaves after six months of a one-year contract
pg 399, Henry Bacon, editor of ‘Universalist and Ladies’ Repository’ prints a review of author’s book, says [honestly] that is is not strictly a Universalist book
pg 400-401, author rants about Henry Bacon’s review
pg 402, eldest son, Thomas W. Jackson, dies, 20 Oct 1841, age 19 years, 8 months
pg 404, rejects Universalism after two years of preaching it, on the grounds that no one has come forward to be “saved” in all that time [is Mr. Jackson really this stupid? Universalists don’t have to come forward to be “saved”]
pg 404, author has announcement published in ‘Gospel Messenger,’ a Universalist paper edited by Parker [actually Rev. Zephaniah Baker], that he has resigned from the Universalist church, 10 Nov 1841
pg 405, author is now connected with no sect; trashes Universalism
pg 406, refers to the writings of M.H.S. and says M.H.S. has already said everything Jackson thinks needs to be said about Universalism. [Reference is to the infamous Rev. Matthew Hale Smith (1810-1879), a Baptist-turned-Universalist-turned-Congregationalist-turned-lawyer, who, when he renounced Universalism in 1840, wrote an extremely popular, hugely nasty anti-Universalist book; notes posted below]
pg 406, author adds: “I must say, that, for good morals—acts of kindness—sociability—benevolence, and hospitality, I have never seen them [Universalists] excelled; nor was I ever united with any body of ministers who treated me with so much kindness, as they.”
pg 408, Jackson says ministers of all denominations have spoken well of his book, “The Christian’s Legacy,” except Baptists
pg 410, takes 100 books to Lowell MA to sell
pg 414, sells all 100 books to factory girls [the famous “Lowell mill girls” whose literary output was published in the Lowell ‘Offering’ by Universalist ministers Thomas B. Thayer and Abel C. Thomas, in the 1840s]; returns one week later and sells 100 more; gives thanks to Rev. Benjamin Whittemore [Universalist] and wife, of Boston, for giving him a room; preaches in the Methodist Episcopal church in Providence and “converts” a Universalist
pg 415, Jackson happily reports that he has now preached in Congregationalist, Methodist, Free Will Baptist, Methodist Protestant, Christian, and Unitarian churches, sold all 1000 copies of his book within five months, and paid all his debts; moves family to Boston, 4 Mar 1842
pg 416, Jackson describes how he was swindled by Deacon Warren Hunt, Baptist, of East Randolph MA
pg 416, Elder William Tozer, Methodist Protestant of Milford MA, helps author
pg 417, more ranting on Baptists behaving badly
pg 419, acrostic of thanks to Robert Farley
pg 420, full-page ad for “The Christian’s Legacy,” 6th edition
END
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21 June 2009
Matthew Hale Smith's Anti-Universalist Rant, 1840
The following are the quotations I took while reading a hugely nasty book called Universalism Not of God, by Matthew Hale Smith, published in 1840 by the American Tract Society.
The author was a Universalist minister for about ten years, from 1830 to 1840, before he wrote this book.
I am interested in Universalist history and I have a copy of this book in my collection since it is relevant to the topic. (I do not agree with the anti-Universalist sentiments expressed in this book.)
My notes begin on page 171 because the only portion of the book that really interested me was the portion concerning the author's experiences with Universalism and Universalists. These are all direct quotes from the book; quotation marks are the author's.
I am posting these notes now because I plan to post my notes from another anti-Universalist book (Man of Sorrows, by William Jackson, 4th edition, 1843) that briefly refer to this book.
pg 171, Universalists do not observe the sabbath. Officers of Universalist churches work on the sabbath on the principle that the sabbath is a human institution.
pg 172, The present development of the fruit of Universalism is that of Atheistic philosophy. Some of the most popular preachers are taking grounds against the character of God.
pg 173, Churches are not general among Universalists. Many prominent Universalists deny them altogether. Hosea Ballou II says that "two thirds of all the societies in the denomination are destitute of churches." Few join them when formed. A Universalist in Salem said to me that "if he should unite with the church, it would be carrying the joke too far."
pg 173, Abel C. Thomas has challenged any leading Universalist to prove that the Lord's Supper was to endure after the destruction of Jerusalem.
pg 174, There meet at a Universalist table, the Atheist, the Deist, the profane, the gambler, the drinker, and the adulterer. A professed Atheist, a member of a Universalist church in Boston, was in the habit of attending his meeting in the forenoon, and Mr. Kneeland's [another Atheist] in the afternoon.
pg 174–5, In my [Universalist] parish at Hartford, Connecticut, a lady presented herself to me for admission to the church. As she was one of the most active women in the society, I asked why she had never before joined. She replied that only one thing had prevented, and she did not know but now it would stand in her way. It was this: she did not believe in Jesus Christ.
pg 175, In a town in Rhode Island the Universalists have communion service once or twice a year. At such times the elements are passed to the whole congregation indiscriminantly.
pg 175, Universalism embraces men who have openly avowed their unbelief in parts of the Bible, and some of have announced they have no confidence in the sacred book.
pg 176, Hosea Ballou was called an Infidel by John Murray, and a Deist by Mitchel [a Murray Universalist].
pg 176, Universalists make the bible a mere textbook of Atheism or Deism.
pg 177, Some preachers of Universalism have explained away and rejected the whole bible and yet been none the less popular or successful as ministers at the altar.
pg 178, Orestes A. Brownson, who for many years was editor of a Universalist paper, says that out of twenty-five hundred subscribers, more than half were skeptics.
pg 178, Universalist meeting houses are open to infidels to lecture in. The Clinton Liberal Institute, the only institution of learning the sect have ever sustained, is essentially infidel.
pg 178–9, The Clinton Liberal Institute was founded and funded by Universalist ministers, yet no form of religion can ever be introduced into the reading of the school. Neither public prayer nor reading of the bible as an act of devotion can be performed in the school.
pg 179, There are tens of thousands of skeptics and liberals throughout the West, and in the absence of liberal and philosophical lecturers, they employ Universalists.
pg 179–80, An infidel returning from the West said, one of the oldest and most popular of the Universalist clergymen in Ohio preaches as good sense, reason, philosophy, liberality as he would want to hear.
pg 181, Orestes A. Brownson, a former Universalist minister, said that it was very common for the clergymen with whom he was acquainted, to speak of Universalism as a "stepping stone," as "the best weapon to destroy the Orthodox, do away with the clergy, and to prepare the way for something better."
pg 181, Brownson had conversed with hundreds of professed Universalists, who would own to him that they supported Universalism only "because it was the most liberal sentiment they could find, and because it was better than Deism to put down the Orthodox."
pg 182, I have known men of great principles, educated in the fear of God, to embrace Universalism; and in six months after to have no scruples about working on the sabbath! If persons, having set up an altar at home for family worship, embrace Universalism, they, in almost every case, abandon their devotions at once.
pg 184, The influence of Universalism on children is disasterous. It brings them up without the fear of God, and teaches them early to cast off fear and restrain prayer.
pg 192, The defense of Universalism varies according to circumstances. Sometimes it will be defended on one ground, and sometimes on another and a contradictory ground. They will baptize, or not, in any way, or in no way, as best may suit.
pg 192–3, Sermons preached to Universalist congregations are sent out as essays. Annuals, supposed to be merely literary works, are full of Universalism. Books for children, written by Universalist ministers, and full of heresy, are sent out as being free from sectarianism. [Even] Roman Catholics are not more deceptive and jesuitical.
pg 193, We see Universalists setting forth a fierce warfare against sabbath schools, and then adopting them; manifesting the most deadly hate towards revivals, and then professing to enjoy the blessing which attends them.
pg 194, Universalists have constantly ridiculed the exertions of those who are engaged in sending or carrying the gospel to the heathen.
pg 204, A Universalist preacher, having been settled seventeen years in Boston, said that nearly everyone who had been in the society when he was settled, and who had died during his ministry, had died an Atheist, a Deist, or a drunkard.
pg 205, Men guilty of bigamy have been declared by Universalists, in grave council, to have "committed no offense whatever against any law of morality or religion."
pg 205, One of the oldest preachers of Universalism now living, was for many years celebrated for using profane language and running a rum house.
pg 206, The preacher of one of the oldest Universalist societies confessed to me that, so dissolute were the people who composed his society, that no person thought of being married till one of the parties was compelled to be. Nearly all the marriages he celebrated, he said, were of this description.
END
Thanks for reading and please visit my bookstore www.gwenfoss.com
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The following are the quotations I took while reading a hugely nasty book called Universalism Not of God, by Matthew Hale Smith, published in 1840 by the American Tract Society.
The author was a Universalist minister for about ten years, from 1830 to 1840, before he wrote this book.
I am interested in Universalist history and I have a copy of this book in my collection since it is relevant to the topic. (I do not agree with the anti-Universalist sentiments expressed in this book.)
My notes begin on page 171 because the only portion of the book that really interested me was the portion concerning the author's experiences with Universalism and Universalists. These are all direct quotes from the book; quotation marks are the author's.
I am posting these notes now because I plan to post my notes from another anti-Universalist book (Man of Sorrows, by William Jackson, 4th edition, 1843) that briefly refer to this book.
pg 171, Universalists do not observe the sabbath. Officers of Universalist churches work on the sabbath on the principle that the sabbath is a human institution.
pg 172, The present development of the fruit of Universalism is that of Atheistic philosophy. Some of the most popular preachers are taking grounds against the character of God.
pg 173, Churches are not general among Universalists. Many prominent Universalists deny them altogether. Hosea Ballou II says that "two thirds of all the societies in the denomination are destitute of churches." Few join them when formed. A Universalist in Salem said to me that "if he should unite with the church, it would be carrying the joke too far."
pg 173, Abel C. Thomas has challenged any leading Universalist to prove that the Lord's Supper was to endure after the destruction of Jerusalem.
pg 174, There meet at a Universalist table, the Atheist, the Deist, the profane, the gambler, the drinker, and the adulterer. A professed Atheist, a member of a Universalist church in Boston, was in the habit of attending his meeting in the forenoon, and Mr. Kneeland's [another Atheist] in the afternoon.
pg 174–5, In my [Universalist] parish at Hartford, Connecticut, a lady presented herself to me for admission to the church. As she was one of the most active women in the society, I asked why she had never before joined. She replied that only one thing had prevented, and she did not know but now it would stand in her way. It was this: she did not believe in Jesus Christ.
pg 175, In a town in Rhode Island the Universalists have communion service once or twice a year. At such times the elements are passed to the whole congregation indiscriminantly.
pg 175, Universalism embraces men who have openly avowed their unbelief in parts of the Bible, and some of have announced they have no confidence in the sacred book.
pg 176, Hosea Ballou was called an Infidel by John Murray, and a Deist by Mitchel [a Murray Universalist].
pg 176, Universalists make the bible a mere textbook of Atheism or Deism.
pg 177, Some preachers of Universalism have explained away and rejected the whole bible and yet been none the less popular or successful as ministers at the altar.
pg 178, Orestes A. Brownson, who for many years was editor of a Universalist paper, says that out of twenty-five hundred subscribers, more than half were skeptics.
pg 178, Universalist meeting houses are open to infidels to lecture in. The Clinton Liberal Institute, the only institution of learning the sect have ever sustained, is essentially infidel.
pg 178–9, The Clinton Liberal Institute was founded and funded by Universalist ministers, yet no form of religion can ever be introduced into the reading of the school. Neither public prayer nor reading of the bible as an act of devotion can be performed in the school.
pg 179, There are tens of thousands of skeptics and liberals throughout the West, and in the absence of liberal and philosophical lecturers, they employ Universalists.
pg 179–80, An infidel returning from the West said, one of the oldest and most popular of the Universalist clergymen in Ohio preaches as good sense, reason, philosophy, liberality as he would want to hear.
pg 181, Orestes A. Brownson, a former Universalist minister, said that it was very common for the clergymen with whom he was acquainted, to speak of Universalism as a "stepping stone," as "the best weapon to destroy the Orthodox, do away with the clergy, and to prepare the way for something better."
pg 181, Brownson had conversed with hundreds of professed Universalists, who would own to him that they supported Universalism only "because it was the most liberal sentiment they could find, and because it was better than Deism to put down the Orthodox."
pg 182, I have known men of great principles, educated in the fear of God, to embrace Universalism; and in six months after to have no scruples about working on the sabbath! If persons, having set up an altar at home for family worship, embrace Universalism, they, in almost every case, abandon their devotions at once.
pg 184, The influence of Universalism on children is disasterous. It brings them up without the fear of God, and teaches them early to cast off fear and restrain prayer.
pg 192, The defense of Universalism varies according to circumstances. Sometimes it will be defended on one ground, and sometimes on another and a contradictory ground. They will baptize, or not, in any way, or in no way, as best may suit.
pg 192–3, Sermons preached to Universalist congregations are sent out as essays. Annuals, supposed to be merely literary works, are full of Universalism. Books for children, written by Universalist ministers, and full of heresy, are sent out as being free from sectarianism. [Even] Roman Catholics are not more deceptive and jesuitical.
pg 193, We see Universalists setting forth a fierce warfare against sabbath schools, and then adopting them; manifesting the most deadly hate towards revivals, and then professing to enjoy the blessing which attends them.
pg 194, Universalists have constantly ridiculed the exertions of those who are engaged in sending or carrying the gospel to the heathen.
pg 204, A Universalist preacher, having been settled seventeen years in Boston, said that nearly everyone who had been in the society when he was settled, and who had died during his ministry, had died an Atheist, a Deist, or a drunkard.
pg 205, Men guilty of bigamy have been declared by Universalists, in grave council, to have "committed no offense whatever against any law of morality or religion."
pg 205, One of the oldest preachers of Universalism now living, was for many years celebrated for using profane language and running a rum house.
pg 206, The preacher of one of the oldest Universalist societies confessed to me that, so dissolute were the people who composed his society, that no person thought of being married till one of the parties was compelled to be. Nearly all the marriages he celebrated, he said, were of this description.
END
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