CHAPTER IX.
REFORMATORY PROGRESS
"The crooked shall be made straight, and the rough places plain." – Isaiah, xl. 4.
THE half-century just passed has been notable for the progress of thought in reference to the significant reforms now claiming public attention. Foremost among these is that of
Temperance
In no other period of the past has its work been so marked and cheering. In Great Britain and America its manifestations were almost simultaneous. Intemperance was seen to be a monstrous national vice, and societies were formed for the suppression of it. Abstinence from distilled liquors was at first the pledge taken; but subsequent discussion of the subject induced the next and safer step forward, of total abstinence from all intoxicants. From 1834 to 1838 nearly the whole of the original societies through England and Scotland extended their principles on the new and broader declaration, and worked with renewed enthusiasm.30 The same course was taken in our own country, and similar effects followed. The new pledge was consistent, because it struck at the root of the evil.
The Temperance reform enlisted the sympathies of Universalists in the beginning. It was a vindication of the Gospel of enlightened and pure manhood, maintaining its supremacy over the sinful inclinations and indulgences "that war against the soul." Indeed, one of the first avowed advocates of the practice of total abstinence, as early as 1778, was the well-known and honored Dr. Benjamin Rush, one of the signers of the Declaration of Independence, and a firm believer in Christian Universalism. He not only advocated this practice himself, but was especially interested in commending it to the attention of two religious bodies in Pennsylvania, the Episcopalians and Presbyterians, at their annual meetings. When in later days the attention of the Christian churches was called to the consideration of this reform, no more zealous friends of it were found than those among Universalists. The Universalist ministry was well represented, and its services welcomed by others. An instance is remembered of a deserved tribute, given in his peculiar quaintness of speech, by the elder Dr. (Lyman) Beecher, to Rev. Edwin Thompson, at an annual meeting of the Massachusetts Temperance Society. Mr. Thompson was State agent for the Society, and had been very active in its work during the year; so that a speaker alluded to him as having been in that time "the main spoke in the wheel." "Indeed," said Dr. Beecher, "it seems to me that he has been the hub, and all the spokes, and a considerable part of the rim!"
The reform in our country was quickened by the "Washingtonian" movement, which involved the reformation of the inebriate, and his work to redeem others from the destroyer. Although there were backsliders in this, as in all reformatory movements, yet the number of the saved justified a thousand times the interest taken in the great work itself. It was an indication of what might be done everywhere and in all time by Divine aid, and human will at work relying upon it. It seemed also to emphasize the truth that men, however far overcome by wrong habit, are not to be given over as irreclaimable. It was in accord with the grand idea that there are no lost ones so far astray as to be beyond the mercy which sent Him into the world, who said, "I came not to call the righteous but sinners to repentance. They that are whole need not a physician, but they that are sick."
Legislation took higher and stronger ground in reference to the evil of intemperance. The subject went into politics more than ever. The doctrine of prohibition gained advocates. A law favoring it was passed in Massachusetts, and afterwards in Maine. Prosecutions and law-suits followed, and appeals went up to the highest courts to test the constitutionality of the law. This was affirmed by them, just as the framers of the law knew that it would be. Despite all sophisms and evasions, the common sense of every man will settle down into the conviction that the people of a nation, if they would be really strong and free, must employ every safeguard against this giant evil, that has so constantly outraged and cursed our world.
The rising of the women of the West, in 1873, to suppress the demoralizing work of the liquor-saloons, was an outspoken, providential protest against these scourges of our civilization. Jeered by the thoughtless, and insulted and cursed by the dealers in the death-poison, it was an indication that made the traffickers in strong drink thoughtful, the friends of woman to take new note of her righteous demands and of her reformatory power, and every true soldier in the temperance army to put on new courage in view of the many instrumentalities which God is able to raise up in aid of His redeeming work with His children. One result of the Woman's Crusade has been the formation of the Woman's Christian Temperance Unions in all parts of our land.
The signs of progress in this reform are more significant than ever. The popularity of the Prohibitory Law in Maine; the Prohibitory clause just put into the Kansas and Iowa Constitutions, and proposed in other States; the numerous Reform Leagues; the proposal to institute in our Congress a thorough investigation in reference to the bearing of this question of liquor-making and vending on the industrial, social, and political welfare of our nation; the continued discussion of the effects of the use of intoxicants by leading statesmen, scientists, and medical professors of our age, and the bringing out of new facts, all showing the vital importance of the Temperance reform; and, also, the evident tendency of these movements, as apprehended by the devotees of the liquor interests themselves, moving them, as at a recent convention of brewers in Washington, to avow their determination to defeat, if possible, by all practicable means, the legal, moral, and especially the religious endeavors put forth against the evil by which they are enriched at the expense of the prosperity, happiness, and peace of so many millions of our land, – these facts are unmistakable indications of still greater achievements in the days and years to come.
Like most reforms, this one must work a long way on to its completion. The evil against which it contends is deep-seated and far-reaching. Appetite, avarice, and the drinking usages of society are its strongholds. But all these are not impervious to the inroads of the right upon them. The public conscience is awake to the demands of this reform as it never was before. When that is more truthfully and generally educated, moral suasion will have freer course, and restrictive laws will find a stronger support everywhere.
Peace
The history of our race is one of warfare. "Wars and fightings" have been realized among men from the beginning, and the world has not outgrown the sanguinary strife. Even during the time of which we are speaking in these pages, when so much has been done for the mental and moral enlightenment of mankind, these murderous human contentions have been going on in the Old World and the New. Our own nation has passed through one of the darkest passages of its history. The war of the Rebellion came of a war that existed previous to the withdrawal of the Southern States of our Union, the war of slavery, – for slavery itself is war always, an outrage on the rights of human beings, perpetrated by members of a common brotherhood. And thus one war opened the way to another. They who were warring upon others could no longer bear to have their wrong-doings questioned, but claimed the right to multiply and perpetuate them. So came secession, so came the fratricidal contest. The majority of the nation did not seek war, did not desire it. But the Unionists of the nation deemed themselves justified in resisting the efforts of the secessionists to dismember the nation, and so through a defensive warfare sought to preserve the Union. It was a terrible ordeal, and although the abomination of slavery was swept away, it was at the cost of tens of thousands of lives, of a vast amount of treasure, of suffering as yet unrevealed, and of a lamentable demoralization. The Almighty brought out of it a new order of things with our nation, by abolishing human bondage and placing freedom in the ascendancy. The new order, however, is not yet fully effected. It will take time, wisdom, patience, mutual forbearance, sympathy, and fraternal help to secure this result.
But one reform aids another. A higher view of the claims of human freedom will tend to effect a clearer perception of the great claims of the human brotherhood. If man is too good to be enslaved by his fellow-man, he is too good to be destroyed by him. If human freedom is sacred, so is human life. And we are sure that this grand conception has been very clearly realized, and as clearly affirmed, during the middle of the present century.
In the midst of the world's conflicts during this time, the advocates of peace principles, on both sides of the Atlantic, have not been inactive. They have had a hearing, if a limited one, in Christendom. Peace associations have been more operative than before, and the pulpit and press have made new appeals to the public for the promotion of peace principles. Excellent publications in essay, sermon, or oration have been issued from the press. We hear of one Sunday, in 1845, when one hundred and twenty peace sermons were preached in the city of London. Our philanthropic countryman, Elihu Burritt, has done much for this cause. One of the ablest and most admirable of appeals in behalf of "peace on earth and good will to men" was given in 1845, in Boston, by Charles Sumner, – who may be justly reckoned as one of the brightest lights among philanthropists and statesmen of the present century, – on "The True Grandeur of Nations." Moved by the threatening aspect of affairs between the United States and Mexico, the orator denounced the war system as the ordeal by battle still unwisely continued by international law as the arbiter of justice between nations, and insisted that this system ought to give way to peaceful arbitration for the settlement of international questions, as the private ordeal of battle had given way to such substitutes in the administration of justice between individuals. "The oration attracted unusual attention, led to much controversy, and was widely circulated both in America and Europe. It was pronounced by Richard Cobden to be 'the most noble contribution made by any modern writer to the cause of peace.'"31
The delusion that wars must always be expected more or less with mankind is a vagary of barbarism, and not a true Christian thought. Rather is the poet right, when he says: —
"War is a game, which, were their subjects wise,
Kings would not play at."
Wars may be lessened, may be outgrown in human society. There are better ways of settling human disputes than by an appeal to arms. Facts in the history of our own nation prove it. Here are a few of them: —
In 1794, the question of the Northeastern boundary between the United States and the dependencies of Great Britain was settled by arbitration.
In 1822, the question of restitution or compensation for slaves found on board of British vessels during the war of 1812. The matter was referred to the Emperor of Russia, and his award accepted by both nations.
In 1858, a difficulty between the United States and the government of Chili and Peru, was referred to the arbitration of the King of the Belgians, and settled by his award.
In 1869, the claims of the United States and Great Britain to landed property in and about Puget Sound were adjusted by peaceable reference.
In 1871, the well-known Alabama claim, which caused so much ill feeling between the United States and England, and threatened to involve the two countries in a terrible war. President Grant, referring to the settlement of this claim, said in his message of Dec. 3, 1871: —
"This year has witnessed two great nations, having one language and lineage, settling by peaceful arbitration disputes of long standing, which were liable at any time to bring nations to a bloody conflict. The example thus set, if successful in its final issue, will be followed by other civilized nations, and finally be the means of restoring to pursuits of industry millions of men now maintained to settle the disputes of nations by the sword."
Is this good possible? Assuredly, if good is able to prevail over evil, right over wrong, love over hatred. And what does the Christian Gospel signify but this: "Peace on earth and good will toward men"? This "good will" shall come, if Christians will do their duty by insisting on the practicability of it. The undercurrent of a better feeling is gaining force as the great truth of the Brotherhood of Man is more deeply and extensively realized. If the present toiling-time is dark, there is light beyond it, the unerring prophecy of the time when "nations shall learn war no more."
As said Victor Hugo, at the Congress of Peace in Paris, in 1849: —
"A day will come when the only battle-field shall be the market open to commerce and the mind opening to new ideas; when a cannon shall be exhibited in public museums just as an instrument of torture is now, and people shall be astonished how such a thing could have been. A day shall come when those two immense groups, the United States of America and the United States of Europe, shall be seen placed in presence of each other, extending the hand of fellowship across the ocean, exchanging their produce, their commerce, their industry, their arts, their genius, clearing the earth, peopling the deserts, meliorating creation under the eyes of the Creator, and uniting, for the good of all, these two irresistible and infinite powers, – the fraternity of men and the power of God."
In agreement with the foregoing statements in reference to the reform movements of our time, we may note more briefly certain other indications of the increase of that spirit which would lessen the afflictions and wrongs and promote the well-being of society.
The Treatment of Criminals
has been a subject of much thought and discussion during the generation just passed. It has been, and still is, an open question among the more thoughtful, whether the subject of the proper treatment of criminals has been regarded aright. We may justly plead for benevolent sympathy without being the apologist of crime. Conscience must be remembered as well as the cry of pitying tenderness, and punishment must have a meaning, or the distinctions of right and wrong are lost. "It will be a sad day," as one has truly said, "when those who violate our laws are more pitied than blamed." Christians are bound by their religion to labor for the prevention of crime, and for the strict application of all righteous laws to the criminal; to impress as they can the awfulness of sin on their own and on other's consciences, and to recall the fallen back to virtue, shamed by his sin, and resolute and strong in the working of a regenerated will, thus vindicating and imitating "the goodness and severity of God." The treatment of convicts in our prisons at the present time is generally more in accordance with these considerations than in the past, when severity was deemed more needful as applied to criminals who were subjects of total depravity, than a proportionate mercy, which regarded them not only as lost ones, but as capable of a possible restoration to their rightful Owner and Almighty Friend. The reform schools in our different States are working in this Christian direction. The subject of has elicited much attention during the time of which we are speaking. It has been discussed in newspapers, pamphlets, legislatures, pulpits, and lyceum halls. Some of our States have abolished the gallows, others are agitating this subject in their legislatures. The present governor (Long) of Massachusetts, in his annual messages of the last two years, has recommended the abolition of the death penalty. A large number of ministers of the Universalist Church have constantly affirmed their opposition to it. Rev. Charles Spear published a sensible work on the subject, and Rev. Hosea Ballou, D. D., thirty years since, gave the whole question a very thorough investigation, in reply to Rev. Dr. Cheever of New York, and others.32 Michigan was the first State in the Union to abolish the death penalty, and a late Report makes the statement that, with a population of 1,500,000, no man has been executed in the State during the last thirty-five years, and that a less number of murders have been perpetrated during the last ten years, in ratio to the population, than during the same decade in any other State where public or even private executions have prevailed.33 Capital punishment has also been abolished in Maine.
Capital Punishment
The Position and Work of Woman
has also been a subject of deep and widespread interest. Christianity has ever given to woman a place denied her by all other religions. As Christian thought has had freer course, and Christian theology and practical work new and brighter development, the relations of woman to the welfare and progress of human society have been more clearly understood and appreciated. Her rights in law are now more plainly and justly defined, and the importance of her equal education with the other sex admitted and emphasized. She is prominent and indispensable as a teacher, all over the land; she is a graduate of the college and a professor there; she is a successful practitioner in the legal and medical professions; she is an ordained minister of the Gospel; she is a merchant, a book-keeper and accountant, an editor, an artist, a mechanic, a farmer, and has more than average success in all these departments of activity. Her right to the ballot is slowly but surely coming to a settlement, which it will take time and thought on her part (for when she asks for the ballot it will be hers), and enlightened legislation to effect. Where she has exercised this right, none but favorable results have been witnessed.34 Our State legislatures are called upon to give attention to the subject, and a committee of our national Congress have just decided to report a proposed amendment to the Constitution, declaring that "the right of citizens of the United States to vote shall not be denied or abridged by the United States or by any State on account of sex, and giving Congress the power, by appropriate legislation, to enforce the provisions of this article." If Congress will agree to propose this amendment, and three fourths of the States will ratify it, woman suffrage will be legalized.
Other Questions
The philanthropic and successful efforts in behalf of the blind, the deaf and dumb, and feeble minded, of fallen women, and orphan children, are becoming more and more apparent every year, all in cheering accord with that restorative mercy and power evinced in Him whose mission was to relieve the sorrows and remove the afflictive evils that beset mankind. And no more unmistakable evidence of the decline of that horrible doctrine of endless suffering for the wicked can be realized, than the instituting and maintaining societies for the suppression of cruelty to animals. Surely, the Father of our spirits will not be less merciful towards any of his children, than these children are justly called upon to be to the inferior creatures of his forming hand! These are some of the signs of Christian progress during the last half-century. Laus Deo!
CHAPTER X.
THE UNIVERSALIST CHURCH AND ITS WOMEN
"Help those women which labored with me in the churches." – Paul, Phil. iv. 3.
THE Universalist Church is much indebted to its faithful women. Taking into consideration its comparative numbers, no other church in America has been more signally favored in the genial and healthful influence of its writers who have borne the honorable name of Woman. They have been instrumental in spreading the doctrines of the primitive Gospel and the moral bearings of their religion before the world in most attractive and impressive forms, and have disabused the public in its wrong estimate of the character and ability of the advocates of Universalism and the tendency and influence of its principles.
Among those worthy to be remembered in this goodly company, who have passed from the present life during the last half-century, we may mention the gifted sister poets, Alice and Phœbe Cary, Mrs. Sarah Broughton, Mrs. Julia H. Scott, Mrs. Sarah C. E. Mayo, Mrs. Charlotte A. Jerauld, Mrs. Henrietta A. Bingham, Mrs. Elmina R. B. Waldo, Mrs. Luella J. B. Case, and Mrs. E. H. Cobb.
Among the living we may note the names of Mrs. Catharine M. Sawyer, whose contributions to our church journals are so well known; Mrs. Mary A. Livermore, who in her past connection with our church work and literature has gained such a high reputation with her voice and pen, as well as in her deeds of benevolence and mercy during the war of the rebellion; Mrs. Julia A. Carney, whose hymns and instruction books have made her name so familiar in our Sunday-schools and homes; Mrs. Caroline A. Soule, whose consecrated words and works have secured her a name which the church of her love will hold in righteous estimation; Mrs. Nancy T. Munroe, Mrs. Lathrop (formerly Mrs. Bacon), Mrs. E. M. Bruce, Mrs. J. L. Patterson, Mrs. S. M. Perkins, Mrs. P. A. Hanaford, Miss Carnahan, Miss Remick, Miss Minnie S. Davis, – but it is difficult to know where to draw the line in this counting. Others might be named, would space permit, who have made their contributions to the literature of the church. The older and well known retain "their wonted fires," and the new and younger are coming to succeed and honor them. Some of our women are speaking our best and most practical words in our churches, prayer and conference and missionary meetings; in our Sunday-schools, conventions, and associations; in our pulpits, as evangelists and pastors; in our educational institutions. If the Universalist Church has not at this hour as brilliant a presentation of Christian literature from the pen of its women as it had thirty years since, there never was more of the practical and available talent of woman in it than at the present time; never so much organized effort on their part as now.
This effort seems to have taken new form and life since the Centenary Year of the church came round, – 1870. Previous to that date, the history of many a new movement, many a new parish or church, had been the history of woman's fidelity in the inception, progress, and success of the enterprise. It was but natural, then, that in the inspiration awakened by the approach of this centennial year, the women of the church should be aroused to new and still greater effort. And thus it was that the "Woman's Centenary Aid Association" was organized at Buffalo, N. Y., in September, 1869. The organization was effected, and the main work under it was to aid in the raising of the proposed "Murray Fund," of $200,000. The total amount raised by that Association for this object, in all the States and elsewhere, deducting comparatively moderate expenses, and placed in the treasury of the United States Convention for the Murray Fund, was $35,000. Nearly 13,000 women thus became members of the Association. The fact was a new and cheering manifestation. The "Christian Leader," a Universalist journal of New York city, thus alluded to it: —
"If our women need no eulogy, we need the satisfaction of making a warm, explicit confession of our admiration of their attempt, and our gratitude for what they have done. They can well afford to dispense with the acknowledgment, but we cannot afford not to make it. It becomes us here to raise no question as to woman's fitness for certain employments and political prerogatives, hitherto the prerogatives of the rougher sex. But should we reach what some call 'extreme views' on the several points, and should our zeal bring us onto the platform as a champion thereof, the sledgehammer we should wield is, the work of the Universalist women in their Centenary Year. God bless and make us grateful for our women!"
Since that time the Association has taken the title of the "Womans' Centenary Association" (dropping the word "Aid" used in the beginning in reference to its work in connection with the United States Convention). It has much other work of its own now. Its tract publishing and circulation, its Scotland Mission, its endowment of women professorships in one of our colleges, its special gifts for the aid of theological students, the helping of needy and worthy parish organizations, establishing Sunday-schools in waste places, and assisting to sustain them and other beneficent works, are included in its ministries. Every year's report of its doings has spoken to the public of the utility and effectiveness of its work.
In May, 1875, Mrs. Caroline A. Soule, the first President of the Association, sailed from New York city for Scotland, on a mission of observation, as a company of believers there had for some time received aid and encouragement from the Association. She passed several months in Scotland, preaching in Dunfermline, Glasgow, Larbert, Dundee, and other places, and organized the "Scottish Universalist Convention." She also assisted at the dedication of a little church in Stenhousemuir, the only Universalist Church edifice in Great Britain. Three years afterwards she went, by approval of the Association, as a preacher and missionary. After preaching awhile in Dundee and Glasgow, in 1879 she organized, in the last-named place, the "St. Paul Universalist Church," and established a Sunday-school and church library. Great numbers of tracts and many books (twenty barrels of closely-packed matter) were circulated as helps in her work. The rite of ordination was conferred upon her by the Scottish Convention. During her work in Scotland she has proved, by her fidelity, self-sacrifice, and persistence in her work during many and severe discouragements, her qualifications for a Christian missionary worthy to be recorded among the most devoted of any in the other churches who have been strengthened and honored by the accomplishment of devoted women in their missionary fields. Her work is a noble beginning of that which may continue to be done by the Universalist Church, if it shall possess a zeal commensurate with the magnitude of that pre-eminent Gospel to be "preached to every creature," which it is called of God to maintain. Christian Universalism and woman, "what God hath joined together, let not man put asunder."35