The Secret of Swedenborg: Being an Elucidation of His Doctrine of the Divine Natural Humanity (Classic Reprint)
(Excerpt from The Secret of Swedenborg: Being an Elucidati...)
Excerpt from The Secret of Swedenborg: Being an Elucidation of His Doctrine of the Divine Natural Humanity
H E N R Y J A M E s in the Clerk's Ofiice of the District Court of the District of Massachusetts.
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The Social Significance of Our Institutions: An Oration (Classic Reprint)
(Excerpt from The Social Significance of Our Institutions:...)
Excerpt from The Social Significance of Our Institutions: An Oration
No what makes one's pulse to bound when he remembers his own home under foreign skies, is never the rich man, nor the learned man, nor the distinguished man of any sort who illustrates its history, for in all these petty products almost every country may favorably, at all events te diously, compete with our own but it is all simply the abstract manhood itself of the country, man himself unqualified by convention, the man to whom all these conventional men have been simply introductory, the man who - let me say it - for the first time in human history finding himself in his own right erect under God's sky, and feeling himself in his own right the peer of every other man, spontaneously aspires and attains to a far freer and profounder culture of his nature than has ever yet illustrated humanity.
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(Excerpt from Lectures and Miscellanies
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Excerpt from Lectures and Miscellanies
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About the Publisher
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This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
The Nature of Evil; Considered in a Letter to the REV. Edward Beecher, D.D., Author of the Conflict of Ages
(This historic book may have numerous typos and missing te...)
This historic book may have numerous typos and missing text. Purchasers can download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1855 edition. Excerpt: ...which follows such persuasion? Thus this legal frame «'f mind, this pretension to bo diHtinguishod in tho Divine sight by any thing we can de, is a most pointed affront to tho gospel, because it proves in any particular enso tho natural enmity of tho hoart which it is tho gospel olrico to Bubdue, still unabated, and practically dismisses Christ unthanked. In fact, it is precisely this spiritual state of man, a stato of apparent life in himself, but of real death, which Conscience or tho Law was designed to bring into-relief, for tho purposo of shutting us up to despair of our own righteousness, and to boundless hope in tho Divine. And ho aecordingly who under tho blessed light of tho gospel persists in chorishing that temper, not merely misconceived tho gospel, but makes himself also utterly necunietl of tho Law. Ho despises tho redemption purehased by tho blood of' Christ, and a fortiori of course eternally removes himself from tho polo of tho Christian salvation. Let us glance for a moment at tho operation of Conscience. Conscience, or tho moral law, has two tables or aspects: one towards God, anothor towards man; ono literal, tho othor spiritual; one revealing tho duties wo owo to our fellow-man or society, tho othor revealing tho spirit from which those duties flow. One of those tables ays simply, Thou shall not covet, steal, murder, and so forth. Now if I ohey theso requisitions exactly nnd sincerely, I shall undoubtedly merit tho esteem of my fellow-men, and tho society which should fail to honor such desert, would confess itself far gono in corruption. But now suppose mo on tho ground of this unqucstionable social desert, aspiring also after tho Divino plaudit: fupposo mo honestly expecting on tho ground of my admitted moral...
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Society the Redeemed Form of Man, and the Earnest of God's Omnipotence in Human Nature: Affirmed in Letters to a Friend (Classic Reprint)
(Excerpt from Society the Redeemed Form of Man, and the Ea...)
Excerpt from Society the Redeemed Form of Man, and the Earnest of God's Omnipotence in Human Nature: Affirmed in Letters to a Friend
History a struggle between man's race force and his personal force The struggle is inherent in man's creatureship His spiritual creation exacts his previous natural formation To What creative excellency is this exaction owing?
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Moralism and Christianity: Or Man's Experience and Destiny, in Three Lectures (Classic Reprint)
(Excerpt from Moralism and Christianity: Or Man's Experien...)
Excerpt from Moralism and Christianity: Or Man's Experience and Destiny, in Three Lectures
Of being. His being is not absolute, but pheno menal, as conditioned in space and time. But God's being is utterly unconditioned either in space or time. It is infinite, not as comprehending all space, but as utterly excluding the bare conception of space; and eternal, not as comprehending all time, but as utterly excluding the bare conception Of time. He is not a subject Of being, but being itself, and therefore the sole being.
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The Church of Christ Not an Ecclesiasticism: A Letter to a Sectarian (Classic Reprint)
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Excerpt from The Church of Christ Not an Ecclesiasticism: A Letter to a Sectarian
You and I are equally persuaded, doubtless, that a new church, which according to the tenor of ancient promise, is destined to be the crown and consummation of all past churches, is now forming in the earth and if we have equally reflected upon the characteristic scope and genius of this church, as depicted in the almost transparent language of prophecy, we must be equally convinced that it is full both of sympathy towards every existing form of use or goodness, and of mercy, gentle ness, patience, towards every form of ignorance and un conscious error.
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Substance and Shadow, Or, Morality and Religion in Their Relation to Life: An Essay Upon the Physics of Creation
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Henry James Sr. was an American theologian, lecturer, and writer on religious, social, and literary topics.
Background
James was born on June 3, 1811, in Albany, New York, the second son of William James, a merchant and leading citizen of Albany, New York, who had come to that place from Ireland in 1793, and his third wife, Catharine (Barber) James. During his schooldays at the Albany Academy, Henry met with an accident which necessitated the amputation of one of his legs, and two years of acute suffering, together with the permanent impairment of his physical powers, decisively affected his later career. His ancestry was mainly Scotch-Irish of a strictly Presbyterian persuasion, but his father's rigid orthodoxy repelled him. At the same time the state of comparative affluence into which he was born gave him an uneasy conscience, and led him to brood upon the injustice of the social system which had, as he thought, unduly favored him.
Education
After his graduation from Union College in 1830 and brief ventures in law and business, James entered the Princeton Theological Seminary in 1835, only to discover after two or three years how irreconcilable a difference divided him not only from Presbyterian orthodoxy, but from any institutional form of religion whatsoever. Henceforth he sought religious truth and salvation for himself in his own way.
Career
In 1837 James made his first visit to England; here he came under the influence of the teachings of Robert Sandeman, whose Letters on Theron and Aspasio he edited in 1838 after his return to America. In the early 1840's he sought a support for his views in a mystic and symbolic interpretation of the Scriptures. At the same time he became acquainted with the doctrines of Swedenborg through the writings of their leading English exponent, J. J. Garth Wilkinson, who became an intimate and lifelong friend. The great crisis of his spiritual life occurred in 1844 in England and resulted from a further study of Swedenborg. Then he sailed for Europe with his young family upon his second voyage of discovery. Some months after his arrival in England, being in a state of general depression, he repaired to a water-cure, where an acquaintance prescribed Swedenborg. The works of this master moved him profoundly in two ways. In the first place, they produced the effect of a religious conversion. In the second place, they enabled him to express his ideas in articulate and systematic form, and to enter upon a career of literary productivity. James never became a literal or orthodox Swedenborgian, still less did he identify himself with any sectarian organization, but he found in Swedenborg's interpretation of Christianity a framework for his thought, a terminology, and a method. He still lacked a social philosophy. This he found in the teachings of Fourier, which began to be actively propagated in New York about 1840. James, who had returned from Europe in 1845, and resumed his residence in New York in 1847. His acquaintance with Emerson began in 1842 and quickly ripened into enduring friendship. In England he had become an intimate of the Carlyle household and he had thus a wide acquaintance among contemporary men of letters. His published lecture on "Emerson" (Atlantic Monthly, December 1904), and his "Recollections of Carlyle" (Literary Remains, 1885) record not only his personal experience, but his penetrating critical judgment. The bulk of James's writings, however, were devoted to the defense of his religious doctrines: Christianity the Logic of Creation (1857); Substance and Shadow: or Morality and Religion in their Relation to Life (1863); The Secret of Swedenborg, being an Elucidation of his Doctrine of the Divine Natural Humanity (1869); and Society the Redeemed Form of Man, and the Earnest of God's Omnipotence in Human Nature (1879). In his works, despite the fact that their subject-matter was often abstruse and argumentative, he displayed extraordinary gifts as a master of English prose. James made two more trips to Europe with his family, the education of his children coming now to be a dominant interest in his life. The three years 1855-1858 were spent, chiefly for this purpose, in Paris and Boulogne, with occasional visits to England and Switzerland. He returned to America in the spring of 1858, settled for a year in Newport, Rhode Island, and then re-embarked for Europe in the late summer of 1859, spending the following year chiefly in Switzerland, where his boys attended school. At length, in the autumn of 1860, he settled in Newport and resumed relations with his New England friends. This circle, together with the educational and professional interests of his eldest son, William, drew him to Boston in 1864, and eventually to Cambridge, where the family was established in immediate proximity to Harvard College in the autumn of 1866. James died on December 18, 1882.
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Connections
On July 28, 1840, James married Mary Robertson Walsh, the sister of Hugh Walsh, a Princeton classmate. His two eldest children, William and Henry, were born in New York City in 1842 and 1843. His wife died in Cambridge on January 29, 1882.
Father:
William James
Mother:
Catharine Barber
Spouse:
Mary Robertson Walsh
Daughter:
Alice James
She was an American diarist.
Son:
William James
He was an American philosopher and psychologist, and the first educator to offer a psychology course in the United States.
Son:
Henry James
He was an American author regarded as a key transitional figure between literary realism and literary modernism, and is considered by many to be among the greatest novelists in the English language.
Son:
Garth Wilkinson James
Son:
Robertson James
Friend:
Ralph Waldo Emerson
He was an American essayist, lecturer, philosopher and poet who led the transcendentalist movement of the mid-19th century.
