Love for the Battle-Torn Peoples Sermon-Studies (Classic Reprint)
(Excerpt from Love for the Battle-Torn Peoples Sermon-Stud...)
Excerpt from Love for the Battle-Torn Peoples Sermon-Studies
Without allowing ourselves to become entangled in the technical interpretation of the vastly complicated and mystical Book of Revelation, which has been the hunting-ground of the fanatic, the home of the dog metist, the charm of the poet through all the centuries of Christianity, we will let the Lion stand as the symbol of force and the Lamb as the symbol of love. Let the Lion represent the power that has ever gath ered around the wielders of the sword, the devotees of war. Let the Lamb stand for the power of kind ness, reason and love.
The method of the Lion throughout history has been progress through opposition and hate; the methods of the Lamb throughout history have been those of gentleness, persuasiveness and patience.
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(SUBJECT
United States -- History -- Civil War, 1861-1865 ...)
SUBJECT
United States -- History -- Civil War, 1861-1865 -- Personal narratives
Contents
PAGE
Wisconsin History Commissionix
Author's Prefacexi
An Artilleryman's Diary:
First Impressions1
Up and Down the Mississippi and Yazoo35
Encircling Vicksburg48
The Siege of Vicksburg59
A Well-Earned Rest78
At Work Again92
En Route to Chattanooga102
With Grant at Chattanooga132
In Winter Quarters148
On to Atlanta221
Watching Hood268
Wintering at Nashville289
Garrisoning Chattanooga303
Victory318
Awaiting Discharge338
Homeward Bound358
Home At Last363
Index369
A Chorus of Faith as Heard in the Parliament of Religions: Vol. 1
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The Women's Uprising: A Sermon of the Women's Congress Held in Chicago, May 15-21, 1893
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The carpenter's son: the leader of men. A Christmas preparation sermon
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Practical Piety. Four Discourses Delivered at Central Music Hall, Chicago
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On the Firing Line in the Battle for Sobriety (Classic Reprint)
(Excerpt from On the Firing Line in the Battle for Sobriet...)
Excerpt from On the Firing Line in the Battle for Sobriety
As might have been expected, on the outskirts of this village there was a suc cessful boys' school, an ideal place for such; a place where perplexed city parents might send their boys with minimum aux iety, for seemingly it was a place far removed from temptations and vicious surroundings.
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"Outward things are easily discussed; those things which touch the surface of our life we may debate and at times laugh and joke about in public. Of our hopes and fears, our disappointments and discouragements we may hint in the sweet confidences of love. Still below these there is an unsurveyed region of reality, a world of yearnings and gropings, strengths and weaknesses that reveal their existence, if at all, not in words and phrases, but in glimmerings of joy or sorrow that mantle the face, in the tenderer tones, the firmer step, the kindlier smile, in unwonted flashes of eye-light. Prayer and Worship are words that point to these deeper strata of being." --From the introduction
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Jenkin Lloyd Jones was an Ammerican clergyman and editor. He is famous for being a founder of a major program church in Chicago, All Souls, together with its associated community outreach organization, the Abraham Lincoln Centre. Also, he was a spokesman for women rights calling himself as "America's aboriginal suffragist".
Background
Jenkin Lloyd Jones was born on November 14, 1843 in Wales, and was brought to the United States by his parents in 1844. His parents were Richard Lloyd and Mary (Thomas) Jones, from Wales, where his ancestors, Jenkin Jones and David Lloyd, were pioneer Arminian ministers.
Education
Sauk County, Wisconsin, afforded him a meager schooling. After teaching school in Wisconsin, 1865-66, he entered the Meadville Theological School, Meadville, Pennsylvania, from which he graduated in 1870.
Career
Enlisting August 14, 1862, in the 6th Battery, Wisconsin Artillery, in obedience to "conscience, not the government", he took part in the battles of Corinth, Vicksburg, Chattanooga, and Missionary Ridge, and was mustered out July 18, 1865, a confirmed opponent of war.
Then, upon graduation in 1870 from Meadville Theological Seminary in Pennsylvania, he was ordained a Unitarian minister and ordained to the Unitarian ministry the same year, he served at Winnetka, Illinois, 1870-71, then at Janesville, Wisconsin, 1871-80.
In 1872 he began the publication of a series of Sunday School lessons for liberal churches, radically different from all contemporary courses because of their emphasis upon the evolution of man, the mythical analogies and ethical harmony of the great world religions, the flowering of Christianity into a universal religion of ethical theism (Erasmus to Emerson), and the credos in verse of great modern poets. Into the work of the secretaryship of the Western Unitarian Conference which he filled from 1875 to 1884, he threw himself with pioneer zeal, that resulted at first in phenomenal progress but later, owing to his insistence upon ethical rather than theological unanimity as the basis of liberal fellowship and missionary work, in the withdrawal (1887 - 94) from the Conference of many of the conservative churches. The Conference, however, has never lost the gains and the catholic spirit of his secretaryship.
In 1885 he undertook the full ministry of All Souls Church, Chicago, whose bond of union was his own work: "We join ourselves together in the interest of Morality and Religion as interpreted by the growing thought and purest lives of Humanity, hoping thereby to bear one another's burdens and to promote Truth, Righteousness and Love in the world. " This church became the spiritual dynamo of the Abraham Lincoln Center, founded in 1905. Its name recalls the devotion to the Emancipator which led Jones, after a pilgrimage to the Lincoln birthplace in Hodgenville, Kentucky, 1904, to write in his paper, Unity (March 24, 1904), an editorial on "The Neglected Shrine" which, through the interest of Collier's Weekly, led to the rehabilitation and dedication of cabin and farm as a national memorial.
With William C. Gannett he wrote The Faith That Makes Faithful (copyright 1886). Other significant publications of his include: Jess: Bits of Wayside Gospel (1899); A Search for an Infidel (1901); Love for the Battle-Torn Peoples (1916). His ideal of universal religion inspired not only his founding of the Tower Hill (Wisconsin) Summer School in 1889, but his general secretaryship of the World's Parliament of Religions, in connection with the World's Columbian Exposition, Chicago, 1893.
As editor, 1880-1918, of Unity, a religious weekly dedicated to "Freedom, Fellowship and Character in Religion, " he advocated most of the great social reforms of this period. He was an unrepentant member of the Ford Peace Ship Mission (December 1915 - March 1916), while his editorial opposition to war in general and to the United States' participation in the World War led to the suspension of Unity in July and August 1918 by the post-master-general.
Achievements
With characteristic energy and originality Jenkin Jones organized a mutual improvement society, embracing literary, scientific, civic, and philanthropic interests, that served as a pattern of many similar organizations ("Unity clubs") in Unitarian churches of the Middle W.
Between 1886 and 1915 Jones was active in more than 20 associations and reform movements. He was the founder and first president of the Illinois State Charities, vice president of the American Humane Society, a board member of the Poetry Society of America, honorary vice president of the Anti-Imperialist League, leader of the Anti-Saloon League of Chicago, director of the Non-Smokers Protective League, a charter member of the Civic Federation of Chicago, and founder of the Helen Heath Settlement House. He lectured in English at the University of Chicago and at Meadville, where he also served on the board.
Another Jones's achievement was in his help to found the liberal religious and reform weekly, Unity in 1878, which he was also the editor of untill his death.
In 1887 he helped found the Chicago Institute for Instruction in Letters, Morals, and Religion and became a trustee of Antioch College. He helped begin the Post Office Mission, an early form of The Church of the Larger Fellowship, which mailed sermons and tracts to people living far from any Unitarian church.
In his religious denomination Jenkins Jones was an Unitarian. He grew up in a churchgoing family, but then he became a radical theist, and tried to move Unitarianism away from a Christian focus towards non-sectarian engagement with world religion. Later in life, during a time of popular enthusiasm for war, he was a prominent pacifist.
Views
Beginning with Mary Safford, Jones promoted women in ministry and helped to make theological education easier for them. Women ministers, a number of whom where known as the "Iowa Sisterhood, " loyally supported his missionary policies. He gave lectures that addressed the role of women in the home and in society. Eleanor Elizabeth Gordon recalled his lecture on Henrik Ibsen's A Doll's House as "a plea for recognition of womanhood as womanhood. Womanhood first, this being right, wifehood and motherhood would take care of themselves. " In his later years Jones campaigned for votes for women, billing himself as "America's aboriginal suffragist. "
After founding the liberal religious and reform weekly, Unity in 1878, which he was also the editor of, the masthead principles of Unity were "Freedom, Fellowship, and Character. " On the editorial board with him were William Channing Gannett (co-editor), James Vila Blake, Henry Martin Simmons, John Learned, and Frederick L. Hosmer. This group, known as the "Unity men, " guided the magazine until 1892, helped to clarify Jones's thinking, and supported his missionary goals. Together, they opposed basing Unitarian fellowship upon any doctrine whatsoever, but defined it as the common effort to improve human life.
Quotations:
“Anyone who imagines that bliss is normal is going to waste a lot of time running around shouting that he has been robbed. The fact is that most putts don’t drop, most beef is tough, most children grow up to be just like people, most successful marriages require a high degree of mutual toleration, and most jobs are more often dull than otherwise. Life is just like an old time rail journey . .. delays, sidetracks, smoke, dust, cinders, and jolts, interspersed only occasionally by beautiful vistas and thrilling bursts of speed. The trick is to thank the Lord for letting you have the ride. ”
“Life is just like an old time rail journey . .. delays, sidetracks, smoke, dust, cinders, and jolts, interspersed only occasionally by beautiful vistas and thrilling bursts of speed. The trick is to thank the Lord for letting you have the ride. ”
“There seems to be a superstition among many thousands of our young who hold hands and smooch in the drive-ins that marriage is a cottage surrounded by perpetual hollyhocks, to which a perpetually young and handsome husband comes home to a perpetually young and ravishing wife. When the hollyhocks wither and boredom and bills appear, the divorce courts are jammed.
Anyone who imagines that bliss is normal is going to waste a lot of time running around shouting that he's been robbed. The fact is that most putts don't drop. Most beef is tough. Most children grow up to be just ordinary people. Most successful marriages require a high degree of mutual toleration. Most jobs are more often dull than otherwise. . . .
Life is like an old-time rail journey—delays, sidetracks, smoke, dust, cinders, and jolts, interspersed only occasionally by beautiful vistas and thrilling bursts of speed. The trick is to thank the Lord for letting you have the ride. ”
Membership
In 1886 Jones became a charter member of the Chicago Peace Society. He was elected to the Phi Beta Kappa Society in 1895. He was also a member of the following organizations: the American Humane Society, the Poetry Society of America, the Anti-Imperialist League, the Anti-Saloon League of Chicago, the Non-Smokers Protective League.
Personality
Jones was a man of immense energy and striking appearance, stocky and sturdy, with a shaggy head of hair, full beard, and deep-set eyes.
Jenkin Jones was a man of the Pauline type, great-hearted, tender, tolerant, a born helper of souls. His values were spiritual. For this reason he often ignored physical facts. He was human, sensitive to hurt, at times susceptible to designing flattery that defeated his better ends. He was sometimes too ready to trust. He was capable of mistake. But he always had the courage of his convictions.
He loved a good comedy. He enjoyed jokes. He laughed heartily. Just as he was moved by mirth, so was he moved by tenderness. Deep sympathies laid hold on his heart. His strong preaching was always filled with sentiment but never with sentimentalism. He was dynamic. It was nothing uncommon for his congregation to break out in applause. More than once the people were moved to a standing cheer while his hands would be raised in protest. Except in most unseasonable weather, through many years his church was filled to standing room only and at times hundreds had to turn away.
Connections
Jones was first married to Married to Susan C. Barber in 1870. His first wife bore him a son and a daughter and died in 1911. He married Mrs. Edith Lackersteen in 1915.
Father:
Richard Lloyd Jones
Mother:
Mary (Thomas) Jones
1st wife:
Susan C. Barber
collaborator:
Mary Safford
American Unitarian Universalist minister.
2nd wife:
Edith Lackersteen
Daughter:
Mary Jones
colleague:
Henry Martin Simmons
colleague:
John Learned
colleague:
William Channing Gannett
co-editor
colleague:
Frederick Lucian Hosmer
American Unitarian minister who served congregations in Massachusetts, Illinois, Ohio, Missouri, and California.
colleague:
James Vila Blake
American Unitarian minister, essayist, playwright and hymn writer and poet.