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Excerpt from Socialism and Christianity More clergymen are interested in the workingman's problems than can be found in any other intellectual group. This is truer now than it was twenty years ago when Prof. Ely of Wisconsin University made the statement. The reason for this attentive bearing of clergymen toward workingmen is not hostility to the rich or prejudice in favor of the poor; it is merely that individual, human valuation which Christianity inculcates; it is the democratic spirit which Christianity in its origin, in its primitive exhibition, and in its more direct influence, at any time, displays. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com 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.
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Excerpt from The Search of Belisarius: A Byzantine Legend Like Bacchus' Ariadne she used go, Along Ionian cities and the South. Intolerable joys could she bestow, Leader of revels, while the frenzied youth Crowded her progress. As for love, forsooth, She gave none, but a madness could inspire, Whose end was death, or bitter cure the truth. At last her sated passions mounting higher, World-rule from Rome's proud throne became desire. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com 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.
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Percy Stickney Grant was born on May 13, 1860, in Boston, Massachusets. He was the son of Stephen Mason and Annie Elizabeth Newhall (Stickney) Grant. All his family immigrated from England in the 1630’s, except one (John Grant) who came in 1707. There is nothing but colonial blood in his family.
As a boy, Grant came under old-time American influence. He attended the public schools of Boston, and prepared for college at the Roxbury Latin School, founded in 1645.
It was while he was a student at Harvard, from which he graduated in 1883, that Grant decided to enter the ministry, mainly “through a desire to be helpful. ”
Grant's father attended a Baptist church, where young Grant taught an African-American Sunday-school class when he was fourteen years old.
Dissatisfied with Baptist theology, Grant thought of joining the Congregationalists.
Accordingly, he entered the Episcopal Theological School at Cambridge, at the same time continuing his studies at Harvard, and iii 1886, received from the former institution the degree of B. D. , and from the latter the degree of M. A.
In the month of his graduation, Grant was ordained deacon in the Protestant Episcopal Church. This same year, he began his ministry in Fall River, Massachusets, where in May 1887, he was ordained priest.
Here, in spite of numerous calls, he remained seven years as assistant minister of the Church of the Ascension (1886), and minister of St. Mark’s (1887 - 93), during the last three years of which period, he was also rector at Swansea.
He became noted and greatly beloved for his work among the textile operatives. In 1893, he was invited to New York City and it was said, when he went away, that “not St. Mark’s only, but all Fall River was his church. ”
In October 1893, he entered upon his ministry of thirty-one years as rector of the Church of the Ascension, Fifth Avenue and Tenth Street, New York.
This church, possessed of a building of singular beauty and a constituency of wealth and culture, had long been a stronghold of fashionable orthodox churchmanship; but it had fallen on evil days.
As the parish members moved out, however, the common people moved in. Looking at his empty pews, the new rector thought of his worker-friends in Fall River and made the brave decision “to address not a little group of old parishioners, but the whole city of New York. ”
Already, as a condition of his coming, he had stipulated that the church be a free church. Pews were surrendered as private property, and thrown open to the public.
The Sunday morning services were shortened in favor of sermons on subjects of the day. The afternoon vespers, attended by two or three dozen forlorn souls, were transformed into musical services.
Dark and empty on Sunday nights, the church was opened to the people for informal revivalistic meetings, which in 1907 were placed in charge of Alexander Irvine, socialist, who developed them into the famous Ascension Forum.
The rector’s policy was a success. Contributions to the church mounted from $18, 000 to $65, 000 a year. Debts were paid off and an endowment fund raised. Fifty-one separate extra-religious organizations in the parish made it a center of activity day and night.
On Sunday mornings large congregations assembled to hear brave, free preaching; in the afternoons overflowing audiences gathered to listen to great music; in the evenings the church was packed with motley throngs of Christians and Jews, Protestants and atheists, socialists, communists, and radicals of every description, to hear experts talk on political or economic subjects.
Questions and discussions lasted often until midnight. In 1919, Bishop Charles S. Burch struck at Grant by attacking his forum. Attempts at adjustments failed, and two years later the forum closed.
In 1921, Grant resumed his battle against the divorce laws of the church, and dramatized the issue by announcing his engagement to Mrs. Rita de Acosta Lydig, a woman twice divorced.
Bishop William T. Manning refused his consent to the marriage and announced that no clergyman over whom he exercised control would be allowed to perform the ceremony.
On January 14, 1923, Grant preached a sermon regarded as heretical on doctrinal grounds.
Bishop Manning demanded retraction or withdrawal from the ministry. Grant published a long reply deemed unsatisfactory by the Bishop, but the controversy ended.
Assailed now from without and within, blocked in his personal as well as ecclesiastical relations, in failing health, Grant resigned his church in June 1924, and retired to his country home at Bedford Hills.
Here on February 8, 1927, he was stricken with appendicitis, and five days later, at the Westchester Hospital, Mount Kisco, he died suddenly in his sleep.
In 1908-09, he was University Preacher at Harvard, and in 1919 was chosen Phi Beta Kappa poet at Harvard.
( About the Book Satire is a genre of literature where vi...)
(Unlike some other reproductions of classic texts (1) We h...)
(Excerpt from Socialism and Christianity More clergymen a...)
(Excerpt from The Search of Belisarius: A Byzantine Legend...)
(This book was digitized and reprinted from the collection...)
(Originally published in 1908. This volume from the Cornel...)
(Originally published in 1912. This volume from the Cornel...)
During the World War, though no pacifist, Grant championed free speech, opposed the Espionage Act, organized demonstrations in favor of amnesty for political prisoners, stood by a Tolstoyan agitator, Bouck White, and shocked the nation by comparing a crowd of “red” deportees on the S. S. Buford with the Pilgrims on the Mayflower.
Grant enjoyed the favor of his church authorities. Bishop Henry C. Potter admired the brilliant young rector, and in 1899, took him as his companion on a trip around the world.
Bishop David H. Greer sustained him, though Grant was now openly attacking the divorce laws of the church, criticizing the House of Bishops for its conservatism, and looming as the militant leader of a radical wing among the clergy.
After Greer’s death the atmosphere changed. Grant had become a social as well as an ecclesiastical heretic. He was fighting with labor for improved working conditions and recognition of labor unions.
He was doing unconventional things - participating in strikes, welcoming the unemployed to his church, expressing sympathy with extremists of the syndicalist and I. W. W. variety.
Quotations:
“I was much given to political history, and cared a great deal about historical connections. About that time I came into touch with a professor from Trinity College, Hartford, who told me that if I was looking for a church that had a place in history, the Episcopal Church was the one I wanted. ”
“I came to a bankrupt parish in a bankrupt neighborhood. Everybody was moving up town. ”
Percy Stickney Grant was a rare combination of priest and prophet; he reverenced the tradition and historical continuity of his church, yet flamed with a passion for justice and liberty.
He was an aristocrat in the elegance of his dress and bearing, his love of beauty and refinement, his exquisite culture, but a democrat in his belief in the common man.
He was a poet who sought gladly the seclusion of his library, yet an untiring champion of righteousness who heeded every call on behalf of the outcast and oppressed.
Grant was unmarried to the rest of his life.
