American theologian and author (1835-1922)
Literature, music, art, and the stage were thought to be only for bohemians, who were regarded as the unpractical estrays of life who could do nothing better than act, paint, play, and write stories.
LYMAN ABBOTT
Reminiscences
If the consciousness of God is possible to all healthful souls, why are so many men and women without this consciousness? There are men and women, not a few, who do not want God. They would be very glad to have God if he were always on their side; glad to have God if he would always do what they want him to do. But a supreme will ... a masterful will, a will to which they must conform, they do not want.
LYMAN ABBOTT
Seeking After God
The artist does not really create; he discovers.
LYMAN ABBOTT
The Great Companion
Commerce is a form of warfare.
LYMAN ABBOTT
Problems of Life: Selections from the Writings of Rev. Lyman Abbott
A graceful and blessed old age must have three elements in it: a happy retrospect, a peaceful present, and an inspiring future. And old age cannot have either one of these three if the youth has been wasted and manhood has been misspent.
LYMAN ABBOTT
Problems of Life: Selections from the Writings of Rev. Lyman Abbott
The Bible is the casket which contains the image of my Master.
LYMAN ABBOTT
Letters to Unknown Friends
"The Psalms of David have supplied the Christian church with its best psalmody for nearly three thousand years," continued I. "They constitute the reservoir from which Luther, and Watts, and Wesley, and Doddridge, and a host of other singers have drawn their inspiration, and in which myriads untold have found the expression of their highest and holiest experiences, myriads who never heard of Homer. They are surely as well worth studying as his noble epics."
LYMAN ABBOTT
Laicus: Or, The Experiences of a Layman in a Country Parish
Little leading makes much following.
LYMAN ABBOTT
Laicus: Or, The Experiences of a Layman in a Country Parish
The sexual passion is essential to the perfection of the race. It repeats and emphasizes the divine command given by God to our first parents: "Be fruitful, and multiply, and replenish the earth." Without it the family would be impossible.
LYMAN ABBOTT
A Study in Human Nature
Alas! to how many the divine word of warning is as an idle tale which they regard not. Lot still seems as one that mocks. The danger is imminent, but not apparent. Men slumber on the brink of death. Woe unto them that dare prophesy evil. It has always been so, and it will always be so till time shall be no more. Noah, warning of the flood; Lot, of the destroying fire; Jeremiah, of the approaching captivity; Christ, of the irreparable destruction of the cities by the Sea of Galilee and of Jerusalem, city of God, are all received with impatient scorn. America laughs at the prophecies of her wisest men, and the baptism of fire and blood takes her at last altogether by surprise. Oh you who hear with careless incredulity the cry, Flee as a bird to your mountain, take a lesson from the inculcations of the past. "Who hath ears to hear let him hear."
LYMAN ABBOTT
Old Testament Shadows of New Testament Truths
The mother who tries to keep her child away from all temptation simply prepares the boy for a terrible fall when he gets old enough to leave the home. It is not by taking away the bonds, it is by giving strength to the man that he may break the bonds, that he is redeemed. Every man is like a Samson bound by his enemies, and he must acquire the strength within himself to break them.
LYMAN ABBOTT
The Theology of an Evolutionist
Man is not only the supreme result of evolution thus far, — he is the final result of evolution; there is nothing beyond him. If one asks, How do we know that there may not be something inconceivable to us beyond? the answer is, We cannot know; but in our attempt to unriddle the enigma of the universe we must think with our faculties and be governed by our limitations, and we can conceive nothing higher than man. We can conceive of man infinitely improved; we can conceive of him cultivated, developed, enlarged, enriched, purified; but of anything essentially higher than man — no. Nothing can be conceived higher than to think, to will, to love. If we look back along the pages of history, these two truths we have learned from the universe: first, that all its processes have been for the purpose of manifesting One who thinks, who wills, who loves; second, that the purpose in the manifestation of this One is the creation of a race of free moral agents, who can themselves think and will and love. The inorganic world existed before the vegetable, and the vegetable world existed before the animal, and the lower animal existed before man, but man exists for nothing beyond. The very topmost round of the ladder has been reached: to know right from wrong, to do the right and eschew the wrong, to understand invisible distinctions, to perceive the invisible world, to struggle toward something higher and yet higher, and yet always to know, to resolve, to love, — this is supreme.
LYMAN ABBOTT
The Theology of an Evolutionist
Men fail to find God because they curiously reverse the position — the natural, legitimate, rightful position — between the soul and God. There is a word common in theology, though not very familiar in ordinary intercourse, — theodicy, which means justifying the ways of God to man. When a man begins to justify the ways of God to man, he has entered on a very dangerous process. For example, it is said, " If there is a God, he must be omnipotent and omniscient; and an omnipotent and omniscient God could and would make a world without sin and without suffering; but the world is not without sin nor without suffering, therefore there is no God." Such a man frames in his own mind his notion of what a God must be, and then brings God himself to that standard, and measures him by it. Theodicy! Justifying the ways of God to man! Sit, my soul, on the judgment throne, and summon God to stand before thee. "Now, Almighty One, I will see whether thou art righteous. Why didst thou allow famine in India? What right hast thou to allow a deluge in Japan? What right hast thou to allow man to go to war with his fellow-man in Europe? Justify thyself; explain thyself; answer for thyself." No man will ever find his way to the heart of God in that spirit.
LYMAN ABBOTT
Seeking After God
God is in all nature; thank God for the scientists, for they are thinking the thoughts of God after him, whether they know it or not.
LYMAN ABBOTT
The Personality of God
We think that we have gotten rid of idolatry because we no longer worship painted or carved images, as though these where the only idols.
LYMAN ABBOTT
Seeking After God
"The words of Jesus," I continued more slowly than before "have changed the life and character of more than half the world, that half which alone possesses modern civilization, that half with which you and I, Mr. Gear, are most concerned. There was wonderful power in the doctrines of Buddha. But Buddhism has relapsed everywhere into the grossest of idolatries. There is a wonderful wealth of moral truth in the ethics of Confucius. But the ethics of Confucius have not saved the Chinese nation from stagnation and death. There is wonderful life-awaking power in the writings of Plato. But they are hid from the common people in a dead language, and when a Prof. Jowett gives them glorious resurrection in our vernacular, they are still hid from the common people by their subtlety. Every philosopher ought to study Plato. Every scholar may profitably study Buddha and Confucius. But every intelligent American ought to study the life and words of Jesus of Nazareth."
LYMAN ABBOTT
Laicus: Or, The Experiences of a Layman in a Country Parish
You believe in the literal inspiration of the New Testament Scripture. I believe it is a book half legend half history. You believe in the miracles. I believe they are mythical addition of a later date. You believe that Jesus Christ was conceived of the Holy Ghost and born of the Virgin Mary. I believe his birth was as natural as his death was cruel and untimely. You believe that—he was divine. I believe he was a man of like passions as we ourselves are,—a Son of God only as every noble spirit is a spark struck off from the heavenly Original. You believe that he bears our sins upon a tree. I believe that every soul must bear its own burdens. What is there in common between us? What good could it do to you or to me to take Sunday afternoon for a weekly tournament, with the young men from the shop for arbitrators?
LYMAN ABBOTT
Laicus: Or, The Experiences of a Layman in a Country Parish
The first minister was too old; he would not suit the young folks. The second, just out of the seminary, was too young; the old folks said he had not experience. The third had experience. He had been in a parish three years. He was still young, with the elastic hopes and strong enthusiasm of youth. But he was a bachelor. The people pretty universally declared that the minister should have a wife and a house. The women all said there must be somebody to organize the sewing circles, and to lead the female prayer-meetings. The fourth was married, but he had three or four children. We could not support him. The fifth was a most learned man, who told us the original Greek or Hebrew of his texts, and, morning or evening, never came nearer to America than Rome under Augustus Csar. He was dull. The sixth afforded us a most brilliant pyrotechnic display. He spluttered, and fizzed, and banged, as though Fourth of July himself had taken orders and gone to preaching. The young people were carried away. But the old folks all said he was sensational.
LYMAN ABBOTT
Laicus: Or, The Experiences of a Layman in a Country Parish
But the philosopher will also perceive that the doctrine of evolution does not necessarily mean that the geniuses of a later age will transcend those of the earlier ages. The spiritual evolutionist does not believe that man is the mere creature of his circumstances. He does not believe that "the differences between one nation and another, whether in intellect, commerce, art, morals, or general temperament, ultimately depend, not upon any mysterious properties of race, nationality, or any other unknown and unintelligible abstractions, but simply and solely upon the physical circumstances to which they are exposed." He does not deny the reality of character, and the effect of character on life. He does not think that "if W. Shakespeare had died of cholera infantum, another mother at Stratford-upon-Avon would needs have engendered a duplicate copy of him, — just as the same stream of water will reappear, no matter how often you pass a sponge over the leak, so long as the outside level remains the same." All that the believer in evolution and revelation affirms or is called upon by his philosophy to affirm is that spiritual development in the Hebrew race was analogous in its process to the spiritual development to be seen in other peoples. There is one characteristic feature in all such development which calls for greater consideration than I think has yet been given to it. Evolution in the race appears rather in a broadening of capacity to receive than in a creation of capacity to impart. At certain epochs great men appear who, as types, seem never to be surpassed in subsequent generations. But the capacity to understand and appreciate is surpassed in subsequent generations. Greater writers of epic than Homer, greater writers of philosophy than Plato and Aristotle, greater dramatists than Shakespeare, the world has never seen. We are still studying Homer, Plato, Shakespeare, with profit; they are still our teachers. But more people understand them, and understand them better, than in their own time. So, greater interpreters of the divine law than Moses, greater preachers of righteousness and mercy than Amos and Hosea, greater singers of God and the divine life than the authors of the Psalter — let me say, than David, whom I count the greatest of them all — greater interpreters of the Christ life than Paul, never have lived, — perhaps never will live. We do not look for evolution to produce greater poets than Homer, Dante, Milton, and Shakespeare, nor greater teachers of righteousness than Moses, David, Isaiah, and Paul. But the phenomenon which we call inspiration in the realm of religious thought is not more mysterious than the phenomenon which we call genius in the realm of secular thought. Perhaps the best explanation of both is that each is a scintillation of the mind of God in and through the minds of men. Certainly the one is as consistent with theistic evolution as the other. Such men are the instruments of growth; if the reader pleases, the seeds of future life.
LYMAN ABBOTT
The Theology of an Evolutionist
Immortality does not seem to me to be capable of scientific demonstration. If by immortality we simply mean that those who seem to have died continue to live after death, ghosts, slates, table-tippings, rappings, and such like might, perhaps, afford a scientific demonstration of this not very important fact. But if immortality means a life in the other world that transcends any life in this, a life far beyond any experience here below, a life free from the trammels of the body, a life glorious beyond all imaginings, it is impossible that it should be demonstrated. For such a life lies in the future, and science has to do exclusively with the present and the past. It may anticipate the future, but it can test only what actually is. All that science can do respecting immortality is to look at life from the evolutionary point of view and see what evolution would naturally lead us to anticipate in the future, — death or life. And it appears to me that belief in evolution, so far from weakening faith in immortality, strengthens it, and I might almost say necessitates it. It does not demonstrate immortality, and yet I do not see how one can be a consistent evolutionist and think that "death ends all."
LYMAN ABBOTT
The Theology of an Evolutionist