O. B. FROTHINGHAM'S “UNITA- The last two volumes from the pen of Octavius B. Frothingham preserve a great deal of information invaluable to the future historian of American Unitarianism. Gathered together in these two volumes are condensed vigorous descriptions of the leading events in our denominational development, dating from a period "when the ministry was the chosen profession, when there was no turmoil, no moral agitation; the antislavery struggle had not begun; Transcendentalism was unborn; rationalism, in the later objectionable sense, was unheard of; Ripley and Emerson were boys; Parker was a child; Channing had not preached his Baltimore sermon"; and including incidents as recent as the "Western issue." Neither volume, however, attempts to follow any set historical method, but in a pleasantly careless, natural, and almost chatty manner tempts the reader on till he finds himself surrounded with a varied and vivid scenery. The first chapter of "Boston Unitarianism" contains two word portraits, one of Channing, the other of Parker, which for clear-cut vigor, incisiveness, and precision it would be difficult, if not impossible, to match. Filling in the gap between these two, the rank and file of the Unitarian ministry are described as men lacking the fervent spirituality of Channing and the impassioned earnestness of Parker, but of quiet culture and dignified conduct, shrinking from critical speculations, repelling the doctrines of Calvinism, yet at the same time clinging to ancient formulas, the word of Scripture, and the Church as an institution. It is this middle attitude, as held by the main body of the ministry, which Mr. Frothingham calls the "old-fashioned faith with a sentimental modification." "The *BOSTON UNITARIANISM, 1 Vol., and RECOLLECTIONS AND IMPRESSIONS, 1 Vol. By Octavius Brooks Frothingham, New York: G. P. Putnam's Sons. soul of a cast-off religion was in it." It still advocated the submission of reason to revelation. Though thoroughly respectable, it was just as thoroughly commonplace, insipid, vague. It took no hold upon the masses because, while denying the fervid doctrines of eternal punishment, depravity, election, the atonement, it proposed no absorbing principles to take their place. This mediocre, mildly scholarly, and calmly respectable position is illustrated, with many pleasant digressions, in the chapters entitled "An Example," "The Dogmatical Position," "Literature and Religion," and "The Unitarian Layman." In "Recollections and Impressions" we trace the influences which tarianism and developed out of it the new. came to bear upon this old-fashioned UniThese, recited as autobiographical confessions, are full of intense vitality, rising, as in the chapter on "The Crisis in Belief," to the height of dramatic power. The individual experience was really the experi rience of the writer's generation. The new springs of thought and sources of belief, and often personal channels, were none the though coming to him through particular less the same motives and principles that were in the air, that were dawning in the New Reformation. The fact that these principles are here described in the concrete and colored with the idiosyncrasies of individuals, and especially with the personal character of the writer himself, only intenters must be read to catch their peculiar sifies the impression produced. These chaption cannot be here enumerated; but the charm and glow. The steps of the transi triumphant principle, the camel which, once gaining entrance, thrust all the older occupants out of the tent, was the acceptance of the common spiritual nature of man as the living and only authority in religion. This gave essential harmony to all moral codes and all religions the world round. This burst through the timid restraints of oldfashioned Unitarianism, and flooded the cold respectability of negation with the fervor of a new impulse. In the chapters on "The Progress of Religious Thought" and "The Clerical Profession" the growth of new faith is set forth. But even more attractive are those parts of the volume which detail the effect of the new impulse, the new belief in the creative power of the spiritual nature of man upon the life of the writer, the brave surrender of the luxury, ease, happiness, of his idyllic Salem settlement, with its temptations to scholarly retirement, for the untried radical venture in Jersey City, the apparently half-regretful movement away from the sympathy of the denomination, the founding of the Free Religious Association. Our interest, however, culminates, where most dramatically it should, in the closing chapter of the book, "Confessions." Here we feel more than anything else that the power of the new faith, the modern Unitarian movement, is greater than individual eccentricities, and is bringing the extremes together. Mr. Frothingham, rejoicing in the changed attitude of the denomination, also tenderly confesses the changes in himself. He says, "I find myself more inclined to a serious regard for existing institutions and modes of opinion" (p. 290). In regard to the communion service, which during the Jersey City and New York ministries was "never celebrated," being dropped as a "mere formality without an excuse for being," Mr. Frothingham now says: "The ceremony puts thought and sentiment in poetic form, associates them with the holiest souls in their holiest hours, and brings people face to face with their better selves in the tenderest and most touching manner, teaching charity, love, endeavor after the religious life. The rite is full of beauty, rich in meaning, and may be used with effect. . . . A symbol often goes further than an argument, and a symbol so ancient and so consecrated ought to be preserved" (p. 72). Both volumes, when read, leave us with a strong sense that we ought to have a further supply from the same source, more especially of such living pictures of men as are contained in the chapters "My Teachers" and "My Companions." Why not a volume of these condensed biographies? Has the literary style of the author of "The Religion of Humanity," in growing more compact, lost something of its ele gance? Or why do we find in the present volumes everywhere such monotonous series of sharp corners and jagged edges? We quote at random: "There was no distinction of persons, no affected pride. We found our own level and kept our own place. Money did not distinguish, or family, only brains. There was no care but for intellectual work: there was no excess save in study. Expenses were small," etc. One thing, however, we will criticise. It is not fair to a patient public, in these days of many books, to publish such valuable material with such a miserable makeshift of an index. Hardly more than the names of prominent personages and institutions are given, and these in the most incomplete and irritating manner. The names of Roger Williams, Dr. S. Howard, John Brown, and an innumerable list of others referred to in the text do not appear at all in the index. The Phi Beta Kappa Society has no place in it. There is no such word as "Periodicals" or "Magazines" or "Rationalism" or "Biblical Criticism," though these all receive frequent consideration in the text. Even the very little indexing which has been done is some of it incorrect. We have not time to discover to what extent; but our very first reference in "Boston Unitarianism" is to the name Channing, and the page given is 13. But page 13 has nothing whatever to do with Channing; while pages 1 to 8 are entirely devoted to a study of his attitude, with no chance of finding that out through the index. Thee do I follow through the night; Thou knowest my path! Although I cannot see Thy face, Thou knowest my way. The thoughts I think, the deeds I do,- Thou knowest I would to Thee be true! Oh, draw me closer to Thy side, My Lord, my Guide! Thou knewest me, lovedst me in the past, I shall not pass this Way Again. The bread that bringeth strength I want to give, The water pure that bids the thirsty live; I want to help the fainting day by day; "I'm sure I shall not pass again this way." I want to give the oil of joy for tears, The faith to conquer crowding doubts and fears, Beauty for ashes may I give alway,- I want to give to others hope and faith; TUESDAY. The Best that I can. "I cannot do much," said a little star, "To make the dark world bright! My silvery beams cannot struggle far Through the folding gloom of night! But I'm only a part of God's great plan, And I'll do the best that I cau." "What's the use," said a fleecy cloud, "Of those few drops that I hold? They will hardly bend the lily proud, Though caught in her cup of gold! Yet I'm a part of God's great plan, So my treasures I'll give as well as I can." A child went merrily forth to play, Through the happy golden head; When the road was rough to her feet, And she sang from her heart a little song, That we all thought passing sweet; And her father, a weary, toil-worn man, Said, "I, too, will do the best that I can." They are slipping away,— these sweet, swift years, Like a leaf on the current cast; As silent and swift as a weaver's thread, As soft as the languorous breezes hid, As light as the breath of the thistle-down, As pure as the flush in the sea shell's throat, As sweet as the wood bird's wooing note, So tender and sweet they seem. One after another we see them pass We hear the sound of their steady tread As beautiful and as fair. There are only a few years left to love; Shall we waste them in idle strife? There are only a few swift years,— ah, let Make life's fair pattern of rare design, And never an angry word. 'Tis by defeat we conquer, Grow rich by growing poor; And from our largest givings We draw our fullest store. Then let the blossoms perish, Is the harvest we shall know. All the sweeter and the louder SATURDAY. A Song for To-day. Groweth the morning from gray to gold: Up, my heart, and greet the sun! Yesterday's cares are a tale that is told, Yesterday's tasks are a work that is done. Yesterday's failures are all forgot, Buried beneath the billows of sleep; Yesterday's burdens are as they were not, Lay them low in the soundless deep. Share thy crust and ask no dole; Offer the cup thou wouldst never drain; Only he who saveth his soul Loseth all that he fain would gain. Smile with him who has gained his desire; Smile the gladder if at thy cost. It was his to win and thine to aspire, It is his to-day that loved the most. Pluck the flower that blooms at thy door; Cherish the love that the day may send; Cometh an hour when all thy store Vainly were offered for flower or friend. Gratefully take what life offereth, Looking to Heaven nor seeking reward; So shalt thou find, come life, come death, Earth and the sky are in sweet accord. -Louise M. Hodgkins. DR. THOMAS HILL. In the death of Thomas Hill, D.D., LL.D., which occurred at the home of his daughter, Mrs. Worcester, in Waltham, Mass., November 21, we lose one of our most distinguished and most beloved leaders. A few years ago his was a familiar figure at every important denominational gathering. Latterly feeble health has compelled a partial retirement. Dr. Hill had a remarkable experience. Born in New Brunswick, N.J., Jan. 7, 1818, the son of an Englishman who was a tanner by trade and afterwards a judge, he was left an orphan while very young, and was apprenticed to a printer for three years when he was twelve years old. He then went to Lower Dublin Academy, near Philadelphia, one year, and was then apprenticed to an apothecary in New Brunswick. He afterward entered Harvard, where he graduated in 1813, and at the Divinity School two years later. He then went to Waltham, where he was settled over the Unitarian congregation, and preached there fourteen years. In 1859 he succeeded Horace Mann as President of Antioch College, Ohio, and while there was also pastor of the Church of the Redeemer in Cincinnati. Chosen President of Harvard in 1862, he held that office until 1868, when he resigned on account of impaired health. His most remarkable act while President of Harvard was his advocacy of the elective system; and it was in his term of office that the first changes in that direction were made. He accompanied Louis Agassiz in his coast survey expedition to South America. On his return, he accepted a call to Portland, Me., where he has since resided. Dr. Hill's varied ability in so many intellectual fields was always matter of astonishment to chance acquaintances and of loving pride to his personal friends. As a mathematician, he was among the very few who could hold their own with the late Prof. Peirce. Most of the mathematical articles in the new American Cyclopædia are from his pen. He was a botanist and geologist of the highest rank. With Agassiz, who was a warm personal friend, he maintained to the last that the evolutionary theory was a hypothesis rather than an established theory. He was an artist of considerable talent, a poet, a powerful preacher, a profound philosopher. He was a marvellously well-read man, even in these days of omnivorous reading. Of deep experience in life and widely travelled, he was one of the most delightful of conversationalists. His perfect modesty and genial temperament made him universally beloved as he was universally admired. His work in every field was on the highest plane. He inspired others. Few of the younger men to-day but owe much of the best directing tendencies of their thought to Dr. Hill. EDITORIAL NOTES. December! The last cover is removed, and the table of contents for the year issued with this number bears ample witness to the richness of the feast. "A Merry Christmas" to all our readers, from Maine to Mexico, from England to Japan. Round the world, and round, may the ringing words be borne upon their living lips, carrying the message of good cheer from heart to heart! We are passing from the old to the new. The memory of things done, days ended, dreams dreamed, bubbles burst, and pleasures passed, hangs about us like a hazy evening cloud; while the thrilling hope of things to come, days to be, dreams to dream, bub bles yet to blow, and pleasures to enchant us once again, glows gloriously above. Goodbye, old year. We go to welcome in the new; for "the old things have passed away, and, behold, they are become new." The New York Independent, in its issue of November 5, devotes considerable space to home missions, the work done by the Protestant churches in America. There are brief statements from the proper officers of nearly every missionary organization in the country, but under the heading "Unitarian" this extraordinary statement appears: "We heartily regret that we have not been able to get a sketch of the home missionary work of the Unitarian churches from an officer of the Unitarian Association. No statistics whatever are given for the Association or for the Building Fund in the Unitarian Year Book." We can only reply by saying that the statistics desired are obtainable by any body. They are published for free distribution, and widely circulated in pamphlet form, with the annual report of the Board of Directors of the American Unitarian Association; whereas the Year Book is a directory, not a report; nor is it for free distribution. The figures asked for by the Independent are to be found on pp. 64-70 of the last report for the year ending April 30, 1891, and are as follows: "Spent for missionary purposes in the United States, $72,299.66. Amount paid as loans to sundry societies by the Church Building Loan Fund, $39,400.00." The paper upon "The Person of Christ," by C. C. Everett, which we print in full in another column, was delivered before an unusually large gathering of the Boston Unitarian Club, and created a very marked impression. We consider it, without excep tion, the best presentation of this much-discussed question ever made. With the care and precision of the most skilful surgeon, all the accumulated layers of foreign substance are delicately removed, not only without injury to the life within, but revealing that life freed from impurities, radiant as never before. The paper is critical, as the high scholarship of its author compels it to be. It is philosophical, profoundly so. It is historical, as realistic as history can make it. Yet it moves forward with delicate spiritual tread through an atmosphere sparkling with poetic imagery. May we doubt if literature can furnish any simile more impressive than this, in which Dr. Everett expresses the absolute dependence of humanity upon God. "As the bird cannot rise through the air toward the heavens unless it is buoyed up by the air itself, so no spirit can rise to the contemplation of God unless it be lifted upon the spirit of God." About four months ago a book appeared in Japan which seems likely to exert more influence upon the development of Christianity in that empire than any other work written or printed there since the opening of the country to Christian influences. The book is entitled "The Present and Future of Christianity in Japan." Its author is Rev. T. Kanamori, a man who has been an influential orthodox preacher and minister, but who, having grown away from the theology of Orthodoxy, has finally come out with a book which is having an extraordinary sale, and is kindling a flame of earnest discussion all over Japan. No such blow has before been struck against the dogmas of Orthodoxy. No such popular plea has before been made for a "rationalistic and nationalistic" Christianity,- a Christianity ignoring the theological systems of the Occidental world, and basing itself upon simply the ethical and spiritual teachings of Jesus, developed and applied by the Japanese people according to their own genius and needs. One of the leading papers of Japan, the Japan Daily Mail of October 2, devotes three |