His publications, though always of the most thorough and scholarly character, were to a large extent dispersed in the pages of reviews, dictionaries, concordances, texts edited by others, Unitarian controversial treatises, &c.; but he took a more conspicuous and more personal part in the preparation (with the Baptist scholar, Horatio B.
But his innovations and his unconventional views about stereotyped Unitarian doctrines caused alarm, and in 1853 he resigned.
Here he became an instructor in German at Harvard in 1825, and in 1830 obtained an appointment as professor of German language and literature there; but his anti-slavery agitation having given umbrage to the authorities, he forfeited his post in 1835, and was ordained Unitarian minister of a chapel at Lexington in Massachusetts in 1836.
From the beginning of the 18th century the greater number of the Presbyterian congregations became practically independent in polity and Unitarian in doctrine.
When the port of Boston was closed by Great Britain in 1774 the bell of the old First Parish Church (Unitarian) of Portland (built 1740; the present building dates from 1825) was muffled and rung from morning till night, and in other ways the town showed its sympathy for the patriot cause.
Graduating from Harvard in 1841, he was a schoolmaster for two years, studied theology at the Harvard Divinity School, and was pastor in1847-1850of the First Religious Society (Unitarian) of Newburyport, Massachusetts, and of the Free Church at Worcester in 1852-1858.
He was called there to combat the unitarian christology of Beryllus, bishop of Bostra, and to clear up certain eschatological questions.
Some mention must be made of the Unitarian movement.
Unitarian tendencies away from the Calvinism of the old Congregational churches were plainly evident about 1750, and it is said by Andrew P. Peabody (1811-1893) that by 1780 nearly all the Congregational pulpits around Boston were filled by Unitarians.
In 1782 King's chapel (Episcopal) became Unitarian, and in 1805 one of that faith was made professor of divinity in Harvard.
The American Unitarian Association, organized in 1825, has always retained its headquarters in Boston.
In his later years he ministered to a Unitarian congregation at Lympston, Devonshire.
The college received insufficient financial support and suffered from the attacks of religious sectaries - he himself was charged with insincerity because, previously a Unitarian, he joined the Christian Connexion, by which the college was founded - but he earned the love of his students, and by his many addresses exerted a beneficial influence upon education in the Middle West.
In 1865 he presided at the first national convention of the Unitarian Church.
Sanford of the Inquirer, the principal Unitarian organ.
When he entered the divinity school he was an orthodox Unitarian; when he left it, he entertained strong doubts about the infallibility of the Bible, the possibility of miracles, and the exclusive claims of Christianity and the Church.
His first ministerial charge was over a small village parish, West Roxbury, a few miles from Boston; here he was ordained as a Unitarian clergyman in June 1837 and here he preached until January 1846.
The Boston Unitarian clergy denounced the preacher, and declared that the "young man must be silenced."
No Unitarian publisher could be found for his sermon, and nearly all the pulpits of the city were closed against him.
A collected edition of his works was published in England by Frances Power Cobbe (14 vols., 1863-1870), and another - the Centenary edition - in Boston, Mass., by the American Unitarian Association (14 vols., 1907-1911); a volume of Theodore Parker's Prayers, edited by Rufus Leighton and Matilda Goddard, was published in America in 1861, and a volume of Parker's West Roxbury Sermons, with a biographical sketch by Frank B.
A translator from Byron and Pope appeared also in Maurice Lukacs.6 Unitarian bishop of Transylvania, author of Vadrozsdk, or " Wild Roses " (1863), a collection of Szekler folk-songs, ballads and sayings.
ROBERT COLLYER (1823-), American Unitarian clergyman, was born in Keighley, Yorkshire, England, on the 8th of December 1823.
Independent preacher and lecturer, and in 1859, having joined the Unitarian Church, became a missionary of that church in Chicago, Illinois.
In 1860 he organized and became pastor of the Unity Church, the second Unitarian church in Chicago.
He also took a deep interest in religious matters, was a prominent member of the Church of the Disciples (Unitarian; founded in Boston by the Rev. James Freeman Clarke), and was assistant editor for some time of The Christian World, a weekly religious paper.
4 On leaving the college in 1827 Martineau returned to Bristol to teach in the school of Lant Carpenter; but in the following year he was ordained for a Unitarian church in Dublin, whose senior minister was a relative of his own.
In one respect Martineau was singularly happy; he just escaped the active and, on the whole, belittling period of the old Unitarian controversy.
In 1839 he sprang to the defence of Unitarian doctrine, which had been assailed by certain Liverpool clergymen, of whom Fielding Ould was the most active and Hugh McNeill the most famous.
While a comparison of his expositions of the Pauline and Johannine Christologies with the earlier Unitarian exegesis in which he had been trained shows how wide is the interval, the work does not represent a mind that had throughout its history lived and worked in the delicate and judicial investigations he here tried to conduct.
From 1859 to 1869 he was pastor of the Independent Congregational (Unitarian) church at Bangor, Maine.
He was the son of a Unitarian minister, and entered Trinity College, Cambridge, in 1823, though it was then impossible for any but members of the Established Church to obtain a degree.
The Watchman had a brief life of two months, but at this time Coleridge began to think of becoming a Unitarian preacher, and abandoning literature for ever.
In 17 9 8 an annuity, granted him by the brothers Wedgwood, led Coleridge to abandon his reluctantly formed intention of becoming a Unitarian minister.
When, again, he met Wordsworth in 1797, the two poets freely and sympathetically discussed Spinoza, for whom Coleridge always retained a deep admiration; and when in 1798 he gave up his Unitarian preaching, he named his second child Berkeley, signifying a new allegiance, but still without accepting Christian rites otherwise than passively.
1738), formed themselves into a separate association, under the name of the General Baptist New Connection, since which time the "Old Connection" has gradually merged into the Unitarian denomination.
Two sermons, preached in the college chapel in 17 9 8 and 1799, form the basis of his Discourses on the Scriptural Doctrines of Atonement and Sacrifice (1801); a polemic against Unitarian theology which was answered by Lant Carpenter.
Wesleyan and Presbyterian chapels are likewise numerous, and the Unitarian or Socinian body has long been powerful in the valley of the Teifi.
Garrison, Charles Sumner, Theodore Parker and James Freeman Clarke were among her friends; she advocated abolition, and preached occasionally from Unitarian pulpits.
Sabellianism, in fact, became a collective name for all those Unitarian doctrines in which the divine nature of Christ was acknowledged.
It is the seat of a Unitarian bishop, and of the superintendent of the Calvinists for the Transylvanian circle.
It contains a university (founded in 1872), with four faculties - theology, philosophy, law and medicine - frequented by about 1900 students in 1905; and amongst its other educational establishments are a seminary for Unitarian priests, an agricultural college, two training schools for teachers, a commercial academy, and several secondary schools for boys and girls.
Between the years 1545 and 1570 large numbers of the Saxon population left the town in consequence of the introduction of Unitarian doctrines.