RICHARD HOLT HUTTON (1826-1897), English writer and theologian, son of Joseph Hutton, Unitarian minister at Leeds, was born at Leeds on the 2nd of June 1826.
Sanford of the Inquirer, the principal Unitarian organ.
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.
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.
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.
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.
In 1865 he presided at the first national convention of the Unitarian Church.
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.
While we may hope for eventual agreement on the history of the different types of creed forms, there can be no hope of agreement on the interpretation of the words Holy Spirit between Unitarian and Trinitarian critics.
In early life he had been for a short time a Unitarian minister.
In 1842-1855 he was pastor of the South Congregational Church of Boston, and in 1855-1860 was preacher to the university and Plummer professor of Christian Morals at Harvard; he then left the Unitarian Church, with which his father had been connected as a clergyman at Hadley, resigned his professorship and became pastor of the newly established Emmanuel Church of Boston.
From a Unitarian point of view, Servetus is treated by R.
As early as 1805 it was recognized as predominant in Harvard College, and in 1815 it had become a distinct denomination under the new title "Unitarian" (see Unitarianism) .
The Congregational churches, as distinct from the churches retaining the same polity, but separated by the adoption of Unitarian opinions, have in times past professed to be Calvinists of stricter or more moderate types.
Thus the recent defenders of the apostolic authorship, the Unitarian James Drummond (1903), the Anglican William Sanday (1905), the Roman Catholic Theodore Calmes (1904), can tell us, the first, that " the evangelist did not aim at an illustrative picture of what was most characteristic of Jesus "; the second, that " the author sank into his own consciousness and at last brought to light what he found there "; the third, that " the Gospel contains an entire theological system," " history is seen through the intervening dogmatic development," " the Samaritan woman is.
On a hill dominating the town stands the old fortress, which contains a beautiful church in Gothic style built about 1446, where in 1571 the diet was held which proclaimed the equality of the Unitarian Church with the Roman Catholic, the Lutheran, and Calvinistic Churches.
He was called to the ministry of the Brattle Street church (Unitarian) in Boston before he was twenty years old.
In what is probably the oldest Unitarian graveyard in the kingdom Mrs Gaskell lies buried; and in a churchyard a mile from the town stood the ancient church, which, though partially rebuilt in the time of Henry VIII., fell into ruin in 1741.
Among the most noteworthy churches of Syracuse are the Roman Catholic cathedral of the Immaculate Conception - Syracuse became the see of a Roman Catholic bishop in 1887 - and St Paul's Protestant Episcopal, the first Presbyterian, first Methodist Episcopal, Dutch Reformed and May Memorial (Unitarian) churches, the last erected in memory of Samuel Joseph May (1797-1871), a famous anti-slavery leader, pastor of the church in 1845-1868, and author of Some Recollections of Our Anti-Slavery Conflict (1873).
The strong anti-slavery sentiment here manifested, itself in 1851 in the famous " Jerry rescue," one of the most significant episodes following the enactment of the Fugitive .Slave Law of 1850; Samuel May, pastor of the Unitarian church, and seventeen others, arrested for assisting in the rescue, were never brought to trial, although May and two others publicly admitted that they had taken part in the rescue, and announced that they would contest the constitutionality of the Fugitive Slave Law, if they were tried.
There are theological seminaries at Pittsburg, the Allegheny Seminary (United Presbyterian, 1825), Reformed Presbyterian (1856), and Western Theological Seminary (Presbyterian, 1827); at Lancaster (German Reformed, 1827); at Meadville (Unitarian, 18 44); at Bethlehem (Moravian, 1807); at Chester, the Crozer Theological Seminary (Baptist, 1868); at Gettysburg (Lutheran, 1826); and in Philadelphia several schools, notably the Protestant Episcopal Church divinity school (1862) and a Lutheran seminary (1864), at Mount Airy.
She was educated at an academy in her native town and by her brother Con y ers Francis (1795-1863), a Unitarian minister and from 1842 to 1863 Parkman professor in the Harvard Divinity School.
Bancroft's father was a Unitarian, and he had devoted his son to the work of the ministry; but the young man's first experiments at preaching, shortly after his return from Europe in 1822, were unsatisfactory, the theological teaching of the time having substituted criticism and literature for faith.
In the work of pressing on the national and international expansion of Germany the interests and views of the lesser constituent states of the Empire were apt to be overlooked or overridden; and in the southern states there was considerable resentment at the unitarian tendency of the north, which seemed to aim at imposing the Prussian model on the whole nation.
Charles Lowell (1782-1861), brother of the last named, was born in Boston, graduated at Harvard in 1800, studied law and then theology, and after two years in Edinburgh and one year on the Continent was from 1806 until his death pastor of the West Congregational (Unitarian) Church of Boston, a charge in which Cyrus A.
Among the Church organizations are: the First (Unitarian; originally Trinitarian Congregational), which dates from 1629 and was the first Congregational church organized in America; the Second or East Church (Unitarian) organized in 1718; the North Church (Unitarian), which separated from the First in 1772; the Third or Tabernacle (Congregational), organized in 1735 from the First Church; the South (Congregational), which separated from the Third in 1774; several Baptist churches; a Quaker society, with a brick meeting-house (1832); St Peter's, the oldest Episcopalian church in Salem, with a building of English Gothic erected in 1833, and Grace Church (1858).