American theologian and author (1835-1922)
The Bible is the casket which contains the image of my Master.
LYMAN ABBOTT
Letters to Unknown Friends
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
You, mother, are not responsible to set the whole world right; you are responsible only to make one pure, sacred, and divine household.
LYMAN ABBOTT
Problems of Life: Selections from the Writings of Rev. Lyman Abbott
Commerce is a form of warfare.
LYMAN ABBOTT
Problems of Life: Selections from the Writings of Rev. Lyman Abbott
It is in vain for us to devise schemes by which competition can be put out of civilized life. Competition is the condition of life.
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
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
Religion is the life of God in the soul of man. Belief in the reality of religion involves belief that God is, and that He stands in some personal relation to man. But it is not an opinion respecting God, nor an opinion respecting His influence in the world of men. It is a personal consciousness of God. It is a human experience, but an experience of relationship with One who transcends humanity. The creed is not religion; the creed is a statement of what certain men think about religion. Worship is not religion; worship is a method of expressing religion. The church is not religion; the church is an organization of men and women, formed for the purpose of promoting religion. Religion precedes creeds, worship, church; that is, the life precedes men's thoughts about the life, men's expression of the life, men's organizations formed to promote the life. Religion may be personal or social; that is, it may be the consciousness of God in the individual soul, or it may be the concurrent consciousness of God in a great number of individuals, producing a social or communal life. In either case it is a life, not an opinion about life. It is not a definition of God, it is fellowship with Him; not a definition of sin, but sorrow because of sin; not a definition of forgiveness, but relief from remorse; not a definition of redemption, but a new and divine life.
LYMAN ABBOTT
The Theology of an Evolutionist
There can be no virtue without temptation; for virtue is victory over temptation.
LYMAN ABBOTT
The Theology of an Evolutionist
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
"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
The forgiveness of sins is, in my thinking of it, no longer an exceptional, episodical manifestation of a supernatural grace; it is the revelation and effect of the habit of mind of the Eternal Father toward all his children. The laws of forgiveness are a part of the laws of the Almighty and the All-gracious. It is said that the violation of natural law is never forgiven. It is said that if you put your finger in the candle, it will burn, pray as you will, and if you fall from your horse, you will break a bone, however pious you may be; whether the bone breaks or not depends, not upon your piety, but upon your age. Is it indeed true that there is no forgiveness in natural law? What a strange-looking audience this would be if there were none. The boy cuts his finger and nature begins to heal it; he breaks his arm — nature begins to knit the bone; he burns his finger — nature provides a new skin. Nature, that is, God, implants in man himself the help-giving powers that remove disease; and, in addition, stores the world full of remedies also, so that specifics may be found for almost every disease to which flesh is heir. The laws of healing are wrought into the physical realm; they are a part of the divine economy; and shall we think that He who helps the man to a new skin and to a new bone cares nothing for his moral nature, and will not help him when he has fallen into sin?
LYMAN ABBOTT
Seeking After God
To some it seems a profanation to think of God as suffering. To me it is a profanation to think of him as incapable of suffering. Love suffers when the loved one suffers. If God is love, God knows the sorrows as well as the joys of love. If Jesus Christ is God manifest in the flesh, the tears shed at the grave of Lazarus and at the prospective destruction of Jerusalem are divine tears. To me the greatness of the infinite power and skill manifested at the same moment in the most distant star and in our globe by the forth-putting of the same wisdom and power is not so marvelous as the greatness of soul manifested in a sympathy which can share at one and the same time the joys of the wedding and the sorrows of the funeral. But why should I believe his power and his skill are infinite and refuse to believe that his sympathies are infinite? His children crowd about him, some with their gratitude, some with their reproaches, some exultant with victory, some humiliated by their defeats, some joyous, some in tears, some saints with songs and some sinners with hopeless penitence, and he is not distraught. He hears all voices, shares all experiences, ministers to all needs.
LYMAN ABBOTT
Seeking After God
The artist does not really create; he discovers.
LYMAN ABBOTT
The Great Companion
New joys usurp the old ones in her life. She did enjoy music; now to her the sweetest songs are the lullabies she sings to her own babe. She did enjoy literature; now the best literature is the stories she reads to her children. No society is to her so delightful as the society which they afford her. Better than any dance she ever shared is it to watch their frolic; the ball-room has no charms that can compete with the nursery. No eloquence thrills her heart as does the language of her children, who speak what is even to their father an unknown tongue.
LYMAN ABBOTT
The Home Builder
An untempted soul may be innocent, but cannot be virtuous, for virtue is the choice of right when wrong presses itself upon us and demands our choosing.
LYMAN ABBOTT
The Theology of an Evolutionist
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