American theologian and author (1835-1922)
It is only by human experiences that we can interpret the Divine.
LYMAN ABBOTT
The Theology of an Evolutionist
God is always manifesting Himself, and He is manifesting Himself by successive manifestations: first in nature; then in the prophets; then in an inspired race; last of all, in one man whom He fills full of Himself.
LYMAN ABBOTT
The Theology of an Evolutionist
It is true that even to the heathen death did not end all. They believed in something after death, but they knew not what--a vague, shadowy, unsatisfactory immortality.
LYMAN ABBOTT
The Other Room
Man puts manacles on his fellow-man; God never.
LYMAN ABBOTT
Problems of Life: Selections from the Writings of Rev. Lyman Abbott
A bad God is worse than no God at all.
LYMAN ABBOTT
Laicus: Or, The Experiences of a Layman in a Country Parish
He who thus regards the Bible is not in the least troubled by finding errors in it; he expects to find such errors. They do not in the least militate against the value of the Book. It is quite immaterial to him that the world was not made in six days; that there never was a universal deluge; that Abraham mistook the voice of conscience calling on him to consecrate his only son to God, and interpreted it as a command to slay his son as a burnt offering; that Israel misinterpreted righteous indignation at the cruel and lustful rites of the Canaanitish religion for a divine summons to destroy the worship by putting the worshipers to death; that a people undeveloped in moral judgment could not and did not discriminate between formal regulations respecting camp life and eternal principles of righteousness, such as, Thou shalt love thy neighbor as thyself, but embodied them in the same code, and seemed to regard them as of equal authority; that a people half emancipated from the paganism which imagines that God must be placated by sacrifice before He can forgive sins gave to the sacrificial system that Israel had borrowed from paganism the same divine authority which they gave to those revolutionary elements in the system that were destined eventually to sweep it entirely out of existence.
LYMAN ABBOTT
The Theology of an Evolutionist
Men who do want God, who are really in earnest to find God, who do not live in the outward world altogether, but have some vision of the inner, who do not stop at the creed or the church or the Book, who do not call God to an account for the way in which he conducts himself, still fail to find God because they want God only for what God will bring to them.
LYMAN ABBOTT
Seeking After God
No man will find God unless he seeks after God for God's own sake, loves him for himself, and not for the gifts which he may bestow.
LYMAN ABBOTT
Seeking After God
I now conceive of God as in his universe. I conceive of creation as a growth. I conceive of him as making the universe somewhat as our spirit makes our body, shaping and changing and developing it by processes from within. The figures from the finite to the infinite are imperfect and misleading, but this is the figure which best represents to me my own thought of God's relation to the universe: Not that of an engineer who said one morning, " Go to, I will make a world," and in six days, or six thousand years, or six million thousand years, made one by forming it from without, as a potter forms the clay with skilful hand; but that of a Spirit who has been forever manifesting himself in the works of creation and beneficence in all the universe, one little work of whose wisdom and beneficence we are and we see.
LYMAN ABBOTT
Seeking After God
A man is no less a person because he can speak in New York and be heard in Chicago, or press a button in Washington and set machinery in motion in Omaha. Extension of power does not lessen the personality of him who exercises it.
LYMAN ABBOTT
Seeking After God
Evolution does not attempt to explain the origin of life. It is simply a history of the process of life. With the secret cause of life evolution has nothing to do. A man, therefore, may be a materialistic evolutionist or a theistic evolutionist; that is, he may believe that the cause is some single unintelligent impersonal force, or he may believe that the cause is a wise and beneficent God.
LYMAN ABBOTT
Problems of Life: Selections from the Writings of Rev. Lyman Abbott
A village I have called it. It certainly is neither town nor city. There is a little centre where there is a livery stable, and a country store with the Post Office attached, and a blacksmith shop, and two churches, a Methodist and a Presbyterian, with the promise of a Baptist church in a lecture-room as yet unfinished. This is the old centre; there is another down under the hill where there is a dock, and a railroad station, and a great hotel with a big bar and generally a knot of loungers who evidently do not believe in the water-cure. And between the two there is a constant battle as to which shall be the town. For the rest, there is a road wandering in an aimless way along the hill-side, like a child at play who is going nowhere, and all along this road are scattered every variety of dwelling, big and little, sombre and gay, humble and pretentious, which the mind of man ever conceived of,—and some of which I devoutly trust the mind of man will never again conceive. There are solid substantial Dutch farm-houses, built of unhewn stone, that look as though they were outgrowths of the mountain, which nothing short of an earthquake could disturb; and there are fragile little boxes that look as though they would be swept away, to be seen no more forever, by the first winter's blast that comes tearing up the gap as though the bag of Eolus had just been opened at West Point and the imprisoned winds were off with a whoop for a lark. There are houses in sombre grays with trimmings of the same; and there are houses in every variety of color, including one that is of a light pea-green, with pink trimmings and blue blinds. There are old and venerable houses, that look as though they might have come over with Peter Stuyvesant and been living at Wheathedge ever since; and there are spruce little sprigs of houses that look as though they had just come up from New York to spend a holiday, and did not rightly know what to do with themselves in the country. There are staid and respectable mansions that never move from the even tenor of their ways; and there are houses that change their fashions every season, putting on a new coat of paint every spring; and there is one that dresses itself out in summer with so many flags and streamers that one might imagine Fourth of July lived there.
LYMAN ABBOTT
Laicus: Or, The Experiences of a Layman in a Country Parish
What has made the Church of Christ what it is to-day? Our struggles? Did we face the persecutions of Nero? Did we flee from the persecuting hordes in the Waldensian valleys? Did we fight the battles with the Duke of Alva on the plains of Netherlands? Did we struggle with hierarchical despotism at Worcester and at Naseby? Did we face the cold and the suffering of New England? Others have struggled for us, and we have taken the fruit of their struggles; and if our posterity are to have a nation worthy of their possession, it will be because in us there is also some hand-to-hand wrestling, some self-denial, some struggle with the forces of corruption and evil in our own time. This is the great general law which Paul has expressed in the declaration, "The whole creation groaneth and travaileth together in pain until now." Vicarious sacrifice is not an episode. It is the universal law of life. Life comes only from life. This is the first proposition. Life-giving costs the life-giver something. That is the second proposition. Pain is travail-pain, birth-pain; and it is a part of the divine order -- that is, of the order of nature -- that the birth of a higher life should always be through the pain of another.
LYMAN ABBOTT
The Theology of an Evolutionist
A Miracle — that is, an extraordinary event arresting attention and awakening wonder, accomplishing some beneficent work, and by its manifestation of a superhuman power serving as a sign of a divine message or messenger — may either be in accordance with human experience or may transcend human experience. The first is as truly a miracle as the second; what constitutes it a miracle is not that it is an event out of the ordinary course of nature, but that it serves effectually as a sign of superhuman power in the accomplishment of a moral end. The two greatest miracles of the Old Testament are not events transcending human experience; they were wrought by what we customarily call natural forces, and in accordance with what we call natural laws. What made them miracles was such an evident connection with a moral end that they served as signs of the directing presence of a moral Person, possessing superhuman power. The first of these miracles was the destruction of the Cities of the Plain, the second the passage of the Red Sea by the children of Israel.
LYMAN ABBOTT
The Theology of an Evolutionist
God is always revealing himself, and has always been revealing himself. He has always been knocking at the door; he has always been standing at the window. He has always been showing his character. They who have seen it best and most clearly, and had power to tell us what they have seen, are the world's prophets. What is distinctive in respect to Hebrew law is not its universal applicability to the human race — there is a great deal in the Hebrew law to which we no longer pay any attention; it is the recognition of the fact that God is the great lawgiver. What is peculiar in the Hebrew history is not its narration of great battles, great statesmen's endeavors and achievements; it is the history of the dealing of God with a particular people. God is as truly with the American race as he ever was with the Hebrew race; as truly with Abraham Lincoln as he was with Moses. The difference between the Hebrew race and the American race is the difference between the Old Testament Scriptures and the modern newspaper. The modern newspaper is enterprising, and it gathers news, and gathers gossip that is not news, from the four quarters of the globe; but it fails to see God in human history. The Old Testament prophets did not show the same enterprise, did not have the same wideness of view; but they did see God in human history, and have helped us to see him. That vision of God is equally characteristic of the fiction of the Bible — Ruth, Esther, Jonah, the parable of the prodigal son (there are some people who think it is irreverent to suggest that there is any fiction in the Old Testament, but quite right to find it in the words of Christ in the New), and of the drama of the Bible — the epic drama of Job, the love drama of the Song of Songs. In these is seen a manifestation, a revelation of goodness and truth and righteousness, and, above all, of a personal God dealing with men. This is the characteristic of the Hebrew poetry. We find more beautiful phrasing in Wordsworth, or in Tennyson, or in Longfellow, or in Whittier, but nowhere do you find in literature, ancient or modern, such discoveries of God as in the Hebrew Psalter. The "Eternal Goodness" may seem to you more beautiful than the One Hundred and Third Psalm; but would Whittier have written " Eternal Goodness" if he had not read the One Hundred and Third Psalm?
LYMAN ABBOTT
Seeking After God
We celebrate on Christmas, not the birth of Santa Claus, the patron saint of the children; not merely the birth of the Christ-child, symbol of all innocent childhood; nor yet alone the birth of the martyr-hero, leader and type of all who have lived and loved and suffered for their race. We celebrate a new unveiling of God to humanity, the dwelling of God in humanity. We celebrate the day when the love of God dawned on the world and the fear of the gods began slowly and sullenly to give way before the coming of the new day. Every year Christmas repeats its message: Fear God no more. He brings liberty to the enslaved, light to the despairing, purer joy to the glad. He is the Comforter of the sorrowing, the Physician of the sick, the Healer of the sinful, the Friend and Companion of man.
LYMAN ABBOTT
Seeking After God
The street-walkers were much more in evidence then than they are to-day; or is it only that they were more in evidence to a youth under seventeen than they are to a man over seventy? I do not think that is all. That I should not be accosted now as I often was then is natural enough; but I have eyes to see and some common sense to judge whether the women I see upon the broad and well-lighted streets between eleven and twelve o'clock are professionals or not. The upper gallery in most, if not all, of the theaters was reserved for such women, where they might ply their trade, and no woman was allowed on the floor or in the first gallery of most theaters unless accompanied by a man as a guarantee of her respectability.
LYMAN ABBOTT
Reminiscences
The object of the American college in 1850 was to prepare the student for one of the three learned professions — law, medicine, or the ministry. I do not think that any one of the members of my class looked forward to another than one of these three careers. Engineering was not regarded as a learned profession, nor journalism, nor literature, nor music, nor art, nor acting, nor agriculture, nor teaching, nor business. For business what was needed was not education, but experience. Teaching was not a profession. Very few chose it as their life work. College professors frequently, college presidents almost uniformly, were clergymen who from choice or necessity had left the pulpit for the college chair; other teachers had generally taken up the work for bread-andbutter reasons or en route to something else. The farmer looked upon "book larnin'" with good-humored contempt, not without some justification, since the agricultural books and papers of that day were largely the work of academicians without practical experience.
LYMAN ABBOTT
Reminiscences
I have a repugnance to be known and understood by everybody. I do not like to have my feelings or my thoughts every one's property.
LYMAN ABBOTT
Reminiscences
Whatever may be thought of "woman's sphere," it is certain that its boundaries have been steadily enlarged; that an increased liberty, not only of secular employments and civil rights, but also of social intercourse, has been accorded to her with increasing civilization; and that, so far from losing, either in the delicacy and refinement of her own character, or in the chivalric homage paid to her by man, she has gained in both respects in the same ratio in which she has been freed from the trammels of an unnatural conventionalism, and elevated to a position of real equality with the dominant sex.
LYMAN ABBOTT
Old Testament Shadows of New Testament Truths