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communicating across social boundaries even in that self-consciously democratic age.
The sage of Concord remained ever a patrician; Whicher observes that Emerson s hu-
manism evolved into an ethics of culture for the superior man, for the well-born soul.
Emerson s The Conduct of Life (1860) was a book for and about the best people.
Whicher, Freedom and Fate, 163.
119. Theodore Parker, Theodore Parker s Experience as a Minister and Some Account
of His Early Life and Education for the Ministry (Boston, 1859), 50.
120. Theodore Parker, Duties of the Church, delivered at the Melodeon, July 25,
1852, quoted in the Trumpet 25 (July 31, 1852), 30.
121. John Edward Dirks, The Critical Theology of Theodore Parker (Westport, Conn.,
1948), 133.
122. Miller, The Larger Hope, 1:130. Ernest Cassara notes that a group of young
Universalist ministers were impressed with Parker and started to deny scriptural miracles.
A resolution passed by a solid majority of the Boston Association in 1847 sought to
avoid the imposition of a creed, but defined the standard for service as a Christian
minister as belief in the Bible account of life, teachings, miracles, death and resurrec-
tion of the Lord Jesus Christ. Cassara, Universalism in America, 168.
170 Notes to Pages 52 56
123. Hosea Ballou 2nd, Universalist Quarterly 9 (Apr. 1852), 138 144.
124. The Universalist minister O. F. Safford reflected in Ralph Waldo Emerson and
Hosea Ballou, Universalist Quarterly 41, n.s. 21 (Oct. 1884), 418, that:
Transcendentalism magnifies individualism, and there its mission ends. In its day,
as a protest against the yoke of a medieval theology, its mission was manifestly
good. But as a finality, disintegration of this sort is not good.
125. Mary Kupiec Cayton, The Making of an American Prophet: Emerson, His
Audiences and the Rise of the Culture Industry in America, American Historical Review
92 (1987), 597 620.
126. Gail Thain Parker, Mind Cure in New England from the Civil War to World
War I (Hanover, N.H., 1973), 59 60. Parker asserts, It is hard to find anything in the
New Thought creed which Emerson did not say first (58).
127. Lawrence Levine, Highbrow/ Lowbrow: The Emergence of Cultural Hierarchy in
America (Cambridge, Mass., 1988), 149.
128. Neil Harris, Humbug: The Art of P. T. Barnum (Chicago, 1983), 78.
129. Levine, Highbrow/Lowbrow, 100 101.
CHAPTER THREE
1. R. Laurence Moore includes a chapter on The Market for Religious Controversy
in his book Selling God: American Religion in the Marketplace of Culture (New York,
1994), 118 145. He writes that, in antebellum America, religious controversy became a
species of paid amusement for Americans and that disputes about religion and morals
provided public stimulation and liveliness. Nothing illustrates this point more clearly
than the widespread controversy over universal salvation and its implications for society.
The many debates over universal salvation, however, were often not paid but were free
amusements.
2. Richard Eddy, Universalism in America (Boston, 1886), 2:479. Although Eddy s
bibliography was not quite exhaustive, his listing was certainly complete enough to
demonstrate clear trends. The figure for the decade of the 1880s is my estimate. The
actual figure is likely to be lower rather than higher; Eddy lists some ninety works for
the six years between 1880 and 1885; if that rate had continued through 1889, the total
would have been 150.
3. Lewis Todd, A Defence, Containing the Author s Renunciation of Universalism
(Erie, Pa., 1834), 18 23.
4. Origen Bacheler, Address on the Subject of Universalism (Boston, 1830), 14.
5. Nathaniel Stacy, Memoirs of the Life of Nathaniel Stacy (Columbus, Pa., 1850),
218 219.
6. Stephen R. Smith, Historical Sketches and Incidents, Illustrative of the Establish-
ment and Progress of Universalism in the State of New York (Buffalo, 1843), 21 22.
7. Thomas Whittemore, The Early Years of Thomas Whittemore: An Autobiography
(Boston, 1859), 131.
8. George Rogers, Memoranda of the Experience, Labor, and Travels of a Universalist
Minister (Cincinnati, 1845), 77.
9. See, for example, Joseph Young, Calvinism and Universalism Contrasted in a
Series of Letters to a Friend (New York, 1793), and Charles Prentiss, Calvin and Hopkins
v. the Bible and Common Sense (Boston, 1819).
10. Writing in 1803, Elisha Andrews, a minister from Templeton, Massachusetts,
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