In this manner we may see clearly enough how this ancient ordinance got its footing among the early Christians, and this single expectation of a speedy reappearance of a temporal Messiah, which kept its influence even over so spiritual a man as St. Paul, would naturally tend to preserve the use of the rite when once established.
We arrive then at this conclusion, first, that it does not appear, from a careful examination of the account of the Last Supper in the Evangelists, that it was designed by Jesus to be perpetual; secondly, that it does not appear that the opinion of St. Paul, all things considered, ought to alter our opinion derived from the evangelists.
One general remark before quitting this branch of the subject. We ought to be cautious in taking even the best ascertained opinions and practices of the primitive church, for our own. If it could be satisfactorily shown that they esteemed it authorized and to be transmitted forever, that does not settle the question for us. We know how inveterately they were attached to their Jewish prejudices, and how often even the influence of Christ failed to enlarge their views. On every other subject succeeding times have learned to form a judgment more in accordance with the spirit of Christianity than was the practice of the early ages.
But it is said: "Admit that the rite was not designed to be perpetual. What harm doth it? Here it stands, generally accepted, under some form, by the Christian world, the undoubted occasion of much good; is it not better it should remain?"
II. This is the question of expediency.
I proceed to state a few objections that in my judgment lie against its use in its present form.
1. If the view which I have taken of the history of the institution be correct, then the claim of authority should be dropped in administering it. You say, every time you celebrate the rite, that Jesus enjoined it; and the whole language you use conveys that impression. But if you read the New Testament as I do, you do not believe he did.
2. It has seemed to me that the use of this ordinance tends to produce confusion in our views of the relation of the soul to God. It is the old objection to the doctrine of the Trinity, – that the true worship was transferred from God to Christ, or that such confusion was introduced into the soul, that an undivided worship was given nowhere. Is not that the effect of the Lord's Supper? I appeal now to the convictions of communicants – and ask such persons whether they have not been occasionally conscious of a painful confusion of thought between the worship due to God and the commemoration due to Christ. For, the service does not stand upon the basis of a voluntary act, but is imposed by authority. It is an expression of gratitude to Christ, enjoined by Christ. There is an endeavor to keep Jesus in mind, whilst yet the prayers are addressed to God. I fear it is the effect of this ordinance to clothe Jesus with an authority which he never claimed and which distracts the mind of the worshipper. I know our opinions differ much respecting the nature and offices of Christ, and the degree of veneration to which he is entitled. I am so much a Unitarian as this: that I believe the human mind cannot admit but one God, and that every effort to pay religious homage to more than one being, goes to take away all right ideas. I appeal, brethren, to your individual experience. In the moment when you make the least petition to God, though it be but a silent wish that he may approve you, or add one moment to your life, – do you not, in the very act, necessarily exclude all other beings from your thought? In that act, the soul stands alone with God, and Jesus is no more present to the mind than your brother or your child.
But is not Jesus called in Scripture the Mediator? He is the mediator in that only sense in which possibly any being can mediate between God and man – that is an Instructor of man. He teaches us how to become like God. And a true disciple of Jesus will receive the light he gives most thankfully; but the thanks he offers, and which an exalted being will accept, are not compliments– commemorations, – but the use of that instruction.
3. Passing other objections, I come to this, that the use of the elements, however suitable to the people and the modes of thought in the East, where it originated, is foreign and unsuited to affect us. Whatever long usage and strong association may have done in some individuals to deaden this repulsion, I apprehend that their use is rather tolerated than loved by any of us. We are not accustomed to express our thoughts or emotions by symbolical actions. Most men find the bread and wine no aid to devotion and to some, it is a painful impediment. To eat bread is one thing; to love the precepts of Christ and resolve to obey them is quite another.
The statement of this objection leads me to say that I think this difficulty, wherever it is felt, to be entitled to the greatest weight. It is alone a sufficient objection to the ordinance. It is my own objection. This mode of commemorating Christ is not suitable to me. That is reason enough why I should abandon it. If I believed that it was enjoined by Jesus on his disciples, and that he even contemplated making permanent this mode of commemoration, every way agreeable to an eastern mind, and yet, on trial, it was disagreeable to my own feelings, I should not adopt it. I should choose other ways which, as more effectual upon me, he would approve more. For I choose that my remembrances of him should be pleasing, affecting, religious. I will love him as a glorified friend, after the free way of friendship, and not pay him a stiff sign of respect, as men do to those whom they fear. A passage read from his discourses, a moving provocation to works like his, any act or meeting which tends to awaken a pure thought, a flow of love, an original design of virtue, I call a worthy, a true commemoration.
4. Fourthly, the importance ascribed to this particular ordinance is not consistent with the spirit of Christianity. The general object and effect of this ordinance is unexceptionable. It has been, and is, I doubt not, the occasion of indefinite good; but an importance is given by Christians to it which never can belong to any form. My friends, the apostle well assures us that "the kingdom of God is not meat and drink, but righteousness and peace and joy, in the Holy Ghost." I am not so foolish as to declaim against forms. Forms are as essential as bodies; but to exalt particular forms, to adhere to one form a moment after it is out-grown, is unreasonable, and it is alien to the spirit of Christ. If I understand the distinction of Christianity, the reason why it is to be preferred over all other systems and is divine is this, that it is a moral system; that it presents men with truths which are their own reason, and enjoins practices that are their own justification; that if miracles may be said to have been its evidence to the first Christians, they are not its evidence to us, but the doctrines themselves; that every practice is Christian which praises itself, and every practice unchristian which condemns itself. I am not engaged to Christianity by decent forms, or saving ordinances; it is not usage, it is not what I do not understand, that binds me to it – let these be the sandy foundations of falsehoods. What I revere and obey in it is its reality, its boundless charity, its deep interior life, the rest it gives to my mind, the echo it returns to my thoughts, the perfect accord it makes with my reason through all its representation of God and His Providence; and the persuasion and courage that come out thence to lead me upward and onward. Freedom is the essence of this faith. It has for its object simply to make men good and wise. Its institutions, then, should be as flexible as the wants of men. That form out of which the life and suitableness have departed, should be as worthless in its eyes as the dead leaves that are falling around us.
And therefore, although for the satisfaction of others, I have labored to show by the history that this rite was not intended to be perpetual; although I have gone back to weigh the expressions of Paul, I feel that here is the true point of view. In the midst of considerations as to what Paul thought, and why he so thought, I cannot help feeling that it is time misspent to argue to or from his convictions, or those of Luke and John, respecting any form. I seem to lose the substance in seeking the shadow. That for which Paul lived and died so gloriously; that for which Jesus gave himself to be crucified; the end that animated the thousand martyrs and heroes who have followed his steps, was to redeem us from a formal religion, and teach us to seek our well-being in the formation of the soul. The whole world was full of idols and ordinances. The Jewish was a religion of forms. The Pagan was a religion of forms; it was all body – it had no life – and the Almighty God was pleased to qualify and send forth a man to teach men that they must serve him with the heart; that only that life was religious which was thoroughly good; that sacrifice was smoke, and forms were shadows. This man lived and died true to this purpose; and now, with his blessed word and life before us, Christians must contend that it is a matter of vital importance – really a duty, to commemorate him by a certain form, whether that form be agreeable to their understandings or not.
Is not this to make vain the gift of God? Is not this to turn back the hand on the dial? Is not this to make men – to make ourselves – forget that not forms, but duties; not names, but righteousness and love are enjoined; and that in the eye of God there is no other measure of the value of any one form than the measure of its use?
There remain some practical objections to the ordinance into which I shall not now enter. There is one on which I had intended to say a few words; I mean the unfavorable relation in which it places that numerous class of persons who abstain from it merely from disinclination to the rite.
Influenced by these considerations, I have proposed to the brethren of the Church to drop the use of the elements and the claim of authority in the administration of this ordinance, and have suggested a mode in which a meeting for the same purpose might be held free of objection.
My brethren have considered my views with patience and candor, and have recommended unanimously an adherence to the present form. I have, therefore, been compelled to consider whether it becomes me to administer it. I am clearly of opinion I ought not. This discourse has already been so far extended, that I can only say that the reason of my determination is shortly this: – It is my desire, in the office of a Christian minister, to do nothing which I cannot do with my whole heart. Having said this, I have said all. I have no hostility to this institution; I am only stating my want of sympathy with it. Neither should I ever have obtruded this opinion upon other people, had I not been called by my office to administer it. That is the end of my opposition, that I am not interested in it. I am content that it stand to the end of the world, if it please men and please heaven, and I shall rejoice in all the good it produces.
As it is the prevailing opinion and feeling in our religious community, that it is an indispensable part of the pastoral office to administer this ordinance, I am about to resign into your hands that office which you have confided to me. It has many duties for which I am feebly qualified. It has some which it will always be my delight to discharge, according to my ability, wherever I exist. And whilst the recollection of its claims oppresses me with a sense of my unworthiness, I am consoled by the hope that no time and no change can deprive me of the satisfaction of pursuing and exercising its highest functions.
September 9, 1832.
The influence of Transcendentalism on general literature can be only indicated in loose terms. Its current was so strong, that like the Orinoco rushing down between the South American continent and the island of Trinidad, it made a bright green trail upon the dark sea into which it poured, but the vehemence of the flood forbade its diffusion. The influence was chiefly felt on the departments of philosophy and ethics. It created the turbulent literature of reform, the literature born of the "Enthusiasm of Humanity," the waves whereof are still rolling, though not with their original force. The literature of politics was profoundly affected by it; the political radicals, philosophical democrats, anti-slavery whigs or republicans, enthusiasts for American ideas, prophets of America's destiny, being, more or less wittingly, controlled by its ideas. In this department Parker made himself felt, not on the popular mind alone, but on the recognized leaders of opinion East and West. The writings of Sumner and his school owe their vigor to these ideas. In history Bancroft was its great representative, his earliest volumes especially revealing in the richness, depth, and hopefulness of their interpretations of men and measures, the faith in humanity so strongly characteristic of the philosophy he professed.
In poetry the influence is distinctly traceable, though here also it was confined within somewhat narrow limits. Bryant betrays scarcely perceptible marks of it, though he ascribed to Wordsworth a fresh inspiration of love for nature. It is hardly perceptible in Longfellow, whose verse, bubbling from the heart, gently meanders over the meadows and through the villages, gladdening daily existence with its music. Neither Bryant nor Longfellow had the intellectual passion that Transcendentalism roused. The earlier pieces of Lowell, the anti-slavery lyrics and poems of sentiment, were inspired by it. Whittier was wholly under its sway. The delicious sonnets of Jones Very were oozings from its spring. Julia Ward Howe's "Passion Flowers," though published as late as 1854, burn and throb with feeling that had its source in these heights.
The writers of elegant literature, essays, romances, tales, owed to Transcendentalism but a trifling debt, not worth acknowledging. They were out of range. It was their task to entertain people of leisure, and they derived their impulse from the pleasure their writings gave them or others. It was not to be expected that authors like Irving, Paulding, Cooper, would feel an interest in ideas so grave and earnest, or would catch a suggestion from them. But Lydia Maria Child, whose "Letters from New York" – 1841, 1843 – were models in their kind; whose stories for young people have not been surpassed by those of any writer, except Andersen; whose more labored works have a quality that entitles them to a high place among the products of mind, is a devotee of the transcendental faith. A very remarkable book in the department of fiction was Sylvester Judd's "Margaret; a tale of the Real and the Ideal; Blight and Bloom." It contained the material for half a dozen ordinary novels; was full of imagination, aromatic, poetical, picturesque, tender, and in the dress of fiction set forth the whole gospel of Transcendentalism in religion, politics, reform, social ethics, personal character, professional and private life.
As has been already remarked, the transcendental faith found expression in magazines and newspapers, which it called into existence, and which no longer survive. Its elaborate compositions were, from the nature of the case, few; its intellectual occupancy was too brief for the creation of a permanent literature. Had Transcendentalism been chiefly remarkable as a literary curiosity, the neglect of the smallest scrap of paper it caused to be marked with ink would be culpable. As it was, primarily and to the end, an intellectual episode, turning on a few cardinal ideas, it is best studied in the writings and lives of its disciples. They knew better than any body what they wanted; they were best acquainted with their own ideas, and should be permitted to speak for themselves. Earnest men and women no doubt they were; better educated men and women did not live in America; they were well born, well nurtured, well endowed. Their generation produced no warmer hearts, no purer spirits, no more ardent consciences, no more devoted wills. Their philosophy may be unsound, but it produced noble characters and humane lives. The philosophy that takes its place may rest on more scientific foundations; it will not more completely justify its existence or honor its day.