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A discourse on the transient and permanent in Christianity : preached at the ordination of Mr. Charles C. Shackford in the Hawes Place Church in Boston, May 19, 1841 / by Theodore Park [Leather Bound]
Leather Binding on Spine and Corners with Golden Leaf Printing on round Spine (extra customization on request like complete leather, Golden Screen printing in Front, Color Leather, Colored book etc.) Reprinted in 2018 with the help of original edition published long back [1841]. This book is printed in black & white, sewing binding for longer life, printed on high quality Paper, re-sized as per Current standards, professionally processed without changing its contents. As these are old books, we processed each page manually and make them readable but in some cases some pages which are blur or missing or black spots. If it is multi volume set, then it is only single volume, if you wish to order a specific or all the volumes you may contact us. We expect that you will understand our compulsion in these books. We found this book important for the readers who want to know more about our old treasure so we brought it back to the shelves. Hope you will like it and give your comments and suggestions. - eng, Pages 52. EXTRA 10 DAYS APART FROM THE NORMAL SHIPPING PERIOD WILL BE REQUIRED FOR LEATHER BOUND BOOKS. COMPLETE LEATHER WILL COST YOU EXTRA US$ 25 APART FROM THE LEATHER BOUND BOOKS. {FOLIO EDITION IS ALSO AVAILABLE.} Complete A discourse on the transient and permanent in Christianity : preached at the ordination of Mr. Charles C. Shackford in the Hawes Place Church in Boston, May 19, 1841 / by Theodore Parker. 1841 Parker, Theodore, -.
52 pages, Leather Bound
First published September 1, 2009
13 people want to read
About the author
Theodore Parker
715 books16 followersTheodore Parker was an energetic, ambitious man who devoted himself to a life of scholarship, preaching, and social action. Although he remained a minister through his career, he was also perhaps the most theologically and socially active transcendentalist. It was not nature but the nature of man which absorbed his vast energies.
Theodore Parker was born into a large family of a reading farmer, and was an early voracious reader, writing and memorizing poetry. At 17 he taught school for four years, then enrolled at Harvard, finishing his work but not receiving a degree because he had been unable to pay his fees (although he would receive an honorary master's degree later). After a year in Boston, listening to Dr. Lyman Beecher and disagreeing with his Calvinism, he opened his own school in Watertown for two years. There he was introduced to transcendentalist thought through his friend, the Unitarian minister Convers Francis. He married another teacher, Lydia Cabot, and began writing a criticism of the New Testament, hoping someday to become dean of the Harvard Divinity School, which he began attending in 1834.
He was one of the few Divinity School graduates of his time to stay in the ministry, although he was often critical of the Unitarians. He studied languages intensely, aiming to be a first tier scholar, and he edited and contributed to the Scriptural Interpreter, beginning what would be a long series of theological battles. One article, on "How Ought the Bible to be Read," spelled out four necessities: "to read with reason,, "with a consciousness of its antiquity," "with an awareness of the varying authors," and "with a feeling and sympathy for the nature of the work." (Albrecht, p. 26). His first major scholarly project was a translation of Wilhelm M. L. De Wette's Einleitung in Das Alte Testament, written as he preached in small town churches until he was accepted in West Roxbury at the Spring Street Church. He joined the struggle within the Unitarians, trying to move it from its Calvinist roots toward transcendentalism, a battle not won within his relatively short lifetime and one that left him alienated from his fellow ministers and bitter. He would never be an original thinker, but he was an excellent scholar, presenting the ideas of others that he had adopted.
As the other transcendentalists, Parker's writing in The Dial and Brownson's Boston Quarterly Review came directly from other work--his lectures and sermons. A Discourse of Religion was presented first as lectures; as always, he attacked the separation of religion and life, arguing "the principle that religion proceeds from the spiritual wants and needs of man, from his soul which is the religious faculty . . . . The religious element is part of man's nature as are the body, the understanding, the affections, and the moral sense; but it is deeper than these." (Albrecht, p. 53).
In 1843, funded by a friend, Parker went to Europe for a year. During this time his interests moved from from theology to social reform. In 1845 he began to preach regularly in Boston to groups at the Melodeon, but his hope of reforming Unitarians as Dr. William Henry Channing had was not successful. He became minister of the very large Twenty-eight Congregational Society, and lecture often--he delivered 98 lectures in the winter of 1855, and he edited the Massachusetts Quarterly Review. He argued strongly against the Mexican War and for abolition of slavery, and was especially interested in problems of poverty and crime, yet he also attacked the flawed ethics and moral responsibility of the merchant class.
In the 1850s, with the passing of the Fugitive Slave Law, Parker turned much of his energy to the cause of abolition, hiding fugitive slaves in his home and being tried for obstructing the return of the kidnapped slave Anthony Burns. His sermons in the final two years of his life were his best, encapsulating 20 years of thinking, writing, and preaching, though his effor
Theodore Parker was born into a large family of a reading farmer, and was an early voracious reader, writing and memorizing poetry. At 17 he taught school for four years, then enrolled at Harvard, finishing his work but not receiving a degree because he had been unable to pay his fees (although he would receive an honorary master's degree later). After a year in Boston, listening to Dr. Lyman Beecher and disagreeing with his Calvinism, he opened his own school in Watertown for two years. There he was introduced to transcendentalist thought through his friend, the Unitarian minister Convers Francis. He married another teacher, Lydia Cabot, and began writing a criticism of the New Testament, hoping someday to become dean of the Harvard Divinity School, which he began attending in 1834.
He was one of the few Divinity School graduates of his time to stay in the ministry, although he was often critical of the Unitarians. He studied languages intensely, aiming to be a first tier scholar, and he edited and contributed to the Scriptural Interpreter, beginning what would be a long series of theological battles. One article, on "How Ought the Bible to be Read," spelled out four necessities: "to read with reason,, "with a consciousness of its antiquity," "with an awareness of the varying authors," and "with a feeling and sympathy for the nature of the work." (Albrecht, p. 26). His first major scholarly project was a translation of Wilhelm M. L. De Wette's Einleitung in Das Alte Testament, written as he preached in small town churches until he was accepted in West Roxbury at the Spring Street Church. He joined the struggle within the Unitarians, trying to move it from its Calvinist roots toward transcendentalism, a battle not won within his relatively short lifetime and one that left him alienated from his fellow ministers and bitter. He would never be an original thinker, but he was an excellent scholar, presenting the ideas of others that he had adopted.
As the other transcendentalists, Parker's writing in The Dial and Brownson's Boston Quarterly Review came directly from other work--his lectures and sermons. A Discourse of Religion was presented first as lectures; as always, he attacked the separation of religion and life, arguing "the principle that religion proceeds from the spiritual wants and needs of man, from his soul which is the religious faculty . . . . The religious element is part of man's nature as are the body, the understanding, the affections, and the moral sense; but it is deeper than these." (Albrecht, p. 53).
In 1843, funded by a friend, Parker went to Europe for a year. During this time his interests moved from from theology to social reform. In 1845 he began to preach regularly in Boston to groups at the Melodeon, but his hope of reforming Unitarians as Dr. William Henry Channing had was not successful. He became minister of the very large Twenty-eight Congregational Society, and lecture often--he delivered 98 lectures in the winter of 1855, and he edited the Massachusetts Quarterly Review. He argued strongly against the Mexican War and for abolition of slavery, and was especially interested in problems of poverty and crime, yet he also attacked the flawed ethics and moral responsibility of the merchant class.
In the 1850s, with the passing of the Fugitive Slave Law, Parker turned much of his energy to the cause of abolition, hiding fugitive slaves in his home and being tried for obstructing the return of the kidnapped slave Anthony Burns. His sermons in the final two years of his life were his best, encapsulating 20 years of thinking, writing, and preaching, though his effor
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Displaying 1 - 2 of 2 reviews
September 13, 2025
Then it will be seen, that, amid all the contradictions of the Old Testament — its legends, so beautiful as fictions, so appalling as facts ; amid its predictions that have never been fulfilled; amid the puerile conceptions of God, which sometimes occur, and the cruel denunciations that disfigure both psalm and prophecy, there is a reverence for man's nature, a sublime trust in God, and a depth of piety, rarely felt in these cold northern hearts of ours.
___
Were all men Quakers or Catholics, Unitarians or Baptists, there would be much less diver sit}^ of thought, character, and life, less of truth active in the world, than now. But Christianity gives us the largest liberty of the sons of God ; and were all men Christians after the fashion of Jesus, this variety would be a thousand times greater than now : for Christianity is not a system of doctrines, but rather a method of attaining oneness with God. It demands, therefore, a good life of piety within, of purity without, and gives the promise that whoso does God's will shall know of God's doctrine.
___
Real Christianity gives men new life. It is the growth and perfect action of the holy spirit God puts into the sons of men. It makes us outgrow any form or any system of doctrines we have devised, and approach still closer to the truth. It would lead us to take what help we can find. It would make the Bible our servant, not our master. It would teach us to profit by the wisdom and piety of David and Solomon, but not to sin their sins, nor bow to their idols. It would make us revere the holy words spoken by " godly men of old," but revere still more the word of God spoken through conscience, reason, and faith, as the holiest of all. It would not make Christ the despot of the soul, but the brother of all men. It would not tell us that even he had exhausted the fulness of God, so that he could create none greater; for with him " all things are possible," and neither Old Testament nor New Testament ever hints that creation exhausts the creator.
___
For it is not so much by the Christ who lived so blameless and beautiful eighteen centuries ago that we are saved directly, but by the Christ we form in our hearts and live out in our daily life, that we save ourselves, God working with us both to will and to do.
___
Let men improve never so far in civilization, or soar never so high on the wings of religion and love, they can never outgo the flight of truth and Christianity. It will always be above them. It is as if we were to fly towards a star, which becomes larger and more bright the nearer we approach, till we enter and are absorbed in its glory.
___
Let then the transient pass, fleet as it will ; and may God send us some new manifestation of the Christian faith, that shall stir men's hearts as they were never stirred; some new word, which shall teach us what we are, and renew us all in the image of God ; some better life, that shall fulfil the Hebrew prophecy, and pour out the spirit of God on young men and maidens, and old men and children ; which shall realize the word of Christ, and give us the Comforter, who shall reveal all needed things !
___
Were all men Quakers or Catholics, Unitarians or Baptists, there would be much less diver sit}^ of thought, character, and life, less of truth active in the world, than now. But Christianity gives us the largest liberty of the sons of God ; and were all men Christians after the fashion of Jesus, this variety would be a thousand times greater than now : for Christianity is not a system of doctrines, but rather a method of attaining oneness with God. It demands, therefore, a good life of piety within, of purity without, and gives the promise that whoso does God's will shall know of God's doctrine.
___
Real Christianity gives men new life. It is the growth and perfect action of the holy spirit God puts into the sons of men. It makes us outgrow any form or any system of doctrines we have devised, and approach still closer to the truth. It would lead us to take what help we can find. It would make the Bible our servant, not our master. It would teach us to profit by the wisdom and piety of David and Solomon, but not to sin their sins, nor bow to their idols. It would make us revere the holy words spoken by " godly men of old," but revere still more the word of God spoken through conscience, reason, and faith, as the holiest of all. It would not make Christ the despot of the soul, but the brother of all men. It would not tell us that even he had exhausted the fulness of God, so that he could create none greater; for with him " all things are possible," and neither Old Testament nor New Testament ever hints that creation exhausts the creator.
___
For it is not so much by the Christ who lived so blameless and beautiful eighteen centuries ago that we are saved directly, but by the Christ we form in our hearts and live out in our daily life, that we save ourselves, God working with us both to will and to do.
___
Let men improve never so far in civilization, or soar never so high on the wings of religion and love, they can never outgo the flight of truth and Christianity. It will always be above them. It is as if we were to fly towards a star, which becomes larger and more bright the nearer we approach, till we enter and are absorbed in its glory.
___
Let then the transient pass, fleet as it will ; and may God send us some new manifestation of the Christian faith, that shall stir men's hearts as they were never stirred; some new word, which shall teach us what we are, and renew us all in the image of God ; some better life, that shall fulfil the Hebrew prophecy, and pour out the spirit of God on young men and maidens, and old men and children ; which shall realize the word of Christ, and give us the Comforter, who shall reveal all needed things !
February 2, 2023
A Discourse on the Transient and Permanent in Christianity by The Rev. Theodore Parker
I had not read Parker's sermon in decades. It is amazing how timely it remains after 180 years! It is very similar to the writings of Bishop Jack Spong! Oh, how it speaks to Christian Nationalism!
It is a "must read!"
Rev. David R. Weissbard
I had not read Parker's sermon in decades. It is amazing how timely it remains after 180 years! It is very similar to the writings of Bishop Jack Spong! Oh, how it speaks to Christian Nationalism!
It is a "must read!"
Rev. David R. Weissbard
Displaying 1 - 2 of 2 reviews