Journalists From Massachusetts

"Heaven is not reached at a single bound; But we build the ladder by which we rise From the lowly earth to the vaulted skies, And we mount to its summit, round by round."

"The heart is wiser than the intellect."

"It is intended that we shall accomplish all, through law, that we can accomplish for ourselves. God gives every bird its food, but does not throw it into the nest. He does not unearth the good that the earth contains, but He puts it in our way, and gives us the means of getting it ourselves."

"Assertion of truths known and felt, promulgation of truth from the high platform of truth itself, declaration of faith by the mouth of moral conviction — this is the New Testament method, and the true one."

"The moment we recognize God as supreme in power and infinitely good and loving toward all His intelligent creatures, that moment we admit the doctrine of universal and special providence."

"How long must the church live before it will learn that strength is won by action, and success by work, and that all this immeasurable feeding without action and work is a positive damage to it — that it is the procurer of spiritual obesity, gout, and debility."

"So I take my life as I find it, as a life full of grand advantages that are linked indissolubly to my noblest happiness and my everlasting safety. I believe that Infinite Love ordained it, and that, if I bow willingly, tractably, and gladly to its discipline, my Father will take care of it."

"Emotion, feeling — these are well enough if they feed the springs of power. Prayer, praise, preaching — these are all good and never to be dispensed with; but if the life to which they minister have no manifestation out of them, it is a failure."

"A life in any sphere that is the expression and outflow of an honest, earnest, loving heart, taking counsel only of God and itself, will be certain to be a life of beneficence in the best possible direction."

"All that has been done to weaken the foundation of an implicit faith in the Bible, as a whole, has been at the expense of the sense of religious obligation, and at the cost of human happiness."

"What do you think God gave you more wealth than is requisite to satisfy your rational wants for, when you look around and see how many are in absolute need of that which you do not need? Can you not take the hint?"

"Every man who becomes heartily and understandingly a channel of the Divine beneficence, is enriched through every league of his life. Perennial satisfaction springs around and within him with perennial verdure. Flowers of gratitude and gladness bloom all along his pathway, and the melodious gurgle of the blessings he bears is echoed back by the melodious waves of the recipient stream."

"Open your hands, ye Whose hands are full! The world is waiting for you! The whole machinery of the Divine beneficence is clogged by your hard hearts and rigid fingers. Give and spend, and be sure that God will send; for only in giving and spending do you fulfill the object of His sending."

"Aspiration, worthy ambition, desires for higher good for good ends — all these indicate a soul that recognizes the beckoning hand of the good Father who would call us homeward towards Himself — all these are the ground and justification for a Christian discontent; but a murmuring, questioning, fault-finding spirit has direct and sympathetic alliance with nothing but the infernal."

"He could see naught but vanity in beauty, And naught but weakness in a fond caress, And pitied men whose views of Christian duty Allowed indulgence in such foolishness."

"This is a haunted world. It hath no breeze But is the echo of some voice beloved: Its pines have human tones; its billows wear The color and the sparkle of dear eyes. Its flowers are sweet with touch of tender hands That once clasped ours. All things are beautiful Because of something lovelier than themselves, Which breathes within them, and will never die. — Haunted,—but not with any spectral gloom; Earth is suffused, inhabited by heaven."

"The true poetic temperament has in it an element of religion; for religion and poetry both deal with the spiritual interpretation of life, and one who possesses the temperament for either is conscious of the vastness overshadowing common things, and sees the infinite meaning of the apparent finiteness of the visible world. The delicate perception of truth which is a distinctive quality of the poet often leads to the deep appreciation of the spirit in and through nature, and enables one to feel and know God. Lucy Larcom possessed the poetic temperament, with this strong element of religion. She was preeminently religious, in the sense of possessing a spiritual power, dealing continually with spiritual things. She began early to interpret life in the light of divine truth; and truth made real in human character she considered the one thing worth striving for."

"O Mariner-soul, Thy quest is but begun, There are new worlds Forever to be won."

"The noblest of men and friends has left the world, — Phillips Brooks. One month ago this morning he breathed his last. He, with whom it was impossible to associate the idea of death; — was? — is so, still! — the most living man I ever knew — physically, mentally, spiritually. It is almost like taking the sun out of the sky. He was such an illumination, such a warmth, such an inspiration! And he let us all come so near him, — just as Christ does! I felt that I knew Christ personally through him. He always spoke of Him as his dearest friend, and he always lived in perfect, loving allegiance to God in Him. Now I know him as I know Christ, — as a spirit only, and his sudden withdrawal is only an ascension to Him, in the immortal life. Shut into my sick-room, I have seen none of the gloom of the burial; I know him alive, with Christ, from the dead, forevermore. Where he is, life must be. He lived only in realities here, and he is entering into the heart of them now. "What a new splendor in heaven!" was my first thought of him, after one natural burst of sorrow. What great services he has found! How gloriously life, with its immortal opportunities, must be opening to him! He, — one week here, — the next there, — and seen no more here again. The very suddenness of his going makes the other life seem the real one, rather than this. And a man like this is the best proof God ever gives human beings of their own immortality."

"Sometimes it seems to me that God's way of dealing with me is not to let me see much of my friends, those who are most to me in the spiritual life, lest I should forget that the invisible bond is the only reality. That is the only way I can reconcile myself to the inevitable separations of life and death."

"Much of our Christianity is not of a sufficiently enlarged type to satisfy an educated Hindoo; not that Unitarianism is necessary, for that system has but a surface-liberalism which can become very hard, and finally very narrow, as its history among us has often proved. It is not a system at all that we want: it is Christ, the "wisdom of God and the power of God," Christ, the loving, creating, and redeeming friend of the world, Christ, whose large, free being enfolds all that is beautiful in nature and in social life; and all that is strong and deep and noble in the sanctuary of every living soul. When Christians have truly learned Christ, they can be true teachers."

"Eternal life and eternal death; what do these words mean? This is the question that comes up again and again. It has recently been brought up by those whom I am appointed to instruct; and the question with its answer, brings new and fearful responsibility with every return. I am more and more convinced that the idea of duration is not the one that affects us most: for here it has proved that those who are least careful about what they are in heart and life, are trying hardest to convince themselves and others that the "doctrine of eternal punishment" is not true. By making themselves believe that to be the all-important question, they draw off their own and others' attention from the really momentous one, — "Am I living the eternal life? Is it begun in me now?" And now I see why I have questioned whether it was right in me to express my own doubts of this very doctrine. The final renovation of all souls, their restoration to life in holiness and love, is certainly a hope of mine that is not without a strong infusion of confidence; but I dare not say it is a belief; because both reason and revelation have left it in deep mystery; and the expression of any such belief does not seem to me likely to help others much; certainly not those who are indolent or indifferent regarding the true Christian life. Then the "loss of the soul" is in plain language spoken of by our Lord as possible. What can that mean, but the loss of life in Him? the loss of ennobling aspirations, of the love of all good, of the power of seeing and seeking truth? And if this is possible to us now, by our own choice, why not forever? — since, as free beings, our choice must always be in our own power? The truth that we must all keep before us, in order to be growing better forever, is that life is love and holiness ; death, selfishness and sin; then it is a question of life and death to be grappled with in the deep places of every soul."

"I believe the best poetry of our times is growing too artistic; the study is too visible. If freedom and naturalness are lost out of poetry, everything worth having is lost."

"What does cause depression of spirits? Heavy head and heavy heart, and no sufficient reason for either, that I know of. I am out of doors every day, and have nothing unusual to trouble me; yet every interval of thought is clouded ; there is no rebound, no rejoicing as it is my nature to rejoice, and as all things teach me to do. We are strange phenomena to ourselves, when we will stop to gaze at ourselves; but that I do not believe in; there are pleasanter subjects, and self is a mere speck on the great horizon of life."

"Every phase of our life belongs to us. The moon does not, except in appearance, lose her first thin, luminous curve, nor her silvery crescent, in rounding to her full. The woman is still both child and girl, in the completeness of womanly character. We have a right to our entire selves, through all the changes of this mortal state, a claim which we shall doubtless carry along with us into the unfolding mysteries of our eternal being. Perhaps in this thought lies hidden the secret of immortal youth: for a seer has said that "to grow old in heaven is to grow young.""

"Here sit I, as a little child; The threshold of God's door Is that clear band of chrysoprase; Now the vast temple floor, The blinding glory of the dome I bow my head before. Thy universe, O God, is home, In height or depth, to me; Yet here upon thy footstool green Content am I to be; Glad when is oped unto my need Some sea-like glimpse of Thee."

"By suns unsettling kist. Out through the utmost gates of space, Past where the gray stars drift, To the widening Infinite, my soul Glides on, a vessel swift, Yet loses not her anchorage In yonder azure rift."

"A part is greater than the whole; By hints are mysteries told. The fringes of eternity, — God's sweeping garment-fold, In that bright shred of glittering sea, I reach out for and hold."

"Sometimes they seem like living shapes, — The people of the sky, — Guests in white raiment coming down From heaven, which is close by; I call them by familiar names, As one by one draws nigh."

"Richer am I than he who owns Great fleets and argosies; I have a share in every ship Won by the inland breeze, To loiter on yon airy road Above the apple-trees. I freight them with my untold dreams; Each bears my own picked crew; And nobler cargoes wait for them Than ever India knew, — My ships that sail into the East Across that outlet blue."

"I do not own an inch of land, But all I see is mine, — The orchard and the mowing fields, The lawns and gardens fine."

"Oh, her heart’s adrift with one On an endless voyage gone! Night and morning Hannah’s at the window binding shoes."

"These blossoms, gathered in familiar paths, With dear companions now passed out of sight, Shall not be laid upon their graves. They live, Since love is deathless. Pleasure now nor pride Is theirs in mortal wise, but hallowing thoughts Will meet the offering, of so little worth, Wanting the benison death has made divine."

"The worst thing is to feel that as a photographer I'm benefiting from someone else's tragedy. This idea haunts me. It's something I have to reckon with every day, because I know that if I ever allow genuine compassion to be overtaken by personal ambition, I will have sold my soul. The only way I can justify my role is to have respect for the other person's predicament. The extent to which I do that is the extent to which I become accepted by the other and to that extent I can accept myself."

"In a war the normal codes of civilized behavior are suspended. It would be unthinkable in so-called normal life to go into someone's home where a family is grieving over the death of a loved one and spend long moments photographing them. It simply wouldn't be done. Those picture could not have been made unless I was accepted by the people I'm photographing. It's simply impossible to photograph moments such as those…without the complicity of the people I'm photographing…without the fact that the welcomed me, that they accepted me, that they wanted me to be there. They understand that a stranger who's come there with a camera to show the rest of the world what is happening to them…gives them a voice in the outside world that they otherwise wouldn't have. I try my best to approach people with respect. I want them to see that I have respect for them and the situation they're in. I want to be very open in my approach…feel open in my own heart towards them. I want them to be aware of that. People do sense it…with very few words…sometimes with no words at all."

"Youth was as noble in your day as now, and dreamed the same great dreams of life's possibilities. But when the young man went forth into the world of practical life it was to find his dreams mocked and his ideals derided at every turn. He found himself compelled, whether he would or not, to take part in a fight for life, in which the first condition of success was to put his ethics on the shelf and cut the acquaintance of his conscience. You had various terms with which to describe the process whereby the young man, reluctantly laying aside his ideals, accepted the conditions of the sordid struggle. You described it as a 'learning to take the world as it is,' 'getting over romantic notions,' 'becoming practical,' and all that. In fact, it was nothing more nor less than the debauching of a soul."

"Each generation repeats its leaders. Each sees men endowed with superior inventiveness, energy, and genius for business, inspired by love of power and possession, launch selfish schemes-Carnegies, Rockefellers, Goulds…Each generation has had its Henry George, its Bellamy, its Bryan, intent on persuading mankind that he had found the way, could lead men to the good life. In each generation employer and employee have faced the decision-war or cooperation."

"Charlotte Perkins Gilman's socialism was non-Marxist; Edward Bellamy, the author of Looking Backward and a sequel, Equality, had influenced her profoundly. Both of Bellamy's utopian visions, but particularly the latter, advocated participation of women in the work force in traditionally masculine occupations such as engineering and the skilled crafts as well as in more conventionally feminine pursuits; economic equality; and the removal of domestic tasks, including child care, to the public realm."

"From boyhood—when I was an ardent admirer of Robert Owen—I have been interested in socialism, but reluctantly came to the conclusion that it was impracticable, and also to some extent repugnant to my ideas of individual liberty and home privacy. But Mr. Bellamy has completely altered my views on this matter. He seems to me to have shown that real, not merely delusive liberty, together with full scope for individualism and complete home privacy, is compatible with the most thorough industrial socialism—and henceforth I am heart and soul with him."

"Mr. Bellamy's ideas of life are curiously limited; he has no idea beyond existence in a great city; his dwelling of man in the future is Boston (U.S.A.) beautified. In one passage, indeed, he mentions villages, but with unconscious simplicity shows that they do not come into his scheme of economical equality, but are mere servants of the great centres of civilisation. This seems strange to some of us, who cannot help thinking that our experience ought to have taught us that such aggregations of population afford the worst possible form of dwelling-place, whatever the second-worst might be. In short, a machine-life is the best which Mr. Bellamy can imagine for us on all sides; it is not to be wondered at then this his only idea of making labour tolerable is to decrease the amount of it by means of fresh and ever fresh developments of machinery."

"It was the genius of Edward Bellamy that he took Utopia out of the region of hazy dreamland and made it a concrete program for the actual modern world. A reviewer of Looking Backward wrote: Men read the Republic or the Utopia with a sigh of regret. They read Bellamy with a thrill of hope. His picture of a better world, and the hope and expectation of its fulfillment, were transmitted through the years until those who looked to him as the source of their initial inspiration constituted an important part of the army of social progress."

"Progress is for the convinced ochlocrats a consoling Utopia of madly increased comfort and technicism. This charming but dull vision was always the pseudoreligious consolation of millions of ecstatic believers in ochlocracy and in the relative perfection and wisdom of Mr. and Mrs. Averageman. Utopias in general are surrogates for heaven; they give a meager solace to the individual that his sufferings and endeavors may enable future generations to enter the chiliastic paradise. Communism works in a similar way. Its millennium is almost the same as that of ochlocracy. The Millennium of Lenin, the Millennium of Bellamy, the Millennium as represented in H. G. Wells's, Of Things to Come, the Millennium of Adolf Hitler and Henry Ford — they are all basically the same; they often differ in their means to attain it but they all agree in the point of technical perfection and the classless or at least totally homogeneous society without grudge or envy."

"Not only were women the chief attendants at religious functions, but it was largely through their influence on the men that the latter tolerated, even so far as they did, the ecclesiastical pretensions...Less educated, as a rule, than men, unaccustomed to responsibility, and trained in habits of subordination and self-distrust, they leaned in all things upon precedent and authority. Naturally, therefore, they still held to the principle of authoritative teaching in religion long after men had generally rejected it."

"Though the state will enforce no private contracts of any sort, it does not forbid them."

"But there was a minority of the cultured. Were they bigoted also? Were they tools of ecclesiastics? On the contrary, they always held a calm and tolerant attitude on religious questions and were independent of the priesthoods. If they deferred to ecclesiastical influence at all, it was because they held it needful for the purpose of controlling the ignorant populace."

"[...] with a high grade of intelligence become universal the world was bound to outgrow the ceremonial side of religion, which with its forms and symbols, its holy times and places, its sacrifices, feasts, fasts, and new moons, meant so much in the child-time of the race. The time has now fully come which Christ foretold in that talk with the woman by the well of Samaria when the idea of the Temple and all it stood for would give place to the wholly spiritual religion, without respect of times or places, which he declared most pleasing to God."

"Youth is visited with noble aspirations and high dreams of duty and perfection. It sees the world as it should be, not as it is; and it is well for the race if the institutions of society are such as do not offend these moral enthusiasms, but rather tend to conserve and develop them through life."

"As to the pretension of civilized persons to admire gems or gold for their intrinsic beauty apart from their value, I suspect that was a more or less unconscious sham."

"The aesthetic equivalent of the moral wrong of inequality was the artistic abomination of uniformity. On the other hand, equality creates an atmosphere which kills imitation, and is pregnant with originality, for every one acts out himself, having nothing to gain by imitating any one else."

"Our economic system puts us in a position where we can follow Christ's maxim, so impossible for you, to 'take no thought for the morrow.'"