Reference > Cambridge History > Colonial and Revolutionary Literature; Early National Literature, Part I > Emerson > Emerson’s Resignation from the Ministry
  Emerson’s Optimism Its Significance  

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The Cambridge History of English and American Literature in 18 Volumes (1907–21).
VOLUME XV. Colonial and Revolutionary Literature; Early National Literature, Part I.

IX. Emerson.

§ 8. Emerson’s Resignation from the Ministry.


To one who examines the events of Emerson’s quiet life with a view to their spiritual bearing it will appear that his most decisive act was the surrender of his pulpit in 1832. Nearly a century earlier, in 1750, the greatest of American theologians had suffered what now befell the purest of American seers; and though the manner of their parting was different (Jonathan Edwards had been unwillingly ejected, whereas Emerson left with good will on both sides), yet there is significance in the fact that the cause of separation in both cases was the administration of the Lord’s Supper. Nor is there less significance in the altered attitude of the later man towards this vital question. Both in a way turned from the ritualistic and traditional use of the Communion, and in this showed themselves leaders of the spirit which had carried the New England Fathers across the ocean as rebels against the Laudian tyranny of institutions. Edwards had revolted against the practice of Communion as a mere act of acquiescence in the authority of religion; he was determined that only those should approach the Table who could give evidence of a true conversion, by conversion meaning a complete emotional realization of the dogma of divine Grace and election. The eucharist was not a rite by conforming with which in humility men were to be made participators in the larger religious experience of the race, but a jealously guarded privilege of the few who already knew themselves set apart from the world. He was attempting to push to its logical issue the Puritan notion of religion as a matter of individual and inward experience, and if he failed it was because life can never be rigidly logical and because the worshippers of his day were already beginning to lose their intellectual grasp on the Calvinistic creed.  2  By Emerson’s time, among the Unitarians of Boston, there could be no question of ritualistic grace or absolute conversion, but his act, nevertheless, like that of Edwards, was the intrusion of unyielding consistency among those who were content to rest in habit and compromise. In his old age Emerson gave this account of his conduct to Charles Eliot Norton:
He had come to the conviction that he could not administer the Lord’s Supper as a divinely appointed, sacred ordinance of religion. And, after much debate with himself, he told his people that he could henceforth conduct the service only as a memorial service, without attributing to it any deeper significance. A parish meeting was held; the parish, though most kindly affected to him, could not bring themselves to accept his view,—it would be tantamount to admitting that they were no longer Christians. He resigned his charge, but an effort was made to induce him to remain, he administering the Lord’s Supper in his sense, the people receiving it in theirs. But he saw that such an arrangement was impossible, and held to his resignation. 3 
  11

Note 2. See also Book I, Chaps. IV and V. [ back ]
Note 3. Letters of Charles Eliot Norton, vol.1,p.509. [ back ]

CONTENTS · VOLUME CONTENTS · INDEX OF ALL CHAPTERS · BIBLIOGRAPHIC RECORD
  Emerson’s Optimism Its Significance  
 
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