Theodore Parker Quotes

The arc of the moral universe is long, but it bends towards justice.

I do not pretend to understand the moral universe; the arc is a long one, my eye reaches but little ways; I cannot calculate the curve and complete the figure by the experience of sight, I can divine it by conscience. And from what I see I am sure it bends towards justice.

The arc of the moral universe is long, but it bends toward justice.

The books that help you most are those which make you think the most. A great book that comes from a great thinker is a ship of thought, deep freighted with truth and beauty.

Never violate the sacredness of your individual self-respect.

To make one half the human race consume its energies in the functions of housekeeper, wife and mother is a monstrous waste of the most precious material God ever made.

For years I have been crouching in corners hissing small and ladylike anathema of Theodore Dreiser.

Theodore Parker, who said: “The arc of the moral universe is long, but it bends toward justice.

The books that help you the most are those which make you think the most.

Democracy means not "I am as good as you are" but "You are as good as I am.

As Martin Luther King, Jr., put it in a phrase drawn from the abolitionist Theodore Parker, “The arc of the moral universe is long, but it bends toward justice.” Bends, not swerves—but what we can miss in this cold-eyed understanding of history is that the arc won’t even bend without devoted Americans pressing for the swerve.

It takes years to marry completely two hearts, even of the most loving and well-assorted. A happy wedlock is a long falling in love. Men and women marry fractionally, now a small and then a larger fraction... Such a long and sweet fruit needs a long summer to ripen in and a long winter to season in. But real and happy marriage is one of those things so handsome that if the sun were, as the Greek poets fabled it, a god, he might stop the world and hold it still now and then to feast his eyes on such a spectacle.

Everything gives way to money, and money gives way to nothing, neither to man nor to God.

gratitude is a nice touch of beauty added last of all to the countenance, giving a classic beauty, an angelic loveliness, to the character.

appreciate the value of our free institutions.” In these pursuits Lincoln was committed to what Theodore Parker defined as the “American Idea,” which was a “composite idea…of three simple ones: 1. Each man is endowed with certain unalienable rights. 2. In respect of these rights all men are equal. 3. A government is to protect each man in the entire and actual enjoyment of all the unalienable rights….

It was against this backdrop that the great fortunes were made, fortunes which allowed the first families to dominate the society of that era. Theodore Parker, a crusading minister in the 1840s, wrote of the Lowells and these other great families: “This class is the controlling one in politics. It mainly enacts the laws of this state and the nation; makes them serve its turn . . . It can manufacture governors, senators, judges to suit its purposes as easily as it can manufacture cotton cloth. This class owns the machinery of society . . . ships, factories, shops, water privileges.” They were also families which had a fine sense of protecting their own position, and they were notorious for giving large grants to Harvard College, which was their college, and just as notorious for doing very little for public education.

The nineteenth-century abolitionist preacher Theodore Parker said that the moral arc of the world tends towards justice,

His closing promise of survival for “government of the people, by the people, for the people” may have had its origin in Daniel Webster’s 1830 speech calling the American government “made for the people, made by the people, and answerable to the people,” but more probably he derived it from a sermon of Theodore Parker, to which Herndon had called his attention, defining democracy as “a government of all the people, by all the people, for all the people.

In 1881, being on a visit to Boston, my wife and I found ourselves in the Parker House with the Ingersoll's, and went over to Charleston to hear him lecture. His subject was 'Some Mistakes of Moses,' and it was a memorable experience. Our lost leaders, -- Emerson, Thoreau, Theodore Parker, -- who had really spoken to disciples rather than to the nation, seemed to have contributed something to form this organ by which their voice could reach the people. Every variety of power was in this orator, -- logic and poetry, humor and imagination, simplicity and dramatic art, moral and boundless sympathy. The wonderful power which Washington's Attorney-general, Edmund Randolph, ascribed to Thomas Paine of insinuating his ideas equally into learned and unlearned had passed from Paine's pen to Ingersoll's tongue. The effect on the people was indescribable. The large theatre was crowded from pit to dome. The people were carried from plaudits of his argument to loud laughter at his humorous sentences, and his flexible voice carried the sympathies of the assembly with it, at times moving them to tears by his pathos. {Conway's thoughts on the great Robert Ingersoll}

Quanah Parker. As the years went by he became a shrewd businessman, built a large house, and successfully managed his farm and ranch. He traveled all over the country, and went to Washington to ride in President Theodore Roosevelt’s inaugural parade.

To Lincoln, God whispered His will through conscience, calling humankind to live in accord with the laws of love. Lincoln believed in a transcendent moral order that summoned sinful creatures, in the words of Micah, to do justice, to love mercy, and to walk humbly with their God—eloquent injunctions, but staggeringly difficult to follow. “In the material world, nothing is done by leaps, all by gradual advance,” the New England abolitionist Theodore Parker observed. Lincoln agreed. “I may advance slowly,” the president reputedly said, “but I don’t walk backward.” His steps were lit by political reality, by devotion to the Union, and by the importuning of conscience.

The ways of the Lord,” I said, “are often dark, but never pleasant.” “Adler?” “Theodor Reik, I think.

Полезни са преди всичко тези книги, които повече от другите ви заставят да мислите.

In these pursuits Lincoln was committed to what Theodore Parker defined as the “American Idea,” which was a “composite idea…of three simple ones: 1. Each man is endowed with certain unalienable rights. 2. In respect of these rights all men are equal. 3. A government is to protect each man in the entire and actual enjoyment of all the unalienable rights….The idea demands…a democracy—a government of all, for all, and by all.

Roosevelt must have hogged the conversation as usual, for Parker was in an ill humor by the end of the evening. Walking home with Bishop, he suddenly said, “I wish you would stop him talking so much in the newspapers. He talks, talks, talks all the time. Scarcely a day passes that there is not something from him in the papers … and the public is getting tired of it. It injures our work.” Bishop laughed. “Stop Roosevelt talking! Why, you would kill him. He has to talk. The peculiarity about him is that he has what is essentially a boy’s mind. What he thinks he says at once, says aloud. It is his distinguishing characteristic, and I don’t know as he will ever outgrow it. But with it he has great qualities which make him an invaluable public servant—inflexible honesty, absolute fearlessness, and devotion to good government which amounts to religion. We must let him work his way, for nobody can induce him to change it.” Parker received this speech in cold silence.35

The Archbishop often liked to quote one of his heroes, Dr. Martin Luther King Jr., who in turn was quoting one of his heroes, an abolitionist minister named Theodore Parker, who said: “The arc of the moral universe is long, but it bends toward justice.” “Perhaps

Unitarian pastor and Transcendentalist thinker Theodore Parker enunciated a very important theological- political analogy for Christians in the abolitionist movement. He concentrated less on using chapter and verse and appealed more to “the spirit of the Gospel,” using the analogy “as Jesus is to the Bible, so is the Declaration to the Constitution

Dr. Martin Luther King Jr., who in turn was quoting one of his heroes, an abolitionist minister named Theodore Parker, who said: “The arc of the moral universe is long, but it bends toward justice.

QI believes that Theodore Parker should be credited with formulating this metaphor about historical progress, which was published in a collection of his sermons in 1853. By 1918 a concise version of the saying was being credited to Parker. In 1958 Martin Luther King Jr. included the expression in an article, but he placed the words in quotation marks to indicate that the adage was already in circulation. King apparently found the phrase attractive and included it in several of his speeches. Notes: In memoriam: Thanks to my brother Stephen, who asked about this saying.

Before the council closed in 1965, it issued sixteen documents—constitutions, declarations, and decrees—that made many widespread decisions about the life of the church. In an interview Reverend Theodore K. Parker observed that although Vatican II did not specifically tell Catholics to go out and participate in the civil rights movement, those who were inclined to do so might have taken inspiration from Gaudium et spes (The Pastoral Constitution on the Church

Squire” Nathan Brooks; Mary Rice; Ephraim Allen; Stearns Wheeler and his wife; Bronson Alcott; Waldo and Lidian Emerson; and the entire Thoreau family. Henry’s sister Sophia was on the executive committee of the Middlesex County antislavery society in 1851, as was Mary Brooks. The escape network kept busy. When the fugitive slave bill became law in September 1850, there were 8,975 persons of color in Massachusetts, according to Theodore Parker. Within sixty hours of the bill’s passage forty of these had fled. As time passed, the network of safe houses grew. At a meeting on July 9, 1854, Waldo and Lidian Emerson were among a small group of Concordians who promised to aid and shelter any escaping slave who “should appear at their door.”2 The escape of Minkins

Feminism was not a dirty joke. The feminist revolution had to be fought because women quite simply were stopped at a stage of evolution far short of their human capacity. “The domestic function of woman does not exhaust her powers,” the Rev. Theodore Parker preached in Boston in 1853. “To make one half the human race consume its energies in the functions of housekeeper, wife and mother is a monstrous waste of the most precious material God ever made.

For years, northerners had managed to convince themselves that slavery was somebody else’s problem. Yet everyone knew that northern banks invested heavily in cotton, and that in some northern ports the slave trade itself continued as an illegal, but tacitly permitted, smuggling business. In 1846, with war against Mexico looming, Theodore Parker had remarked that “Northern Representatives … are no better than Southern Representatives; scarcely less in favor of slavery, and not half so open.

To Lincoln, God whispered His will through conscience, calling humankind to live in accord with the laws of love. Lincoln believed in a transcendent moral order that summoned sinful creatures, in the words of Micah, to do justice, to love mercy, and to walk humbly with their God—eloquent injunctions, but staggeringly difficult to follow. “In the material world, nothing is done by leaps, all by gradual advance,” the New England abolitionist Theodore Parker observed. Lincoln agreed. “I may advance slowly,” the president reputedly said, “but I don’t walk backward.” His steps were lit by political reality, by devotion to the Union, and by the importuning of conscience. In

The Reverent Theodore Parker, Unitarian minister in Boston, combined eloquent criticism of the war with contempt for the Mexican people, whom he called 'a wretched people; wretched in their origin, history, and character,' who must eventually give way as the Indians did. Yes, the United States should expand...by 'the steady advance of a superior race, with superior ideas and a better civilization...by being better than Mexico, wiser, humaner, more free and manly'. ...The racism for Parker was widespread. Congressmen Delano of Ohio...opposed the war because he was afraid of Americans mingling with an inferior people who 'embrace all shades of color....a sad compound of Spanish, English, Indian, and negro bloods...and resulting, it is said, in the production of a slothful, ignorant race of beings'.

In fact, the events Obama referenced were not hopes or ripples, but actions. During his presidency he helped popularize the quotation, which was born of a nineteenth-century Unitarian minister, Theodore Parker, and paraphrased by Martin Luther King Jr., “The arc of the moral universe is long, but it bends towards justice.” I say that it doesn’t simply bend as a consequence of natural progression; it must be bent, with great force and at great cost. And, I say that the time for hoping and waiting, as a political strategy among Black people, must end. The path to power and relief from racial oppression is before us. We need to take it.

The Archbishop often liked to quote one of his heroes, Dr. Martin Luther King Jr., who in turn was quoting one of his heroes, an abolitionist minister named Theodore Parker, who said: “The arc of the moral universe is long, but it bends toward justice.

Dr. Martin Luther King Jr. was fond of paraphrasing a quote that originated with a nineteenth-century minister, Theodore Parker. King would say, “The arc of the moral universe is long, but it bends toward justice.