Julia Ward Howe - Richards Laura E. (бесплатная регистрация книга TXT) 📗

The Association for the Advancement of Women was a pioneer society, and did vital work for twenty-five years. During the greater part of that time she was its president. She never missed (save when in Europe) one of its annual congresses, or one of the mid-year conferences (of officers only) which she considered of high moment. She worked for the Association with a loving enthusiasm that never varied or faltered; and it was a real grief to her when the changing of the old order resolved it into its elements, to take new shape in the larger and farther-reaching work of the General Federation of Clubs, and other kindred societies.

Many of these may be called the children of "A.A.W." The greatest service of the latter was in founding women's clubs throughout the country. Wherever they went, to conferences or conventions, its leaders called about them the thoughtful women of the neighborhood, and helped them to plan local associations for study and work.

There was still another aspect of the Woman Question, dearer to her even than "A.A.W."

A woman minister once said: "My conviction that Mrs. Howe was a divinely ordained preacher was gained the first time that she publicly espoused the question of woman suffrage in 1869."

We have seen that little Julia Ward began her ministrations in the nursery. At eight years old she was adjuring her little cousin to love God and he would see death approaching with joy. At eleven she was writing her "Invitation to Youth":—

Oh! let thy meditations be of God,

Who guides thy footsteps with unerring eye;

And who, until the path of life is trod,

Will never leave thee by thyself to die.

When morning's rays so joyously do shine,

And nature brightens at the face of day,

Oh! think then on the joys that shall be thine

If thou wilt early walk the narrow way.

We have followed her through the Calvinistic period of religious gloom and fervor; through the intellectual awakening that followed; through the years when she could say to Philosophy,—

"... The world its plenitude

May keep, so I may share thy beggary."

These various phases were like divers-colored shades covering a lamp: through them all the white flame of religion burned clear and steady, fostered by a natural piety which was as much a part of her as the breath she drew.

In the year 1865 came the call to preach. She was asked to speak before the Parker Fraternity in Boston. She chose for her discourse a paper on "Ideal Causation," which she had thought "the crown of her endeavor hitherto."

"To my sorrow, I found that it did not greatly interest my hearers, and that one who was reported to have wondered 'what Mrs. Howe was driving at' had spoken the mind of many of those present.

"I laid this lesson much to heart, and, becoming convinced that metaphysics did not supply the universal solvent for human evils, I determined to find a pou sto nearer to the sympathies of the average community, from which I might speak for their good and my own.

"From my childhood the Bible had been dear and familiar to me, and I now began to consider texts and sermons, in place of the transcendental webs I had grown so fond of spinning. The passages of Scripture which now occurred to me filled me with a desire to emphasize their wisdom by a really spiritual interpretation. From this time on, I became more and more interested in the religious ministration of women...."

Her first sermon was preached at Harrisburg in 1870. Then followed the sermons in Santo Domingo, and those of the Peace Crusade in London; from this time, the Woman Ministry was one of the causes dearest to her heart. The Journal from now on contains many texts and notes for sermons.

In 1871, "What the lost things are which the Son of Man came to save, lost values, lost jewels, darkened souls, scattered powers, lost opportunities."

A year later: "Preached in the afternoon at the South Portsmouth meetinghouse. Text, 'I will arise and go unto my father,' Subject: 'The Fatherhood of God.' I did as well as usual.... In the evening my text was: 'Abide in me and I in you,' etc., but I was at one moment so overcome with fatigue that the whole thread of my discourse escaped me. I paused for a moment, excused myself briefly to the congregation, and was fortunate enough to seize the thread of my discourse again, and got through quite well. I felt this very much,—the fear of failure, I mean. The fatigue was great and my brain felt it much. My d?mon told me beforehand that I could not repeat this sermon and had better read it. I shall believe him next time. This is a difficult point, to know how far to trust the d?mon. He is not to be implicitly trusted, nor yet to be neglected. In these days I am forced to review the folly and shortcomings of my life. My riper reason shows me a sad record of follies and of faults. I seem to sit by and listen sadly; no chastening for the present is joyous but grievous."

"Sunday, September 29. Reverend Mrs. Gustine to dine. I afterwards to church to hear her. A sweet woman, called of God, with a real power. Her voice, manner, and countenance, most sweet and impressive. Intellection not remarkable, I think, but tone, feeling, and effect very remarkable. No one, I think, would doubt the reality of spiritual things after hearing her. I asked myself why I am not jealous of her, as she preaches far more effectively than I do. Well, partly because I believe in my own gift, such as it is, and partly because what she does is natural, genuine, and without pretence or pretension. Her present Society was much disturbed by strife when she was called to its care. No man, she told me, could have united the opposing parties. A true woman could. This shows me a work that women have to do in the Church as well as elsewhere. Where men cannot make peace, they can. Mrs. Gustine says that by my writings and example I have helped her a good deal. I am glad to hear this, but pray to do far better than I have yet done.... Thought much about Mrs. Gustine, who, without any of my training and culture, can do what I cannot. I can also do what she cannot—think a subject out. She can only shadow and suggest, yet how powerful is the contact of her soul, and what a good power!"

"Saturday, October 26. To Vineyard Haven to help Mr. Stevens with to-morrow's services.... Arrival rainy and dismal. Mission house lonely in a storm. Mr. S.'s young niece very capable and pleasant; did the honors and took care of me. I was very hungry before supper, having had nothing since breakfast except a few chestnuts and a biscuit. Wondered a little why I had come."

"Sunday, 27th. Found out why I had come. Preached from text: 'Oh, that men would praise the Lord for his goodness and for his wonderful works,' etc. Consider these wonderful works: the world we live in, a human body and brain, a human soul.

"Evening. 'The ministry of reconciliation,' how Christianity reconciles man to God, nature to spirit, men to each other.

"I went through the two services entirely alone. I felt supported and held up. I had hoped and prayed this journey might bring some special good to some one. It brought great comfort to me...."

On February 16, 1873, after hearing a powerful sermon, she feels awakened to take up the work over which she has dreamed so much, and talks with her friend, Mary Graves, herself an ordained minister of the Unitarian Church, about "our proposed Woman's Mission here in Boston." A few days later she writes: "Determine that my Sunday services must be held and to see Redpath[77] in this connection."