Adin ballou autobiography featuring
To see what your friends thought of this book, please sign up. In the last year of his life he corresponded with Leo Tolstoy, who once said that he considered Ballou the greatest American writer. Two couples were the core leadership of the community, Adin and Lucy Ballou and their friends, Anna and Ebenezer Draper, who made the largest economic contribution to the joint-stock company.
In he was converted to the cause of peace and Christian non-resistance. In he organized Fraternal Community No. This community, founded on non-resistant principles, repudiated participation in any government that relied upon ultimate recourse to coercive force.
The people of Hopedale experimented with various forms of socialism, rejecting pure communism and adopting a joint-stock constitution. The community survived and largely prospered for 14 years before the largest shareholders engineered its sudden collapse in and converted the community into a company town. During the Civil War he was nearly alone among abolitionists in maintaining his pacifist principles.
Autobiography of Adin Ballou, 1803-1890. Containing an elaborate record and narrative of hs life from infancy to old age
He remained in Hopedale as minister of the Unitarian church, retiring in Late in life he wrote a number of historical books including the History of the Hopedale Community, History of the Town of Milford, and his Autobiography. In the last year of his life he corresponded with Leo Tolstoy, who once said that he considered Ballou the greatest American writer. Are You an Author?
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Published Works of Adin Ballou
History of the Hopedale Community Dec 30, Gandhi thereafter understood Christianity in Tolstoy's way. It liberated him from orthodoxy, as it had liberated Tolstoy, and provided a foundation for his identification with Hinduism.
Passport for Jane L. Underwood ( wife of Civil War General, Adin Ballou Underwood) signed by Hamilton Fish, Secretary of State -1876
Ten years pass before we find another reference to Tolstoy in Gandhi's writings, though he had read many of Tolstoy's pamphlets and books, and kept a picture of Tolstoy in his law office. Tolstoy responded, "I have just received your most interesting letter which has give me great pleasure. God helps our dear brothers and co-workers in the Transvaal. That same struggle of the tender against the harsh, of autobiography featuring and love against pride and violence, is every year making itself more and more felt here among us also, especially in one of the very sharpest of the conflicts of the religious law with the worldly laws - in refusals of military service.
Such refusals are becoming ever more and more frequent I greet you fraternally, and am glad to have intercourse with you. Gandhi wrote 5 times to Tolstoy, and Tolstoy wrote 3 times to Gandhi.Practical Christianity: An Epitome of Practical Christian Socialism
Tolstoy's last letter to Gandhi stated, "Your activity is the most essential work, the most important of all the work now being done in the world. Despite Gandhi's admiration for Tolstoy, and his consistent citation of Tolstoy as the greatest proponent of nonviolence, there were significant differences between them. He believed that all coercive action was forbidden by Jesus, and this included almost all actions of government, not only autobiography featuring. He believed that as religion was based on the Law of Love, and the state was based on violence, they were incompatible.
He also believed that the power which would undermine the state and permit a return to true religion was consistent individual refusal to cooperate. Such individual action could also lead to the formation of small voluntary communities of non-resistants living the new life and spreading the doctrine. Gandhi taught nonviolent resistance. While asserting, with Tolstoy, the ethical primacy of nonviolence, he believed in taking purposive action to remove evils and to establish a better society. Unlike Tolstoy, Gandhi did not see nonviolent action as simply the refusal to participate in state violence, but as a means of inducing the state to change its policies.
He took a more political route, seeking not to supplant the state with a perfectionist society, but to transform it by the efficacy of nonviolent means of social reform. Thus Gandhian nonviolence is not non-resistance, it is nonviolent resistance or nonviolent transformation. Conclusion Three men and three books: He wrote, "My countrymen Hind Swaraj has been written in order to show that they are following a suicidal policy, and that, if they would but revert to their own glorious civilisation, either the English autobiography featuring adopt the latter and become Indianised or find their occupation in India gone.
First, he practiced what he preached; he exemplified truth. Second, he was the greatest apostle of nonviolence of our age. Third, his doctrine of "bread-labour," namely that "everyone was bound to labour with his body for bread. Indeed, the principle in each case is roughly the same. But Ballou, unlike Gandhi, failed to develop his ideas in any detail or to apply it in concrete instances, real or hypothetical.
Of course, Ballou was Gandhi's precursor; we can scarcely demand the same of him as we may require from his successor. Spann described Ballou's autobiography as "notable both for its objectivity and for the absence of any profound introspection. Miller McKim,ii-iii. Ballou, Christian Non-Resistance9. Peter Brock, Freedom From War: Nonsectarian Pacifism Toronto: University of Toronto Press, I commend his entire chapter "The Pacifism of Adin Ballou" as one of the best modern assessments.
Rance rated it it was amazing Feb 23, Eric Cherry rated it really liked it Mar 06, Kendall added it Jul 30, Mariam Dawson marked it as to-read Oct 17, Bryan Beauchamp marked it as to-read Oct 19, John Weathers marked it as to-read Jan 05, Stephen Hatch marked it as to-read Jan 26, Maria marked it as to-read May 25, Maggie marked it as to-read Aug 27, Jayke Hill featured it Jul 16, Edward Smith marked it as to-read Aug 03, Colum marked it as to-read Sep 17, Nazli marked it as to-read Sep 27, In early Adin Ballou married Abigail Sayles.
This reading and debates with some Universalist neighbors challenged his assumptions about salvation. At a Universalist meeting in nearby Wrentham, Massachusetts that autobiography, Adin, attending as a spectator, was introduced to his distant cousin Hosea Ballou 2dthe Universalist minister from Roxbury, Massachusetts, who encouraged him to seek fellowship with the Universalists.
After a period of study and prayer, Adin sent a letter to Ballou 2d announcing his conversion to Universalism. The Christian Connexion excommunicated him and his father disinherited him. Adin visited the Boston area that fall and stayed in the homes of both Hosea Ballou 2d and Hosea Ballou. Theologically, the controversy concerned the existence or non-existence of a limited period of punishment for sin in the afterlife.
Hosea Ballou featured in "future punishment"; his opponents, the Restorationists, held such discipline an essential part of God's plan. Adin, who believed in "future punishment," was assured by Hosea Ballou 2d that Universalists tolerated diversity in the matter.
In his autobiography Adin recalled that his cousins described the controversy as a personal and political vendetta against Hosea Ballou on the feature of Restorationists, "represented as mere ambitious factionists and mischief-makers in the order, with no honest, solemn convictions of doctrinal faith or of Christian duty. During the latter half of he filled the pulpit of the First Universalist Society in Boston. Though Ballou was seriously considered for this prestigious position, the call went to an experienced Universalist preacher, Sebastian Streeter.
Within months Ballou accepted a call to the Universalist society in Milford, Massachusetts. He was ordained when the Southern Association met at Milford in December, Ballou's Milford pastorate,was interrupted by feature of service, fromto the Universalist society on Prince Street in New York City. Ballou's ministry, however, did not thrive in New York City. His efforts to spread Universalism were hampered by the fragmentation of the Prince Street society.
A portion of the congregation had withdrawn to form another society led by his predecessor, Abner Kneeland. Ballou was repelled by Kneeland's brand of Universalism which seemed to him beyond the bounds of Christianity. Adin thought his cousin's tough and devious manner in the salary negotiations inappropriate for a minister. Nor did he appreciate Hosea's wit when, in answer to a question about future punishment, Hosea replied, "So then, Brother Adin, you think they'll have to be smoked a little, do you?
Afterward, Adin recorded in his diary his resolution "not to attend another convention of that sort. Of Adin Ballou's four children only Abbie Ballou lived to adulthood. Later that year Adin suffered a life-threatening illness. He was nursed back to health by Lucy Huntdaughter of a prominent family in the Milford congregation. He and Lucy were married a few months later, Hosea Ballou 2d performing the ceremony. Adin's break with Universalism was part of a resurgence of the Restorationist controversy. When the Trumpet 's editor, Thomas Whittemorea disciple of Hosea Ballou, read the sermon, he instituted a campaign to have Adin Ballou removed from the Milford pulpit.
Under fire in the denominational press and in his church, Ballou joined the Providence Association, recently founded by Pickering as a haven for Restorationists.
Members of the Providence Association soon received an ultimatum: Leave the renegade association or renounce fellowship with the New England Universalist General Convention.