By John F. Woolverton
In his time, Robert Hallowell Gardiner III (1855–1924) was once the guts and soul of the revolutionary Era’s circulation to set up cooperation between all Christian church buildings. Gardiner’s legacy this present day is the realm Council of church buildings. From his domestic at the Kennebec River and from the Maine city that bears his family’s identify, Gardiner carried on an in depth letter-writing crusade on behalf of the reunion of globally Christianity. John F. Woolverton accommodates Gardiner’s 11 thousand letters, in addition to his released speeches and articles and kin files, to give the 1st biography of a guy who used to be a seminal determine within the early twentieth-century Christian ecumenical stream. Gardiner used to be amazing in that, as a layperson within the typically clergy-dominated, hierarchical Episcopal Church, he used to be in a position to convey alongside his personal frequently reluctant denomination, in addition to the japanese and Russian Orthodox church buildings, significant American and ecu Protestant our bodies, and for a time the Roman Catholic Church itself. moreover, within the Nineties Gardiner used to be a pacesetter in Boston’s recognized Social Gospel, relocating directly to the younger Manhood stream of the 1910s. He was once an outspoken recommend for giving girls a voice and vote within the church, in addition to a pacesetter within the significant 1916 revision of Christian schooling in his denomination. In his learn, Woolverton analyzes Gardiner’s dedication as an internationalist to multilateral peace efforts at the threshold of global battle I. He additionally discusses Gardiner’s relationships with famous figures from that period: U.S. Senator George Wharton Pepper, Francis Stetson, John R. Mott, Newman Smyth, Mary Kingsbury Simkhovitch, John J. Wynne, Cardinal James Gibbons, Episcopal Bishop Charles Henry Brent, and Vida D. Scudder. Woolverton indicates how, regardless of the ravages of struggle, Gardiner was once in a position to construct an enormous community of cooperating political and non secular leaders. American historians of the innovative period, church historians, and theological scholars will welcome this precious addition to the ancient literature at the social gospel.
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The Legacy of Education 31 others by the administration. Hazing of students was abolished, the famed humor magazine the Lampoon was founded, and the elective system was introduced into the curriculum. , cum laude, he was twenty years old. A photograph of him at this time shows an unpretentiously dressed and self-contained youth with a prominent forehead, distinctive nose, generous mouth, and firm chin. The eyes are reflective and keen, and without his father’s sadness. The picture is one of striking timelessness and modernity, as if, despite the plastered hair, parted in the middle, he might quite suddenly turn and speak in a way wholly congruent with the viewer’s own time a century and more later.
Justice depended on the whim of local officials who believed in property and position. They were only “tentatively republican” and excluded Indians and blacks from the franchise. So, after 1849, did the Americans. Both 4. J. W. T. Gardiner to Emma Jane Gardiner, May 31, 1856, Gardiner Family Papers. He probably meant by the first reference Sampson Reed’s Observations on the Growth of the Mind (1826), and assuredly he referred to Thomas Macauley’s History of England (1848–1855), volumes 3–4 of which had just been published and were enjoying wide circulation in the United States as well as in England.
See also Eugene V. Smalley, History of the Northern Pacific Railroad (New York: G. P. Putnam’s Sons, 1883), 79. , 69–81. Tudor Gardiner to his sister, Eleanor, June 4, 1857, Gardiner Family Papers; “Gardiner Home Journal,” Kennebec (ME) Reporter, October 4, 1879. 24 Robert H. Gardiner and the Reunification of Worldwide Christianity I trust it may be the means of good to some. ” Even in the Episcopal Church where the right to preach was meted out grudgingly to the lower clergy and only in the late twentieth century to laity, laymen were beginning to take responsibility and fill such roles even if they were restricted to episcopally approved homilies.