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.Like Emerson he drew muchof his inspiration from nature and considered himself an intuitional-ist.At times in his later life he showed some interest in more tradi-tional faiths, but ultimately he rejected the idea of creeds and foundedhis church in  universal Love.In 1840 Lowell married Maria White of Watertown, Massachu-setts, who was an accomplished poet in her own right.She becamepart of one of Margaret Fuller s Conversations groups.Maria andher brother William, who had been Lowell s classmate at Harvardhelped stimulate his interest in the social problems of the day.By1842 he became convinced that he would never succeed as a lawyer;he turned his attention full-time to writing and published his firstbook of poems.His interest in reform grew after he moved toPhiladelphia to edit an antislavery periodical.In the late 1840s theBiglow Papers began to appear.These were political satires meant toexpress opposition to the Mexican War, which Lowell depicted as aneffort to extend slavery.Before 1850 he published three other signif-icant works.First, there was his contribution to the Arthurian legend,in which Lowell democratized the search for the Holy Grail in TheVision of Sir Launfal.The other publications that helped secure hisfame as a major figure in American literature were Poems: SecondSeries and the witty, biting evaluation of contemporary American au-thors, A Fable for Critics.Here he confronted the Unitarians when heasked if they formed a religious union based on total dissent, howthey could label Theodore Parker a heretic? During these earlyyears of publishing success, Lowell began to suffer a series of dev-astating personal losses.By 1852 three of his four children had died,and Maria, his wife, died the following year.In 1855 a series of lec-tures on English poets led to his appointment to a professorship atHarvard.He married Frances Dunlap, the nanny for his remainingchild, Mabel, in 1857.He published a second series of Biglow Papers on the subject ofthe Union cause.He also served as the first editor of the Atlantic MACLEAN, ANGUS HECTOR (1892 1969) " 311Monthly and later with Charles Eliot Norton of the North AmericanReview.Lowell became one of the founders of the Saturday Club, amonthly gathering of local writers for dinner and conversation.As hegrew older the reform impulse of his youth faded as he embraced hisaristocratic heritage.Much of his later writing consisted of critical es-says on important literary figures.He won political appointmentsfrom 1877 to 1885, first as U.S.Ambassador to Spain and later toEngland.Lowell died on August 19, 1891. M MACLEAN, ANGUS HECTOR (1892 1969).A principal Universal-ist educator in the 20th century.MacLean was born on Cape BretonIsland, Nova Scotia, to Neil and Peggy (MacRae) MacLean in 1892.Described later as a big rugged man with a Scottish accent, he had aPresbyterian background and left high school before he graduated togo on a recruiting mission with the Presbyterian Missionary Society.He enrolled at Westminster Hall Seminary in Vancouver, British Co-lumbia.For a time, he was a horseback riding lay preacher and re-counted this experience in The Galloping Gospel (1966).After that hewent to McGill University.Before he could finish he entered militaryservice in the medical corps for fours years during World War I.Heattended the University of Edinburgh for one term and then returnedto McGill and finished his B.A.Then he attended the TheologicalCollege at McGill, where he was first exposed to modern biblical crit-icism.He had difficulty getting licensed as a Presbyterian preacherbecause of his liberal views.He married Ruth Rogers in the spring of1922, and they had two children.The Teachers College at ColumbiaUniversity in New York granted him a fellowship and awarded him aPh.D.in 1930.Before he graduated he had been working as an in-structor and then the Canton Theological School of St.LawrenceUniversity hired him in 1928.Eventually, he became the RichardsonProfessor of Religious Education and Psychology.During his traininghe had become concerned about how the idea of God was taught tochildren because assumptions were made about what God looked likeand whether or not God existed in the first place.After he went to St.Lawrence, he published The New Era in Religious Education (1934). 312 " MCGEE, LEWIS A.(1893 1979)MacLean remained an uncommitted liberal Christian until the1940s when he embraced Universalism.Then he was ordained in1945 at the Church of the Divine Paternity in New York.In 1946 hewas named chairman of the first Department of Education in the Uni-versalist Church of America (UCA).He was appointed dean of theTheological School in 1951 to succeed John Murray Atwood.Asdean he saw the immediate need to bolster the financial base and aDevelopment Office was established in 1957.He placed a strong em-phasis on pastoral duties in preparing students for the ministry.MacLean retired from his position in 1960, as the two denominationswere preparing to consolidate.As dean he also carried a heavy teach-ing load as well.Despite his best efforts, the school s enrollment hadnot increased and financial problems still beset it.As a religious ed-ucator, MacLean placed prime value on the family as the base for re-ligious growth.He spoke of modeling religious ideals by the wholecommunity, so that in his educational model,  The Method is theMessage (UUA Pamphlet, 1962), he said that education must be rel-evant to the child, the church, and the problems of the world.He didmuch to revolutionize religious education while he was at St.Lawrence, including adding courses in philosophy, psychology, andyouth work, as well as incorporating arts and crafts as a regular partof religious education curriculum.MacLean addressed many impor-tant religious questions in his The Wind in Both Ears (1965).After heleft St [ Pobierz całość w formacie PDF ]

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