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This is an article about Henry Beecher, the American clergyman. For the medical doctor, see Henry K. Beecher.
Henry Ward Beecher

Henry Ward Beecher
Born June 24, 1813(1813-06-24)
Litchfield, Connecticut, U.S.
Died March 8, 1887 (aged 73)
Brooklyn, New York
Occupation Protestant Clergyman, Abolitionist
Spouse(s) Eunice White Beecher
Parents Lyman and Roxana Beecher

Henry Ward Beecher (June 24, 1813 – March 8, 1887) was a prominent, Congregationalist clergyman, social reformer, abolitionist, and speaker in the mid to late 19th century. An 1875 adultery trial in which he was accused of having an affair with a married woman was one of the most notorious American trials of the 19th century.[1] In 2007, The Most Famous Man in America: A Biography of Henry Ward Beecher by Debby Applegate won the Pulitzer Prize for Biography or Autobiography.

Contents

Early life

Born in Litchfield, Connecticut, he was the son of Lyman Beecher, a Presbyterian preacher from Boston, and Roxana Foote. Roxana died when Henry was three. Henry was the seventh of 13 siblings, some of whom were famous in their own right: Harriet Beecher Stowe who wrote Uncle Tom's Cabin; noted educator Catharine Beecher; activists Charles Beecher and Isabella Beecher Hooker. In addition Henry was the uncle of Edgar Beecher Bronson.

The Beecher household was exemplary of the orthodox ministry that Lyman Beecher preached. His family not only prayed at the beginning and end of each day but also sang hymns and prepared for other rigorous church obligations. The family members were expected to participate in prayer meetings, attend lectures and other church functions. "Undue frivolity was discouraged, so they did not celebrate Christmas or birthdays. Dancing, theater, and all but the most high-toned fiction were forbidden." [2]

Henry was especially close to his sister Harriet, two years his senior, according to the web site of the Plymouth Church in Brooklyn Heights, New York City. "This friendship with Harriet continued throughout their lives, and she was still listed on the membership rolls of Plymouth Church when she died in 1896."[3]

"Henry, bashful and mumbling as a child, began his oratorical training at Mt. Pleasant Institution, a boarding school in Amherst, Massachusetts."[3]

Plymouth Church in 1866

Beecher also attended Boston Latin School, graduated from Amherst College in 1834 and in 1837 received a degree from Lane Theological Seminary outside Cincinnati, Ohio, which his father then headed. First becoming a minister in Lawrenceburg (1837-39) he was then pastor of the Second Presbyterian Church (1839-47).

Minister, author and lecturer

In 1847, he was appointed the first minister of the new Plymouth Congregational Church in Brooklyn, New York. That fall, Beecher and his wife, the former Eunice Bullard, and their three surviving children moved to Brooklyn.

Beecher's fame on the lecture circuit led to his becoming editor of several religious magazines, and he received large advances for a novel and for a biography of Jesus.[1]

Theology

Henry's father preached a form of Calvinist theology that "combined the old belief that 'human fate was preordained by God's plan' with a faith in the capacity of rational men and women to purge society of its sinful ways," according to historian Michael Kazin. [1]

"For (Henry) Beecher, sinfulness was a temporary malady, which the love of God could burn away as a fierce noonday sun dries up a noxious mold," according to Kazin.[1]

Social and political views

Sketch of Henry Ward Beecher

An advocate of Women's suffrage, temperance and Darwin's theory of evolution,[4] and a foe of slavery and bigotry of all kinds (religious, racial and social), Beecher held that Christianity should adapt itself to the changing culture of the times. Later, in the 1870s and 1880s, Beecher became a prominent advocate for allowing Chinese immigration to continue to the United States, and is credited for delaying the passage of the Chinese Exclusion Act until 1882. Beecher compared Chinese immigrants favorably to Irish immigrants, and argued that excluding the former from entering the country while allowing the latter was an unjust practice.

During the antebellum period, he raised funds to buy weapons for those willing to oppose slavery in Kansas and Nebraska, and the rifles bought with this money became known as "Beecher's Bibles". Politically active, he supported first the Free Soil Party and later the Republican Party.

During the American Civil War, his church raised and equipped a volunteer infantry regiment. Early in the war, Beecher pressed Lincoln to emancipate the slaves through a proclamation. The preacher later went on a speaking tour in England to undermine support for the South by explaining the North's war aims. Near the end of the war, when the Stars and Stripes were again raised at Fort Sumter in South Carolina, Beecher was the main speaker.[3]

Beecher's liberalism did not extend to the "working class" (what evidence is there that Beecher would have accepted this term?). During the Great Railroad Strike of 1877 he preached strongly against the strikers whose wages had been cut. His notorious "bread and water" sermon included "Man cannot live by bread alone but the man who cannot live on bread and water is not fit to live". The following Sunday heard "If you are being reduced, go down boldly into poverty". He then left for a two month vacation in Europe.[5] Selective quotations - with no explination of how the person, who is taking the words out of context, would have maintained wage levels and employment at a time of recession.

His last words were, "Now comes the mystery."

Preaching style

Thousands of worshipers flocked to Beecher's enormous Plymouth Church in Brooklyn. Abraham Lincoln (who said of Beecher that no one in history had "so productive a mind") was in the audience at one point, and Walt Whitman visited him. Mark Twain went to see Beecher in the pulpit and described the pastor "sawing his arms in the air, howling sarcasms this way and that, discharging rockets of poetry and exploding mines of eloquence, halting now and then to stamp his foot three times in succession to emphasize a point." [6]

Beecher himself had this to say of his preaching style: "From the beginning, I educated myself to speak along the line and in the current of my moral convictions; and though, in later days, it has carried me through places where there were some batterings and bruisings, yet I have been supremely grateful that I was led to adopt this course. I would rather speak the truth to ten men than blandishments and lying to a million. Try it, ye who think there is nothing in it! try what it is to speak with God behind you,--to speak so as to be only the arrow in the bow which the Almighty draws." [7]

"He obtained the chains with which John Brown had been bound, trampling them in the pulpit, and he also held mock 'auctions' at which the congregation purchased the freedom of real slaves," according to the Web site of the still-existing Plymouth Church. The most famous of these former slaves was a young girl named Pinky, auctioned during a regular Sunday worship service at Plymouth on February 5, 1860. A collection taken up that day raised $900 to buy Pinky from her owner. A gold ring was also placed in the collection plate, and Beecher presented it to the girl to commemorate her day of liberation. Pinky returned to Plymouth in 1927 at the time of the Church's 80th Anniversary to give the ring back to the Church with her thanks. Today, Pinky's ring and bill of sale can still be viewed at Plymouth."[3]

Personal life

Statue of Henry Ward Beecher in Downtown Brooklyn, New York

Beecher-Tilton scandal

"His career took place during what one scholar has called the Protestant Century," according to Kazin, "when an eloquent preacher could be a celebrity, the leader of one or more reform movements and a popular philosopher — all at the same time."[1]

Muscular and long-haired, the preacher was close to a series of attractive young women, but his wife, Eunice, the mother of his 10 children, was "unloved."[1]

In the highly publicized scandal known as the Beecher-Tilton Affair he was tried on charges that he had committed adultery with a friend's wife, Elizabeth Tilton. In 1870, Elizabeth had confessed to her husband, Theodore Tilton, that she had had a relationship with Henry Ward Beecher. Tilton was then fired from his job at the Independent because of his editor's fears of adverse publicity. Theodore and Henry both pressured Elizabeth to recant her story, which she did, in writing.

The charges became public when Theodore Tilton told Elizabeth Cady Stanton of his wife's confession. Stanton repeated the story to fellow women's rights leaders Victoria Woodhull and Isabella Beecher Hooker.

Henry Ward Beecher had publicly denounced Woodhull's advocacy of free love. She published a story in her paper (Woodhull and Claflin's Weekly) on November 2, 1872, claiming that America's most renowned clergyman was secretly practicing the free-love doctrines which he denounced from the pulpit. The story created a national sensation. As a result, Woodhull was arrested in New York City and imprisoned for sending obscene material through the mail. The Plymouth Church held a board of inquiry and exonerated Beecher, but excommunicated Mr. Tilton in 1873.

Tilton then sued Beecher: the trial began in January 1875, and ended in July when the jurors deliberated for six days but were unable to reach a verdict. His wife loyally supported him throughout the ordeal.[1]

A second board of enquiry was held at Plymouth Church and this body also exonerated Beecher. Two years later, Elizabeth Tilton once again confessed to the affair and the church excommunicated her. Despite this Beecher continued to be a popular national figure. However, the debacle split his family. While most of his siblings supported him, Isabella Beecher Hooker openly supported one of his accusers.

Death

Grave at Green-Wood Cemetery, Brooklyn, New York

Henry Ward Beecher died of a cerebral hemorrhage on March 8, 1887. Brooklyn, still an independent city, declared a day of mourning. The state legislature recessed, and telegrams of condolence were sent by national figures, including President Cleveland. His funeral procession to Plymouth Church - led by a Black commander of the William Lloyd Garrison Post in Massachusetts and a Virginia Confederate general and former slaveholder, marching arm in arm - paid tribute to what Beecher helped accomplish. Henry Ward Beecher was laid to rest in Brooklyn's Green-Wood Cemetery on March 11, 1887, survived by his wife Eunice, and four of the nine children born to them: Harriet, Henry, William and Herbert.[3]

Legacy

  • "He developed a passion for jewels, which he carried, unset, in his pockets, taking them out for comfort when he was tired or in low spirits. He called them 'My opiates' " [8]
  • Beecher, Illinois, was named after him.
  • Gutzon Borglum who created the Mount Rushmore memorial, sculpted a statue of Beecher that stands in the garden of Plymouth Church in Brooklyn Heights.
  • Oliver Wendell Holmes, Sr. wrote the following limerick:

The Reverend Henry Ward Beecher
called a hen a most elegant creature.
The hen, pleased with that,
laid an egg in his hat,
and thus did the hen reward Beecher.

  • In The Adventure of the Cardboard Box, a Sherlock Holmes mystery, Holmes' companion Dr. Watson is mentioned as being an avid admirer of Henry Ward Beecher, keeping a portrait of him (beside a portrait of General Gordon) and feeling strongly indignant about the way that Beecher was received during his visit to Britain at the time of the Civil War by "the more turbulent of our people".

Norwood, Pa was named after his novel "Norwood".

Famous phrases

"Love is the river of life in the world".

"Discover what you are".

"Liberty is the soul's right to breathe, and when it cannot take a long breath laws are girded too tight. Without liberty, man is a syncope."

"You might just as well... read the Bible to buffaloes as to those fellows who follow Atchison and Stringfellow [slavery advocates]; but they have a supreme respect for the logic that is embodied in Sharp's rifle." (See Wiki page: Beecher's Bibles.)

"Every man should be born again on the first day of January. Start with a fresh page. Take up one hole more in the buckle if necessary, or let down one, according to circumstances; but on the first of January let every man gird himself once more, with his face to the front, and take no interest in the things that were and are past."

Published works

  • Seven Lectures to Young Men (1844) (a pamphlet)
  • The Independent (1861-63) (periodical, as editor)
  • Christian Union (1870-78) (periodical, as editor)
  • Summer in the Soul (1858)
  • Prayers from the Plymouth Pulpit (1867)
  • Norwood, or Village Life in New England (1868) (novel)
  • Life of Jesus Christ (1871)
  • Yale Lectures on Preaching (1872)
  • Evolution and Religion (1885) - (Reissued by Cambridge University Press 2009; ISBN 9781108000451)

Notes

  1. ^ a b c d e f g [1]Kazin, Michael, "The Gospel of Love" a review of The Most Famous Man in America, by Debby Applegate, The New York Times Book Review, July 16, 2006, page 1
  2. ^ Applegate, 28
  3. ^ a b c d e [2] "About Our Church" web page at the web site of the Plymouth Church in Brooklyn Heights, New York City. Accessed on July 17, 2006
  4. ^ Darwinism
  5. ^ Beatty, 296-298
  6. ^ Twain, Letter # 9
  7. ^ Beecher, 138-139
  8. ^ Applegate, 268

References

  • Applegate, Debby. The Most Famous Man in America: The Biography of Henry Ward Beecher. New York: Doubleday, 2006. winner of the 2007 Pulitzer Prize for biography.[3]
  • Beatty, Jack. Age of Betrayal: The Triumph of Money in America, 1865-1900. New York: Alfred A. Knopf, 2007.
  • Beecher, Henry Ward, and Edna Dean Proctor. Life Thoughts: Gathered from the Extemporaneous Discourses of Henry Ward Beecher. Boston: Phillips, Sampson and company, 1858. googlebooks.com Accessed September 24, 2007
  • Hibben, Paxton. Henry Ward Beecher: An American Portrait. New York: The press of the Readers club, 1942. (Foreword by Sinclair Lewis.)
  • Rourke, Constance Mayfield; Trumpets of Jubilee: Henry Ward Beecher, Harriet Beecher Stowe, Lyman Beecher, Horace Greeley, P.T. Barnum (1927).
  • Twain, Mark. Alta California. Letter no. 9, San Francisco, March 30, 1867. twainquotes.com Accessed September 22, 2007

External links


Quotes

Up to date as of January 14, 2010

From Wikiquote

The cynic is one who never sees a good quality in a man and never fails to see a bad one.

Henry Ward Beecher (24 June 18138 March 1887) was a theologically liberal American Congregationalist clergyman and reformer, and author.

Sourced

Humor is, however, nearer right than any emotion we have. Humor is the atmosphere in which grace most flourishes.
  • Never forget what a man says to you when he is angry.
    • Life Thoughts (1858)
  • It is not well for a man to pray, cream; and live skim milk.
    • Life Thoughts (1858)
  • The cynic is one who never sees a good quality in a man and never fails to see a bad one. He is the human owl, vigilant in darkness and blind to light, mousing for vermin, and never seeing noble game. The cynic puts all human actions into two classes — openly bad and secretly bad.
    • Lectures to Young Men: On Various Important Subjects (1860) Lecture IV : Portrait Gallery
  • Humor is, however, nearer right than any emotion we have. Humor is the atmosphere in which grace most flourishes.
    • "'Unjust Judgments" (1874)
  • Any law that takes hold of a man’s daily life cannot prevail in a community, unless the vast majority of the community are actively in favor of it. The laws that are the most operative are the laws which protect life.
    • "Civil Law and the Sabbath" sermon (3 December 1882)
  • The one great poem of New England is her Sunday.
    • Proverbs from Plymouth Pulpit (1887)
  • When a nation’s young men are conservative, its funeral bell is already rung.
    • Proverbs from Plymouth Pulpit
  • The common schools are the stomachs of the country in which all people that come to us are assimilated within a generation. When a lion eats an ox, the lion does not become an ox but the ox becomes a lion.
    • The Red Man, Volume X, No. 6 (July-August 1890)

Dictionary of Burning Words of Brilliant Writers (1895)

Quotes reported in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895).

  • The Bible is God's chart for you to steer by, to keep you from the bottom of the sea, and to show you where the harbor is, and how to reach it without running on rocks or bars.
    • P. 28.
  • There are many persons of combative tendencies, who read for ammunition, and dig out of the Bible iron for balls. They read, and they find nitre and charcoal and sulphur for powder. They read, and they find cannon. They read, and they make portholes and embrasures. And if a man does not believe as they do, they look upon him as an enemy, and let fly the Bible at him to demolish him. So men turn the word of God into a vast arsenal, filled with all manner of weapons, offensive and defensive. ** P. 38.
  • If Christ is the wisdom of God and the power of God in the experience of those who trust and love Him, there needs no further argument of His divinity.
    • P. 58.
  • Like the cellar-growing vine is the Christian who lives in the darkness and bondage of fear. But let him go forth, with the liberty of God, into the light of love, and he will be like the plant in the field, healthy, robust, and joyful.
    • P. 106.
  • Difficulties are God's errands; and when we are sent upon them, we should esteem it a proof of God's confidence, — as a compliment from God.
    • P. 107.
  • Christ is the ideal of what a man should be. He has my ideal portrait, as it were, drawn out in His own thought and feeling. There is an exaltation and a grandeur for myself in the time to come, which Christ knows, and I do not; but I am following after. I am pressing up toward that thought that Christ has of what I am and ought to be; and I am determined that I will apprehend it as Christ Himself does. Not that I have it; but I will strive for it. My manhood is in the future. My life lies beyond the present.
    • P. 109.
  • Live for the other life. Endure as seeing Him who is invisible. Work by faith; work by hope; work by love; work by courage; work by trust; work by the sweet side of your mind; and so be like Christ, until you dwell with Him.
    • P. 118.
  • Whoever lives a noble life for Christ and God — he is one of God's workmen, working on that building of which God is the supreme Architect.
    • P. 120.
  • It is not to come in any particular way, or with any particular experience, but to arise and come to your Father, and say unto Him, "Father I have sinned against heaven and before Thee, and am no more worthy to be called Thy son; make me as one of Thy hired servants."
    • P. 151.
  • Thou, Everlasting Strength, hast set Thyself forth to bear our burdens. May we bear Thy cross, and bearing that, find there is nothing else to bear; and touching that cross, find that instead of taking away our strength, it adds thereto. Give us faith for darkness, for trouble, for sorrow, for bereavement, for disappointment; give us a faith that will abide though the earth itself should pass away — a faith for living, a faith for tying.
    • P. 107.
  • And now we beseech of Thee that we may have every day some such sense of God's mercy and of the power of God about us, as we have of the fullness of the light of heaven before us.
    • P. 273.
  • Success is full of promise till men get it; and then it is last year's nest from which the bird has flown.
    • P. 567.
  • Evil men of every degree will use you, flatter you, lead you on until you are useless; then, if the virtuous do not pity you, or God compassionate, you are without a friend in the universe.
    • P. 625.

External links

Wikipedia
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1911 encyclopedia

Up to date as of January 14, 2010

From LoveToKnow 1911

HENRY WARD BEECHER (1813-1887), American preacher and reformer, was born in Litchfield, Connecticut, on the 24th of June 1813. He was the eighth child of Lyman and Roxana Foote Beecher, and brother of Harriet Beecher Stowe. Entering Amherst College in 1830, and graduating four years later, he gave more attention to his own courses of reading than to college studies, and was more popular with his fellows than with the faculty. With a patience foreign to his impulsive nature, he submitted to minute drill in elocution, and became a fluent extemporaneous speaker. Reared in a Puritan atmosphere, he has graphically described the mystical experience which, coming to him in his early youth, changed his whole conception of theology and determined his choice of the ministry. "I think," he says, "that when I stand in Zion and before God, the highest thing that I shall look back upon will be that blessed morning of May when it pleased God to reveal to my wondering soul the idea that it was His nature to love a man in his sins for the sake of helping him out of them." In 1837 he graduated from Lane Theological Seminary in Ohio, of which his father was president, and entered upon his work as pastor of a missionary Presbyterian church at Lawrenceburg, Indiana, a village on the Ohio, about 20 m. below Cincinnati. The membership numbered nineteen women and one man. Beecher was sexton as well as preacher. Two years later he accepted a call to Indianapolis. His unconventional preaching shocked the more staid members of the flock, but filled the church to overflowing with people unaccustomed to churchgoing. He studied men rather than books; became acquainted with the vices in what was then a pioneer town; and in his Seven Lectures to Young Men (1844) treated these with genuine power of realistic description and with youthful and exuberant rhetoric. Eight years later (1847) he accepted a call to the pastorate of Plymouth Church (Congregational), then newly organized in Brooklyn, New York. The situation of the church, within five minutes' walk of the chief ferry to New York, the stalwart character of the man who had organized it, and the peculiar eloquence of Beecher, combined to make the pulpit a national platform. The audience-room of the church, capable of seating 2000 or 2500 people, frequently contained 50o or 1000 more.

Beecher at once became a recognized leader. On the all-absorbing question of slavery he took a middle ground between the pro-slavery or peace party, and abolitionists like William Lloyd Garrison and Wendell Phillips, believing, with such statesmen as W. H. Seward, Salmon P. Chase, and Abraham Lincoln, that slavery was to be overthrown under the constitution and in the Union, by forbidding its growth and trusting to an awakened conscience, enforced by an enlightened self-interest. He was always an anti-slavery man, but never technically an abolitionist, and he joined the Republican party soon after its organization. In the earlier days of the agitation, he challenged the hostility which often mobbed the anti-slavery gatherings; in the later days he consulted with the political leaders, inspiring the patriotism of the North, and sedulously setting himself to create a public opinion which should confirm and ratify the emancipation proclamation whenever the president should issue it. When danger of foreign intervention cast its threatening shadow across the national path, he went to England, and by his famous addresses did what probably no other American could have done to strengthen the spirit in England favourable to the United States, and to convert that which was doubtful and hostile. In 1861-1863 he was the editor-in-chief of the Independent, then a Congregational journal; and in his editorials, copied far and wide, produced a profound impression on the public mind by clarifying and defining the issue. Later (in 1870), he founded and became editor-in-chief of the Christian Union, afterwards the Outlook, a religious undenominational weekly. His lectures and addresses had the spirit if not the form of his sermons, just as his sermons were singularly free from the homiletical tone. Yet his work as a reformer was subsidiary to his work as a preacher. He was not indeed a parish pastor; he inspired church activities which grew to large proportions, but trusted the organization of them to laymen of organizing abilities in the church; and for acquaintance with his people he depended on such social occasions as were furnished in the free atmosphere of this essentially New England church at the close of every service. But during his pastorate the church grew to be probably the largest in membership in the United States.

It was in the pulpit that Beecher was seen at his best. His mastery of the English tongue, his dramatic power, his instinctive art of impersonation, which had become a second nature, his vivid imagination, his breadth of intellectual view, the catholicity of his sympathies, his passionate enthusiasm, which made for the moment his immediate theme seem to him the one theme of transcendent importance, his quaint humour alternating with genuine pathos, and above all his simple and singularly unaffected devotional nature, made him as a preacher without a peer in his own time and country. His favourite theme was love: love to man was to him the fulfilment of all law; love of God was the essence of all Christianity. Retaining to the day of his death the forms and phrases of the New England theology in which he had been reared, he poured into them a new meaning and gave to them a new significance. He probably did more than any other man in America to lead the Puritan churches from a faith which regarded God as a moral governor, the Bible as a book of laws, and religion as obedience to a conscience to a faith which regards God as a father, the Bible as a book of counsels, and religion as a life of liberty in love. The later years of his life were darkened by a scandal which Beecher's personal, political and theological enemies used for a time effectively to shadow a reputation previously above reproach, he being charged by Theodore Tilton, whom he had befriended, with having had improper relations with his (Tilton's) wife. But in the midst of these accusations (February 1876), the largest and most representative Congregational council ever held in the United States gave expression to a vote of confidence in him, which time has absolutely justified. Not a student of books nor a technical scholar in any department, Beecher's knowledge was as wide as his interests were varied. He was early familiar with the works of Matthew Arnold, Charles Darwin and Herbert Spencer; he preached his Bible Studies sermons in 1878, when the higher criticism was wholly unknown to most evangelical ministers or known only to be dreaded; and his sermons on Evolution and Religion in 1885, when many of the ministry were denouncing evolution as atheistic. He was stricken with apoplexy while still active in the ministry, and died at Brooklyn on the 8th of March 1887, in the seventy-fourth year of his age.

The principal books by Beecher, besides his published sermons, are: Seven Lectures to Young Men (1844); Plymouth Collection of Hymns and Tunes (1855); Star Papers, Experiences of Art and Nature (1855); Life Thoughts (1858); New Star Papers; or Views and Experiences of Religious Subjects (1859); Plain and Pleasant Talks about Fruits, Flowers and Farming (1859); American Rebellion, Report of Speeches delivered in England at Public Meetings in Manchester, Glasgow, Edinburgh, Liverpool, and London (1864); Prayers from Plymouth Pulpit (1867); Norwood: A Tale of Village Life in New England (1867); The Life of Jesus the Christ (1871), completed in 2 vols., by his sons (1891); and Yale Lectures on Preaching (3 vols., 1872-1874).

The principal lives are: Noyes L. Thompson, The History of Plymouth Church (1847-1872); Thomas W. Knox, The Life and Work of Henry Ward Beecher (Hartford, Conn., 1887); Frank S. Child, The Boyhood of Henry Ward Beecher (Pamphlet, New Creston, Conn., 1887); Joseph Howard, Jr., Life of Henry Ward Beecher (Philadelphia, 1887); T. W. Hanford, Beecher: Christian Philosopher, Pulpit Orator, Patriot and Philanthropist (Chicago, 1887); Lyman Abbott and S. B. Halliday, Henry Ward Beecher: A Sketch of His Career (New York, 1887); William C. Beecher, Rev. Samuel Scoville and Mrs H. W. Beecher, A Biography of Henry Ward Beecher (New York, 1888); John R. Howard, Henry Ward Beecher: A Study (1891); John Henry Barrows, Henry Ward Beecher (New York, 1893); and Lyman Abbott, Henry Ward Beecher (Boston, 1903). (L. A.)


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