Setting this one point aside, I can but speak of the club as a high congress of souls, in which many noble thoughts were uttered. Nobler than any special view or presentation was the general sense of the dignity of human character and of its affinity with things divine, which always gave the master tone to the discussions.
The first essay read before the Radical Club of which I have any distinct recollection was by Rev. John Weiss, and had for its title, "The Immanence of God." It was highly speculative in character, and appeared to me to suggest many insoluble questions, among others, that of the origin of the sensible world.
Lord and Lady Amberley, who were present, expressed to me great admiration of the essay. The occasion was rendered memorable by the beautiful presence of Lucretia Mott.
Other discourses of John Weiss I remember with greater pleasure, notably one on the legend of Prometheus, in which his love for Greece had full scope, while his vivid imagination, like a blazing torch, illuminated for us the deep significance of that ancient myth.
I remember, at one of these meetings, a rather sharp passage at arms between Mr. Weiss and James Freeman Clarke. Mr. Weiss had been declaiming against the insincerity which he recognized in ministers who continue to use formulas of faith which have ceased to correspond to any real conviction. The speaker confessed his own shortcoming in this respect.
"All of us," he said,—"yes, I myself have prayed in the name of Christ, when my own feeling did not sanction its use."
On hearing this, Mr. Clarke broke in.
"Let Mr. Weiss answer for himself," he said with some vehemence of manner. "If in his pulpit he prayed in the name of Christ, and did not believe in what he said, it was John Weiss that lied, and not one of us." The dear minister afterwards asked me whether he had shown any heat in what he said. I replied, "Yes, but it was good heat."
Another memorable day at the club was that on which the eminent French Protestant divine, Athanase Coquerel, spoke of religion and art in their relation to each other. After a brief but interesting review of classic, Byzantine, and mediæval art, M. Coquerel expressed his dissent from the generally received opinion that the Church of Rome had always been foremost in the promotion and patronage of the fine arts. The greatest of Italian masters, he averred, while standing in the formal relations with that church, had often shown opposition to its spirit. Michael Angelo's sonnets revealed a state of mind intolerant of ecclesiastical as of other tyranny. Raphael, in the execution of a papal order, had represented true religion by a portrait figure of Savonarola. Holbein and Rembrandt were avowed Protestants. He considered the individuality fostered by Protestantism as most favorable to the development of originality in art.
With these views Colonel Higginson did not agree. He held that Christianity had reached its highest point under the dispensation of the Catholic faith, and that the progress of Protestantism marked its decline. This assertion called forth an energetic denial from Dr. Hedge, Mr. Clarke, and myself.