OTHER FORMATIVE BOOKS
We do not know of any other books which deserve to be classed with the two we have been considering in their relation to the formation of Mr. Lincoln's religious ideas; but our inquiry is at a point where it will be instructive to learn of any collateral influence which at this period, the period of the 50's, after the death of Eddie, and before his election as President, helped to give shape to his convictions.
Mr. Lincoln did not unite with Dr. Smith's church. It is difficult to think that it would have been possible for him to have done so. Old-school Calvinism had its permanent influence upon him through his Baptist antecedents, but while that of Dr. Smith came to him most opportunely, it did not wholly meet his spiritual requirements.
For many years Herndon was in regular correspondence with Theodore Parker. They agreed in their view of the slavery question, and had much in common in their religion. Herndon had Parker's theological books, and Lincoln read them, not very thoroughly, perhaps, but with interest.
About the same time, Mr. Jesse W. Fell, for whom he wrote the first sketch of his life, presented him with the works of William E. Channing.
When Herndon was gathering material to confute Dr. Reed, he assembled very nearly everything that seemed to prove that Lincoln was not orthodox, however far short it fell of proving him an infidel. Among the rest he interviewed Fell, and from his statements made up this report, which appeared in Lamon's book, and subsequently in Herndon's:
"Mr. Jesse W. Fell of Illinois, who had the best opportunities of knowing Mr. Lincoln intimately, makes the following statement of his religious opinions, derived from repeated conversations with him on the subject:
"'Though everything relating to the character and history of this extraordinary personage is of interest, and should be fairly stated to the world, I enter upon the performance of this duty—for so I regard it—with some reluctance, arising from the fact, that, in stating my convictions on the subject, I must necessarily place myself in opposition to quite a number who have written on this topic before me, and whose views largely preoccupy the public mind. This latter fact, whilst contributing to my embarrassment on this subject, is, perhaps, the strongest reason, however, why the truth in this matter should be fully disclosed; and I therefore yield to your request. If there were any traits of character that stood out in bold relief in the person of Mr. Lincoln, they were those of truth and candor. He was utterly incapable of insincerity, or professing views on this or any other subject he did not entertain. Knowing such to be his true character, that insincerity, much more duplicity, were traits wholly foreign to his nature, many of his old friends were not a little surprised at finding, in some of the biographies of this great man, statements concerning his religious opinions so utterly at variance with his known sentiments. True, he may have changed or modified those sentiments after his removal from among us, though this is hardly reconcilable with the history of the man, and his entire devotion to public matters during his four years' residence at the national capital. It is possible, however, that this may be the proper solution of this conflict of opinions; or, it may be, that, with no intention on the part of anyone to mislead the public mind, those who have represented him as believing in the popular theological views of the times may have misapprehended him, as experience shows to be quite common where no special effort has been made to attain critical accuracy on a subject of this nature. This is the more probable from the well-known fact, that Mr. Lincoln seldom communicated to anyone his views on this subject. But, be this as it may, I have no hesitation whatever in saying, that, whilst he held many opinions in common with the great mass of Christian believers, he did not believe in what are regarded as the orthodox or evangelical views of Christianity.
"'On the innate depravity of man, the character and office of the great Head of the Church, the atonement, the infallibility of the written revelation, the performance of miracles, the nature and design of present and future rewards and punishments (as they are probably called), and many other subjects, he held opinions utterly at variance with what are usually taught in the church. I should say that his expressed views on these and kindred topics were such as, in the estimation of most believers, would place him entirely outside the Christian pale. Yet, to my mind, such was not the true position, since his principles and practices and the spirit of his whole life were of the very kind we universally agree to call Christian; and I think this conclusion is in no wise affected by the circumstance that he never attached himself to any religious society whatever.
"'His religious views were eminently practical, and are summed up, as I think, in these two propositions: "the Fatherhood of God, and the brotherhood of man." He fully believed in a superintending and overruling Providence, that guides and controls the operations of the world, but maintained that law and order, and not the violation or suspension, are the appointed means by which this providence is expressed.
"'I will not attempt any specification of either his belief or disbelief on various religious topics, as derived from conversations with him at different times during a considerable period; but, as conveying a general view of his religious or theological opinions, will state the following facts. Some eight or ten years prior to his death, in conversing with him upon this subject, the writer took occasion to refer, in terms of approbation, to the sermons and writings generally of Dr. W. E. Channing; and, finding he was considerably interested in the statement I made of the opinions held by that author, I proposed to present him [Lincoln] a copy of Channing's entire works, which I soon after did. Subsequently, the contents of these volumes, together with the writings of Theodore Parker, furnished him, as he informed me, by his friend and law partner, Mr. Herndon, became naturally the topics of conversation with us; and though far from believing there was an entire harmony of views on his part with either of those authors, yet they were generally much admired and approved by him.
"'No religious views with him seemed to find any favor, except of the practical and rationalistic order; and if, from my recollections on this subject, I was called upon to designate an author whose views most nearly represented Mr. Lincoln's on this subject, I would say that author was Theodore Parker.
"'As you have asked from me a candid statement of my recollections on this topic, I have thus briefly given them, with the hope that they may be of some service in rightly settling a question about which—as I have good reason to believe—the public mind has been greatly misled.
"'Not doubting that they will accord, substantially, with your own recollections, and that of his other intimate and confidential friends, and with the popular verdict after this matter shall have been properly canvassed, I submit them.'"—Lamon: Life of Lincoln, pp. 490, 491, 492.
Herndon was attempting to collect evidence that Lincoln was an infidel, and what he obtained, and what essentially he was called to certify and did certify in effect, was that Lincoln's views were in essential accord with those of Theodore Parker and William Ellery Channing. Theodore Parker was not an orthodox Christian according to the standards of Dr. Smith's church, or of the church of which the present writer is pastor, but he was a Christian, and a very brave and noble Christian. William Ellery Channing's views were not in full accord with the orthodoxy of his day, but he was a noble friend of God and man, and a true Christian.
I have already referred to the very loose and inexact way in which Herndon and others use the term "infidel" as applied to Lincoln. Such inexactness is subversive of all clear thinking.