By the term “Young America,” as it is used at this day, seems to be
intended that class of youthful minds who are striving to free themselves
from all past ecclesiastical and conventional restraints, and who are
aiming to think and act with entire freedom on all subjects.
The most active and efficient of this class are those who by general
reading and study have both strengthened their reasoning powers and been
most affected by the causes before described, which have tended to lessen
respect for the church founded on the Augustinian theory of such a
depraved nature transmitted from Adam, that all unregenerate doings are
“sin, and only sin.”
These young minds find the power of the pulpit, the church, the religious
press, and the religious training of the family, the school and the
college all combined to enforce this doctrine. They feel galled and
indignant at the chains which they find around them; and trained to
interpret the Bible as teaching this doctrine and the system based on it,
they secretly revolt from the authority of that book. They feel that the
ministers and churches which sustain this doctrine are the grand
impediments to freedom of thought and opinion, and the chief fortress of a
system which to them is hateful in theory, and, in their view, destructive
alike to a true manhood and a pure morality.
But if they speak out their feelings they will be denounced as infidels
and avoided as dangerous persons. What is more trying still, the mother
they love so much will be distressed, their father will be equally grieved
and perhaps offended with their self‐conceit, and all their Christian
friends will be disturbed and displeased.
Under these conflicting influences there exists a constant conflict
between their honest convictions and desire for truth and independent
action, and their gentle and generous impulses. This is the condition of
multitudes of young minds, who to please a mother, a father, a sister or a
friend, attend church and listen in silence to much that they do not
believe and to some things which they abhor. Others quietly withdraw from
all religious ministries, on the plea that Sunday is more profitably spent
by them in quiet strolls or reading at home, while the real trouble,
secretly burning in their hearts, is scarcely breathed aloud.
Of this class of minds not a few are found in our theological seminaries.
And here they encounter new difficulties. As the system of Augustinianism
is developed as the basis of their professional training, they attempt to
meet it with some discussion. In this they find little or no
encouragement. _Free discussion_ seems to be deemed inadmissible, and
those who urge it find themselves in an uncomfortable minority, who are
regarded rather as agitators than as manly and independent seekers after
truth.
But the most powerful influence on the most influential class of “Young
America,” as highest in intellectual and moral development, has been the
practical working of _two false principles_.
The first of these is, that _organizations_ to promote truth and
righteousness are of more consequence than truth and righteousness. Thus,
to a Catholic, the reputation and interests of _the church_—that is, the
clergy—are to be regarded first, so that its pope and priesthood are to be
shielded from the public exposure of whatever crimes they may commit, lest
the influence of the church should suffer. Thus, in Protestant
ecclesiastical organizations, the sins of their chief leaders are
sometimes covered and palliated, lest their church and order be
discredited. Thus the college faculty are sometimes sustained by parents
or the public in unjust proceedings, lest the respect and confidence of
the pupils or the public toward them should be impaired. Thus, also, the
officers of benevolent associations are tolerated and shielded from odium
for conduct that should receive universal disapprobation. In such cases,
the _end_ is made secondary to the means—the instrumentalities to promote
virtue receive more regard than virtue itself. This, among “fishers of
men,” is making taking the fish secondary to the care of the net.
The other false principle is, that men are to be restrained from
protesting against wrong, in cases where it would make great trouble and
difficulty to individuals or to communities involved in it.
That men are to use discretion and consult expediency as to the _time_ and
_manner_ of exposing and denouncing wrong, is one of the teachings of
common sense. But that men are to protest against wrong only when it makes
little or no trouble to any one, and be silent when contention and trouble
would result from such protesting, is a principle that would have
inhibited the spread of Christianity by the apostles, of the Reformation
by Luther, and of every other great reform.
The extent to which wise and good men have adopted and acted on these
false principles has probably done more to undermine faith in the Bible
and the church than all other causes united.
The tendency has been to generate the feeling that the great organizations
based on the Bible and aiming to extend its authority, are really little
better than associations to sustain the power and the influence of a
certain privileged class, at the sacrifice of not only truth and
righteousness, but of manly freedom of thought and speech.
The extent of real infidelity, not only in our colleges, but among the
young mechanics of our shops and manufactories, the young farmers in our
fields, the clerks in our offices and stores, and Young America all over
the nation, is little imagined by those, who, on the field of
conservatism, are striving to repress free discussion. There are seething
and glowing fires gathering for vent, which such attempts are as vain to
restrain as are bands of cobwebs to confine an outbursting volcano.
In speaking thus confidently of the present position of woman and of
“Young America,” it seems proper to notice the opportunities that have
been furnished to attain some knowledge in this direction.
During twelve years of service as principal of institutions at the East
and West, in which nearly a thousand young girls from the most influential
classes and from nearly every State in the Union have been under her
training, the writer gained no little insight into the varied experiences
of the young. Later in life, ill health and other causes led to frequent
reunions with former pupils all over the land, who as mothers, wives and
sisters sought sympathy and counsel. Thus was gained the private history
and the personal acquaintance of their husbands, brothers and sons, in
many professions and in various colleges.
In many cases the sons would disclose to a candid and sympathizing friend
mental experiences and histories of themselves and their companions,
which, from motives of tenderness, were hidden even from the most kind and
judicious parents. The affiliated societies that bring the most
influential young men of different colleges together, their meetings for
anniversary and club reunions, have generated a common pulse, as it were,
through the great body of the most highly educated and most influential
young men in the land; so that learning what affects a small portion
teaches also what affects the whole.
These intimations indicate but a small portion of the opportunities which
have led to the opinions expressed in this and the preceding chapter.