This page contains quotes from Dr. William Ellery Channing, the Unitarian theologian. For the Transcendentalist poet, see William Ellery Channing (poet).

Sourced

• God deliver us all from prejudice and unkindness, and fill us with the love of truth and virtue.
  • "Unitarian Christianity", an address to The First Independent Church of Baltimore (5 May 1819)

• We honor revelation too highly to make it the antagonist of reason, or to believe that it calls us to renounce our highest powers.
  • "Unitarian Christianity", an address to The First Independent Church of Baltimore (5 May 1819)

• We do, then, with all earnestness, though without reproaching our brethren, protest against the irrational and unscriptural doctrine of the Trinity. "To us," as to the Apostle and the primitive Christians, "there is one God, even the Father." With Jesus, we worship the Father, as the only living and true God. We are astonished, that any man can read the New Testament, and avoid the conviction, that the Father alone is God.
  • "Unitarian Christianity", an address to The First Independent Church of Baltimore (5 May 1819)

• The office of government is not to confer happiness, but to give men opportunity to work out happiness for themselves.
  • Review of The Life of Napoleon Bonaparte (1827) by Sir Walter Scott, in the Christian Examiner (September - October 1827)

• I affirm, and would maintain, that true religion consists in proposing, as our great end, a growing likeness to the Supreme Being. Its noblest influence consists in making us more and more partakers of the Divinity. For this it is to be preached. Religious instruction should aim chiefly to turn men's aspirations and efforts to that perfection of the soul, which constitutes it a bright image of God. Such is the topic now to be discussed; and I implore Him, whose glory I seek, to aid me in unfolding and enforcing it with simplicity and clearness, with a calm and pure zeal, and with unfeigned charity.
  • "Likeness to God", an address in Providence, Rhode Island (1828)

• I begin with observing, what all indeed will understand, that the likeness to God, of which I propose to speak, belongs to man's higher or spiritual nature. It has its foundation in the original and essential capacities of the mind. In proportion as these are unfolded by right and vigorous exertion, it is extended and brightened. In proportion as these lie dormant, it is obscured. In proportion as they are perverted and overpowered by the appetites and passions, it is blotted out. In truth, moral evil, if unresisted and habitual, may so blight and lay waste these capacities, that the image of God in man may seem to be wholly destroyed.
  • "Likeness to God", an address in Providence, Rhode Island (1828)

• Likeness to God is the supreme gift. He can communicate nothing so precious, glorious, blessed, as himself. To hold intellectual and moral affinity with the Supreme Being, to partake his spirit, to be his children by derivations of kindred excellence, to bear a growing conformity to the perfection which we adore, this is a felicity which obscures and annihilates all other good.
  It is only in proportion to this likeness, that we can enjoy either God or the universe.
  • "Likeness to God", an address in Providence, Rhode Island (1828)

• I see the marks of God in the heavens and the earth, but how much more in a liberal intellect, in magnanimity, in unconquerable rectitude, in a philanthropy which forgives every wrong, and which never despairs of the cause of Christ and human virtue. I do and I must reverence human nature... I thank God that my own lot is bound up with that of the human race.
  • "Likeness to God", an address in Providence, Rhode Island (1828)

• There are seasons, in human affairs, of inward and outward revolution, when new depths seem to be broken up in the soul, when new wants are unfolded in multitudes, and a new and undefined good is thirsted for. There are periods when...to dare, is the highest wisdom.
  • The Union (1829)

• I call that mind free, which masters the senses, which protects itself against animal appetites, which contemns pleasure and pain in comparison to its own energy, which penetrates beneath the body and recognises its own reality and greatness, which passes life, not in asking what it shall eat or drink, but in hungering, thirsting, and seeking after righteousness.
  I call that mind free, which escapes the bondage of matter, which, instead of stopping at the material universe and making it a prison wall, passes beyond it to its Author, and finds in the radiant signatures which everywhere bears of the Infinite Spirit, helps to its own spiritual enlightenment.
  I call that mind free, which jealously guards its intellectual rights and powers, which calls no man master, which does not content itself with a passive or hereditary faith, which opens itself to light whencesoever it may come, which receives new truth as an angel from heaven.
  I call that mind free, which sets no bounds to its love, which is not imprisoned in itself or in a sect, which recognises in all human beings the image of God and the rights of his children, which delights in virtue and sympathizes with suffering wherever they are seen, which conquers pride, anger, and sloth, and offers itself up a willing victim to the cause of mankind.
  • Spiritual Freedom (1830)

• I have insisted on our own activity as essential to our progress; but we were not made to live or advance alone. Society is as needful to us as air or food. A child doomed to utter loneliness, growing up without sight or sound of human beings, would not put forth equal power with many brutes; and a man, never brought into contact with minds superior to his own, will probably run one and the same dull round of thought and action to the end of llfe.
  It is chiefly through books that we enjoy intercourse with superior minds, and these invaluable means of communication are in the reach of all. In the best books great men talk to us, give us their most precious thoughts, and pour their souls into ours. God be thanked for books. They are the voices of the distant and the dead, and make us heirs of the spiritual life of past ages. Books are true levelers. They give to all, who will faithfully use them, the society, the spiritual presence, of the best and greatest of our race.
  • "Self-Culture", an address in Boston (September 1838)

• The path to perfection is difficult to men in every lot; there is no royal road for rich or poor. But difficulties are meant to rouse, not discourage. The human spirit is to grow strong by conflict. And how much has it already overcome! Under what burdens of oppression has it made its way for ages What mountains of difficulty has it cleared! And with all this experience, shall we say that the progress of the mass of men is to be despaired of; that the chains of bodily necessity are too strong and ponderous to be broken by the mind; that servile, unimproving drudgery is the unalterable condition of the multitude of the human race?
  • "Self-Culture", an address in Boston (September 1838)

• All noble enthusiasms pass through a feverish stage, and grow wiser and more serene.
  • Emancipation (1840)

• The mind, in proportion as it is cut off from free communication with nature, with revelation, with God, with itself, loses its life, just as the body droops when debarred from the air and the cheering light from heaven.
  • "Remarks on the Character and Writings of Fénelon" (1843)

• Undoubtedly some men are more gifted than others, and are marked out for more studious lives. But the work of such men is not to do others' thinking for them, but to help them to think more vigorously and effectually. Great minds are to make others great. Their superiority is to be used not to break the multitude to intellectual vassalage, not to establish over them a spiritual tyranny, but to rouse them from lethargy, and to aid them to judge for themselves. The light and life which spring up in one soul are to be spread far and wide. Of all treasons against humanity, there is no one worse than his, who employs great intellectual force to keep down the intellect of his less-favoured brother.
  • "Lectures On The Elevation Of The Labouring Portion Of The Community: Lecture II", in The Works of William Ellery Channing, D.D. (1844) Vol. III, p. 81

War (1816)

An address to the Congregational Ministers of Massachussetts, Boston (1816)

• The influence of war on the community at large, on its prosperity, its morals, and its political institutions, though less striking than on the soldiery, is yet baleful. How often is a community impoverished to sustain a war in which it has no interest?

• War is to be ranked among the most dreadful calamities which fall on a guilty world; and, what deserves consideration, it tends to multiply and perpetuate itself without end. It feeds and grows on the blood which it sheds. The passions, from which it springs, gain strength and fury from indulgence.

• One of the great springs of war may be found in a very strong and general propensity of human nature, in the love of excitement, of emotion, of strong interest; a propensity which gives a charm to those bold and hazardous enterprises which call forth all the energies of our nature. No state of mind, not even positive suffering, is more painful than the want of interesting objects. The vacant soul preys on itself, and often rushes with impatience from the security which demands no effort, to the brink of peril.

• Another powerful principle of our nature, which is the spring of war, is the passion for superiority, for triumph, for power. The human mind is aspiring, impatient of inferiority, and eager for preeminence and control.

• A genuine, enlightened patriot discerns, that the welfare of his own country is involved in the general progress of society; and, in the character of a patriot, as well as of a Christian, he rejoices in the liberty and prosperity of other communities, and is anxious to maintain with them the relations of peace and amity.

• We need not war to awaken human energy. There is at least equal scope for courage and magnanimity in blessing, as in destroying mankind. The condition of the human race offers inexhaustible objects for enterprise, and fortitude, and magnanimity. In relieving the countless wants and sorrows of the world, in exploring unknown regions, in carrying the arts and virtues of civilization to unimproved communities, in extending the bounds of knowledge, in diffusing the spirit of freedom, and especially in spreading the light and influence of Christianity, how much may be dared, how much endured!

Slavery (1835)

Full text online]

• No judgment can be just or wise, but that which is built on the conviction of the paramount worth and importance of duty. This is the fundamental truth, the supreme law of reason; and the mind which does not start from this, in its inquiries into human affairs, is doomed to great, perhaps fatal error. The right is the supreme good, and includes all other goods. In seeking and adhering to it, we secure our true and only happiness. All prosperity, not founded on it, is built on sand.

• There are times when the assertion of great principles is the best service a man can render society. The present is a moment of bewildering excitement, when men's minds are stormed and darkened by strong passions and fierce conflicts; and also a moment of absorbing worldliness, when the moral law is made to bow to expediency, and its high and strict requirements are denied, or dismissed as metaphysical abstractions or impracticable theories. At such a season, to utter great principles without passion, and in the spirit of unfeigned and universal good-will, and to engrave them deeply and durably on men's minds, is to do more for the world, than to open mines of wealth, or to frame the most successful schemes of policy.

• The deliberate, solemn conviction of good men through the world, that slavery is a grievous wrong to human nature, will make itself felt. To increase this moral power is every man's duty. To embody and express this great truth is in every man's power; and thus every man can do something to break the chain of the slave.

• He who cannot see a brother, a child of God, a man possessing all the rights of humanity, under a skin darker than his own, wants the vision of a Christian. He worships the Outward. The spirit is not yet revealed to him. To look unmoved on the degradation and wrongs of a fellow-creature, because burned by a fiercer sun, proves us strangers to justice and love, in those universal forms which characterize Christianity.

Dictionary of Burning Words of Brilliant Writers (1895)

• Compassed about with so great a cloud of witnesses, let us with firm and cheerful trust endure all trials, discharge all duties, accept all sacrifices, fulf1ll the law of universal and impartial love, and adopt as our own that cause of truth, righteousness, humanity, liberty, and holiness, — which being the cause of the All-Good, cannot but triumph over all powers of evil. Let us rise into blest assurance that everywhere and forever we are enfolded, penetrated, guarded, guided, kept by the power of the Father and Friend, who can never forsake us; and that all spirits who have begun to seek, know, love, and serve the All-Perfect One on earth shall be reunited in a celestial home, and be welcomed together into the freedom of the universe, and the perpetual light of His presence.
  • P. 17.

• No other fame can be compared with that of Jesus. He has a place in the human heart, that no one who ever lived has in any measure rivaled. No name is pronounced with a tone of such love and veneration. All other laurels wither before His. His are ever kept fresh with tears of gratitude.
  • P. 60.

• The sages and heroes of history are receding from us, and history contracts the record of their deeds into a narrow and narrower page. But time has no power over the name and deeds and words of Jesus Christ.
  • P. 61.

• Other sages have spoken to me of God. But from whom could I have learned the essence of Divine perfection, as from Him, who was in a peculiar sense the Son, representative, and image of God — who was especially an incarnation of the unbounded love of the Father? And from what other teacher could I have learned to approach the Supreme Being with that filial spirit, which forms the happiness of my fellowship with Him? From other seers I might have heard of heaven; but when I behold in Jesus the spirit of heaven, dwelling actually on earth, what a new comprehension have I of that better world!
  • P. 62.

• The miracles of Christ were studiously performed in the most unostentatious way. He seemed anxious to veil His majesty under the love with which they were wrought.
  • P. 66.

• Compassionate Saviour! We welcome Thee to our world, We welcome Thee to our hearts. We bless Thee for the Divine goodness Thou hast brought from heaven; for the souls Thou hast warmed with love to man, and lifted up in love to God; for the efforts of divine philanthropy which Thou hast inspired; and for that hope of a pure celestial life, through which Thy disciples triumph over death.
  • P. 85.

• What a sublime doctrine it is, that goodness cherished now is eternal life already entered on!
  • P. 210.

• Let us aspire towards this living confidence, that it is the will of God to unfold and exalt without end the spirit that trusts itself to Him in well-doing as to a faithful Creator.
  • P. 239.

• Do we vividly feel that He is near us as our everlasting Friend, to guide, cheer, and bless our aspirations and our efforts? And in this confidence do we watch, pray, strive, press forward, and seek resolutely for ourselves and fellow-beings the highest end of existence, even the perfection of our immortal souls?
  • P. 277.

• O, for a voice of power to arouse the human spirit from its death in life of animality, to quicken it with a fit consciousness of its own nature, to lift it to an adequate comprehension of the purposes for which the sublime thoughts of God, of duty, of disinterested love, of heaven are opened within!
  • P. 317.

• In general, we do well to let an opponent's motives alone. We are seldom just to them. Our own motives on such occasions are often worse than those we assail.
  • P. 420.

• Religion is faith in an infinite Creator, who delights in and enjoins that rectitude which conscience commands us to seek. This conviction gives a Divine sanction to duty.
  • P. 493.

• It was religion, which, by teaching men their near relation to God, awakened in them the consciousness of their importance as individuals. It was the struggle for religious rights, which opened their eyes to all their rights. It was resistance to religious usurpation, which led men to withstand political oppression. It was religious discussion, which roused the minds of all classes to free and vigorous thought.
  • P. 498.

• Contempt of all outward things, which come in competition with duty, fulfills the ideal of human greatness. This conviction, that readiness to sacrifice life's highest material good and life itself, is essential to the elevation of human nature, is no illusion of ardent youth, nor outburst of blind enthusiasm. It does not yield to growing wisdom. It is confirmed by all experience. It is sanctioned by conscience — that universal and eternal lawgiver whose chief dictate is, that every thing must be yielded up for the right.
  • P. 533.

• Did any man at his death ever regret his conflicts with himself, his victories over appetite, his scorn of impure pleasure, or his sufferings for righteousness' sake?
  • P. 536.

• The sin that now rises to memory as your bosom sin, let this f1rst of all be withstood and mastered. Oppose it instantly by a detestation of it, by a firm will to conquer it, by reflection, by reason, and by prayer.
  • P. 551.

Misattributed

• We smile at the ignorance of the savage who cuts down the tree in order to reach its fruit; but the same blunder is made by every person who is overeager and impatient in the pursuit of pleasure.
  • Philip Nicholas Shuttleworth (1782–1842), bishop of Chichester, in an address "Christ's Yoke Easy and Burden Light", published in The Sunday Library; or, The Protestant's Manual for the Sabbath-day (1831) by Thomas Frognall Dibdin; this seems to have become misattributed to Channing in A Dictionary of Thoughts (1908) by Tryon Edwards