William Ellery ChanningУильям Эллери Чаннинг

The words shown were found, word for word, in the saved source text. Letter to Miss Emily Taylor, St. Croix, West Indies, 6 February 1831, in Memoir of William Ellery Channing, with Extracts from his Correspondence and Manuscripts, ed. W. H. Channing (1848), vol. II, Vol. II, Part Third, ch. II 'Religion and Philosophy', section 'Correspondence on Religion and Philosophy', p. 410 (10th edition, Boston, American Unitarian Association, 1874).

A close translation of the sentence; 'the divinity within him' becomes 'the divine nature in himself' and 'the highest office' becomes 'the chief duty'. Tolstoy probably met it in an anthology, such as Albert Broadbent's Channing selection (London, 1903), which the Jubilee list of sources names; that book was not found online.

The words shown were found, word for word, in the saved source text. Slavery (1835), chapter VII 'Abolitionism', in The Complete Works of W. E. Channing (London: Christian Life Publishing Co., 1884), Ch. VII, after 'This moral independence is mightier, as well as holier, than the practice of getting warm in crowds'.

Close, with cuts and some changes. Left out: 'the moment he commits himself to a leader or a body, and winks at evil because division would hurt the cause' and the sentence 'He is shorn of the energy of single-hearted faith in the Right and the True'. 'the interests and will of a party' becomes 'the views of a certain class or party'; 'because he is but one of a thousand or million by whom the evil is done' becomes 'because he is only one of millions'; 'He hopes from man's policy what nothing but loyalty to God can accomplish' becomes 'he expects from people what God alone can accomplish'; 'He substitutes coarse weapons forged by man's wisdom for celestial power' becomes 'he puts the coarse precepts of the human mind in the place of divine power'. In Channing the passage is a criticism of the abolitionist societies' methods of agitation, which Tolstoy leaves out.

The words shown were found, word for word, in the saved source text. Remarks on the Character and Writings of Fénelon (Christian Examiner, 1829), in The Complete Works of W. E. Channing (London: Christian Life Publishing Co., 1884), Late in the essay, on the word Fénelon most uses for the happiness of loving God: 'The word which Fénelon has most frequently used ... is "peace"'.

Two stretches of one paragraph; Tolstoy leaves out the six sentences between them (the higher peace as 'the highest and most strenuous action of the soul', 'as the concord of all melodious sounds'). One clause changes in sense: 'a peace of God which passeth all understanding' becomes 'that divine calm which understands all'. Otherwise close: 'the kingdom of heaven within us' becomes 'the kingdom of God within us'; 'a sympathy with all that is pure and happy' becomes 'love for all that is pure and innocent'; 'a surrender of every separate will and interest' becomes 'the ability to sacrifice one's desires and interests'; 'an entire concord of purpose with its Infinite Original' becomes 'the full agreement of one's will with its infinite source'.

The words shown were found, word for word, in the saved source text. Character of Christ, a sermon on Matthew 17:5 ('This is my beloved Son, in whom I am well pleased'), in The Complete Works of W. E. Channing (London: Christian Life Publishing Co., 1884), Near the end of the sermon, after 'We have not yet reached the depth of Christ's character'.

Close, with the opening adapted and two cuts. Channing's question 'Do you ask what this deep principle was?' (the principle on which Christ's sympathy was founded) becomes 'You ask what the chief essence of Christ's character is'. 'thirsted for his redemption, and took the tenderest interest in him' becomes 'loved man'. Left out: 'This spiritual view of man pervades and distinguishes the teaching of Christ', and 'were nothing to him. He looked through them as though they did not exist' is joined into 'He looked through the finery of the rich and the rags of the poor into the soul'. 'plague-spots of sin' becomes 'stains of sin'.

The words shown were found, word for word, in the saved source text. Discourse on the Ministry for the Poor (Boston, 1835), in The Complete Works of William Ellery Channing (London, 1884), pp. 104-105.

Channing's 'The rich satisfy themselves with giving alms to the needy' becomes 'though the rich give alms to the poor, they still do the people great harm by being rich and living luxuriously'. His 'self-indulgence and earthliness, their idolatry of outward prosperity, and their contempt of inferior conditions' becomes 'their worship of wealth, their luxury of life, their contempt of poverty and plain life'. The ending changes in sense: Channing's poor learn that property is the one good, 'the very good in which the poor have no share', which embitters them ('to inflame, embitter, and degrade'); Tolstoy's learn that wealth must be sought before all else, which corrupts them. Broadbent's selection (1903), Tolstoy's likely source, is not online.

The words shown were found, word for word, in the saved source text. The Imitableness of Christ's Character, a sermon on 1 Peter 2:21 (Discourses, 1832), in The Complete Works of W. E. Channing (London, 1884), Toward the end of the sermon, p. 246 (the running head of that page belongs to the next sermon, 'Love to Christ').

Channing's four sentences, shortened. 'growth … is a gradual process, not a convulsive start' is kept ('a slow process, not a convulsive explosion'); 'accomplishing the work of years in a moment' and 'All great attainments are gradual' are left out. In 'As easily might a science be mastered by one struggle of thought, as sin be conquered by a spasm of remorse' Tolstoy puts sin first, and 'remorse' becomes 'repentance' (раскаяния). 'is the true means of spiritual progress' becomes 'the real means of inner perfection is only in …' (Действительное средство внутреннего совершенствования — только в …). No printable. Broadbent's Channing selection (London, 1903), on the Jubilee list, is not online.

The words shown were found, word for word, in the saved source text. Letter to Dr. Charles Follen, July 1838, in Memoir of William Ellery Channing, with Extracts from his Correspondence and Manuscripts, ed. W. H. Channing (1848), vol. III, Vol. III, Part Third, ch. III 'Social Reforms', p. 127 (10th edition, Boston, American Unitarian Association, 1874).

Close sentence by sentence, with changes. 'the longer I live, the more I have to do' is kept, and 'but other fields of labor are open to me' left out. 'We live in glorious times in one respect' becomes 'We live in an important time' (в важное время). 'Was there ever so much to do?' becomes 'Never have people had so much to do'. 'Higher ideas of the social state and of human perfection are at work' becomes 'A higher idea of the social order and of human perfection is being worked out'. 'I shall not live to see the harvest' becomes 'We shall not live to the harvest' (Мы не доживем до жатвы), and 'no mean privilege or happiness' becomes 'a great happiness'. The scan reads 'do }' for 'do?'. No printable. Broadbent's Channing selection (London, 1903), on the Jubilee list, is not online.

The words shown were found, word for word, in the saved source text. Two works in The Complete Works of W. E. Channing (London, 1884): the Charge at the Ordination of the Rev. John S. Dwight (Northampton, 1840), and the sermon The Universal Father, from The Perfect Life (1873), The Charge, near its end, p. 368 (Tolstoy's first paragraph); The Universal Father, its last paragraph, p. 16 (his second).

Joined from two works, in this order: the Charge to Dwight gives the first paragraph, and the sermon The Universal Father the second (the excerpts follow the book's order, the sermon first). 'listen to that deep discontent with the present forms of Christianity which is spreading in the community, which breaks out in murmurs, now of scorn, now of grief' is close, with 'sometimes bitterness, sadness' (иногда озлоблением, печалью) for 'now of scorn, now of grief'; 'and which hungers and thirsts for a new coming of the kingdom of God' becomes a sentence of its own, 'All thirst for the coming of the kingdom of God' (Все жаждут пришествия царства бога). 'And it is approaching' (И оно приближается) answers the sermon's 'The Kingdom of Heaven is at hand'. 'A purer Christianity, however slowly, is to take the place of that which bears but its name' becomes 'A purer Christianity, though slowly, more and more takes the place of that which is called by this name', set in italics. Whether the joining is Broadbent's (Channing selection, London, 1903, not online) or Tolstoy's cannot be told. No printable.

The words shown were found, word for word, in the saved source text. On the Elevation of the Laboring Classes (lectures, Boston, 1840), in The Works of William E. Channing (Boston: American Unitarian Association, 1890), Pp. 43–44, in the account of the first element of elevation, 'Force of Thought exerted for the acquisition of truth'.

Shortened, and changed at one word that counts. 'the intellect and the conscience, between the power of thought and virtue' becomes 'reason and conscience'; 'virtuous action is worth more than strong thinking' becomes 'good deeds are more important than strong thinking'. Six sentences in the middle (the head and the heart, conscience as 'a wise discernment of the right', virtue as more than blind instinct) are left out. 'what remains worthy of a man?' becomes 'what will remain?'. 'what we call conscientiousness, or a desire to do right' becomes 'what we call conscience', and 'shoots out into illusion, exaggeration, pernicious excess' becomes 'degenerates into fancies, exaggeration, the justification of evil' (оправдание зла). 'from a sense of duty' becomes 'from the duty of conscience' (по долгу совести). The 1884 London scans read 'c>n earth' and 'e.xaggeration' here; the Boston printing of 1890 is cited. No printable. Broadbent's Channing selection (London, 1903), on the Jubilee list, is not online.

The words shown were found, word for word, in the saved source text. Unitarian Christianity: Discourse at the Ordination of the Rev. Jared Sparks, Baltimore, 1819, The paragraph on the love of God, after 'We cannot sacrifice our reason to the reputation of zeal'; The Works of William E. Channing (Boston: American Unitarian Association, 1890).

Shortened. 'Founded on a clear perception, and consisting in a high esteem and veneration of his moral perfections' becomes 'founded on a clear understanding of the highest perfection': Channing's esteem and veneration are left out, and God's 'moral perfections' become 'the highest perfection'. 'It perfectly coincides, and is, in fact, the same thing, with' becomes 'coincides wholly with', and 'rectitude' becomes 'justice' (справедливости). No printable, for the cuts.

The words shown were found, word for word, in the saved source text. On the Elevation of the Laboring Classes (lectures to the Mechanic Apprentices' Library Association, Boston, 1840), The passage beginning 'Am I asked for my conception of the dignity of a human being?'; The Works of William E. Channing (Boston: American Unitarian Association, 1890).

A close translation of Channing's one long sentence, broken into seven, with his last sentence kept: 'This principle is a ray of Divinity in man' (Начало это есть луч божества в человеке). Channing speaks in the first person ('says to me', 'my neighbor', 'commands me'); Tolstoy makes it 'each of us', 'our neighbor', 'commands us'. He leaves out 'first' (Channing's first of two views of man), turns 'calls me to rejoice with love in all that is beautiful, good, holy, happy' into 'calls us to what is beautiful, holy and happy', so that 'rejoice with love' and 'good' are gone, and 'discerns immutable truth and everlasting right' becomes 'contains undoubted truth and eternal right'. The London printing of 1884 reads 'a rare Divinity' (Another printing), an error the Boston edition of 1890 does not have. No printable, for the changed person and the words left out.

The words shown were found, word for word, in the saved source text. Spiritual Freedom: Discourse preached at the Annual Election, 26 May 1830, The series of sentences beginning 'I call that mind free'; The Complete Works of William Ellery Channing (London, 1884).

Two of Channing's sentences, each shortened in the way Coit's The Message of Man (1902) shortens them as its verses 26 and 27 (What Tolstoy read): the first keeps only 'acts from an inward spring, from immutable principles which it has deliberately espoused', the second leaves out 'which does not mechanically repeat itself and copy the past'. Tolstoy follows Coit and changes words: 'I call that mind free' becomes 'I shall call free only that soul', twice, with 'only' added; 'deliberately espoused' becomes 'freely accepted'; 'its old virtues' becomes 'old, acquired virtues'; 'listens for new and higher monitions of conscience, and rejoices to pour itself forth in fresh and higher exertions' becomes 'listens to the calls of conscience and rejoices that it can strive toward new and higher tasks'. No printable, for the changes. Coit's verses are cited here from the clean parts of a damaged scan.

The words shown were found, word for word, in the saved source text. A manuscript of 1825 on universal love, in Memoir of William Ellery Channing, with Extracts from his Correspondence and Manuscripts, ed. W. H. Channing (1848), vol. III, Vol. III, Part Third, ch. III 'Social Reforms', 'Spirit of Reform', pp. 6–7 (10th edition, Boston: American Unitarian Association, 1874).

Shortened, its order kept. Channing's 'the ties of family and of country were never intended to circumscribe the soul' becomes 'cannot and must not limit the soul'; 'Man is connected at birth with a few beings, that the spirit of humanity may be called forth by their tenderness' becomes 'that the tenderness of these people may call forth in him the feeling of love for man'. In the last sentence Tolstoy leaves out 'engrossing, clannish' and 'the highest end of Providence is frustrated', and makes the attachments themselves, rather than 'home', the nursery that becomes 'the grave of the heart'; 'nursery' is 'educators' (воспитательницами). The middle sentence breaks across the scan's running head ('UNIVERSAL LOVE. 7') and is not quoted. The Memoir dates the extract 1825; it was not found in Channing's Works. No printable, for the cuts.

The words shown were found, word for word, in the saved source text. Honor Due to All Men (sermon on 1 Peter 2:17), Two passages about a page apart, the later one first; The Works of William E. Channing (Boston: American Unitarian Association, 1890), pp. 68–69.

Channing's words, which Mallory's journal printed in its September 1904 number as an unsigned paragraph: 'A true philosophy of the mind is beneficial because "it teaches us that ..."', with Channing's two passages joined by asterisks and set in the reverse of the sermon's order (What Tolstoy read). Tolstoy follows the journal's order. The Jubilee editors supplied the signature: the printed editions of the Circle have none (vol. 42, the list of corrected signatures, «1 июля, 6»: «Подписи нет», corrected to «Из «Передовой мысли мира»»). July 1's other journal entry (7-1.7) is in the same number, p. 122. Changed in one place: 'the elements of the greatest thoughts of the man of genius exist in his humbler brethren' becomes 'the foundations of the thoughts of every man live in his humbler brothers' (основы мыслей всякого человека живут в его более скромных братьях): Channing's 'man of genius' becomes 'every man' and 'greatest' is gone, so the contrast of genius with common men is lost from the first clause. 'A true philosophy of the mind' (the journal's paraphrase of Channing's 'the philosophy of mind') becomes 'True wisdom' (Истинная мудрость). The rest is close: 'the faculties which the scientific exert in the profoundest discoveries' are 'the qualities which the scholar shows in his deepest discoveries'; 'The light which shines from them is, after all, but a faint revelation of the power which is treasured up in every human being'; 'They are not prodigies, not miracles, but natural developments of the human soul' (Они не диво, не чудо, но естественное развитие человеческой души). The attribution is correct as to the route; the author is Channing. No printable, for the change in the first sentence.

The words shown were found, word for word, in the saved source text. Spiritual Freedom: Discourse preached at the Annual Election, 26 May 1830, The series of sentences beginning 'I call that mind free' (p. 174), then the paragraph on tyranny (p. 176); The Works of William E. Channing (Boston: American Unitarian Association, 1890).

Two places in Channing's sermon, in the order and the cut form of Coit's The Message of Man (1902), verses 18 and 21 of its chapter on freedom (What Tolstoy read): Coit puts the later sentence first and leaves out of the 'I call that mind free' sentence the clause 'which recognizes in all human beings the image of God and the rights of his children'. Tolstoy changes words in both. 'Without this inward spiritual freedom outward liberty is of little worth' becomes 'Without inner freedom outer freedom is worth nothing' (ничего не стоит); 'What boots it that I am crushed by no foreign yoke if, through ignorance and vice, through selfishness and fear, I want the command of my own mind?' becomes 'What good is it to me if I am not crushed by outward violence, but through ignorance, vice, selfishness, fear I do not govern my soul?' (the foreign yoke becomes outward violence). 'I call that mind free' becomes 'I shall call free only that man' (only is added; mind becomes man); 'which sets no bounds to its love' and 'which delights in virtue and sympathizes with suffering wherever they are seen' are left out; 'offers itself up a willing victim to the cause of mankind' becomes 'is ready to give itself in sacrifice for the good of mankind'. The scan of the 1890 Works reads 'wilHng'. Coit's verse 19 ('The worst tyrants are those which establish themselves in our own breasts'), which follows verse 18 in the sermon too, is not used. June's 6-23.5 came from later verses of the same chapter. No printable, for the joining and the changes.

The words shown were found, word for word, in the saved source text. The Perfect Life (1873), II, God Revealed in the Universe and in Humanity, On Jesus' doctrine of immortality; The Works of William E. Channing (Boston: American Unitarian Association, 1890), p. 939.

One sentence of Channing's, made four, its first clause cut. 'The germ of this great truth is in our nature' becomes 'In our soul lies the germ of the truth of immortality'; the clause on the conscience, 'that includes as one of its elements a presentiment of retribution', is left out; 'in the reason, that beholds in the present an incomplete destiny, needing to be continued for the fulfilment of its end' is close; 'in the thirst for happiness, that is too deep to be satisfied on earth' is kept and 'but opens into aspiration towards an infinitely blessed Being' left out; 'in the love of moral goodness and beauty' becomes 'in the love of the good' (moral and beauty gone), and 'which in proportion as it is cultivated awakens the ideal of spotless virtue and a desire of community with the All-Perfect One' becomes 'which, as we cultivate it, awakens in us a striving for complete perfection and union with the Perfect'. Tolstoy repeats 'This germ is' (Зародыш этот) at the head of each clause. The scan reads 'infinitelv'. No printable, for the cuts.

The words shown were found, word for word, in the saved source text. Self-Culture: Address introductory to the Franklin Lectures, Boston, September 1838, The paragraph on moral greatness, after 'The greatest man is he who chooses the right with invincible resolution'; The Works of William E. Channing (Boston: American Unitarian Association, 1890), pp. 13–14.

Signed 'After Channing': the end of Channing's paragraph, kept in its order, with changes. Left out: the list before it of what is unseen ('The solemn conflicts of reason with passion' and the rest). 'the true greatness of human life is almost wholly out of sight' becomes 'is almost always wholly invisible' (always is added). 'Perhaps in our presence, the most heroic deed on earth is done in some silent spirit, the loftiest purpose cherished, the most generous sacrifice made, and we do not suspect it' is close. 'I believe this greatness to be most common among the multitude, whose names are never heard' becomes 'I believe that such greatness is very common among many people whose names we do not hear and do not know' (most becomes very). 'Among common people will be found more of hardship borne manfully, more of unvarnished truth, more of religious trust, more of that generosity which gives what the giver needs himself, and more of a wise estimate of life and death, than among the more prosperous' becomes 'I am sure that among the so-called simple people one meets more often sufferings courageously borne, ... unadorned truth, firm faith, and that true generosity which gives what the giver needs, and, above all, more often than among the rich, a true understanding of the meaning of life and death': 'I am sure', 'so-called', and 'above all' (главное) are added, 'religious trust' becomes 'firm faith' (твердая вера), 'a wise estimate of life and death' becomes 'a true understanding of the meaning of life and death', and 'the more prosperous' becomes 'the rich'. No printable.

The words shown were found, word for word, in the saved source text. On the Elevation of the Laboring Classes (lectures to the Mechanic Apprentices' Library Association, Boston, 1840), The paragraph on the love of truth as the motive of intellectual force; The Works of William E. Channing (Boston: American Unitarian Association, 1890), p. 45.

A close translation of Channing's two sentences, made one: 'It loses the capacity' becomes the participle 'losing the capacity' (теряя способность). 'a pander to vice' becomes 'a servant of vice' (слугой порока); 'becomes not only degraded, but diseased' becomes 'is not only perverted but becomes diseased'; 'right from wrong' becomes 'the righteous and the unrighteous'. The two sentences are verse 9 of a chapter of Coit's The Message of Man (1902), word for word (What Tolstoy read), in the chapter from which May took Martineau's 5-21.5. Faithful to the English: printable offered; the reviewer may prefer Tolstoy's version, since 'pander' is softened to 'servant' and 'degraded' rendered 'perverted'.

The words shown were found, word for word, in the saved source text. Charge at the Ordination of the Rev. John Sullivan Dwight, as Pastor of the Second Congregational Church in Northampton (1840), The Complete Works of William Ellery Channing (London: Christian Life Publishing Co., Routledge, 1884), pp. 366–367: 'I now say, preach with moral courage'.

Shortened from one paragraph, which Channing addressed to a young minister at his ordination ('preach with moral courage'); Tolstoy's version speaks to everyone. Tolstoy keeps the opening two sentences ('Honour all men' becomes 'Respect all men', Уважай всех людей) and leaves out the next eight, from 'Speak what you account great truths frankly' to 'with the name of Christian doctrine'. 'But having deliberately, conscientiously sought the truth, abide by your convictions at all hazards' becomes 'Follow the truth which your reason reveals to you, and hold to your convictions whatever it costs' (Следуй той истине, которую открывает тебе твой разум). 'Never shrink from speaking your mind through dread of reproach. Wait not to be backed by numbers.' is left out; 'the more distinct and strong must be your own' becomes 'the more strongly raise your voice' (тем сильнее возвышай голос); 'be ready to take a place among its martyrs' becomes 'be ready for martyrdom'; 'Feel that truth' becomes 'Know that truth' (Познай); 'armed with his omnipotence' becomes 'having his omnipotence'. Coit's The Message of Man prints only the two sentences 'Wait not to be backed by numbers. Wait not till you are sure of an echo from a crowd' and the next, so it was not Tolstoy's source here; the Jubilee list of the Circle's sources names Albert Broadbent's selection of Channing (London, 1903), not found online.

The words shown were found, word for word, in the saved source text. The Imitableness of Christ's Character (discourse, 1832), The Complete Works of William Ellery Channing (London: Christian Life Publishing Co., Routledge, 1884), p. 244: 'I regard all minds as of one family'.

Joined from two sentences a few lines apart, and changed in its words. Channing's 'All minds are of one family' and 'All minds are essentially of one origin, one nature, kindled from one divine flame, and are all tending to one centre, one happiness' become one sentence, 'All souls belong to one and the same family, all of one origin, one nature, all animated by one and the same light, and all strive toward one and the same centre, one and the same good': 'minds' becomes 'souls' (души), 'kindled from one divine flame' 'animated by one and the same light' (оживотворены одним и тем же светом), 'one happiness' 'one and the same good' (благу). In the second sentence 'and of all hope' is left out, 'sustained by proofs which satisfy the reason' becomes 'proved by reason', and 'one of the deep instincts of our nature' becomes 'an undoubted property of our nature' (несомненным свойством нашей природы). Between the two Channing sentences stands his contrast of the material world, where mineral, plant, insect, and lion are divided by 'impassable barriers', with the spiritual world, which has none. Tolstoy printed the thought again in На каждый день (March 3), its second sentence freer still: 'a great truth, the greatest truth for us, lying in all religions; it is proved not only by reason, but every man feels it without proof'.

The words shown were found, word for word, in the saved source text. Memoir of William Ellery Channing, with Extracts from his Correspondence and Manuscripts (1848), Vol. II, part III, ch. II «Religion and Philosophy», the extract dated «Boston, April 4th, 1837» (10th ed., Boston 1874, p. 424).

Channing's words, signed «Амиель» in the Circle. In an extract of 4 April 1837 printed in his Memoir, Channing writes that his preaching had more unity than other Liberal Christians' 'perhaps in consequence of the strong hold which one sublime idea has taken of my mind. This is, the greatness of the soul, its divinity, its union with God,—not by passive dependence, but by spiritual likeness,—its receptiveness of his spirit, its self-forming power, its destination to ineffable glory, its immortality.' (The scan misreads 'spiritual' and 'power', so the excerpts leave those words out.) The Russian follows Channing's list item by item, with changes: 'one sublime idea' becomes «Одна великая мысль» (one great thought); 'the greatness of the soul' becomes «сознание величия моей души» (the consciousness of the greatness of my soul); 'its divinity' and 'by spiritual likeness' are left out; 'passive dependence' becomes «слепого подчинения» (blind submission); 'receptiveness of his spirit' becomes «способности воспринимать его» (capacity to receive him); 'self-forming power' becomes «способности совершенствования» (capacity for perfection); 'ineffable glory' becomes «невыразимому величию» (inexpressible greatness); and the soul's qualities, which Channing sets side by side, become the reasons for its union with God («вследствие…», in consequence of…). How Amiel's name came to the thought is not known: it is in neither French edition of the Fragments saved (1887, 1897) nor in Ward's English, and the Jubilee commentary and name index (vol. 42) say nothing of it. Channing is quoted elsewhere in the Circle under his own name. The Circle's English site would print the author's words only where Tolstoy kept them closely; here he did not, so no printable text is given.

The words shown were found, word for word, in the saved source text. An Address Delivered at Lenox, on the Anniversary of Emancipation in the British West Indies (1 August 1842), The Complete Works of William Ellery Channing (London: Christian Life Publishing Co., Routledge, 1884), p. 637, the closing paragraph.

Close, with one sentence left out and a few words changed. 'Who can stay them?' becomes 'No one can stop them' (Никто не может остановить их); Channing's next sentence, 'God's word has gone forth, and "it cannot return to him void"' (Isaiah 55:11), is left out. 'A new comprehension of the Christian spirit' becomes 'a new understanding of Christianity', 'a new reverence for humanity' 'respect for man', and 'this is among the signs of our times' is moved to the front as 'The signs of this:' (Признаки этого). 'Do we not feel it?' becomes 'we feel it'; 'universal warfare' becomes 'eternal war' (вечную войну). 'The song of angels, "On Earth Peace," will not always sound as fiction' becomes '"On earth peace, good will toward men" will not always be only a dream': the angels are left out and the verse (Luke 2:14) completed. In Channing these are the closing words of his address on the anniversary of emancipation in the British West Indies, after 'the great stain on our country', American slavery; Tolstoy's thought leaves out that occasion. In На каждый день (April 5) 'this divine force' (божественной силе) becomes 'this natural force' (естественной силе).

The words shown were found, word for word, in the saved source text. Self-Culture: Address introductory to the Franklin Lectures, Boston, September 1838, The Works of William E. Channing (Boston, 1890), p. 16, on the 'disinterested principle' called conscience.

Shortened. Coit opens his chapter with these lines, dropping Channing's 'indeed', the article before 'conscience', and 'its authority' ('They are not clothed with its binding power'); Tolstoy's «Страсти могут быть сильнее совести» (passions may be stronger than conscience) and «Они не обладают той силой» (they have not that power), with one noun, match Coit's shorter text, so Coit is probably what he read, as for July's and June's Channing. Tolstoy further leaves out 'of command' ('the tone of command in which the conscience speaks' becomes «тот, которым говорит совесть», the one in which conscience speaks), 'they are rebuked by the moral principle, and', and 'often': 'In their very triumphs ... often cower before its still, deep, menacing voice' becomes «В своем торжестве они все-таки робеют перед этим тихим, глубоким и угрожающим голосом» (in their triumph they still quail before this quiet, deep, and menacing voice). The scan of Coit garbles his first lines, so only his second number is quoted. The Jubilee list also names Albert Broadbent's selection, Channing: Passages from his Writings (London, 1903), not found online.

The words shown were found, word for word, in the saved source text. The Great Purpose of Christianity: Discourse at the Installation of the Rev. M. I. Motte, Boston, 1828, The Complete Works of W. E. Channing (London, 1884), pp. 177–78: the third illustration, 'the low ideas attached by multitudes to the word salvation'.

Shortened, and changed in what it says of Christ. Tolstoy keeps Channing's order but leaves out his comparison of salvation to a neighbor quenching a fire, his passage on the word 'hell' ('used so seldom in the sacred pages', 'a metaphor'), most of his list of the soul's failings, and 'there meets its natural issue and inevitable retribution, in remorse, self-torture, and woes unknown on earth'. 'Ask multitudes what is the chief evil from which Christ came to save them' becomes «Спросите у большинства христиан, в чем главное зло, от которого Христос освободил человечество» (Ask most Christians what the chief evil is from which Christ freed mankind); 'penal fires' becomes «вечного огня» (eternal fire); 'It is sin; it is the state of a soul which has revolted from God' becomes «Это — состояние души, возмутившейся против бога», without 'It is sin'; 'No ruin can be compared to this' becomes «Нет погибели хуже этой». At the end, 'This was chiefly the salvation for which Christ shed his blood. For this the holy spirit is given; and to this all the truths of Christianity conspire' becomes «Только в этом состояние то спасение, которому учил Христос. К такому спасению направлено всё истинное учение христианства» (In this alone is the salvation that Christ taught. All the true teaching of Christianity is directed to such salvation): Christ's blood and the holy spirit are gone, salvation is what Christ taught, and 'all the truths of Christianity' becomes its 'true teaching'. The Jubilee text's «состояние» there probably stands for «состоит» (consists). The passage is not in Coit, Tileston, or Southgate.

The words shown were found, word for word, in the saved source text. Self-Denial, First Discourse (sermon on Matthew 16:24), in The Complete Works of W. E. Channing (London: Christian Life Publishing Co., 1884), pp. 259-260, the section on whether self-denial means denying reason ('I am told that I must deny reason').

The middle and closing sentences are Channing's, nearly word for word, taken from one page. The opening imperative is Tolstoy's summary of Channing's argument. Where Channing says to withhold belief from 'a professed revelation' that contradicts itself or clear principles, Tolstoy says a 'doctrine' (вероучение), which moves the test from claimed revelations to creeds. Tolstoy probably worked from Broadbent's Channing selection (London, 1903), which is on his source list; no copy was found online.

The words shown were found, word for word, in the saved source text. Remarks on Associations (1829), in The Complete Works of W. E. Channing (London: Christian Life Publishing Co., 1884), p. 146, the paragraph on 'the propensity to rule' and our duty as social beings.

Tolstoy's text matches Coit's excerpt (The Message of Man, 1902, on Tolstoy's source list), which already ends at 'self-dominion' and drops Channing's 'reasonings' (hence 'thoughts and convictions'). From Coit's version Tolstoy further drops 'to sympathise with others, and yet to determine our own feelings'. Channing's paragraph goes on to three more paired duties and Jesus as the model.

The words shown were found, word for word, in the saved source text. Likeness to God, discourse at the ordination of the Rev. F. A. Farley, Providence, 1828 (Complete Works, 1884), Early in the discourse, after 'I answer we derive them from our own souls'.

A close translation of two consecutive sentences; 'sublime and awful' becomes 'несмотря на всё свое величие' and 'the elements of the Divinity' becomes 'основа понятия божества'. Channing's own two sentences are printed here. (Broadbent's Channing selection, 1903, is the likely intermediary.)

The words shown were found, word for word, in the saved source text. Christian Worship: Discourse at the Dedication of the Unitarian Congregational Church, Newport, Rhode Island, 27 July 1836 (Complete Works, London, 1884), The paragraph beginning 'Again. When I call God the Father, I understand that He communicates Himself'.

Close but shortened: four of Channing's sentences in order, with the three between the first and second left out ('All other beings, our nearest friends, are far from us...'). 'He' is made explicit as 'the Spirit of God'; 'too near, too inward, too deep to be recognised by our present imperfect consciousness' is cut to 'too near us'; 'to discern' is read as 'that we may know Him'. Broadbent's Channing selection (London, 1903), in the Jubilee list, is the likely intermediary.

The words shown were found, word for word, in the saved source text. Three works (Complete Works, London, 1884): the sermon 'Honour Due to All Men'; the 'Introductory Remarks' to the collected Works (1841); and 'God Revealed in the Universe and in Humanity', in The Perfect Life (1873), Paragraph 1: 'Honour Due to All Men', the paragraph beginning 'It may be said that Christianity has done much to awaken benevolence'. Paragraph 2: 'Introductory Remarks', the paragraph beginning 'These remarks might easily be extended'; then 'God Revealed in the Universe and in Humanity', the paragraph beginning 'Another practical use of the views now given of human nature' and its last two sentences.

Tolstoy joins passages from three works into two paragraphs and translates them closely. Paragraph 1 is four consecutive sentences of 'Honour Due to All Men' ('This seems to me the only true bond of man to man' becomes 'this alone is the true, free bond of men'). Paragraph 2 is the 'Introductory Remarks', condensed: 'I have also felt and continually insisted, that' is dropped, and so are two sentences ('A union would spring up...'; 'Men would know the import of the word Brother...'); 'crimes, which the laws punish with death' becomes 'the greatest crimes of today'. It goes on with the sentence 'With this great truth in his heart a man cannot insult a fellow-man...' from 'God Revealed in the Universe and in Humanity', the rhetorical 'Can you conceive then of a truth so practical...?' turned into a statement ('No truth so practical can be imagined as this teaching'), and the last sentence of that discourse, 'We need a New Revelation...', to which Tolstoy adds 'Yes,'. The joining may be Broadbent's (Channing selection, London, 1903) or Tolstoy's own. The excerpts come from two copies of the 1884 edition and, for one sentence, the 1890 Boston edition.