Reviewed by: The Autobiography of Daniel Parker, Frontier Universalistby Daniel Parker David Komline (bio) Daniel Parker, Universalism, Religion, Halcyon Church, Abel Sarjent, Frontier history The Autobiography of Daniel Parker, Frontier Universalist. By Daniel Parker, edited by David Torbett. (Athens: Ohio University Press, 2020. Pp. 304. Cloth, $36.95.) David Torbett has performed a valuable service in making available the autobiography of Daniel Parker. Parker is, even to specialists, a practically unknown historical figure. Until now, his most lasting contribution had been a book published in 1844, Familiar Letters to a Brother in Two Series: On the Final Restoration of All Mankind to Holiness and Happiness; Through a Righteous Judgment, and an Equitable Retribution. But this work, though now widely available through Google Books, has rarely been cited, even in scholarship on Universalism. Richard Eddy's classic Universalism in America: A Historynotes that Parker "contributed no small amount of influence in spreading the knowledge and acceptance of Universalist views." Besides a paragraph in Eddy and a few other passing references, however, Parker has been almost lost to history. 1Torbett's edition of Parker's autobiography gives historians reason to revisit this frontier figure. Parker was born in 1781 in Massachusetts. As a child his family moved to western Pennsylvania, and when he was a young adult, they migrated to the Ohio frontier. Initially Parker worked with his father as a cabinetmaker. From 1809 to 1813 he went into business as an itinerant washing-machine [End Page 132]salesman. In 1816 he married Priscilla Mulloy Ring, and they settled near Cincinnati, Ohio. As their children reached adulthood the family established on their property Clermont Academy, perhaps the first racially integrated secondary school in Ohio. Parker touches on all these developments in his autobiography, which historians of the Ohio River Valley can now mine for anecdotes about daily life as well as for Parker's reflections on themes such as slavery, economics, and education. The most consistent theme in the autobiography is religion. Although born to Presbyterian parents, Parker followed his brother and joined the Halcyon Church. Torbett accurately notes that "Parker's most valuable contribution to the historical record may be his unique firsthand account of this mysterious group and its visionary leader, Abel Sarjent" (xxiii). Beyond this firsthand account, Torbett's introduction provides the most thorough overview of the Halcyon Church available. The Halcyon Church was founded by Abel Sarjent (sometimes spelled Sargent) in 1802. Sarjent published books, pamphlets, and periodicals that outlined his distinctive beliefs. He called himself a messenger sent by God to announce the imminent millennium. Additionally, Sarjent claimed to be a "universalist," although, technically speaking, contemporary theologians would label his views as annihilationist. Sarjent boasted that at the height of the Halcyon Church, 440 regular members and 2,200 other associates gathered in twenty locations. But the movement soon splintered and eventually disappeared, and Sarjent died in obscurity in 1839. Parker stood at the center of a controversy that may have contributed to the movement's demise. In 1807 he and a band of Halcyonists, convinced that the latter days were imminent, adopted an extreme ascetic lifestyle. Sarjent himself disapproved, but the group persisted. As they fasted and prayed, one of them, Amos Parkhurst, experienced mystical visions and performed miraculous deeds. Over several days he also frequently entered what Parker described as "a state resembling what is now called 'magnetic sleep,'" with "his pulse and breath suspended." His first such experience lasted nine hours. But on April 4, 1807, after four days like this, Parkhurst "was found to be actually dead" (38-39). Parker and the others left the Halcyonists, but the fallout brought scandal to the movement, which began to dwindle. Parker left behind this strong millennialism, but he retained other distinctive Halcyonist features. Most notable among these was a hermeneutical scheme involving symbolic interpretations of the Urim and Thummim [End Page 133]mentioned several times in the Old Testament. Additionally, he moved beyond Sarjent's annihilationism to affirm restorationism, the idea that all people would ultimately be saved. Eventually Parker took these ideas on the road, traveling regularly as an itinerant preacher. In editing the autobiography for publication, Torbett drew on a...
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