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The First Parish Church of Scituate, Massachusetts was gathered in 1634 but the history of the congregation begins in London in 1616. Henry Jacob, a Puritan dissenter, believed the Church of England had not reformed from the Catholic church enough and that people should form churches of their own like the first Christian churches. Jacob gathered a congregation in the Southwark borough of London in 1616, the first Independent (non-conformist) congregation in England. His successor, the Rev. John Lothrop, led the illegal congregation and for that he, along with a number of congregants, was jailed in the notorious prison, the Clink. Upon his release from prison Lothrop left for New England with some members of the Southwark congregation and settled in Scituate. First Parish in Scituate has a long, rich and surprising history. Rev. Lothrop is the ancestor to some of the most prominent American families such as the Roosevelts, the Bushes, Oliver Wendell Holmes, Georgia O'Keefe and Benjamin Spock. Two of its early ministers were presidents of Harvard College. One minister's daughter was involved in a love triangle with Henry David Thoreau and his brother, John. Another minister later became a gold miner; another, a pacifist, paid the price for the rest of his life; still another was a Shakespearean troubadour for a time. The history of First Parish is a story of a small congregation continuing over the course of over 375 years despite schisms, financial struggles and a devastating fire. It has continued to serve the town of Scituate due to the hard work of its women, men and children through the years. The Unitarian Universalist History and Heritage Society gave its first Congregational History prize to Richard M. Stower for A History of the First Parish Church of Scituate, Massachusetts citing it as a remarkably comprehensive study of a 379-year-old congregation that sheds important new light on every age of Puritan, Unitarian, and Unitarian Universalist History. (June 2013)
History of Scituate, Massachusetts, From Its First Settlement to 1831 by Samuel Deane, first published in 1831, is a rare manuscript, the original residing in one of the great libraries of the world. This book is a reproduction of that original, which has been scanned and cleaned by state-of-the-art publishing tools for better readability and enhanced appreciation. Restoration Editors' mission is to bring long out of print manuscripts back to life. Some smudges, annotations or unclear text may still exist, due to permanent damage to the original work. We believe the literary significance of the text justifies offering this reproduction, allowing a new generation to appreciate it.
Since John Smith first spied the area in 1614, Scituate has had a long and remarkable history. Positioned on a rocky, ledge-strewn coast, Scituate is famous for its shipwrecks, lighthouses and the moss gathered from its rocks by Irish immigrants. In more recent years, the seacoast town has become known for its valiant fight to withstand ocean storms and their devastating floods. Scituate was home to legendary characters, such as William Cushing, an original justice of the U.S. Supreme Court appointed by President George Washington. The charming South Shore town also attracted the grandiose T.W. Lawson, who built the Dreamworld estate and created the "bad luck" legend of Friday the Thirteenth. With these and other vignettes, author Ted Clarke celebrates the spirit of Scituate history.
Uncovers the often overlooked participation of African Americans and Native Americans in early Protestant churches Phillis Wheatley was stolen from her family in Senegambia, and, in 1761, slave traders transported her to Boston, Massachusetts, to be sold. She was purchased by the Wheatley family who treated Phillis far better than most eighteenth-century slaves could hope, and she received a thorough education while still, of course, longing for her freedom. After four years, Wheatley began writing religious poetry. She was baptized and became a member of a predominantly white Congregational church in Boston. More than ten years after her enslavement began, some of her poetry was published in London, England, as a book titled Poems on Various Subjects, Religious and Moral. This book is evidence that her experience of enslavement was exceptional. Wheatley remains the most famous black Christian of the colonial era. Though her experiences and accomplishments were unique, her religious affiliation with a predominantly white church was quite ordinary. Dividing the Faith argues that, contrary to the traditional scholarly consensus, a significant portion of northern Protestants worshipped in interracial contexts during the eighteenth century. Yet in another fifty years, such an affiliation would become increasingly rare as churches were by-and-large segregated. Richard Boles draws from the records of over four hundred congregations to scrutinize the factors that made different Christian traditions either accessible or inaccessible to African American and American Indian peoples. By including Indians, Afro-Indians, and black people in the study of race and religion in the North, this research breaks new ground and uses patterns of church participation to illuminate broader social histories. Overall, it explains the dynamic history of racial integration and segregation in northern colonies and states.
"The earliest New England music [by] Waldo S. Pratt" (with music) v. 1, pt. 2, 1928, p. [28]-[47].
The idea of covenant was at the heart of early New England society. In this singular book David Weir explores the origins and development of covenant thought in America by analyzing the town and church documents written and signed by seventeenth-century New Englanders. Unmatched in the breadth of its scope, this study takes into account all of the surviving covenants in all of the New England colonies. Weir's comprehensive survey of seventeenth-century covenants leads to a more complex picture of early New England than what emerges from looking at only a few famous civil covenants like the Mayflower Compact. His work shows covenant theology being transformed into a covenantal vision for society but also reveals the stress and strains on church-state relationships that eventually led to more secularized colonial governments in eighteenth-century New England. He concludes that New England colonial society was much more "English" and much less "American" than has often been thought, and that the New England colonies substantially mirrored religious and social change in Old England.