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This study of religious thought and social life in early America focuses on the career of Joseph Bellamy (1719-1790), a Connecticut Calvinist minister noted chiefly for his role in originating the New Divinity--the influential theological movement that evolved from the writings of Bellamy's teacher, Jonathan Edwards. Tracing Bellamy's contributions as a preacher, noted controversialist, and church leader from the Great Awakening to the American Revolution, Mark Valeri explores why the New Divinity was so immensely popular. Set in social contexts such as the emergent market economy, the war against France, and the politics of rebellion, Valeri shows, Bellamy's story reveals much about the relationship between religion and public issues in colonial New England.
As the charismatic leader of the wave of religious revivals known as the Great Awakening, Jonathan Edwards (1703-58) is one of the most important figures in American religious history. However, by the end of the eighteenth century, his writings were gener
Jonathan Edwards' (1703-58) ideas are among the most significant to the development of Reformed Theology in America. However brief the life of his intellection tradition, Edwards' ideas and their reception remain an integral part of contemporary theological dialogue. Hitherto no work has appeared that sheds as much systematic light on the reception of Edwards' ideas than Maltby Gelston's (1766-1865) Systematic Collection of Questions and Answers in Divinity. As a ministerial aspirant under the tutelage of Jonathan Edwards the younger, Gelston received catechetical instruction through an exhaustive series of 313 questions, tailor made by early New England theologians. To this point, researches have mused over the significance of these questions and what they tell us about the development of the New England theological tradition. With the publication of this manuscript, researchers may now, for the first time, muse over the significance of Gelston's answers.
New England theologian Jonathan Edwards came to prominence at the culmination of a dramatic paradigm shift in millennialism that had begun in the sixteenth century, declaring that a thousand-year earthly kingdom would arrive in the future. For Edwards, the land of Israel would be the ideal location of the millennial kingdom, and the people of Israel, after their restoration, would play critical and decisive roles in the millennium's commencement. Edwards's millennial vision was also cosmic, however, and included both Europe and China. Unlike his Protestant predecessors and his Puritan contemporaries, Edwards's millennialism de-centralized England and New England. Contrary to what many have argued, Edwards neither originated nor advocated the notion of the American redeemer nation. In America's Theologian Beyond America, Victor Zhu establishes the coherence of Edwards's Judeo-centric and cosmic vision of the millennial kingdom and argues that this vision is an indispensable part of Edwards's theological system. He highlights three theological loci in Edwards's millennialism: the greatness of God's divine sovereignty, the magnificence of His glory, and the capaciousness of His kingdom. Zhu demonstrates Edwards's conviction of the progressive realization of the kingdom, refuting the prevailing misinterpretation that Edwards thought the millennium was imminent. He explores Edwards's cosmic vision of the millennial kingdom, which extended from New England and Israel to China and other parts of the "heathen" world. In conclusion, Zhu examines the contemporary relevance of Edwards's millennialism in Chinese millennial movements.
Nathaniel Taylor was arguably the most influential and the most frequently misrepresented American theologian of his generation. While he claimed to be an Edwardsian Calvinist, very few people believed him. This book attempts to understand how Taylor and his associates could have counted themselves Edwardsians. In the process, it explores what it meant to be an Edwardsian minister and intellectual in the 19th century.
This collection draws together the key works of those who followed in Jonathan Edwards's theological footsteps, showing how one unique tradition shaped American theology in the eighteenth and nineteenth centuries.
In an exciting reinterpretation of the early nineteenth century, Leo Hirrel demonstrates the importance of religious ideas by exploring the relationship between religion and reform efforts during a crucial period in American history. The result is a work that moves the history of antebellum reform to a higher level of sophistication. Hirrel focuses upon New School Congregationalists and Presbyterians who served at the forefront of reform efforts and provided critical leadership to anti-Catholic, temperance, antislavery, and missionary movements. Their religion was an attempt to reconcile traditional Calvinist language with the prevalent intellectual trends of the time. New School theologians preserved Calvinist language about depravity, but they incorporated an assertion of nominal human ability to overcome sin and a belief in the fixed, immutable nature of truth. Describing both the origins of New School Calvinism and the specific reform activities that grew out of these beliefs, Hirrel provides a fresh perspective on the historical background of religious controversies.
Religious life in early America is often equated with the fire-and-brimstone Puritanism best embodied by the theology of Cotton Mather. Yet, by the nineteenth century, American theology had shifted dramatically away from the severe European traditions directly descended from the Protestant Reformation, of which Puritanism was in the United States the most influential. In its place arose a singularly American set of beliefs. In America's God, Mark Noll has written a biography of this new American ethos. In the 125 years preceding the outbreak of the Civil War, theology played an extraordinarily important role in American public and private life. Its evolution had a profound impact on America's self-definition. The changes taking place in American theology during this period were marked by heightened spiritual inwardness, a new confidence in individual reason, and an attentiveness to the economic and market realities of Western life. Vividly set in the social and political events of the age, America's God is replete with the figures who made up the early American intellectual landscape, from theologians such as Jonathan Edwards, Nathaniel W. Taylor, William Ellery Channing, and Charles Hodge and religiously inspired writers such as Harriet Beecher Stowe and Catherine Stowe to dominant political leaders of the day like Washington, Jefferson, and Lincoln. The contributions of these thinkers combined with the religious revival of the 1740s, colonial warfare with France, the consuming struggle for independence, and the rise of evangelical Protestantism to form a common intellectual coinage based on a rising republicanism and commonsense principles. As this Christian republicanism affirmed itself, it imbued in dedicated Christians a conviction that the Bible supported their beliefs over those of all others. Tragically, this sense of religious purpose set the stage for the Civil War, as the conviction of Christians both North and South that God was on their side served to deepen a schism that would soon rend the young nation asunder. Mark Noll has given us the definitive history of Christian theology in America from the time of Jonathan Edwards to the presidency of Abraham Lincoln. It is a story of a flexible and creative theological energy that over time forged a guiding national ideology the legacies of which remain with us to this day.
On February 19, 1812, Adoniram Judson, his wife Ann, and a few others set sail for the Far East from their American homeland. The launching of these missionaries by a newly formed outreach society marked the beginning of Americans formally joining the modem missions movement. With the advent of 2012 comes recognition of the bicentennial of Judson’s departure and official start of the American missionary enterprise. This volume seeks to honor the life and mission of Judson while retelling his story for a new generation. With the occasion of the 200-year anniversary of Judson’s departure as a fitting context for such a presentation, the his- torians, theologians, and missiologists writing here under the guidance of editor Jason G. Duesing have endeavored not only to serve as Judson’s biographers of past events, but also as his interpreters of what they hope will take place in the present and future. Contributors include Paige Patterson, Michael A. G. Haykin, Robert Caldwell, Nathan A. Finn, Candi Finch, Keith E. Eitel, Gregory A. Wills, and Daniel L. Akin.
Revisiting the origins of the British antislavery movement of the late eighteenth century, Christopher Leslie Brown challenges prevailing scholarly arguments that locate the roots of abolitionism in economic determinism or bourgeois humanitarianism. Brown instead connects the shift from sentiment to action to changing views of empire and nation in Britain at the time, particularly the anxieties and dislocations spurred by the American Revolution. The debate over the political rights of the North American colonies pushed slavery to the fore, Brown argues, giving antislavery organizing the moral legitimacy in Britain it had never had before. The first emancipation schemes were dependent on efforts to strengthen the role of the imperial state in an era of weakening overseas authority. By looking at the initial public contest over slavery, Brown connects disparate strands of the British Atlantic world and brings into focus shifting developments in British identity, attitudes toward Africa, definitions of imperial mission, the rise of Anglican evangelicalism, and Quaker activism. Demonstrating how challenges to the slave system could serve as a mark of virtue rather than evidence of eccentricity, Brown shows that the abolitionist movement derived its power from a profound yearning for moral worth in the aftermath of defeat and American independence. Thus abolitionism proved to be a cause for the abolitionists themselves as much as for enslaved Africans.