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A foundational study of religious identity in colonial America
C. C. Goen's landmark study on the effects of revivalism during the latter half of the 18th century filled a great void in understanding the Great Awakening, and it continues to influence the work of scholars today. Full of artful contextualization of the issues that plagued colonial churches, Revivalism and Separatism in New England, 1740-1800 documents the ways in which revivalism helped pave the way for a new religious identity in America. Goen underscores how these congregations responded to state involvement in matters of religion and sheds new light on the development of the Baptist denomination by locating its growth within fringe communities in New England rather than organized structures in the Middle Colonies.
Robert Caldwell traces the fascinating story of American revival theologies during the Great Awakenings, examining the particular convictions underlying these conversions to faith. Caldwell offers a reconsideration of the theologies of important figures and movements, giving fresh insight into what it meant to become a Christian during this age in America's religious history.
The First Great Awakening was a time of heightened religious activity in the colonial New England. Among those whom the English settlers tried to convert to Christianity were the region's native peoples. In this book, Linford Fisher tells the gripping story of American Indians' attempts to wrestle with the ongoing realities of colonialism between the 1670s and 1820. In particular, he looks at how some members of previously unevangelized Indian communities in Connecticut, Rhode Island, western Massachusetts, and Long Island adopted Christian practices, often joining local Congregational churches and receiving baptism. Far from passively sliding into the cultural and physical landscape after King Philip's War, he argues, Native individuals and communities actively tapped into transatlantic structures of power to protect their land rights, welcomed educational opportunities for their children, and joined local white churches. Religion repeatedly stood at the center of these points of cultural engagement, often in hotly contested ways. Although these Native groups had successfully resisted evangelization in the seventeenth century, by the eighteenth century they showed an increasing interest in education and religion. Their sporadic participation in the First Great Awakening marked a continuation of prior forms of cultural engagement. More surprisingly, however, in the decades after the Awakening, Native individuals and sub-groups asserted their religious and cultural autonomy to even greater degrees by leaving English churches and forming their own Indian Separate churches. In the realm of education, too, Natives increasingly took control, preferring local reservation schools and demanding Indian teachers whenever possible. In the 1780s, two small groups of Christian Indians moved to New York and founded new Christian Indian settlements. But the majority of New England Natives-even those who affiliated with Christianity-chose to remain in New England, continuing to assert their own autonomous existence through leasing land, farming, and working on and off the reservations. While Indian involvement in the Great Awakening has often been seen as total and complete conversion, Fisher's analysis of church records, court documents, and correspondence reveals a more complex reality. Placing the Awakening in context of land loss and the ongoing struggle for cultural autonomy in the eighteenth century casts it as another step in the ongoing, tentative engagement of native peoples with Christian ideas and institutions in the colonial world. Charting this untold story of the Great Awakening and the resultant rise of an Indian Separatism and its effects on Indian cultures as a whole, this gracefully written book challenges long-held notions about religion and Native-Anglo-American interaction
Old Brick was first published in 1980. Minnesota Archive Editions uses digital technology to make long-unavailable books once again accessible, and are published unaltered from the original University of Minnesota Press editions. Charles Chauncy was a powerful and influential figure in his own time, but in historical accounts he has always been overshadowed by his contemporaries Benjamin Franklin and Jonathan Edwards. When he is remembered today, it is usually as Edwards's chief antagonist during the Great Awakening of the 1740s. Yet Chauncy's fellow New Englanders knew that there was more to the man than that. In the course of his 60-year tenure as a pastor of Boston's First Church (the "Old Brick"), Chauncy involved himself in most of the important intellectual, religious, and political issues of the century. Not only did he aggressively oppose the emotional revivalism of the Great Awakening, but he was also a bold pamphleteer and preacher in support of the American Revolution. In theology Chauncy became, as an old man, the leading advocate probably having scandalized his own forebears, but he insisted that he was true to his Protestant tradition and never abandoned his reliance on Scripture and Puritan discipline in favor of rationalist secularism. Old Brick,the first full-scale biography of Charles Chauncy, attempts to recover not only Chauncy the spokesman for the ideas of a great many colonial Americans, but also the complex man who struggled with himself and with the events of his time to arrive at those positions. The portrait of Chauncy that emerges is fuller, more comprehensive, and more balanced than the stereotypes and partial portraits that have thus far represented him in history. This biography now makes it possible to consider Chauncy a figure worthy of study in his own right and to take a fresh look at eighteenth-century New England in light of the tradition Chauncy represents.
Challenging the formidable tradition that places early New England Puritanism at the center of the American religious experience, Yale historian Jon Butler offers a new interpretation of three hundred years of religious and cultural development. Butler stresses the instability of religion in Europe where state churches battled dissenters, magic, and astonishingly low church participation. He charts the transfer of these difficulties to America, including the failure of Puritan religious models, and describes the surprising advance of religious commitment there between 1700 and 1865. Through the assertion of authority and coercion, a remarkable sacralization of the prerevolutionary countryside, advancing religious pluralism, the folklorization of magic, and an eclectic, syncretistic emphasis on supernatural interventionism, including miracles, America emerged after 1800 as an extraordinary spiritual hothouse that far eclipsed the Puritan achievement--even as secularism triumphed in Europe. Awash in a Sea of Faith ranges from popular piety to magic, from anxious revolutionary war chaplains to the cool rationalism of James Madison, from divining rods and seer stones to Anglican and Unitarian elites, and from Virginia Anglican occultists and Presbyterians raised from the dead to Jonathan Edwards, Joseph Smith, and Abraham Lincoln. Butler deftly comes to terms with conventional themes such as Puritanism, witchcraft, religion and revolution, revivalism, millenarianism, and Mormonism. His elucidation of Christianity's powerful role in shaping slavery and of a subsequent African spiritual "holocaust," with its ironic result in African Christianization, is an especially fresh and incisive account. Awash in a Sea of Faith reveals the proliferation of American religious expression--not its decline--and stresses the creative tensions between pulpit and pew across three hundred years of social maturation. Striking in its breadth and deeply rooted in primary sources, this seminal book recasts the landscape of American religious and cultural history.
Drawing upon the religious writings of southern evangelicals, John Boles asserts that the extraordinary crowds and miraculous transformations that distinguished the South's First Great Awakening were not simply instances of emotional excess but the expression of widespread and complex attitudes toward God. Converted southerners were starkly individualistic, interested more in gaining personal salvation in a hopelessly evil world than in improving society. As Boles shows in this landmark study, the effect of the Revival was to throw over the region a conservative cast that remains dominant in contemporary southern thought and life.