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The Loyalist Problem in Revolutionary New England begins with a snapshot of the region on the eve of the Boston Tea Party. The colonists' Republican tradition helped them spark the Revolution, but their special history also threatened the unity of the United States throughout the Revolutionary War, for Loyalists tried to discredit New Englanders as a naturally rebellious people. Yet Ingersoll shows that the rebels never sought to drive the dissenters out of the new nation, and accorded them a remarkable degree of liberal toleration, with the great majority of Loyalists ultimately becoming citizens of the new states.
Boston Congregationalist ministers Charles Chauncy (1705-1787) and Jonathan Mayhew (1720-1766) were significant political as well as religious leaders in colonial and revolutionary New England. Scholars have often stressed their influence on major shifts in New England theology, and have also portrayed Mayhew as an influential preacher, whose works helped shape American revolutionary ideology, and Chauncy as an active leader of the patriot cause. Through a deeply contextualised re-examination of the two ministers as ‘men of their times’, Oakes offers a fresh, comparative interpretation of how their religious and political views changed and interacted over decades. The result is a thoroughly revised reading of Chauncy’s and Mayhew’s most innovative ideas. Conservative Revolutionaries unearths strongly traditionalist elements in their belief systems, focussing on their shared commitment to a dissenting worldview based on the ideals of their Protestant New England and British heritage. Oakes concludes with a provocative exploration of how their shifting theological and political positions may have helped redefine prevailing notions of human identity, capability, and destiny.
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.
"A Wonderful Work of God: Puritanism and the Great Awakening is a survey of the American phase of the Evangelical Revival which swept Britain and her American colonies during the first half of the eighteenth century. Preceded by local revivals, such as the one stirred by Jonathan Edwards in Northampton, Massachusetts in 1734, the Great Awakening exploded into a mass movement because of the itinerant preaching of a young Anglican priest, George Whitefield, and a number of Congregational and Presbyterian ministers who joined him in the evangelical work. However, because of the bizarre behavior of some of the radical evangelicals, such as James Davenport, the movement soon became highly controversial and split colonial ministers and congregations into "Friends of Revival" and "Opposers." As the revival excitement abated, schisms beset congregations in New England and eastern Long Island, resulting in the appearance of separate churches, and the Philadelphia Presbyterian synod was fractured as well." "Drawing on both original sources and a review of the relevant literature, the author places the Great Awakening in the context of the Puritanism of the times, both in Europe and the colonies, and discusses its roots in German Pietism and the Methodist revivals in England. The significant figures of the Awakening and their interactions are brought to life, particularly James Davenport, the Awakening's most bizarre exponent and the preacher who, more than any other, was responsible for bringing it into disrepute."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved
In this unique exposition of important and yet often neglected developments in the history of Western spirituality, Stefan Rossbach reminds us of the philosophical and spiritual underpinnings of the Cold War era, drawing on the traditions of apocalypticism, millenarianism and 'Gnostic' spirituality.Beginning with the 'Gnostic' systems of late Antiquity, the analysis follows 'lines of meaning' which extend through the late Middle Ages and the Renaissance, right up to the present. From the long-term perspective which is thereby established, the spectre of a man-made nuclear apocalypse appears as the latest and most dramatic expression of an outlook on the human condition which refuses to accept limits in the imposition of human designs on the world. The paradoxical continuities that underlie the sense of epoch evoked by the end of the Cold War highlight this work's profound implications for our understanding of contemporary international politics.
Amid political innovation and social transformation, Revolutionary America was also fertile ground for religious upheaval, as self-proclaimed visionaries and prophets established new religious sects throughout the emerging nation. Among the most influential and controversial of these figures was Jemima Wilkinson. Born in 1752 and raised in a Quaker household in Cumberland, Rhode Island, Wilkinson began her ministry dramatically in 1776 when, in the midst of an illness, she announced her own death and reincarnation as the Public Universal Friend, a heaven-sent prophet who was neither female nor male. In The Public Universal Friend, Paul B. Moyer tells the story of Wilkinson and her remarkable church, the Society of Universal Friends. Wilkinson’s message was a simple one: humankind stood on the brink of the Apocalypse, but salvation was available to all who accepted God’s grace and the authority of his prophet: the Public Universal Friend. Wilkinson preached widely in southern New England and Pennsylvania, attracted hundreds of devoted followers, formed them into a religious sect, and, by the late 1780s, had led her converts to the backcountry of the newly formed United States, where they established a religious community near present-day Penn Yan, New York. Even this remote spot did not provide a safe haven for Wilkinson and her followers as they awaited the Millennium. Disputes from within and without dogged the sect, and many disciples drifted away or turned against the Friend. After Wilkinson’s "second" and final death in 1819, the Society rapidly fell into decline and, by the mid-nineteenth century, ceased to exist. The prophet’s ministry spanned the American Revolution and shaped the nation’s religious landscape during the unquiet interlude between the first and second Great Awakenings. The life of the Public Universal Friend and the Friend’s church offer important insights about changes to religious life, gender, and society during this formative period. The Public Universal Friend is an elegantly written and comprehensive history of an important and too little known figure in the spiritual landscape of early America.
The Interrelation of the Great Awakening and Harvard College by the Rev. Dr. George Gatgounis, Esq., examines the history of Harvard College from its founding as a training center for Puritan preachers in 1642, through the Great Awakening and its gradual decline as a major spiritual force at Harvard. Gatgounis, a Harvard alumnus, relies on documents in the college's archives to document how evangelist George Whitfield, concerned about the decline in spirituality among the student body, stirred up the campus on his first visit in 1741 but was denounced by the administration as a dangerous zealot on his return in 1744.
Between 1776 and 1830 the Maritime provinces were the site of important waves of religious revivals. Focusing chiefly on Baptists and Methodists, George Rawlyk uses rich primary sources to examine these happenings. Most contemporary interpreters of revivals have explained them in terms of their social and psychological functions and effects. Rawlyk recognizes the importance of such themes but avoids the temptation to reduce revivals to their non-religious functions. While he explores the multi-faceted dimensions of revivalism, he makes it clear that the people involved regarded their religious experiences as valuable in their own right.
Elizabeth Mancke presents a comparative history arguing that differences in the political cultures of Canada and the United States have their origins in changes in the governance of the British Empire in the late seventeenth and early eighteenth centuries.