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By E. Brooks Holifield
This booklet, the main accomplished survey of early American Christian theology ever written, encompasses rankings of yankee theological traditions, faculties of proposal, and thinkers. E. Brooks Holifield examines mainstream Protestant and Catholic traditions in addition to these of extra marginal teams. He seems heavily on the intricacies of yankee theology from 1636 to 1865 and considers the social and institutional settings for non secular proposal in this period.The publication explores a number of issues, together with the strand of Christian suggestion that sought to illustrate the reasonableness of Christianity, where of yank theology in the better eu environment, the social position of theology in early the US, and the certain significance of the Calvinist traditions within the improvement of yank theology. wide in scope and deep in its insights, this magisterial booklet acquaints us with the whole refrain of voices that contributed to theological dialog in America’s early years.
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Extra info for Theology in America: Christian Thought from the Age of the Puritans to the Civil War
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Thomas Shepard (1604–49), who arrived in the Massachusetts Bay colony in 1635 and became the minister to the congregation in New Town (Cambridge), would never have ranked himself as the intellectual equal of either Cotton or Hooker. ’’ He was introspective, a worrier, and easily discouraged, but he was fully as influential as Cotton or Hooker. ∏ When the elders needed someone to answer the queries of Dutch theologians about the polity of the colonial churches, they chose John Norton (1606–63), the teacher in the Ipswich congregation, who also published in 1654 the most technical of the early New England theological treatises, The Orthodox Evangelist.
20 Introduction The Argument The structure of this book reflects the interweaving themes of the argument. Part 1 treats primarily the early Reformed traditions. Part 2 explores theologians and traditions that employed the Baconian evidentialist style. Part 3 looks at theologians who moved away from the Baconian form of evidentialism, especially its assumption that miracle and prophecy—the older external arguments—sufficed as proofs of a divine revelation. Within Part 2, the organization of the chapters reflects both an institutional and a cultural argument.
Bulkeley thought it possible that faith might be created ‘‘without any preparation,’’ but he too pointed out that God’s ‘‘usuall course’’ was to break the heart before scattering the seeds of faith. ∑≥ Hooker believed that preparation required a ministry that would uncover sin. That meant preaching the law. ’’ This dismayed Giles Firmin, who lived about fifteen years in New England before becoming a Presbyterian minister in England. Firmin thought it was a mistake ‘‘to preach and print of such strong convictions, such dreadful legal terrors, deep sorrows and humblings, as being the common road through which men go that come to Christ,’’ and he charged that Shepard’s sermons cast people into despair and distraction, but Shepard held to his position that the heart had to be ‘‘prepared’’ for conversion.