By Jonathan D. Sassi
This booklet examines the controversy over the relationship among faith and public lifestyles in society throughout the fifty years following the yankee Revolution. Sassi demanding situations the traditional knowledge, discovering a vital continuity to the period's public Christianity, while so much past reports have visible this era as one during which the nation's cultural paradigm shifted from republicanism to liberal individualism. targeting the Congregational clergy of recent England, he demonstrates that all through this era there have been american citizens serious about their company future, preserving a dedication to developing a righteous group and assessing the cosmic which means of the yank scan.
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Extra resources for A Republic of Righteousness: The Public Christianity of the Post-Revolutionary New England Clergy
For example, James Manning often itinerated in eastern Connecticut during the summers. 16 Therefore, although Rhode Island lacked a standing order of the type found in the other two states of southern New England, it was not outside the regional debate over religion and society. The Standing Order’s Corporate Vision 25 A simple examination of some quantiﬁable indices graphically demonstrates that Congregationalism loomed large on the religious landscape of New England. Unfortunately, we lack uniform, readily comparable statistics for denominational size, number of adherents, or number of churches.
Hall has written of public rituals in seventeenth-century Massachusetts still held true in the late eighteenth: “Ritual practice had much to do, as well, with these people’s sense of corporate identity. ”36 The sermons delivered on these occasions, many of which were subsequently published, record the ongoing clerical meditation over the question of Christianity’s relationship to social life. They form the main primary-source basis for the following chapters. Finally, the activities of local networks of clergymen furthered the Congregationalists’ predominance, inasmuch as they strengthened the clerical profession and enabled ministers to work toward common objectives.
Law and custom privileged the Congregational churches ﬁscally above their rivals, allowing them to collect taxes for ministerial support and building maintenance. Numerically speaking, the Congregationalists outpaced all others combined in terms of churches and clergymen. Although its cultural salience cannot be similarly quantiﬁed, the standing order also had inﬂuence not enjoyed by the Baptists, Episcopalians, Methodists, or Quakers. Established ministers buried their disputants in terms of the sheer volume of material they published.
A Republic of Righteousness: The Public Christianity of the Post-Revolutionary New England Clergy by Jonathan D. Sassi