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M. Louise Greene. The Development of Religious Liberty in Connecticut
The Development of Religious Liberty in Connecticut
Table of Contents
PREFACE
M. LOUISE GREENE
CHAPTER. I. THE EVOLUTION OF EARLY CONGREGATIONALISM
II. THE TRANSPLANTING OF CONGREGATIONALISM
III. CHURCH AND STATE IN NEW ENGLAND
IV. THE CAMBRIDGE PLATFORM AND THE HALF-WAY COVENANT
V. A PERIOD OF TRANSITION
VI. THE SAYBROOK PLATFORM
VII. THE SAYBROOK PLATFORM AND THE TOLERATION ACT
VIII. THE FIRST VICTORY FOR DISSENT
IX. "THE GREAT AWAKENING"
X. THE GREAT SCHISM
XI. THE ABROGATION OF THE SAYBROOK PLATFORM
XII. CONNECTICUT AT THE CLOSE OF THE REVOLUTION
XIII. CERTIFICATE LAWS AND WESTEKN LAND BILLS
XIV. THE DEVELOPMENT OF POLITICAL PARTIES IN CONNECTICUT
XV. DISESTABLISHMENT
APPENDIX. NOTES BIBLIOGRAPHY. THE DEVELOPMENT OF RELIGIOUS LIBERTY IN CONNECTICUT
CHAPTER I
THE EVOLUTION OF EARLY CONGREGATIONALISM
FOOTNOTES:
CHAPTER II
THE TRANSPLANTING OF CONGREGATIONALISM
FOOTNOTES:
CHAPTER III
CHURCH AND STATE IN NEW ENGLAND
FOOTNOTES:
CHAPTER IV
THE CAMBRIDGE PLATFORM AND THE HALF-WAY COVENANT
FOOTNOTES:
CHAPTER V
A PERIOD OF TRANSITION
FOOTNOTES:
CHAPTER VI
THE SAYBROOK PLATFORM
FOOTNOTES:
CHAPTER VII
THE SAYBROOK PLATFORM AND THE TOLERATION ACT
FOOTNOTES:
CHAPTER VIII
THE FIRST VICTORY FOR DISSENT
FOOTNOTES:
CHAPTER IX
"THE GREAT AWAKENING."
FOOTNOTES:
CHAPTER X
THE GREAT SCHISM
FOOTNOTES:
CHAPTER XI
THE ABROGATION OF THE SAYBROOK PLATFORM
ELISHA PAINE
FOOTNOTES:
CHAPTER XII
CONNECTICUT AT THE CLOSE OF THE REVOLUTION
FOOTNOTES:
CHAPTER XIII
CERTIFICATE LAWS AND WESTERN LAND BILLS
FOOTNOTES:
CHAPTER XIV
POLITICAL PARTIES IN CONNECTICUT AT THE BEGINNING OF THE NINETEENTH CENTURY
CHAPTER XV
DISESTABLISHMENT
FOOTNOTES:
APPENDIX
NOTES. CHAPTER I. THE EVOLUTION OF EARLY CONGREGATIONALISM
CHAPTER II. THE TRANSPLANTING OF CONGREGATIONALISM
CHAPTER III. CHURCH AND STATE IN NEW ENGLAND
CHAPTER IV. THE CAMBRIDGE PLATFORM AND THE HALF-WAY COVENANT
CHAPTER V. A PERIOD OF TRANSITION
CHAPTER VI. THE SAYBROOK PLATFORM
CHAPTER VII. THE SAYBROOK PLATFORM AND THE TOLERATION ACT
CHAPTER VIII. THE FIRST VICTORY FOR DISSENT
CHAPTER IX. THE GREAT AWAKENING
CHAPTER X. THE GREAT SCHISM
CHAPTER XI. THE ABROGATION OF THE SAYBROOK PLATFORM
CHAPTER XII. CONNECTICUT AT THE CLOSE OF THE REVOLUTION
CHAPTER XIII. CERTIFICATE LAWS AND WESTERN LAND BILLS
CHAPTER XIV. THE DEVELOPMENT or POLITICAL PARTIES IN CONNECTICUT
BIBLIOGRAPHY. A. HISTORIES. 1. GENERAL
2. SPECIAL
3. STATISTICAL
4. LOCAL
5. LOCAL BIOGRAPHIES
B. CONNECTICUT NEWSPAPERS
HARTFORD
NEW HAVEN
NEW LONDON
OUTSIDE OF CONNECTICUT
C. PUBLIC RECORDS AND OTHERS TOUCHING UPON CONNECTICUT HISTORY
D. HISTORICAL SOCIETY PUBLICATIONS
MANUSCRIPTS
E. DENOMINATIONAL LITERATURE. 1. BAPTIST
2. CONGREGATIONALIST
3. EPISCOPALIAN
4. METHODIST
5. QUAKERS, OR THE SOCIETY OF FRIENDS
F. TRACTS (RELIGIOUS, POLITICAL OR BOTH)
FOOTNOTES:
Отрывок из книги
M. Louise Greene
Published by Good Press, 2019
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On the continent, the Separatists elaborated these fundamentals and developed detailed and systematic expression of them. Such were the "True Description out of the Word of God of the Visible Church" of the London-Amsterdam church, put forth in 1589, and in which Barrowe himself outlined his system; the "True Confession," issued by the same church about ten years later; "The Points of Difference," some fourteen in number, in which the London-Amsterdam church set forth wherein it differed from the English church; and the "Seven Articles," signed by John Robinson and William Brewster. This last document the exiled Scrooby church sent from Leyden to the English Council of State in 1617, with the hope of convincing King James that if allowed to go to America under the Virginia patent, and to worship there in their own fashion, they would be desirable colonists and law-abiding subjects. The "True Confession"[n] sets forth the nature, powers, order, and officers of the church. It limits the sacraments to the members, and baptism to their children. It insists upon the wisdom of churches seeking advice from one another, and of their use of certificates of membership so as to guard against the admission of strangers coming from other churches, and possibly of unworthy character. In the definition of eldership, the "True Confession" passes out of the haze in which Barrowe's "True Description" left the conflicting powers of the eldership, and of the church. It plainly asserts that the elders have the power of guidance and also of control, should members attempt to censure them or to interfere in matters beyond their knowledge. This platform also insists that magistrates should uphold the church which it defines, because it is the one true church, and that they should oppose all others as anti-Christian. [15] In the "Points of Difference," stress is again laid upon the covenant-nature of the church, upon its voluntary support, upon the right of election of officers, and upon the abolishment of "Popish Canons, Courts, Classes, Customs or any human inventions," including the Popish liturgy, the Book of Common Prayer, and "all Monuments of Idolatry in garments or in other things, and all Temples, Chapels, etc." Many of the Puritans desired these same changes. Many favored a polity giving the local churches some degree of choice in the election of their officers. If the "Points of Difference" aimed to lay bare the errors of Episcopacy and of Presbyterianism as well as to demonstrate the superior merits of the new aspirant for the status of a national church, the "Seven Articles" [16] aimed to minimize differences in church usage by omitting mention of them when possible and by emphasizing agreement. The evident advance along the line of a more authoritative eldership had developed out of the experience of the first two English churches in Amsterdam. John Robinson and his followers had held more closely to Robert Browne's standard of Congregationalism, for Robinson maintained that the government of the church should be vested in its membership rather than in its eldership alone. In order to maintain this principle in greater purity, Robinson withdrew his fold from their first resting-place in Amsterdam to Leyden. Richard Clyfton, who had been pastor of the church in Scrooby, remained in Amsterdam, partly because he felt too old to migrate again, and partly because he leaned to Francis Johnson's more aristocratic theories of church government. These divergent views caused trouble in the Amsterdam churches, and Robinson wished to be far enough away to be out of the vortex of doctrinal eddies. For eleven years his people lived a peaceful and exemplary church life in Leyden, and it was chiefly their longing to rear their children in an English home and under English influences that made them anxious to emigrate to America. As the years passed, Robinson sympathized more with the Barrowistic standards of other churches and came also to regard more leniently the English Established Church as one having true religion under corrupt forms and ceremonies, and accordingly one with which he could hold a limited fellowship. This was a step in the approachment of Separatist and Puritan, and Robinson was a most influential writer. Of necessity, his work was largely controversial, but he wrote from the standpoint of defense, and rarely departed from a broad and kindly spirit. In the "Seven Articles" Robinson admits the royal supremacy in so far as to countenance a passive obedience. His teaching had the greatest influence in shaping the religious life of the first and second generation of New Englanders.
The Separatists who remained in England devoted themselves to the discussion of particular topics rather than to platforms of faith and discipline. Many of the writers were men who, like the pastors of two of the exiled churches, were at first ministers in good standing in the English church; but, later, had allowed their Puritan tendencies to outrun the bounds of that party and to become convictions that the Bible commanded their separation from the Establishment as witnesses to the corruptions it countenanced. Poring over the Bible story, they had become enamored with the simplicity of the Gospel age.
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