Relevant bibliographies by topics / Conversion Conversion Puritans

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Conversion Conversion Puritans'

Author: Grafiati
Published: 4 June 2021
Last updated: 11 February 2022

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Journal articles on the topic "Conversion Conversion Puritans"

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Carpenter, John B. "New England Puritans: The Grandparents of Modern Protestant Missions." Missiology: An International Review 30, no. 4 (October 2002): 519–32. http://dx.doi.org/10.1177/009182960203000406.

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New England Puritanism was decisive in preparing for the “Great Century of Missions.” Reaching the Native Americans was a leading rationale for the Puritans crossing the Atlantic in the first place. John Eliot established precedents that were looked to as models of missionary practice. David Brainerd joined Eliot as a model missionary, mostly through the writings of Jonathan Edwards, the last great Puritan. To that, Edwards added his emphasis on prayer and his theological struggles for an evangelistically minded Calvinism. His writings were key in teaching English Particular Baptists, among others, that God used means “for the conversion of the heathen.”
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Smith, Nigel. "To Network or Not to Network." Church History and Religious Culture 101, no. 2-3 (July 21, 2021): 376–98. http://dx.doi.org/10.1163/18712428-bja10022.

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Abstract This article contrasts hostility toward visual and literary art in English radical Puritanism before the late seventeenth century with the central role of art for Dutch Mennonites, many involved in the commercial prosperity of Amsterdam. Both 1620s Mennonites and 1650s–1660s Quakers debated the relationship between literal truth of the Bible and claims for the power of a personally felt Holy Spirit. This was the intra-Mennonite “Two-Word Dispute,” and for Quakers an opportunity to attack Puritans who argued that the Bible was literally the Word of God, not the “light within.” Mennonites like Jan Theunisz and Quakers like Samuel Fisher made extensive use of learning, festive subversion and poetry. Texts from the earlier dispute were republished in order to traduce the Quakers when they came to Amsterdam in the 1650s and discovered openness to conversation but not conversion.
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Thamrindinata, Hendra. "Preparation for Grace in Puritanism: An Evaluation from the Perspective of Reformed Anthropology." Diligentia: Journal of Theology and Christian Education 1, no. 1 (September 30, 2019): 55. http://dx.doi.org/10.19166/dil.v1i1.1899.

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<p class="abstracttextDILIGENTIA"><span lang="EN-ID">The Puritans’ doctrine on the preparation for grace, whose substance was an effort to find and to ascertain the true marks of conversion in a Christian through several preparatory steps which began with conviction or awakening, proceeded to humiliation caused by a sense of terror of God’s condemnation, and finally arrived into regeneration, introduced in the writings of such first Puritans as William Perkins (1558-1602) and William Ames (1576-1633), has much been debated by scholars. It was accused as teaching salvation by works, a denial of faith and assurance, and a divergence from Reformed teaching of human's total depravity. This paper, on the other hand, suggesting anthropology as theological presupposition behind this Puritan’s preparatory doctrine, through a historical-theological analysis and elaboration of the post-fall anthropology of Calvin as the most influential theologian in England during Elizabethan era will argue that this doctrine was fit well within Reformed system of believe.</span></p>
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Ryrie, Alec. "The Reinvention of Devotion in the British Reformations." Studies in Church History 44 (2008): 87–105. http://dx.doi.org/10.1017/s0424208400003508.

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The ideal Protestant life was built around two critical events: conversion and death. At the first, the believer received justification and the assurance of salvation; at the second, the promise once received came into its fullness. This pattern was implicit from the earliest days of the Reformation, and when the English Puritans of William Perkins’ school mapped out a schematic for the Protestant life they made it explicit. Theologically, this pattern made a great deal of sense. However, it created a practical problem. Many believers had to endure a tediously long interval between these two high points. How was the good Protestant supposed to pass the time?
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PETERSON, MARK. "WHY THEY MATTERED: THE RETURN OF POLITICS TO PURITAN NEW ENGLAND." Modern Intellectual History 10, no. 3 (October 24, 2013): 683–96. http://dx.doi.org/10.1017/s1479244313000267.

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Puritans had big stories to tell, and they cast themselves big parts to play in those stories. The fervent English Protestants who believed that the Elizabethan Church urgently needed further reformation, and the self-selecting band among them who went on to colonize New England, were sure that they could re-create the churches of the apostolic age, and eliminate centuries’ worth of Romish accretions. By instituting scriptural forms of worship, these purified churches might have a beneficial influence on the state as well, and bring about the rule of the godly. If a purified English church and state could inaugurate reformation across all of Christendom, spread the gospel to infidels around the globe, and usher in the millennium, then all the better. In 1641, an anonymous tract called A Glimpse of Sions Glory announced that the new puritan-controlled Parliament would bring on “Babylon's destruction . . . The work of the day [is] to give God no rest till he sets up Jerusalem in the praise of the whole world.” The leading minister of colonial Boston at the time, John Cotton, predicted that as soon as 1655, as Michael Winship summarizes Cotton: the states and Christian princes of Europe, under irresistible supernatural influence, would have instituted congregationalism [Massachusetts’ form of church polity] and overthrown Antichrist and Muslim Turkey. The example of their churches’ pure Christianity would have brought about the conversion of Jews and pagans across the globe. Thereafter, the churches of Christ would enjoy the millennium's thousand years of peace before the climactic battle with Gog and Magog at the end of time. Those are big stories.
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Carhart, Rebecca F. "A Forgotten Spiritual Practice: Puritan Conference and Implications for the Church Today." Journal of Spiritual Formation and Soul Care 12, no. 1 (August 13, 2018): 34–49. http://dx.doi.org/10.1177/1939790918792511.

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In Christian books today readers can find dozens of spiritual practices. One resource of the Protestant tradition, however, that has largely been forgotten is the Puritan practice of conference. This article describes how for the English Puritans conference exemplified the importance of communal spiritual life, then considers applications for the contemporary church. Conference refers to intentional conversation among believers about spiritual matters. Conference particularly expresses the value of Christian community and the need for the body of Christ to function together on the journey of faith. Understanding this practice not only illuminates the past but also offers valuable insights for the church today.
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Goetz, Rebecca Anne. "From Protestant Supremacy to Christian Supremacy." Church History 88, no. 3 (September 2019): 763–66. http://dx.doi.org/10.1017/s0009640719001896.

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Over the last generation, historians have begun to explain Christianity's impact on developing ideas of race and slavery in the early modern Atlantic. Jon Sensbach's A Separate Canaan: The Making of an Afro-Moravian World in North Carolina, 1763–1840 showed how Moravians struggled with both race and slavery, ultimately concluding that Moravians adopted the racist attitudes of their non-Pietist North Carolina neighbors. Travis Glasson's Mastering Christianity: Missionary Anglicanism and Slavery in the Atlantic World showed how the Anglican church accustomed itself to slavery in New York and the Caribbean. Richard Bailey's Race and Redemption in Puritan New England unraveled changing puritan ideas about race and belonging in New England. My own book, The Baptism of Early Virginia: How Christianity Created Race, argued that Protestant ideas about heathenism and conversion were instrumental to how English Virginians thought about the bodies and souls of enslaved Africans and Native people, and to how they developed a nascent idea of race in seventeenth-century Virginia. Heather Kopelson's Faithful Bodies: Performing Religion and Race in the Puritan Atlantic traced puritan ideas about race, the soul, and the body in New England and Bermuda. From a different angle, Christopher Cameron's To Plead Our Own Cause: African Americans in Massachusetts and the Making of the Antislavery Movement outlined the influence of puritan theologies on black abolitionism. Engaging all this scholarly ferment is Katharine Gerbner's new book, Christian Slavery: Conversion and Race in the Protestant Atlantic World. Gerbner's work both synthesizes and transforms this extended scholarly conversation with a broad and inclusive look at Protestants—broadly defined as Anglicans, Moravians, Quakers, Huguenots, and others—and race in the seventeenth and eighteenth centuries over a geography stretching from New York to the Caribbean. The book is synthetic in that it builds on the regional and confessionally specific work of earlier scholars, but innovative in its argument that Protestants from a variety of European backgrounds and sometimes conflicting theologies all wrestled with questions of Christian conversion of enslaved peoples—could it be done? Should it be done? And, of overarching concern: how could Protestant Christians in good conscience hold fellow African and Native Christians as slaves?
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Henkel, Jacqueline M. "Represented Authenticity: Native Voices in Seventeenth-Century Conversion Narratives." New England Quarterly 87, no. 1 (March 2014): 5–45. http://dx.doi.org/10.1162/tneq_a_00343.

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In the seventeenth century, John Eliot's Native American converts performed conversion narratives before Puritan elders. Translated, transcribed, and edited for publication in missionary tracts, these confessions demonstrate how converts mapped their own perspectives onto the apparently restrictive form of this Puritan genre, developing distinctive tropes and themes.
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Thickstun, Margaret Olofson. "The Puritan Origins of Gulliver's Conversion in Houyhnhnmland." Studies in English Literature, 1500-1900 37, no. 3 (1997): 517. http://dx.doi.org/10.2307/451047.

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Stoever, William K. B., and Patricia Caldwell. "The Puritan Conversion Narrative: The Beginnings of Expression." American Historical Review 91, no. 2 (April 1986): 456. http://dx.doi.org/10.2307/1858274.

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Dissertations / Theses on the topic "Conversion Conversion Puritans"

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Caldwell, Robert W. "Pastoral care for the converting Jonathan Edwards' pastoral cure of soul in light of the Puritan doctrine of preparation /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Boone, Clifford. "Puritan evangelism : preaching for conversion in late-seventeenth century English puritanism as seen in the works of John Flavel." Thesis, University of Wales Trinity Saint David, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683232.

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Dorsey, Andrew Hanson. "Pragmatic conversion: Hypocrisy and the mechanics of seventeenth-century Puritan conversion discourse." Diss., Connect to online resource, 2005. http://wwwlib.umi.com/dissertations/fullcit/3165828.

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Prades, Pierre. "De la conversion à la guérison : puritanisme, psychothérapies, développement personnel." Thesis, Paris 10, 2013. http://www.theses.fr/2013PA100073/document.

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La psychothérapie et le développement personnel promettent à l’individu contemporain de s’accomplir par une expérience de transformation de soi. Un tel idéal d’accomplissement est à la fois une liberté et une injonction, et cette thèse propose de l’interpréter comme un lointain héritage de l’éthique puritaine de la vocation. Elle soutient que c’est le jeu d’une dynamique émotionnelle dans une dimension éthique qui donne à l’expérience thérapeutique et à l’expérience religieuse une efficacité symbolique de même nature, celle d’un acte de foi. En cela, la guérison thérapeutique paraît être en grande partie une sécularisation de la conversion religieuse, offrant la santé en guise de sainteté. Elle tente d’établir que la mobilisation des affects joue un rôle moteur dans l’expérience thérapeutique, comme dans l’expérience religieuse, pour traduire des perceptions cognitives en actes volontaires. Elle propose de voir dans cette dynamique entre sentir, penser et vouloir, un legs du modèle psychologique de la conversion élaboré par les puritains au XVIIème siècle dans le cadre de la « théologie de l’Alliance », qui faisait de l’acte de foi la conclusion d’un syllogisme pratique, à la fois volontariste et optimiste. Pour mettre en évidence ce legs, cette thèse retrace les étapes de l’interaction entre les deux rives de l’Atlantique qui a contribué à produire deux aspects complémentaires du modèle culturel contemporain : d’une part, une éthique de transformation de la personnalité visant un dépassement des limites du moi, d’autre part une valorisation de l’émotion comme critère d’authenticité de l’expérience vécue
To contemporary individuals, psychotherapy and personal development offer a promise of accomplishment through an experience of self-transformation. Such an ideal of accomplishment is both freedom and duty, and this thesis will view it as a distant heritage from the puritan ethic of vocation. It will argue that an emotional dynamic playing out in an ethical dimension is what gives both therapeutic experience and religious experience the same kind of symbolic efficacy, that of an act of faith. Whereby therapeutic healing appears to be in a large part a secularization of religious conversion, providing health in lieu of holiness. It will try and show that the mobilization of affects plays a driving role, in therapeutic experience as well as in religious experience, to convert cognitive perceptions into voluntary acts. It will present such a dynamic among feeling, thinking and willing, as a legacy of the psychological model of conversion built by the XVIIth century Puritans in the framework of Covenant Theology, wherein an act of faith was the conclusion of a practical syllogism, both voluntaristic and optimistic. In order to let appear that legacy, this thesis will trace the interaction between both sides of the Atlantic which resulted in two correlative features of the contemporary cultural model: on one hand, an ethic of transformation of personality toward exceeding the boundaries of the self, on the other hand the valuation of emotion as a criterion for authenticity of experience
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Young, Alexander, and Alexander Young. "Speaking, Silently Speaking: Thomas Shepard's "Confessions" and the Cultural Impact of Puritan Conversion on Early and Later America." Thesis, University of Oregon, 2012. http://hdl.handle.net/1794/12337.

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My dissertation reappraises the Puritan conversion narrative's influence on early and later American literature. It centers around the accounts recorded by the Reverend Thomas Shepard, minister to Cambridge's first church, and looks at how New England's earliest settlers represented their spiritual encounters. My study argues for Puritanism's continued cultural relevance by explaining how the inter-personal, social, and expressive energies that informed Puritan spiritual confession is both sustained and evolves in the 17th, 18th, 19th, and 20th centuries. Chapter I accounts for the social, historical, and intellectual contexts in which the Puritan conversion narrative took place and outlines the scholarship it has received. Amid this scholarship I offer my analysis in Chapter II, pointing to the performance's formal, doctrinal, and expressive requirements to explain how believers delivered successful narratives and how they pushed the bounds of the religious doctrine that informed their accounts. Chapter III re-imagines the experience of Puritan conversion. It considers the performance from an affective framework and argues that the ambivalence endemic to spiritual assurance provoked in believers a psychogenic and narratological discord that promoted a form of self-understanding in which believers were unsure of themselves even as their spiritual communities were certain that their conversions were complete. Chapter III concludes by assessing the literary consequences of this relationship with reference to Benjamin Franklin's
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De, Luise Rachel Bailey. "Creating a New Genre: Mary Rowlandson and Hher Narrative of Indian Captivity." Digital Commons @ East Tennessee State University, 2002. https://dc.etsu.edu/etd/699.

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In the aftermath of King Philip's War, Puritan Mary Rowlandson recorded her experiences as an Indian captive. In a vivid story that recollects the details of these events, Rowlandson attempts to impart a message to her community through the use of a variety of literary techniques. The genre of the Indian captivity narrative is a literary construct that she develops out of the following literary forms that existed at the time of her writing. These are the spiritual autobiography, a documentary method meant to archive spiritual and emotional growth through a record of daily activities; the conversion narrative, which made public one's theological assurance of God's grace; and the jeremiad, a sermon form designed to remind Puritans of their Covenant with God. To her contemporaries, Rowlandson served as an example of God's Providence. To later generations and specifically twenty-first century scholars, she represents America's first female literary prose voice.
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Mehdi, Rachid. "John Bunyan et la Bible : les images bibliques dans "The Pilgrim's Progress"." Phd thesis, Université du Maine, 2013. http://tel.archives-ouvertes.fr/tel-01019532.

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Les puritains interdisaient généralement de s'exprimer dans un style imagé et exigeaient que la Bible soit interprétée littéralement. Bunyan, écrivain puritain lui aussi, était en revanche en faveur de l'expression spirituelle et de la métaphorisation du texte biblique, convaincu que ce style était celui des Écritures. Cette thèse propose d'étudier ce paradoxe en essayant de comprendre la raison de cette crainte à l'égard des images littéraires, de la part des puritains, et la raison de leur utilisation par Bunyan, notamment dans " The Pilgrim's Progress ". La première partie examine la relation des puritains à la Bible dans trois chapitres. Le premier chapitre traite de la position des puritains face à l'Église Établie et la monarchie. Le deuxième chapitre analyse l'autorité de la Bible chez les écrivains puritains. Le troisième chapitre retrace les étapes scripturaires que Bunyan a traversées, avant et après sa conversion. La deuxième partie, composée de trois chapitres, étudie l'importance de l'image littéraire chez Bunyan. Le premier chapitre traite de la définition du terme " image " pour dissiper la confusion entre celui-ci et les autres figures du style. Il propose aussi au lecteur un bref historique de l'image littéraire et plastique depuis l'Antiquité jusqu'à l'époque de Bunyan, et des débats théologiques que le mot " image " a suscité. Le deuxième chapitre analyse comment et pourquoi l'auteur s'est servi de l'image comme support pédagogique dans l'édification de ses coreligionnaires. Le troisième chapitre traite des matériaux qu'il utilisa pour construire ces images dans " The Pilgrim's Progress ". Enfin, la troisième partie analyse en détail deux images bibliques, le chemin et le lion, que Bunyan utilise dans " The Pilgrim's Progress ". Elle explique les nuances de ces images, leurs origines bibliques, et leur portée théologique, le tout dans le cadre de la foi protestante et puritaine qui était celle de Bunyan.
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Schmidtke, Karsten. "Jonathan Edwards: sein Verständnis von Sündenerkenntnis, eine theologiegeschichtliche Einordnung." Thesis, 2019. http://hdl.handle.net/10500/25927.

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Text in German with summaries in German and English
Includes bibliographical references (leaves 350-377)
Die Doktorarbeit hat die Absicht herauszufinden, was Jonathan Edwards unter dem Begriff „Sündenerkenntnis“ verstanden hat und dabei die Frage nach der Bedeutung dieses Verständnisses für die Erweckungsbewegung zu beantworten. Während Jonathan Edwardsʼ Theologie und Philosophie im Allgemeinen gut erforscht ist, wurde dieser Aspekt noch nicht genauer untersucht. Zunächst wird auf der Grundlage einer chronologischen Einordnung seiner Werke Jonathan Edwardsʼ Verständnis von Sündenerkenntnis aus seinen wichtigsten Schriften erarbeitet, wobei eine Entwicklung in seinem Gedankengut deutlich wird (Qualitative Inhaltsanalyse). In einem zweiten Teil wird Jonathan Edwardsʼ Verständnis von Sündenerkenntnis mit der Theologie seiner Vorläufer, Zeitgenossen sowie Nachfolger und Gegner verglichen, wobei sich die Untersuchung auf die Bewegung des Puritanismus, die Epochen des „Great Awakening“ und des „Second Great Awakening“ beschränkt (Diachronischer Vergleich). In einem dritten Teil wird Jonathan Edwardsʼ Verständnis von Sündenerkenntnis systematischtheologisch und theologiegeschichtlich eingeordnet. Mit dieser Studie soll ein weiterer deutscher Beitrag zur internationalen Jonathan Edwards-Forschung geleistet werden. Der Ansatz dieser Forschung ist dabei historisch ausgerichtet, da er den systematisch-theologischen Begriff „Sündenerkenntnis“ auf der Grundlage der Biografie Edwardsʼ und einer chronologischen Einordnung seiner Werke zu ermitteln sucht, um ihn dann in einem diachronischen Vergleich mit Verständnissen aus verschiedenen zeitlichen Epochen zu vergleichen und so den Begriff „Sündenerkenntnis“ in einem theologiegeschichtlichen Kontext einordnet und versteht.
The thesis tries to answer the question, how Jonathan Edwards understood the term “conviction of sin”. The intention is to find out the significance of his understanding of this term for the revivalmovement of his time. While numerous studies have been done on his theology and philosophy, this aspect has not been thoroughly examined yet. Based on a chronological assessment of his works Jonathan Edwardsʼ understanding of conviction of sin is established from his major works (qualitative content analysis). This reveals a development in his thought-system. In a second part Jonathan Edwardsʼ understanding of conviction of sin is compared with the theology of his predecessors, contemporaries and opponents. This examination is limited to the time of the Puritans, the “Great Awakening” and the “Second Great Awakening” (diachronic comparative analysis). In a third part Jonathan Edwardsʼ understanding of conviction of sin is assessed in a systematictheological way and classified historically. The author intends to make another German contribution to international Jonathan Edwards Studies. This research is historically focused, because of the fact, that the term “conviction of sin” is analysed by means of the biography of Edwards and a chronological classification of his works to compare it with meanings of different historical epoches and classify it in its theological historical context by that approach.
Christian Spirituality, Church History and Missiology
D. Th. (Church history)
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Books on the topic "Conversion Conversion Puritans"

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Kaufmann, Michael W. Institutional individualism: Conversion, exile, and nostalgia in Puritan New England. Hanover, NH: Wesleyan University Press, 1998.

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Caldwell, Patricia. Puritan conversion narrative: The beginnings of American expression. Cambridge: Cambridge Univeristy Press, 1986.

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The heart prepared: Grace and conversion in Puritan spiritual life. 2nd ed. Middletown, Conn: Wesleyan University Press, 1989.

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American spaces of conversion: The conductive imaginaries of Edwards, Emerson, and James. New York: Oxford University Press, 2011.

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Gifts and works: The post-conversion paradigm and spiritual controversy in seventeenth-century Massachusetts. Macon, Ga: Mercer University Press, 1991.

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Cohen, Charles Lloyd. God's caress: The psychology of Puritan religious experience. New York: Oxford University Press, 1989.

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God's caress: The psychology of Puritan religious experience. New York: Oxford University Press, 1986.

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Society, American Antiquarian, ed. Strangers in the house of God: Cotton Mather, Onesimus, and an experiment in Christian slaveholding. Worcester, Mass: American Antiquarian Society, 2007.

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1663-1728, Mather Cotton, ed. A token for children: Being an exact account of the conversion, holy and exemplary lives, and joyful deaths of several young children in two parts. Morgan, PA: Soli Deo Gloria Publications, 1994.

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Null, Ashley. Conversion to communion: Thomas Cranmer on a favourite puritan theme. [London: St Antholin's Lectureship Charity, 2000.

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Book chapters on the topic "Conversion Conversion Puritans"

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Kling, David W. "English Protestantism (1520–1700)." In A History of Christian Conversion, 260–88. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780195320923.003.0011.

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This chapter examines conversion from the English Reformers to John Bunyan. Beginning with William Tyndale’s translation and annotations of the New Testament, the early evangelical movement promoted a religious culture that uplifted conversion as an ideal of Christian life. By the end of the sixteenth century, Puritan practical divinity represented the first concerted effort to make conversion the standard that separated true Christianity from its counterfeits. In journals, diaries, treatises, and autobiographies, Puritans scrutinized their spiritual state and described conversion as a profound, overwhelming, totally transforming experience. In preaching and catechizing, they uplifted conversion as the sine qua non of the Christian life. Their rhetoric of conversion, including their detailed morphologies of conversion, became a ubiquitous feature of Protestant discourse in the seventeenth century. By century’s end, not only in England but also on the Continent and in New England, a reformulated understanding of conversion transcended ecclesiastical structures and increasingly centered on the individual’s direct relationship to God.
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Kling, David W. "Puritans and the Great Awakening in America (1630–1790)." In A History of Christian Conversion, 356–77. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780195320923.003.0014.

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This chapter examines the necessity and nature of conversion from the earliest Puritan communities in New England through the colonies-wide Great Awakening. It begins with the conversionary views of Thomas Shepard, examines briefly the phenomenon of the Great Awakening, and ends with an extended discussion of the centrality of conversion in the life and writings of Jonathan Edwards. Despite the awakening’s many variations, the unifying theme that transcended denominational boundaries was its attention to “heart-centered,” conversion-oriented religion. Indeed, the legacy of the awakening—what makes it truly “great”—was the formation of a distinctively American evangelical culture whose touchstone was the conversion experience and whose influence has stretched into our own time and expanded around the world.
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Westerkamp, Marilyn J. "Sectarian Mysticism and Spiritual Power." In The Passion of Anne Hutchinson, 107–46. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197506905.003.0005.

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This chapter explores the religious culture of Puritanism. Beginning with the amorphous, pluralistic character of early English dissenters, the chapter discusses the problem of establishing orthodoxy in Massachusetts, particularly the issues central to the Hutchinsonian crisis: sanctification as evidence of election, the conversion experience as evidence, and preparationism. From here the chapter considers the gendering of Puritan religiosity through the privileging of formal education and the rationalist preparation for grace and examines the construction of female spirituality as grounded in biology. The perceptions of woman as weak and woman as evil are developed in great detail. The chapter then places Puritan theologians’ understanding of women within a reconsideration of Puritans’ construction of sin, salvation, and election. It returns to conversion as a mystical experience available to all regardless of rank or gender, thus fostering a radical egalitarianism.
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Hall, David D. "Change and Continuity." In The Puritans, 300–341. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691151397.003.0010.

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This chapter explains that by the mid-1640s, a Holy Spirit-centered understanding of conversion and assurance (nicknamed “Antinomianism”) had acquired a new group of advocates who hailed it as an alternative to the practical divinity. Orthodoxy had constantly spawned renegades and outliers who tested its boundaries. Now, however, originality was becoming more widespread and controversy more intense in response to a mixture of political and intellectual circumstances that included the collapse of censorship. How the practical divinity was being assailed and defended are topics that lead to the Antinomians of mid-century, the Westminster Confession, and the reasoning of ministers such as Samuel Rutherford on behalf of orthodoxy. The chapter then revisits the Antinomian controversy that roiled mid-1630s Massachusetts. Here, too, debate was prompted by criticism of the practical divinity. The chapter also describes change and continuity in institutional and cultural practices in the orthodox colonies in New England.
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Mullan, David George. "Conversion and Assurance." In Scottish Puritanism, 1590-1638, 85–110. Oxford University Press, 2000. http://dx.doi.org/10.1093/0198269978.003.0004.

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Tipson, Baird. "Learning How to Imagine Conversion." In Hartford Puritanism, 267–304. Oxford University Press, 2015. http://dx.doi.org/10.1093/acprof:oso/9780190212520.003.0009.

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Tipson, Baird. "Hooker and Stone Preach Conversion." In Hartford Puritanism, 305–44. Oxford University Press, 2015. http://dx.doi.org/10.1093/acprof:oso/9780190212520.003.0010.

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Ward, Roger A., and Roger A. Ward. "The Philosophical Structure of Jonathan Edwards’s Religious Affections." In Conversion in American Philosophy, 1–28. Fordham University Press, 2004. http://dx.doi.org/10.5422/fordham/9780823223138.003.0002.

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This chapter aims to show the significance of the structure of conversion in Jonathan Edwards’s Religious Affections. The larger goal, however, has been to call attention to the centrality of conversion in Edwards’s larger philosophical and theological enterprise. In Religious Affections, Edwards examines the transforming effect of grace and reflective discovery. He finds conversion within his tradition, and his conclusions support the role of the Puritan pastors in this process. But he also expands the meaning of the discovery of divine reality with his understanding of the soul’s faculties and what would constitute a “spiritual” effect on those faculties.
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"2. Seventeenth-Century Puritan Conversion Narratives." In Religions of the United States in Practice, Volume 1, 22–31. Princeton University Press, 2002. http://dx.doi.org/10.1515/9780691188126-005.

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Westerkamp, Marilyn J. "A Froward Woman Beloved of God." In The Passion of Anne Hutchinson, 219–30. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197506905.003.0008.

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This chapter argues the importance of gender culture in seventeenth-century spirituality and gender politics in the response of the magistrates to Hutchinson in particular, and strong religious women in general. The chapter begins with a reconsideration of the patriarchal nature of this society and the political and social threats represented by nonconforming women. The chapter returns to witchcraft and midwifery in connection with conversion mysticism: three female identities very similar in themselves and, apparently, equally threatening. Finally, the chapter returns to the beginning point: the growing Puritan concentration upon rational religion in comparison with the experiential, spirit mysticism that characterized the sixteenth and seventeenth centuries. In its reconstruction of a female religiosity, the argument connects the historically constructed nature of women with the Puritan construction of a masculine God and a feminine soul, and the sexual nature of Puritan spirituality.
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Conference papers on the topic "Conversion Conversion Puritans"

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Eng, R. S., J. K. Parker, J. L. Bunis, J. G. Grimm, N. W. Harris, and D. M. Wong. "Conversion Efficiency, Spectral And Mode Purities Of A Single Sideband Electro-Optic Modulator." In O-E/Fiber LASE '88, edited by Richard J. Becherer. SPIE, 1989. http://dx.doi.org/10.1117/12.960223.

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