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Relevant bibliographies by topics / Puritans – Massachusetts

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Academic literature on the topic 'Puritans – Massachusetts'

Author: Grafiati

Published: 4 June 2021

Last updated: 7 February 2022

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Journal articles on the topic "Puritans – Massachusetts"

1

Slater, Sandra. "“Great Pride and Insolence”: Spiritual Justifications for Violence in the Pequot War." Journal of Early American History 4, no. 1 (2014): 37–65. http://dx.doi.org/10.1163/18770703-00401007.

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In 1637 a coalition of soldiers from Massachusetts Bay, Connecticut, and allied natives attacked the Pequot fortification at Mystic, Connecticut culminating in the deliberate incineration of hundreds of Pequot men, women, and children. As part of the larger Pequot War (1636–37), the incident at Fort Mystic represents a distinctly “Puritan” moment of heightened aggression grounded in Puritan beliefs of humility and pride. Over the course of the 1630s the Puritans increasingly associated the entire Pequot nation with a myriad of sins, including pride, insolence, and an unwillingness to submit to

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Young, Ralph F. "Breathing the “Free Aire of the New World”: The Influence of the New England Way on the Gathering of Congregational Churches in Old England, 1640–1660." New England Quarterly 83, no. 1 (2010): 5–46. http://dx.doi.org/10.1162/tneq.2010.83.1.5.

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Puritans in England, although engaged in the struggle against Charles I and setting up the Commonwealth under Cromwell closely watched the Puritans of Massachusetts Bay. In demonstrating how the New England Way of church polity influenced the rise of Congregationalism in England, Young details the transatlantic flow of ideas from colony to motherland.

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Weimer, Adrian Chastain. "The Resistance Petitions of 1664–1665: Confronting the Restoration in Massachusetts Bay." New England Quarterly 92, no. 2 (2019): 221–62. http://dx.doi.org/10.1162/tneq_a_00734.

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Concerned about losing their civil and church liberties under the newly restored Charles II's regime, colonial Puritans organized town-wide petition campaigns. Signed by both freemen and non-freemen, the 1664-1665 petitions drew on biblical, constitutional, and Civil War-era language to urge the Massachusetts General Court to resist the king's demands.

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Henneton, Lauric. "“Fear of Popish Leagues”: Religious Identities and the Conduct of Frontier Diplomacy in Mid-17th-Century Northeastern America." New England Quarterly 89, no. 3 (2016): 356–83. http://dx.doi.org/10.1162/tneq_a_00545.

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“Fear of Popish Leagues” weaves together various threads across the Atlantic from Scotland to Mexico and from Germany to the Caribbean to explore the makeshift diplomacy of Massachusetts Puritans and the Catholics from Acadia across confessional boundaries in the frontier environment of mid-Seventeenth Century America and in the context of civil wars in Europe.

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HEATH, WILLIAM. "Thomas Morton: From Merry Old England to New England." Journal of American Studies 41, no. 1 (2006): 135–68. http://dx.doi.org/10.1017/s0021875806002787.

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Nathaniel Hawthorne claims, in his brief preface to “The May-pole of Merry Mount,” that “the facts, recorded on the grave pages of our New England annalists, have wrought themselves, almost spontaneously,” into a “philosophical romance” and “a sort of allegory.” He later refers to these “true” and “authentic passages from history” as “a poet's tale.” Yet to anyone familiar with the sources available to Hawthorne,1 nothing is more striking than how much authentic history he has left out – most notably Thomas Morton himself, whose version of what transpired at his fur-trading post on Massachuset

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MADSEN, DEBORAH L. "Hawthorne's Puritans: From Fact to Fiction." Journal of American Studies 33, no. 3 (1999): 509–17. http://dx.doi.org/10.1017/s0021875899006222.

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Nathaniel Hawthorne's view of his first American ancestors as belonging to a grim and gloomy race, impatient with human weaknesses and merciless towards transgressors, reflects a wide-spread popular attitude towards the Massachusetts Bay colonists. Indeed, Hawthorne's contribution to the construction and perpetuation of this view is not inconsiderable. Hawthorne frankly confesses to his own family descent from one of the “hanging judges” of the Salem witchcraft trials, and he does not spare any instance of persecution, obsession, or cruelty regarding the community led by his paternal ancestors

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Sehr, Timothy J., and Michael J. Puglisi. "Puritans Besieged: The Legacies of King Philip's War in the Massachusetts Bay Colony." Journal of American History 79, no. 2 (1992): 627. http://dx.doi.org/10.2307/2080067.

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Melvoin, Richard I., and Michael J. Puglisi. "Puritans Besieged: The Legacies of King Philip's War in the Massachusetts Bay Colony." William and Mary Quarterly 49, no. 3 (1992): 537. http://dx.doi.org/10.2307/2947116.

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Ross, Richard J. "The Career of Puritan Jurisprudence." Law and History Review 26, no. 2 (2008): 227–58. http://dx.doi.org/10.1017/s0738248000001309.

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Scholars have long asked to what extent there was a distinctive Puritan jurisprudence in seventeenth-century Massachusetts. Purita n jurisprudenceis a shorthand that refers to those elements of seventeenth-century Massachusetts's laws and institutions designed or selected because of the early colony's religious commitments. Among the fundamentals of Puritan jurisprudence were the integrated and determined use of legal and ecclesiastical institutions to foster a godly community, the importance of the Bible as a touchstone for the legitimacy of rules, and a constitutional order restricting colon

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Campbell, Patrick F. "The Concept of Representation in American Political Development: Lessons of the Massachusetts Bay Puritans." Polity 47, no. 1 (2015): 33–60. http://dx.doi.org/10.1057/pol.2014.30.

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Dissertations / Theses on the topic "Puritans – Massachusetts"

1

Smith, Mark C. "The nature of the government of the Massachusetts Bay Colony, 1630-1686, and its descent through the thought of Jonathan Edwards and Isaac Backus." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Belton, Douglas. "The Massachusetts Bay colony experience the Puritan hope /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p001-1161.

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Skousen, Christina A. "Toiling among the Seed of Israel: A Comparison of Puritan and Mormon Missions to the Indians." BYU ScholarsArchive, 2005. https://scholarsarchive.byu.edu/etd/350.

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Substantial comparative analyses of Puritanism and Mormonism are lacking in historical scholarship, despite noted similarities between the two religions. This study helps to fill that void by comparing the Puritan and Mormon proselytization efforts among the Indians that occurred at the respective sites of Massachusetts Bay Colony and the Southern Indian Mission. In my examination of the missionization attempts that took place at these two locations, I analyze a common motive and method of the two denominations for attempting to Christianize the Indians. The Puritan and Mormon missionaries pro

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4

Lamson, Lisa Rose. ""Strange Flesh" in the City on the Hill: Early Massachusetts Sodomy Laws and Puritan Spiritual Anxiety, 1629-1699." Bowling Green State University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1395605424.

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5

Chartier, Anthony. "À la recherche de l'harmonie religieuse : une analyse comparée du rôle des Cours générales du Massachusetts et du Connecticut chez les congrégations puritaines, 1630-1687." Sherbrooke : Université de Sherbrooke, 2001.

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Burton, John Daniel. "Puritan town and gown: Harvard College and Cambridge, Massachusetts, 1636--1800." W&M ScholarWorks, 1996. https://scholarworks.wm.edu/etd/1593092095.

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Stone, Mathew, and University of Lethbridge Faculty of Arts and Science. "A comparative analysis of criminal procedure in seventeenth-century France and Puritan Massachusetts." Thesis, Lethbridge, Alta. : University of Lethbridge, Faculty of Arts and Science, 2000, 2000. http://hdl.handle.net/10133/123.

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Chapter I is a discussion aimed at providing the reader with a basic understanding of the complex system of social classification that was in a place in ancien regime France for centuries. Chapter II outlines the development of a royal system of justice prior to our period and the royal courts, whose form and hierarchy were the result of years of reform. These chapters represent the judical and social extremes that procedure linked. Chapter III is a thorough and complete discussion of the entire possible process in France during our period. This chapter clearly outlines the order of phases tha

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Stone, Mathew. "A comparative analysis of criminal procedure in seventeenth-century France and Puritan Massachusetts." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/mq61046.pdf.

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Cameron, Christopher Alain Wililams Heather Andrea. "Freeing themselves Puritanism, slavery, and black abolitionists in Massachusetts, 1641-1788 /." Chapel Hill, N.C. : University of North Carolina at Chapel Hill, 2008. http://dc.lib.unc.edu/u?/etd,1754.

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Thesis (M.A.)--University of North Carolina at Chapel Hill, 2008.<br>Title from electronic title page (viewed Sep. 25, 2008). "... in partial fulfillment of the requirements for the degree of Master of Arts in the Department of History." Discipline: History; Department/School: History.

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Chartier, Anthony. "À la recherche de l'harmonie religieuse une analyse comparée du rôle des Cours générales du Massachusetts et du Connecticut chez les congrégations puritaines, 1630-1687." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/MQ61727.pdf.

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Books on the topic "Puritans – Massachusetts"

1

Sehr, Timothy J. Colony and commonwealth: Massachusetts Bay, 1649-1660. Garland Pub., 1989.

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2

Knight, Janice. Orthodoxies in Massachusetts: Rereading American Puritanism. Harvard University Press, 1994.

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3

Duey, Kathleen. Sarah Anne Hartford: Massachusetts, 1651. Aladdin Paperbacks, 1996.

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4

Burgan, Michael. John Winthrop: First governor of Massachusetts. Compass Point Books, 2006.

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5

Orthodoxies in Massachusetts: Rereading American Puritanism. Harvard University Press, 1994.

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6

Ripley, Edward Franklin. Shepherd in the wilderness: Peter Hobart 1604-1679 : a founder of Hingham Plantation in Massachusetts. University Press of America, 2001.

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7

Wolfe, James. Understanding the Charter of the Massachusetts Bay Colony. Enslow Publishing, 2016.

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8

Pell, Ed. John Winthrop: Governor of the Massachusetts Bay Colony. Capstone Press, 2004.

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9

Under household government: Sex and family in Puritan Massachusetts. Harvard University Press, 2012.

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10

Westfield State College. Institute for Massachusetts Studies., ed. Puritans besieged: The legacies of King Philip's War in the Massachusetts Bay Colony. University Press of America, 1991.

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Book chapters on the topic "Puritans – Massachusetts"

1

Winship, Michael P. "Straining the Bonds of Puritanism: English Presbyterians and Massachusetts Congregationalists Debate Ecclesiology, 1636–40." In Puritans and Catholics in the Trans-Atlantic World 1600–1800. Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137368980_6.

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Mixon, Franklin G. "Puritanism and the Founding of Massachusetts Bay Colony." In Public Choice Economics and the Salem Witchcraft Hysteria. Palgrave Macmillan US, 2015. http://dx.doi.org/10.1057/9781137506351_2.

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Westerkamp, Marilyn J. "Sectarian Mysticism and Spiritual Power." In The Passion of Anne Hutchinson. 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. 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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Marsden, George M. "The Burden of Christendom." In The Soul of the American University Revisited. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190073312.003.0005.

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The Founding of Harvard was a first order of business in Puritan Massachusetts. The Puritans had inherited not only the university tradition from Christendom, but also a strong emphasis, as part of their heritage from John Calvin, on educated clergy and educated lay leadership. Harvard College was designed to serve both church and state. It adopted the standard classic university curriculum, supplemented by theological training and Christian worship. William Ames, who had hoped to come to Massachusetts, proposed alternatives that would have better integrated theology with more secular learning, such as treating both metaphysics and ethics as subdisciplines of theology in the arts curriculum and removing Aristotle from these parts of the curriculum while retaining Plato.

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Nelson, William E. "The Crown’s Imposition of the Common Law and Colonial Resistance." In E Pluribus Unum. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190880804.003.0005.

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This chapter examines England’s conquest of New Netherland from the Dutch in 1664 and the gradual replacement of Dutch civil law with English common law, plus the efforts of Charles II and James II to replace the word of God with the common law in Massachusetts and the rest of New England. The Crown’s purpose in imposing the common law was to replace Dutch laymen and Puritan ministers as community leaders with English lawyers, who would receive patronage and therefore be loyal to the Crown while they were paid by private clients whom they counseled to follow the common law. Needless to say, both the Dutch and the Puritans resisted.

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DeLucia, Christine M. "Contested Passages." In Memory Lands. Yale University Press, 2018. http://dx.doi.org/10.12987/yale/9780300201178.003.0002.

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This chapter examines the area around Boston Harbor and how Algonquians as well as Massachusetts Bay colonists engaged in contestations beginning in the seventeenth century. It begins by unpacking how Wampanoag and Massachusett peoples understood such geographies, including the meanings of rivers, maritime spaces, and islands, drawing upon deep-time oral traditions and archaeology. It then follows the arrival of John Winthrop and Puritans into Massachusetts Bay Colony in 1630, and how that colonial enterprise began to exert pressures on Native people through epidemic disease, land loss, and imbalanced diplomatic relationships. The arrival of Protestant missionaries such as John Eliot also transformed certain Natives’ relationships to kin networks, homelands, and spiritual affiliations. When King Philip’s War broke out in 1675, Christian-affiliated Natives around the “Praying Town” of Natick, situated on the Charles River, were forcibly rounded up and removed from Natick to an incarceration site on Deer Island in Boston Harbor, where they suffered large casualties. The chapter tracks how survivors of Deer Island navigated a challenging postwar landscape and rebuilt their lives and communities. It also examines New England forms of commemoration in the seventeenth century onward, including literary as well as physical types of memorialization.

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Conroy, David W. "ONE. Puritans in Taverns: Law and Popular Culture in Colonial Massachusetts, 1630-1720." In Drinking. University of California Press, 1991. http://dx.doi.org/10.1525/9780520334052-002.

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"MASSACHUSETTS:." In The Puritan Experiment. University Press of New England, 2013. http://dx.doi.org/10.2307/j.ctv1xx9b1c.10.

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Bremer, Francis J. "Plymouth and the Bay." In One Small Candle. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197510049.003.0010.

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During the 1620s the colony faced various challenges, some centering on a settlement to the north that came to be dominated by Thomas Morton. Morton was accused of selling guns and liquor to Natives and carrying on revels around a maypole he had erected. Plymouth sent Myles Standish and a small armed force to arrest Morton, and they sent him back to England. In 1628 the first settlers of what was to be the Massachusetts Bay Colony arrived in Salem. These puritans were not separatists but turned to Plymouth for advice on how to organize their religious life. Samuel Fuller, Plymouth’s physician and a deacon of the church, visited Salem to aid those suffering from scurvy, but also persuaded John Endecott, the settlement’s leader, of the congregational principles on which the Plymouth congregation was based. The Salem settlers thereafter drew up their own covenant and subsequently chose their own ministers.

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