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Journal articles on the topic 'Puritans – Massachusetts'

Author: Grafiati

Published: 4 June 2021

Last updated: 7 February 2022

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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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Apostolov, Steven. "Native Americans, Puritans and ‘Brahmins’: genesis, practice and evolution of archaic and pre-modern football in Massachusetts." Sport in Society 20, no. 9 (2017): 1259–70. http://dx.doi.org/10.1080/17430437.2017.1284796.

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12

PETERSON, MARK. "WHY THEY MATTERED: THE RETURN OF POLITICS TO PURITAN NEW ENGLAND." Modern Intellectual History 10, no. 3 (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

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13

Kluz, Megan Danielle, and Vincent King. "Anne Bradstreet's War Upon Tyranny." Journal of Student Research 7, no. 2 (2019): 1–3. http://dx.doi.org/10.47611/jsr.v7i2.464.

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In matters of religion, Puritans in the Massachusetts Bay Colony had to tread carefully. If they strayed from orthodox beliefs, they ran the risk of reproach and even excommunication. This was especially true of women. Ann Hutchinson is a prime example. She was initially highly popular for her home meetings, but she began to draw notice from the powerful men in the colony. Hutchinson was preaching that people could speak to God directly, essentially disempowering the church and the clergy. To one Puritan leader, John Winthrop, this kind of message was a direct threat to their power; therefore,

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14

Ross, Jason C. "In her context." Review of Politics 68, no. 2 (2006): 340–42. http://dx.doi.org/10.1017/s0034670506250137.

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Anne Hutchinson is one of those iconic figures whose place in living memory is bought at the price of dislocation from her own space in time. Hutchinson's spirited witness against Puritan power and orthodoxy, displayed in her famous trials before the Massachusetts General Court and the Boston Church, has encouraged modern scholars to portray her as, among other things, a prophet of civil, religious, and women's liberty; the specifics of these interpretations matter less than the interpreters' shared sense that Hutchinson was a woman who stood apart from her culture. By contrast, Michael Winshi

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15

Gura, Philip F. ""Power" in Puritan Massachusetts." Reviews in American History 26, no. 4 (1998): 644–49. http://dx.doi.org/10.1353/rah.1998.0074.

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16

Cross, Michael S. "The Writing of America: Literature and Cultural Identity from the Puritans to the Present, by Geoff WardThe Writing of America: Literature and Cultural Identity from the Puritans to the Present, by Geoff Ward. Cambridge and Malden, Massachusetts, Polity Press, 2002. vii, 235 pp. $64.95 US (cloth), $24.95 US (paper)." Canadian Journal of History 39, no. 1 (2004): 179–80. http://dx.doi.org/10.3138/cjh.39.1.179.

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17

Winship, Michael P. "“The Most Glorious Church in the World”: The Unity of the Godly in Boston, Massachusetts, in the 1630s." Journal of British Studies 39, no. 1 (2000): 71–98. http://dx.doi.org/10.1086/386210.

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The dominant historiographical trend in Puritan studies, started by Patrick Collinson, stresses the conservative nature of Puritanism. It notes Puritanism's strong opposition to the separatist impulses of some of the godly and the ways in which it was successfully integrated into the Church of England until the innovations of Charles I and Archbishop Laud. Far from being revolutionary, Puritanism was able to contain the disruptive energies of the Reformation within a national church structure. This picture dovetails nicely with the revisionist portrayal of an early seventeenth-century “Unrevol

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18

Thifault, Paul. "Native Americans and the Catholic Phase in Puritan Missionary Writing." Christianity & Literature 67, no. 4 (2018): 605–28. http://dx.doi.org/10.1177/0148333117753413.

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This essay analyzes the comparisons that English Puritans often made between European Catholics and Native Americans in narratives of encounter between missionaries and the Wampanoag people from the 1640s and 1650s. Despite the virulence of English anti-Catholicism at the time, Puritans often subtly embraced what they saw as the Catholic-like qualities of indigenous people and presented them as signs of the eventual success of the Protestant mission. By investigating these rhetorical maneuvers, the essay spotlights the literary sophistication of these tracts and their efforts to imagine a Scri

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19

Dale, Elizabeth. "Conflicts of Law: Reconsidering the Influence of Religion on Law in Massachusetts Bay." Numen 43, no. 2 (1996): 139–56. http://dx.doi.org/10.1163/1568527962598304.

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AbstractThe idea that there were different points of view in seventeenth century Massachusetts Bay is not a new one. Several recent studies have undermined Perry Miller's monolithic “Puritan Mind”—demonstrating there were many strands of thought even among the nominally orthodox, and suggesting that we think of the settlers in New England as members of a movement with many ideas, rather than holders of a single point of view.While the idea that there were divisions within the category of Puritan is not a new one, the extent to which that ideological pluralism had a practical impact on the Bay

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20

Messer, Stephen C. "Individual Responses to Death in Puritan Massachusetts." OMEGA - Journal of Death and Dying 21, no. 2 (1990): 155–63. http://dx.doi.org/10.2190/2d7h-7eb3-mqvt-jm55.

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Late seventeenth- and early eighteenth-century Puritan diarists in Massachusetts frequently included responses to death in their writings. These responses took three general forms: authors openly expressed their human feelings of loss; they interpreted specific deaths as one means God used to communicate with his people; and they viewed these divine messages as inducements to strive for improvement in their own lives. The ideal end result was the realization that one had to return to daily life in order to fulfill this need for reform. The emphasis was thus switched from the recently deceased

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21

Zakai, Avihu. "Puritan millennialism and theocracy in early Massachusetts." History of European Ideas 8, no. 3 (1987): 309–18. http://dx.doi.org/10.1016/0191-6599(87)90004-0.

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22

Bremer, Francis J., and Janice Knight. "Orthodoxies in Massachusetts: Rereading American Puritanism." American Historical Review 101, no. 1 (1996): 231. http://dx.doi.org/10.2307/2169344.

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23

Pettit, Norman, and Janice Knight. "Orthodoxies in Massachusetts: Rereading American Puritanism." New England Quarterly 68, no. 1 (1995): 147. http://dx.doi.org/10.2307/365970.

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24

Holifield, E. Brooks, and Janice Knight. "Orthodoxies in Massachusetts: Rereading American Puritanism." Journal of American History 82, no. 2 (1995): 683. http://dx.doi.org/10.2307/2082214.

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25

Gura, Philip F., and Janice Knight. "Orthodoxies in Massachusetts: Rereading American Puritanism." William and Mary Quarterly 52, no. 2 (1995): 331. http://dx.doi.org/10.2307/2946979.

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26

Sloan, Wm David. "Chaos, Polemics, and America's First Newspaper." Journalism Quarterly 70, no. 3 (1993): 666–81. http://dx.doi.org/10.1177/107769909307000317.

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In starting Publick Occurrences, Benjamin Harris was influenced greatly by religious purposes. The newspaper's suppression after one issue was not, as some historians have declared, the handiwork of Massachusetts' Puritan clergy. On the contrary, the government's action was motivated in part by efforts of an energetic faction opposed to the leading clergyman, Increase Mather.

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27

Smith, Daniel Scott. "Continuity and Discontinuity in Puritan Naming: Massachusetts, 1771." William and Mary Quarterly 51, no. 1 (1994): 67. http://dx.doi.org/10.2307/2947005.

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28

Foster, T. A. "Under Household Government: Sex and Family in Puritan Massachusetts." Journal of American History 100, no. 3 (2013): 808. http://dx.doi.org/10.1093/jahist/jat430.

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29

Kopelson, Heather Miyano. "Under Household Government: Sex and Family in Puritan Massachusetts." Social History 40, no. 3 (2015): 396–98. http://dx.doi.org/10.1080/03071022.2015.1044215.

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30

Schutte, Anne Jacobson. "“Such Monstrous Births”: A Neglected Aspect of the Antinomian Controversy." Renaissance Quarterly 38, no. 1 (1985): 85–106. http://dx.doi.org/10.2307/2861332.

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The Antinomian controversy of 1636-1638, the earliest major theological conflict in colonial New England, has attracted much scholarly attention. For many, the central figure in the drama, Anne Hutchinson, is a heroine, a champion of religious freedom against the bigoted theocratic Puritan establishment of Massachusetts Bay captained by the elder John Winthrop, Governor of the colony. Others have interpreted the Puritan prosecution of the Antinomians as perhaps regrettable but absolutely necessary; theological splintering might well have led, as most contemporaries believed it would, to a fata

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31

Westerkamp, Marilyn J. "Anne Hutchinson, Sectarian Mysticism, and the Puritan Order." Church History 59, no. 4 (1990): 482–96. http://dx.doi.org/10.2307/3169144.

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Anne Hutchinson has been one of the few women to attain canonical status in the history of colonial New England. Her marvelous intellectual abilities (so unusual in a seventeenth-century woman), her popularity among Boston men as well as women, and the powerful political and theological implications of her challenge render Hutchinson a force that must be explored if colonial Massachusetts is to be understood. Not only are historians fascinated by this extraordinary woman herself, they are intrigued by the colony's response to her; for in that very response the founders may have revealed their

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32

Valeri, Mark. "Orthodoxies in Massachusetts: Rereading American Puritanism. Janice Knight." Journal of Religion 76, no. 4 (1996): 642–43. http://dx.doi.org/10.1086/489879.

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33

Elliott, Emory. "The puritan heritage and current economic attitudes in America." Estudos Germânicos 8, no. 1 (1987): 43. http://dx.doi.org/10.17851/0101-837x.8.1.43-51.

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This essay sustains that the contemporary economic yearnings of American society are deeply rooted in seventeenth century Puritan Massachusetts — a cultural heritage which the people are unwilling and perhaps unable to abandon.The author identifies five of the most firmly-held assumptions as a beginning for the study of cultural values and economics in the United States today: 1. The assumption that America has a special, divinely ordained role as a world leader — exemplar of democratic ideals; 2. An assumption that those in power and authority should be willing to sacrifice something for the

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34

PARNHAM, DAVID. "John Cotton Reconsidered: Law and Grace in Two Worlds." Journal of Ecclesiastical History 64, no. 2 (2013): 296–334. http://dx.doi.org/10.1017/s0022046912000693.

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Scholarly accounts of John Cotton's pre-migration divinity focus upon its legalism. Cotton's Old-World voice speaks with the law-mindedness of the ‘precisianist’ and the ‘experimental predestinarian’. Cotton, moreover, is said to have made a ‘radical change’ when, in Massachusetts, he renounced the law's ‘power’. Legalist therein becomes solifidian. Such a view fails to account for the very particular nature of Cotton's Old-World evocations of the moral law. Cotton was a diffident legalist in old Boston. A flirtation with the covenant of works momentarily roused the power of the moral law, but

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35

Bremer, Francis J. "Endecott and the Red Cross: Puritan Iconoclasm in the New World." Journal of American Studies 24, no. 1 (1990): 5–22. http://dx.doi.org/10.1017/s0021875800028681.

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The place was Salem, noon on an autumnal day in 1634 as Nathaniel Hawthorne told the story. The town's train band has assembled to be put through its paces. Fluttering in the wind is the military ensign featuring the royal colours – the red cross of St. George on a white field. Captain John Endecott receives a message from Roger Williams, who has just returned from Boston. The note tells of a plan by the king to send a governor general to rule Massachusetts and establish episcopacy. “Endecott,” writes Hawthorne, “gazed round at the excited countenances of the people, now full of his own spirit

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36

Konig, David Thomas, and Yasuhide Kawashima. "Puritan Justice and the Indian: White Man's Law in Massachusetts, 1630-1763." William and Mary Quarterly 45, no. 2 (1988): 366. http://dx.doi.org/10.2307/1922338.

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37

Schweber, Howard. "Ordering Principles: The Adjudication of Criminal Cases in Puritan Massachusetts, 1629-1650." Law & Society Review 32, no. 2 (1998): 367. http://dx.doi.org/10.2307/827767.

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38

Miles, George, and Yasuhide Kawashima. "Puritan Justice and the Indian: White Man's Law in Massachusetts, 1630-1763." Western Historical Quarterly 19, no. 2 (1988): 214. http://dx.doi.org/10.2307/968407.

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39

Salisbury, Neal, and Yasuhide Kawashima. "Puritan Justice and the Indian: White Man's Law in Massachusetts, 1630-1763." American Historical Review 92, no. 5 (1987): 1270. http://dx.doi.org/10.2307/1868624.

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40

Bragdon, Kathleen, and Yasuhide Kawashima. "Puritan Justice and the Indian: White Man's Law in Massachusetts, 1630-1763." New England Quarterly 60, no. 3 (1987): 492. http://dx.doi.org/10.2307/365029.

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41

Richter, Daniel K., and Yasuhid Kawashima. "Puritan Justice and the Indian: White Man's Law in Massachusetts, 1630-1763." Journal of American History 74, no. 2 (1987): 495. http://dx.doi.org/10.2307/1900049.

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42

Grumet, Robert S., and Yasuhide Kawashima. "Puritan Justice and the Indian: White Man's Law in Massachusetts, 1630-1763." Ethnohistory 34, no. 4 (1987): 402. http://dx.doi.org/10.2307/482820.

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43

Wells, Michael V. "Public administration in early America: sex and the law in Puritan Massachusetts." Management Decision 40, no. 6 (2002): 596–602. http://dx.doi.org/10.1108/00251740210433981.

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44

Jinkins, Michael. "John Cotton and the Antinomian Controversy, 1636–1638: A Profile of Experiential Individualism in American Puritanism." Scottish Journal of Theology 43, no. 3 (1990): 321–49. http://dx.doi.org/10.1017/s0036930600032725.

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There is much going on in the modern religious scene, particularly in America under the name of ‘Evangelical Christianity’, that seems strange to those of us whose Church experience is shaped more emphatically by an Old-World Presbyterian, Anglican or Lutheran theological orientation. The emphasis upon the individual and the individual's personal ‘saving’ experience sounds strange to ears more attuned to social responsibility and the development of the Christian character in the nurture of the Church community. Where does this emphasis on the individual and his or her personal experience come

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45

Goetz, Rebecca Anne. "From Protestant Supremacy to Christian Supremacy." Church History 88, no. 3 (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

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46

Bloch, Ruth H., and Darren Staloff. "The Making of an American Thinking Class: Intellectuals and Intelligentsia in Puritan Massachusetts." William and Mary Quarterly 55, no. 4 (1998): 616. http://dx.doi.org/10.2307/2674449.

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47

Worrall, Arthur J., and Jonathan M. Chu. "Neighbors, Friends, or Madmen: The Puritan Adjustment to Quakerism in Seventeenth-Century Massachusetts." American Historical Review 91, no. 3 (1986): 727. http://dx.doi.org/10.2307/1869275.

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48

Friedman, Rachelle E., and Darren Staloff. "The Making of the American Thinking Class: Intellectuals and Intelligentsia in Puritan Massachusetts." New England Quarterly 72, no. 2 (1999): 315. http://dx.doi.org/10.2307/366878.

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49

Youngs, J. William T., and Darren Staloff. "The Making of an American Thinking Class: Intellectuals and Intelligentsia in Puritan Massachusetts." American Historical Review 106, no. 1 (2001): 159. http://dx.doi.org/10.2307/2652263.

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50

Field, Jonathan, and Louise A. Breen. "Transgressing the Bounds: Subversive Enterprises among the Puritan Elite in Massachusetts, 1630-1692." New England Quarterly 75, no. 1 (2002): 151. http://dx.doi.org/10.2307/1559891.

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