Douglas A. Sweeney
- Published in print:
- 2002
- Published Online:
- November 2003
- ISBN:
- 9780195154283
- eISBN:
- 9780199834709
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195154282.001.0001
- Subject:
- Religion, History of Christianity
Nathaniel William Taylor (1786–1858) was arguably the most influential American theologian of his generation. Despite his tremendous national influence, however, his views were chronically ...
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Nathaniel William Taylor (1786–1858) was arguably the most influential American theologian of his generation. Despite his tremendous national influence, however, his views were chronically misunderstood. He and his associates always declared themselves to be Edwardsian Calvinists – working in the train of “America's Augustine,” Jonathan Edwards – but very few people, then or since, have believed them. In this revisionist study, Douglas A. Sweeney examines why Taylor and his associates counted themselves Edwardsians. He explores what it meant to be an Edwardsian minister and intellectual in the nineteenth century, how the Edwardsian tradition evolved after the death of Edwards himself, how Taylor promoted and eventually fragmented this tradition, and the significance of these developments for the future of evangelical America. Sweeney argues that Taylor's theology has been misconstrued by the vast majority of scholars, who have depicted him as a powerful symbol of the decline of Edwardsian Calvinism and the triumph of democratic liberalism in early national religion. Sweeney instead sees Taylor as a symbol of the vitality of Edwardsian Calvinism throughout the first half of the nineteenth century, a vitality that calls into question some widely held assumptions about this era. Charting Taylor's contribution to the modification, diversification, and ultimate dissolution of the Edwardsian tradition, Sweeney demonstrates his role in the translation of Edwardsian ideals to the ever‐expanding evangelical world that would succeed him. The Edwardsian tradition did not die out in the early nineteenth century, but rather grew rapidly until at least the 1840s. Nathaniel W. Taylor, more than anyone else, laid the theoretical groundwork for this growth – contributing, to be sure, to the demise of New England Theology, but at the same time making it accessible to an unprecedented number of people.Less
Nathaniel William Taylor (1786–1858) was arguably the most influential American theologian of his generation. Despite his tremendous national influence, however, his views were chronically misunderstood. He and his associates always declared themselves to be Edwardsian Calvinists – working in the train of “America's Augustine,” Jonathan Edwards – but very few people, then or since, have believed them. In this revisionist study, Douglas A. Sweeney examines why Taylor and his associates counted themselves Edwardsians. He explores what it meant to be an Edwardsian minister and intellectual in the nineteenth century, how the Edwardsian tradition evolved after the death of Edwards himself, how Taylor promoted and eventually fragmented this tradition, and the significance of these developments for the future of evangelical America. Sweeney argues that Taylor's theology has been misconstrued by the vast majority of scholars, who have depicted him as a powerful symbol of the decline of Edwardsian Calvinism and the triumph of democratic liberalism in early national religion. Sweeney instead sees Taylor as a symbol of the vitality of Edwardsian Calvinism throughout the first half of the nineteenth century, a vitality that calls into question some widely held assumptions about this era. Charting Taylor's contribution to the modification, diversification, and ultimate dissolution of the Edwardsian tradition, Sweeney demonstrates his role in the translation of Edwardsian ideals to the ever‐expanding evangelical world that would succeed him. The Edwardsian tradition did not die out in the early nineteenth century, but rather grew rapidly until at least the 1840s. Nathaniel W. Taylor, more than anyone else, laid the theoretical groundwork for this growth – contributing, to be sure, to the demise of New England Theology, but at the same time making it accessible to an unprecedented number of people.
Douglas A. Sweeney
- Published in print:
- 2002
- Published Online:
- November 2003
- ISBN:
- 9780195154283
- eISBN:
- 9780199834709
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195154282.003.0002
- Subject:
- Religion, History of Christianity
This chapter briefly outlines the Taylor family history, including Nathaniel William Taylor's puritan roots in New England. Although Nathaniel William Taylor's grandfather and family patriarch, ...
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This chapter briefly outlines the Taylor family history, including Nathaniel William Taylor's puritan roots in New England. Although Nathaniel William Taylor's grandfather and family patriarch, Nathanael Taylor, was a prominent Old Calvinist, Nathaniel William Taylor's religious horizons were expanded under the tutelage of Azel Backus, the prominent New Divinity preacher and successor to Joseph Bellamy's pulpit in Bethlehem, Connecticut. Backus molded the young Taylor's mind – as well as his piety and his preaching style – after the Edwardsians.Less
This chapter briefly outlines the Taylor family history, including Nathaniel William Taylor's puritan roots in New England. Although Nathaniel William Taylor's grandfather and family patriarch, Nathanael Taylor, was a prominent Old Calvinist, Nathaniel William Taylor's religious horizons were expanded under the tutelage of Azel Backus, the prominent New Divinity preacher and successor to Joseph Bellamy's pulpit in Bethlehem, Connecticut. Backus molded the young Taylor's mind – as well as his piety and his preaching style – after the Edwardsians.
Mark A. Noll
- Published in print:
- 2002
- Published Online:
- November 2003
- ISBN:
- 9780195151114
- eISBN:
- 9780199834532
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195151119.003.0014
- Subject:
- Religion, History of Christianity
Between 1790 and 1840, Reformed theology reached the summit of its broad influence in American culture. With New England's Congregationalists in the lead, and then joined by mid‐state and southern ...
More
Between 1790 and 1840, Reformed theology reached the summit of its broad influence in American culture. With New England's Congregationalists in the lead, and then joined by mid‐state and southern Presbyterians, the Reformed theologians engaged in the most serious religious and public debates of the years. These debates led to the production of a great surge of theological literature, most of which was significantly influenced by the new conditions of American public life. The rise of Unitarianism during this period presented a special challenge to more traditional Calvinist theologians.Less
Between 1790 and 1840, Reformed theology reached the summit of its broad influence in American culture. With New England's Congregationalists in the lead, and then joined by mid‐state and southern Presbyterians, the Reformed theologians engaged in the most serious religious and public debates of the years. These debates led to the production of a great surge of theological literature, most of which was significantly influenced by the new conditions of American public life. The rise of Unitarianism during this period presented a special challenge to more traditional Calvinist theologians.
Douglas A. Sweeney
- Published in print:
- 2002
- Published Online:
- November 2003
- ISBN:
- 9780195154283
- eISBN:
- 9780199834709
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195154282.003.0009
- Subject:
- Religion, History of Christianity
In his conclusion, Sweeney moves beyond the usual story of Edwardsian decline to a summary of Taylor's own substantial legacy to post‐Edwardsian America. He notes that in New England, Taylor's ...
More
In his conclusion, Sweeney moves beyond the usual story of Edwardsian decline to a summary of Taylor's own substantial legacy to post‐Edwardsian America. He notes that in New England, Taylor's theology managed to split Connecticut's General Association, but his opening up of the Edwardsian culture changed the face of New England Theology. As America moved westward, Taylor's dilation of New England's traditional regional orthodoxies paved the way for the spread of its churches and their theology on the frontier. For Taylor, as for his American successors, the proof of one's theology lay in preaching and virtuous living.Less
In his conclusion, Sweeney moves beyond the usual story of Edwardsian decline to a summary of Taylor's own substantial legacy to post‐Edwardsian America. He notes that in New England, Taylor's theology managed to split Connecticut's General Association, but his opening up of the Edwardsian culture changed the face of New England Theology. As America moved westward, Taylor's dilation of New England's traditional regional orthodoxies paved the way for the spread of its churches and their theology on the frontier. For Taylor, as for his American successors, the proof of one's theology lay in preaching and virtuous living.
