By Jonathan D. Sassi
This booklet examines the controversy over the relationship among faith and public lifestyles in society throughout the fifty years following the yankee Revolution. Sassi demanding situations the traditional knowledge, discovering a vital continuity to the period's public Christianity, while such a lot earlier experiences have obvious this era as one during which the nation's cultural paradigm shifted from republicanism to liberal individualism. concentrating on the Congregational clergy of recent England, he demonstrates that all through this era there have been american citizens fascinated about their company future, maintaining a dedication to developing a righteous neighborhood and assessing the cosmic that means of the yankee test.
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Additional resources for A Republic of Righteousness: The Public Christianity of the Post-Revolutionary New England Clergy
The Congregational ministry shared the background and outlook of those in positions of social leadership. Ministers of the standing order associated on numerous occasions with members of the state’s political leadership, which was signiﬁcant because the governing class concentrated political power. “Ofﬁces sometimes came in a troop to the same beneﬁciary, as in the case of the pluralist who was clerk of his ecclesiastical society, clerk of the school district, clerk of the town, clerk of the probate court, clerk of the county court, and clerk of the Superior and Supreme Court of the State.
Even if it lacked much direct authority beyond licensing candidates, the association could try to compel obedience through less formal channels. Although these men were Congregationalists with a tradition of jealously guarded local autonomy, they nevertheless acted together in ways that could sometimes still prove to be effective for marshaling consensus. The experiences of two young ministers, Joseph Goffe and Aaron Bancroft, both of whom ran afoul of their local colleagues, demonstrate the ways in which ministers could just as easily withdraw comfort as offer it.
Samuel Langdon concisely summarized the providential view of the Revolution during the 1788 New Hampshire election sermon. He was then minister at Hampton Falls and had served as president of Harvard from 1774 to 1780. ” Nevertheless, “the signal interpositions of divine providence, in saving us from the vengeance of a powerful irritated nation, . . in giving us a Washington . . in carrying us through the various distressing scenes of war and desolation . . ”68 In hindsight, ministers could clearly discern the hand of God in the American Revolution, and they ﬁtted that event seamlessly into their providential reading of the past.