Orthodoxy in Massachusetts, 1630-1650

Miller, Perry

doi:10.4159/harvard.9780674186675

Cited by 58 publications

(6 citation statements)

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“…Finally, in the early winter of 1636, Williams escaped from Massachusetts-shortly before he was to be deported to England (Polishhook, 1967:18)-and survived the snows of New England only through the aid of Indian friends. The grounds for Williams' expulsion were never very clearly delineated, other than to assert that he held "diverse dangerous opinions" and that he spread "the Humours of the Rigid Separation" (Mather [1702(Mather [ ] 1977, and, indeed, the grounds could not be spelled out in legal terms for Massachusetts lacked a code of law until the Body of Liberties was adopted in 1641 (Miller, [1933(Miller, [ ] 1970.…”

Section: The Human Rights Tradition In Western Culturementioning

confidence: 98%

Religion, Law, and the Human Condition

Garrett

1987

Sociological Analysis

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The central aim ofthis exercise in historical sociology is to develop an explanatory theory to account for the emergence of the notion of god-given rights, a religio-political-legal construct ofoverriding significance for the formation ofthe American polity. Three traditions are examined for their contribution to the framing of the notion of god-given human rights. The first was the Papal Revolution which resulted in the codification of Canon law and the subsequent transformation of the Church into a corporation. The second tradition encompasses the emergence ofthe secular natural law school from Gerson to Grotius, amt then to its Enlightenment representatives in Rousseau and Locke. The final tradition which gave rise to the human rights position includes Roger Willliams, the Levellers, andfinally Isaac Backus. The first two traditions are interpreted as preparatory, while the last school of thought is credited with the introduction of those novel religio-political ideas relative to human rights which subsequently achieved institutionalization in the American polity.Over the last half-century, the sociology of religion and the sociology of law have developed in relative isolation to one another. Their limited interchange is somewhat anomalous, given the seminal contributions to both subdisciplines which have derived from the classical theoretical traditions of Marx, Durkheim, and Weber. Moreover, both the sociology of religion and the sociology of law share a substantive concern for understanding those processes by which normative standards for ordering social life are created and institutionalized. For this reason, both subdisciplines are intimately related to that telic dimension of human existence which Parsons (1978) recently brought back into the mainstream of sociological discourse under the rubric of "the human condition. "The lack of articulation between the sociology of religion and its lesser developed sister subdiscipline, the sociology of law, inadequately reflects the lively and reticular interaction between religion and law which has obtained in the ongoing social processes of Western historical experience. The societal consequences redounding from the sometimes coopera-

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Section: The Human Rights Tradition In Western Culturementioning

confidence: 98%

Religion, Law, and the Human Condition

Garrett

1987

Sociological Analysis

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“…Perry Miller once remarked that "the essence of the Puritan contention was that even the minutiae of ecclesiastical practice had been prescribed ages ago by Christ himself." 38 It is interesting to note that Robinson was criticized by a contemporary for believing that Christ had prescribed "particularly every circumstance and rite" for the church. 39 However, this appraisal was not quite fair.…”

Section: Church Historymentioning

confidence: 99%

John Robinson and the Lure of Separatism in Pre-Revolutionary England

Brachlow

1981

Church Hist

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On the fIfth day of August in 1603, the mayor of Norwich and “a great multitude of people” crowded into Saint Andrew's parish church to hear John Robinson preach an afternoon sermon celebrating the third anniversary of James I's deliverance from the Gowrie Plot. In the congregation were two of Bishop John Jegon's lay informers, Michaell Peade and Frances Dawes. As Robinson began, the two informants turned a critical ear, intent on sifting the sermon for hints of the kind of ecclesiastical radicalism that establishment prelates recently had found so exasperatingly disruptive to the ministerial machinery. They had good cause for concern since the young Robinson, fresh from Cambridge University where a generation earlier the new wave of religious dissent had first flourished, was now in Norwich seeking a license from Jegon to preach in his diocese.

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“…Restricting civil affairs to church members effectively placed the test of civic character in the hands of church elders and congregations. 47 Church membership was part of the path to social standing and civic engagement, and in both church affairs and civil government, one was sanctioned. to speak with authority only after acceptance into the body of visible saints-and only if the saint was male.…”

Section: "To Perf Orme All Duties Of Love and Watchfallnesse" Church mentioning

confidence: 99%

“…48 Her husband was a founding member of Third Church and she had been 46 Thomas Thatcher, "Essay for Accommodation," in Hill, History of the Old South, 174. 47 First Church elders to Third Church, 16 January 1670, in Third Church Narrative, 180. 48 On the election of 1671, see Perry Miller, The New England Mind: From Colony to Province (1953;Boston: Beacon Press, 1961), 108-109; E. Brooks Holifield, "On Toleration in Massachusetts," Church History 38 (1969): 188-200; Simmons, "Founding of the Third Church," 248-250.…”

Section: "Grant Your Loving Dismission Unto Them" Male Advocacymentioning

confidence: 99%

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Subordinate saints : women and the founding of Third Church, Boston, 1669-1674

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Orthodoxy in Massachusetts, 1630-1650

Cited by 58 publications

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Religion, Law, and the Human Condition

Religion, Law, and the Human Condition

John Robinson and the Lure of Separatism in Pre-Revolutionary England

Subordinate saints : women and the founding of Third Church, Boston, 1669-1674

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