By Mark Valeri
This examine of non secular proposal and social lifestyles in early the United States makes a speciality of the profession of Joseph Bellamy (1719-1790), a Connecticut Calvinist minister famous mainly for his position in originating the hot Divinity--the influential theological circulation that advanced from the writings of Bellamy's instructor, Jonathan Edwards. Tracing Bellamy's contributions as a preacher, famous controversialist, and church chief from the nice Awakening to the yankee Revolution, Mark Valeri explores why the hot Divinity used to be so immensely well known. Set in social contexts reminiscent of the emergent industry financial system, the conflict opposed to France, and the politics of uprising, Valeri exhibits, Bellamy's tale finds a lot in regards to the dating among faith and public concerns in colonial New England.
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Extra info for Law and Providence in Joseph Bellamy's New England: The Origins of the New Divinity in Revolutionary America (Religion in America)
Sample text
He did not ground them, however, on philosophical argument or construct from them a theologically coherent dogmatics. He and other evangelicals produced defenses of the 24 Law and Providence in Joseph Bellamy's New England Awakening, critiques of established practice, sermons, short tracts, and narratives of revivals. Even Edwards's Treatise on Religious Affections (Boston, 1748), the longest work by the most thorough mind of the Awakening, dealt chiefly with psychological states, inner moral dispositions, conversion, and other revival issues.
On ecclesiastical differences between moderates and radicals, see Gaustad, Great Awakening, 102-25, and C. C. , 1962), 36-67. On theological distinctions, see J. M. Bumsted and John E. : The Great Awakening in Colonial America (Hinsdale, III, 1976), 96-115, and Heimert and Miller, "Introduction," xiii-lxx. Bellamy and Edwards accepted the Westminster Confession of Faith (1647) and admired the doctrinal formulations of Peter van Mastricht (1630- 1706) and Francis Turretin (1623-1687); see Edwards to Bellamy, Jan.
These concerns shaped the very structure and method of Bellamy's early theology. Controversy over revival led him (as had his Yale education) to occasional, polemical, and disputational writing, focused on selected evangelical themes. More concerned with denouncing social and religious abuses than with constructing a complete system of Calvinist teaching, he was not inclined to theology on the model of Samuel Willard's A Compleat Body of Divinity (Boston, 1726). Willard methodically treated the full scope of Reformed doctrine, included extensive discussions of the Old Testament covenant, and delineated the parameters of the social order by applying the covenant to civil law and to religious, economic, and political practices.
