The Science of the Soul challenges long-standing notions of Puritan provincialism as antithetical to the Enlightenment. Sarah Rivett demonstrates that, instead, empiricism and natural philosophy combined with Puritanism to transform the scope of religious activity in colonial New England from the 1630s to the Great Awakening of the 1740s. In an unprecedented move, Puritan ministers from Thomas Shepard and John Eliot to Cotton Mather and Jonathan Edwards studied the human soul using the same systematic methods that philosophers applied to the study of nature. In particular, they considered the testimonies of tortured adolescent girls at the center of the Salem witch trials, Native American converts, and dying women as a source of material insight into the divine. Conversions and deathbed speeches were thus scrutinized for evidence of grace in a way that bridged the material and the spiritual, the visible and the invisible, the worldly and the divine. In this way, the "science of the soul" was as much a part of seventeenth- and eighteenth-century natural philosophy as it was part of post-Reformation theology. Rivett's account restores the unity of religion and science in the early modern world and highlights the role and importance of both to transatlantic circuits of knowledge formation.
Presents an historical analysis of the Salem witch trials, examining the factors that may have led to the mass hysteria, including a possible occurrence of ergot poisoning, a frontier war in Maine, and local political rivalries.
2 This post-Civil War period was not one receptive to the faith or words of the Puritans in Boston's intellectual history, and Boston's citizens found other figures to honor besides the founding generation of ministers.
Boston: The Colonial Society of Massachusetts, 2009. McKee, Elsie Anne, ed. and trans. John Calvin: Writings on Pastoral Piety. New York: Paulist, 2001. McLoughlin, William G. New England Dissent, 1630–1833: The Baptists and the ...
The result is that Americans switch religions more often than any other nation. Lincoln Mullen traces the history of the distinctively American idea that religion is a matter of individual choice.
29. offers numerous examples of the ways in which the Enlightenment underscored God's existence in The Science of the Soul in Colonial New England (Chapel Hill: University of North Carolina Press, 2012); May, The Enlightenment in ...
... Minority Faiths and the American Protestant Mainstream (1998). For orientation on the history of women in American religion, see Susan Hill Lindley, You Have Stept Out of Your Place: A History of Women and Religion in America (1996) ...
New World critics began to complain that the Puritans' legal and social order fell short as a precursor to the millennium. There were many from the first generation of settlers who held the second and third generations responsible for ...
... Arts of the Pennsylvania Germans (New York, 1983), 230–263; Weiser, “Piety and Protocol in Folk Art: Pennsylvania ... Don Yoder, “A Fraktur Primer,” American Folklife Center at the Library of Congress, Folklife Annual (1988–1989), ...
Harry Stout's groundbreaking study of preaching in colonial New England changed the field when it first appeared in 1986.
William G. McLoughlin. Cambridge, MA: Belknap Press of Harvard University Press. Fischer, Kevin. Converse in the Spirit: William Blake, Jacob Boehme, and the Creative Spirit. Fairleigh Dickinson University Press, 2004.