The Universalist Movement in America, 1770-1880Oxford University Press, 2001 M04 19 - 216 páginas In this volume Ann Lee Bressler offers the first cultural history of American Universalism and its central teaching -- the idea that an all-good and all-powerful God saves all souls. Although Universalists have commonly been lumped together with Unitarians as "liberal religionists," in its origins their movement was, in fact, quite different from that of the better-known religious liberals. Unlike Unitarians such as the renowned William Ellery Channing, who stressed the obligation of the individual under divine moral sanctions, most early American Universalists looked to the omnipotent will of God to redeem all of creation. While Channing was socially and intellectually descended from the opponents of Jonathan Edwards, Hosea Ballou, the foremost theologian of the Universalist movement, appropriated Edwards's legacy by emphasizing the power of God's love in the face of human sinfulness and apparent intransigence. Espousing what they saw as a fervent but reasonable piety, many early Universalists saw their movement as a form of improved Calvinism. The story of Universalism from the mid-nineteenth century on, however, was largely one of unsuccessful efforts to maintain this early synthesis of Calvinist and Enlightenment ideals. Eventually, Bressler argues, Universalists were swept up in the tide of American religious individualism and moralism; in the late nineteenth century they increasingly extolled moral responsibility and the cultivation of the self. By the time of the first Universalist centennial celebration in 1870, the ideals of the early movement were all but moribund. Bressler's study illuminates such issues as the relationship between faith and reason in a young, fast-growing, and deeply uncertain country, and the fate of the Calvinist heritage in American religious history. |
Dentro del libro
Resultados 1-5 de 44
Página viii
... England graveyards. The names and teachings of nineteenth-century Universalists must be lodged somewhere deep in their minds. As I complete this work, that is not an unhappy thought. Davidson, North Carolina A. L. B. January 2001 ONE ...
... England graveyards. The names and teachings of nineteenth-century Universalists must be lodged somewhere deep in their minds. As I complete this work, that is not an unhappy thought. Davidson, North Carolina A. L. B. January 2001 ONE ...
Página 3
... England published A Treatise on Atonement. Written some three and a half decades after John Murray had begun to spread the notion of universal salvation in America, the work was a straightforward and lively exposition of Universalist ...
... England published A Treatise on Atonement. Written some three and a half decades after John Murray had begun to spread the notion of universal salvation in America, the work was a straightforward and lively exposition of Universalist ...
Página 4
... England Calvinists by which the death of Christ paid the infinite penalty of human sin.9 Ballou had insisted in 1805 that "God was not the unreconciled party"; indeed, he maintained that to argue "that God loved man any less, after his ...
... England Calvinists by which the death of Christ paid the infinite penalty of human sin.9 Ballou had insisted in 1805 that "God was not the unreconciled party"; indeed, he maintained that to argue "that God loved man any less, after his ...
Página 5
... England mind since the time of [Jonathan] Edwards," even "the triumph of Edwards's opponents."18 Channing valued the gospel for its "aids," "motives," and "excitements" to a "generous and divine virtue" and insisted that virtue could ...
... England mind since the time of [Jonathan] Edwards," even "the triumph of Edwards's opponents."18 Channing valued the gospel for its "aids," "motives," and "excitements" to a "generous and divine virtue" and insisted that virtue could ...
Página 7
... England Puritanism.28 This assessment has some validity. Particularly in the nineteenth century, social barriers certainly stood in the way of contact and cooperation between Unitarians and Universalists. But the linking of the two ...
... England Puritanism.28 This assessment has some validity. Particularly in the nineteenth century, social barriers certainly stood in the way of contact and cooperation between Unitarians and Universalists. But the linking of the two ...
Contenido
3 | |
9 | |
The Challenge of Communal Piety | 31 |
Controversy and Identity | 54 |
Universal Redemption and Social Reform | 77 |
Universalism and Spiritual Science | 97 |
Winning the Battle Losing the War | 126 |
Conclusion | 147 |
Notes | 151 |
Index | 197 |
Otras ediciones - Ver todas
Términos y frases comunes
acceptance active American appeal argued asserted became become belief Boston called Calvinism Calvinist century Christ Christian church clearly concern continued critics culture Davis death denomination divine doctrine early Edwards efforts Emerson endless England Enlightenment eschatology eternal evangelical evidence experience expressed faith followers freedom future George God’s Gospel groups growing growth hell History Hosea Ballou human idea important increasingly individual insisted John July Larger Hope leaders less liberal maintained Miller mind minister moral move movement natural nineteenth century noted notion observed organization orthodox Philosopher phrenology piety pointed popular position preacher preaching present progress Protestant punishment radical rational reason reflected reform regarded rejected religion religious remained revival seemed sense social society soul spiritual teachings theology Thomas thought traditional true truth ultimately Unitarian universal salvation Universalist Quarterly versalist whole women writer York
Pasajes populares
Página 35 - Article I. We believe that the Holy Scriptures of the Old and New Testaments contain a revelation of the character of God and of the duty, interest, and final destination of mankind. Article II. We believe that there is one God, whose nature is Love, revealed in one Lord Jesus Christ, by one Holy Spirit of Grace, who will finally restore the whole family of mankind...
Página 50 - No man had ever a point of pride that was not injurious to him," said Burke. The exclusive in fashionable life does not see that he excludes himself from enjoyment, in the attempt to appropriate it. The exclusionist in religion does not see that he shuts the door of heaven on himself, in striving to shut out others. Treat men as pawns and ninepins, and you shall suffer as well as they. If you leave out their heart, you shall lose your own. The senses would make things of all persons ; of women, of...
Página 188 - Report of Addresses at a Meeting Held in Boston, May 30, 1867, To Consider the Conditions, Wants, and Prospects of Free Religion in America.
Página 191 - TJ Jackson Lears, No Place of Grace: Antimodernism and the Transformation of American Culture, 1880-1920 (New York: Pantheon Books, 1981...
Página 5 - Our daughters are oftener brought to the grave by their rich attire, than our beggars by their nakedness. So the poor are often over-worked, but they suffer less than many among the rich who have no work to do, no interesting object to fill up life, to satisfy the infinite cravings of man for action.
Página 51 - Whoso would be a man must be a nonconformist. He who would gather immortal palms must not be hindered by the name of goodness, but must explore if it be goodness. Nothing is at last sacred but the integrity of your own mind.
Página 179 - Life of Rev. Hosea Ballou ; with Accounts of his Writings, and Biographical Sketches of his Seniors and Contemporaries in the Universalist Ministry, by Tilomas Wittemore.
Página 26 - ... (Luke ii, 14,) shows that it is not only not destructive of humanity, but in the highest degree proniotive of its spirit. That a man should love his own happiness, is as necessary to his nature as the faculty of the will is ; and it is impossible that such a love should be destroyed in any other way than by destroying his being. The saints love their own happiness. Yea, those that are perfect in happiness, the saints and angels in heaven, love their own happiness ; otherwise that happiness which...
Referencias a este libro
Daily Life in the Early American Republic, 1790-1820: Creating a New Nation David S. Heidler,Jeanne T. Heidler Sin vista previa disponible - 2004 |