By Douglas A. Sweeney
Nathaniel Taylor used to be arguably the main influential and the main often misrepresented American theologian of his new release. whereas he claimed to be an Edwardsian Calvinist, only a few humans believed him. This booklet makes an attempt to appreciate how Taylor and his affiliates may have counted themselves Edwardsians. within the method, it explores what it intended to be an Edwardsian minister and highbrow within the nineteenth century.
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Additional resources for Nathaniel Taylor, New Haven Theology, and the Legacy of Jonathan Edwards (Religion in America Series (Oxford University Press).)
He never failed to secure attention, and not unfrequently the whole congregation were melted into tears. . He, rarely, if ever, delivered a sermon without weeping. . As a pastor, Dr. 21 20 ENCULTURATION Backus served as moderator of the General Association of Connecticut in 1808, spear-heading a drive to revive the churches by shoring them up against the “graceless,” and barring those who were “Christians only in name” from the Lord's Supper. In a published address to Connecticut's Congregationalists signed by Backus on behalf of the association, a clear call was made to “come out and be separate” from the unregenerate world.
Dwight, in one of his prayers at college, repeat the text, ‘A bruised reed shall he not break, the smoking ﬂax shall he not quench’ [Is. 42:3 and Matt. ” Soon thereafter, Taylor entered a period of intense introspection that culminated in a meeting with the president. As one of Taylor's students later recounted, There was a classmate and particular friend of his, who at the same time, by the working of the Divine Spirit, was concerned for his eternal interests. The two friends communicated their feelings to each other.
31 Though often equated with the doctrinal particularities of its best-known spokesman, Samuel Hopkins, New Divinity theology was always more multifarious than this identiﬁcation suggests. Critics often lumped all Edwardsians together as Hopkintonians or Hopkinsians, and Hopkins's System of Doctrines (1793) did serve to codify the New Divinity for many outsiders,32 but Edwardsians disagreed frequently over doctrinal details and Hopkins himself resisted the use of his name as a party label. As he once wrote to the Princetonian Samuel Miller, “[N]o scheme of doctrines have got the name of Hopkintonian by my consent or [the] invention or desire of any of my friends.