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Published online by Cambridge University Press: 28 July 2009
It has been customary, until quite recently, to regard the Brownist and Barrowist movements in England as the first phase in the history of Congregationalism. The two classic histories of Congregationalism, the one appearing just before and the other just after the turn of the century, both building upon the monumental work of H. M. Dexter, begin the story of Congregational continuity with these Separatist groups. Albert Peel, who devoted much of his life to searching among the literary remains of Elizabethan Separatism, threw Congregational beginnings a bit further back, namely to the Plumber's Hall congregation and Richard Fitz's Privy Church. He came to the conclusion that: “There is no valid reason for moderns to deny to Fitz's congregation, and probably to others contemporary with it, the title of ‘the first Congregational churches’. “However, the first name to be associated with twentieth century Congregational scholarship is Champlin Burrage. His amazing “finds” in English libraries have clarified many obscurities of early Congregational history and led later scholars to a re-evaluation of its beginnings. He was the first to make the distinction between Separatists and Congregationalists although he still saw in Robert Browne the founder of Congregationalism. His terminology was “Barrowist Separatists” and “Congregational Puritans” which was further refined by Perry Miller into “Separatist Congregationalists” and “non-Separatist Congregationalists”.
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3. Burrage's, best work was published in Early English Dissenters in the Light of Recent Research (London, 1912), 2 volsGoogle Scholar. Our knowledge of Browne is summed up by Smith, D. C., “Robert Browne, Independent,” Church History, Vol. VI (1937), pp. 289–348.CrossRefGoogle Scholar
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6. The author is preparing his Ph. D. thesis in church history at Harvard on the history of Brownism.
7. Davies, Horton, one of the younger English Congregational church historians, in his two books, The Worship of the English Puritans (Westminster, 1948)Google Scholar and The English Free Churches (Oxford, 1952)Google Scholar, writes from this new position.
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12. Written by D. Macfadyen. For primary material recently published look in the proceedings, collections and publications of the various New England historical societies, e.g. “Plymouth Church Records,” Pub. Col. Soc. of Mass., Vol. 22 and 23 (1920/1923)Google Scholar and “Pilgrim Letters at Leyden,” Proc. Maas. Hist. Soc., Vol. 63 (1930)Google Scholar. The fascinating story of the Bradford Manuscripts is told by Gee, C. S., “The Bradford Manuscript,” Church History, Vol. VI (1937), pp. 136–144.CrossRefGoogle Scholar
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49. Murdock, K. B., Increase Mother. The Foremost American Puritan (Cambridge, 1925)CrossRefGoogle Scholar. I do not regard the recent criticism of this as “an old school tie” case of special pleading as valid.
50. The volume of Ralph and Boas, Louis, Cotton Mather, Keeper of the Puritan Conscience (New York, 1928)Google Scholar, can hardly be called a scholarly work. From the time he went to assist his father at North Church in 1681 until 1724 Cotton kept a diary and like all Puritan diaries it discloses the mental processes and exaggerated introspection of its author. For many years the manuscripts lay in various places until W. C. Ford under the auspices of the Massachusetts Historical Society finally prepared them for publication, Diary of Cotton Mather (Boston, 1911), 2 volsGoogle Scholar. They are an important contribution to the history of the Congregational Church in Massachusetts.
51. Witchcraft in Old and New England (Cambridge, 1929)Google Scholar.
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56. Jonathan Edwards, 1703–1758 (New York, 1940).Google Scholar
57. Jonathan Edwards (N. Y., 1949)Google Scholar. See Nichols', J. H. review in Church History, XX, 75–82.Google Scholar
58. Tomas, V. has further explicated this thesis, “The Modernity of Jonathan Edwards,” New England Quarterly, Vol. XXV (1952), pp. 60–84CrossRefGoogle Scholar. Other contributions by Miller, Perry: “Jonathan Edwards to Emerson,” New England Quarterly, Vol. XIII (1940), pp. 589–617CrossRefGoogle Scholar; “Jonathan Edwards' Sociology of the Great Awakening,” New England Quarterly, Vol. XXI (1948), pp. 50–77Google Scholar; Images of Divine Things by Jonathan Edwards (New Haven, 1948)Google Scholar. See also Johnson, T. H., The Printed Works of Jonathan Edwards (Princeton, 1940)Google Scholar; Hornberger, T., “The Effect of the New Science upon the Thought of Jonathan Edwards,” American Literature, Vol. IX (1937), pp. 196–207.CrossRefGoogle Scholar
59. “Sexual Morals and the Great Awakening,” New England Quarterly, Vol. III (1930), pp. 133–135.Google Scholar
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61. Day, R. E., Flagellant on Horseback: The Life Story of David Brainerd (Philadelphia, 1950)Google Scholar. The re-editing and publishing of Edwards' story of Brainerd indicates a religious interest by some in this figure that modern Congregationalists have cast off. The Life and Diary of David Brainerd, edited by Jonathan Edwards. Newly edited, and with a biographical sketch of President Edwards, by Howard, P. E. Jr (Moody Press, Chicago, 1949).Google Scholar
62. “Decline of the Great Awakening in New England: 1741–1746.” New England Quarterly, Vol. XXIV (1951), pp. 35–52.Google Scholar
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66. This thesis has been accepted by Sweet, , Religion in the Development of American Culture, p. 200, n. 12.Google Scholar
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76. Geer, C. M., The Hartford Theological Seminary (Hartford, 1934).Google Scholar
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79. Morse, Jedediah, A Champion of New England Orthodoxy (New York, 1939)Google Scholar. The book discusses the theological position of the orthodox clergy, their campaign tactics, the forces behind the Panoplist, the struggle at Harvard. the founding of Park Street Church and Andover Theological Seminary. The author had access to hitherto unpublished materials at Yale and in the New York Public Library.
80. Mend, S. E., “Lyman Beecher and Connecticut Orthodoxy's Campaign against the Unitarians, 1819–1826,” Church History, Vol. IX (1940), pp. 218–234.Google Scholar
81. It is necessary to go back to the volume of Ellis, George, Half Century of Unitarian Controversy (Boston, 1857)Google Scholar, for this coverage. Unitarianism: Its Origins and History (Boston, 1890)Google Scholar is a series of sixteen lectures by various persons. Cooke's, G. W., Unitarianism in America (Boston, 1902)Google Scholar, is the most recent history of the denomination. For biographical purposes Eliot, S. A., Heralds of a Liberal Faith (Boston, 1910), 3 vols.Google Scholar, can be consulted. See also Greenslet, F., The Lowells and their Seven Worlds (Boston, 1946).Google Scholar
82. The Yankee Exodus (New York, 1950).Google Scholar
83. The Expansion of New England (Boston, 1909)Google Scholar. See also her essay “Some Activities of the Congregational Church West of the Mississippi”, Essays in American History Dedicated to Frederick Jackson Turner (New York, 1910), pp. 3–34Google Scholar. For the story of the first settlement in the Ohio Valley see Dickinson, E. E., A History of the First Congregational Church of Marietta, Ohio (Marietta, 1896).Google Scholar
84. This story has been fully told by Fletcher, R. S., A History of Oberlin College (Oberlin, 1943)Google Scholar in two handsome volumes. Not many colleges can boast of such a splendid history.
85. On frontier barbarism see Sweet, W. W., “The Churches as Moral Courts of the Frontier” Church History, Vol. II, pp. 3–21Google Scholar; Religion in the Development of American Culture, 1765–1840 (New York, 1952), pp. 129–159.Google Scholar
86. Brebner, J. B., New England's Outpost, Acadia before the Conquest of Canada (New York, 1927)Google Scholar and The Neutral Yankees of Nova Scotia (New York, 1937)Google Scholar brought this into historical focus. Others have followed his leads, see especially Barker, H. W., “The Maugerville Church and the American Revolution,” Church History, Vol. VII (1938), pp. 371–380CrossRefGoogle Scholar; Armstrong, M. W., “Neutrality and Religion in Revolutionary Nova Scotia,” New England Quarterly, Vol. XIX (1946). pp. 52–62Google Scholar; MacKinnon, I. F., Settlements and Churches in Nova Scotia (Montreal, 1930)Google Scholar.
87. There are materials in Sweet, W. W., Religion on the American Frontier, Vol. II, The Presbyterians (New York, 1936)Google Scholar and Vol. III, The Congregationalists (Chicago, 1939)Google Scholar. The latter is a solid contribution to Congregational history particularly for the states of Illinois, Wisconsin and Michigan. The author of this article does not share Sweet's negative attitude toward the Plan so recently expressed in his Religion in the Development of American Culture, p. 102, “The historic consequences of this large body of Congregationalists flowing into Preshyterianism, during the first third of the nineteenth century, proved unfortunate for both,…”
88. “The Plan of Union in New York,” Church History, Vol. V (1936), pp. 29–52Google Scholar. Though Wilbur Cross in The Burned-over District (Ithaca, 1950)Google Scholar does not handle the Plan of Union very well he has given us considerable informaiion about the Plan and its associated enterprises in central and western New York.
89. Some of the “benevolent societies” which received their strength from the “interdenominational unity and cooperation” resulting from the Plan mentioned by Nichols are: The American Board of Commissioners for Foreign Missions, American Educational Society, American Bible Society, American Sunday School Union, American Tract Society, American Home Missioaary Society, American Society for the Promotion of Temperance.
90. “The Plan of Union in Ohio,” Church History, Vol. VI (1937), pp. 145–165.Google Scholar
91. “The Presbyterian and Congregational Convention of Wisconsin, 1840–1850,” Church History, Vol. VII (1938), pp. 346–363Google Scholar. He gives as his reason the heavy New England influx into Wisconsin between 1840 and 1850, causing the joint convention to become preponderantly Congregational leading to a Presbyterian secession beginning with the Milwaukee Presbyterian Church in 1851.
92. There is an interesting paper on the Plan in the Journal of the Presb. Hist. Soc., Vol. XXVIII (1950)Google Scholar; see also W. O. Brackett, “The Rise and Development of the New School in the Presb. Church in the U. S. A.,” Ibid., Vol. XIII (1928–1929).
93. There are, for example, T. O. Douglass, The Pilgrims of Iowa; Kennedy, C. J., A History of Congregationalism tn Nebraska (Chicago, 1937)Google Scholar; Dexter, F. N., ed. A Hundred Years of Congregational History in Wisconsin (Madison, 1933).Google Scholar
94. A History of Illinois Congregational and Christian Churches (Chicago, 1944)Google Scholar. Valuable to the history of Congregationalism in Illinois is Rummelkamp, C. H., Illinois College, A Centennial History, 1829–1929 (New Haven, 1928).Google Scholar
95. “A Crusade to Extend Yankee Culture,” New England Quarterly, Vol. XIII (1940), pp. 638–653.Google Scholar
96. The best volume on Congregational home missions is that of Goodykoontz, C. B., Home Missions on the American Frontier (Caldwell. Ida., 1939)Google Scholar. See also Elsbree, O. W., The Rise of the Missionary Spirit in the United States (Lewisburg, Pa., 1928)Google Scholar. A few of these are mentioned by Sweet, , Religion in the Development of American Culture, p. 265, n. 40.Google Scholar
97. The American Frontier in Hawaii (Stanford, 1942)Google Scholar. See also Loomis, A., Grapes of Canaan (New York, 1951).Google Scholar
98. Williston, S., “William Richards,” New England Quarterly, Vol. X (1937), pp. 323–336.CrossRefGoogle Scholar
99. The last volume covering the history of the American Board was that of Strong, W. E., The Story of the American Board (Boston, 1910)Google Scholar. O. A. Phillips of Harvard is at present preparing another as a Ph. D. thesis. Another volume that could be mentioned is that of Wright, L. B. and Fry, Mary I., Puritans in the South Seas (New York, 1936).Google Scholar
100. American Slavery and Maine Congregationalists (Bangor, 1940).Google Scholar
101. Socialization of the New England Clergy, 1800–1860 (Greenfield, Ohio, 1945).Google Scholar
102. On the whole question in American Christianity see: Hopkins, C. H., The Rise of the Social Gospel 1865–1915 (New Heven, 1940)Google Scholar; Abell, A. I., The Urban Impact on American Protestantism, 1865–1900 (Cambridge, 1943)Google Scholar; II. May, F., Protestant Churches and Industrial America (New York, 1949).Google Scholar
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104. Monger, T. T., Horace Bushnell, Preacher and Theologian (Boston, 1899)Google Scholar. See also Meyers, A. J. W., Horace Bushnell and Religious Education (Boston, 1937)Google Scholar. The pastor of Center Church, New Haven, during the Bushnellian period, has found a modern biographer, Bacon, T. D., Leonard Bacon (New Haven, 1931)Google Scholar. Bacon's influence in Congregational ecclesiology was toward the independence of the local church.
105. “Conservative versus Progressive Orthodoxy in Latter Nineteenth Century Congregationalism,” Church History, Vol. XVI (1947), pp. 22–31.Google Scholar
106. Brown, Ira V., Lyman Abbott, Christian Evolutionist (Harvard Ph. D. thesis, 1946)Google Scholar reworked and about to be published as the Brewer Prize Essay. See also Lowenberg, B. J., “Darwinism Comes to America,” Mississippi Valley Historical Review, Vol. XXVIII (1941), pp. 339–368.Google Scholar
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108. Liberal Theology, An Appraisal. See especially the first by W. M. Horton, “Eugene W. Lyman: Liberal Christian Thinker.”
109. A History of the German Congregational Churches in the United States (Yankton, S. D., 1938).Google Scholar
110. Griffith, G. O., The Theology of P. T. Forsyth (London, 1948)Google Scholar. At the centennial of Forsyth's birth in 1948 the Independent Press reprinted his major works and the Congregational Quarterly printed several articles about him.
111. Essays Congregational and Catholic (London, 1931)Google Scholar; Inevitable Congregationalism. (London, 1937)Google Scholar. The first is a collection of sixteen essays which he edited and designed to answer the question, What is Congregationalism! The second is a group of eight conference addresses delivered from 1917 to 1937 on Congregational faith and polity.
112. Christian Freedom (London, 1938).Google Scholar
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114. Congregationalism and Episcopacy (London, 1952).Google Scholar
115. The Church Meeting and Democracy (London, 1944).Google Scholar
116. The Gospel, The Church and Society, Congregationalism Today (New York, 1938).Google Scholar
117. Our Christian Faith (Boston, 1945).Google Scholar
118. The interesting attempt in America to merge the Congregational and the Protestant Episcopal Church is told in a volume edited by Newman Smyth and Walker, W., Approaches Foward Church Unity (New Haven, 1919)Google Scholar. After the failure the resulting story was told by Smyth, concentrating on Bishop Brewster's refusal to ordain Bainton, R. H. under the terms of the 1922 concordat, A Story of church Unity (New Haven, 1923)Google Scholar. On the Congregational-Christian merger there is an unpublished Ph. D. thesis at Yale by Humphrey, S. B., a mcniber of the Christian group, The Unity of the Congregational and Christian Churches (1933).Google Scholar
119. The Congregational Way (London, 1945).Google Scholar
120. “The Doctrine of the Church and Congregationalism,” Congregational Quarterly, Vol. XXIV (1946)Google Scholar. See the splendid analysis of presbyterian polity written for Congregationalists by P. C. Simpson, “The Character of Presbytery,” Ibid., Vol. XXIII (1945), pp. 306–316.
121. Facts (London, 1946).Google Scholar
122. The largest collection of such douments the author has examined is in the personal files of C. C. Merrill. They will eventually be turned over to the Congregational Library in Boston.
123. Such as the Basis of Union (1947) the Interpretations of the Basis of Union (1948); to these may be added the reports of the Executive Committee of the General Council, the Commission of Interchurch Relations and Christian Unity, the Committee of Fifteen, the Committee on Procedures and other groups on state and association level.
124. A Letter from the Trustees of the Massachusetts Conference (1949) prepared by W. A. Morgan and P.S. McElroy states: “Those who are studying the world situation most deeply seem unanimous in the conviction that there is overwhelming and immediate need of union in the Christian Church … Congregationalism for over a century has stood for Protestant union.” Raymond Calkins says in An Open Letter to Congregationalists in Massachusetts (Nov., 1948), “The major and imperative task confronting our Church today i its unification … Congregationalists have taken a bold stand.”
125. In one dated Sept. 9, 1946, he says, “If we are to take a step that will ultimately liquidate Congregationalism, let us say so like men… If this merger ultimately means a Presbyterial set-up for us, it is time that we all knew about it.”
126. The Critical Conflict between Ideals and Reality, in which he called for his church to vote “no,” feeling that the merger would be the extinction of Congregationalism. Meek was later to change his opinion.
127. The Evanston Meeting (1947).
128. Fackenthal, J. D., “Legal Aspects of the Proposed Merger” (October 28, 1947)Google Scholar; Maltbie, M. W., “An Open Letter on the Union” (December 6, 1947)Google Scholar; Faville, T. R. “The Reply of T. R. Faville” (December 31, 1947).Google Scholar
129. Their organ, Antimerger, appeared without a masthead although it was understood that the promoter was J.W. Fifield; it was soon discontinued and The Congregational Christian Churches took its place.
130. Remarks upon the action … at Oberlin (September, 1948); The Oberlin Meeting (1948); Bradshaw, M. J., An Open Letter to the Committee of Fifteen (November 1948)Google Scholar; Burton, M. K., What Really Happened at Oberlin, and Legal Grounds for repudiating the Oberlin Action on the Merger, both published in August, 1948.Google Scholar
131. Later published as Why the Basis of Union is not a valid document (1949).
132. The columns of Advance have been open to both sides. The legal briefs. plus the evidences and testimony of the trials are available in the Congregational offices in New York.