Puritan Legacies: "Paradise Lost" and the New England Tradition, 1630-1890.

1988 ◽  
Vol 60 (4) ◽  
pp. 660
Author(s):  
K. P. Van Anglen ◽  
Keith W. F. Stavely
Keyword(s):  
New England ◽  
Paradise Lost

CHARLES ROLLIN AND UNIVERSAL HISTORY IN AMERICA

2018 ◽  
Vol 17 (2) ◽  
pp. 325-355
Author(s):  
MARK W. GRAHAM
Keyword(s):  
New England ◽  
Paradise Lost ◽  
Harriet Beecher Stowe ◽  
Universal History ◽  
Pilgrim's Progress ◽  
Uncle Tom's Cabin ◽  
The Family

Whoever has travelled in the New England States will remember, in some cool village, the large farmhouse, with its clean-swept grassy yard … In the family “keeping-room,” as it is termed, he will remember the staid, respectable old bookcase, with its glass doors, where Rollin's History, Milton's Paradise Lost, Bunyan's Pilgrim's Progress, and Scott's Family Bible, stand side by side in decorous order, with multitudes of other books, equally solemn and respectable.Harriet Beecher Stowe,Uncle Tom's Cabin(Boston, MA, 1852), 226

‘If thou reckon right’: Angels from John Calvin to Jonathan Edwards via John Milton

2021 ◽  
pp. 392-407
Author(s):  
Kenneth P. Minkema
Keyword(s):  
New England ◽  
John Milton ◽  
Paradise Lost ◽  
Religious Culture ◽  
John Calvin ◽  
Jonathan Edwards ◽  
Cotton Mather ◽  
History Of ◽  
Anglo American

Jonathan Edwards (1703–1758) was part of a neo-Calvinist heritage, but he did not claim to be a disciple of the Genevan Reformer. One area of divergence in interpretation was their teachings about angels. Calvin lessened the roles of angels, ascribing to them certain mysteries beyond human comprehension, while Edwards explored angelic nature and history, initially seeing analogies between angels and humans, and then as part of his grand project, A History of the Work of Redemption. In the process, he was shaped by authors in his New England past, including Increase and Cotton Mather, who intently explored the supernatural realm. He also drew on a variety of religious poets within Anglo-American Protestant religious culture that included John Milton, whose influential depiction of the angelic and human fall in Paradise Lost provided inspiration for Edwards’ own redemptive narrative.

Puritan Legacies: Paradise Lost and the New England Tradition, 1630-1890

1989 ◽  
Vol 94 (3) ◽  
pp. 840
Author(s):  
Mason I. Lowance ◽  
Keith W. F. Stavely
Keyword(s):  
New England ◽  
Paradise Lost

Isaac Watts

1919 ◽  
Vol 12 (4) ◽  
pp. 371-403 ◽  
Author(s):  
Frederic Palmer
Keyword(s):  
Eighteenth Century ◽  
New England ◽  
Paradise Lost ◽  
Religious Life ◽  
Men And Women ◽  
English Speaking

It is somewhat singular that the teachers of Protestant theology who have had probably the widest influence have been not professors of divinity, not preachers, not persons of any standing as theological instructors, but unofficial men and women, often laymen and always self-appointed. For I suppose it is unquestionable that poetry and especially hymns have spread theology more widely than have treatises of divinity. Calvinism was stamped upon English-speaking peoples not so much directly by the Institutes as by Milton's Paradise Lost; and even more efficient in establishing the system which came to be known as Evangelicalism were the hymns of the eighteenth century; secondarily those of Newton and the Wesleys but primarily those of Isaac Watts. The formative influence of Watts, especially upon the religious life of New England, has been profound.

Puritan Legacies: Paradise Lost and the New England Tradition, 1630-1890

1988 ◽  
Vol 45 (4) ◽  
pp. 791
Author(s):  
James Holstun ◽  
Keith W. F. Stavely
Keyword(s):  
New England ◽  
Paradise Lost
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