Christianity: The First Three Thousand Years (189 page)

55
L. Cabrera,
El monte: (Igbo - Finda; Ewe Orisha. Vititi Nfinda: notas sobre las religiones, la magia, las supersticiones y el folklore de los negros criollos y el pueblo de Cuba
(Miami, 1975), 231-3, 243-6. Oya is also known as Iansa in Brazil. I am very grateful to Bettina Schmidt for directing me to this source.

56
L. Hurbon,
Voodoo: Truth and Fantasy
(London, 1995), 161, 77.

57
D. J. Cosentino (ed.),
Sacred Arts of Haitian Vodou
(Los Angeles, 1995), 246-59, 264-5; J. Hainard and P. Mathez (eds.),
Vodou: A Way of Life
(Geneva, 2007), 29.

58
C. R. Boxer,
The Church Militant and Iberian Expansion 1440-1770
(Baltimore, 1978), 82; on Canada, cf. e.g. L. Campeau,
La mission des Jesuites chez les Hurons 1634-1650
(Montreal, 1987), Ch. 16, esp. 298, 302.

20: Protestant Awakenings (1600-1800)

1
Handy, 6-13. For useful sceptical comment on the Brazil and Florida ventures, see J. McGrath, 'Polemic and History in French Brazil, 1555-1560',
SCJ
, 27 (1996), 385 - 97.

2
N. Matar,
Turks, Moors and Englishmen in the Age of Discovery
(New York, 1999), 9, 20, 53. See also discussion of Protestant anti-papal rhetoric in relation to Islam in L. Jardine, 'Gloriana Rules the Waves: Or, the Advantage of Being Excommunicated (and a Woman)',
TRHS
, 6th ser., 14 (2004), 209-22, at 209-10, 216.

3
J. Maltby, ' "The good old way": Prayer Book Protestantism in the 1640-50s', in R. Swanson (ed.),
The Church and the Book
(
SCH
, 38, 2004), 233-56; L. Gragg, 'The Pious and the Profane: The Religious Life of Early Barbados Planters',
Historian
, 62 (2000), 264-83. I am grateful to Judith Maltby for pointing me to this reference.

4
Ahlstrom, 136.

5
Handy, 20; on North Africa, Matar,
Turks, Moors and Englishmen in the Age of Discovery
, 84-92.

6
An absorbing study of White's ministry in Dorchester and its implications for America is D. Underdown,
Fire from Heaven: The Life of an English Town in the Seventeenth Century
(London, 1992).

7
F. Bremer,
John Winthrop: America's Forgotten Founding Father
(Oxford, 2003).

8
A. Zakai, 'The Gospel of Reformation: The Origins of the Great Puritan Migration',
JEH
, 37 (1986), 584-602, at 586-7.

9
Ahlstrom, 146-7. I am grateful to Francis Bremer for our discussions on this point.

10
F. J. Bremer,
Congregational Communion: Clerical Friendship in the Anglo-American Puritan Community, 1610-1692
(Lebanon, NH, 1994).

11
S. Hardman Moore,
Pilgrims: New World Settlers and the Call of Home
(New Haven and London, 2007), esp. 143-7.

12
J. B. Bell,
The Imperial Origins of the King's Church in Early America, 1607-1783
(Houndmills and New York, 2004), 30-32. The 'King's Chapel', which still exists, turned Unitarian in the 1780s, in circumstances described in Ahlstrom, 388, and uses a remarkable version of Cranmer's Prayer Book, edited to remove any reference to the Trinity.

13
M. Winship,
Making Heretics: Militant Protestantism and Free Grace in Massachusetts, 1636-1641
(Princeton, 2002).

14
P. Bonomi,
Under the Cope of Heaven: Religion, Society and Politics in Colonial America
(New York and Oxford, 1986), 20, 23, 34.

15
Handy, 46.

16
M. Baldwin Weddle,
Walking in the Way of Peace: Quaker Pacifism in the 17th Century
(Oxford, 2001), 122-31, 162-5.

17
E. H. Ash, ' "A note and a caveat for the merchant": Mercantile Advisors in Elizabethan England',
SCJ
, 33 (2002), 1-31, at 27-9.

18
The command to Adam is at Genesis 1.28. R. W. Cogley,
John Eliot's Mission to the Indians before King Philip's War
(Cambridge, MA, 1999), 5 - 6, 8, 12-18, 22, 40, 51.

19
See P. Harrison, ' "Fill the Earth and Subdue it": Biblical Warrants for Colonization in Seventeenth Century England',
JRH
, 29 (2005), 3-24, esp. 4, 13-14, 22.

20
R. Strong, 'A Vision of an Anglican Imperialism: The Annual Sermons of the Society for the Propagation of the Gospel in Foreign Parts 1701-1714',
JRH
, 30 (2006), 175-98.

21
B. Wood,
Slavery in Colonial America, 1619-1776
(Lanham, MD, 2005), 4.

22
Handy, 70.

23
Sundkler and Steed, 65.

24
D. Armitage, ' "That excellent forme of Government": New Light on Locke and Carolina',
TLS
, 22 October 2004, 14-15.

25
J. Butler,
Awash in a Sea of Faith: Christianizing the American People
(Cambridge, MA, 1990), 140-41.

26
A lively treatment of this theme, although missing other ways in which New York might also foreshadow darker American legacies, is R. Shorto,
The Island at the Centre of the World: The Untold Story of Dutch Manhattan and the Founding of New York
(London, 2004), esp. 337-56.

27
Bonomi,
Under the Cope of Heaven
, 23.

28
The Amish take their name from their founder, Jakob Amman, a Swiss leader of the Anabaptists known as Mennonites, who in 1693 broke with other Mennonite groups.

29
Bonomi,
Under the Cope of Heaven
, 36.

30
A fine summary of a life's work on later Stuart Britain is J. Miller,
An English Absolutism? The Later Stuart Monarchy 1660-88
(Historical Association New Appreciations in History, 30, 1993).

31
A useful perspective is J. F. Bosher, 'The Franco-Catholic Danger, 1660-1715',
History
, 79 (1994), 5-30.

32
S. Lachenicht, 'Huguenot Immigrants and the Formation of National Identities, 1548- 1787',
HJ
, 50 (2007), 309-31, at 310. The Morisco expulsions of 1609 from Spain were about twice as numerous: see p. 590.

33
An excellent narrative of this and what follows is T. Harris,
Revolution: The Great Crisis of the British Monarchy, 1685-1720
(London, 2006).

34
Judith Maltby suggests to me that he may have derived this strategy from the similar earlier Catholic toleration in Maryland: see pp. 729-30.

35
On the balance of forces in Scotland, see Harris,
Revolution
, 382-90. For the Williamite Crown's largely successful efforts to insinuate moderation into the new Presbyterian establishment, see R. K. Frace, 'Religious Toleration in the Wake of Revolution: Scotland on the Eve of Enlightenment (1688 -1710s)',
History
, 93 (2008),355 -75.

36
T. Claydon,
William III and the Godly Revolution
(Cambridge, 1996), 4-6, 28-33, 83-7. McClelland, 231-5; see also R. Woolhouse,
Locke: A Biography
(Cambridge, 2008).

37
There is a huge and still-growing literature on Foxe's
Book of Martyrs
, whose actual short title is
Acts and Monuments
. The most up-to-date way to comprehend the subject is the article by T. S. Freeman, 'Foxe, John', in
ODNB
.

38
The classic exposition of British self-understanding and imperial expansion is L. Colley,
Britons: Forging the Nation, 1707-1837
(New Haven and London, 1992).

39
M. Jasanoff, 'Collectors of Empire: Objects, Conquests and Imperial Self-fashioning',
PP
, 184 (August 2004), 109-36, esp. 123-5. On the French Revolution, see pp. 806-11.

40
A masterly gathering of all the strands is W. R. Ward,
The Protestant Evangelical Awakening
(Cambridge, 1992).

41
For examples of vestigial or persistent monasteries in Lutheran lands, see O. Chadwick,
The Early Reformation on the Continent
(Oxford, 2001), 163, 168-9.

42
Ward,
The Protestant Evangelical Awakening
, 61-3.

43
Hope, 131-46; on correspondents, B. Hindmarsh,
The Evangelical Conversion Narrative: Spiritual Autobiography in Early Modern England
(Oxford, 2005), 74.

44
Ibid., esp. 58-9, 164.

45
C. Rymatzki,
Hallischer Pietismus und Judenmission: Johann Heinrich Callenbergs Institutum Judaicum und dessen Freundenkreis (1728-1736)
(Tubingen, 2004), esp. 408-10, 450 - 52.

46
P. Williams,
The Life of Bach
(Cambridge, 2004), 38-47.

47
Hope, 186.

48
Williams,
The Life of Bach
, 171-3, 178-81.

49
Hope, 246.

50
Hindmarsh,
The Evangelical Conversion Narrative
, 164-5.

51
On the 'side-hole', C. D. Atwood, 'Zinzendorf's 1749 Reprimand to the
Brudergemeine
',
Transactions of the Moravian Historical Society
, 27 (1996), 59-84, at 66-7, 71, and for the postscript, see ibid., 74, 81. See also C. D. Atwood, 'Interpreting and Misinterpreting the Sichtungszeit', in M. Brecht and P. Peucker (eds.),
Neue Aspekte der Zinzendorf-Forschung
(Gottingen, 2006), 179-87, at 183. I am grateful to Jonathan Yonan for pointing me to these articles.

52
B. Singh,
The First Protestant Missionary to India: Bartholomaeus Ziegenbalg, 1683- 1719
(Oxford, 1999), esp. on inter-faith dialogue, 100-145; see also Koschorke et al. (eds.), 49-53.

53
J. C. S. Mason,
The Moravian Church and the Missionary Awakening in England, 1760-1800
(London, 2001), esp. 125-42, 179-92.

54
For the usage of this term in relation to anglophone movements after 1730, which is particularly confusing for German-speakers accustomed to associating the description
evangelisch
with Lutheranism, see good discussion in D. Bebbington,
Evangelicalism in Modern Britain: A History from the 1730s to the 1980s
(London, 1989) 1-19.

55
D. Berman,
A History of Atheism in Britain from Hobbes to Russell
(London, 1988), 35-7.

56
For a London example, see M. Byrne and G. R. Bush (eds.),
St Mary-le-Bow: A History
(Barnsley, 2007), 8, 181-2.

57
T. Isaacs, 'The Anglican Hierarchy and the Reformation of Manners 1688-1738',
JEH
, 33 (1982), 391-411.

58
A splendid introduction to Wesley from the present doyen of British Methodist scholarship is J. Walsh,
John Wesley: 1703-1791. A Bicentennial Tribute
(London, 1993).

59
H. D. Rack,
Reasonable Enthusiast: John Wesley and the Rise of Methodism
(London, 1989), 48-9.

60
Wesley's Journal, 24 May 1738: W. R. Ward and R. P. Heitzenrater (eds.),
Journals and Diaries I (1735-38)
(
Works of John Wesley
, 18, 1988), 249-50.

61
Rack,
Reasonable Enthusiast
, 264-7.

62
J. Cruickshank, ' "Appear as Crucified for me": Sight, Suffering, and Spiritual Transformation in the Hymns of Charles Wesley',
JRH
, 30 (2006), 311-30.

63
The tunes are 'fuguing' because, like the musical form called the fugue, they play off musical themes against each other.

64
This great hymn offered much inspiration to composers: besides the fuguing tune 'Cranbrook', there is the magnificent 'Lyngham' and the intricate though non-fuguing 'Lydia'. Arguably the greatest fuguing tune, worthy of a Beethoven symphony, is 'Sagina', for Charles Wesley's 'And can it be that I should gain an interest in the Saviour's blood!'

65
F. Baker,
John Wesley and the Church of England
(London, 1970), esp. 319.

66
Letter of 1739: W. R. Ward and R. P. Heitzenrater (eds.),
Journals and Diaries II (1738-43)
(
Works of John Wesley
, 19, 1990), 67.

67
For approaches to the classic but dubious 'Weber-Tawney thesis', see Further Reading, p. 1128. For John Wesley and self-improvement, see p. 795.

68
A. Stott,
Hannah More: The First Victorian
(Oxford, 2004).

69
M. Snape,
The Redcoat and Religion: The Forgotten History of the British Soldier from the Age of Marlborough to the Eve of the First World War
(London, 2005), esp. 7-68.

70
R. Godbeer,
Escaping Salem: The Other Witch Hunt of 1692
(Oxford, 2005); E. Laplante,
Salem Witch Judge: The Life and Repentance of Samuel Sewall
(New York, 2007), 199-201.

71
For a fine exposition of the origins and importance of open-air Scottish Eucharists for revival, see L. E. Schmidt,
Holy Fairs: Scottish Communions and American Revivals in the Early Modern Period
(Princeton, 1989).

72
M. J. Coalter Jr, 'The Radical Pietism of Count Nicholas Zinzendorf as a Conservative Influence on the Awakener, Gilbert Tennent',
CH
, 49 (1980), 35-46.

73
Heaven is a world of love
(1738): W. H. Kimnach, K.P. Minkema and D.A. Sweeney (eds.),
The Sermons of Jonathan Edwards: A Reader
(New Haven and London, 1999), 272.

74
For Edwards's setting in Reformed tradition, see D. A. Sweeney and B. G. Withrow, 'Jonathan Edwards: Continuator or Pioneer of Evangelical History?', in M. A. G. Haykin and K. J. Stewart (eds.),
The Emergence of Evangelicalism: Exploring Historical Continuities
(Nottingham, 2008), 278-301.