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., 1796), 182; cf.80 (on Jacob and Esau) and 184 (on election’s extent).See also the comments on Huntington in Bressler, Universalist Movement, 17–18.35.E.Brooks Holifi eld, Theology in America: Christian Thought from the Age of the Puritans to the Civil War (New Haven, Conn.: Yale University Press, 2003), 224–26; cf.Robinson, Unitarians and Universalists, 52.Winchester’s argument on“everlasting” punishment resembled Origen’s in the third century; see Scarborough,“Hades,” and Elizabeth A.Dively Lauro, “Universalism,” both in McGuckin, ed., Westminster Handbook to Origen, 119, 213.36.Holifi eld, Theology in America, 226–27.37.Miller, Larger Hope, 111–26; Robinson, Unitarians and Universalists, 66–68; Bressler, Universalist Movement, 42–48.38.My account of Rich relies on the retelling by Stephen A.Marini, Radical Sects of Revolutionary New England (Cambridge, Mass.: Harvard University Press, Notes to Pages 107–1102571982), 72–75.On Rich’s conversion of Ballou, see ibid., 85; and Miller, Larger Hope, 100.39.[Susanna Wesley], Some Remarks on a Letter from the Reverend Mr.Whitefi eld to the Reverend Mr.Wesley, in a Letter from a Gentlewoman to Her Friend (London, 1741), 25.40.Nathaniel Stacy, Memoirs of the Life of Nathaniel Stacy, Preacher of the Gospel of Universal Grace (Columbus, Pa., 1850), 82–83; cf.the excerpt in Ernest Cassara, ed., Universalism in America: A Documentary History (Boston: Beacon, 1971), 118–20.41.Stacy, Memoirs, 217–18; cf.Bressler, Universalist Movement, 61.42.Stacy, Memoirs, 217–18.43.Wilbur Fisk, Calvinistic Controversy: Embracing a Sermon on Predestination and Election, and Several Numbers on the Same Subject (New York: Phillips and Hunt, 1880), 88.Previous editions of Fisk’s text appeared in 1835, 1837, 1851, and 1853.44.Wilbur Fisk, “Objections against the Doctrine of Universal Salvation,” in Timothy Merritt, A Discussion on Universal Salvation, in Three Lectures and Five Answers against That Doctrine, to which Are Added Two Discourses on the Same Subject, by Rev.Wilbur Fisk (New York: Lane and Tippett, 1846), 321.45.Benjamin Abbott, Experience and Gospel Labours of the Rev.Benjamin Abbott (1801; reprint, New York: Emory and Waugh, 1830), 6–8, 10, 12, 14–16.Abbott is widely noted in the secondary literature, e.g., Dee E.Andrews, The Methodists and Revolutionary America, 1760–1800: The Shaping of an Evangelical Culture (Princeton, N.J.: Princeton University Press, 2002), 91–92; Jon Butler, Awash in a Sea of Faith: Christianizing the American People (Cambridge, Mass.: Harvard University Press, 1990), 239–40, 249; Hatch, Democratization, 172, 256n95; Leigh Eric Schmidt, Hearing Things: Religion, Illusion, and the American Enlightenment (Cambridge, Mass.: Harvard University Press, 2000), 58; Ann Taves, Fits, Trances, and Visions: Experiencing Religion and Explaining Experience from Wesley to James (Princeton, N.J.: Princeton University Press, 1999), 92–95; and John H.Wigger, Taking Heaven by Storm: Methodism and the Rise of Popular Christianity in America (New York: Oxford University Press, 1998), 53–54.46.Abbott, Experience and Gospel Labours, 17.Bellamy’s widely circulated work, as Mark Valeri has noted, was designed to establish “the rational integrity and religious fi delity of Calvinism.” The book’s title was a deliberate swipe at The Religion of Nature Delineated (1722) by the liberal moral philosopher William Wollaston.See the summary of Bellamy’s book in Valeri, Law and Providence in Joseph Bellamy’s New England: The Origins of the New Divinity in Revolutionary America (New York: Oxford University Press, 1994), 49–54.47.Abbott, Experience and Gospel Labours, 18–24.48.Hatch, Democratization, 201–4.49.Bangs quoted in Holifi eld, Theology in America, 257.On Bangs’s career, see also James E.Kirby, Russell E.Richey, and Kenneth E.Rowe, The Methodists (Westport, Conn.: Greenwood, 1996), 263–65.50.See Nathan Bangs, An Examination of the Doctrine of Predestination, as Contained in a Sermon, Preached in Burlington, Vermont, by Daniel Haskel, Minister of the Congregation (New York: Totten, 1817), 5, 52–54, 84–86; which was a reply to Daniel Haskel, The Doctrine of Predestination Maintained as Scriptural, Rational, and Important (Burlington, Vt.: Samuel Mills, 1817).On the career of Haskel (sometimes spelled “Haskell”), see William B.Sprague, Annals of the American Pulpit (New York: Robert Carter and Brothers, 1857), 2:526–31.258Notes to Pages 111–11451.Bangs, Examination, 162.On Dwight’s complex relationship to the New Divinity (and Edwards), see John R.Fitzmier, New England’s Moral Legislator: Timothy Dwight, 1752–1817 (Bloomington: Indiana University Press, 1998), esp.116–29.52.Publication fi gure from Holifi eld, Theology in America, 263.(See also his apt summary of Methodist anti-Calvinist arguments on the same page.) For a social profi le of the New Divinity clergy, see Joseph A.Conforti, Samuel Hopkins and the New Divinity Movement: Calvinism, the Congregational Ministry, and Reform in New England between the Great Awakenings (Grand Rapids, Mich.: Christian University Press, 1981), 11–15.53.A fi ne overview, with primary documents, is Douglas A.Sweeney and Allen C.Guelzo, eds., The New England Theology: From Jonathan Edwards to Edwards Amasa Park (Grand Rapids, Mich.: Baker Academic, 2006).Two older surveys deserve mention: the sympathetic (and wistful) account by Frank Hugh Foster, A Genetic History of the New England Theology (Chicago: University of Chicago Press, 1907); and the less sympathetic appraisal by Joseph Haroutunian, Piety versus Moralism: The Passing of the New England Theology, rev.ed.(New York: Harper Torchbooks, 1970), originally published in 1932.On the New England theology and the central problem of the human will, see Allen C.Guelzo, Edwards on the Will: A Century of American Theological Debate (Middletown, Conn.: Wesleyan University Press, 1989), esp.54–139.For works on other aspects and on specifi c theologians of the movement, see the extensive bibliography in Sweeney and Guelzo, eds., New England Theology, 279–317.54.On Park as Edwards’s namesake, see Richard Salter Storrs, Edwards Amasa Park, D.D., LL.D.: Memorial Address (Boston: Samuel Usher, 1900), 27.55.Paul Ramsey, ed., The Works of Jonathan Edwards, vol.1, Freedom of the Will (New Haven, Conn.: Yale University Press, 1957), 34–47, 156–62.56.Daniel Fiske quoted in Joseph A.Conforti, Jonathan Edwards, Religious Tradition, and American Culture (Chapel Hill: University of North Carolina Press, 1995), 121; for Conforti’s summary of natural and moral ability, see 120–21.See also the summaries in Sweeney and Guelzo, eds., New England Theology, 15–16; and Holifi eld, Theology in America, 142–43.57.My summary relies on Noll, America’s God, 282–84; Holifi eld, Theology in America, 143–46, 349–52; Sweeney and Guelzo, eds., New England Theology, 70–71, 118–22, 171–86; and Bruce Kuklick, Churchmen and Philosophers: From Jonathan Edwards to John Dewey (New Haven, Conn.: Yale University Press, 1985), 55–59.58
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