Who Makes The Agreement Between God And The Puritans

In the 1660s, Connecticut churches were divided between those who used the half-alliance, between those who rejected it completely, and those who allowed them to be full members. [22] As the clergy of the colony were divided on this issue, connecticut`s legislature decided in 1669 to tolerate baptismal practices, including and exclusive. It also allowed churches, divided on this issue, to divide. [23] Several churches have split over the acceptance of the Covenant Half-Way, including churches in Hartford, Windsor and Stratford. A pastor, Abraham Pierson of Branford, led his parish in New Jersey to escape his influence. [24] The Victorian Web A relevant website with a clear and detailed summary of the history of Christianity in England. It highlights the evolution of different Protestant sects, including puritanism, their differences and their changes over time. Historian Sydney Ahlstrom writes that the Alliance “is not itself evidence of declination,” but that it “documented the death of churches composed exclusively of regenerating “saints.” [40] Historian Francis Bremer writes that this has weakened the unity of the Congregation`s churches and that fierce struggles between ministers to obtain it have led to a loss of respect for the Puritan clergy as a social class. [26] The Great Awakening left several religious fractions in New England, and all had different views on the covenant. In this context, the half-way system no longer functioned as a source of religious and social cohesion. The disciples of Edwards` New Light would continue to insist that the Church be a body of regenerating saints. [35] Liberal, Arminian congregationists who dominated the churches of Boston and the East Coast rejected the need for a specific conversion experience and came to the conclusion that the Lord`s Supper was more a memorial than a means of grace or a converting decree.

Accordingly, they found that the distinction between full members and half-members was “undemocratic, illiberal and anachronistic”. [36] These liberal currents eventually led to beliefs of untarry and universal redemption and the creation of an autonomous American Unitarian denomination in the 19th century. [37] Churches in Massachusetts have more slowly accepted an inclusive baptism policy. [22] Members of the secular Church were divided, some supported the new measures and others strongly opposed them. The result was a split, as communities were divided over the implementation of the Synod`s recommendations. [20] A striking example was the division of Boston`s First Church after the death of his pastor John Wilson, a Half Way supporter, in 1667. Davenport was appointed by the community as the new pastor, followed by the withdrawal of 28 angry members who founded the third church (better known as the Old Southern Church). For 14 years, there was no communion between the two churches, and the conflict affected the rest of the churches of the Massachusetts Congregation. Those who opposed semi-union preferred the First Church and those who supported the Third Church. [25] Historian Sydney E. Ahlstrom writes that during the first Great Awakening (1734-1745), “the ideal of regenerated belonging [to the Church] was renewed, while stoddardeanism and half-alliance were called into question.” [32] Jonathan Edwards, Stoddard`s grandson, played an important role in undermining stoddardianism and the alliance halfway through, but he also attacked the idea of a national alliance.