ATLA BIBLIOGRAPHY SERIES

edited by Justin Harkins

1. A Guide to the Study of the Holiness Movement, by Charles Edwin Jones.

1974.
2. Thomas Merton: A Bibliography, by Marquita E. Breit. 1974.
3. The Sermon on the Mount: A History of Interpretation and Bibliography, by
Warren S. Kissinger. 1975.
4. The Parables of Jesus: A History of Interpretation and Bibliography, by
Warren S. Kissinger. 1979.
5. Homosexuality and the Judeo-Christian: An Annotated Bibliography, by
Thom Horner. 1981.
6. A Guide to the Study of the Pentecostal Movement, by Charles Edwin Jones.
1983.
7. The Genesis of Modern Process Thought: A Historical Outline with Bibliog-
raphy, by George R. Lucas Jr. 1983.
8. A Presbyterian Bibliography, by Harold B. Prince. 1983.
9. Paul Tillich: A Comprehensive Bibliography . . . , by Richard C. Crossman.
1983.
10. A Bibliography of the Samaritans, by Alan David Crown. 1984. See No. 32.
11. An Annotated and Classified Bibliography of English Literature Pertaining
to the Ethiopian Orthodox Church, by Jon Bonk. 1984.
12. International Meditation Bibliography, 1950 to 1982, by Howard R. Jarrell.
1984.
13. Rabindranath Tagore: A Bibliography, by Katherine Henn. 1985.
14. Research in Ritual Studies: A Programmatic Essay and Bibliography, by
Ronald L. Grimes. 1985.
15. Protestant Theological Education in America, by Heather F. Day. 1985.
16. Unconscious: A Guide to Sources, by Natalino Caputi. 1985.
17. The New Testament Apocrypha and Pseudepigrapha, by James H. Charles-
worth. 1987.
18. Black Holiness, by Charles Edwin Jones. 1987.
19. A Bibliography on Ancient Ephesus, by Richard Oster. 1987.
20. Jerusalem, the Holy City: A Bibliography, by James D. Purvis. Vol. I, 1988;
Vol. II, 1991.
21. An Index to English Periodical Literature on the Old Testament and Ancient
Near Eastern Studies, by William G. Hupper. Vol. I, 1987; Vol. II, 1988;
Vol. III, 1990; Vol. IV, 1990; Vol. V, 1992; Vol. VI, 1994; Vol. VII, 1998;
Vol. VIII, 1999.
22. John and Charles Wesley: A Bibliography, by Betty M. Jarboe. 1987.
23. A Scholar’s Guide to Academic Journals in Religion, by James Dawsey.
1988.
24. The Oxford Movement and Its Leaders: A Bibliography of Secondary and
Lesser Primary Sources, by Lawrence N. Crumb. 1988; Supplement, 1993.
Out of Print. See No. 56.
25. A Bibliography of Christian Worship, by Bard Thompson. 1989.
26. The Disciples and American Culture: A Bibliography of Works by Disciples
of Christ Members, 1866–1984, by Leslie R. Galbraith and Heather F. Day.
1990.
27. The Yogacara School of Buddhism: A Bibliography, by John Powers. 1991.
28. The Doctrine of the Holy Spirit: A Bibliography Showing Its Chronological
Development (2 vols.), by Esther Dech Schandorff. 1995.
29. Rediscovery of Creation: A Bibliographical Study of the Church’s Response
to the Environmental Crisis, by Joseph K. Sheldon. 1992.
30. The Charismatic Movement: A Guide to the Study of Neo-Pentecostalism
with Emphasis on Anglo-American Sources, by Charles Edwin Jones. 1995.
31. Cities and Churches: An International Bibliography (3 vols.), by Loyde H.
Hartley. 1992.
32. A Bibliography of the Samaritans, 2nd ed., by Alan David Crown. 1993.
33. The Early Church: An Annotated Bibliography of Literature in English, by
Thomas A. Robinson. 1993.
34. Holiness Manuscripts: A Guide to Sources Documenting the Wesleyan Ho-
liness Movement in the United States and Canada, by William Kostlevy.
1994.
35. Of Spirituality: A Feminist Perspective, by Clare B. Fischer. 1995.
36. Evangelical Sectarianism in the Russian Empire and the USSR: A Biblio-
graphic Guide, by Albert Wardin Jr. 1995.
37. Hermann Sasse: A Bibliography, by Ronald R. Feuerhahn. 1995.
38. Women in the Biblical World: A Study Guide. Vol. I: Women in the World of
Hebrew Scripture, by Mayer I. Gruber. 1995.
39. Women and Religion in Britain and Ireland: An Annotated Bibliography
from the Reformation to 1993, by Dale A. Johnson. 1995.
40. Emil Brunner: A Bibliography, by Mark G. McKim. 1996.
41. The Book of Jeremiah: An Annotated Bibliography, by Henry O. Thompson.
1996.
42. The Book of Amos: An Annotated Bibliography, by Henry O. Thompson.
1997.
43. Ancient and Modern Chaldean History: A Comprehensive Bibliography of
Sources, by Ray Kamoo. 1999.
44. World Lutheranism: A Select Bibliography for English Readers, by Donald
L. Huber. 2000.
45. The Christian and Missionary Alliance: An Annotated Bibliography of Tex-
tual Sources, by H. D. (Sandy) Ayer. 2001.
46. Science and Religion in the English-Speaking World, 1600–1727: A Biblio-
graphic Guide to the Secondary Literature, by Richard S. Brooks and David
K. Himrod. 2001.
47. Jurgen Moltmann: A Research Bibliography, by James L. Wakefield. 2002.
48. International Mission Bibliography: 1960–2000, edited by Norman E.
Thomas. 2003.
49. Petra and the Nabataeans: A Bibliography, by Gregory A. Crawford. 2003.
50. The Wesleyan Holiness Movement: A Comprehensive Guide (2 vols.), by
Charles Edwin Jones. 2005.
51. A Bibliography of the Samaritans: Third Edition: Revised, Expanded, and
Annotated, by Alan David Crown and Reinhard Pummer. 2005.
52. The Keswick Movement: A Comprehensive Guide, by Charles Edwin Jones.
2007.
53. The Augustana Evengelical Lutheran Church in Print: A Selective Union List
with Annotations of Serial Publications Issued by the Augustana Evangelical
Lutheran Church, and Its Agencies and Associates 1855–1962 with Selected
Serial Publications after 1962, by Virginia P. Follstad. 2007.
54. The Holiness-Pentecostal Movement: A Comprehensive Guide, by Charles
Edwin Jones. 2008.
55. More Than Silence: A Bibliography of Thomas Merton, by Patricia A. Bur-
ton. 2008.
56. The Oxford Movement and Its Leaders: A Bibliography of Secondary and
Lesser Primary Sources, Second Edition, by Lawrence N. Crumb. 2009.
57. The Wilderness, the Nation, and the Electronic Era: American Christianity
and Religious Communication, 1620–2000: An Annotated Bibliography,
Elmer J. O’Brien. 2009.
 The Wilderness,
the Nation, and the
Electronic Era
American Christianity and Religious
Communication, 1620–2000: An
Annotated Bibliography

Elmer J. O’Brien

ATLA Bibliography Series, No. 57

The Scarecrow Press, Inc.

Lanham, Maryland • Toronto • Plymouth, UK
and
American Theological Library Association
2009
SCARECROW PRESS, INC.
Published in the United States of America
by Scarecrow Press, Inc.
A wholly owned subsidiary of
The Rowman & Littlefield Publishing Group, Inc.
4501 Forbes Boulevard, Suite 200, Lanham, Maryland 20706
www.scarecrowpress.com

Estover Road
Plymouth PL6 7PY
United Kingdom

Copyright © 2009 by Elmer J. O’Brien

All rights reserved. No part of this publication may be reproduced,

stored in a retrieval system, or transmitted in any form or by any
means, electronic, mechanical, photocopying, recording, or otherwise,
without the prior permission of the publisher.

British Library Cataloguing in Publication Information Available

Library of Congress Cataloging-in-Publication Data

O’Brien, Elmer J.
The wilderness, the nation, and the electronic era : American Christianity and religious
communication, 1620-2000 : an annotated bibliography / Elmer J. O’Brien.
p. cm. — (ATLA bibliography series ; no. 57)
Includes bibliographical references and indexes.
ISBN 978-0-8108-6158-9 (cloth : alk. paper) — ISBN 978-0-8108-6313-2 (ebook)
1. United States—Church history—Bibliography. 2. Communication—Religious
aspects—Christianity—Bibliography. I. Title.
Z7757.U5W55 2009
[BR515]
016.2615'20973—dc22
2009004296

 ™ The paper used in this publication meets the minimum requirements of

American National Standard for Information Sciences—Permanence of Paper
for Printed Library Materials, ANSI/NISO Z39.48-1992.
Manufactured in the United States of America.
 To Betty, whose patience excels mine,
whose editorial skills are honed to perfection,
and whose unfailing love and devotion are a
treasure beyond description or compare
 Contents

Series Editor’s Foreword xi

Foreword by Leonard I. Sweet xiii
Acknowledgments xv
Introduction xvii
I. Bibliographical Sources 1
II. General Studies 73
III. Colonial Period, 1620–1689 135
IV. Colonial Period, Religious Ferment, and the New Nation,
1690–1799 193
V. Growth of the Nation, 1800–1860 313
VI. The Civil War and Rapid Technological Development, 1861–1919 423
VII. The Modern Electronic Era, 1920–2000 501
Author–Editor Index 619
Subject Index 643
About the Author 663

ix
 Series Editor’s Foreword

The American Theological Library Association (ATLA)/Scarecrow Press Bib-

liography Series is intended to be a resource for researchers and librarians in
theological and religious studies. From its first installment in 1974, the Bibliog-
raphy Series has been the most popular of the ATLA/Scarecrow Series because
of its value to theological librarianship as a series concerning topics of special
interest that the researcher is unlikely to find elsewhere. One such growing area
of research is the history of Christian communication, that is the means used by
religious persons and institutions to disseminate knowledge and doctrine.
The current installment, The Wilderness, the Nation, and the Electronic Era:
American Christianity and Religious Communication, 1620–2000, is a bibliogra-
phy of sources concerning communication in America from the colonial period
down to the present day. This volume, the fifty-seventh in the Bibliography Se-
ries, is compiled by Elmer J. O’Brien. Mr. O’Brien is the retired director of the
library at United Theological Seminary in Dayton, Ohio, and a past president of
the ATLA.
The compilation of a useful bibliography involves not only the compilation
of diverse sources but also the careful adjudication and weighing of the relative
value of each source therein. Elmer O’Brien’s experience as a teacher and scholar
in the field of Christian communication makes him one of the most qualified
researchers for such an endeavor.

Justin Harkins
Series Editor

xi
 Foreword

At the end of John Milton’s master epic Paradise Lost, Adam and Eve are ex-
pelled from Paradise and sent out into the fallen world. But the ending scene is
paradoxically hopeful. In Milton’s words, “Some natural tears they dropped, but
wiped them soon: The World was all before them.”1
Like Milton’s first humans, natives of a book culture are tempted to shed some
tears for the passing of our Gutenberg Eden. But the dawn of a new, exciting,
digital age is before us. This emerging culture I like to call the Google world.
In the mid-1990s, when the whole world started going online, the Internet was
a tool for finding information and receiving email. Today it is a utility, something
to be taken for granted, like plumbing, electricity, a roof. And with this utility has
come explosive new technologies, ubiquitous information, democratized knowl-
edge, and expansive possibilities.
I grew up in a small town at the foothills of the Adirondacks that had a Carne-
gie library, one of many founded by a robber baron who believed that the heart of
any thriving community was a free public library. In 30 years Andrew Carnegie
built almost 1,700 libraries in communities across the United States, including
mine. As a kid the Gloversville Free Library was my “open sesame” to the world,
and some of my best hopes and biggest dreams were hatched after crossing its
massive concrete archway.
Today I have my own Carnegie library. Almost everyone does. It’s made of
metal or plastic, not concrete. It’s called the Internet. In fact, almost every cell
phone or personal computer is a Carnegie library, since over 80 percent of cell
phones feature an Internet connection. As I write these words, one-half of the
world’s population has a cell phone. In other words, in about the same time it

1
John Milton, Paradise Lost, vol. 2 of The Poetical Works of John Milton, ed. David Masson (Lon-
don: Macmillan, 1910), 374.

xiii
xiv Foreword

took Carnegie to build his 1,700 public libraries, even larger libraries are being
digitally dispersed to 3.3 billion people. It’s the fastest diffusion of a technology
in the history of the planet.
What is too often missed is that “old media” is not being supplanted by the
new. Victor Hugo’s famous “ceci tuera cela”2 (the book kills the cathedral, the
alphabet kills images) does not seem to be holding up in a Google world. In fact,
so far from a decline, the “golden age” of the old media seems to be taking place.
The greatest publishing phenomena in children’s book history are being created
not by Gutenbergers but by Googleys.
Distribution and marketing demands are shifting and will continue to shift. But
what will remain the same is compelling content: and the compelling content is
the story. People love, and need, a great story. And few have been more intent on
telling their stories than Christians in the New World.
Elmer O’Brien has spent 18 years trawling the literature and annotating schol-
arly explorations of how Christians in the United States communicated their story
and the gospel story. Sometimes these are surprising success stories, as surpris-
ing as the North American response to two kindergarten teachers in 1893, Patty
and Mildred J. Hill, who wrote what became the nation’s most frequently sung
song: “Happy Birthday to You.” Sometimes these are stories best summarized
in the classic saying from Cool Hand Luke: “what we’ve got here is failure to
communicate.” Sometimes the story of success is soon followed by failure, just
as Al Jolson says “You ain’t heard nothin’ yet” right before he launches into
“Toot-Toot-Tootsie, Good-bye.”
The Institute for Digital Theology at St. Louis University is dedicated to put-
ting into digital form the writings of some of the Christian tradition’s best reli-
gious communicators. In this book, Elmer O’Brien has put into annotated form
the scholarly reflections of some of the tradition’s best commentators on those
religious communicators, as well as those offering theological reflections on the
impact of digital technology itself on the Christian tradition.
This is a book where Gutenberg meets Google. You will find this annotated
bibliography an exemplary study, sweeping in vision and exquisite in detail. It
casts unanticipated light on the nature of Gutenberg-culture concerns and on the
provenance of our Google world. Communication studies, which in many ways
is still in its infancy, will never be the same again after this richly integrative,
exhaustive, suggestive, and interdisciplinary book.

Leonard I. Sweet
Drew University, George Fox University

2
See Book 5, chapter 2 of Victor Hugo, Notre-Dame de Paris, first published in 1831.
 Acknowledgments

The genesis of this bibliography began in the late 1980s while serving as director
of library and information services at United Theological Seminary (UTS), Day-
ton, Ohio. The seminary had for many years actively engaged in the teaching and
use of various media including radio and television. In the 1980s it began offering
the Master of Arts in Religious Communication degree as a part of the curricu-
lum. Dr. Thomas E. Boomershine, professor of New Testament, was instrumental
in developing the degree program and vigorously promoted the faculty’s involve-
ment in communication studies. Dr. Leonard I. Sweet, as chancellor, gave the
media program strong support and in 1990 he convened a conference on commu-
nication and change funded by the Lilly Endowment, which resulted in a volume
of essays titled Communication and Change in American Religious History.1 The
initial version of this bibliography appeared in that volume as “American Chris-
tianity and the History of Communication: A Bibliographic Probe.” I am grateful
to both Drs. Boomershine and Sweet for stimulating my interest in communica-
tion studies, especially looking critically at the impact various media have had
historically on American religious communities and on the larger society.
In 1990 a theological and research grant from the Association of Theological
Schools (ATS) and a year’s sabbatical from UTS made it possible to pursue de-
velopment of the bibliography that appeared in the Sweet volume. I am grateful
to both institutions for providing the funding and time to support research on the
project. After retiring in 1996, I continued writing and compiling abstracts. The
results are now in your hands.
Over the past 18 years many individuals and institutions have generously sup-
ported and encouraged my efforts. Drs. Kenneth E. Rowe, Andrew D. Scrimgeour,

1
Communication and Change in American Religious History, edited by Leonard I. Sweet (Grand
Rapids, Mich.: Eerdmans, 1993).

xv
xvi Acknowledgments

and Donald H. Treese recommended the project to ATS. During the sabbatical
year, 1990–1991, a six-week period was spent at the American Antiquarian So-
ciety as a research associate and six months were spent at the Newberry Library,
Chicago. While in the Chicago area the libraries of Northwestern University,
the United Library of Garrett-Evangelical and Seabury Western Theological
Seminaries, and the Regenstein Library at the University of Chicago were also
utilized. The collections at these institutions and the expertise of their staffs made
available their incomparably rich resources.
Other libraries in addition to UTS have provided significant access and support
to the project including Taylor Library at the Iliff School of Theology, Penrose
Library at the University of Denver, Thomas Library at Denver Seminary, Den-
ver Public Library, Cardinal Stafford Library at St. John Vianney Seminary, and
the Dayton Library, Regis University, all at Denver and Norlin Library at the
University of Colorado, Boulder. Special thanks are due Katie Fisher at Iliff and
to the staff at Penrose Library for securing materials on interlibrary loan.
Grateful acknowledgment is made to Eerdmans Publishing Company for per-
mission to reproduce portions of this work that originally appeared as “American
Christianity and the History of Communication: A Bibliographic Probe.” In
Communication and Change in American Religious History, edited by Leonard
I. Sweet. Grand Rapids Mich.: Wm. B. Eerdmans Publishing Co., 1993, pp.
355–479.
Last but not least, I could not have completed the bibliography without the
help of my wife, Betty, who contributed her professional knowledge and skills
to the project and who also compiled the indexes. Special thanks to April Snider
and Andrew Yoder, my editors at Scarecrow Press, and to Justin Harkins, the
American Theological Library Association’s series editor. To all of the above I
owe a debt of deep gratitude.
 Introduction

The purpose of this bibliography has been to generate and compile annotations
for published works and selected dissertations dealing with the various means
and technologies of Christian communication used by clergy, churches, de-
nominations, benevolent associations, printers, publishing houses, educational
institutions, and related individuals or groups in their efforts to disseminate news,
knowledge, and information about religious beliefs and life in the United States
from colonial times to the present.
Paul Soukoup has defined Christian communication as “any communica-
tion used by the Christian churches and to a quality or style of communication
consistent with Christian ethics or practice.”1 To this, I would add any Christian
communication used by individuals in their capacities as clergy, spokespersons,
or as informed lay persons. Utilizing this broadly based definition, the effort has
been to cast a wide net into the secondary literature particularly for the periods
prior to 1900. The references from these studies are based in and refer to the
primary sources for those wishing a more direct, less interpretive approach. The
advantage of this enlargement is that it opens access to a wide range of scholar-
ship, interpretation, and inquiry. For anyone needing or seeking a more extensive
examination of the literature, the entries here will lead the user to a nearly in-
exhaustible treasury of additional sources and studies. For the twentieth century
there are proportionately more entries, which are themselves primary sources.
Although the discipline of communication studies is well established in col-
leges and universities, the field of religious communication studies has only begun
to coalesce into a systematized area of study and research in recent years. Paul
Soukoup’s Christian Communication was an initial effort to bring bibliographic

1
Paul Soukoup, Christian Communication: A Bibliographical Survey (Westport, Conn.: Green-
wood Press, 1989), xi.

xvii
xviii Introduction

control to the literature. It was followed by a volume of 14 essays, Communica-

tion and Change in American Religious History, edited by Leonard I. Sweet,2
the June 2005 week-long seminar, “Publishing God: Printing, Preaching, and
Reading in Eighteenth-Century America,” sponsored by the American Antiquar-
ian Society; Prime-time Religion: An Encyclopedia of Religious Broadcasting,3
and the recent publication of the Encyclopedia of Religion, Communication, and
Media.4
Since the field of communication studies is framed within the broader area
of cultural and intellectual history, it touches on a variety of subject areas such
as religion, anthropology, history, education, speech, sociology, music, literary
studies, art history, and technology. This helps account for the proliferation of
studies scattered across a multiplicity of disciplines. There have been prelimi-
nary, limited efforts to bring coherence and organization to this literature, but no
systematic, focused effort to treat the broad scope of American Christianity. For
example, Chapter 4, “History,” in Soukoup’s bibliography, with 128 annotated
entries on world Christianity, while valuable, has limited coverage on American
religious developments. Additionally, many if not the majority of monographs,
periodical articles, book chapters, and essays have been indexed and/or classi-
fied by broad subject categories with no subject headings or descriptors assigned
under communication or related terms. Therefore, access to studies on the history
of religious communication has been limited. The present work has sought to
identify and describe a sizable corpus of these scattered resources.
Because communication touches on so many subject areas and has been so
intrinsic to religious life in America, it constitutes a significant aspect of the de-
velopment of the churches, their impact on the nation’s life, and the religious life
and experiences of the American people. Increasingly, historians are questioning
the traditional and presentist assumption that religion has played a marginal or
secondary role in the genesis and structure of the public sphere. The rhetoric
of piety expressed both orally and in print has generated and elaborated public
cultures of continuing and pervasive influence. An outstanding review and dis-
cussion of these developments is found in New Directions in American Religious
History, edited by Harry A. Stout and D. G. Hart.5 The history of these develop-
ments can not only help us better understand and appreciate the nation’s history,

2
Communication and Change in American Religious History, edited by Leonard I. Sweet (Grand
Rapids, Mich.: Eerdmans, 1993).
3
Prime-time Religion: An Encyclopedia of Religious Broadcasting, by J. Gordon Melton, Phillip
Charles Lucas, and Jon R. Stone (Phoenix, Ariz.: Oryx Press, 1997).
4
Encyclopedia of Religion, Communication, and Media, edited by Daniel A. Stout (New York:
Routledge, 2006).
5
New Directions in American Religious History, edited by Harry A. Stout and D. G. Hart (New
York: Oxford University Press, 1997). Also, David Paul Nord has remarked, “the recent trend in
American historiography to cultural history is vitally important for communication studies because
communication have been thrust center stage in virtually every subfield of history,” “Intellectual His-
tory, Social History, Cultural History. . . and Our History,” Journalism Quarterly 67, no. 4 (winter
1990): 645–48.
 Introduction xix

but it also holds important clues about how churches today can best communicate
their message in a more globalized context.6
Particular efforts have been made to include studies of religious “outsiders”
such as women, Native Americans, African Americans, Adventists, Mormons,
spiritualists, and others who have often been overlooked or treated as marginal
groups.
The first two sections (I and II) of the bibliography are general, with sections
III through VII organized chronologically and divided into five sections. They
include studies for the sixteenth through the twentieth centuries.
Section I. Bibliographical Sources. With over 250 annotations this listing
serves as a bibliography of bibliographies. It includes checklists, union lists,
library catalogs, sale catalogs of books, bibliographical guides, and a variety of
different types of bibliography such as national, historical, biographical, denomi-
national, and classified. Many of the volumes include informative historical intro-
ductions. Additionally, this section is supplemented with bibliographies appear-
ing in sections II through VII published as parts of monographs, journal articles,
and essays, access to which is provided with an asterisk (*) appearing with the
annotation numbers in the subject index appended at the back of this volume.
Section II. General Studies. Includes works of a general nature or works that
cover several time periods that could not be conveniently assigned chronologi-
cally to sections III through VII. Also included here are theoretical and empirical
studies by authors such as James Beniger, John Foley, George Gerbner, Harold
Innis, Marshall McLuhan, Walter Ong, Wilbur Schramm, and others.
Section III. The Colonial Period, 1640–1689. The colonists initially relied on
texts they had brought with them to the New World or that they had imported
from Europe. By 1690 there were only five presses in the colonies, and two
of these were located in the Boston area. A standing clerical order dominated
the era as authorized cultural spokespersons communicating news and doctrine
through sermons. The human voice was the chief instrument of communication,
supplemented by manuscript publication of autobiographies, panegyrics, and
theology and by printed sermons that marked special occasions such as fast days,
thanksgiving, anniversaries, executions, death, ordinations, and militia musters,
punctuated by an occasional piece such as Michael Wigglesworth’s “The Day of
Doom.” In its first 50 years the Cambridge, Massachusetts, press produced only
200 imprints, an average of four per year.
Section IV. The Colonial Period, Religious Ferment, and the New Na-
tion,1690–1799. The chief religious development ushering in the eighteenth cen-
tury was the Great Awakening of the 1740s, sparked by Solomon Stoddard and
Jonathan Edwards and popularized and spread by George Whitefield’s preaching.

6
Lynn Scofield Clark, “Reconstructing Religion and Media in a Post-National and Postmodern
World: A Critical Historical Introduction.” In Belief in Media: Cultural Perspectives on Media and
Christianity, edited by Peter Horsfield, Mary E. Hess, and Adan Medrano (Aldershot, Engl.: Ashgate
Publishing, 2004).
xx Introduction

As America’s first celebrity, Whitefield employed a press agent and the media
to promote the intercolonial revival. Oratory continued as a powerful venue of
communication but was increasingly augmented by the growth of the press and
the development of religious journalism. There was a shift from scripture and
authoritative texts to a democratic world of writing, printing, and reading. Patriot
preachers are credited with resisting attempts by the Church of England to install
bishops in the colonies, and they preached a rhetoric of freedom that helped lay
the basis for the American Revolution. This period also witnessed the establish-
ment of private and social libraries, the organization of denominations such as the
Baptists and Methodists, the spread of elementary and secondary education, the
education of African Americans, the appearance of women authors and orators,
the birth of American hymnody and congregational singing by Isaac Watts, the
Wesley brothers, and William Billings, and the rudimentary beginnings of profes-
sional ministerial education.
Section V. Growth of the Nation, 1800–1860. The Second Great Awakening
(1795–1835) heralded and codified democratic, populist sentiment under the lead-
ership of Charles G. Finney, laying the groundwork for perfectionism and rational
faith, expressed through persuasive preaching, and modeling a standard ecumeni-
cal culture of ethics, efficiency, and utility. Reports of the revival spawned a new
religious journalism that witnessed the reportage of religious news in newspapers
and the denominational press. Revivalism among Roman Catholics, organized as
parish missions centered in sacramentalism and conversion, followed much the
same pattern and format as that popular among Protestants.
The founding of benevolent societies, which had as a part of their mission the dis-
semination of scripture, theology, and piety throughout the nation, is credited with
having created the basis for today’s mass media. The American Bible Society, the
American Tract Society, the American Sunday School Union, and denominational
presses produced tracts, newspapers, pamphlets, scripture, and children’s and Sunday
school literature in hundreds of millions of copies. These organizations developed
distribution systems that maximized technological improvements such as the steam
powered press, stereotyping, and the telegraph, together with the emerging national
transportation system of canals, turnpikes, and railroads. A greatly improved postal
system helped support a national communication circuit.
Theological seminaries of stature such as Harvard, Princeton, and Yale were
founded, providing prototypes for others to follow. The lyceum movement fea-
tured lay preaching and lectures, opening opportunities for women to speak pub-
licly. Camp meetings, popular among Baptists, Methodists, and Presbyterians,
featured colloquial testimony, exhortation, and preaching. The African American
press emerged, giving voice to both affirmation and protest. The abolition move-
ment gained momentum from the expression of both blacks and progressive
whites, building to a climax as the Civil War approached. Theological debates,
like their political counterparts, were popular during this period, a form of public
entertainment.
 Introduction xxi

The missionary effort to evangelize the population moving westward devel-

oped a communication circuit of reporters, authors, story subjects, interpreters,
colporteurs, periodicals, tracts, and financial patrons, which produced conver-
sions, the establishment of new churches, and local awakenings.
Section VI. The Civil War and Rapid Technological Development, 1861–1919.
The late nineteenth century was largely dominated by two quasi-religious, mor-
alistic novels and by the preaching of “Princes of the Pulpit.” Harriet Beecher
Stowe’s Uncle Tom’s Cabin is arguably the most influential American novel
ever issued, followed by Lewis Wallace’s Ben Hur. Both achieved sales in the
millions and both were made into motion pictures. The “Princes of the Pulpit”
included Henry Ward Beecher, Matthew Simpson, Phillips Brooks, and J. Wilbur
Chapman. Their sermons appeared in newspapers, were serialized, published as
collections, and were eagerly devoured by a worshipful public. Dwight L. Moody
gained international fame with his mass commercial-style revivalism, laying the
basis for twentieth-century mass urban evangelistic campaigns.
Scores of theological seminaries were founded, and preaching, the mainstay
of Protestantism, found a prominent place in the curriculum with a theoretical
foundation in homiletics. This was in contrast to an earlier era’s doctrinal, rhe-
torical elocution based on oratory and voice culture. Theological libraries began
their nascent development, moving from stocking approved texts to acquiring
research literature.
The literature of salvation proliferated, ranging from populist, revivalistic, mil-
lennialist, conservative tracts to Social Gospel novels and religious best sellers by
authors such as Charles M. Sheldon, Harold Bell Wright, and Charles Gordon.
Women orators and novelists gained the platform and marketplace in increasing
numbers, claiming a share of the religious media matrix. Chautauquas, Catholic
reading circles, YMCA reading rooms, and book clubs became a part of the adult
education movement. Protestant visual culture gained widespread acceptance and
helped lay the basis for advertizing. Not to be overlooked was the emergence of
gospel music, first introduced in Sunday schools and Moody’s campaigns, evolv-
ing from camp meeting and temperance songs into congregational singing.
Early in the twentieth century advances in technology impacted the market-
place. Darwinian evolution and science called into question the basic doctrinal
affirmations of nineteenth-century evangelicalism. Conservatives responded
with The Fundamentals (1910–1915),7 a twelve-volume codification of essential
orthodox beliefs. This reaction helped lay the basis for contemporary evangelical-
ism, which was to build an interlocking empire of revivalism, publishing, educa-
tion, and broadcasting.
Section VII. The Modern Electronic Era, 1920–2000. Preaching dominated the
twentieth century as American Christianity’s favored means of communication,
whether from the pulpit on Sunday, in print, or via radio and television. Protestant
7
The Fundamentals: A Testimony to the Truth, Compliments of Two Christian Laymen, edited by A.
C. Dixon, Lewis Meyer, R. A. Torrey (Chicago: Testimony Publishing, 1910–1915), 12 v. in 4.
xxii Introduction

Harry Emerson Fosdick preached on radio’s National Vesper Hour, 1924–1946,

while Catholic Charles E. Coughlin held forth on his Golden Hour of the Little
Flower, 1926–1942. Both reached audiences in the millions. Other radio preach-
ers included Walter A. Maier of The Lutheran Hour, Aimee Semple McPherson
with her Illustrated Sermons from Angelus Temple in Los Angeles, Charles E.
Fuller on the Old Fashioned Revival Hour, and Father Fulton J. Sheen, who later
appeared on his televised program, Life Is Worth Living.
Radio provided the foundation for television and the ubiquitous “Electronic
Church.” As early as 1943 religious radio was producing annual revenues of 200
million dollars. Additionally, the networks were providing the Federal Council of
Churches sustained or free air time.
The evangelicals moved easily from radio to television, with Billy Graham
and Oral Roberts successfully experimenting and adapting to its entertainment
format. They were followed by a host of televangelists including Robert Schul-
ler, Pat Robertson, Jerry Falwell, Jimmy Swaggart, Jim and Tammy Bakker,
and many others. The Southern Baptists, United Methodists, Catholics, and the
National Council of Churches broadcast educational and devotional programs of
merit. The televangelism scandals of the 1980s involving financial mismanage-
ment and sexual misconduct seriously eroded public confidence in the Christian
media industry.
Religious papers faced increasing challenges from electronic media and the
fragmentation of the marketplace. The Christian Century (liberal Protestant) and
Commonweal (liberal Catholic) have both survived, while Christianity and Crisis
(neo-orthodox Protestant) lost both its focus and financial support. Christianity
Today (conservative Protestant) has prospered as evangelicalism’s premier paper.
Denominational publishers continue to serve their sectarian interests, struggling
against heavy competition from commercial publishers who have found a lucra-
tive niche in the religious marketplace.
It would be presumptuous to claim that this bibliography is definitive or
comprehensive. It is more exploratory, probing a vast terrain of resources in an
effort to demonstrate that there is a strong link between the history of religion
and the history of the book; that there are shifts in communication such as that
from orality to print to electronic media; and that the use of a particular medium
helps define both the nature and the content of the message being published or
broadcast. It also demonstrates that American churches, benevolent societies, and
individuals have used various media, technologies, and powerful organizations to
communicate the Christian message.
Although there has been a focused effort to realize these objectives, there are
surely deserving studies that do not appear here either because they were over-
looked or, in some instances, because particular titles were unavailable. Although
the cutoff date for this compilation is the year 2000, a few titles beyond that date
appear because I found a recent title so valuable and compelling that it seemed
a sacrilege not to include it. This compilation has been personally focused and
 Introduction xxiii

is therefore subjective since I have personally examined the literature and writ-
ten the annotations. There is a need for a group of scholars and librarians or an
organization to make available a periodic annotated listing of publications in
this maturing field. If this bibliography can, in some small way, stimulate such a
happy result, then this 18-year effort will have been worthwhile and will provide
a future agenda for scholarship in Christian communication.
Medieval copyists after laboring long on a manuscript often added a postscript
that also seems appropriate here, “Laus Deo.”

Elmer J. O’Brien
Advent 2008
Boulder, Colorado
 Section I
Bibliographical Sources

1. Abbott, Margery Post, and others. “Bibliography.” In Historical Dictionary of

the Friends (Quakers), 325–78. Lanham, Md.: Scarecrow Press, 2003.
“This bibliography seeks to present published works most likely to be available
to the general reader, particularly in the United States,” with an emphasis on book
titles. Of special relevance to communication are sections on Devotional Reading
and Individual Biographies, especially the latter, as spiritual biography occupies
such a significant place in Quaker thought and spirituality.
2. Achtemeier, Elizabeth, and Martha Aycock. Bibliography on Preaching,
1975–1985. Richmond, Va.: Union Theological Seminary in Virginia, 1986.
Lists works in the field of homiletics, including “books, periodical articles, and
essays, categorized under the headings of: The Preacher; History and Sociology
of Preaching; Evangelism; Sermon Development; Effective Preaching; Sermon
Forms; Lectionary Preaching; Preaching from Specific Texts and/or Themes;
Electronic Media; Preaching and the Ministry; Preaching and Worship /Music;
Sermons; and Children’s Sermons.” Also includes a list of theses and disserta-
tions. Some entries are annotated.
3. Adomeit, Ruth Elizabeth. Three Centuries of Thumb Bibles: A Checklist. New
York: Garland, 1980.
Thumb Bibles, a genre of literature originating in the seventeenth century that
became popular by the eighteenth, are defined as “a sort of history of the Bible
compressed into about seven thousand words and adorned with cuts. It is an at-
tempt to summarize the entire Bible within a tiny volume written for children.”
Books Printed in America, pp. 3–190, includes 156 entries arranged chrono-
logically, published 1765–1890, of which 26 are for undated editions. Each entry
includes full title and imprint, size, binding, contents, illustrations, notes, and

1
2 Section I

location of copies in private collections and libraries. Includes indexes of titles,

printers and publishers, and place of publication.
4. Albaugh, Gaylord P. “American Presbyterian Periodicals and Newspapers,
1752–1830, with Library Locations.” Journal of Presbyterian History 41 (1963–
1964): 165–87, 243–62; vol. 42: 54–67, 124–44.
Order of citation is alphabetical by title with main entry under the latest known
form of title “even if this latest form of title post-dates 1830.” Denominational
affiliations include: Associate Presbyterian, Associate Reformed Presbyterian,
Cumberland Presbyterian, Presbyterian (and Congregational), Reformed Presby-
terian, and Indefinite, a general religious interest periodical “showing consider-
able favor to Presbyterian causes” or edited by a Presbyterian. Library location
symbols conform to usage of the National Union Catalog of the Library of Con-
gress. Comprehensive and indispensable for the early periodical press of these
Presbyterian churches.
5. ———. History and Annotated Bibliography of American Religious Periodi-
cals and Newspapers Established from 1730 through 1830. Worcester, Mass.:
American Antiquarian Society, 1994.
This work helps to document the growth in the United States of the periodical
press during its first century. Provides 17 fields of description for each of 590
distinct religious journals, involving in their several histories the use of 867
titles, known to have been founded in what are now the United States, “another
124 titles are known to have been proposed for publication but apparently never
actually published.” Title entries are arranged alphabetically and to each title is
appended library holdings and microfilm sources. Appendixes provide a chrono-
logical list of titles by years of founding, a geographical list of titles by states and
cities or towns of publication, titles arranged by major religious interest, a bibli-
ography of microform listings used, and an index of editors, publishers, printers,
illustrators, and engravers.
6. Albion, Robert G. “The Communications Revolution.” American Historical
Review 37 (1932): 718–20.
Enunciates the reasons for separating the developments in communications from
such concepts as the Industrial Revolution, Machine Age, or Big Business. He notes
“the story of the canal, turnpike, steamboat, railroad, telegraph, submarine cable,
telephone, automobile, wireless telegraph, airplane, and radio is quite different
from the record of factories and foundries.” This term, now 60 years old, caught the
imagination and has endured, although it does some violence to more evolutionary-
historical views of communications expressed by Quentin J. Schultze and others.
7. Andrews, William D. “The Literature of the 1727 New England Earthquake.”
Early American Literature 7 (1972–1973): 281–94.
The clergy, in reporting and analyzing the 1727 earthquake, “were forced to
repair, patch, and adjust their views so as to make sense of the physical event
 Bibliographical Sources 3

without decreasing seriously the explanatory capacity of the beliefs about God
and nature to which they subscribed.” Appended is an author and title listing of
22 publications about the earthquake.
8. Andrews, William L. “Annotated Bibliography of Afro-American Biogra-
phy, Beginnings to 1930.” Resources for American Literary Study 12 (1982):
119–33.
A checklist of “individual biographical monographs and pamphlets, books of
biographical sketches, historical volumes that contain a significant proportion of
biographical narratives, and substantial biographical introductions to editions of
authors’ works.” Annotations are very brief. Includes biographies of both clergy
and laity.
9. Annual Bibliography of the History of the Printed Book and Libraries. 1, The
Hague: Martinus Nijhoff (1973–).
International in coverage, “this bibliography aims at recording all books and
articles of scholarly value which relate to the history of the printed book, to the
history of the arts, crafts, techniques and equipment, and of the economic, social
and cultural environment, involved in its production, distribution, conservation,
and description.” Especially helpful for religious communications are the sec-
tions on general works, book trade, publishing, libraries, newspapers, journalism,
and the subsection on religion under secondary subjects.
10. Archibald, Francis A., ed. Methodism and Literature: A Series of Articles
from Several Writers on the Literary Enterprise and Achievements of the Method-
ist Episcopal Church with a Catalogue of Select Books for the Home, the Church,
and the Sunday School. Theological Library, First Series. Cincinnati, Ohio:
Walden and Stowe, 1883.
A survey of Methodist literature discussed in 25 chapters containing brief
historical sketches of the Book Concern and Tract Society, discussions of Per-
nicious Literature, The Evils of Indiscriminate Novel Reading, and reviews of
various classes of literature and their use in church work. A Plan for Organizing
a Church Library, pp. 269–74, includes The Constitution and By-Laws of the
Library Association of the Methodist Episcopal Church. A Catalogue of Books,
pp. 275–416, contains titles “intended for circulation in homes, and to be read in
the parlor and by the fireside.”
11. Arksey, Laura, Nancy Pries, and Marcia Reed, comps. American Diaries:
An Annotated Bibliography of Published American Diaries and Journals. 2 vols.
Detroit: Gale Research, 1983–1987.
Greatly expands William Matthews’s American Diaries: An Annotated Bibli-
ography of American Diaries Written Prior to the Year 1861 (1945), with over
2,500 diaries and journals in volume 1 and over 3,000 in volume 2. Includes
works published as either books, chapters in books, periodical articles, or as
reprints, arranged chronologically by date of composition and alphabetically by
4 Section I

author. Citations are formatted to Library of Congress standards with annota-

tions providing a brief synopsis of chronology and content. Enhanced with name,
subject, and geographic indexes. The subject index provides access to Bible
societies, books and reading, chaplains, churches, clergy, missionaries, missions,
religion, by place, seminaries and seminary students, and Sunday schools. Valu-
able for locating personal accounts by persons in communication networks active
at the local, regional, and national levels.
12. Arndt, Karl J. R., and May E. Olson. German-American Newspapers and
Periodicals, 1732–1955. Heidelberg, Germany: Quelle and Meyer, 1961.
Includes “about five thousand German-American newspapers and periodicals,
wherever possible with exact dates of changes of titles and names of editors and
publishers, followed by a list of all holdings located. Arrangement is by state and
city, the capital of the nation leading the way.” Contains an index of titles but,
unfortunately, provides no subject access. Identifies Ein Geistliches Magazin,
1764–1770, published at Germantown, Pennsylvania, as “the first religious jour-
nal published in America.”
13. Ashton, Jean W. Harriet Beecher Stowe: A Reference Guide. Reference
Guides in Literature. Boston: G. K. Hall, 1977.
Organized in two sections: Writings of Harriet Beecher Stowe and Writings
about Harriet Beecher Stowe, 1843–1974. The latter constitutes the body of the
work and is chronologically organized, subdivided each year into Books and
Shorter Writings. These include articles, essays, and reviews written in the past
125 years. Entries contain full bibliographical descriptions and brief annotations.
Appendixes include Fictional Responses to Uncle Tom’s Cabin, Plays Based on
the Life of Harriet Beecher Stowe, and Uncle Tom’s Cabin on Stage (Selected
Articles). Uncle Tom’s Cabin, as the iconic novel on the issue of slavery in
nineteenth-century America and espousing a humanitarian religious outlook, was
translated into many languages and sold in millions of copies. This bibliography
testifies not only to its popularity and cultural influence but also to the huge
outpouring of commentary about it, which continues for over a century after the
novel’s initial publication.
14. Austin, Roland. “Bibliography of the Works of George Whitefield.” Pro-
ceedings of the Wesley Historical Society 10 (1916): 169–84, 211–23.
Organized in two sections: part I. General Works, entries 1–50, with imprints
1738–1830; and part II. Sermons, entries 51–133, with imprints 1737–1904. Lists
books, pamphlets, and reprints published in England and America with editions
arranged chronologically by date of publication. Entries include full title, place
of publication, size, and pagination, with many annotations on contents and with
references to Charles Evans’s American Bibliography and Luke Tyerman’s Life
of George Whitefield. Location symbols are given for items held by libraries in
England.
 Bibliographical Sources 5

15. Ayer, H. D. The Christian and Missionary Alliance: An Annotated Bibli-

ography of Textual Sources. ATLA Bibliography Series, no. 45. Lanham, Md.:
Scarecrow Press, 2001.
Contains over 2,500 items “restricted to textual resources, i.e., primary and
secondary source materials in the form of books, periodicals, articles, essays,
booklets, pamphlets, tracts, and theses.” Coverage extends from 1880 to 1999,
with particular attention given to the published corpus of A. B. Simpson and A.
W. Tozer, early leaders of the Christian and Missionary Alliance. Entries are in
alphabetical order by author or title, with standard bibliographical descriptions.
Includes personal name and subject indices.
16. Ayer, Mary Farwell, and Albert Matthews. “Check-List of Boston Newspa-
pers, 1704–1780, with Bibliographic Notes by Albert Matthews.” Publications of
the Colonial Society of Massachusetts 9 (1907): 1–527.
A checklist with the holdings of 14 libraries and historical societies arranged
chronologically by date of first issue for each title. Bibliographical notes “are
arranged under the following four heads: (1) Titles; (2) Days of Publication; (3)
Publishers, Printers, and Places of Publication; (4) Devices.” Introductory notes
for each title also include historical data. Interestingly, the majority of these titles
were published by the Boston postmasters.
17. Baker, Steve. “Baptist Confessions of Faith: A Bibliography.” Baptist His-
tory and Heritage 27, no. 1 (1992): 44–55.
Although noted for being a creedless branch of Protestantism, this compilation
of primary sources and a classified list of secondary sources clearly demonstrates
that Baptists have produced a rich variety of “confessions” or quasi-creeds. In-
cludes historic as well as contemporary confessions of Baptist groups in England
and North America.
18. Barr, Larry J., Haynes McMullen, and Steven G. Leach. Libraries in Ameri-
can Periodicals before 1876: A Bibliography with Abstracts and an Index. Beta
Phi Mu Monograph, no. 6. Jefferson, N.C.: McFarland, 1983.
“This bibliography extends Cannon’s Bibliography of Library Economy
from 1876 to 1920 back to the beginning as far as periodicals in the United
States are concerned.” The section on the United States is organized into
Types of Libraries (with subsections on Religious Society Libraries, Tem-
perance Libraries, and Theological Seminary Libraries) and by States and
Territories (where there are numerous scattered references to libraries with
religious/theological collections or holdings). Entries are arranged primarily
by date of publication, length of the article, location “for the library where the
article or microfilm copy was examined,” and an abstract. An index provides
six points of access: authors, types of libraries, cities or other places, names
of individual libraries, librarians, donors, other persons of significance, and a
few ideas or events.
6 Section I

19. Bass, Dorothy C., and Sandra Hughes Boyd. Women in American Religious
History: An Annotated Bibliography and Guide to Sources. Boston: G. K. Hall,
1986.
Combining features of the annotated bibliography, the bibliographical essay,
and the research manual with 568 entries for books, book chapters, periodicals,
and periodical articles, this compilation covers American history from colonial
times to the 1980s. Featuring research guidance notes, it concentrates on second-
ary sources that provide, in many cases, reference to primary sources. Includes
sections for General Works, Protestantism, Roman Catholicism, Judaism, Afro-
American Religion, Native American Religions, and Utopias, Communitarian,
Millennarian, and other Alternative Religious Movements. A basic guide, useful
for students and scholars alike.
20. Batsel, John D., and Lyda K. Batsel. Union List of United Methodist Serials,
1773–1973. Evanston, Ill.: Commission on Archives and History of the United
Methodist Church and Garrett Theological Seminary, 1974.
“The purpose of this list is to provide as accurately as possible bibliographical
and holdings data for the serial publications, with the exception of board reports
and local publications, of the main branches of American Episcopal Methodism
and the Evangelical United Brethren Church and its predecessors. The geographi-
cal area is limited to the United States.” It includes the holdings of 103 report-
ing libraries and archives. Together with Kenneth E. Rowe’s Methodist Union
Catalog (listed below), it provides comprehensive data on the script of a major
American denomination.
21. Beer, William. “Checklist of American Periodicals.” Proceedings of the
American Antiquarian Society 32 (1923): 330–45.
Lists 98 titles published in the United States during the eighteenth century,
or from 1741 to 1800 inclusive. Brief titles, dates of beginning and conclusion,
frequency of publication, size, place of imprint, and name of printer and pub-
lisher are given. Sixty-three of the titles were launched between 1790 and 1800,
indicating an increase of printing presses and the more settled condition of the
country. It also anticipates the rapid development of periodicals as a widespread
and popular form of communication in the nineteenth century.
22. Bender, Harold S. “The Literature and Hymnology of the Mennonites of Lan-
caster County, Pennsylvania.” Mennonite Quarterly Review 6 (1932): 156–68.
A bibliographical essay that describes and discusses the publications issued by
Lancaster Mennonites, many printed at the Cloister Press, Ephrata, Pennsylvania,
and by printer John Baer at Lancaster. In the eighteenth century most of the lit-
erature consisted of reprints of devotional, martyrological, and catechetical titles
originally issued in Europe. Since 1800 Lancaster Mennonites have produced a
modest quantity of literature and hymnology, including a local hymnal and an
edition of the Froschouer Bible.
 Bibliographical Sources 7

23. ———. Two Centuries of American Mennonite Literature: A Bibliography of

Mennonitica Americana, 1727–1928. Studies in Anabaptist and Mennonite His-
tory, no. 1. Goshen, Ind.: Mennonite Historical Society, 1929.
“The purpose of this bibliography is to present as completely as possible a list
of all the books, pamphlets, and periodicals, including reprints, by Mennonites in
the United States and Canada from the time of first settlement, until the end of
the year 1928.” However, while the list is essentially complete to approximately
1880, it is less comprehensive after that date. Organized in three parts: The Men-
nonite Church, The General Conference of Mennonites in North America, and
Other Mennonite Groups. Entries are arranged chronologically by date of publi-
cation, thence alphabetically by author and title with a list of libraries or private
parties possessing copies. Includes author and title indexes.
24. Benton, Robert M. “An Annotated Check List of Puritan Sermons Published
in America before 1700.” Bulletin of the New York Public Library 74 (1970):
286–337.
“All of the extant American Puritan sermons published in New England before
1700 and listed in Charles Evans’s American Bibliography are chronologically
arranged and annotated. Annotations note the distinctive characteristics of the
sermons as well as the texts, doctrines, ‘reasons,’ and ‘uses.’ Works not originally
included in Evans but which have since been discovered and included in Roger
P. Bristol’s Evans’ American Bibliography: Supplement are also included in this
list.”
25. Bercovitch, Sacvan. “Selective Check-List on Typology.” Early American
Literature 5, no. 1, pt. 2; 6, no. 2, Suppl (spring 1970; 1971–1972): 1–80.
Organized chronologically by period, from biblical times to the present, with a
selection of relevant modern commentaries appended to each section. “It includes
both published and unpublished material, with annotations by the authors.” Titles
are restricted largely to the typology of the two testaments, omitting entirely the
typology of pagan myths. Also excluded are all bibliographies on theological
works related to typology. Part 2 includes “the figural exegesis by Renaissance
Catholics, and the uses in the latter half of the seventeenth century of ‘correlative
typology’” in addition to other works from the original listing. Reprinted in his
Typology and Early American Literature (Amherst: University of Massachusetts
Press, 1972), pp. 249–337.
26. Bergman, Jerry. Jehovah’s Witnesses: A Comprehensive and Selectively An-
notated Bibliography. Bibliographies and Indexes in Religious Studies, no. 48.
Westport, Conn.: Greenwood Press, 1999.
Includes sections on official Witness literature and on materials associated
with the Russell movement. The literature is organized into book, booklet, and
tract sections since this structure reflects “the nature of the literature of the Wit-
nesses.” Also included are magazine and journal articles, American offshoots of
the Watchtower Society, and non-American offshoots. The most comprehensive
8 Section I

compilation to date of Jehovah Witness publications and of literature about this

uniquely American sect. See also Bergman’s earlier work, Jehovah Witnesses
and Kindred Groups (1984).
27. ———. Jehovah’s Witnesses and Kindred Groups: A Historical Compendium
and Bibliography. Bibliographies on Sects and Cults in America, no. 4. New
York: Garland Publishing, 1984.
Divided into five sections: Official Watchtower Bible and Tract Society Litera-
ture, Material Associated with the Russell Movement, Material about Jehovah’s
Witnesses, Offshoots of the Watchtower Bible and Tract Society, and Non-
American Bible Student Groups. Includes an introductory historical essay ex-
plaining the history of the Witnesses and the structure of their literature. Literally
begun as a mail-order religion and characterized by founder Charles T. Russell
as “nothing more than a publishing house,” the organization has grown phenom-
enally since 1880 primarily through aggressive witnessing and distribution of its
literature. Especially valuable since the Witnesses discourage and deny access
to any other than their current literature, even to members of the movement. See
also Bergman’s subsequent work, Jehovah’s Witnesses: A Comprehensive and
Selectively Annotated Bibliography (1999).
28. Bestor, Arthur Eugene. Chautauqua Publications: An Historical and Biblio-
graphical Guide. Chautauqua, N.Y.: Chautauqua Press, 1934.
Contains a brief historical sketch of Chautauqua founded in 1874, detailing its
educational activities. It pioneered the ideas of summer schools, correspondence
courses, and extension programs. The bibliography lists all known publications
including textbooks, periodicals, books, pamphlets, and programs published by
Chautauqua.
29. Billington, Ray A. “Tentative Bibliography of Anti-Catholic Propaganda in
the United States (1800–1860).” Catholic Historical Review 18 (1932–1933):
492–513.
“A listing and a classification of all books, pamphlets, newspapers, and maga-
zines circulated as anti-Catholic propaganda in the United States between the
opening of the nineteenth century and the outbreak of the Civil War.”
30. Bishop, Selma L. Isaac Watts’s Hymns and Spiritual Songs (1707): A Pub-
lishing History and Bibliography. Ann Arbor, Mich.: Pierian Press, 1974.
A bibliography studying “every edition known anywhere in America or
in Europe has been the aim of this work.” Includes imprints of 672 editions
published between 1707 and 1962. Watts’s hymns, together with those of the
Wesleys, dominated American hymnody in the eighteenth and early nineteenth
centuries. While Watts is popularly credited with having displaced the earlier
use of psalmody, Bishop notes that “the present world seems unaware that
the greatest of Watts’s hymnal compositions are not hymns but Psalms.” For
generations Americans relied on British presses for their hymns, but once
 Bibliographical Sources 9

publication began in the New World, Watts’s hymnbooks rolled off the presses
by the millions. “Proof that Watts’s Hymns and Spiritual Songs adjusted to all
levels of Christians is doubtless, since Watts admitted special effort to lower
the language of his hymns for less intellectual people, seeing that they did not
grasp Psalmic phraseology. After all, Watts soon became a household word
in Britain as also in America.” Each entry provides format, title page, decor,
physical description, pagination, signatures, and name of the holding library
or owner. See also the study by Richard Crawford, “Watts for Singing” (listed
in Section IV).
31. Bjorling, Joel. The Churches of God, Seventh Day. Sects and Cults in Amer-
ica. Bibliographical Guides, 8. New York: Garland Publishing, 1987.
“This bibliography contains a comprehensive listing of the literature of denom-
inations which comprise the Churches of God, Seventh Day, and of churches,
associations and assemblies which have emerged from them (i.e., the Worldwide
Church of God, its various off-shoots, and the Sacred Name movement). The
literature includes books, booklets, pamphlets, tracts, leaflets, bibliographies, and
periodicals,” but not tape or audio-visual materials. Chapter I, A Historical Sur-
vey of Sabbatarianism, and subsequent chapters, discussing the various branches
of the movement, are prefaced with general introductions. Chapter II, The Bible
Sabbath Association, serves as the movement’s publishing arm issuing books,
booklets, tracts, leaflets, and a periodical. Contains 1,627 entries, each giving
standard bibliographical descriptions.
32. Blom, Frans, Jos Blom, Frans Korsten, and Geoffrey Scott, comps. English
Catholic Books, 1701–1800: A Bibliography. Aldershot, Engl.: Ashgate, 1996.
Based largely on the Eighteenth Century Short Title Catalogue, this bibli-
ography is an enlargement, with about 1,000 new items, and a supplement to
that work. It contains 2,960 numbered entries for books, pamphlets, and sheets
or broadsides published in England, Scotland, Wales, and Ireland as well as in
the American colonies and the United States. The arrangement is alphabetical
by author and title with a maximum of 14 bibliographical descriptors for each
entry (author, title, edition, publication data, format, etc.) together with location
symbols for copies held by libraries including institutions in North America.
Although most of the entries are for works printed in the British Isles, there is
evidence that some of these works, which were largely devotional or catecheti-
cal, were imported to America. Popular titles such as Richard Challoner’s The
Garden of the Soul was published in America. Although the majority of titles are
English language, one finds German titles by Johann Nepomuck Goetz published
at Philadelphia in the 1790s. This books enables placement of publications for
American Catholics within the wider context of European-American print culture
of the eighteenth century. Includes three indexes: short title/author index, index
of names of persons occurring in the titles and notes, and an index of printers,
publishers, and booksellers.
10 Section I

33. Blumhofer, Edith L., and Joel A. Carpenter. Twentieth-Century Evangelical-

ism: A Guide to the Sources. New York: Garland, 1990.
Sections on periodicals, publishers, and media and entertainment provide basic
information on print sources with annotated bibliographical entries for specific
titles. Helpful in identifying literature by and about evangelicalism that “is scat-
tered across at least a dozen different movements or traditions, and each of these
faith families is actually a cluster of denominations, movements, and parachurch
agencies.” See also Norris Magnuson and William Travis, American Evangeli-
calism: An Annotated Bibliography (listed below).
34. Bosco, Ronald A. “Early American Gallows Literature: An Annotated
Checklist.” Resources for American Literary Study 8 (1978): 81–107.
Included are “sermons, moral discourses, narratives, last words and dying say-
ings, and poems written for, by, and about persons executed for criminal activity
in America before 1800.” Includes 164 entries arranged in two parts: Gallows
Literature about American Criminals and Narratives by and about Non-American
Criminals. Entries are arranged according to the year of publication and include
the author’s name (if known), title of work, place of work, and date of publica-
tion. Also provided is a brief description of each work, the Evans number from
American Bibliography with known locations (usually libraries) of the title listed,
and an index of authors.
35. Bowe, Forrest. List of Additions and Corrections to Early Catholic Ameri-
cana: Contribution of French Translations (1724–1820). New York: Franco-
Americana, 1952.
This volume “gives only translations from the French which were printed in
the United States through the year 1820 and which are omitted in Father [Wilfrid]
Parson’s [sic] Early Catholic Americana” (listed below). Of Parsons’s 660 items
through 1820, 155 are translations from the French. With this compilation of
236 new editions, a combined list of 391 editions is possible. Includes numerous
corrections to Parsons. Parts of this work were previously published in Catholic
Historical Review 27 (1942): 229–47.
36. Boynton, Henry W. Annals of American Bookselling, 1638–1850. New
York: John Wiley and Sons, 1932.
Chronicles the chief facts and persons connected with bookmaking and book-
selling in the British American colonies and the United States through 1850.
Though not a critical study and since Boynton does not focus on the religious
trade, this study does touch on the bookseller as one of the factors in the com-
munication circuit of early America, and he includes information about religious
authors and their writings.
37. Braude, Ann. “News from the Spirit World: A Checklist of American Spiri-
tualist Periodicals, 1847–1900.” Proceedings of the American Antiquarian Soci-
ety 99 (1990): 399–462.
 Bibliographical Sources 11

Lists 214 titles with geographic, editor-publisher, and chronological indexes.

Each listing provides title, place of publication, frequency, dates of publication,
names of editors, subtitles, and notes about the nature or content of the publica-
tion. Also listed are Library of Congress location symbols for libraries that hold
examples of the title. The author gives a description of the popular Spiritualist
movement, which, “emphasizing freedom of conscience and direct inspiration
over religious authority, it became a magnet for social radicals, especially advo-
cates of women’s rights and abolition.” Spiritualist periodicals provide informa-
tion about a movement that, because of its abhorrence for organization, can be
otherwise difficult to chart. Books on spiritualism contain philosophical accounts
and spirit messages; periodicals abound with information about Spiritualist prac-
tices and practitioners.
38. Breckbill, Anita. “The Hymns of the Anabaptists: An English-Language
Bibliography.” The Hymn 39, no. 3 (1988): 21–23.
Twenty annotated bibliographical entries for sources published as monographs,
periodical articles, theses, and book chapters.
39. Brigano, Russell C. Black Americans in Autobiography: An Annotated Bibli-
ography of Autobiographies and Autobiographical Books Written Since the Civil
War. Rev. and expanded ed. Durham, N.C.: Duke University Press, 1984.
Contains 710 entries organized in four sections: Autobiographies; Autobio-
graphical Books; Other Titles, partially annotated; and Post–World War II re-
printings of autobiographies, and autobiographical books published before 1865:
a checklist. “Annotations provide basic information about the authors, such as
their professions, endeavors and education, and the places where they lived.” An
Index of Activities, Experiences, Occupations and Professions lists references
under ministers, pastors, and preachers and religious activities, experiences and
vocations. Other indexes include: Index of Organizations, with a section on re-
ligions; Index of Geographical Locations and Educational Institutions; Index of
First Publication Years; and Index of Titles. An especially valuable feature is the
attachment of as many as 10 library holdings symbols for each entry.
40. Brigham, Clarence S. History and Bibliography of American Newspapers,
1690–1820. Worcester, Mass.: American Antiquarian Society, 1947.
Arranged alphabetically by state and town, Brigham lists 2,120 newspapers
with indication of files in all parts of the country. Historical notes are given for
each title, including dates, title changes, frequency of publication, names of edi-
tors and publishers, etc. Index of titles and printers included.
41. Bristol, Roger Pattrell. Index to the Supplement. Charlottesville: University
Press of Virginia, 1971.
42. ———. Supplement to Charles Evans’ American Bibliography. Charlottes-
ville: University Press of Virginia, 1970.
This work adds some 11,200 entries to Evans (listed below).
12 Section I

43. Britton, Allen Perdue, Irving Lowens, and Richard Crawford. American Sa-
cred Music Imprints 1698–1810: A Bibliography. Worcester, Mass.: American
Antiquarian Society, 1990.
Lists collections of sacred music, compiled by 141 individuals over a 112-
year period. These collections are represented by 545 entries under the name
of the compiler, or, if a collection is not identified with an individual compiler,
by the agency that issued it. Variant issues of a title or edition receive a subor-
dinate letter designation (e.g., 5a). Each item is described by 19 elements, but
chiefly by title-page, pagination, size, method of printing, engraver, musical
notation, date, contents, copies located, and other descriptive elements. Ap-
pended to the bibliography are five appendixes: Chronological List of Music;
Sacred Sheet Music, 1790–1810; List of Composers and Sources; The Core
Repertory (listing “the 101 sacred compositions most frequently printed in
America during the period covered by the bibliography)”; and a Geographical
Directory of Engravers, Printers, Publishers, and Booksellers. The introduction
by Richard Crawford is a valuable discussion of nine topics: compilers and
compiling, composers and composing, poets and sacred poetry, teachers and
teaching, performers and performance, publishers and publishing, engravers
and engraving, printers and printing, and sellers and selling. The product of
three authors, spanning a period of 43 years, this is the most comprehensive
bibliography of early American sacred music available and, therefore, indis-
pensable for documenting a genre of literature that deeply influenced church
life and was a powerful cultural influence.
44. Brockway, Duncan. “More American Temperance Song-Books.” The Hymn
25 (1974): 82–84.
Lists 26 titles supplementing those appearing in two previous articles in The
Hymn; one by Samuel J. Rogal (October 1970, pp. 112ff) and the other by Brock-
way (April 1971, pp. 54ff).
45. ———. “More American Temperance Song-Books (1839–1916).” The Hymn
22 (1971): 53–56.
A bibliography of 29 titles from the Warrington-Pratt-Soule Collection of
Hymnody at Hartford Seminary Foundation, supplementing the listing by Samuel
J. Rogal (The Hymn, October 1970, pp. 112ff).
46. Bronner, Edwin B., and David Fraser. William Penn’s Published Writings,
1660–1726: An Interpretive Bibliography. The Papers of William Penn, Vol. 5.
Philadelphia: University of Pennsylvania Press, 1986.
“The primary purpose of this bibliography is to provide a comprehensive
checklist and summary of Penn’s published writings as a companion volume to
the selected, representative collection of his unpublished writings found in the
other four volumes of The Papers of William Penn.” Includes 135 titles of works,
each with a brief essay “that places the item in historical context and summarizes
 Bibliographical Sources 13

its content,” with title page reproductions of first editions, broadsides, and folios.
Entries, arranged chronologically, provide bibliographic detail: printing, identifi-
cation of the printer, collation, text measurement, bibliographical citations, copies
examined, contents, references, and notes. Two essays, one by Edwin Bronner,
“Truth Exalted through the Printed Word,” pp. 232–45, discusses the sources of
Penn’s writings and their organization into nine categories; the other by David
Fraser, “William Penn and the Underground Press,” pp. 47–86, discusses the
censorship Penn and the Quakers faced and the “outlaw” printers employed by
them. After 1693 a freer press permitted them to supply imprints with names and
addresses. Includes an Alphabetical List of Titles; A William Penn Chronology,
1644–1726; Guides to the Works of William Penn (1726); an Alphabetical List
of Items in Works of William Penn (1726); and Titles Sometimes Attributed to
Penn (22 entries).
47. Brunkow, Robert deV. Religion and Society in North America: An Annotated
Bibliography. Santa Barbara, Calif.: ABC-CLIO, 1983.
“An extensive guide to scholarly studies, published primary sources, bibli-
ographies, and review essays on religion drawn from some 600 periodical titles
published mainly during 1973–80.” Of particular interest is the section on Modes
of Religious Expression and Representation including architecture (81 entries),
arts (66 entries), music (51 entries), radio and television (4 entries), religious
literature (35 entries), and secular literature (87 entries). Sections on revivals (60
entries), sabbatarianism (12 entries), religion in public schools (17 entries), and
religious education (204 entries) are also of special interest. Each entry is anno-
tated and signed by its author. The volume contains a subject and author index, a
list of periodicals, and a list of abstractors.
48. Burr, Nelson R. A Critical Bibliography of Religion in America. Edited by
James Ward Smith and A. Leland Jamison. Princeton Studies in American Civili-
zation, 5; Religion in American Life, Vol. 4. Princeton, N.J.: Princeton University
Press, 1961.
A comprehensive bibliography of American religious life “and of the religious
organizations and strictly ecclesiastical institutions which largely inspire, direct,
and express it.” Employing a sociological approach to the history of religion,
it ranges widely through many “secular books, university and college reviews,
journals and proceedings of non-religious historical societies and many other
periodical publications.” Of particular relevance is the section on Religion and
Literature, pp. 851–953, in volume 2, which covers Puritanism, denominational-
ism, fiction, poetry, belief, drama, Negro literature, the sermon, and the religious
press. Composed as an extended bibliographical essay, it includes commentaries
and critical evaluations of the literature surveyed. Includes author index but no
subject access. Indispensable to the study of American church history down to the
middle of the twentieth century.
14 Section I

49. Cadbury, Henry J. “Anthony Benezet’s Library.” Bulletin of Friends’ His-

torical Association 23 (1934): 63–75.
A bibliographical catalog of some 330 titles from the library of Quaker re-
former Benezet who, at his death in 1784, bequeathed it to the Library of Friends
at Philadelphia. In 1929 parts of the library passed into the possession of Haver-
ford College Library. Includes a large number of theological titles and many
colonial American items.

50. ———. “Harvard College Library and the Libraries of the Mathers.” Pro-
ceedings of the American Antiquarian Society 50 (1941): 20–48.
A historical and bibliographical essay detailing Mather books in the possession
of Harvard University. See the earlier essay by J. H. Tuttle, “The Libraries of the
Mathers” (listed below).

51. ———. “John Harvard’s Library.” Publications of the Colonial Society of

Massachusetts, Transactions, 1937–1942 34 (1943): 353–77.
Discusses the gifts of John Harvard to the college with notes on titles as
recorded in the library’s 1723 catalog, with attempts to identify specific titles
destroyed in the fire of 1764. Includes a listing of Titles Hitherto Not Certainly
Identified, numbering some 45 items. Each entry includes “a full title, taken from
an actual copy of the work or from a bibliography.” See also the study by Alfred
C. Potter (listed below).
52. Caldwell, Sandra M., and Ronald J. Caldwell. The History of the Episcopal
Church in America, 1607–1991: A Bibliography. Garland Reference Library of
the Humanities, Vol. 1635; Religious Information Systems, Vol. 13. New York:
Garland Publishing, 1993.
“A partially annotated topical listing of some 3,800 books, articles, disserta-
tions, and videos on the history of the Episcopal Church and its antecedent in
colonial America, the Anglican Church (properly called the Church of England).”
Consisting primarily of secondary sources, it serves as a complementary addi-
tion to the Historical Magazine of the Protestant Episcopal Church (HMPEC,
1932–1986), to Anglican and Episcopal History (1987 to the present), and to
Frank E. Sugeno’s Episcopal and Anglican History: An Annotated Bibliography,
published in HMPEC (1966–1977). The largest sections of this work consist of
biographies (items 917–2266) and local histories (items 2267–3868). Includes
cross-references, and there is a detailed index of names and subjects.
53. Campbell, Richard H., and Michael R. Pitts. The Bible on Film: A Checklist
1897–1980. Metuchen, N.J.: Scarecrow Press, 1981.
The Bible on Film is divided into three sections: The Films of the Old Testa-
ment, The Films of the New Testament, and Selected Television Programs based
on Both the Testaments. “In listing the individual films, the following informa-
tion is included where possible: title, release year, country of origin, release
company, running time, and whether in color or black and white.” The films are
 Bibliographical Sources 15

arranged by year of issue, then alphabetically when there is more than one entry
in a given year.
54. Cannons, H. G. T. Bibliography of Library Economy: A Classified Index to
the Professional Periodical Literature in the English Language Relating to Li-
brary Economy, Printing, Methods of Publishing, Copyright, Bibliography, Etc.
from 1876 to 1920. Chicago: American Library Association, 1927.
Of some limited use in locating materials on the history of communication,
religion, and theology, access to which is provided through a detailed table of
contents and index to the volume. More useful is Barr, McMullen, and Leach’s
Libraries in American Periodicals before 1876 (listed above).
55. Caplan, Harry, and Henry H. King. “Pulpit Eloquence: A List of Doctrinal
and Historical Studies in English.” Speech Monographs 22, no. 4, Special Issue
(1955): 1–159.
A bibliography “on the doctrine and history of preaching” from 1500 to the
mid-twentieth century, “the arrangement being by centuries.” Concerned primar-
ily with the rhetoric of preaching, it also includes critical and historical studies
published as books, book chapters, pamphlets, periodical articles, reviews, radio
broadcast transcripts, dissertations, and miscellaneous writings. Largely limited
to titles published in Great Britain and North America but ecumenical in scope.
The sections on the eighteenth, nineteenth, and twentieth centuries are most ap-
plicable to American church history and communication. Author identifications
include full names with dates where available, although there are occasional er-
rors in both names and dates. Extensive cross-references enhance the utility of
locating collateral and related entries.
56. Capo, James A. “Annotated Bibliography on Electronic Media.” Religious
Education 82 (1987): 304–32.
A critically annotated bibliography of 74 books, essays, journal titles and ar-
ticles, and dissertations published since 1948 “classified to shed the most light on
the relationship between television and those concerned with theological educa-
tion.” Entries include publishing information and are enriched with indications
whether the work includes references to other discussions about the subject, foot-
notes, endnotes, bibliography, and/or appendixes. Annotations offer a judgment
about the appropriate audience and relative importance of each work, whether
directed to a specialized, scholarly, or more general audience. Especially useful
for relating religious concerns and issues to public policy issues and to develop-
ments in the television industry.
57. Carner, Vern, Sakae Kubo, and Curt Rice. “Bibliographical Essay.” In The
Rise of Adventism: Religion and Society in Mid-Nineteenth-Century America,
edited by Edwin S. Gaustad, 207–317. New York: Harper and Row, 1974.
Prefaced with information on major Adventist repositories and collections, this
bibliography includes books, pamphlets, tracts, dissertations, and periodicals
16 Section I

dating from the seventeenth through the twentieth centuries, most printed in the
United States with occasional titles issued in Canada and Great Britain. It does
not include works by Ellen G. White, as adequate bibliographies of her works
are available elsewhere. Divided into six topical divisions: Historical Landmarks;
Supplementary Historical Literature; Pre-Disappointment, to 1844; Post-Disap-
pointment, 1844–ca. 1870; Seventh-Day Adventists; and Periodicals. Entries in
each division are arranged alphabetically by author or title and also include place
of publication, publisher/printer, date of publication, and pagination. Many of
these works were issued as pamphlets or tracts, particularly titles in the nine-
teenth century. The section on periodicals provides a record of library holdings.
An authoritative contribution to the study of Adventism relating to the United
States.

58. Carpenter, Geoffrey Paul, comp. A Secondary Annotated Bibliography of

John Winthrop, 1588–1649. AMS Studies in the Seventeenth Century, no. 5.
New York: AMS Press, 1999.
First governor of the Massachusetts Bay Colony, Winthrop was a writer,
statesman, and religious leader. Compiled as a resource guide to information on
the life and work of Winthrop, “the bibliography is divided into eleven sections
based on subject. Each item is listed only once under: Antinomians, Biography,
Correlated Studies, Economics, Family History, History, Literature, Politics,
Primary Sources, Religion, and Winthrop’s Contemporaries. An author and title
index is located at the end of the bibliography.”

59. Carruthers, Samuel W. Three Centuries of the Westminster Shorter Cat-

echism, with a Facsimile Reproduction of the Original Manuscript Presented to
Parliament 25th November 1647. Fredericton, N.B.: Published for the Beaver-
brook Foundation by the University of New Brunswick, 1957.
Introductory essays include a Historical Account, The Uses and Misuses of the
Shorter Catechism, and Scripture Proofs. The bibliography has seven divisions:
I. Ordinary Editions (255 entries); II. Editions with the A. B. C. (catechism used
as a first reading book, 42 entries); III. Editions with the New England Primer
(also used as a reader); IV. Versions with Metre and Musical Editions; V. Edi-
tions with the Confession of Faith (253 entries); Translations into other languages
(238 entries); and Literature, which includes “everything with any relation to the
Shorter Catechism.” Issued in millions of copies in England, Scotland, Wales,
Ireland, North America, and elsewhere, the Shorter Catechism was first printed
in the American colonies in 1665 and has been in continuous use since as one
of the chief expressions of Reformed theology. It has enjoyed use not only as a
theological text and catechism but as a homiletical aid, reader, Sunday school
text, devotional guide for families and “in the colleges in America, as a manual of
piety.” Entries provide full bibliographical data including titles, place of publica-
tion, publisher/printer, date of publication, size, and location of copies in libraries
and historical societies as well as copies privately owned. Also includes entries
 Bibliographical Sources 17

for editions of which no copy is extant. Supplements and updates the earlier bib-
liography by Benjamin B. Warfield (listed below).
60. Chamberlin, William J. Catalogue of English Bible Translations: A Classi-
fied Bibliography of Versions and Editions Including Books, Parts, and Old and
New Testament Apocrypha and Apocryphal Books. Bibliographies and Indexes in
Religious Studies, 21. New York: Greenwood Press, 1991.
More comprehensive than Margaret Hills, The English Bible in America or the
Historical Catalogue of Printed Editions of the English Bible 1525–1961, this
catalog covers publications from the fourteenth through the twentieth centuries.
It includes the Hebrew and Christian Testaments, the Apocrypha and Apocryphal
Books, Dead Sea Scrolls, Josephus, Early Church Fathers, and the Koran as well
as “complete Bibles, portions of the Bible; single books, single chapters; single
verses; commentaries with their own translation; theology books that contain the
author’s own translation of biblical quotations; and children’s Bibles.” Entries are
listed chronologically by date of publication with the name of the translator(s)
printed in boldface type next to the date. The complete title, when known, is listed
together with the place of publication, publisher (or printer), and date. Many en-
tries are annotated with notes drawn from the preface, introductions, dust covers,
or are provided by the author. Includes a bibliography and index of translators,
editors, and translations.
61. Chase, Elise. Healing Faith: An Annotated Bibliography of Christian Self-
Help Books. Bibliographies and Indexes in Religious Studies, no. 3. Westport,
Conn.: Greenwood Press, 1985.
This compilation of popular self-help literature lists 723 annotated entries for
books published 1970–1984, organized in three categories each with numerous
subdivisions: I. Spiritual Psychodynamics, II. Family and Developmental Issues,
and III. In the Wider Community. Each entry includes author, title, subtitle,
place of publication, publisher, series if any, date, pagination, miscellaneous
information, and Library of Congress, ISBN, and OCLC numbers. Annotations
identify the author’s religious/theological approach, indicate the work’s content
and scope, suggest the title’s possible uses, and evaluates its quality. Coverage is
comprehensive but not exhaustive, succeeds in bringing bibliographical control
to a disparate, often neglected literature.
62. Clancy, Thomas H. English Catholic Books, 1641–1700: A Bibliography.
Aldershot, Hants, Engl.: Scolar Press, 1996.
A catalog of 1,333 “English books written by Catholics and published in the
Roman Catholic interest.” Each book is described by author’s name, short title,
place of publication, name of publisher, and/or printer, date, format, and pagina-
tion, with “notes about the author and literary context of the item.” Locations of
copies in 51 library collections (12 in the United States) are given. Some of the
books here were among the first to be imported by the tiny Catholic community
in Maryland, such as Thomas à Kempis’s Imitation of Christ, various catechisms,
18 Section I

books of devotion, sermons, and polemical treatises. A favorite object of Catholic

attention and rebuke was Anglican Bishop Edward Stillingfleet. Indexes of print-
ers and booksellers, chronology of imprints, list of editors/translators, dedica-
tions, and of proper names complete the volume.
63. Clark, Charles Edwin. “The Literature of the New England Earthquake of
1755.” Papers of the Bibliographical Society of America 59 (1965): 295–305.
A bibliography of 27 “sermons, scientific treatises, accounts of other earth-
quakes, and miscellaneous works that can be said to have been occasioned di-
rectly by this earthquake.” In only one of these accounts does the author attempt
to explain the earthquake without reference to God as First Cause. Entries include
full bibliographical citations, some with brief annotations, and library locations.
64. ———. “Science, Reason, and an Angry God: The Literature of an Earth-
quake.” New England Quarterly 38 (1965): 340–62.
Reviews and analyzes the literature, both scientific and theological, occasioned
by the New England earthquake of November 1755. Although many interpreta-
tions were scientific with heavy theological overtones, they reflect “a phase in
the increasing faith in the ability of man eventually to discover all the laws of
nature.”
65. Clark, Elizabeth B. “Women and Religion in America, 1780–1879.” In
Church and State in America: A Bibliographical Guide, the Colonial and Early
National Periods, edited by John F. Wilson, 365–413. New York: Greenwood
Press, 1986.
Preceded by a 26-page bibliographical and analytical essay, “This bibliography
attempts to bring together important recent work of all persuasions on American
women and their religious history and is limited largely to works on women in
the Christian tradition published since 1960, with an emphasis on the most recent.
Books, articles, dissertations, theses, and an occasional unpublished paper are
included. The citations have been divided under four headings: bibliographies
and general works on women and religion; family, domesticity and the woman’s
sphere; women in utopian and religious communities; and women in evangelical
and reform movements.”
66. Clarkin, William. Mathew Carey, A Bibliography of His Publications,
1785–1824. Garland Reference Library of the Humanities, 355. New York: Gar-
land, 1984.
Contains 1,527 entries for “the entire production of Mathew Carey from his
arrival in America up to the year 1825,” arranged chronologically by year of
publication. Entries include the author’s name, life dates if known, full title, pre-
liminaries, pagination, and size of the item, followed by the Evans number, the
Shaw-Shoemaker number, and the National Union Catalogue volume and page
number. “A census of the holding libraries is given as indicated in the above
 Bibliographical Sources 19

bibliographies.” There are also annotations appended to some entries, providing

publishing histories of the titles and other information. A Catholic, Carey printed
the earliest edition of the Douay Bible Version in America (1789), many editions
of the King James Version, and issued titles by both Catholic and Protestant
authors.
67. Cole, George Watson. A Catalogue of Books Relating to the Discovery and
Early History of North and South America Forming a Part of the Library of E.
D. Church. New York: Peter Smith, 1951.
A chronological listing, 1492–1884, of 1,385 publications about the Americas.
Unique to this listing are the detailed signatures and pagination collations and the
over 1,400 photographic facsimile reproductions of title pages, colophons, and
other interesting features. There are detailed bibliographical and historical notes
for many entries, together with copy locations in over 50 U.S. libraries. Contains
entries for numerous colonial authors such as John Cotton, John Eliot, Increase
and Cotton Mather, William Penn, and others. Includes detailed index of authors,
titles, and subjects. The Church collection is now at the Henry E. Huntington
Library and Art Gallery. “First published by Dodd, Mead and Co., 1907.”
68. Cooper, Gayle, Scott Bruntjen, Carol Bruntjen, and Carol Rinderknecht. A
Checklist of American Imprints, 1830–1839. 13 vols. Metuchen, N.J.: Scarecrow
Press, 1972–1989.
Lists 59,425 titles for the decade based on the same principles as the earlier
Shaw and Shoemaker’s American Bibliography. Volume 11 is the Author Index;
volumes 12 and 13 are the Title Index.
69. Costen, Melva Wilson. “Published Hymnals in the Afro-American Tradi-
tion.” The Hymn 40, no. 1 (1989): 7–13.
Identifies the civil rights movement, led by Martin Luther King, Jr., in addition
to Vatican Council II pronouncements, as responsible for “the plethora of revi-
sions and publications of major denominational hymnody.” Provides a chrono-
logical annotated listing of 29 hymnals and songbooks, published 1801 to 1987,
produced by and for African Americans.
70. Coyle, Wallace. Roger Williams: A Reference Guide. Boston: G. K. Hall,
1977.
Basically an annotated bibliography of “Writings about Roger Williams,
1634–1974.” Entries are arranged chronologically by date of publication and
include all books and shorter writings about Williams. Includes an Author Index
and Selected Subject and Title Index, which groups like materials together as an
extension of the annotated bibliography. Williams himself wrote extensively and
“more has been written about Roger Williams than almost any other major Colo-
nial American figure.” In the judgment of Richard Niebuhr he was a theologian
more than he was a political scientist.
20 Section I

71. Crandall, Marjorie Lyle. Confederate Imprints: A Check List Based Princi-
pally on the Collection of the Boston Athenaeum. 2 vols. Boston: Athenaeum,
1955.
Part 5 of volume 2: Religious Publications, lists 825 titles of sermons, Bibles,
devotionals, hymnbooks, catechisms and Bible study, miscellaneous religious
writings, church publications, and tracts. This two volume work lists 2,391 of-
ficial publications, 2,730 unofficial publications, besides 181 newspapers and
periodicals. See also Richard Harwell’s and Michael Parrish and Robert Willing-
ham’s updates (listed below).

72. Crowell, William. “Literature of American Baptists, 1814–1864.” In The

Missionary Jubilee: An Account of the 50th Anniversary of American Baptist
Missionary Union at Philadelphia. Rev. ed., 393–461. New York: Sheldon,
1869.
A survey organized in three parts: Literature on Baptists in England down
to the Time of the American Revolution; American Baptist Literature to 1814;
and Literature for the 50 Year Period, 1814–1864. The latter period is divided
into three categories: religious literature, denominational literature, and general
literature. Each category is subdivided under headings such as didactic, critical
and exegetical, polemical, historical, biographical, apologetic, sermons, Sunday
school books, hymnbooks, catechisms, confessions of faith, travels, and general.
A section on pamphlets includes sermons, classified as funeral, commemorative,
dedication, ordination. There is also a section on periodicals. Composed as a
bibliographical essay, citations give the author and brief title but no publication
data. Includes some discussion of Bible and tract societies and historical data on
American Baptist printers and publishers.

73. Danky, James P., and Maureen E. Hady, eds. African-American Newspapers
and Periodicals: A National Bibliography. Harvard University Press Reference
Library. Cambridge, Mass.: Harvard University Press, 1998.
A union catalog listing 6,562 titles from 1827 to 1998 of publications by and
about African Americans. It “covers literary, political, and historical journals as
well as general newspapers and feature magazines.” Although many religious
titles are included within this scope, the editors note “a great number of publica-
tions, many religious in nature, are held by individuals and not publicly acces-
sible and thus not appropriate for this work.” All entries are alphabetical by title
and cite, in addition to titles, year(s) publication began or ceased, frequency, cur-
rent editor, publisher(s), indication of where the title is indexed, indication if the
title is available in microform, libraries holding the title, and other bibliographical
data. Includes guide to indexes, guide to libraries, microform sources, distribution
of publications, and four indexes: subject and feature, editors, publishers, and
geographic. Subject indexing for religion is adequate, with topical entries such as
missions, temperance, religious education, sermons, and by denomination. The
 Bibliographical Sources 21

most comprehensive bibliography of African American periodical literature and

indispensable to the history of print media.
74. ———, eds. and comps. Native American Periodicals and Newspapers,
1828–1982: Bibliography, Publishing Record, and Holdings. Westport, Conn.:
Greenwood Press, 1984.
An alphabetical listing, by title, of 1,164 periodicals and newspapers, which in-
cludes a range of 22 descriptors and items of information about each publication,
including title; year(s) publication began and/or ceased; frequency; indication of
where the title is indexed and for what period; publisher(s); variations in title,
place of publication, and/or frequency; subject focus; library holding the title;
and other appropriate information. “Wisconsin libraries are listed first, followed
by other U.S. libraries and then Canadian libraries. There is also an indication
of language or languages (other than English). The main alphabetical listing is
followed by indexes to subjects, editors, publishing organizations, a geographical
index, a catchword and subtitles index, and a chronological index.” There are 79
entries for missions, 35 for the Christian religion, 59 for the Catholic church, as
well as entries under other denominations.
75. Davis, Lenwood G. Daddy Grace: An Annotated Bibliography. Bibliogra-
phies and Indexes in Afro-American and African Studies, no. 28. New York:
Greenwood Press, 1992.
A bibliographical compilation of materials about Charles Emmanuel Grace,
popularly known as “Daddy Grace,” an elusive, secretive preacher and leader of
the African American cult, United House of Prayer for All People. Because he
was secretive and left few records, this bibliography refers largely to newspaper
articles about him. No files of The Grace Magazine, the cult’s official publica-
tion, are known to exist. Yet, communication did occur since the cult at one time
claimed some four million members with locations across the United States in 67
cities and towns. The bibliography is organized in four sections: Books; Theses,
Dissertations and Unpublished Manuscripts; Articles; and Appendixes, contain-
ing 261 annotated entries. Grace received widespread coverage of his ministry
and activities in the secular press. However, this compilation does not cover
reportage from the religious press. Stands as a significant source of information
and the only bibliography about Grace.
76. Degroot, Alfred E., and Enos E. Dowling. The Literature of the Disciples of
Christ. Advance, Ind.: Hustler Press, 1933.
Adds approximately 1,000 titles of books and periodicals to the bibliography
of 500 Disciples of Christ titles compiled by W. E. Garrison in 1923. Each entry
for books includes the author’s name, short title, pagination, name of publisher,
and date of publication. Data for periodicals include short title, place of publica-
tion, name of publisher, and the beginning date of publication. See also the bibli-
ography by Leslie R. Galbraith and Heather F. Day (listed below).
22 Section I

77. DeKlerk, Peter. “A Bibliography on A. C. Van Raalte.” Reformed Review 30

(1976–1977): 103–41.
Includes entries for Van Raalte’s works, 1837–1976, His Life and Work,
Settlements, and His Influence. Standard bibliographical citations are provided
with some entries having brief explanatory notes. A major bibliography of this
influential nineteenth-century Dutch Reformed pastor.
78. DeLaney, E. Theodore. “Prairie Hymnody—Lutherans: 1820–1870.” The
Hymn 23–24 (1972–1973): 119–24; 23–28.
This study of German, Norwegian, Swedish, and Danish Lutheran hymnody
for the period reveals that “except for the books produced by the Lutherans on the
Eastern Seaboard, they comprise virtually the entire Lutheran hymnic library re-
sources for North America.” Includes discussion of hymnals reprinted and used,
original compilations, including those in languages of the four immigrant groups
as well as those in English. Many of the writers and translator of these hymns are
unknown outside Lutheran circles.
79. Desmaris, Norman. “Early Catholic Americana: Some Additions to Par-
sons.” Records of the American Catholic Historical Society of Philadelphia 95
(1984): 57–66.
Lists entries of the holdings of St. Mary’s Seminary and University, Baltimore,
not attributed to St. Mary’s in Wilfrid Parsons Early Catholic Americana (listed
below). Entries “follow generally the format of Parsons and are arranged accord-
ing to their order in Parsons and they note any variance with the reported copies.”
Includes references to Evans’s American Bibliography and American checklists
by Shaw and Shoemaker. See also the study by Thomas Schmidt (listed below).
80. Deweese, Charles W. “A Guide to Selected Baptist Bibliographies.” Baptist
History and Heritage 27, no. 4 (1992): 2–52.
An annotated listing of 539 entries for bibliographies published in English. It
excludes valuable bibliographies within unpublished dissertations and theses. In-
ternational in scope, it also excludes “histories of local churches and associations,
colleges and universities, and state Baptist organizations.” Focusing on more
general bibliographies, it is organized into 23 categories. General bibliographies
on Baptists include multivolume works, articles (in periodicals and encyclope-
dias), books, essays in books, and miscellaneous works. There are sections on
both American Baptists and Southern Baptists as well as a section on Baptists
in America.
81. Dexter, Henry M. The Congregationalism of the Last Three Hundred Years
as Seen in Its Literature . . . with a Bibliographical Appendix. New York: Harper,
1880.
Over a century old, this groundbreaking study is based on an extensive bib-
liography that documents the origins of New England, particularly its religious
foundations in Anglican sixteenth-century England and as expressed in the
 Bibliographical Sources 23

Martin Marprelate controversy, the Puritan exodus to Holland, the life of the
Leyden congregation, and the formative process of the Congregational way. The
American phase is included in two sections on New England Congregationalism
and on ecclesiastical councils. The appendix, “Collections toward a Bibliography
of Congregationalism,” contains entries covering the years 1546 through 1876.
Throughout the text the author cites, quotes, and analyzes this literature.
82. ———. “Elder Brewster’s Library.” Proceedings of the Massachusetts His-
torical Society 5 (1889): 37–85.
Based on records at the time of his death (1644), this catalog of Brewster’s
library lists 393 entries of which 62 are in Latin, 302 in English, 13 are duplicates,
and 11 are for titles he printed before leaving Leyden. Of these 281 bear a date
on or before 1620 when he emigrated to America on the Mayflower. Subjects
included in the collection are expository (98), doctrinal (63), practical religious
(69), historical (24), ecclesiastical (36), philosophical (6), poetical (14), and
miscellaneous (54). Each title is supplied with full bibliographical detail. Un-
doubtedly this constituted one of the finest exegetical libraries in early colonial
America. Also available in University Microfilms 2d series, Vol. 4, 1887–1894.
Publication no. 5150, reel 15. See also the study by Rendell Harris and others,
The Pilgrim Press (listed below).
83. Dick, Donald. “Religious Broadcasting: 1920–1965: A Bibliography.” Jour-
nal of Broadcasting 9 (1965): 249–76; vol. 10 (1966): 163–80, 257–76.
A comprehensive listing of both primary and secondary sources, including
books, pamphlets, theses, dissertations, documents, addresses, unpublished mim-
eographed and other miscellaneous materials, and periodical articles on religious
broadcasting. “The major portion of this bibliography was compiled as a part of
the author’s Ph.D. dissertation, completed in 1965 in the Department of Speech
of Michigan State University. It has been updated and corrected to July 1965.”
Published in three sections. Section 1 includes sources, theses and dissertations,
books and pamphlets, and unpublished and miscellaneous materials; sections 2
(A–J) and 3 (K–Z) list periodical articles.
84. Di Sabatino, David. The Jesus People Movement: An Annotated Bibliogra-
phy and General Resource. Bibliographies and Indexes in Religious Studies, no.
49. Westport, Conn.: Greenwood Press, 1999.
Consists of four sections: The Spiritual Sixties and the Jesus People Move-
ment, an essay outlining the movement’s emergence and its transformation into
a complex agent of spiritual renewal (1967–1974); General Resources; The Ex-
tremists (Children of God, The Way International, and the Alamo Foundation);
and Jesus Music Discography. One of the most influential books related to the
movement was Hal Lindsey’s The Late Great Planet Earth, which sold over 20
million copies. Provides coverage of book reviews, periodical and newspaper
resources, film and video resources, and music of the movement. The section on
24 Section I

Historical Resources, pp. 23–80, is especially strong. Press coverage of the move-
ment was extensive as detailed in pp. 96–129. Places the movement within the
larger context of spiritual renewal/revival related to the charismatic movement
and the reemergence of evangelicalism since the 1960s in the United States and
Canada as well as overseas.
85. Drake, Milton. Almanacs of the United States. New York: Scarecrow Press,
1961.
This comprehensive bibliography of American almanacs contains over 14,000
entries. It was, prior to 1850, usually the first local publication a printer would
issue. “The profit from its sale usually covered his expenses well into the follow-
ing year.” The seventeenth-century almanacs often contained an ecclesiastical
calendar and by the nineteenth century there were sectarian almanacs: Baptist
Almanac, Metropolitan Catholic Almanac, Clergyman’s Almanack, and others.
Next to the Bible, it was the most often consulted book in the American home
prior to 1850. Entries are arranged geographically by place of publication (state),
chronologically by year of title, and alphabetically by year. Library holding sym-
bols are given.
86. DuPree, Sherry Sherrod. African-American Holiness Pentecostal Movement:
An Annotated Bibliography. Religious Information Systems. New York: Garland
Publishing, 1996.
“The research reported here is restricted to information by and about African-
American Pentecostalism in America from the period of the 1880s to the pres-
ent.” Information was gathered from repositories and libraries, dissertations, the
Federal Bureau of Investigation, magazine articles, newspaper articles, oral inter-
views, gospel music sources, the Works Project Administration, and yearbooks.
Chapter I, Selected Bibliographies on African-American Religion and Culture,
chapter VII, Selected Media Covering Pentecostals, and bibliographies and me-
dia references in other chapters are of particular interest. Contains 3,027 entries,
nearly all annotated, with indication of holdings by libraries and repositories, and
individuals. Appendixes include a Glossary of Terms, List of Denominations,
Addresses of Sources, and a Comprehensive Index. Representing a prodigious
effort by the author, this is a comprehensive, authoritative guide and resource.

87. Durnbaugh, Donald F. “A Second Supplement to the Brethren Bibliogra-

phy.” Brethren Life and Thought 15 (1970): 187–204.
Consists of: (1) Further Corrections and Additions for the Period 1713–1963;
(2) Brethren Writings 1964–1969; and (3) Additions to the Indexes. Supplements
the bibliography (1964) and first supplement (1966).

88. ———. “Supplement and Index to the Brethren Bibliography.” Brethren Life
and Thought 11, no. 2 (1966): 37–54.
Supplements the bibliography published two years earlier by the author. Con-
tains “additions, corrections and supplementary bibliographical notations for the
 Bibliographical Sources 25

same period covered by the original bibliography, namely 1713–1963. It does not
include writings by Brethren authors after 1963.”
89. Durnbaugh, Donald F., and Lawrence W. Shultz. “A Brethren Bibliography,
1713–1963: Two Hundred Fifty Years of Brethren Literature.” Brethren Life and
Thought 9, no. 1–2 (1964–1965): 3–177.
A comprehensive compilation of publications by Brethren authors. It attempts
“a complete listing of all publications of Brethren authorship, however short or
long, issued prior to 1900. For the present century a selection had to be made
because of the sheer bulk of materials.” Items are listed chronologically and al-
phabetically according to author or title within each year with brief annotations
where necessary to describe them. The listing includes serials, dissertations, and
theses. “For the less readily available publications (before 1900) locations are
given according to the Library of Congress designations. Following the main bib-
liography are appendixes which include (1) the check list of secondary materials;
and (2) a check list of Brethren periodicals and almanacs. An index of authors,
editors and compilers follows.”
90. Edgar, Neal L. A History and Bibliography of American Magazines, 1810–
1820. Metuchen, N.J.: Scarecrow Press, 1975.
Chapter 4, The Magazines and Religion, discusses 65 titles issued for the de-
cade. The bibliography section of this work includes 223 titles and provides such
details as title, place(s) and dates of publication, editors, frequency, size, and
availability. A third section contains appendixes: exclusions, a chronological list
of magazines, and a register of printers, publishers, editors, and engravers.
91. Egger, Thomas. “Some Catechisms with LCMS Associations in the CHI
Collection.” Concordia Historical Institute Quarterly 70 (1997): 179–82.
Bibliography of Missouri Synod Lutheran catechisms published largely in the
United States, 1825–1991.
92. Ehlert, Arnold D. Brethren Writers: A Checklist with an Introduction to
Brethren Literature and Additional Lists. Grand Rapids, Mich.: Baker Book
House, 1957.
An introductory section includes a history of the Plymouth Brethren and their
doctrines, including brief essays on such topics as Biblical Criticism, Missions
and Missionary Literature, Hymnology, and Homiletics. There are chapters on
Brethren Authors, Editors and Translators; Brethren Periodicals; Brethren Pub-
lishers; and Brethren Initials and Pseudonyms. Covers writers and literature in
both the United States and Great Britain.
93. Ellinwood, Leonard, and Elizabeth Lockwood. Bibliography of American
Hymnals Compiled from the Files of the Dictionary of American Hymnody. New
York: University Music Editions, 1983.
Twenty-seven microfiche containing some 7,500 entries to 4,834 hymnals
indexed by volunteers for the Dictionary of American Hymnody, a project of the
26 Section I

Hymn Society of America. Entries are arranged alphabetically by title, disregard-

ing initial articles. Additional information includes year of publication, imprint,
name of compiler, denominational identification where known, number of hymns
and or pages, location of copy indexed, and library call numbers. “Hymnals in all
languages using the Roman alphabet are included, except those in the American
Indian, Eskimo and Hawaiian languages.” English language hymnals begin with
the Bay Psalm Book of 1640, and those in German date from 1730. Includes
hymnals published in Canada. Represents the most comprehensive listing of
American hymnals available.

94. Ellis, John T. “Old Catholic Newspapers in Some Eastern Libraries.” Catho-
lic Historical Review 33 (1947–1948): 302–5.
Lists, by short title and place of publication, Catholic newspapers, largely
American, in five libraries. Holdings are also given. This list supplements and
enriches the earlier list published by Thomas F. Meehan in 1937 (listed below).

95. Eskew, Harry L. “Bibliography of Hymnals in Use in American and Cana-

dian Churches.” The Hymn 37, no. 2 (1986): 25–30.
Lists 125 different hymnals in current use by recognized denominations “plus
others with a membership of 100,000 or more.” Provides hymnal titles, names of
editors, publishers, and ordering information.
96. Evans, Charles. American Bibliography: A Chronological Dictionary of All
the Books, Pamphlets and Periodical Publications Printed in the United States
of America from the Genesis of Printing in 1639 Down to and Including the Year
1800; with Bibliographical and Biographical Notes. 14 vols. New York: Peter
Smith, 1941–1967.
The most important bibliography of colonial publications. A large proportion
of the titles are theological, making this an indispensable source for Puritan and
early American religious history. Arranged chronologically, it includes all types
of publications and gives location of copies in American libraries. The classified
subject indexes are helpful in identifying genres of theological literature such as
sermons, catechisms, tracts, and so forth. Includes indexes of authors, printers,
and publishers. See also the supplement by Bristol (listed above).
97. Faupel, David W. The American Pentecostal Movement: A Bibliographical
Essay. Occasional Bibliographical Papers of the B. L. Fisher Library, 2. Wilmore,
Ky.: Asbury Theological Seminary, 1972.
Organizes the discussion of Pentecostal literature, “grouping the material
around major trends and controversies as they appear historically within the
Movement.” Includes five appendixes: Pentecostal Denominations, Publishing
Houses, Periodicals, Co-operative Bodies, and Pentecostal Collections. Includes
Author Index. See also Charles E. Jones, A Guide to the Study of the Pentecostal
Movement (listed below).
 Bibliographical Sources 27

98. Finn, Peter C. “Bibliography of Hymnals in Use in American and Canadian

Roman Catholic Churches.” The Hymn 29 (1978): 98–100.
Lists 15 hymnals issued by 12 publishers. Includes titles, editors, publishers,
contents, and names of suppliers.
99. Finotti, Joseph Maria. Bibliographia Catholica Americana: A List of Works
Written by Catholic Authors and Published in the United States . . . from 1784 to
1820 Inclusive. New York: Catholic Publication House, 1872.
Entries are arranged alphabetically by author/title and are largely English
language with numerous French but no German titles. Not all entries provide
complete bibliographical descriptions, while others do and are enriched with
extensive notes. Originally projected to be issued in several volumes, but this is
the only part that appeared.
100. Flake, Chad J., and Larry W. Draper. A Mormon Bibliography, 1830–1930:
Indexes to a Mormon Bibliography and Ten Year Supplement. Salt Lake City:
University of Utah Press, 1992.
Provides title, chronological, and language indexes to the 1978 bibliography
and 1989 10-year supplement.
101. ———, comps. A Mormon Bibliography, 1830–1930: Ten Year Supplement.
Salt Lake City: University of Utah Press, 1989.
Continues the original bibliography of 1978 with an additional 10,145 entries.
A valuable addition is the inclusion of works on “Overland Journeys,” the stories
of Mormon westward migration, which often fail to receive denominational iden-
tification in indexes and library catalogs.
102. Flake, Chad J., and Dale L. Morgan, comps. A Mormon Bibliography,
1830–1930: Books, Pamphlets, Periodicals and Broadsides Relating to the First
Century of Mormonism. Salt Lake City: University of Utah Press, 1978.
Begun as a union catalog on Mormonism and expanded into a bibliography
of 10,201 entries, its purpose “was not to provide a complete union catalog of
Mormonism but to include adequate locations where an item could be found.”
Arrangement of entries is alphabetically by author, title, subtitle, edition note,
editor, translator, illustrator, with place of publication, publisher, and date of
publication. Library holding codes are given in standard form. Annotations and
notes are included for many entries. One of the valuable features of this work
is the identification and description of items on Mormonism that have escaped
inclusion in other bibliographies, indexes, and catalogs.
103. Foley, John Miles. Oral-Formulaic Theory and Research: An Introduction
and Annotated Bibliography. New York: Garland Publishing, 1985.
More than 1,800 books and articles in more than 90 languages are cited and
annotated in this volume. Based on the pioneering oral theory of Milman Parry
and Albert Lord in the Homeric literature. Also strongly influenced by Walter
Ong’s work.
28 Section I

104. Galbraith, Leslie R., and Heather F. Day. The Disciples and American
Culture: A Bibliography of Works by Disciples of Christ Members 1866–1984.
ATLA Bibliography Series, no. 26. Metuchen, N.J.: Scarecrow Press, 1990.
A comprehensive bibliography of 4,760 book titles by Christian Church (Dis-
ciples of Christ) members, organized in subject sections by author’s last name.
A general literature section lists 508 titles of periodical and general literature by
and about Disciples. Each entry provides the author’s full name with birth and
death dates, indication of the author’s profession, book titles, name of publisher,
and date of publication. Nearly half the entries (2,471) constitute the section on
theology. This approach to bibliography helps document the influence of this
denomination and its members on American culture. See also the bibliography
by Degroot (listed above).
105. Gardiner, Jane. “Pro-Slavery Propaganda in Fiction Written in Answer to
Uncle Tom’s Cabin 1852–1861: An Annotated Checklist.” Resources for Ameri-
can Literary Study 7 (1977): 201–9.
The works are “grouped first according to the year of publication and then
alphabetically according to the author’s name.” Most of the titles “were obscure
even to their contemporaries” but represent a genre of Southern fiction prompted
by the publication of what may have been the most important book ever pub-
lished in America.
106. Graff, Harvey J. Literacy in History: An Interdisciplinary Research Bibli-
ography. New York: Garland Publishing, 1981.
Organizes the available book and serial literature on literacy according to an
ideal type and brings into focus systematic historical studies, which have increased
dramatically since 1968. Includes a section on historical and theoretical studies
of religion that Graff views as having a dual importance: “religion has been, and
continues to be, one of the primary sources and influences in the spread of mass
literacy in modern societies and, literacy alone was quite often seen as potentially
dangerous: it had to be controlled and structured by moral values which derive
from religion.” The citations are predominantly European with minimal attention
to the sociology and anthropology of religion. Includes author index.
107. Griswold, Jerome. “Early American Children’s Literature: A Bibliographic
Primer.” Early American Literature 18 (1983–1984): 119–26.
Identifies American children’s literature published before the nineteenth cen-
tury. “After a short section on the literary background of the period, the relevant
bibliographies and secondary literature are listed in descriptive entries.” Also
includes a descriptive list of the principal works of early American children’s
literature.
108. Hall, Howard J. “Two Book-Lists: 1668 and 1728.” Publications of the
Colonial Society of Massachusetts, Transactions, 1920–1922 24 (1923): 64–71.
 Bibliographical Sources 29

Inventories of books in the estates of Thomas Ratcliff, Boston stationer, and of

Nathaniel Greene, merchant. Greene’s list (1728) includes 124 titles “from folios
to unnamed pamphlets, they are mostly works of divinity.” The titles of divinity
are a mixture ranging from the popular to more substantial works such as Richard
Hooker’s Ecclesiastical Polity and Josephus on The History of the Jews. Also
includes “a dozen titles of fiction and romance that would indicate the widow
Greene and her family had found books that might serve for delight.”
109. Hallenbeck, Chester T. “A Colonial Reading List from the Union Library
of Hatboro, Pennsylvania.” Pennsylvania Magazine of History and Biography 56
(1932): 289–340.
A transcription of loans, 1762–1774, from the Hatboro Public Library (origi-
nally a subscription library), which indicates books borrowed from this rural
library, 20 miles from Philadelphia. Includes a bibliography identifying 211
titles listed in the loan register, with religion titles having circulated. This list is
significant since the majority of colonial subscription libraries were limited to
urban centers.
110. Harris, Michael H. “A Methodist Minister’s Library in Mid-Nineteenth
Century Illinois.” Wesleyan Quarterly Review 4 (1967): 210–19.
A listing of 156 volumes, based on probate records of the Reverend John
Witheringham’s estate, showing “a well rounded working collection with com-
mentaries, church histories, hand-books, hymnals, and dictionaries in profusion.”
Bibliographic identification of entries is provided as available.
111. Harris, Rendell, Stephen K. Jones, and D. Plooij. The Pilgrim Press: A
Bibliographical & Historical Memorial of the Books Printed at Leyden by the
Pilgrim Fathers with a Chapter on the Location of the Pilgrim Press in Leyden.
Cambridge, Engl.: W. Heffer and Sons, 1922.
During their exile in Holland the English Puritans, who emigrated to New
England in 1620, established the so-called Pilgrim Printing-house with William
Brewster as director. Active three years, 1617–1619, 20 titles are identified as
possible Brewster imprints for which facsimile pages, full bibliographical de-
scriptions, collations, and historical notes are supplied. The establishment of the
printing house is interpreted as “a religious act” and “was deliberately set up for
the purpose of printing ‘prohibited books.’” Provides evidence that Brewster had
both a press and type at Leyden and conjectures that the “great iron screw” used
to reinforce a broken beam on the Mayflower’s voyage to America was from his
press. See also study by Henry M. Dexter, “Elder Brewster’s Library” (listed
above).
112. Harwell, Richard. More Confederate Imprints. Richmond: Virginia State
Library, 1957.
Supplements Marjorie L. Crandall’s Confederate Imprints, listing 1,773 ad-
ditional titles published in the Confederate States of America. Part 5, Religious
30 Section I

Publications, includes 319 titles of sermons, Bibles, devotionals, hymnbooks, cat-

echisms and Bible study, miscellaneous religious writings, church publications,
and tracts. Full bibliographic descriptions with holding library symbols attached.
See also the bibliography by Crandall (listed above) and the update by Michael
Parrish and Robert Willingham (listed below).
113. Hayes, Kevin J. The Library of William Byrd of Westover. Madison, Wis.:
Madison House, 1997.
Approximately 10 years after Byrd’s death in 1744, journeyman printer and
bookbinder John Stretch recorded the contents of the Byrd library, “at the time
the greatest private collection of books in colonial America.” The Stretch catalog
forms the basis for the present catalog, which includes an introduction discuss-
ing Byrd’s life and his efforts at collecting his library. The catalog lists 2,604
numbered title entries for approximately 3,500 volumes. Entries 1134 through
1307 represent divinity. In addition there are many related titles on religion in
the sections under history and miscellaneous. Each entry provides author name,
title, and publication data with citations to standard bibliographical references.
The organization of entries classifies the collection according to Byrd’s original
schema, making it one of the earliest American libraries to be so carefully and
completely organized. A devout Anglican and Virginia aristocrat, Byrd read the
Hebrew Bible daily, gave frequent attention to the Greek Testament, read ser-
mons, and wrote prayers and articles of faith.
114. Haynie, W. Preston, comp. A Northumberland County Bookshelf or a Par-
cel of Old Books, 1650–1852. Bowie, Md.: Heritage Books, 1994.
A survey of the inventories of estates in Northumberland County, Virginia.
“In the estates there are more books on religion than any other category. Nearly
every inventory includes one or more Bibles.” The Book of Common Prayer,
sermons, and psalters, together with devotional works such as The Whole Duty
of Man and Foxe’s Book of Martyrs, are frequently found. The inventories of at
least four clergy list extensive holdings in religion and in the Greek and Roman
classics. Inventories after the American Revolution, particularly after 1830, show
fewer books on religion, with those on nationalism assuming greater importance.
“Besides the compilation of inventories this book also contains a valuable fifteen-
page introduction on the major categories of books found in estates beginning
with the colonial period.”
115. Heartman, Charles F. American Primers, Indian Primers, Royal Primers,
and Thirty-Seven Other Types of Non-New England Primers Issued Prior to
1830. Highland Park, N.J.: printed for H. B. Weiss, 1935.
Sequel to his 1922 bibliographical checklist of non–New England Primers,
this compilation contains 40 different types of non–New England Primers, of
which 186 different varieties are described representing 321 actual copies.
Originating in England, these didactic/theological texts, largely intended for
the instruction of children, became popular in the American colonies, with this
 Bibliographical Sources 31

particular genre first appearing in 1750, continuing well into the nineteenth
century. It is conservatively estimated that some four million of these prim-
ers were produced in America. The listings are organized alphabetically by
primer title with variations arranged chronologically. Descriptions include full
imprint, pagination, notes, and location of copies. Includes author’s introduc-
tion and indexes.

116. ———. The New-England Primer Issued Prior to 1830: A Bibliographical

Check-List for the More Easy Attaining the True Knowledge of This Book. New
York: R. R. Bowker, 1934.
Estimates that six to eight million copies of this primer were printed between
the years 1680 and 1830. “It was practically an institution and was next to the
Bible, the ‘stock book’ in the bookshops of the towns and the general stores of
the village.” Greatly expands Paul L. Ford’s bibliography (see Section III), listing
457 variations with locations for 915 copies.

117. Herbert, Arthur Sumner. Historical Catalogue of Printed Editions of the

English Bible 1525–1961: Revised and Expanded from the Edition of T. H.
Darlow and H. F. Moule, 1903. London; New York: British and Foreign Bible
Society; American Bible Society, 1968.
A union list of 2,524 entries arranged in chronological order for editions of
Holy Scripture based on the collections of the British and Foreign Bible Society
Library, the American Bible Society Library, and nine other major British and
American libraries. Entries include a complete transcription of the title page,
place of publication, name of the printer or publisher, and size of the volume.
Historical and general notes supply details of translation and publication. De-
scriptive notes, particularly for early editions, include registers of signatures,
physical features of the edition, and other details. The majority of entries are for
editions published in the British Isles, with a significant number of United States
imprints, largely from Boston, New York, and Philadelphia. Includes notations
for holding libraries and indexes: Names of Translators, Revisers, Editors and
Versions; Names of Printers and Publishers; Names of Places of Printing and
Publication; and General Index.
118. Hicks, Roger Wayne. “Louis F. Benson’s 1895 Presbyterian Hymnal In-
novation.” The Hymn 47, no. 2 (1996): 17–21.
Benson, as editor of the hymnal, demanded accuracy of texts, “determined to
print the hymn texts just as their authors had written them, so far as practical.”
He amended some texts and several of these are noted. His meticulous editing,
careful selection of hymns, and exacting scrutiny “set a new standard for church
hymnals of all denominations.” The hymnal ultimately sold a million copies and
was adopted by nearly 5,000 churches.
119. Hildreth, Margaret Holbrook. Harriet Beecher Stowe: A Bibliography.
Hamden, Conn.: Archon Books, 1976.
32 Section I

Lists writings by and about Stowe published 1833–1975. Includes a wide vari-
ety of materials: books, translations, abridgments, dramatic and film adaptations,
pamphlets and broadsides, contributions to periodicals, poetry, letters, theses and
dissertations, songs and music, and books occasioned by the writings of Stowe.
Much of the literature by and about Stowe centers in religion, the clergy, and
abolitionism. All entries clearly identify the basic bibliographical data of title,
publication, edition, pagination or format, with occasional notes detailing publi-
cation and/or production. Easily the most comprehensive guide to works by and
about Stowe.
120. Hill, George H., and Lenwood Davis. Religious Broadcasting, 1920–1983:
A Selectively Annotated Bibliography. New York: Garland Publishing, 1984.
“Intended for the ‘seasoned’ researcher as well for the student doing his first
term paper,” this bibliography provides an introduction to work in religious radio
and television, listing 1,644 books, dissertations, and articles. Annotations are
given for books and dissertations but not for periodical articles. Articles tend to
be those appearing in popular magazines.
121. Hills, Margaret Thorndike. The English Bible in America: A Bibliography
of Editions of the Bible & the New Testament Published in America, 1777–1957.
New York: American Bible Society and the New York Public Library, 1962.
A chronological, annotated listing of Bibles in the English language published
in the United States and Canada. The annotations and notes furnish significant in-
formation on versions, editors, translators, physical characteristics, and imprints
as well as historical details and location of copies. Divided into two sections: part
I: 1777 through 1825 and part II: 1826 through 1957. Includes five indexes: Geo-
graphical Index of Publishers and Printers; Publishers and Printers; Translations
and of Translators and Revisers; Editors and Commentators; and Edition Titles.
122. Holmes, Thomas James, and William Sanford Piper. Cotton Mather: A
Bibliography of His Works. 3 vols. Cambridge, Mass.: Harvard University Press,
1940.
“Cotton Mather is still the most salient, representative, interesting, controver-
sial, provocative figure in the Colonial New England scene” (p. ix of Vol. 1).
This bibliography seeks to authenticate Mather’s authorship, identify all editions
of each work with reproductions of first edition title pages, provide full bib-
liographic descriptions, record known locations of copies (largely in libraries),
reprint excerpts from many titles, and supply historical notes. Included are 444
known printed works, together with 24 entries of fragmentary pieces for a total
of 468 numbered entries. In addition there are 156 unnumbered entries including
“15 titles of works which Mather prepared definitely for the press, which, for
various reasons, were not published.” Completing the third volume is Appendix
B: Manuscripts of Cotton Mather, including letters, volumes, sermons, notes
on sermons, quotidiana, etc., by William Sanford Piper. For an update of this
 Bibliographical Sources 33

bibliography see Charles J. Nolan’s, “Cotton Mather: An Essay in Bibliography”

(listed below).

123. Horner, Winifred Bryan. “The Eighteenth Century.” In Historical Rhetoric:

An Annotated Bibliography of Selected Sources in English, edited by Winifred
Bryan Horner, 187–226. Boston: G. K. Hall, 1980.
Prefaced with an introduction and containing 152 annotated entries, divided
into two sections with 32 primary and 120 secondary works. Includes works that
were widely studied and used by American clergy, such as treatises by Isaac
Watts, Thomas Reid, George Campbell, Hugh Blair, and others.

124. Hostetler, John A. Annotated Bibliography on the Amish: An Annotated

Bibliography of Source Materials Pertaining to the Old Order Amish. Scottsdale,
Pa.: Mennonite Publishing House, 1951.
“An effort has been made to list every book, pamphlet, or article on the subject,
whether historical, sociological, religious, or genealogical in nature and regardless of
the quality of the material. Its scope includes both Europe and America and extends
from the origins of the Amish in 1693 to the present time.” Organized into four
parts: Books and Pamphlets; Graduate Theses; Articles; and Unpublished Sources,
with an analytical subject index. Entries are arranged alphabetically by author and
provide full bibliographical data: author(s) name, title of the work, place of publica-
tion, publisher/printer, date of publication, and annotation. Represents the script by
and about this conservative branch of the Anabaptist faith.
125. Howard, Robert R. “African American Preaching: A Bibliography.” Homi-
letic 23, no. 2 (1998): 21–23.
Published in three parts, 1998–2001, beginning with this winter issue and ap-
pearing subsequently in summer issues of volumes of 25 and 26. Includes books,
essays, chapters, periodical articles, and dissertations and theses with references
to the availability of some materials online. Citations are largely to the nineteenth
and twentieth centuries, also noting Afrocentric influences.
126. ———. “Women and Preaching: A Bibliography.” Homiletic 17, no. 2
(1992): 7–10.
Published in six parts, 1992–2001, beginning with this winter 1992 issue and
appearing subsequently in the summer issues of volumes 18, 19, 20, 22, and 26.
Organized according to “the major emphases which emerged: in 19th- and early
20th-century publications, apologetics for women in the pulpit, and the twin foci
of contemporary research: (1) recovery of the history of women’s preaching;
and (2) theoretical investigations of the various dimensions unique to women’s
preaching.” Citations are largely to English language materials, with some 60
percent referring to publications issued after 1980. Includes both American and
British materials, with occasional references to other national publications. Cites
books, essays, periodical articles, and dissertations and theses with notations to
sources in microfilm and microfiche, audio cassettes, and Internet sites.
34 Section I

127. Huber, Donald L. World Lutheranism: A Select Bibliography for English

Readers. ATLA Bibliography Series, no. 44. Lanham, Md.: Scarecrow Press,
2000.
Representing the script of a major American denominational group, nearly
1,000 of the 1,800 entries relate to the United States organized in two sec-
tions: historical works (section 2.14, ca. 1580–1945) with about 800 entries,
and contemporary works (section 4.14, ca. 1946 to the present) with about 200
entries. Includes books, dissertations, and pamphlets that analyze Lutheranism
historically, sociologically, and theologically. Entries are listed alphabetically by
author, title, and date of publication. Reference works appear under the heading
Bibliographies and Catalogs, providing guidance to major compilations of sig-
nificance. There are scattered citations to materials on communication.
128. Hunt, Thomas C., and James C. Carper, comps. Religious Seminaries in
America: A Selected Bibliography. Garland Reference Library of Social Science,
539. New York: Garland Publishing, 1989.
Focusing on the role of theological seminaries as the prototype of the gradu-
ate professional school, this listing of 1,142 entries is divided into two sections:
“the first consists of but one chapter, which considers the relationships between
civil government and the seminaries,” while the second includes 15 chapters,
organized by denominations, with the exception of one treating independent
seminaries. Compiled by various authors, the chapters vary in organization and
comprehensiveness. The historical period covered begins with the early nine-
teenth century when seminaries were first established in America down to the
present. Pulls together widely disparate sources, whether book, article, disserta-
tion, or essay. Includes author and subject indexes.
129. Jackson, Irene V. Afro-American Religious Music: A Bibliography and a
Catalogue of Gospel Music. Westport, Conn.: Greenwood Press, 1979.
“For the purpose of this bibliography Black and Afro-American religious mu-
sic [includes] the music of established Black churches or denominations in the
United States and the Caribbean as well as the Afro-Christian cults in the Carib-
bean and South America.” Section 4: Religious Folksongs: Spirituals, Hymns,
Blues, and Gospels, and section 5: Black Church/Black Religion, contain over
500 of the 873 entries in the bibliography. “The ‘Catalogue’ lists the Library of
Congress holdings of Black gospels copyrighted between 1938 and 1965.” There
are indexes to both the bibliography and the catalog. Although not comprehen-
sive, this is an important guide to a genre of religious music lacking extensive
study and documentation.
130. Johnson, Robert A. “A Bibliography of Hymnals Published by American
Pentecostal Denominations.” The Hymn 38, no. 1 (1987): 29–30.
Lists hymnals of 10 denominations, providing titles, editor’s names, publish-
ers, dates of publication, and suppliers.
 Bibliographical Sources 35

131. Johnson, Thomas H. The Printed Writings of Jonathan Edwards, 1703–

1758: A Bibliography. Princeton, N.J.: Princeton University Press, 1940.
Includes 346 descriptive bibliographical entries for works printed between
1731 and 1935 that “reproduce the title page exactly in line, punctuation, spell-
ing, and capitalization of initial letters and describes the format when evidence
is present.” Represented are Edwards’s writings, some translated into several
languages (most published abroad) and titles issued by religious and tract societ-
ies. The latter were printed “in enormous numbers.” Library holding symbols are
appended to each entry. Revised edition by M. X. Lesser published by Princeton
Theological Seminary, 2003.

132. Jones, Charles Edwin. Black Holiness: A Guide to the Study of Black Par-
ticipation in Wesleyan Perfectionist and Glossolalic Pentecostal Movements.
ATLA Bibliography Series, no. 18. Metuchen, N.J.: Scarecrow Press, 1987.
Provides coverage on some 150 denominational and church “tongue-speak-
ing and non-tongue speaking groups devoted to heart-felt religion and healing
popularly called Holiness,” including black minorities within white groups in
Africa, the West Indies, the United States, Canada, and the United Kingdom.
A bibliographical compendium and guide of 2,396 entries is organized in six
parts: I. Black Holiness; II. Wesleyan-Arminian Orientation; III. Finished Work
of Calvary Orientation; IV. Leader-Centered Orientation; V. Schools; and VI.
Biography. Each part is prefaced by an introduction and brief history, with the
bibliographical entries divided by subjects. Entries provide full descriptions with
library and archival holdings symbols attached. An index “provides approaches
to subjects and authors not possible through the regular organization.” Provides
comprehensive and authoritative access to the script by and about churches and
movements otherwise difficult to find.

133. ———. The Charismatic Movement: A Guide to the Study of Neo-Pentecos-

talism with Emphasis on Anglo-American Sources. ATLA Bibliography Series,
no. 30. Metuchen, N.J.: Scarecrow Press, 1995.
A comprehensive bibliography and guide to a wide range of materials on
this three-decade-old movement, ranging from ephemera to scholarly books,
articles, and academic dissertations. Contains some 10,910 entries in two vol-
umes, organized in four parts: I. Charismatic Movement; II. Denominational
and Organizational Responses; III. Schools; and IV. Biography. Parts I and II
are subdivided with headings such as Doctrinal Works, History, Music, Pastoral
Care, Periodicals, also with geographical headings. Part II is “devoted to works
illustrating responses by church bodies and other organizations including both
those favoring the new movement and those voicing reservations about or opposi-
tion to it.” Serves as an index to periodical literature on the movement. Ecumeni-
cal and transdenominational in scope. There are a large number of references to
the charismatic movement in other parts of the world besides the United States,
36 Section I

Canada, and Great Britain. Many entries include library holding symbols. There
is an index of authors, denominations, subjects, and various organizations.
134. ———. A Guide to the Study of the Pentecostal Movement. 2 vols. ATLA
Bibliography Series, no. 6. Metuchen, N.J.: Scarecrow Press, 1983.
This bibliography contains over 9,800 entries of largely English language
documents produced by proponents and critics of the movement that by its very
nature is a form of oral Christianity stressing tongue-speech and physical healing.
Organized in four parts: I. Literature about the Movement without Reference to
Doctrinal Tradition; II. A Classification of Works by Doctrinal Emphasis; III.
Schools, “includes names of Bible schools, colleges, and seminaries with loca-
tions, sponsorships, and related bibliography”; and IV. Biography, “devoted to
works on individuals who are participants or critics of the movement.” Entries
include full bibliographical data with library holding symbols attached to many.
Volume 1 covers parts I and II; volume 2 covers parts III and IV with a compre-
hensive index of personal names, names of denominations, groups, and subjects.
Comprehensive and definitive.
135. Kaplan, Louis, James Tyler Cook, Clinton E. Colby, and Daniel C. Haskell,
comps. A Bibliography of American Autobiographies. Madison: University of
Wisconsin Press, 1961.
A comprehensive listing of autobiographies published in the United States
through 1945. Entries are arranged alphabetically by author’s last name and
“each entry normally contains: name of the author; date of birth of the author;
title; edition; place of publication; pagination; name of library in which a copy
can be found; and annotation.” A large proportion of the citations are for religious
autobiographies, access being provided by a detailed subject index. Subject en-
tries under Clergymen, Evangelists, and Missionaries, for example, yield scores
of references.
136. Kelly, R. Gordon, ed. Children’s Periodicals of the United States. Histori-
cal Guides to the World’s Periodicals and Newspapers. Westport, Conn.: Green-
wood Press, 1984.
Provides “brief, authoritative descriptions of a broad sample of American
periodicals for children,” including 423 titles published 1789–1980. Arranged
alphabetically by title, each entry provides historical notes and an analysis of
the periodical’s contents together with bibliography, index sources, and location
of copies in libraries and repositories. References to publication history include
the magazine title and title changes, publisher and place(s) of publication, and
list of editor(s). The editor’s preface provides a brief synopsis of the status of
the study of children’s literature, particularly that of periodicals followed by an
introduction giving the history of the publication of children’s periodical litera-
ture. Enhancing the volume is a Selected Bibliography of American Children’s
Periodicals, a Chronological Listing of Magazines, and a Geographical Listing of
Magazines. Although the editor notes that “religious periodicals are not as well
 Bibliographical Sources 37

represented as they deserve,” such titles are accessible through the general index
under headings such as “religious periodicals and Sunday schools,” or denomi-
national names. This indexing, however, is spotty and incomplete, meaning there
are more religious titles than those referenced. A helpful vade mecum to a much
neglected field of study.

137. Kennett, White, and Frederick R. Goff. The Primordia of Bishop White
Kennett, the First English Bibliography of America, Introductory Study by Fred-
erick R. Goff. Washington, D.C.: Pan American Union, 1959.
Contains facsimile reprint of Bishop Kennett’s Bibliothecae Americanae Pri-
mordia of 1713, designed toward laying the foundation of an American library
and given to the Society for Propagation of the Gospel in Foreign Parts. As such,
it represents the Church of England’s missionary interest in the New World. This
bibliography comprises some 1,216 books, broadsides, and manuscripts dat-
ing from 1170, all relating to the discovery, exploration, and evangelization of
America. See also H. P. Kraus entry (listed below).

138. Kirkham, E. Bruce. “The First Editions of Uncle Tom’s Cabin: A Biblio-
graphical Survey.” Papers of the Bibliographical Society of America 65 (1971):
365–82.
A detailed study discussing textual points, bindings, and other evidence used
to distinguish first edition variants of the famed novel. Publication first appeared,
beginning May 8, 1851, in the National Era, an abolitionist weekly newspaper
published in Washington, D.C. By January 1853, only 10 months after its issue as
a book, over one million copies were reported to have been sold. An appendix, pp.
375–82, includes a list of 288 earliest copies of Uncle Tom’s Cabin, grouping vari-
ants by press runs and citing institutional ownership with library call numbers.

139. Knower, Franklin H. Bibliography of Communications; Dissertations in

American Schools of Theology. Columbus: Ohio State University, 1962.
Lists 913 titles submitted by 45 schools, all members of the American Associa-
tion of Theological Schools, for 173 doctoral, 289 master’s and 451 bachelor’s
theses completed before the end of the academic year 1960. Entries include
author’s name, title of the thesis, degree awarded, name of the institution, and
date. “An index suggesting thesis content is presented following the thesis list.”
Communications is broadly defined, with about 10 to 15 percent of the titles
touching on the history of communication.
140. Kraus, H. P. (Firm). The Reverend Thomas Bray D. D. 1656–1730 Founder
of the American Public Library System, the Society for the Propagation of the
Gospel in Foreign Parts and the Society for Promoting Christian Knowledge:
A Selection from His Papers Together with a Group of American Manuscripts.
Catalog 152. New York: H. P. Kraus, 1978.
A sale catalog of 79 sequentially numbered entries, 60 of which are books,
pamphlets, or manuscript letters written by Bray or relating to him. Part I contains
38 Section I

entries 1–22: Papers relating to the libraries established in America and elsewhere
by Bray; part II, entries 23–47: Letters and Papers of Bray and Others Regarding
Religious and Civil Affairs in the American Colonies; part III, entries 48–50:
The (S.P.G.) and (S.P.C.K.); part IV, entries 51–57: Printed Material by Bray
(and one other piece); part V, entries 58–60: Miscellanea; and part VI, entries
61–79: American Manuscripts, Letters and Documents. Each entry has a full
bibliographical description and annotation providing historical and contextual
placement of the document in American colonial history. The catalog includes
facsimiles of pages from selected documents.
141. Lang, Edward M. Francis Asbury’s Reading of Theology: A Bibliographi-
cal Study. Garrett Bibliographical Lectures, no. 8. Evanston, Ill.: Garrett Theo-
logical Seminary Library, 1972.
Has an essay on the Problem of Asbury’s Theology followed by three bibli-
ographies: I. A Selected Bibliography of Secondary Sources; II: A Bibliography
of Asbury’s Reading; and III: A Corrected Bibliography of Asbury’s Reading
of Theology. Lists nearly 200 works “by at least one hundred and twenty-six
different authors.” The introductory essay concludes, “Francis Asbury wrote
theology with every line of his journal and letters. In fact, he had a thoroughly
developed theology, Puritan Calvinism,” influenced by Arminianism, eventuat-
ing in a “moderate evangelical Calvinism.” Offers an informed, critical, and
much needed correction to earlier interpretations of Asbury, which viewed him
as a John Wesley clone, preoccupied with salvation and personal devotion, but
“not a theologian.”
142. Learned, Marion Dexter. The Life of Francis Daniel Pastorius: The
Founder of Germantown. Philadelphia: William J. Campbell, 1908.
Chapter VII, Lawgiver, Scrivener and Author, contains a detailed bibliography
of Lutheran pietist Pastorius’s printed works and manuscripts (pp. 227–74) and
a complete listing of books in his library (pp. 274–84). Of 224 titles, many were
theological.
143. Lee, Samuel. The Library of the Late Reverend and Learned Mr. Samuel
Lee: A Choice Variety of Books upon All Subjects; Particular Commentaries on
the Bible; Bodies of Divinity, etc. Boston: printed for Duncan Campbell Book-
seller, 1693.
First book catalog published in the colonies contains some 215 Latin and 95
English titles of divinity in a library of about 1,000 volumes. Entries provide
author surnames and brief title. Includes, beside biblical commentaries, books of
sermons, theology, philosophy, logic, geography, law, astronomy, mathematics,
and history as well as numerous lexicons and martyrologies. “Phisical books”
include works on medicine, alchemy, pharmacy, chemicals, magic, anatomy,
herbs, natural history, and others. Charles Evans’s American Bibliography no.
645. Issued as Readex fiche in AAS Early American Imprints series.
 Bibliographical Sources 39

144. Lesser, M. X. Jonathan Edwards: A Reference Guide. Boston: G. K. Hall,

1981.
“An annotated bibliography of books, articles, dissertations, reviews, fugitive
references, and reprints—almost 1800 numbered items.” Contains a chronology
of Edwards’s works, a 46-page introduction tracing “the growth and direction
of Edwards criticism—biographical, theological or philosophical, literary and
bibliographical—over the last 250 years.”

145. ———. Jonathan Edwards: An Annotated Bibliography, 1979–1993. West-

port, Conn.: Greenwood Press, 1994.
Extends the author’s earlier (1981) bibliography on Edwards “an additional
fifteen years and, like it, annotates books, parts of books, articles, dissertations,
reviews, and reprints.” Includes an 18-page introduction tracing the continuing
growth of Edwards criticism. Contains a chronology of Edwards works expanded
over the 1981 edition. See also bibliography by Thomas H. Johnson (listed
above).
146. Levernier, James A. “A Checklist of Puritan Artillery Sermons Published in
New England Between 1667 and 1774.” Resources for American Literary Study
7 (1977): 192–200.
Delivered annually by illustrious Puritan divines, these sermons “provide an
index of the quality and kinds of preaching which took place in the New England
pulpit at the time many of our national values were being formulated.” The title
of each entry is cited in full and referenced to its number in Charles Evans’s
American Bibliography.
147. Lippy, Charles H. Bibliography of Religion in the South. Macon, Ga.: Mer-
cer University Press, 1985.
Chapter 16, Southern Literature and Religion, pp. 351–94, briefly surveys
the works of the major postbellum authors who helped develop a distinctive
Southern literature with “primary attention given to essays and monographs that
specifically examine religious themes, ideas, symbols, and the like in the work of
Southern writers.” Includes a bibliography (pp. 371–94) of 424 entries, providing
bibliographic references to the relevant essays and monographs.

148. ———. Modern American Popular Religion: A Critical Assessment and

Annotated Bibliography. Bibliographies and Indexes in Religious Studies, 37.
Westport, Conn.: Greenwood Press, 1996.
Includes literature that covers popular religiosity more than that of structured
and formal religion, briefly critiqued in an introductory 10-page essay. The
bibliography is of some 550 brief but evaluative annotated entries for books,
periodical, and newspaper articles. Divided into 11 sections with those on Radio
and Television Ministries, Self-Help and Recovery Movements, Biographical
Sketches, and The Arts being most closely related to communications. Includes
40 Section I

author, title, and subject indexes. Less than comprehensive, this is a valuable
bibliographic guide to the study of contemporary popular American religiosity.
149. ———. Religious Periodicals of the United States: Academic and Scholarly
Journals. New York: Greenwood Press, 1986.
Of the 2,500 religious periodicals in print in the United States in 1985, “this
book concentrates on a sampling of those (ca. 100) that focus on academic and
scholarly concerns.” Each title is profiled and includes a capsule history, dis-
cusses some of the materials that have appeared in the periodical, provides an
assessment of the contribution an individual title has made within its own field,
gives suggestions for further reading, identifies index sources for the periodical
under review, indicates whether reprint or microform editions are available, and
identifies selected libraries that contain the periodical in their collection.
150. “A List of Some Early American Publications.” Records of the American
Catholic Historical Society of Philadelphia 31 (1920): 248–56.
A chronologically arranged list of “books and pamphlets printed and published
in America during colonial and post-colonial days, and bearing on Catholic his-
tory in the New World.” Dating from 1733 to 1809, many titles were issued at
Philadelphia by Mathew Carey, prominent early American Catholic printer and
publisher. Entries include author name, title, and publication data.
151. Litfin, A. Duane, and Haddon W. Robinson, eds. Recent Homiletical
Thought: An Annotated Bibliography: Volume 2, 1966–1979. Grand Rapids,
Mich.: Baker Book House, 1983.
A sequel to William Toohey and William Thompson’s bibliography of the
same title covering the years 1935–1965 (listed below). This volume uses the
same pattern of organization as the first, “with a broadened list of periodicals
covered from 36 to over 100,” resulting in 1,898 citations. Annotations for books
and articles are descriptive rather than evaluative and are very brief. A notewor-
thy feature is the section listing theses and dissertations completed at universities
and theological schools. The appendix includes the List of Periodicals Surveyed,
Index of Authors, and Index of Personal Subjects.
152. Littlefield, Daniel F., and James W. Parins. A Bibliography of Native
American Writers, 1772–1924. Native American Bibliography Series, no. 2.
Metuchen, N.J.: Scarecrow Press, 1981.
Containing 4,050 entries, the volume is organized in three parts. Part I: A
Bibliography of Native American Writers, is arranged alphabetically by author
with titles by each author listed chronologically. There are 11 subject clas-
sification symbols, including “S” for sermons, attached to each title. Part II:
A Bibliography of Native American Writers Known Only by Pen Names and
part III: Biographical Notes on authors. “Includes works written in English by
Native Americans, excluding those from Canada, from colonial times to 1924.
Not strictly literary in scope, this book lists works of very different sorts: politi-
 Bibliographical Sources 41

cal essays and addresses, satirical pieces written in various dialects, myths and
legends, original poetry and fiction, published letters, historical works, personal
reminiscences, and other genres.” There are also indexes by tribal affirmation
and subject. Although there is minimal coverage of religious authors, well-known
figures such as Elias Boudinot and Samson Occom are included.
153. ———. A Bibliography of Native American Writers, 1772–1924: A Supple-
ment. Native American Bibliography Series, no. 5. Metuchen, N.J.: Scarecrow
Press, 1985.
“This supplement contains the works of some 1,192 writers. Works of 250 of
these were included in the first bibliography; 942 new writers are represented
here. Most bibliographical entries—excluding those with obviously descriptive
titles—have been [briefly] annotated.” The organization and form of entries is the
same as in the original volume. Includes a List of Periodicals Cited.
154. Lucey, William L. “Catholic Magazines, 1865–1900.” Records of the
American Catholic Historical Society of Philadelphia 63 (1952): 21–36, 85–109,
133–56, 197–223.
Concerned that many Catholic magazines do no appear either in the Union List
of Serials or Thomas Middleton’s lists of U.S. Catholic periodicals (listed below),
Lucey attempts to identify as many titles as possible for the post–Civil War pe-
riod. He excludes newspapers and almanacs, gives secondary place to juveniles,
college, and benevolent periodicals, concentrating instead on titles that serve as
“important sources of the intellectual life of American Catholics.” The magazines
are discussed chronologically by date of founding. All are English language and
are identified by title(s), character, periodicity, place of publication, names of
editors, and a description of contents. Lists and describes many titles not found
or listed in standard bibliographical and reference sources.
155. MacLean, J. P. Bibliography of Shaker Literature. New York: Burt Frank-
lin, 1971.
Lists 523 entries including books, pamphlets, broadsides, and periodicals
published from 1807 to 1905 by Shakers with special attention to Ohio titles.
Contains a brief discussion of Bibliography of Shaker Literature and Writings
Pertaining to Ohio. Entries include basic bibliographical descriptions with loca-
tion of copies in libraries and in other collections. Also includes a section titled
Various Journals Containing Accounts of Shakerism. Reprint of 1905 edition.
See also bibliographies by Mary L. Richmond and Gerard C. Wertkin (listed
below) and Etta M. Madden (listed in Section IV).
156. Magnuson, Norris A., and William G. Travis. American Evangelicalism:
An Annotated Bibliography. Cornwall, Conn.: Locust Hill Press, 1990.
“Our purpose in this work has been to provide extensive coverage of articles,
books, and dissertations relating to the evangelical movement in North Amer-
ica.” The 2,664 entries concentrate on twentieth-century materials. Sections on
42 Section I

education, communications, and literature and the arts relate helpfully to the his-
tory of communication. Provides excellent coverage of Fundamentalism, Pente-
costalism, the charismatic movement, revivalism, and ecumenics. Includes a list
of selected periodicals and an index of authors/editors. See also Edith Blumhofer
and Joel Carpenter’s Twentieth-Century Evangelicalism (listed above).
157. Manspeaker, Nancy. Jonathan Edwards: Bibliographical Synopses. New
York: Edwin Mellen Press, 1981.
“Attempts to include all published books, chapters in books, articles, and
monographs on Jonathan Edwards, and all works in which Edwards’ thought or
influence is given more than incidental consideration. Also includes doctoral dis-
sertations and selected book reviews, particularly reviews of twentieth-century
publications. Contains over 700 Edwards items, arranged alphabetically, from the
bibliographies of the Cambridge History of American Literature (1971), the re-
vised Representative Selections (1962), and other ‘minor publications.’” Includes
an introduction and a list of Edwards’s published works.
158. Marsden, R. G. “A Virginia Minister’s Library, 1635.” American Historical
Review 11 (1905–1906): 328–32.
A schedule of books belonging to a minister of the Church of England, which
provides a concrete example of the contents of a library brought to America by a
clergyman. It contained biblical texts, commentaries, concordances, psalm books,
theological treatises, lexicons, grammars, devotional manuals, classical authors,
and secular works. Nearly all the titles are identified.
159. May, Samuel. “Catalogue of Anti-Slavery Publications in America,
1750–1863.” In Early Black Bibliographies, 1863–1918, edited by Betty Kaplan
Gubert, 3–25. New York: Garland, 1982.
Compiled by the general agent for the Massachusetts Anti-Slavery Society, the
catalog is substantial. “The order is chronological, and the bibliographic informa-
tion varies. Besides books, citations include sermons, speeches, letters to the edi-
tor and other newspaper articles, constitutions, proceedings, annual reports and
legislative documents. There is also a list of anti-slavery journals which includes
the name of the editor and the journal’s publishing history.” A good source for
identifying anti-slavery sermons and speeches by clergy and related materials
produced by and for denominations, missionary societies, and other religious-
benevolent organizations.
160. McCloy, Frank Dixon. “The History of Theological Education in America.”
Church History 31 (1962): 449–53.
A bibliographical survey of the available resources for studying the history of
U.S. theological education from 1784 to 1962.
161. McCorison, Marcus A., and Wilmarth S. Lewis, eds. The 1764 Catalogue
of the Redwood Library Company at Newport, Rhode Island, and a Preface by
Wilmarth S. Lewis. New Haven, Conn.: Yale University Press, 1965.
 Bibliographical Sources 43

The third proprietary library in North America was purchased in 1749, chosen
from a catalog of books that the incorporators selected for “propagating Virtue,
Knowledge & Useful Learning.” Contains entries for 858 book titles representing
approximately 1,500 volumes and eight pamphlets. Books are organized by size,
and descriptions correspond to the original manuscript catalog and are entered
by title. The name of the author, when known, is supplied together with edition
notation and notes on the peculiarities of the Redwood copy. Octavo volumes
include a section on divinity and mortality (47 entries for 97 volumes). There is
the Bible in Hebrew, Greek, and Latin “together with the standard commentaries
and the best contemporary sermons: Tillotson (in fourteen volumes), Sharpe (in
seventeen), Sherlock (in five), and Warburton’s controversial Divine Legation of
Moses.” Other entries relating to divinity are scattered throughout the catalog,
bringing the proportion of such materials to approximately 10 to 12 percent of
the library’s holdings.
162. McKay, George L., and Clarence S. Brigham. American Book Auction Cat-
alogues, 1713–1934: A Union List. New York: New York Public Library, 1937.
“This list of some ten thousand American auction catalogues covers the period
from 1713 through 1934, and is limited to auction catalogues, issued in what is
now the United States, that list books, pamphlets, broadsides, newspapers, manu-
scripts, autographs, and bookplates.” Auctions constitute a significant segment
of the book trade. A considerable number of entries represent libraries of clergy
offered at auction, making it possible to identify specific contents of such librar-
ies. A 37-page introduction, “History of Book Auctions in America,” by Clarence
S. Brigham reviews auctions held in Boston, New York, and Philadelphia with
brief notes about other cities.
163. Meehan, Thomas F. “Early Catholic Weeklies.” United States Catholic
Historical Society. Historical Records and Studies 28 (1937): 237–55.
Nineteenth-century Catholic weeklies in the libraries of Georgetown Univer-
sity and Villanova College are listed with title, place of publication, and library
holdings given. The author provides some historical commentary on the titles. At
the end of the article a list of 50 anti-Catholic books and pamphlets maintained
by the U.S. Catholic Historical Society at Dunwoodie Seminary is included. For
an updating of this list see John T. Ellis’s “Old Catholic Newspapers” (listed
above).
164. Merrill, William Stetson. “Catholic Authorship in the American Colonies
before 1784.” Catholic Historical Review 3 (1917–1918): 308–25.
Contains a list of 47 titles, with full bibliographic descriptions, by Catholic
authors printed before 1784. It serves as a valuable addition to Finotti’s Bibli-
ograhia Catholica Americana (listed above), which covers the period 1784 to
1920. In accompanying comments the author discusses the question of Catholic
authorship and explains his methodology of locating qualifying authors and their
“titles.”
44 Section I

165. Metcalf, Frank J., and Harry Eskew. American Psalmody, or Titles of Books
Containing Tunes Printed in America from 1721 to 1820. DeCapo Press Music
Reprint Series. New York: DeCapo, 1968.
“A bibliography listing the short titles and library locations of more than two
hundred books containing sacred music which were published in America.”
Consisting primarily of singing-school manuals published in the Northeast, this
bibliography has been enlarged and somewhat superseded by later studies but
remains a basic tool for students of early American history. This reprint edition
has a new introduction by Harry Eskew. Useful as a complement to Britton et al.,
American Sacred Music Imprints (listed above).
166. Middleton, Thomas C. “Catholic Periodicals Published in the United States
from the Earliest in 1809 to the Close of the Year 1892: A Paper Supplementary
to the List Published in These Records in 1893.” Records of the American Catho-
lic Historical Society of Philadelphia 19 (1908): 18–41.
Lists 151 titles, which when added to the previous list results in 544 periodicals
published in the United States “devoted to Catholic and semi-Catholic interests
for the eighty-three years from 1809 to 1892.” Entries are grouped by the names
of the states in which titles appeared. An interesting feature is a summary of sub-
scription rates from 1825–1847.
167. ———. “A List of Catholic and Semi-Catholic Periodicals Published in
the United States from the Earliest Date Down to the Close of the Year 1892.”
Records of the American Catholic Historical Society of Philadelphia 4 (1893):
213–42.
Lists titles geographically by state and city of publication indicating: (1) title
of the periodical, (2) language employed, (3) scope or character, (4) frequency of
issue, (5) place where first published, and (6) date of its first and last appearance.
Titles are identified as general, issued in either the general or special interests
of Catholics, and “those which are not distinctively Catholic but more or less in
marked and close sympathy with the Faith.”
168. Mills, Watson E. Charismatic Religion in Modern Research: A Bibliog-
raphy. National Association for Baptist Professors of Religion Bibliographic
Series, no. 1. Macon, Ga.: Mercer University Press, 1985.
Contains over 2,100 citations to books, book chapters, periodical articles,
dissertations, research reports, unpublished papers, and random samples of
“testimonia.” Includes materials that “give attention to charismatic religion in
its classic form (Pentecostalism), in its more recent form (neo-Pentecostalism),
and in its non-denominational form (the ‘Jesus Movement’).” The scope is in-
ternational with the largest concentration of references being to American and
English language studies. Entries are arranged alphabetically by author and/or
title. Additional access is provided through indexes by editors and joint authors
and by subject.
 Bibliographical Sources 45

169. Montgomery, John Warwick. “The Colonial Parish Library of Wilhelm

Christoph Berkenmeyer.” Papers of the Bibliographical Society of America 53
(1959): 114–49.
Berkenmeyer, a New York Lutheran colonial minister, assembled one of the
more significant American parish libraries of the early eighteenth century. In the
possession of Wittenberg College since at least 1893, some 434 titles survive for
which the author provides bibliographical descriptions arranged by library cata-
log main entry. “Here one finds books on geographical, scientific, philosophical,
and literary matters; pamphlets and periodicals recording the theological contro-
versies of the time; sermons delivered by prominent pastors and theologians; and
bibliographic, exegetical, and dogmatic publications of permanent value.”

170. Montgomery, Michael S. American Puritan Studies: An Annotated Bibli-

ography of Dissertations, 1882–1981. Bibliographies and Indexes in American
History, no. 1. Westport, Conn.: Greenwood Press, 1984.
“This bibliography is comprised of 940 American, British, Canadian, and Ger-
man doctoral dissertations and published monographs based on them relating to
the American Puritans from 1882, the year the first thesis was accepted, through
1981.” Covering all aspects of Puritan life and thought for the period 1620 to
1730, the majority of citations are drawn from the Comprehensive Dissertation
Index (University Microfilms). Entries are arranged chronologically by the year
the degree was awarded, followed by a second number that places the entries in
alphabetical order by author’s last name. The basic bibliographical elements of
the author’s name, title of the thesis, the degree earned, and the institution grant-
ing the degree are supplied together with pagination. The majority of annotations
are quotations from the author’s abstract or other description by the author. Nota-
tions provide information on dissertation publication. Includes author, short title,
institution, and subject indexes. Since religion was an integral aspect of Puritan
life, a significant percentage of these dissertation titles are relevant to the study of
communication. For related materials see also Henry M. Dexter’s Congregation-
alism (listed above) and Edward J. Gallagher and Thomas Werge’s Early Puritan
Writers (listed in Section III).

171. Moody, Larry A. “A Bibliography of Works by and about Harry Emerson

Fosdick.” American Baptist Quarterly 1 (1982; 1983): 81–96; vol. 2: 65–88.
Includes over 630 entries of which 202 are for articles appearing in the Ameri-
can popular press. Organized in six sections: (1) Books by Fosdick; (2) Reviews
of Fosdick’s Books; (3) Articles and Chapters by Fosdick; (4) Sermons by Fos-
dick; (5) Articles about Fosdick; and (6) Theses and Dissertations about Fosdick.
A prolific Baptist author and speaker, Fosdick was one of liberal Protestantism’s
best-known spokespersons of the twentieth century. His sermonic style, rhetoric,
and methods of communication have been extensively studied, especially in the-
ses and dissertations.
46 Section I

172. Moyles, R. G. A Bibliography of Salvation Army Literature in English

(1865–1987). Texts and Studies in Religion, 38. Lewiston, N.Y.: Edwin Mellen
Press, 1988.
Contains over 3,000 citations, an attempt “to cite all the publicly available
literature produced by the Army and written about it in English since 1865,” or-
ganized in nine sections: I. History, Description, and Public Reaction; II. Social
Service; III. Promoting the War; IV. Music and Musical Groups; V. Salvationist
Biography; VI. Autobiographies and Memoirs; VII. Creative Prose and Poetry
by Salvationists; VIII. Plays, Poems, Novels and Short Stories about the Salva-
tion Army; and IX. Portraits, Photographs, and Cartoons. Each citation includes
standard bibliographic description including author(s), editor(s), title, place
of publication, publisher, date, and pagination. Section III includes Periodical
Publications, Books of Doctrine, Promotional Literature, and Institutional and
Doctrinal Literature. Includes author index.
173. Narratives of Captivity among the Indians of North America: A List of
Books and Manuscripts on This Subject in the Edward E. Ayer Collection of the
Newberry Library. Publications of the Newberry Library, no. 3. Chicago: New-
berry Library, 1912.
Contains 339 titles of individual editions of captivity narratives, many writ-
ten by clergy who viewed the deliverance of victims as providential. Entries are
alphabetical by author with full titles, imprint, collation, and many with annota-
tions. Includes an index of the Names of Captivities. See also Supplement by
Clara A. Smith (listed below).

174. Newman, Richard. Lemuel Haynes: A Bio-Bibliography. New York: Lam-

beth Press, 1984.
Contains an introduction sketching previous studies about Haynes; a biograph-
ical sketch outlining his life and accomplishments; and a chapter listing “every
known edition of every published work by Haynes, arranged chronologically,
with a title index.” Location symbols provide holdings reported by archives and
libraries. This is followed by a section describing Haynes’s known manuscripts.
A final chapter lists “every locatable book, article, pamphlet, or section of a book
about Lemuel Haynes,” and concludes with a subject index of annotations to the
entries. As the first black man to receive a college education, probably the first
black ordained to the Christian ministry in this country, and as one of the earliest
black critics of slavery, Haynes’s “sermons and patriotic addresses were consid-
ered important enough for a dozen to be published in pamphlet form during his
lifetime. One, Universal Salvation (1805), appeared in some seventy editions
well into the nineteenth century.”

175. Nolan, Charles J. “Cotton Mather: An Essay in Bibliography.” Resources

for American Literary Study 8 (1978): 3–23.
 Bibliographical Sources 47

An assessment and review of Mather scholarship, including critical discussion

of published works, organized into sections: Bibliography, Editions, Manuscripts
and Letters, Biography, and Criticism. Although this article updates and supple-
ments Thomas J. Holmes and William Sanford Piper’s three volume Mather
bibliography (listed above) “there is no comprehensive bibliography of criticism,
which is badly needed for scholars.”
176. Norton, H. Wilbert. “An Annotated Bibliography of Religious Journalism.”
Master’s thesis, Indiana University, 1971.
“Designed primarily as a guide for the person interested in a career in religious
journalism” and as a supplement to The Religious Press in America, by Martin
E. Marty and others (listed in Section VII). “The objectives of this study were
to gain a broad perspective of trends in religion as they apply to and influence
religious journalism; to delineate major developments in religious journalism; to
develop a familiarity with the literature and editorial positions of major religious
publications; and to compile and annotate an extensive bibliography of religious
journalism.” The 803 annotated entries of periodical articles, books, and pam-
phlets provide coverage for the period 1930–1966. Although there are historically
related references throughout the volume, chapter 2, The Religious Press and
chapter 3, Religious Periodicals, provide significant historical coverage of print
media. The latter chapter includes annotations referencing 33 titles of Protestant,
Roman Catholic, and ecumenical journals “intended to give a brief sketch of the
purposes, policies, and personnel of each periodical along with the comments of
other periodicals towards it.” Entries are arranged chronologically “to give an
historical sketch of the periodical’s development.” Other chapters cover radio,
television, and films; reporting, writing, and editing; and advertising and public
relations. Includes indexes of subjects, book titles, and authors. Although there
are two major limitations to this study; namely, it is available only in manuscript
form and there is no comparable work providing coverage beyond 1966, its his-
torical coverage remains valuable for the period studied.
177. Norton, L. Wesley. Religious Newspapers in the Old Northwest to 1861:
A History, Bibliography and Record of Opinion. Athens: Ohio University Press,
1977.
As the Old Northwest grew and developed, the religious denominations em-
ployed newspapers to develop and support consensus. While coping with grow-
ing religious diversity, the newspapers did not hesitate to promote morals and
manners. The advocacy of such policies as national development, educational
reform, and an aggressive foreign policy paved the way for dealing with the most
controversial subject of all, slavery. The religious newspapers of the Old North-
west prior to the Civil War are viewed as having largely succeeded in their efforts
to sanctify the secular, but they also reflect the challenge of an expanding and
tumultuous society. Includes a bibliography of religious newspapers with library
holdings (pp. 161–78).
48 Section I

178. O’Callaghan, Edmund Bailey. A List of Editions of the Holy Scriptures and
Parts Thereof, Printed in America Previous to 1860. Detroit: Gale Research,
1966.
A chronological list of scriptures published 1661–1860. Entries include
complete transcriptions of title pages, many with collations, notes on illustra-
tors, engravers and artists, number of copies printed, errata, and historical and
bibliographical notes. Includes good coverage of Roman Catholic editions of
scriptures. Originally published Albany, N.Y., by Munsell and Rowland, 1861.
179. O’Connor, Leo F. The Protestant Sensibility in the American Novel: An
Annotated Bibliography. New York: Garland, 1992.
Treats 701 novels, the majority written in the nineteenth century, whose au-
thors “have incorporated aspects of the Protestant experience into their fiction.”
The bibliography is divided into eight sections: I. Sermon Novels; II. Historical
Religious Novels; III. The New England Novel: Liberal/Orthodox Controversy;
IV. Portrait of Sects and Denominations; V. Social Gospel; VI. Reform and Uto-
pian Fiction; VII. Black Religious Experience; and VIII. Protestant Sensibility
Novels. Entries are arranged alphabetically by author’s last name and include
standard bibliographical data on title and imprint. Annotations are concise, sup-
plying a brief summary of the title’s theme. Included is a bibliography of 186
“Secondary Sources Consulted,” pp. 173–89, entries 702–888.
180. Osterberg, Bertil O. Colonial America on Film and Television: A Filmog-
raphy. Jefferson, N.C.: McFarland, 2001.
“This book covers just over 160 film and TV entries, of which about 40 are
from the silent movie era, dealing with the colonial period of America’s history
from the time when the first Europeans set their feet on its soil to explore the
continent, through the colonial wars until after the War of 1812.” Each entry
includes the title, name of the producer, date of production, list of cast members,
and a brief story synopsis and notes. Some entries also include brief quotes from
critical reviews. Very few of these films have any religious content or message,
focusing instead on the conflicts between the colonists and the mother country
and hostilities with Native Americans.
181. Oullette, Ann M., comp. Checklist of American Children’s Periodicals
through 1876. Worcester, Mass.: American Antiquarian Society, 1986.
“This checklist was compiled initially by using selected key words in order
to find titles in the Union List of Serials. Beyond the Union List, several bibli-
ographies of children’s literature and periodicals” were also searched. Contains
many titles issued by the religious press, including those of the American Sun-
day School Union, American Tract Society, and by denominational publishing
houses. Alphabetical listing by short titles with place and date of publication. Part
2 lists periodicals held by the American Antiquarian Society.
 Bibliographical Sources 49

182. Parker, Harold M. Bibliography of Published Articles on American Pres-

byterianism, 1901–1980. Bibliographies and Indexes in Religious Studies, no. 4.
Westport, Conn.: Greenwood Press, 1985.
Indexes nearly 3,000 articles published in both religious and secular journals
by and/or about 25 Presbyterian bodies in the United States. The material is
organized into two parts. The first lists “entries in alphabetical order by author;
each entry is numbered. The second is a topical index with the numbers to the
author listing given.” Concentrating on scholarly publications, excluding popu-
lar, promotional, and ephemeral articles, it is inclusive with entries for Native
Americans, women, and minorities. Basic to the study of twentieth-century
Presbyterianism.
183. Parks, Roger, ed. New England: A Bibliography of Its History. Hanover,
N.H.: University Press of New England, 1989.
Contains a historiographic essay by David D. Hall and Alan Taylor. Organized
by subject, some 4,200 entries include books, periodicals (about 50 percent), and
dissertations. The works cited were written by academic scholars, professional
writers, and amateur historians. Listings “provide uniform bibliographic data:
name of author, full title of the work, place and date of publication and pagina-
tion.” Library locations are provided. Well indexed by authors, editors, and com-
pilers as well as by subjects and places. Subject sections include Religion (573
entries) and Literature, Language, and the Printed Word (488 entries).
184. Parrish, T. Michael, and Robert M. Willingham. Confederate Imprints: A
Bibliography of Southern Publications from Secession to Surrender (Expanding
and Revising the Earlier Works of Marjorie Crandall and Richard Harwell).
Austin, Tex.: Jenkins Publishing; Katonah, N.H.: Gary A. Foster, 1987.
Containing 9,497 titles gleaned from over 100 libraries, this is the most com-
prehensive bibliography of Confederate imprints available. Included are books,
pamphlets, broadsides, maps, sheet music, and pictorial prints. Newspapers are
excluded. The religion section (including fraternal organizations) lists 1,516 titles
with holding library symbols attached. A major feature of this work is the index,
which provides access by title, author, corporate name, printer, geographic area,
and subject. See also the earlier bibliographies by Crandall and Harwell (listed
above).
185. Parsons, Wilfrid. Early Catholic Americana: A List of Books and Other
Works by Catholic Authors in the United States, 1729–1830. New York: Macmil-
lan, 1939.
Lists chronologically, then alphabetically within each year, over 600 titles
represented by 1,187 entries of any book written by a Catholic published in
the United States between 1729 and 1830. Full bibliographic descriptions are
provided with library locations indicated. Brief historical notes are given for
50 Section I

many entries. Appendix II contains a List of Periodicals Edited and Published

by Catholics in the United States, 1785–1830. This bibliography greatly expands
the earlier efforts by Joseph Finotti, Bibliographia Catholica Americana (1872)
and is updated by Francis Bowe’s, List of Additions and Corrections to Early
Catholic Americana (1952, both listed above).
186. ———. “Researches in Early Catholic Americana.” Papers of the Biblio-
graphical Society of America 33 (1939): 55–68.
Recounts Parsons’s research and discoveries while compiling his Early Catho-
lic Americana.
187. Pemberton, Carol A. Lowell Mason: A Bibliography. Bio-Bibliographies in
Music, no. 11. New York: Greenwood Press, 1988.
Prefaced with a biography of Mason that discusses his cultivation of church
music. The bibliography is divided into two parts. I. A catalog of his music pub-
lications (pp. 43–94) contains 122 annotated entries arranged chronologically by
date of publication, 1812–1870. II. A bibliography of writings by and about Ma-
son including textbooks, tunebooks, hymnals, and sheet music (pp. 95–178), 279
works arranged alphabetically by author’s last name. All entries are annotated.
Includes classified and alphabetical indexes with cross-references to the catalog
and bibliography, also “An Excerpt from Mason’s Writings,” and a general in-
dex of the volume. Mason was a prolific author, editor, and publisher who was
“producing new books and revised books constantly,” with sales in the thousands.
His hymnal Carmina Sacra and New Carmina Sacra alone sold “at least 500,000
copies from 1841–1858.” He also collected one of the finest and largest private
music libraries in America during the nineteenth century, now housed at the Yale
University Library.
188. Porter, Dorothy B. “Early American Negro Writings: A Bibliographical
Study.” Papers of the Bibliographical Society of America 39 (1945): 192–268.
Includes a “Preliminary Check List of the Published Writings of American
Negroes, 1760–1835,” together with Porter’s comments about the compilation of
the list and information on particular authors and entries. Religious, moral, and
ethical works figure significantly in this compilation.
189. Potter, Alfred C. “Catalogue of John Harvard’s Library.” Publications of the
Colonial Society of Massachusetts, Transactions, 1919–1921 (1920): 190–230.
Based largely on The Catalogue of the [Harvard] College Library published in
1723, this listing includes 329 titles representing 400 volumes. Gives very brief
entries with fuller identification of titles from standard bibliographical sources
and additional notes. “Nearly three quarters of the collection is theological. About
half of these consist of biblical commentary, about equally divided between the
Old and New Testaments, and mainly in Latin.” Although there are a number of
volumes of sermons, there is comparatively little of religious controversy. De-
 Bibliographical Sources 51

stroyed by fire in 1764, many volumes of the collection have been replaced. See
also the study by Henry J. Cadbury (listed above).
190. Prince, Harold B. A Presbyterian Bibliography: The Published Writings of
Ministers Who Served in the Presbyterian Church in the United States during Its
First Hundred Years, 1861–1961, and Their Locations in Eight Significant Theo-
logical Collections in the U. S. A. ATLA Bibliography Series, no. 8. Metuchen,
N.J.: Scarecrow Press, 1983.
A union listing of 4,187 entries alphabetically by author of “books, parts of
books, pamphlets, and separately published reprints of periodical articles, by
and about ministers of the Presbyterian Church in the United States.” Excluded
are materials in manuscript, mimeographed, typed, and microform format. “For
many books, contents notes and annotations are provided to indicate individual
minister contributions to the work.” Location symbols are included for each entry
referring to the eight collections surveyed. There are indexes for ministers; for
persons not ministers; corporate entries; pseudonymous entries; and of subjects.
Invaluable for identifying and locating the clerical script of this major Protestant
denomination.
191. Prince, Thomas. The Prince Library: A Catalogue of the Collection of Books
and Manuscripts which Formerly Belonged to the Reverend Thomas Prince, and
Was by Him Bequeathed to the Old South Church, and Is Now Deposited in the
Public Library of the City of Boston. Boston: Alfred Mudge and Son, 1870.
Clergyman, historian, and bibliophile, this catalog of Prince’s New England
Library represents one of the finest private libraries of colonial America. List-
ing 1,916 titles, of which 1,528 are American imprints, it is an exemplary com-
pendium of early American history, literature, and theology. This distinguished
collection, in conjunction with Prince’s historical writings, has rightfully earned
him the title “The Father of American Bibliography.” See also the study by Peter
Knapp (listed in Section IV).
192. Prucha, Francis Paul. A Bibliographical Guide to the History of Indian-
White Relations in the United States. Chicago: Center for the History of the Ameri-
can Indian of the Newberry Library and the University of Chicago Press, 1977.
“This volume lists and discusses more than nine thousand items, including
materials in the national Archives, indexes of printed and archival government
documents, guides to manuscripts, and other references. The main section, an
extensive classified bibliography, includes books, journal articles, pamphlets,
and dissertations. Spanning the period from colonial days to the present this
compendium includes introductions which provide a schematic overview of each
section of the history of Indian-White relationships.” Especially helpful to com-
munications researchers are part 1, chapters 1 through 4: Guide to Sources, and
part 2, chapter 11: Missions and Missionaries. Includes a detailed and extensive
index of names and subjects.
52 Section I

193. Reichman, Felix, comp. Christopher Sower Sr., 1694–1758, Printer in

Germantown: An Annotated Bibliography. Bibliographies on German American
History, no. 2. Philadelphia: Carl Schurz Memorial Foundation, 1943.
Contains 193 entries for publications attributed to Sower, published 1738–
1758. Arranged chronologically and then alphabetically, each entry includes
author attribution, full title, imprint, and description together with notes and
references to standard bibliographical sources. Also provides location of copies
in libraries and historical societies. As the outstanding German language printer
in the colonies, Sower was also a significant publisher of religious materials,
having issued early Mennonite, Moravian, Dunker, Lutheran, and Reformed
Church titles in America. Additionally, he published works by Count Nicholaus
Zinzendorf, George Whitefield, Martin Luther, Gerhard Tersteegen, and other
sectarians. The bibliography is prefaced with an account of Sower as printer of
the Bible, a newspaper, almanacs, and titles of interest to his German compatri-
ots. See also bibliography by Anna K. Oller (located in Section IV).
194. Ressler, Martin E. A Bibliography of Mennonite Hymnals and Songbooks,
1742–1972. Quarryville, Pa.: 1973.
“A chronological record of all Hymnals and Songbooks published by the
(Old) Mennonite Church in the United States and Canada, beginning with the
first publication in 1742,” and listing 84 titles. Each entry has short or common
title with copious annotations indicating publishing history, names of compilers,
composers, editions with dates and place of publication, pagination, and size of
the publication. Titles are in both German and English.
195. Richardson, Marilyn. Black Women and Religion: A Bibliography. A Pub-
lication in Black Studies. Boston: G. K. Hall, 1980.
A broad selection of 850 works, ranging from the scholarly to the popular,
organized into five categories: literature, music, art, audio-visual materials, and
reference materials spanning the period 1746 to the present. “Entries in this list
are arranged alphabetically by author. When no author’s name is available, the
work is listed by its title.” An appendix contains Autobiographies and Biogra-
phies (Books) and Biographical Sketches “of 17 black women of achievement,
motivated in great part by religious concerns.” Excellent index of personal
names, titles, and subjects.
196. Richmond, Mary L., and Gerard C. Wertkin. Shaker Literature: A Bibliog-
raphy. 2 vols. Hancock, N.H.: Shaker Community, 1977.
Records the literature by and about the Shakers, the most successful and long-
lived of American utopian communities. Includes books, parts of books and pam-
phlets, and periodical articles published before 1973. Entries are consecutively
numbered and provide the author’s name, title of the work, and imprint. Volume
I contains 1,717 entries for items by Shakers plus “An Annotated Bibliography
of the Reported Decisions of the Courts—Relating to Shakers,” compiled and
 Bibliographical Sources 53

edited by Gerard C. Werthin. Items by Shakers include library location symbols.

Volume II contains 2,259 entries for literature about the Shakers. Also includes
“Addenda, Corrigenda, and Reprints, 1973–1974”; “Supplement 1973–74”; and
“Forthcoming Works.” Many entries in both volumes are annotated, indicating
the scope, history, significance, and or provenance of items. Supersedes John
MacLean’s bibliography published in 1905 (listed above).

197. Riley, Lyman W. “Books from the ‘Beehive’ Manuscript of Francis Daniel
Pastorius.” Quaker History 83 (1994): 117–29.
Identified as the founder of Germantown, Pennsylvania, Pastorius produced a
commonplace book, his most substantial work (never published), which he titled
the “Beehive.” This article briefly discusses the life of Pastorius, his pietistic
interests, and an extensive list of books, which, “if not a catalogue of Pastorius’
own library, is at least a record of books he was intimately acquainted with.” It
lists 1,022 titles with dates of publication from early in the 1600s to as late as
1719. Religious subjects and historical figures make up a majority of the titles,
revealing the interests and literary tastes of an early Pennsylvania settler.

198. Riley, Sam G. Index to Southern Periodicals. New York: Greenwood Press,
1986.
Lists roughly 7,000 periodicals for the period 1764–1984, 1,800 of which are
non-newspaper periodicals founded prior to 1900, with each entry arranged by
title; place or places of publication; any title changes; absorptions or continu-
ances; and a sample of libraries that hold files of the periodicals’ back issues.
Includes many titles in religion.
199. Rinderknecht, Carol, and Scott Bruntjen. A Checklist of American Imprints
for 1840–1841. 2 vols. Metuchen, N.J.: Scarecrow Press, 1990.
Lists 7,198 bibliographic entries for 1840 and 5,692 for 1841. Both volumes,
like other volumes in the series under the same title, are based on the same prin-
ciples as Shaw and Shoemaker’s American Bibliography (listed below).
200. Roberts, Richard Owen. Revival Literature: An Annotated Bibliography
with Biographical and Historical Notices. Wheaton, Ill.: Richard Owen Roberts,
1987.
Contains some 6,000 entries arranged in a single alphabetical listing. Focus-
ing on revivals or awakenings, as distinguished from evangelism, the majority
of entries refer to United States revivals, although a significant number refer to
revivals in the British Isles and other countries of the world from the eighteenth
century to the present. Some entries contain only a basic bibliographic descrip-
tion, while those with annotations range from brief to lengthy. The bibliography
is especially strong in biographies. Although not intended as a scholarly work,
a valuable feature is the inclusion of library holding symbols, indicating that the
holdings of a wide range of institutions were checked including major research
54 Section I

collections. Also includes an index of personal names and subjects integrated into
a single alphabetical listing.
201. ———. Whitefield in Print: A Bibliographical Record of Works by, for,
and against George Whitefield with Annotations, Bibliographical and Histori-
cal Notes, and Bibliographies of His Associates and Contemporaries; the Whole
Forming a Literary History of the Great Eighteenth-Century Revival. Wheaton,
Ill.: Richard Owen Roberts, 1988.
Containing 8,286 entries, this bibliography is “a preliminary attempt to
gather all the material pertaining to George Whitefield and the eighteenth-
century movement called the Evangelical Revival in Great Britain and the
Great Awakening in the United States.” Although concentrated on Whitefield,
there are also 689 entries of works by and about Jonathan Edwards. Focusing
on printed books and pamphlets, there are occasional citations to periodical
literature, especially those printed in the eighteenth century. The works writ-
ten by Whitefield himself, including variant editions and reprints, are arranged
alphabetically by title and then chronologically by edition. Second, the works
for and against Whitefield constitute one major listing alphabetically arranged
by author. Numerous cross-references and a general index enhance access to
related materials by particular authors. Entries give full title, imprint, annota-
tions, notes, and library holding symbols. Holdings are referenced from over
500 college, university, theological seminaries, public libraries, denomina-
tional, and historical societies. There is also a textual index of Whitefield’s
sermons.
202. Robinson, Charles F., and Robin Robinson. “Three Early Massachusetts
Libraries.” Publications of the Colonial Society of Massachusetts, Transactions,
1930–1933 28 (1935): 107–75.
A catalog/bibliography of three libraries, the first two purchased in 1651 by
the Corporation for the Propagation of the Gospel in New England for the use of
Reverend John Eliot. The third library was that of a pastor who died in 1702. All
three libraries having belonged to clergymen are predominantly theological in
character and good examples of their period and type. The three collections are
listed in a numbered series of 565 entries, in the order found in early manuscript
sources. Each entry is transcribed, reproducing the original record, with fuller
identification of editions as nearly as possible. Library holding symbols are noted
as appropriate.
203. Robinson, William H. Phillis Wheatley: A Bio-Bibliography. Boston: G. K.
Hall, 1981.
Arranged by dates of composition, when known, or by year of publication “this
bibliography lists and annotates the most typical treatments of Phillis Wheatley’s
life and writings that appear in anthologies, biographies, book reviews, histories,
introductions to books, newspapers, magazines, published and manuscript letters,
 Bibliographical Sources 55

dictionaries, encyclopedias, journals, and books on black and white American

race relations.” Divided into two sections, the first lists writings by Wheatley,
1767–1779, and the second lists writings about Wheatley, 1761–1779. Includes
an index. See the article by Mukhtar Ali Isani, which supplements and updates
this work (listed in Section IV).
204. Rogal, Samuel J. “A Bibliographical Survey of American Hymnody, 1640–
1800.” Bulletin of the New York Public Library 78 (1974–1975): 231–52.
A checklist in five distinct categories: “I. Psalm, Hymn and Anthem Col-
lections; II. Psalm and Hymn Collections for Children; III. Single Hymns and
Anthems; IV. Musical Collections; and V. Prose Tracts on Hymnody and Sacred
Music. As far as possible, the entry for each work listed identifies the printer,
place of publication, and the date of the earliest known edition. Every attempt has
been made to record all succeeding printings through 1800. An important feature
of this check list is the identification of libraries and private collections that house
most of these works.” While Americans relied heavily on English hymnody until
the nineteenth century, printers prior to 1800 were kept busy meeting the demand
for sacred song. These volumes “constitute an important period in the overall his-
tory of publishing in America.”
205. ———. The Children’s Jubilee, A Bibliographical Survey of Hymns for In-
fants, Youth, and Sunday Schools Published in Britain and America, 1655–1900.
Westport, Conn.: Greenwood Press, 1983.
In a lengthy introduction, Rogal reviews the history and development of
children’s hymnody in both Great Britain and America, noting especially the
close affinity between catechism, reading, prayer, and song in the seventeenth
and eighteenth centuries. In the nineteenth century, gospel hymns displaced the
pedagogical and devotional with heavy moral and ethical demands. The bibli-
ography lists over 800 entries, “all initial editions of representative children’s
hymn books” (301 American, 504 British). Each entry lists: (1) author(s) and/or
editor(s); (2) author’s or editor’s dates of birth and death; (3) title of the volume;
(4) place of publication; (5) publisher, printer, or organization; (6) date (year
of publication); (7) denomination; (8) number of hymns; (9) dates of additional
major editions; and (10) biographical sketch(es) of author(s) or editor(s). Four
indexes are included: (1) Sponsoring Denominations, Organizations, Institutions,
and Societies; (2) Sponsoring Churches and Schools; (3) Authors, Compilers,
Editors and Contributors; and (4) Printers and Publishers.
206. ———. “A Sampling of American Temperance Song-Books (1845–1964).”
The Hymn 21 (1970): 112–15, 121.
A bibliography of 18 temperance songbooks published in the United States,
1870–1964, housed at the Frances E. Willard Library and of another five, pub-
lished 1845–1898, housed at the New York State Historical Association at Coo-
perstown. See also the entries by Duncan Brockway (listed above).
56 Section I

207. ———. “A Survey of Published Works Identified in Samuel Sewall’s Diary

(1674–1729).” Resources for American Literary Study 9 (1979): 50–69.
Sewall is identified as “the colonial juror in the role of self-appointed and rov-
ing librarian, one dedicated to the propagation of New England pulpit oratory.
This study identifies 243 separate titles from Sewall’s Diary which he owned,
purchased, borrowed, or read as well as books that he gave or lent to others or
that they gave or lent to him.” Seventy-eight percent of the references are to
sermons, biblical commentaries, and titles in religion and theology. One of the
most extensive listings of theological literature used or consulted by a colonial
American who was at one time a minister, printer, and judge.

208. Ronda, James P., and James Axtell, comps. Indian Missions: A Critical
Bibliography. Bibliography Series: The Newberry Library Center for the History
of the American Indian. Bloomington: Indiana University Press, 1978.
A guide to sources and studies “intended to be useful to both beginning stu-
dents and advanced scholars” organized in two parts: an essay, organized by
subheadings, and a bibliography of 211 entries, organized alphabetically by
author. The essay discusses works listed in the bibliography, each numbered and
referenced. Includes studies representing the major Protestant denominations
and Roman Catholicism as well as accounts written by prominent missionaries
in their attempt to acculturate Native Americans to the white man’s way of life
and to convert them to Christianity. A key resource for “tracing the literature
of the missions from its beginnings in hagiography to contemporary studies,”
which portray an unresolved protracted struggle of cultures seeking to transform,
modify, and resist one another. Also includes two sections: For the Beginner and
For a Basic Library Collection.

209. Rowe, Kenneth E., ed. Methodist Union Catalog: Pre-1976 Imprints.
Metuchen, N.J.: Scarecrow Press, 1975–1994.
Volumes 1 through 7 (A–Le) have been published to date. A bibliography
“of the cataloged holdings of more than 200 libraries that have been reported
to the editor or recorded in printed catalogs.” Includes works on Methodist his-
tory, biography, doctrine, polity, missions, education, and sermons published
as books, pamphlets, or theses. “The MUC is arranged as a cumulative author
list in one alphabet. One entry per title, edition or issue, including full author
and title, place, date, publisher, paging and series if any, is given.” Gives loca-
tion of copies in reporting libraries. Represents the script of a major American
Protestant denomination. For the serial publications of Methodism, see John
D. Batsel and Lydia K. Batsel, Union List of United Methodist Serials (listed
above).

210. Rumball-Petre, Edwin A. R. America’s First Bibles, with a Census of 555

Extant Bibles. Portland, Maine: Southworth-Anthoensen Press, 1940.
 Bibliographical Sources 57

Produced by a Bible dealer-bookseller, this compilation enumerates and de-

scribes copies of each of the Bibles held by institutions in the United States and
other countries. The Eliot Bible of 1663, the three editions of the Saur Bible, the
Aitken Bible, and Mathew Carey’s Catholic Rheims-Douay Bible are discussed
in detail with a census attached to each.
211. Sabin, Joseph, Wilberforce Eames, and Robert William Glenroie Vail, eds.
Bibliotheca Americana: A Dictionary of Books Relating to America from Its Dis-
covery to the Present Time. 29 vols. Amsterdam: N. Israel, 1961–1962.
Estimated to contain entries for well over a quarter of a million different
publications, this is a mid-nineteenth-century landmark in the bibliography
and historiography of the Americas. Although intended to include everything
“dealing with the political, military, economic, social and religious history of
the Western Hemisphere,” certain restrictions were imposed for volumes 21–29,
such as “unimportant sermons containing no historical or biographical signifi-
cance were excluded after 1800.” Nevertheless, this bibliography lists countless
works of theology and works touching on the religious history of the Americas.
The 106,423 entries are listed alphabetically “under the name of authors, and, in
the case of anonymous writers, under the most obvious subject,” and, in other
cases, under the name of the association, governmental body, or titles. Full
titles are supplied together with the place of publication, date, and size of the
volume(s). Library location symbols accompany many entries. Volumes 21–29
(Smith to Zwey), were completed and published in 1929–1936 under the editor-
ship of Wilberforce Eames and R. W. G. Vail. Unchanged reprint of the 1868
and 1929–1936 editions.
212. Sappington, Roger E. “A Bibliography of Theses on the Church of the
Brethren.” Brethren Life and Thought 3, no. 1 (1958): 60–70.
A checklist of theses “that are on file in the libraries of American schools that
treat in some way the Church of the Brethren.” Includes B.D., M.A., and Ph.D.
dissertations with citations for those that have subsequently been published.
213. ———. “A Bibliography of Theses on the Church of the Brethren: Supple-
ment to the 1958 Bibliography.” Brethren Life and Thought 15 (1970): 205–10.
Updates and expands the bibliography published by Sappington in the winter
1958 issue of Brethren Life and Thought. The author has endeavored both “to
revise that list by the inclusion of material which had been completed by that date
but which had been omitted, and to supplement that list by including those theses
and dissertations which have been completed since that time.”
214. Scally, Mary Anthony. Negro Catholic Writers, 1900–1943: A Bio-Bibliog-
raphy. Grosse Pointe, Mich.: Walter Romig, 1945.
Includes entries for 74 authors, providing brief biographical sketches for each
with annotated lists of their publications appearing as books, periodical articles,
58 Section I

book reviews, dissertations, poems, short stories, dramas, and miscellaneous

publications. Includes a subject index.
215. Schmandt, Raymond H. “A Check-List of Eighteenth and Nineteenth
Century Pamphlets in the Library of the American Catholic Historical Society.”
Records of the American Catholic Historical Society of Philadelphia 81 (1970–
1971): 89–122, 131–75, 214–47; Vol. 82: 6–46.
Lists chronologically, beginning with 1707, 2,428 pamphlets held by the
American Catholic Historical Society. Entries are arranged alphabetically by au-
thor and title for each year. The place of publication and pagination are given to-
gether with location in the collection. The majority of titles are English language
and American but also included are titles published abroad in various languages.
Most are religious, but some are on secular subjects.
216. Schmidt, Herbert H. “The Literature of the Lutherans in America.” Religion
in Life 27 (1958): 583–603.
A bibliographical essay citing the “basic materials which will guide any per-
son interested in the (nine major branches) of the Lutheran Church in America,”
together with related works of interpretation and a listing of “sufficient titles
with bibliographies to launch on the most direct course the researcher who would
probe more deeply.” Organized under seven headings: (1) Bibliography; (2)
History; (3) Biography; (4) Doctrinal and Controversial Works; (5) Liturgy and
Hymnody; (6) Cyclopedias and Yearbooks; and (7) Location of Major Collec-
tions. The essay provides selective, broad coverage of the major sources for a
denomination that has produced a voluminous literature.
217. Schmidt, Thomas V. “Early Catholic Americana: Some Additions to Par-
sons.” Records of the American Catholic Historical Society of Philadelphia 86
(1975): 24–32.
“This checklist of early Catholic American titles is made up of copies located
at Catholic University which were not reported as their holdings in [Wilfrid]
Parsons’ Early Catholic Americana” (listed above). Entries are alphabetical
by author and/or title with reference notes to standard Catholic bibliographical
sources. See also Additions and Corrections to Parsons by Forrest Bowe and the
article by Norman Desmaris (listed above).
218. A Secondary Bibliography of John Winthrop, 1588–1649. AMS Studies in
the Seventeenth Century, no. 5. New York: AMS Press, 1999.
First governor of the Massachusetts Bay Colony, Winthrop was a writer, states-
man, and religious leader. Compiled as a resource guide to information on the life
and work of Winthrop, “the bibliography is divided into eleven sections based
on subject. Each item is listed only once under Antinomians, Biography, Corre-
lated Studies, Economics, Family History, History, Literature, Politics, Primary
Sources, Religion, and Winthrop’s Contemporaries. An author and title index is
located at the end of the bibliography.” Many of the entries are annotated.
 Bibliographical Sources 59

219. Seybolt, Robert F. “Student Libraries at Harvard, 1763–1764.” Publications

of the Colonial Society of Massachusetts 28 (1935): 449–61.
Based on inventories of student losses in the Harvard fire of 1764, a list of
titles is compiled that reflects the college’s program of studies and the reading of
leisure hours. Theology and rhetoric are present but much less so than in the pre-
ceding century, for which see the study by Arthur Norton (listed in Section III).
220. Shaffer, Kenneth M. “A Third Supplement to the Brethren Bibliography,
1970–1983.” Brethren Life and Thought 31 (1986): 70–110.
Provides some 423 additional entries to the bibliography begun by Donald F.
Durnbaugh and Laurence W. Shultz, including the first and second supplements
(listed above). The scope of the bibliography and the style of entries is essentially
the same as the original except that it includes Christian education materials and
omits genealogies. The bibliography with supplements now covers 270 years
(1713–1983) of Brethren history.
221. Shaw, Ralph R., and Richard H. Shoemaker. American Bibliography:
A Preliminary Checklist 1801 to 1819. 22 vols. New York: Scarecrow Press,
1958–1966.
Lists 50,192 entries chronologically by year of publication, extending the cover-
age of Charles Evans’s American Bibliography down to 1820. Entries are alpha-
betical by author and title in each volume, with library holding symbols attached.
“Since the entries were drawn from many sources, the content of the entries varies
widely.” Volume 20 is an Addenda List of Sources and Library Symbols; volume
21, the Title Index, and volume 22, Corrections and Author Index.
222. Shea, John D. G. A Bibliographical Account of Catholic Bibles, Testaments
and Other Portions of Scripture, Translated from the Vulgate and Printed in the
United States. New York: Craimosy Press, 1859.
A basic, authoritative list of early American Catholic scriptures, 1790–1859.
223. Shields, Steven L. The Latter Day Saint Churches: An Annotated Bibliog-
raphy. Bibliographies on Sects and Cults in America, no. 11. New York: Garland
Publishing, 1987.
A selective compilation of English language materials organized in sec-
tions: (1) General Reference Works with Historical Divisions, 1830–1844; (2)
Non-extant Movements 1844 to mid-1860s; and (3) Extant Movements 1844 to
mid-1860s. This latter division is organized into six sections representing the six
larger churches of the Mormon movement that emerged during the period and
have survived to the present. Includes over 1,500 annotated citations to books,
pamphlets, and periodicals, which are “generally representative of the history
and theology of each church,” with an occasional listing of an academic thesis.
Organized chronologically and by church name, this is a useful guide to research-
ers and students, particularly for non-Mormons. Complements Chad J. Flake and
Dale L. Morgan’s A Mormon Bibliography (listed above).
60 Section I

224. Shipton, Clifford K., and James E. Mooney. National Index of American
Imprints through 1800, the Short-Title Evans. Worcester, Mass.: American Anti-
quarian Society and Barre Publishers, 1969.
Alphabetical listing of the 39,162 titles in Charles Evans’s American Bibliog-
raphy in addition to 10,035 titles drawn largely from Roger Bristol’s supplement
of Evans. Considering that 1 in 10 of the titles Evans lists “is a ghost or contains a
serious bibliographical error,” this work is indispensable for accuracy. Each entry
includes the location of copies and the assigned number of the Early American
Imprints Series.
225. Shoemaker, Richard H., Gayle Cooper, and M. Frances Cooper. A Check-
list of American Imprints 1820–1829. 12 vols. Metuchen, N.J.: Scarecrow Press,
1964–1972.
Lists 41,633 titles for the decade based largely on the same principles as Shaw
and Shoemaker’s American Bibliography 1801–1819 (listed above). Volume 11
is the Title Index and volume 12 is the Author Index.
226. Siegel, Ben. “The Biblical Novel, 1900–1959: A Preliminary Checklist.”
Bulletin of Bibliography 23 (1961): 88–90.
Lists biblical novels in English (original and translations) published in the first
six decades of the twentieth century. Includes “only those works which may be
defined as ‘novels’ in which a character (or characters) significant to the central
plot is identifiable as a personage mentioned in either the Old or New Testa-
ment.”
227. Sliwoski, Richard S. “Doctoral Dissertations on Jonathan Edwards.” Early
American Literature 14 (1979–1980): 318–27.
An attempt to list “the doctoral research extant on Jonathan Edwards and by
correcting errors in previous bibliographic scholarship. Each entry in the check-
list contains: the author’s name, the complete title, the name of the university or
institution, the year in which the dissertation was completed or accepted, and the
pagination.”
228. Sloan, William David. American Journalism History: An Annotated Bib-
liography. Bibliographies and Indexes in Mass Media and Communications, 1.
New York: Greenwood Press, 1989.
A comprehensive, broadly based bibliography of 2,657 entries including books
and periodical literature covering the history of journalism in the United States
from colonial times (post-1690) to the present. Limited largely to coverage of
the press, there are sections on radio and television broadcasting and on the con-
temporary media, 1945 to the present. Coverage of religion is provided through
a subject heading in the index. Valuable as a resource to the wider field of jour-
nalism history. A section on Research Guides and Reference Works provides
guidance to related works.
 Bibliographical Sources 61

229. Smith, C. Henry. “Literature and Hymnody.” In The Mennonites of Amer-

ica, 409–45. Scottsdale, Pa.: Mennonite Publishing House, 1909.
Good basic bibliographical descriptions and history of Mennonite titles, most
published prior to 1850, with brief accounts of German almanacs and early print-
ing presses.
230. Smith, Clara A. Narratives of Captivity among the Indians of North Amer-
ica: A List of Books and Manuscripts on This Subject in the Edward E. Ayer
Collection of the Newberry Library: Supplement I. Chicago: Newberry Library,
1928.
Lists 143 titles of individual editions of captivity narratives, issued as a supple-
ment to the original list of 1912 published under the same title (listed above). “It
contains different editions of some narratives of the first list, but it also contains
narrated experiences of 78 captives who were not named in the first list.”
231. Smith, Joseph. A Descriptive Catalogue of Friends’ Books, or Books Writ-
ten by Members of the Society of Friends, Commonly Called Quakers. London:
Joseph Smith, 1867.
Entries are listed alphabetically by author of books and periodical articles
on all subjects written by Quakers. Full titles and imprints are given with notes
and extracts from reviews. Author entries include dates and/or residence and, in
some cases, biographical notices are added. Includes British, American, and other
imprints.
232. ———. Supplement to a Descriptive Catalogue of Friends’ Books, or Books
Written by Members of the Society of Friends, Commonly Called Quakers. Lon-
don: Edward Hicks, 1893.
233. Soukup, Paul A. Christian Communication: A Bibliographical Survey.
Bibliographies and Indexes in Religious Studies, no. 14. New York: Greenwood
Press, 1989.
“Christian communication refers both to any communication by the Christian
churches and to a style of communication consistent with Christian ethics and
practices.” This annotated bibliography, international in scope and multilingual
in character, contains books, journal articles, essays, pamphlets, and dissertations.
The entries are largely those from electronic databases supplemented by manual
searching. Containing 1,311 entries, this is the most comprehensive attempt yet
undertaken to bring this broad discipline under bibliographic control. The most
extensive section, with 470 entries, covers mass or social communication—
primarily the press, film, radio, and television. Homiletics, however, receives
limited coverage since it is adequately covered in other works. Some 100 entries
constitute a section of historical materials. The first section of this volume con-
tains an introductory chapter that surveys and discusses the history, issues, and
approaches to the field. The second section provides a listing of resources that
62 Section I

enlarge and extend the discussion of introductory matters and issues. Other chap-
ters cover more specific areas of the discipline: communication theory, history,
rhetoric, interpersonal communication, mass communication, intercultural com-
munication, and other media, followed by name, title, and subject indexes. This
bibliography is by no means exhaustive, as the author states, but is introductory
in nature. It will be especially useful to those new to the field and to those who
wish to integrate and relate Christian communication to other disciplines. Special
attention is given to the need for a theology of communication.
234. Spencer, Claude E. Theses Concerning the Disciples of Christ and Related
Religious Groups. 2d ed. Nashville, Tenn.: Disciples of Christ Historical Society,
1964.
“This new list of theses concerning Disciples of Christ, Christian Churches,
and Churches of Christ is a catalog of 743 graduate and professional theses and
dissertations by 701 authors from 89 institutions.” Sections I and II contain nu-
merical listings of theses by authors, title, degree, institution, and year. Section III
provides a subject index, and Section IV is an index to theses by institution.
235. Springer, Nelson P., and A. J. Klassen. Mennonite Bibliography, 1631–
1961: Volume II North American Indices. Scottsdale, Pa.: Herald Press, 1977.
A compilation of “published materials of Mennonite authorship and state-
ments about Mennonites by non-Mennonites,” it includes periodicals, books,
pamphlets, dissertations, festschriften, symposia, and encyclopedia and periodi-
cal articles. Provides basic bibliographical detail for 12,554 items together with
library location symbols for institutions holding the titles. Organized geographi-
cally with three broad subject categories: History and Description, Doctrine, and
Miscellanea, with form subdivisions by type of publication. Also contains author,
book review, and subject indexes.
236. Stanford, Charles. “The Renaissance.” In Historical Rhetoric: An Anno-
tated Bibliography of Selected Sources in English, edited by Winifred Bryan
Horner, 111–84. Boston: G. K. Hall, 1980.
Prefaced with an introduction and containing 233 annotated entries, divided
into two sections with 41 primary and 192 secondary works. Includes works used
extensively by seventeenth-century English and American Puritans, including
such rhetoricians as Peter Ramus, William Perkins, and others. There are several
articles dealing specifically with the use of rhetoric in preaching.
237. Stanley, Susie C. Wesleyan/Holiness Women Clergy: A Preliminary Bibli-
ography. Portland, Ore.: Western Theological Seminary, 1994.
Contains sections on Autobiographies, Letters, Diaries, Papers; Biographies;
Biographical Sketches; and Women’s Sermons. Provides guidance to sources that
are not otherwise easily or quickly identifiable.
 Bibliographical Sources 63

238. Starr, Edward C. A Baptist Bibliography: Being a Register of Printed Mate-

rial by and about Baptists; Including Works Written against the Baptists. 25 vols.
Chester, Pa.: American Baptist Historical Society, 1947–1976.
Includes “writings of Baptists, not only on Baptist topics, but also on topics of
general theological, philosophical, historical and social content.” Titles by non-
Baptists are included when they touch on Baptist topics. Most titles are in English
and other romanized languages published anywhere in the world dating from
1609. Entries are arranged alphabetically by author, corporate name, or title, with
location symbols given for libraries in the United States and Canada. Includes
indexes of joint authors, translators, Baptist publishers, and distinctive titles and
subjects. The most comprehensive, authoritative bibliography of Baptist materi-
als relating to the United States.
239. Stone, Jon R. A Guide to the End of the World: Popular Eschatology in
America. Religious Information Systems Series, 12. New York: Garland Publish-
ing, 1993.
Contains 2,147 entries focusing “almost exclusively on the writings of modern
[i.e., twentieth century] Protestant premillennialists.” As Stone notes, “popular
eschatology (or millennialism) has developed into somewhat of a cottage in-
dustry, spinning out books and pamphlets at a dazzlingly rapid rate of speed.”
The bibliography section is divided into 10 periods, “each period influenced by
several key historical events and shaped by a few leading figures,” from 1798 to
1992. Each entry supplies author name, full title, place of publication, publisher’s
name, and date. Special sections include: Selected Amillennnial, Post-Millennial,
and Anti-Premillennial Works; Selected Journals and Periodicals; and Biographi-
cal Sketches. While not claiming to be comprehensive, this guide brings organi-
zation and coherence to a large and diverse field of popular religious literature
often little understood except by the initiated.
240. Stroupe, Henry S. The Religious Press in the South Atlantic States, 1802–
1865: An Annotated Bibliography with Historical Introduction and Notes. His-
torical Papers of the Trinity College Historical Society, Series 32. Durham, N.C.:
Duke University Press, 1956.
“The area studied consists of Virginia, the Carolinas, Georgia and Florida, and
West Virginia before 1861. ‘Historical Introduction’ narrates briefly the found-
ing of the leading periodicals, explains why they were started, and analyzes their
problems, their objectives and their relations with each other. In the annotated
bibliography, arranged alphabetically by titles, each of the 159 publications
known to have appeared in the South Atlantic States before 1865 is described.
Nine others that were proposed but apparently not published are listed. Each
sketch locates extant files, either by reference to published works in which they
are listed or to libraries holding them.”
64 Section I

241. Swift, Lindsay. “The Massachusetts Election Sermons.” Publications

of the Colonial Society of Massachusetts, Transactions, 1892–1894 1 (1895):
389–541.
A chronological survey and analysis of over 200 election sermons delivered
1634–1884. A pattern of preaching and printing began in 1663, continuing into
the late nineteenth century when 3,000 to 4,000 copies of each sermon were is-
sued. The sermons reflect the political concerns of their times when, for example,
in 1770 Samuel Cooke preached “the essential doctrine of the Declaration of
Rights and Revolution.” Later, concerns over slavery were voiced. In 1884 the
sermons were likely discontinued because of “political opposition, and a dis-
like to hear moral questions discussed by ministers” and because “the religious
character of the people of this commonwealth no longer appeared to demand a
continuance of the old custom.”
242. Thompson, Brad. A Bibliography of Christian Worship. ATLA Bibliogra-
phy Series, no. 25. Metuchen, N.J.: Scarecrow Press, 1989.
Organized historically this bibliography “purports to contain books and peri-
odical literature through 1982.” Of particular interest is part VI: Church Music
and Hymnody, pp. 656–739, which includes traditions in church music: Eastern,
Latin, and Protestant; and hymnody organized geographically: American, Ca-
nadian, and British with sections on (1) Specialized Hymnals; (2) Hymn Book
Criticism; (3) Sacred Carols and Folk Songs; (4) Studies of Authors, Composers,
and Hymnologists; (5) Special Studies; and (6) Practical and Critical Studies.
With few exceptions entries conform to standard bibliographical criteria, includ-
ing author, title, date, and other publication details. Imprints are largely for the
nineteenth and twentieth centuries. Includes Author/Editor Index and Church
Bodies/Conferences/Organization Index. Coverage is comprehensive.
243. Toohey, William, and William D. Thompson, eds. Recent Homiletical
Thought: A Bibliography, 1935–1965. New York: Abingdon Press, 1967.
An annotated selective compilation of 1,527 entries consisting of 446 books
and 1,081 articles drawn from Protestant- and Catholic-edited periodicals and
eight scholarly journals in the field of speech. Also includes a listing of 610
master’s theses and doctoral dissertations, none of which are annotated. Orga-
nized topically in three sections: (1) Books; (2) Articles; and (3) Theses and
Dissertations. Each section has four categories related to the history of preaching
and communication: (1) Individual Preachers; (2) Groups; (3) Periods; and (4)
Theory. An appendix lists 36 Roman Catholic and Protestant periodicals and
journals in the field of speech that served as bibliographical sources. Largely
supersedes and expands earlier homiletic bibliographies. Coverage, while not ex-
haustive, is comprehensive. Includes an index of authors. See subsequent volume
for the years 1966–1979 edited by A. Duane Litfin and Haddon W. Robinson
(listed above).
 Bibliographical Sources 65

244. Trinterud, Leonard J., comp. A Bibliography of American Presbyterian-

ism during the Colonial Period. Presbyterian Historical Society, Publications, 8.
Philadelphia: Presbyterian Historical Society, 1968.
Contains 1,129 entries of printed sermons issued prior to 1800 by or identi-
fied with one of the 12 autonomous Presbyterian bodies in colonial America.
It includes items published abroad and also lists items by non-Presbyterians
who dealt with Presbyterianism in some significant way. Entries are keyed
to Charles Evans’s American Bibliography, of which work this bibliography
supplements.
245. Tuttle, Julius H. “The Libraries of the Mathers.” Proceedings of the Ameri-
can Antiquarian Society 20 (1910): 269–356.
The libraries of the Mathers (Richard, Increase, Cotton, Samuel [2]) are dis-
cussed in the context of early libraries in the Massachusetts Bay Colony. Catalogs
of the libraries are provided: Increase (1664); Mather books in the Massachusetts
Historical Society; Mather books in other libraries; and the Mather library at the
American Antiquarian Society, the latter obtained by Isaiah Thomas. See also the
study by Henry J. Cadbury, “Harvard College Library and the Libraries of the
Mathers” (listed above).
246. ———. “Writings of Rev. John Cotton.” In Bibliographical Essays: A Trib-
ute to Wilberforce Eames, 363–80. Cambridge, Mass.: Harvard University Press,
1924.
Bibliography of works by Cotton published 1630 to 1747, listed chrono-
logically, including reprints and titles no longer extant. Each entry has complete
bibliographical description, including copy specific notes about composition,
publication, collation, and record of institutional holdings.
247. Union List of Baptist Serials, Compiled by Fleming Library, Southwestern
Baptist Theological Seminary. Fort Worth, Tex.: NEMAC Publications, 1960.
Lists 2,174 titles published in 35 countries, reported by 94 cooperating U.S.
institutions. Divided into three parts: “First, a list of the institutions which coop-
erated arranged by states and with symbols. Second, the main body of the work
alphabetically arranged. Third, an alphabetical listing of titles by countries and
states.” The format and data of entries follows the pattern of the Union List of
Serials. “Below each title in the main body of the list holdings (of any type, i.e.,
imprint, microfilm, micro record, etc.) are included.”
248. Vail, Robert W. G. “A Check List of New England Election Sermons.”
Proceedings of the American Antiquarian Society 45 (1936): 233–66.
Provides authors and titles of the sermons, together with holdings symbols
referring to 30 depositories, for the colonies and/or states of Connecticut (1674–
1830); Massachusetts (1634–1884); New Plymouth (1669, 1674); New Hamp-
shire (1784–1831, 1861); and Vermont (1777–1834, 1856–1858).
66 Section I

249. ———. The Voice of the Old Frontier. The Rosenbach Fellowship in Bibli-
ography. Philadelphia: University of Pennsylvania Press, 1949.
Contains the text of three lectures about frontier life that complement the
main body of the work, “A Bibliography of North American Frontier Literature,
1542–1800, which includes a selection of works written by those living on the
frontier of what is now the United States, stories of Indian captivity within this
area and promotion tracts by agents for the sale of frontier lands, the first edi-
tions of which appeared not later than 1800.” Includes 1,300 annotated entries
for nearly 1,000 editions of 75 captivity narratives and sermons that relate the
capture, rescue/escape, and redemption of persons detained by Native Americans.
Entries are arranged chronologically by date of publication and by author’s last
name or title under the date. Full bibliographical descriptions are given together
with location symbols to copies in over 150 libraries or held by private collec-
tors and dealers. An index aids in locating specific authors and titles and also
facilitates reference to various editions of the same title or work. Invaluable to
the study of early American captivity narratives.

250. Verret, Mary Camilla. A Preliminary Survey of Roman Catholic Hymnals

Published in the United States of America. Washington, D.C.: Catholic Univer-
sity of America, 1964.
Annotated bibliography of all known hymnals published 1787–1961, com-
prising “311 title entries representing an estimated 500 editions” located in 82
libraries. Excluded are hymnals used among the North American Indians, music
of the Spanish missions of the West and Southwest, and hymnals imported from
European churches. Main entries are arranged chronologically giving full title,
pagination, dimensions, and location; analysis of contents; and a list of known
editions and their locations. Includes a key to location symbols, a bibliography on
church music, and title, editor, publisher, and location indexes.

251. Vollmar, Edward R. The Catholic Church in America: An Historical Bibli-

ography. 2d ed. New York: Scarecrow Press, 1963.
Lists books, periodical articles, diocesan synod publications, unpublished doc-
toral and master’s theses, annals of religious orders, and miscellaneous materials
from colonial times to the present, including those on microfilm. Entries are
arranged alphabetically by author and title. Subject access is provided through
an index supplemented with contents notes for selected periodical articles in the
alphabetical bibliographical listing. No annotations or location information for
copies. Includes a brief introductory essay on the historiography of American
Catholicism.

252. Wacker, Grant. “Bibliography and Historiography of Pentecostalism

(U.S.).” In Dictionary of Pentecostal and Charismatic Movements, edited by
Stanley M. Burgess, Gary B. McGee, and Patrick H. Alexander, 65–76. Grand
Rapids, Mich.: Zondervan, 1998.
 Bibliographical Sources 67

A good overview of the historiography of Pentecostalism with a critical evalu-

ation of primary sources and scholarly studies about the movement.
253. Walls, Francine E. The Free Methodist Church: A Bibliography. Winona
Lake, Ind.: Free Methodist Historical Center, 1977.
A partially annotated union list of works, with location symbols, that “inter-
pret the lives, beliefs, traditions, and labor of those within the denomination.”
Arrangement of all works is by subject. Only a select number of unpublished
manuscripts are included, while “works published by missionaries for use on the
mission field are for the most part excluded.” Appendixes include a listing of
Bishops of the Free Methodist Church and Special Collections of Materials on
Free Methodism.
254. Wangler, Thomas E. “A Bibliography of the Writings of Archbishop John
J. Keane.” Records of the American Catholic Historical Society of Philadelphia
89 (1978): 60–73.
This list “when added to the bibliography provided by Patrick Ahren at the
end of his The Life of John J. Keane: Educator and Archbishop, 1838–1918
(Milwaukee: Bruce, 1955) provides an almost exhaustive check-list of all that has
survived from the Archbishop’s life.” Keane was the most prolific author of all
the Americanists, and this bibliography includes most of all the surviving articles,
pastorals, sermons, discourses, books, important administrative documents, and
the like written or spoken by Archbishop Keane. The list is in chronological order
(1875–1916), each entry providing title, place of publication, month, and if ap-
propriate, day of publication. A leading figure in the American Catholic church
for almost two decades, 1883–1903, Keane was suspected of supporting the re-
proved doctrines of the Americanists condemned by Pope Leo XIII.
255. Warfield, Benjamin B. The Printing of the Westminster Confession. ATLA
Monograph Preservation Program; ATLA Fiche 1986–1874. Philadelphia: Mac-
Calla, 1901–1902.
Five volumes include: V. 1. Notes toward a bibliography of the British edi-
tions, contains 137 entries for imprints 1646–1894. The first three editions were
private printings, 1646, first public printing 1647, and first official edition issued
1648. Immediately popular and in demand, “before the end of the seventeenth
century, at least as many as forty separate editions had been printed.” Prior to
1700 all editions used in America were imported from the British Isles. V. 2.
Notes toward a bibliography of the American editions, contains 75 entries includ-
ing reprints 1723–1900. The Savoy Declaration, a modified form of Westminster
Confession, was published and used by Puritans in 1658 and following. The first
printing of the Westminster Confession was in Connecticut, 1710 at New Lon-
don. “The real history of the publication of the Westminster Confession in Amer-
ica begins in 1789.” V. 3. Notes toward a bibliography of its translations. V. 4.
Notes toward a bibliography of the modifications. Contains modifications of the
text made by the British Parliament, the English Baptists, the Independents, and
68 Section I

American Presbyterians, 1648–1901. Many of the American modifications were

issued by the Cumberland Presbyterian Church. V. 5. Contains additional British
and American imprints. Entries contain full bibliographical data, including titles,
place of publication, publisher, date of publication (where known), size, pagina-
tion, contents notes, historical notes, and location of copies in libraries as well
as those privately owned. Extracted and reprinted from The Presbyterian and
Reformed Review, October 1901–1902. As the pinnacle confession of Reformed
scholasticism, Westminster had an immense influence on Congregationalists,
Presbyterians, and Baptists and was “by far the most important confessional wit-
ness in American colonial history” (Sydney Ahlstrom, A Religious History of the
American People, p. 94). Supplemented and updated by Samuel W. Carruthers’s
(1957) bibliography (listed above).
256. Watts, Isaac, and John H. P. Pafford. Divine Songs Attempted in Easy Lan-
guage for the Use of Children with an Introduction and Bibliography by J. H. P.
Pafford. London: Oxford University Press, 1971.
First published in 1715, this book, popularly known as Divine and Moral
Songs, went through at least 667 editions and sold over eight million copies in
Britain and America. Didactic by design, almost propagandistic, it, together with
his catechism for children and youth, supplied a system of worship for children.
Ironically, Watts’s fame as a hymnologist rests on his other works but much
of his popularity can be attributed to Divine Songs. Among recognized authors
the work is known to have influenced are Alexander Pope, William Blake, and
Lewis Carroll. “The book was used by and for children, in homes, schools, and
Sunday schools, in many parts of Britain and America for over a hundred years.”
This edition contains a facsimile reproduction of the first edition of 1715 and an
illustrated edition, circa 1840.
257. Welch, James d’Alte Aldridge. A Bibliography of American Children’s
Books Printed Prior to 1821. Worcester, Mass.: American Antiquarian Society
and Barre Publishers, 1972.
“This bibliography is primarily concerned with narrative books written in
English, designed for children under fifteen years of age.” Although most of the
books listed were designed to be read at leisure for pleasure and even though
“broadsides, sermons, books of advice, catechisms, primers, and school books are
excluded,” a large number of Bibles and religious titles are included, a legacy of
the early American Puritan ideal. Invaluable for identifying the publications is-
sued by the New York Tract Society (1812), New England Tract Society (1814),
Philadelphia Female Tract Society (1816), and similar organizations, predeces-
sors of the American Tract Society (1823). Entries are listed alphabetically by
author if known, otherwise by title. The earliest title for each work is given in its
entirety with subsequent editions attached in chronological sequence. Many en-
tries are annotated with details of authorship, variations in title, collation, history
of publication, illustrations, bindings, and other bibliographical data. Location
 Bibliographical Sources 69

symbols indicate copies held in private collections and by libraries. Includes an

index of printers, publishers, and imprints.
258. Winans, Robert B. A Descriptive Checklist of Book Catalogues Separately
Printed in America, 1693–1800. Worcester, Mass.: American Antiquarian Soci-
ety, 1981.
“This checklist describes printed catalogues of books, separately issued in
America prior to 1801 by booksellers, publishers, book auctioneers, circulating
libraries, social libraries, college libraries, and private libraries.” These catalogs
contain data on the availability and distribution of particular books or particular
subject classes of books. Describes 278 located items and 393 unnumbered items,
listed in chronological order.
259. Wolf, Edward C. “Lutheran Hymnody and Music Published in America
1700–1850: A Descriptive Bibliography.” Concordia Historical Institute Quar-
terly 50 (1977): 164–85.
Describes “those printed sources which outline the development of American
Lutheran hymnody and music to 1850.” Part I lists hymnals and hymn collec-
tions without music while part II includes chorale books, tunebooks, and other
music. Prior to 1792 all titles were in German, after that date English language
texts appear. In addition to these resources it is known that some Lutheran con-
gregations used English language tunebooks prepared for other Protestant groups.
“After 1830 Lowell Mason’s tunebooks were especially popular in all American
churches.” Entries are arranged chronologically and by title with standard biblio-
graphical details supplemented with historical descriptions and references. Each
item is identified with a number “by which it is found in standard bibliographies,”
except for unique items.
260. Wolf, Edwin, II. The Book Culture of a Colonial American City: Philadel-
phia Books, Bookmen, and Booksellers. Lyell Lectures in Bibliography, 1985–86.
Oxford: Clarendon Press, 1988.
The purpose of this study is “to present a method for documenting the exis-
tence of certain books in a specific locality within a specific time span.” The
pattern of research is bibliographical. Chapter 1, Sundry Printed Books, includes
general remarks on theological titles; and chapter 2, Books for Large People and
Small, includes more specific details on Bibles, psalters, and prayer books. Other
theological works are not treated. Based on library catalogs, newspaper adver-
tisements, and book inventories in wills at Philadelphia, Wolf believes the titles
identified here are valid “for the rest of the North American British colonies, and,
indeed for middle-class Great Britain.”
261. ———. The Library of James Logan of Philadelphia, 1674–1751. Philadel-
phia: Library Company of Philadelphia, 1974.
Quaker statesman, scholar, and advisor to William Penn, Logan amassed one
of the largest American colonial libraries of the eighteenth century. It reflected
70 Section I

his interests in the classics and in science, especially botany and astronomy. The-
ology was an ancillary interest and is represented with biblical and patristic texts
in critical, scholarly editions. A 40-page introduction discusses “Books and the
Man” followed by “The Catalogue.” Contains 2,184 titles with full bibliographi-
cal descriptions and, in many cases, notes and annotations. Includes an index of
former owners and correspondents. Currently owned by The Library Company of
Philadelphia, Logan’s collection “proves to be the only major colonial American
library which has survived virtually intact.”
262. Wright, John. Early Bibles of America: Being a Descriptive Account of
Bibles Published in the United States, Mexico and Canada. 3d rev. and enlarged
ed. New York: Whittaker, 1894.
Includes, beginning with John Eliot’s Indian translation of 1661, the many
versions, translations, and editions of the Bible published down to 1861 together
with facsimiles of their title pages. Appendixes list owners of the Bibles cited and
prices paid for copies.
263. Yellin, Jean Fagan, and Cynthia D. Bond. The Pen Is Ours: A Listing of
Writings by and about African-American Women before 1910 with Secondary
Bibliography to the Present. Schomburg Library of Nineteenth-Century Black
Women Writers. New York: Oxford University Press, 1991.
A working bibliography, covering publications issued 1773–1910, which is
“a first effort at providing a list of writings by and about African-American
women whose earliest publications appeared by the end of 1910.” Drawing on
the Black Periodical Literature Project, one of the strengths of this compilation
is the copious references to the periodical press, including newspapers as well
as magazines, drawing especially from literary, religious, and abolitionist/anti-
slavery titles. Organized in five sections, each authoress is listed alphabetically,
with pseudonyms as appropriate, and dates. Included in entries are writings by,
writings about, and papers in collections, the latter supplying descriptions and
locations of original source materials in libraries and archives. Concludes with a
list of sources consulted and periodicals and newspapers searched, comprising a
helpful bibliography about African American women authors.
264. Young, Arthur P., E. Jens Holley, and Annette Blum. Religion and the
American Experience, 1620–1900: A Bibliography of Doctoral Dissertations.
Series: Bibliographies and Indexes in Religious Studies, no. 24. Westport, Conn.:
Greenwood Press, 1992.
Based on 4,240 citations “drawn from Dissertation Abstracts International
through June 1991. This compilation incorporates titles pertaining to the histori-
cal dimension of the nation’s religious experience.” Entries include the author’s
name, thesis title, degree granted, name of the degree granting institution, date,
and order number for all doctoral dissertations that are available from University
Microfilms, Inc. Entries are grouped in two parts: Denominations and Move-
ments and Topical Studies. Denominational groupings include subdivisions
 Bibliographical Sources 71

such as education, music, newspapers and periodicals, and preaching. A detailed

subject index provides access by personal names and book and periodical titles.
Also includes an author index. Denominational identifications are, in some cases,
incorrect.
265. Young, Arthur P., E. Jens Holley, and Phyllis C. Watts. Religion and the
American Experience: The Twentieth Century: A Bibliography of Doctoral Dis-
sertations. Bibliographies and Indexes in Religious Studies, no. 31. Westport,
Conn.: Greenwood Press, 1994.
A “bibliography of historically oriented doctoral dissertations. The compila-
tion is divided into two major sections. Citations in Part One are arranged al-
phabetically by 72 denominations and movements. Thematic studies and those
titles covering more than one denomination or movement are organized under 22
topical headings located in Part Two.” In the first part many listings are further
divided by broad subject descriptors applicable to communications, such as mass
media, education, music, and preaching. In the second part there are sections on
cinema and theater, mass media, music, and preaching. All 4,215 citations were
“drawn from Dissertation Abstracts International through June 1993,” listing
author name, title of the dissertation, degree, degree granting institution, date,
pagination, and University Microfilms International order number. Includes au-
thor and subject indexes.
 Section 2
General Studies

266. Albion, Robert G. “The Communications Revolution.” American Historical

Review 37 (1932): 718–20.
Enunciates the reasons for separating the developments in communications
from such concepts as the Industrial Revolution, Machine Age, or Big Busi-
ness. He notes “the story of the canal, turnpike, steamboat, railroad, telegraph,
submarine cable, telephone, automobile, wireless telegraph, airplane, and radio
is quite different from the record of factories and foundries.” This term, now 60
years old, caught the imagination and has endured, although it is at variance with
recent evolutionary-historical views of communications expressed by Quentin J.
Schultze and others.
267. Alden, John. “The Bible as Printed Word.” In The Bible and Bibles in
America, edited by Ernest S. Frerichs, 9–28. Atlanta: Scholars Press, 1988.
A brief overview of the major role the Bible has played in the settlement and
development of the United States from the colonial period through the early nine-
teenth century. Provides basic details on the importation of Bibles, early printings
of the text, and of the translators, printers, publishers, and Bible societies respon-
sible for producing and distributing millions of copies. A Note on Sources lists
significant works relating to the Bible in America.
268. “American Baptist Colportage and Chapel Car Evangelism: 1840–1950.”
American Baptist Quarterly 10 (1991): 1–94.
This March issue of the Quarterly contains an introductory chapter on colpor-
tage and seven other articles detailing the colportage, railroad, and automotive
chapel car ministry in the Northwest; the Southern states; in Mountains and Min-
ing Camps; in Colorado, Wyoming, and Utah; on Sidetracks of the Old West;
and the history of the Emmanuel Chapel car. This ministry by foot and on wheels
enabled the American Baptist Publication Society to distribute its publications

73
74 Section II

and develop an evangelistic program reaching populations scattered over vast

distances in the western United States. Well-documented studies attractively il-
lustrated with photographic reproductions.
269. Ames, Charlotte. “Catholic Pamphlets and Pamphleteers: A Guide to In-
dexes and Collections.” Records of the American Catholic Historical Society of
Philadelphia 103, no. 1 (1992): 1–16.
Situates American Catholic pamphleteering within its historical context by
reviewing “writings in pamphlet form [which] emerged from a number of emi-
nent Catholic clergymen” during the nineteenth century. Sermons, lectures, and
addresses of this early period “prefigure the incredible avalanche of pamphlet lit-
erature produced in the twentieth century, much of which flowed from hundreds
of radio addresses given by Daniel A. Lord, John A. O’Brien, Fulton J. Sheen,
Charles E. Coughlin and others.” A selected bibliography provides researchers
with a guide to indexes and collections.
270. Amory, Hugh, and David D. Hall, eds. The Colonial Book in the Atlantic
World. A History of the Book in America, 1. New York: American Antiquarian
Society, Cambridge University Press, 2000.
The first of a five-volume series, A History of the Book in America, is a
“collaborative history of the uses of print and books in the thirteen mainland
British colonies that in 1776 formed the United States.” It includes booksellers,
printers, writers, and readers who initially were dependent upon the patronage
of civil government or church and on importation from abroad but who slowly
were able to become competitive and commercial as the book trade developed.
Three great movements are identified as crucial to understanding the period: (1)
the heritage of the Protestant Reformation as a text-based faith; (2) the imposi-
tion of regulating mechanisms by civil authority (Great Britain), which affected
trade (books and publishing); and (3) mercantile capitalism, which financed the
colonization of North America. These developments are discussed in reference
to several arguments about print and culture such as: Orality, Writing, and Print;
Literacy and Illiteracy; Print in the Public Sphere; Authorship and Intellectual
Property; and The Reading Revolution. The colonists interfaced with both their
European heritage, relying heavily in the seventeenth century on continental au-
thors and the importation of books, and with the Native Americans, whom they
attempted to civilize and Christianize using print. A significant portion of this
history deals with the printing, publishing, and sale of religious titles. Five of
the seven major authors for the period 1701–1790 were clergymen. “Of the fifty
works that appeared in two or more printings to 1730, the vast majority were on
religious themes and a list of the reprinted titles from 1731 to 1760 conforms to
the previous pattern, with religious works dominating as before.” The volume
concludes with a Select Bibliography; Appendices on Statistics; Popular and
Durable Authors and Titles; Book Prices; and a treasure trove of bibliographical
notes numbering nearly 100 pages.
 General Studies 75

271. Anker, Roy M. Self-Help and Popular Religion in Early American Culture:
An Interpretive Guide. American Popular Culture. Westport, Conn.: Greenwood
Press, 1999.
Tracing the origins of the New Thought movement from its genesis in Puritan
New England to the development of mental healing in the late nineteenth and early
twentieth centuries, this study strongly challenges the widely held conclusion of
sociologist Max Weber that the Puritan insistence on salvation drove believers to
seek earthly signs of God’s election in “any good occurrence, especially material
prosperity, as an indication of divine favor.” Early American figures in the quest for
health, wealth, and self-assurance were Benjamin Franklin and Cotton Mather. The
democratic impulses fostered by the Second Great Awakening are seen as the rejec-
tion of an earlier strict Calvinism and the development of personal, highly individu-
alistic expressions of religious faith. It is out of this conjunction of popular religion
and self-help that Phineas Parkhurst Quimby, Warren Felt Evans, Horatio Dresser,
Ralph Waldo Trine, and others forged the contours of the New Thought movement,
which, in the twentieth century, was further enlarged by Norman Vincent Peale and
Robert Schuller. This study provides a reliable guide to the history and personali-
ties of the movement that has deeply penetrated American culture with much of the
effort accomplished through the curiosity of a public eagerly served by the popular
press and through the publication of pamphlets, books, and periodicals, all of which
are part of the author’s analysis and bibliography.

272. Balmer, Randall H. “The Historical Neglect of Religion in the Middle Colo-
nies.” In Pulpit, Table, and Song: Essays in Celebration of Howard G. Hageman,
edited by Heather Murray Elkins and Edward C. Zaragosa, 100–112. Drew Stud-
ies in Liturgy, no. 1. Lanham, Md.: Scarecrow Press, 1996.
“The middle Atlantic (colonies: New York, New Jersey, Delaware, and Penn-
sylvania) holds, I think, great promise as the frontier of colonial historiography.
The diversity of its religious and ethnic traditions, its cultural role in the Great
Awakening and the American Revolution, and the religious toleration it fostered
early in its history—all of these topics have yet to receive the attention they
deserve.”

273. Barr, David L., and Nicholas Piediscalzi, eds. The Bible in American Edu-
cation: From Source Book to Textbook. Society of Biblical Literature. The Bible
in American Culture, no. 5. Philadelphia: Fortress Press, 1982.
Contains seven essays tracing the study of the Bible from colonial times to the
present. “Taken together these essays alert us to the diversity of times, places,
and educational issues that have been shaped by the Bible and demonstrate how
those events have shaped our own perception of the Bible.”

274. Baumgartner, Appolinaris W. Catholic Journalism: A Study of Its Develop-

ment in the United States, 1789–1930. New York: Columbia University Press,
1931.
76 Section II

A chronological review of Catholic newspapers, their founding, development,

and the general conditions under which they appeared. The study is limited
primarily to English language organs, with some remarks on the journalism of
the foreign language groups among American Catholics. One chapter discusses
Catholic journalistic education for the period 1910–1930. A list of weekly papers
published in the United States is given, while an appendix lists journals of record
published prior to 1892 but the dates of whose founding are unknown.

275. Baym, Nina. “Onward Christian Women: Sarah J. Hale’s History of the
World.” New England Quarterly 63 (1990): 249–70.
Sarah Hale, editor of Godey’s Lady’s Book for 40 years (1837–1877), published
Woman’s Record (1853), expressive of her theory of womanhood. Containing
nearly 2,500 entries, many biographical, she espoused a special bond between
women and Christianity, “the destined mission of women is to Christianize the
world, and the story of history is inevitable progress toward a world dominated
by Christian and Christianizing women.”

276. Beniger, James R. The Control Revolution: Technological and Economic

Origins of the Information Society. Cambridge, Mass.: Harvard University Press,
1986.
Beniger sees the “Control Revolution” as comparable to the Industrial Revolu-
tion. The “Control Revolution” is “a complex of rapid changes in the technologi-
cal and economic arrangements by which information is collected, stored, pro-
cessed and communicated, and through which formal or programmed decisions
might effect social control. From its origins in the last decades of the nineteenth
century, the Control Revolution has continued unabated, and recently it has been
accelerated by the development of micro processing technologies. In terms of the
magnitude and pervasiveness to its impact upon society, intellectual and cultural
no less than material, the Control Revolution already appears to be as important
to the history of this century as the Industrial Revolution was to the last.”

277. Blevins, Carol D. “Baptist State Papers: Shapers or Reflectors of Southern

Baptist Thought.” Baptist History and Heritage 18, no. 3 (1993): 4–13.
A brief analysis of Southern Baptist state papers with special attention paid
to editors and their roles as shapers or reflectors of opinion. Blevins found that
“Baptist state papers are influenced by their owners, by those who fund them, by
the stated or understood purpose of the papers, and by the pressures exerted on
them from various constituencies.” Historically, “since 1845 Southern Baptists
have birthed or adopted 190 Baptist newspapers and then buried or absorbed 151
of them. Only 39 currently exist.” With notable exceptions, state papers reflect
the culture that nourishes them and neither initiated nor led to social change.
278. Boomershine, Thomas E. “Religious Education and Media Change: A His-
torical Sketch.” Religious Education 82 (1987): 269–78.
 General Studies 77

Sketches the major media shifts impacting Judaism and Christianity, particu-
larly in relation to the transmission of scriptures, from the invention of writing to
the nineteenth- and twentieth-centuries’ electronic revolution. Also identifies the
three principal patterns of response to these media shifts, both historically and
contemporaneously: resistance, capitulation, and appropriation. Assesses the task
of “the appropriation of a new media system to its ways of thinking for the trans-
mission of the traditions of religion” as critical and revolutionary, particularly in
view of the churches’ posture of resistance to television.
279. Brandon, George. “The Hymnody of the Disciples of Christ in the U. S. A.”
The Hymn 15 (1964): 15–22.
A succinct historical account of the evolution of Disciples hymnody from Al-
exander Campbell’s Psalms, Hymns, and Spiritual Songs (1828) to hymnals pub-
lished down to 1945. Includes a chronological list of some of the more important
hymnbooks of the Disciples of Christ, 1818–1887. This study was prepared as an
article for the proposed “American Dictionary of Hymnody.”
280. Brewer, Clifton Hartwell. A History of Religious Education in the Episco-
pal Church to 1815. New Haven, Conn.: Yale University Press, 1924.
A comprehensive history covering the transplantation of the Church of Eng-
land and its educational ideals to the American colonies, the establishment of
schools and colleges, catechization as the fundamental method of religious
instruction, and efforts toward the religious education of Native Americans and
African Americans, largely through the efforts of the Society for the Propagation
of the Gospel. During the period of the American Revolution down to 1815 saw
the perpetuation of the catechetical method, early provisions were formed for
educating a native clergy, Bible and prayer book societies were organized, and in-
structional and educational materials were produced, including American church
literature and the first church periodicals. The time of expansion, 1815–1835, saw
the rise of Sunday schools, the development of theological seminaries, colleges
and schools, and the development of periodicals. Also included are discussions of
Sunday school library books, religious poetry, and books by American authors.
A well-organized bibliography lists denominational publications with sections on
pamphlets, periodicals, history, and biography.
281. Bronner, Edwin B. “Distributing the Printed Word: The Tract Association
of Friends, 1816–1966.” Pennsylvania Magazine of History and Biography 91
(1967): 342–54.
Traces several Quaker and religious tract societies that preceded and influ-
enced the founding of the Tract Association, an orthodox Friends organization,
part of several interlocking benevolent enterprises. By 1886 it had printed over
seven million items. In addition to tracts the Association has also issued the
Friends’ Religious and Moral Almanac (1838–1942), a calendar (1885–), and
small books for children. After 1916, decreases in contributions and donations
78 Section II

began to affect the Association’s efforts, and by 1952 its publishing programs had
been greatly curtailed.

282. Brown, Candy Gunther. The Word in the World: Evangelical Writing, Pub-
lishing, and Reading in America, 1789–1880. Chapel Hill: University of North
Carolina Press, 2004.
A substantial study of the first 100 years of the evangelical community’s
200-year history, “from the founding of the Methodist Book Concern in 1789
to the 1880 publication of the best-seller novel Ben-Hur.” Evangelicals formed
a textual community that constituted a distinct culture located across geography,
denominations, and time. This pilgrim community developed a diverse and use-
ful canon of texts that helped readers orient themselves to events in their lives as
they progressed from conversion to sanctification and holiness. Periodicals were
used “to defend pure gospel truth by refuting religious errors” while disseminat-
ing shared narratives to sustain a priesthood of all believers. Hymns and hymnals
silenced disagreements by framing daily living within a universalizing narrative
framework, their influence broadcast by sales in the millions of copies. This study
devotes attention to women who, while denied ordination and positions of church
leadership, testified and preached in print. The efforts and activities of African
Americans to use print and reading for evangelization are also covered. It was an
era when reading was elevated to a ritualistic, sacred act. An epilogue examines
“The Word in the World of Twenty-First Century American Culture.” Includes
an extensive bibliography, pp. 175–321.
283. Brown, Donald C. “The Oxford Movement.” The Hymn 35 (1984):
214–23.
“The greatest contribution of the Oxford (sometimes called the Tractarian)
Movement to American religious life has been its hymns.” Although the impact
of the movement has been greatest in the Episcopal Church, its hymnody is
shared by almost all Christian churches. Some of these influences are traced to
specific hymnals and collections.
284. Brown, Herbert Ross. The Sentimental Novel in America. Durham, N.C.:
Duke University Press, 1940.
Chapters on temperance, slavery, domestic, and religious-moral novels are
discussed and analyzed in detail. As the old Calvinism, with its stern moral de-
mands and cold theology, was displaced by the more evangelical zeal of the an-
tinomians, the “sentimentalizing of reality is to be found at every point at which
these novelists touched life.” In this context, religion becomes a steppingstone to
success, and heaven is only the extension of the material blessings enjoyed here
in this life. Reprinted in 1959 by Pageant Books, New York.
285. Brown, Kenneth O. Holy Ground: A Study of the American Camp Meeting.
Religious Information Systems, 5. New York: Garland Publishing, 1992.
 General Studies 79

Part 1: Origins and Development of the Camp Meeting, provides historical

background and a brief history from the 1790s to the present. Part 2: A Working
Bibliography of Materials Related to Camp Meetings, Bible Conferences, and
Christian Retreats, includes unpublished materials such as collections and theses,
while published materials include a wide variety of publications such as general
literature on camp meetings, periodical articles, histories, and other titles. Part 3:
A Working List of Camp Meetings, Bible Conferences, Chautauquas, Assembly
Grounds, and Christian Retreat Centers, provides evidence that the camp meeting
originated in the late eighteenth century in North Carolina and Georgia among
Methodists. Estimating that currently some six to seven thousand encampments
are held annually and claiming that “the camp meeting is a unique institution and
was the first American sustained oral communication,” these camps have affected
millions and continue to impact the life of religion in America. This is the first
gathering of this extensive literature.
286. Brumm, James L. H. “Coming to America: RCA Hymnals in the 18th and
19th Centuries.” The Hymn 41, no. 1 (1990): 27–33.
Traces the hymnody of the Reformed Dutch Church in America from 1628
to the 1869 publication of its Hymns of the Church. Steeped in the tradition of
the Genevan psalter, the Reverend John Henry Livingston compiled The Psalms
and Hymns of the Reformed Dutch Church in North America (1789) with psalm
modifications of Isaac Watts. By 1869 the psalter was eliminated and the Re-
formed Church in America “then had a hymnal just like all of the other American
churches.”
287. Brumm, Ursula. American Thought and Religious Typology. New Bruns-
wick, N.J.: Rutgers University Press, 1970.
An investigation of the phenomenon of typology and its connection to Ameri-
can literary symbolism. By reconstructing and analyzing the prehistory of early
American symbolism, Brumm investigates the Puritans, their form of thought,
and their way of interpreting the world. She then focuses attention on the heirs
of the Puritans and their literary works, especially those of Nathaniel Hawthorne
and Herman Melville. In a concluding chapter the author explains “Christ and
Adam as ‘figures’ in American literature.” This study provides convincing and
powerful evidence of the strong influence the Puritans and their uses of typology
have had on American thinking and literary production.
288. Burkhart, Charles. “The Church Music of the Old Order Amish and Old
Colony Mennonites.” Mennonite Quarterly Review 27 (1953): 34–54.
Provides a historical survey of Amish hymnody with particular attention to the
Ausbund, the oldest hymnal in continuous usage in America (by 1949 it was in its
thirteenth edition). The oral tradition is very strong, however, and “having to rely
solely on their memories to preserve their music, both the Amish and Old Colo-
nists stress the importance of teaching to the young, the former through repeated
hearings in church, the latter in the schools.”
80 Section II

289. Cadbury, Henry J. “Religious Books at Harvard.” Harvard Library Bulletin

5 (1951): 159–80.
The history of religious book collecting at Harvard since the university’s
founding in 1636 is organized in four sections: I. College Library; II. Divinity
School Library; III. Andover Theological Library; and IV. Andover Harvard
Theological Library. The university, through gifts and purchases, has maintained
a dedicated interest in collecting religious materials over its history. Since 1812
separate theological collections have been maintained to service the training of
clergy and to support religious studies. Although the Andover-Harvard collection
constitutes the largest theological collection within the university and is also the
largest in New England, it still forms only a part of the university’s total holdings
in religion and “it is not easily to be detached from the whole University system
of libraries.” See also the study by Alan Seaburg (listed in Section VII).
290. Cannon, William R. “Education, Publication, Benevolent Work, and Mis-
sions.” In The History of American Methodism, edited by Emory Stevens Buck,
Vol. 1:546–600. New York: Abingdon Press, 1964.
Early Methodists were antagonistic to higher education, not founding their
first permanent college until 1830 and their first theological seminary in 1839.
“Intellectual life was not especially high among either students or faculty dur-
ing these early days.” However, they were remarkably successful in extending
education to church members through the establishment of the Methodist Book
Concern in 1789, the nation’s oldest denominational publishing house, and
through the founding of Sunday schools. The Book Concern published books,
tracts, and periodicals inexpensively and aggressively developed curriculum
materials and papers for Sunday schools. Local pastors were commissioned as
agents of the Book Concern, charged with establishing and promoting Sunday
schools. Both flourished and enjoyed explosive growth prior to church division
in 1844.
291. Casey, Michael W. Saddlebags, City Streets, and Cyberspace: A History of
Preaching in the Churches of Christ. Abilene, Tex.: Abilene Christian University
Press, 1995.
A narrative account of the different styles, forms, and patterns of preaching
that have characterized Restorationist homiletics in the Churches of Christ from
the Christian Connexion era (early 1800s) to the present day. Identifies the de-
velopment of several styles including the frontier Pentecostal preaching of the
Stone-Campbell era, Alexander Campbell’s rational approach, the emergence of
the debating tradition, the adaptation of “the revival techniques of Dwight Moody
and Billy Sunday to the rational tradition,” and the shift from debates to political
issues. Includes a chapter on the African American tradition, notes on the role of
the church’s colleges in a changing homiletic tradition, and the significance of
the electronic gospel.
 General Studies 81

292. Cavanaugh, Mary Stephana. “Catholic Book Publishing History in the

United States, 1784–1850.” Master’s thesis. University of Illinois, 1937.
Traces the origin, scope, and progress of early Catholic book publishing in
the United States. “The biographical method is used and an attempt is made to
answer such questions as: Who were these Catholic publishers? What factors in
their education and environment prepared them for their work? What important
books did they make available to American Catholics? What contribution was
made by each to Catholic life and thought?” Study is largely limited to that part
of the United States east of the Mississippi.
293. Chapple, Richard. “The African-American Church Understood as a Rhe-
torical Community.” A. M. E. Zion Quarterly Review 115, no. 3 (2003): 27–37.
Analyzes and discusses James Boyd White’s legally oriented concept of a
rhetorical community in relation to sacred rhetoric (preaching). White’s rhetoric
emphasizes the relationship between orator and audience, the formulation of “a
culture-specific ethical relationship,” and the use of specific language “to estab-
lish, maintain, and transform the rhetorical community and its larger location
in the world.” Chapple concludes that the African American church is such a
rhetorical community. The African American preacher “works through a medium
that is ‘purely oral’ and is, therefore, a specific example of secondary orality.”
Preacher and congregation together form the rhetorical community where “its
discourse is shaped in a manner that intends for the congregation to impact the
shaping of sermonic discourse.”
294. Cheek, John L. “New Testament Translation in America.” Journal of Bibli-
cal Literature 72 (1953): 103–14.
With an emphasis on translation and linguistics, this succinct overview covers
the period 1808–1949 during which over 100 translations and revisions appeared.
These are briefly discussed and analyzed. The King James Version exerted a
dominating influence until 1900, after which newer translations and modern
speech versions became popular.
295. Claghorn, Gene. Women Composers and Hymnists: A Concise Biographi-
cal Dictionary. Metuchen, N.J.: Scarecrow Press, 1984.
“This is the first and only comprehensive biographical dictionary of women
hymnists and composers of church and sacred music covering all leading Prot-
estant denominations, many Roman Catholics and a few Jewish hymnists. It
contains the concise biographies of 155 women composers and 600 women hym-
nists.” Most of the biographies are of women active in the United States and the
British Isles. Includes references to publications authored by the biographees and
hymnals and songbooks where their hymns and songs appear.
296. Commission on Freedom of the Press. A Free and Responsible Press; A
General Report on Mass Communication: Newspapers, Radio, Motion Pictures,
82 Section II

Magazines, and Books. Edited by Robert D. Leigh. Chicago: University of Chi-

cago Press, 1947.
Defines free press “to include all means of communicating to the public news
and opinions, emotions and beliefs, whether by newspapers, magazines or books,
by radio broadcasts, by television or by films.” Advocates a free press that is
responsible and accountable. Chapter 6, What Can Be Done, gives 13 recommen-
dations issued by the Commission grouped according to the sources from which
action must come: (1) government, (2) press, and the (3) public.
297. Crocco, Stephen D. “The Library.” In Ever a Frontier: The Bicentennial
History of the Pittsburgh Theological Seminary, edited by James Arthur Walther,
181–205. Grand Rapids, Mich.: Eerdmans, 1994.
Involves the histories of several predecessor institutions and their efforts,
beginning as early as 1801, to form libraries, which were brought together in
1959 to form the present Clifford E. Barbour Library. These several libraries
were formed around special collections of books acquired in Europe to provide
resources for theological study. These were supplemented by valuable gift librar-
ies and cash donations in the nineteenth century. By the 1880s librarians were
employed to organize and care for the collections, and by the mid-twentieth
century the librarians “settled into productive patterns of slow, steady growth
and collection maintenance.” The consolidation of resources and development
of staff have resulted in a graduate theological library of over 200,000 volumes
and a professional staff to service and guide its development. The chief challenge
facing the seminary is to provide an adequate number of highly trained staff in
an automated library environment who can respond to the bibliographic services
that patrons require.
298. Crooks, George R., John F. Hurst, and Karl R. Hagenbach, eds. Theological
Encyclopedia and Methodology: On the Basis of Hagenbach. Library of Biblical
and Theological Literature, 3. New York: Phillips and Hunt, 1884.
Produced by Methodist academics and designed for use by ministers and laity,
it includes introductions to the four major branches of theological study: Bible,
theology, church history, and practical theology, together with their many sub-
divisions. Includes the bibliographies of Hagenbach in European and classical
languages to which are added extensive bibliographies of English and American
titles. It was also designed as “a handbook for the theological student.”
299. Czitrom, Daniel J. Media and the American Mind: From Morse to McLu-
han. Chapel Hill: University of North Carolina Press, 1982.
A historical, cultural approach to media, including contemporary reactions
to three new media: (1) the telegraph as the birth of modern communication,
1839–1900; (2) motion pictures as the new popular culture, 1893–1918; and
(3) radio as a public medium in the privacy of the home, 1892–1940. Theories
of modern communication examined include the social thought of Charles H.
 General Studies 83

Cooley, John Dewey, and Robert E. Park; the rise of empirical media study; re-
search as behavioral science, 1930–1960; and the media studies of Harold Innis
and Marshall McLuhan. Czitrom’s chief focus is to present “a historical sketch
of some dialectical tensions in American media as viewed from the three related
standpoints of early institutional developments, early popular responses, and the
cultural history of media contents.”
300. Dayton, Lucille Sider, and Donald W. Dayton. “‘Your Daughters Shall
Prophesy’: Feminism in the Holiness Movement.” Methodist History 14, no. 2
(1976): 67–92.
A succinct review of the feminist theme that permeates the holiness literature
of American Methodism and other churches of Methodist origin.
301. Detweiler, Frederick G. The Negro Press in the United States. College Park,
Md.: McGrath Publishing Company, 1968.
A descriptive rather than interpretive study of the American black press, focus-
ing largely on the situation in the early part of this century, includes two chapters
on the history of the black press. Detweiler sees the press as reflecting a develop-
ing and emerging group consciousness among blacks, a desire to be known and
counted. Reprint of the1922 Chicago edition.
302. Dillenberger, John. “Religious Journals and the Visual Arts.” In The Visual
Arts and Christianity in America: The Colonial Period through the Nineteenth
Century, 57–70. Chico, Calif.: Scholars Press, 1984.
There was virtually no comment in Protestant religious journals about art and
its relationship to faith until 1805. Throughout the nineteenth century most com-
ment centered on the need for America to develop an art “to express the soul of
the new nation.” This yearning was best expressed by John Ruskin who viewed
art as expressing “life morally, purposely, and thereby religiously.” Many Prot-
estants were reluctant to embrace art because “essentially Protestantism was
meant to save us from the mastery of the senses.” Catholic journals reflected the
church’s natural acceptance of art, viewing its legitimate object to be the contem-
plation and cultivation of faith and belief.
303. Dobbins, Gaines Stanley. “Southern Baptist Journalism.” Th.D. diss.,
Southern Baptist Theological Seminary, 1914.
Historical study based primarily on 63 U.S. Baptist newspapers and periodicals
associated with the Southern Baptist Convention, a list of which is included in
the bibliography.
304. Drury, Clifford M. “Presbyterian Journalism on the Pacific Coast.” Pacific
Historical Reviews 9 (1940): 461–69.
Reviews the publication of some 20 Presbyterian newspapers and periodicals
for the period 1843–1940. Although most were published on the Pacific Coast, at
least one journal was published in Salt Lake City and another in Denver.
84 Section II

305. Easton-Ashcraft, Lillian E. “Colonial Era, African Americans during the.”

In Encyclopedia of African American Religions, edited by Larry G. Murphy, J.
Gordon Melton, and Gary L. Ward, 193–202. New York: Garland Publishing,
1993.
Succinct overview with discussion of the Society for the Propagation of the
Gospel, religious schools, and the Great Awakening. After the Revolutionary
War African Americans were drawn “into a Christian community replete with
an ethnic identity and burgeoning self-autonomy.” Authoritative, with bibliog-
raphy.
306. Ebersole, Gary L. Captured by Texts: Puritan to Postmodern Images of
Indian Captivity. Studies in Religion and Culture. Charlottesville: University
Press of Virginia, 1995.
“Thousands of captivity narratives, both factual and fictional, were published
over the years, enjoying a wide readership on both sides of the Atlantic; some
were reprinted many times.” As a literary study in the history of religions, Eb-
ersole clearly traces the use of these narratives from their Puritan employment
as meditative-devotional texts, to that of mid-eighteenth century cult of sensi-
bility tales, as didactic-religious titles in the nineteenth century, and finally as
twentieth-century myths of the Fall expressed in fiction, movies, and scholar-
ship. At their most basic level captivity narratives raise questions of identity,
conversion, and transformation. As one of the major topological themes that has
significantly shaped the American ethos, these “tales have proved to be important
vehicles for representing specific theological or ideological positions.”
307. Edelman, Hendrik. The Dutch Language Press in America: Two Centuries
of Printing, Publishing and Bookselling. Bibliotheca Bibliographica Neerlandica,
21. Nieuwkoop, The Netherlands: DeGraaf, 1986.
Extends the work begun in the author’s earlier volume, Dutch-American
Bibliography 1692–1794. The present book adds the description and review of
the production of Dutch language materials from 1865 to 1948. “Included in the
inventory are Dutch and Flemish language publications printed in the United
States.” The inventory is arranged chronologically by year of publication, with
each publication then listed alphabetically. Library locations and references to
sources of information are provided. Includes a bibliography of the foreign lan-
guage press in America and a detailed index of authors, titles, publishers, and
booksellers. The two primary institutions of Dutch immigrant communities have
been family and church. Hence, a major proportion of the imprints are religious,
with Bibles, testaments, catechisms, sermons, tracts, devotional works, and of-
ficial church documents constituting the majority of the theological titles.
308. ———. “A History of Religious Publishing and Bookselling in the United
States and Canada, 1640–1985.” In Christian Book Publishing & Distribution in
the United States and Canada, edited by John P. Dessauer, Paul D. Doebler, and
Hendrik Edelman, 7–65. Nashville: Parthenon Press, 1987.
 General Studies 85

This brief, well-written history notes the significance of economic forces, recur-
ring cycles of powerful evangelistic movements, and major theological develop-
ments as determinative to the religious publishing industry. Covering developments
in both the United States and Canada, it includes Protestant, Catholic, and Jewish
efforts to instruct, inform, maintain sectarian identity and purpose, proselytize, and
exert influence through the printed word. Commercial publishers began entering
the religious market after the War of 1812, and British firms became a significant
presence, especially after 1900. Bibles, sermons, devotional titles, periodicals,
cheap reprints of perennial favorites, educational and curriculum materials, and
fiction have dominated publishers’ lists of steady and best sellers. It profiles trends
over the years, predicting that in the future the market will be more pluralistic and
diverse with individual belief and morality prevailing over collective views. A
research study conducted by the Center for Book Research, University of Scranton
for the Christian Booksellers Association, Evangelical Christian Publishers Asso-
ciation, and the Protestant Church-Owned Publishers Association.

309. Edwards, Otis C. “History of Preaching.” In Concise Encyclopedia of

Preaching, edited by William H. Willimon and Richard Lischer, 184–226. Lou-
isville, Ky.: Westminster John Knox Press, 1995.
Surveys the entire history of preaching from the early church to the present,
treating the several genres of Christian preaching: the missionary or evangelistic,
the catechetical, and the liturgical. Helpful in understanding the relationship of
media to preaching, especially American preaching, which one European scholar
has called “an impenetrable thicket.” Includes a brief bibliography.

310. ———. A History of Preaching. Nashville, Tenn.: Abingdon Press, 2004.

A two-volume historical survey of Christian preaching designed as a “homi-
letical genealogy for those who preach the faith today in English.” Restricted
largely to Western homiletics, concentrating on sermons in Latin and vernacular
languages, omitting those in Syriac, Coptic, and other non-European languages.
It also concentrates on American preaching, less so on British. Edwards’s interest
is focused on preaching more than on preachers, on important movements, want-
ing “to know what preachers of a period thought they were accomplishing in the
pulpit and the strategy of persuasion they used to achieve that end.” His analysis
identifies where there were major shifts and why they occurred. Encompassing
as it does attention on African American preaching, women, and the rise of the
electronic age, this study moves well beyond previous histories that concentrated
on “princes of the pulpit” and romanticism to provide a contemporary, compre-
hensive assessment. Volume 1, issued in print, contains the historical survey;
volume 2, issued as a CD-ROM, includes documents illustrating and supplement-
ing the survey. Each chapter is summarized with a conclusion, suggestions for
further reading, and copious bibliographical notes. The best balanced and objec-
tive history of preaching to appear in over 70 years. Another recent study is that
of Hughes Oliphant Old, Moderatism, Pietism, and Awakening (2004).
86 Section II

311. Ellinwood, Leonard. “Religious Music in America.” In Religious Perspec-

tives in American Culture, edited by James Ward Smith and A. Leland Jamison,
289–359. Vol. 2 of Religion in American Life. Princeton Studies in American
Civilization, no. 5. Princeton, N.J.: Princeton University Press, 1961.
Hymnody has played a significant role in American life from the beginning
with hymnals and songbooks constituting one of the most popular genres of
religious literature. Ellinwood delineates the history of hymnody from Native
American music and colonial psalmody down to modern choirs, stressing its oral-
aural characteristics as well as its communal aspects.
312. Emery, Michael C., and Edwin Emery. The Press and America: An In-
terpretative History of the Mass Media. Englewood Cliffs, N.J.: Prentice-Hall,
1978.
Concentrates on recounting the efforts to establish and maintain freedom of
the press, to outline the means, or media, used to disseminate news and opinion
from handwritten “newes letters” to electronic transmission and the personalities
who made the press. These developments are related to the concurrent politi-
cal, economic, and social progress of the American people. “The book surveys
landmark events in journalism history, probing significant issues, personalities,
and institutions and tracing how major events in American history were covered
and interpreted by reporters, editors and broadcasters.” This edition emphasizes
electronic media. A good, solid, historical overview of American media, with
minimal coverage of religion.
313. Fackler, P. Mark, and Charles H. Lippy, eds. Popular Religious Magazines
of the United States. Historical Guides to the World’s Periodicals and Newspa-
pers. Westport, Conn.: Greenwood Press, 1995.
A directory of selected periodical titles from the opening decades of the nine-
teenth century through the end of the twentieth century, religious in nature, ori-
ented to lay readers, and designed to appeal to a mass audience. Profiles of each
periodical title, supplied by 60 scholars, are listed in alphabetical order under the
current or final title of publication. Each profile includes a brief history of the
periodical with references to articles characteristic of the magazine, title history,
volume and issue data, publisher and place of publication, editors and their ten-
ure, circulation statistics, index sources, reprint editions, and location of copies.
The usefulness of the volume is enhanced with cross-references and the appen-
dix, “Magazines by Focus or Religious Direction,” and a detailed index of titles,
subjects, and names. Coverage is ecumenical, including not only titles issued by
mainline denominations, but also publications of holiness, Pentecostal, millen-
nial, and other small denominations and religious groups. Also covers periodicals
issued by non-Christian religions: Judaism, Buddhism, Islam, and Hinduism.
314. Fillingim, David. “Self-Help and Popular Religion.” In The Greenwood
Guide to American Popular Culture, edited by M. Thomas Inge and Dennis Hall,
Vol. 4:1665–98. Westport, Conn.: Greenwood Press, 2002.
 General Studies 87

The self-help of American popular religiosity is defined as the attempt to gain

access to supernatural power beyond ordinary human control in an effort to use it
to benefit the individual. The self-help movement is traced historically and ana-
lyzed in five categories: I. A Historical Outline; II. Religion and Science; III. Re-
ligion and Therapy; IV. Religion and the Market; and V. Supernatural Power and
the Less Powerful. Also contains bibliographical reviews of Reference Works,
History and Criticism, Research Collections, Notes, and Bibliography. A suc-
cinct, useful guide to the history, development, and literature of the movement.

315. Finn, Thomas M. From Death to Rebirth: Ritual and Conversion in Antiq-
uity. New York: Paulist Press, 1997.
Traces the history of the doctrine of conversion in Greco-Roman paganism, an-
cient and rabbinic Judaism, and in early Christianity through the fourth century.
Provides historical background for the concepts of conversion later employed in
American church life.

316. Fisher, Nevin W. The History of Brethren Hymnbooks: A Historical,

Critical and Comparative Study of the Hymnbooks of the Church of the Brethren.
Bridgewater, Va.: Beacon Publishers, 1950.
Traces the hymnody of the Brethren from their use of the Davidische Psal-
terspiel of 1791 to include seven other collections published 1852–1951. Each
hymnal is described, analyzed, and quoted with careful attention given to hymns
by Brethren authors and musicians. Also reviews the editing and publication his-
tory of each hymnal. Includes a “Master Alphabetical Compilation of First Lines
of All Hymns Appearing in All Principal Brethren Hymnals in the English Lan-
guage, Indicating Frequency of Appearance of Hymns.” Based on the author’s
Northwestern master of music thesis.

317. Fitzmaurice, Andrew. Humanism and America: An Intellectual History of

English Colonisation, 1500–1625. Ideas in Context, no. 67. Cambridge, Engl.:
Cambridge University Press, 2003.
Argues that the first period of colonization is best understood in terms of the
Renaissance concept of studia humanitatis, or “the impact of humanist culture
on European expansion,” which extolled glory, honor, virtue, and duty over
corruption, profit, greed, and possession. The clergy played their part in the pro-
motion of colonization, largely through oratory, the preaching and publishing of
sermons, establishing a link between humanism, print, and colonization. Chapter
4 on classical rhetoric explicates the political power of the sermon as a means of
persuasion and exhortation, with the Reverend Richard Hakluyt as “the foremost
Elizabethan promoter of colonies.” Grounded in classical learning, the colonial
orator in the wilderness is a commonplace in Renaissance literature with a role
that can only be performed by “those appoynted of God.” Utilizing oratory and
print, the voices in the wilderness “advertised the Virginia colony [and others]
as fulfilling the ends of ‘The glory of God, the honour of our Land, ioy of our
88 Section II

Nation.’” For a related study on nationhood and empire see Mary C. Fuller’s
Voyages in Print (listed below).

318. Fogarty, Gerald P. “American Catholic Translations of the Bible.” In The

Bible and Bibles in America, edited by Ernest S. Frerichs, 117–43. Atlanta:
Scholars Press, 1988.
Catholic translations in the United States were heavily dependent on the
Douay Version of the Latin Vulgate for many years. By the mid-nineteenth cen-
tury, however, Bishop Francis P. Kenrick, mindful of the developing historical
criticism of the Bible among scholars, undertook a revision of the Vulgate that
recognized “divergent views on the composition of the sacred books.” In 1937
Bishop Edwin V. O’Hara initiated a completely new translation of scripture for
Catholics, which resulted in the founding of the Catholic Biblical Association and
led, in 1970, to the publication of the New American Bible, “the first American
Catholic translation of the entire Bible from the original languages, except for the
Book of Psalms.” Closely tied to all the revisions and translations of scripture for
Catholics has been their lectionary and liturgical usage.

319. ———. “The Quest for a Catholic Vernacular Bible in America.” In The
Bible in America: Essays in Cultural History, edited by Nathan O. Hatch and
Mark A. Noll, 163–80. New York: Oxford University Press, 1982.
Efforts to produce a sanctioned Bible translation for American Catholics are
traced from 1790 through the 1960s. Nineteenth-century efforts were frustrated
by reluctance to abandon the Latin Vulgate in favor of progressive biblical schol-
arship and by Pope Leo XIII’s condemnation of Modernism and Americanism,
the latter an attempt “to reconcile Catholicism to American culture and modern
movements.” It was not until the 1940s that American Catholic scholars began
translating the scriptures from the original languages to produce the New Ameri-
can Bible. With the strong sacramental orientation of the church and lacking a
tradition of reading the Word, acceptance of a vernacular version by the Catholic
laity will take time.
320. Foley, John Miles. The Theory of Oral Composition. Bloomington: Indiana
University Press, 1988.
“Presents the first history of the new field of oral-formulaic theory, which
arose from the pioneering research of Milman Parry and Albert Lord on the Ho-
meric poems.” A select bibliography of more than 700 items and a subject-author
index enhance the scholarly usefulness of this study.
321. Foote, Henry Wilder. Three Centuries of American Hymnody. Cambridge,
Mass.: Harvard University Press, 1940.
Concentrating on the texts of psalms and hymns, this study of hymnody ex-
amines them “as a reflection of the ideas of the time,” from the issuance of the
Bay Psalm Book (1640) to the twentieth century. Particular attention is given to
the transitions from psalmody to hymnody, from “lining-out” to regular singing,
 General Studies 89

from English to American tunes and texts, from general collections to denomi-
national hymnals, from clerical to literary authorship, and from hymns focused
on individual experience to hymns of brotherhood and social redemption. Major
attention is focused on the hymnody of the Congregationalists, Presbyterians,
Episcopalians, and Unitarians, less so for the Methodists, Baptists, and other
Protestant churches. Not intended as a history of American church music, this
study cites and quotes from the tremendously large corpus of psalm and tune-
books and hymnals that have enriched congregational singing in America across
300 years.
322. Ford, Paul Leicester, ed. The New-England Primer: A History of Its Origin
and Development. New York: Dodd, Mead, 1897.
The introduction gives a general history and brief literary analysis of the
primer. Facsimiles of the first extant American edition (1727); The New English
Tutor (1702–1714?); John Rogers’s Exhortation (1559); Cotton Mather’s Views
on Catechizing (1708); Saying the Catechism by Reverend Dorus Clarke (1878);
Bibliography of the New England Primer (1727–1799); and a Variorum of the
New England Primer (1685–1775) complete the volume. Various catechisms
were incorporated in the primer, most notable of which is John Cotton’s Milk for
Babes. The primer reigned for 150 years as a best seller. For a more complete
bibliography refer to entries by C. F. Heartman (listed in Section I).
323. Fraser, James W. Schooling the Preachers: The Development of Protestant
Theological Education in the United States, 1740–1875. Lanham, Md.: Univer-
sity Press of America, 1988.
Identifies and discusses six crises “developed over the understanding of the
nature of the ministry or the nature of the Christian faith,” which led to shifts
in the patterns of preparation for the ministry ranging from apprenticeship and
reading divinity to college preparation, courses of study, and the development
of theological seminaries. All these approaches were immersed in conflict and
disagreement as churches, their members, and leaders strove to retain the ministe-
rial candidates’ piety and calling to preach evangelistically while providing some
form of institutional support. By 1875 the three-year postbaccalaureate program
of study became normative for most denominations. The struggles and develop-
ments leading to this standardization are illustrated, with cases drawn largely
from the Presbyterians and Methodists.
324. Friedman, Robert. “The Spiritual Development of Mennonites in America.”
In Mennonite Piety through the Centuries: Its Genius and Its Influence, 223–68.
Studies in Anabaptist and Mennonite History, no. 7. Goshen, Ind.: Mennonite
Historical Society, 1949.
A definitive study and analysis of Swiss Mennonite pietistic literature in America
from colonial times through the nineteenth century. Much of this literature, origi-
nally published in Europe, was reprinted in America to instill and reconfirm Men-
nonite doctrine, belief, and devotion and to counteract non-Mennonite influences
90 Section II

on American adherents. Includes a useful chart of Spiritual Trends among Men-

nonites, 1742–1942, including bibliographical references to the chief items of
devotional literature.
325. Fuller, Mary C. Voyages in Print: English Travel to America, 1576–1624.
Cambridge Studies in Renaissance Literature and Culture. Cambridge, Engl.:
Cambridge University Press, 1995.
The English Elizabethans fashioned an ideology of nationhood and emerging
empire through writing and the use of the press. An “obsessive” and compulsive
documentation of the early English voyages and colonies created what the histo-
rian James A. Froude termed “the great prose epic of the modern English nation,”
fashioned by such explorers and writers as Sir Walter Raleigh, Captain John
Smith, Humphrey Gilbert, and Richard Hakluyt. These extensive writings are
rescued from the Victorian clutch of romanticized colonial triumphs to identify
a recuperated rhetoric, “a rhetoric which in some ways even predicted failure.”
Although this study devotes little attention to the role and place of religion in
exploration and colonization, it does help clarify the struggle England had in
establishing colonies in America, dependent upon the concepts of nationhood
and empire. A related study that analyzes the place of religion in exploration is
Andrew Fitzmaurice’s Humanism and America (listed above).
326. Gay, Peter. A Loss of Mastery: Puritan Historians in Colonial America.
Berkeley: University of California Press, 1966.
In seeking to place the colonial historians in the evolution of the discipline of
history, Gay reviews the struggle for the Christian past. The Puritans used po-
lemic to justify their ancestry in the drama of a salvific history infused with scrip-
tural authority. The New England historians, drawing on this tradition, invoked
the Calvinist God to justify their errand into the wilderness. Included among
these articulate spokespersons were William Bradford, Cotton Mather, and Jona-
than Edwards. In this view, the Puritan historians, by invoking the mythical past
rather than embracing the more contemporaneous criteria of enlightened critical
philosophy, failed and their conception of the world came to an end. The author
discusses the sources guiding his study in an extended bibliographical essay, pp.
121–57, focusing special attention on the European Warburg group’s concept of
historiography.
327. Gerbner, George. “Mass Media and Human Communication Theory.” Hu-
man Communication Theory, edited by Frank E. X. Dance, 40–60. New York:
Holt, Rinehart and Winston, 1967.
Places the development of mass media in a historically conditioned context that
lends itself to religious and mythic interpretations. After exploring the definition
of terms and concepts, the author summarizes the work of political scientists and
others concerned with the public policy functions of mass media and concludes
by summarizing some of his own notions about a theory of mass media and mass
communications. Includes a bibliography of 90 titles.
 General Studies 91

328. Goen, Clarence C. “Changing Conceptions of Protestant Theological Edu-

cation in America.” Foundations: A Baptist Journal of History and Theology 6
(1963): 293–310.
A survey of Protestant theological education from the founding of Harvard in
1636 to the 1960s. Documents the shift from theology as “queen of the Sciences”
to the professionalization of ministry and, more recently, to the “continuing
search for relevance.”
329. Gorman, Robert. Catholic Apologetical Literature in the United States
(1784–1858). Washington, D.C.: Catholic University of America, 1939.
The literature discussed is “rather broadly apologetic, some of it perhaps de-
serving the classification of counter-propaganda, and includes, with the exception
of fiction, most of those books, pamphlets and outstanding periodicals used by
Catholics to explain their doctrine, to repel an attack, to ally prejudice or to effect
conversion.” Major attention is given to the Protestant evangelical attack occa-
sioned by the growth of foreign immigration, 1829–1839, and by the rise of po-
litical nativism or the Know Nothings, 1840–1858. An appendix of apologetical
publications, pp. 165–81, lists the books, pamphlets, and tracts cited. An “Essay
on Sources,” pp. 182–87, lists bibliographical aids, general works, special works,
biographical sources, periodicals, and primary sources. Based on the author’s
Catholic University of America Ph.D. dissertation.
330. Griffiths, Paul J. Religious Reading: The Place of Reading in the Practice
of Religion. New York: Oxford University Press, 1999.
“This book is centrally concerned with the difference between religious reading
and consumerist reading, and with what these differences imply institutionally,
pedagogically, and epistemologically.” The sections on How Religious People
Read, pp. 40–54, How Religious People Compose, pp. 54–59, and The Context of
Religious Reading, pp. 60–76, are informative, instructive, even corrective when
considering how religious persons read prior to the late nineteenth and twentieth
centuries. The third section explores the context for teaching religious reading,
which requires specific structures of authority, hierarchy, community, and tradi-
tion. This is of special importance since “consumerist reading is not only indif-
ferent to religion, but actively hostile to it.”
331. Grimstead, David, and Roger Chartier. “Books and Culture: Canned, Can-
onized, and Neglected.” Proceedings of the American Antiquarian Society 94
(1984): 297–342.
Deals with the particular areas and topics where books and popular culture
might be drawn together and, in so doing, argues “the benefits of closer ties
between respectable books, representing the canonized lineage of humane
scholarship, and the burgeoning if somewhat declasse field of popular or canned
culture.” Grimstead’s statement is significant because he raises serious questions
about the rigidities and inadequacies of works by such scholars as Ray Billing-
ton’s Protestant Crusade and Ann Douglas’s The Feminization of American
92 Section II

Culture (both listed in Section V). He also calls for more historically connected
studies of such literature as hymns and an exploration of the social convictions of
mainline Protestant and Catholic journals. Roger Chartier responds to Grimstead
in the article (pp. 336–42).
332. Grindal, Gracia. “Dano-Norwegian Hymnody in America.” Lutheran Quar-
terly 6 (1992): 257–315.
A survey of Danish and Norwegian hymnody in America built on Ove Hoegh-
Guldberg’s Psalmebog (“Hymnal”) of 1788. Building on the Guldberg hymnal,
the American Norwegian Synod published the Synodens Salmebog (The Synod’s
Hymnal) in 1874, “the first hymnal conceived and brought into existence by
Scandinavian immigrants in this country.” Over the years a variety of hymnals
and songbooks were issued, culminating in the publication of the 1913 Lutheran
Hymnary. These hymnals, with their Danish-Norwegian heritages, gave way in
the late twentieth century to The Service Book and Hymnal and the Lutheran
Book of Worship, both of which “name themselves as ‘worship’ books before
hymnals.”
333. Gutjahr, Paul C. An American Bible: A History of the Good Book in the
United States, 1777–1880. Stanford, Calif.: Stanford University Press, 1999.
A history of the publication of the English Bible in America covering the
century following the American Revolution. Once the preeminent text of early
American culture, by 1880 it had become one book among thousands. “This
study argues that the reasons for the diminishing role of the Bible in American
print culture are largely founded and revealed in the evolving context and pack-
aging of the Holy Scriptures.” This decline is traced in five chapters that analyze
several aspects of Bible production, distribution, and reception including: pro-
duction, packaging, purity, pedagogy, and popularity. “The geographic center
of gravity for this study is the Northeastern United States,” since 97 percent of
the “nearly two thousand editions of the English Bible published in the United
States by 1880” were produced in that area. Although the production and influ-
ence of Roman Catholic editions is touched upon, this study concentrates largely
on the texts produced for Protestant consumption. By the late nineteenth century
the effort to attract readers to the Bible’s message resulted in adapting the Bible
“to take the forms of its most successful competitors,” namely, fiction, in such
publications as Uncle Tom’s Cabin, the Book of Mormon, and Ben-Hur: A Tale
of the Christ. This ground-breaking study is virtually the only extended treatment
of the American English Bible employing the analytical methodology of the his-
tory of the book genre.
334. Haeussler, Armin. “The Hymnody of the Evangelical and Reformed
Church.” In The Story of Our Hymns: The Handbook of the Hymnal of the Evan-
gelical and Reformed Church, 17–49. St. Louis, Mo.: Eden Publishing House,
1952.
 General Studies 93

Reviews psalmody and hymn singing of the Reformed and Evangelical Synod
Protestant traditions beginning with the Lobwasser version of the metrical psal-
ter. Contains bibliographical citations and descriptions for hymnals published in
America from 1752 through 1941. A prominent feature of this handbook is the
section “Biographical and Historical Notes on Authors, Translators, Composers,
Arrangers, and Sources,” pp. 517–1004, containing brief scholarly sketches of the
individuals and sources included.

335. Hall, David D. “Introduction: The Uses of Literacy in New England, 1600–
1850.” In Printing and Society in Early America, edited by William L. Joyce,
David D. Hall, Richard D. Brown, and John B. Hench, 1–47. Worcester, Mass.:
American Antiquarian Society, 1983.
Contains significant data on the relationship between books and readers and
delineates the distinction between “verbal” and “oral” modes of culture. New
England, with a traditional literacy, was characterized by an intense relationship
between book and reader. The steady sellers (books of devotional instruction and
piety) encompassed four great crises or rites of passage: conversion, self-scrutiny
when receiving communion, the experience of “remarkable” afflictions, and the
art of dying well.

336. ———. On Native Ground: From the History of Printing to the History of
the Book. James Russell Wiggins Lecture in the History of the Book in American
Culture at the American Antiquarian Society, 1983. Worcester, Mass.: American
Antiquarian Society, 1984.
“Pride of place belongs to more lowly genres—the schoolbook, the almanac,
the newspaper, the legal form, the devotional manual. In these utilitarian and
provincial functions of the press lie the makings of a history of the book.” Advo-
cates that the history of the book, in contrast to the history of printing, will: (1)
persistently transform isolated and static information into evidence of dynamic
social processes; (2) exhibit concern for readers and reading; (3) show concern
with popular culture; and (4) incorporate the work of analytical bibliographers,
the text, and the history of the book as the history of culture and society.

337. Hall, Stanley R. “American Presbyterians and the Directory for Worship,
1645–1989.” American Presbyterians: Journal of Presbyterian History 72
(1994): 71–85.
American Presbyterian directories for worship originated in Scotland (1645
and 1647) and “accompanied Presbyterians to Ireland and the American colo-
nies.” Over the past two centuries “more than twenty standards for worship
have been adopted and at present, seven different directories serve the various
denominations of contemporary American Presbyterians.” This denominational
script, while not prescriptive, embodies a continuing tradition of attention to the
sacraments and worship.
94 Section II

338. Hewitson, James. “Film.” In Encyclopedia of Millennialism and Millennial

Movements, edited by Richard A. Landes, 158–62. New York: Routledge, 2000.
“Millennial structures and themes, particularly horror and science fiction films,
have been used extensively throughout the history of film as means of narrative
resolution.” Surveys postmillennial and premillennial structures in films and
postapocalyptic films. Includes a bibliography.
339. Higginson, J. Vincent. History of American Catholic Hymnals: Survey and
Background. Springfield, Ohio: Hymn Society of America, 1982.
“Supplies information concerning vernacular Catholic hymnody from
1787 to 1970.” Includes 150 collections, 80 discussed at length and others
briefly treated. Divided into four chronological parts: 1787–1850; 1850–1900;
1900–1950; 1950–1975; each part prefaced with a brief historical sketch. The
discussion of each collection includes information on compilers of the collec-
tions, especially those before 1850, title, place and date of publication, editions
published, contents, including references to particular hymns, historical notes,
and uses of the collections. These collections and hymnals have seen use as
choir books, for congregational singing, for catechetical instruction, and as
school songbooks. American Catholic hymnody, from its beginning, has pos-
sessed both an international and an ecumenical flavor, having been particularly
influenced by English, French, and German musical traditions and including
hymns by Protestant authors. Although vernacular hymns have been available
since 1787, it was nearly two hundred years before a vernacular liturgy was
sanctioned and available. A sequel to the author’s Handbook for American
Catholic Hymnals (1976).
340. Holland, DeWitte, Hubert Vance Taylor, and Jess Yoder, eds. Preaching in
American History: Selected Issues in the American Pulpit 1630–1967. Nashville,
Tenn.: Abingdon Press, 1969.
A collection of 20 essays by 19 authors “seeking to describe and interpret
some of the major topics of the American pulpit from 1630 through 1967.”
Prepared under the auspices of the Speech Association of America, the essayists
are informed by research findings of the speech field. This knowledge is used to
aid students, preachers, and rhetoricians understand the dynamic “interrelation-
ship between the course of American history and the events of the American
pulpit” as well as “to present an analysis of the ideas in conflict on major top-
ics.” Organized in chronological order the essays treat theological debates about
religious freedom, fundamentalism, modernism, and the ecumenical movement.
More broadly the volume considers social problems such as slavery, war, peace,
politics, and the separation of church and state. Due to the relatively limited
availability of Jewish and Roman Catholic preaching records, this is primarily,
although not exclusively, a work on Protestant preaching with “almost half of the
issues described falling within the twentieth century.” An extensive bibliography
completes the volume.
 General Studies 95

341. ———, eds. Sermons in American History: Selected Issues in the American
Pulpit 1630–1967. Nashville, Tenn.: Abingdon Press, 1971.
Companion volume to Preaching in American History, its purpose “is to de-
scribe and analyze preaching itself and to present representative sermons on the
major issues covered in the first book.” These range from seventeenth-century
Puritan debates on the authority of God to contemporary questions about the
pulpit and race relations. An introductory survey is followed by 19 other chap-
ters, each containing sermons, both pro and con, on a particular issue or topic,
prefaced with a brief introduction written by an academic authority.
342. Hubbard, Dolan. The Sermon and the African American Literary Imagina-
tion. Columbia: University of Missouri Press, 1994.
A close examination of the African American sermon/text as a source of cul-
tural authority, with origins identified in a cyclical view of history and the slave
narrative. Just as the black preacher-poet-performer creates a dramatic oral cul-
tural vision of community, so the authors of black American prose fiction use the
cultural authority of the sermon as prototype for framing the experience of blacks
in America. The author focuses on selected writings of Frederick Douglass, Fran-
ces Ellen Watkins Harper, Paul Laurence Dunbar, Zola Neale Hurston, Ralph
Ellison, James Baldwin, and Toni Morrison. These writers “offer insights into the
relationship between the preacher’s ritual form of expression—the sermon—and
black people’s position in American society.”
343. Hudson, Frederick. Journalism in the United States from 1690 to 1872.
New York: Harper, 1873.
Although ranging broadly over the field of journalism, chapter 19 is devoted
to the religious press, while chapter 30 briefly surveys female journalists. Its
contents are largely anecdotal, statistical, biographical, and tabular, but it does
contain historical data compiled from many sources organized in topical and
outline form.
344. Hustad, Donald P., and George H. Shorney, Dictionary-Handbook to
Hymns for the Living Church. Carol Stream, Ill.: Hope Publishing, 1978.
Contains George H. Shorney’s “History of the Hope Publishing Company,” as
well as “Notes on the Hymns and Tunes” for the Living Church, providing brief
notes on the origin of hymns, arranged alphabetically by the first line, together
with the most familiar tune to which it is sung. Valuable because it includes
biographical information on British and American hymnists not easily found in
other sources.
345. Innis, Harold A. The Bias of Communication. Toronto: University of To-
ronto Press, 1991.
Contains a new introduction by Paul Heyer and David Crowley that places the
work in historical perspective. Originally published in 1951 and often used as “a
reference text regarding the role of media in history,” this work is recognized as
96 Section II

a “classic” in the area of communication and media studies. “The essays in Bias
comprise two grand themes. The earlier selections attempt to establish a com-
municational approach to history; subsequent essays provide a critical reflection
on the situation of culture and technology in more recent times.” Innis views
each period of history in terms of the dominant forms of media that transform
information into systems of knowledge congruent with the power structure of the
society being examined. Media are, in this view, closely linked to empire and
civilization, which use them to extend their influence and to establish cultural and
economic monopolies over time and space. Although religion is not specifically
analyzed, it is seen as a significant factor in the matrix of Western civilization,
especially in relation to the oral tradition.
346. ———. The Press: A Neglected Factor in the Economic History of the
Twentieth Century. University of London Stamp Memorial Lecture. London:
Oxford University Press, 1949.
Examines the economics behind the industrialization of the means of com-
munication, which has “become dominant through the manufacture of newsprint
from wood and through the manufacture of the newspaper by the linotype and
the fast press.” The development of journalism in the United States is seen as
prototypical for Great Britain and Europe. A fascinating analysis of the press,
Innis identifies the monopolistic demands of the press with democracy, foreign
policy, and social fragmentation.
347. Jackson, Kent P. “The Sacred Literature of the Latter-Day Saints.” In The
Bible and Bibles in America, edited by Ernest S. Frerichs, 163–91. Atlanta:
Scholars Press, 1988.
Reviews the place, status, history, and function of scriptures in Mormonism
including the Bible, the Book of Mormon, the Doctrines and Covenants, the Pearl
of Great Price, and Joseph Smith’s Bible revision. First issued in 1830, the Eng-
lish text of the Book of Mormon has been published in over 25 million copies.
In 1981 the church issued its first publication of the Bible (King James Version
with study helps) as a part of the new, authoritative editions of all Latter-Day
Saints scriptures. Includes basic information on editions and publishing history
of the Mormon canon.
348. Jeter, Joseph R. “Famous ‘Sermons’ and Why They Are Almost Always
Bad.” In Papers of the Annual Meeting: Preaching Parables: Performance and
Persuasion, 23–31. Denver: Academy of Homiletics, 1999.
After making a cursory distinction between good sermons and “famous
sermons,” those of eight American pulpiteers, ranging from Samuel Danforth
(1670) to Martin Luther King, Jr. (1963), are examined and judged to have been
bad because “everyone of them oversimplified the point it is trying to make.” A
subjective evaluation lacking adequate evaluative criteria.
 General Studies 97

349. ———. “Preaching among Disciples of Christ.” Disciples Theological Di-

gest 7, no. 1 (1992): 5–19.
“Examines preaching among Disciples from the perspective of those constants
and changes in the Movement’s approach to preaching over the past two centu-
ries,” including central issues such as those that are theological, sociological, her-
meneutical, and homiletical. In the early years the whole focus of preaching “was
to ‘state’ facts for the purpose of conversion.” Later, influences such as the settled
pastorate, the emergence of historical biblical criticism, and the development of
formalized theological education were to reshape and change the homiletical
understanding of the movement. More recent developments, such as the recovery
of biblical preaching, are viewed as hopeful for the future.
350. Johansen, John H. “The Hymnody of the Moravian Church.” The Hymn 8
(1957): 41–46, 59.
Briefly summarizes the history of Moravian hymnody from 1501 to the pres-
ent, divided into three phases: the beginnings, the Renewed Moravian Church
(post-1735), and Moravian hymn writers. “The first regularly adopted hymnbook
of the American Moravian Churches, is dated 1813.” Prominent hymn writers
discussed include Count Nikolaus von Zinzendorf, John Cennick, and James
Montgomery.
351. Johnson, Charles S. “The Rise of the Negro Magazine.” Journal of Negro
History 13 (1928): 7–21.
Black “newspapers arose in periods of crisis, while magazines appeared in
calmer times.” Johnson identifies several stages of development in the first
century of black magazines, all closely related to the changing circumstances of
black life: increasing literacy, economic improvement, and the impact of general
social questions such as temperance, religion, and morals.
352. Jones, Charles Colcock. The Religious Instruction of Negroes in the United
States. New York: Kraus Reprint, 1969.
Provides a historical sketch covering the period 1620–1842. Down to the time
of the Revolution, the Society for the Propagation of the Gospel was the only
organized effort to educate African Americans in the colonies, apart from the
work of the Moravians and Presbyterians. After 1790 the Baptists, Episcopalians,
Methodists, Moravians, and Presbyterians encouraged the development of cat-
echetical instruction, the organization of Sunday schools, and provided instruc-
tion in reading. “The Negroes were allowed to read, and books, upon occasion,
distributed to them [to about 1790] but the privileges of education were gradually
discouraged and withheld,” particularly in areas where slavery prevailed. Oral
instruction became the norm where reading was forbidden. By 1829–1835, a
general revival swept through the African American population, generating an
interest in sermons, “pamphlets were published; the daily press lent its aid; and
98 Section II

manuals of instruction were prepared and printed.” Jones then proposes plans
for developing and improving education for all African Americans, with de-
nominations, missionaries, and clergy encouraged to lead the effort. Preaching is
identified as a primary means of communicating the Gospel. It should be “plain
in language, simple in construction, and pointed in application.” Reprint of the
Savannah 1842 edition.

353. Jordan, Philip D. “The Funeral Sermon: A Phase of American Journalism.”

American Book Collector 4 (1933): 177–88.
Examines the printing of sermons as characteristic of pamphlets, a genre of
literature that extended from the 1650s into the nineteenth century, with particu-
lar attention given to the printed funeral sermon. The custom of printed eulogies
developed in New England and New York and was extended westward as clergy,
educated in eastern seminaries, served churches on the frontier. These composi-
tions are of particular interest to the historian, genealogist, and bibliographer as
they, more often than not, contain biographical information about the deceased
unavailable anywhere else and also provide details about everyday life and local
customs. Various aspects of this literature are discussed: financing, typography,
printing, content, theology, distribution, their style, and makeup. The preacher
who composed these pieces, “trained not for the printing office, but for the pulpit,
contributed in the writing and publishing of their sermons a chapter of journalistic
history unique and invaluable.”

354. Joyce, Donald Franklin. Black Book Publishers in the United States: A
Historical Dictionary of the Presses, 1817–1990. New York: Greenwood Press,
1991.
Includes religious denominational publishers who were the earliest black book
publishers beginning in the second decade of the nineteenth century. This dic-
tionary “is designed for students, scholars, and researchers and supplies detailed
profiles on publishers relative to (1) publishing history, (2) books and other publi-
cations released by the publisher, (3) information sources about the publisher, (4)
selected major titles issued by the publisher, (5) libraries holding titles produced
by the publisher, and (6) officers of the publisher.” Includes information on peri-
odicals and newspapers as well as books in section 2 of the profile. The volume
is enhanced by an appendix, “Geographical Distribution of Black-Owned Book
Publishers,” as well as name, subject, and title indexes.

355. ———. Gatekeepers of Black Culture: Black-Owned Book Publishing in the

United States, 1817–1981. Westport, Conn.: Greenwood Press, 1983.
Chapter 4 on book publishing activities of black religious publishers, 1900–
1959, and appendix C, with profiles of 66 black publishers and two printers iden-
tified as engaging in black-owned book publishing, 1917–1981, include religious
publishers, provides profiles with: (1) dates of existence; (2) major officers with
dates of tenure; (3) major publications citing author, title, and publication date for
 General Studies 99

books and titles for periodicals with opening and closing dates; (4) type of busi-
ness structure; (5) categories of books published; and (6) publishing objectives.
356. Kadelbach, Ada. “Hymns Written by American Mennonites.” Mennonite
Quarterly Review 48 (1974): 343–70.
“The discovery of over fifty additional hymns composed by Mennonites in
America before 1860” shows that famed hymnologist Henry W. Foote was in er-
ror when he stated that American Mennonites had failed to compose any original
hymns or tunes in this country. The hymns of Christopher Dock, Rudolph Landes,
Christian Guth, Daniel Kreider, the brothers John M. and Daniel Brennemann,
and others are analyzed. Includes citations on publication.
357. Kansfield, Norman J. “Education.” In Piety and Patriotism: Bicentennial
Studies of the Reformed Church in America, 1776–1976, edited by James W. Van
Hoeven, 130–48. Grand Rapids, Mich.: Eerdmans, 1976.
The Dutch Reformed have had a strong concern for education, convinced that
the mission and message of grace belong to a literate and educated priesthood of
all believers. As early as 1637, the colony of New Netherland employed a school-
master, inaugurating a system of elementary parochial education, which persisted
into the nineteenth century. “To be able to read and write, to know the catechism
and to pray piously” were the primary goals of instruction in these schools.
Gradually, however, the Dutch bent to the “American way” of doing education
and sent their children to public schools. Concerns for higher education and the
establishment of a seminary to train clergy led to the founding of Queens College,
now Rutgers University, in 1771 and New Brunswick Theological Seminary in
1784. Often embroiled in conflict and short of cash, the Dutch sometimes missed
opportunities to provide educational leadership, but they never lost sight of the
need for educated laity and properly trained clergy.
358. Kubler, George A. A New History of Stereotyping. New York: [J. J. Little
and Ives], 1941.
Contains an informative history of the craft of stereotyping, especially as re-
lated to newspaper publishing. Bibles and schoolbooks were the first publications
to be stereotyped.
359. Lacy, Creighton. The Word Carrying Giant: The Growth of the American
Bible Society (1816–1966). South Pasadena, Calif.: William Carey Library,
1977.
A compact history of the American Bible Society, founded in 1816, which doc-
uments the development of Bible printing and distribution on a mass scale. Chap-
ter 3, Auxiliaries and Agents, and chapter 4, The General Supply, are especially
helpful in detailing the development of printing, distribution, and organization.
360. Laetsch, Leonard. “Aspects of Worship Practices in the History of the Lu-
theran Church—Missouri Synod.” Concordia Historical Institute Quarterly 70
(1997): 147–63.
100 Section II

Nineteenth-century German Lutheran immigrants brought distinct but varied

liturgical and hymnological traditions with them, which were gradually modified
late in the century by the introduction of English language hymnals and forms.
A major venue for the introduction of English was the congregational schools of
the Synod where “hymnals were frequently used as textbooks for spelling and
reading as well as for catechization.” Major hymnological developments included
the 1912 hymnal, The Lutheran Hymnal of 1941, and the more contemporary
hymnal of 1982. Major influences in these twentieth-century developments were
seminary professors and hymnologists William Gustve Polack, St. Louis, Mis-
souri, and Fred L. Precht, Springfield, Illinois.

361. Lane, Belden C. “The Spirituality of the Evangelical Revival.” Theology

Today 43 (1986–1987): 169–77.
Drawing on his own experiences of Southern revivalism, the author identifies
the liminality of “the rich remembering of anamnesis, a remembering that cre-
ates, that invites simultaneity and the deepest appreciation.” The three character-
istics of liminal experience are found in scripture and the history of American
revivalism: (1) God is a “God of aniconic freedom, [who] can never comfortably
be contained in any one place”; (2) revival spirituality is the situation of being in
transit, on the move; and (3) revivals, at their best, minister to alien and displaced
persons. The revival experience includes “a deep appreciation for anti-structure,
for the incapacity of any fixed place or institution fully to contain the holy.”

362. Lankard, Frank G. History of the American Sunday School Curriculum.

Abingdon Religious Education Texts. New York: Abingdon Press, 1927.
Relates “the history of the religious curriculum found in the Sunday schools of
America during the National Period (1800–1925).” Beginning with the Hornbook
and the New England Primer, the author uses the term “curriculum” to denote
the materials in printed form used in Protestant Sunday schools. These materials,
used in the various periods of the history of the Sunday school, are examined with
examples to illustrate the objectives and major emphases of the field. Includes
an extensive bibliography of original and secondary sources, also tables of cur-
riculum plans.

363. Lawrence-McIntyre, Charshee Charlotte. “The Double Meaning of the

Spirituals.” Journal of Black Studies 17 (1986–1987): 379–401.
“Based on the assumption that the spirituals represented a communication sys-
tem that slaves used as a major survival technique.” Founded in the African tradi-
tion of singing, the slaves “fused the spirit of Christianity with their ancestral soul
and created the new Black Christianity.” Choosing deception as a subtle form of
resistance against white supremacy and dominance the themes of freedom and
escape, redemption and salvation, judgment and punishment are motifs of the
spirituals. The lyrics of the songs have traditionally been interpreted by whites as
being “otherworldly,” while blacks have interpreted them as “this worldly.” The
 General Studies 101

slaves used biblical stories and parables “in songs, developing a communication
network of double, triple or more meanings.” White masters heard subservience
and obedience, slaves heard escape and freedom.
364. Lawrence, William B. “The History of Preaching in America.” In Encyclo-
pedia of the American Religious Experience: Studies of Traditions and Move-
ments, edited by Charles H. Lippy and Peter W. Williams, Vol. 3:1307–24. New
York: Charles Scribner’s Sons, 1998.
Covers the history of preaching from John Winthrop’s “Model of Christian
Charity” sermon (1630) to the electronic age and the late twentieth century.
Employing the theme of freedom, Lawrence identifies the many developments in
both ecclesiastical and secular history that freed the original colonists from sacred
as well as government control, including the loosening of social and political
control in nationhood, which eventually evolved into freedom for ethnic groups,
women, and others. By 1955, with the publication of Will Herberg’s Protestant,
Catholic, Jew, “American civil religion had supplanted theological connections
of the nation’s several religious communities.” At about the same time, the rise
of the electronic age freed preaching from the confines of churches, with a pulpit
available “wherever there is a television screen or a phonograph.” See also stud-
ies by Otis C. Edwards (listed above).
365. Lehmann-Haupt, Helmut, Lawrence C. Wroth, and Rollo G. Silver, eds.
The Book in America: A History of the Making and Selling of Books in the United
States. New York: R. R. Bowker, 1951.
A solid, well-organized, balanced history of printing, publishing, book selling,
and distribution of the book in the United States from colonial times to 1950. It
represents a significant effort at cultural history, noting that the book industry has
been a highly important factor in national development with the church, school,
and press intimately involved in structuring the new nation. The religious press,
as well as the role of religion in American life, is given succinct but sympathetic
treatment. Pulls together information from many sources to provide an integrated
survey of the book in America.
366. Lenti, Vincent A. “‘O Sing Unto the Lord a New Song’: Congregational
Psalm Singing in Christian Worship.” American Organist 32, no. 11 (1998):
68–72; 33, no. 1 (1999): 96–98.
Reviews the history of the psalm-singing tradition among the English, Scottish,
German, and Dutch, with particular attention to its transition to America. More
recently the tradition has been preserved and adapted, expressed in contemporary
and liturgical psalmody growing, in part, out of the twentieth-century liturgical
movement.
367. Levine, Lawrence W. Black Culture and Black Consciousness: Afro-Ameri-
can Folk Thought from Slavery to Freedom. New York: Oxford University Press,
1977.
102 Section II

See especially chapter 1, The Sacred World of Black Slaves, and chapter 3,
Freedom, Culture, and Religion, with sections on the Language of Freedom, the
Fate of the Sacred World, and the Development of Gospel Song. Levine directly
challenges the view expressed by Gunnar Myrdal and others that black culture
was characterized not by any degree of cultural distinctiveness, but by unhealthy
deviance. “Again and again oral expressive culture reveals a pattern of simultane-
ous acculturation and revitalization. From the first African captives, through the
years of slavery, and into the present century black Americans kept alive impor-
tant strands of African consciousness and verbal art in their humor, songs, dance,
speech, tales, games, folk beliefs, and aphorisms.”
368. Lippy, Charles H. Religious Periodicals of the United States: Academic and
Scholarly Journals. New York: Greenwood Press, 1986.
Of the 2,500 religious periodicals in print in the United States in 1985, “this
book concentrates on a sampling of those (ca. 100) that focus on academic and
scholarly concerns.” Each title is profiled and includes a capsule history, dis-
cusses some of the materials that have appeared in the periodical, provides an
assessment of the contribution an individual title has made within its own field,
gives suggestions for further reading, identifies index sources for the periodical
under review, indicates whether reprint or microform editions are available, and
lists selected libraries that contain the periodical in their collection.
369. Lojek, Helen. Ministers and Their Sermons in American Literature. Ph.D.
diss., University of Denver, 1977.
Examines the influence of Protestant clergy and their sermons as portrayed in
novels representing three main historical periods: the nineteenth century with its
clash between reason and emotion (head versus heart), the early twentieth century
with the rise of the Social Gospel and Christian Socialist movements, and the
post–World War II period characterized by a dominant tone of pessimism and
disbelief. Three basic types of sermons identified from these historical periods
are those “intended to be taken seriously as a point of view dealing with beliefs;
the sermon as pietistic, simplistic, and didactic; and the parody sermon which
makes of religion a joke.”
370. Lora, Ronald, and William Henry Longton, eds. The Conservative Press in
Eighteenth- and Nineteenth-Century America. Historical Guides to the World’s
Periodicals and Newspapers. Westport, Conn.: Greenwood Press, 1999.
“The thirty-eight journals examined are a representative sample of conserva-
tive periodicals that began publication between 1787, and 1879.” Organized
into five sections: part I covers Political Journals, 1796–1870; part II, Literary-
Cultural Journals, 1787–1863; and part III, Southern Reviews, 1828–1880. Part
IV, Nineteenth-Century Orthodox Protestant Reviews, includes seven titles pub-
lished from 1825 to the present time. Part V, Catholic and Episcopal Journals,
includes four titles published 1837–1996. Each title is discussed in a scholarly es-
say, which also contains information sources and publication history references.
 General Studies 103

Although the latter two sections focus explicitly on theology, the journals treated
in the first three sections also include theology in their histories, which helps il-
lustrate the place of religion and the church in the Whig-Federalist ideology of
conservatism.
371. Lowance, Mason I. The Language of Canaan: Metaphor and Symbol in
New England from the Puritans to the Transcendentalists. Cambridge, Mass.:
Harvard University Press, 1980.
Employing a historical and analytical methodology, Lowance explores Puritan
exegetical practice, widely used from 1580 to 1800, which employed eschatologi-
cal typology and biblical figuralism. “This book has been designed to establish
the foundations of the Puritan understanding of prophetical biblical figures and
types and to relate that understanding to American metaphorical writing from
the Puritans to the transcendentalists.” One of the chief typologies extensively
explored here is millennial biblical language identifying America as the new Is-
rael. This led to “the utopian view of America as a future paradise, a theological
idea that bore secular fruit in the edenic, pastoral visions of the United States so
popular in the early nineteenth century.”
372. Lynn, Robert W., and Eliot Wright. The Big Little School: Two Hundred
Years of the Sunday School. Nashville, Tenn.: Abingdon Press, 1980.
Includes the development of the Sunday school unions of the early nineteenth
century, which labored on the frontier and in isolated areas of the United States.
Also includes the revitalization and great expansion of Sunday school work par-
ticularly after the Civil War. In the first instance, the tract, books, and libraries
were pervasive, in the latter, the Uniform Lesson Series and the development of
curriculum materials assumed massive proportions. With a circulation of litera-
ture in the millions, it remains, even today, a defining feature of Protestantism.
In this study hymnody is considered essential to an understanding of the institu-
tion.
373. Marini, Stephen A. Sacred Song in America: Religion, Music, and Public
Culture. Public Expressions of Religion in America. Urbana: University of Il-
linois Press, 2003.
A multifaceted interpretation of the unique tradition of sacred song as used and
experienced across a tableau of contexts and venues, ranging from ecclesiastical/
liturgical settings to commercial/concert hall performances. Part I explores the
traditions of Native Americans, the Hispanic Southwest, the American Singing-
Schools, the Black Church, and the Jewish Music Revival (Klezmorim and
Sephardim). Part II examines contemporary expressions including New Age and
Neo-Paganism, Southern Baptist and United Church of Christ hymnody, Mor-
mons, Catholic Charismatics, the Conservatory Tradition (concert hall and elite-
church music), and Gospel Music. A final chapter evaluates American Sacred
Song and the Meaning of Religious Culture. Drawing primarily upon sociology,
anthropology, and history of religion theories, this study is helpful in explaining
104 Section II

and identifying the variety of communication strategies and approaches used

within these diverse traditions.
374. Marty, Martin E. “America’s Iconic Book.” In Humanizing America’s
Iconic Book: Society of Biblical Literature Centennial Addresses 1980, edited
by Gene M. Tucker and Douglas A. Knight, 1–23. Chico, Calif.: Scholars Press,
1982.
Evaluating the impact of the Bible and biblical scholarship on American cul-
ture, church historian Marty cites evidence that the Bible has been iconic since
colonial times and remains so in the late twentieth century. Americans have pub-
licly clung to the iconic status of the Bible because of the need for “the protective
covering, the sort of cocoon that individuals, subcultures, and in their own way
societies need for the structuring of existence.” They have rejected the critical
findings of biblical scholarship, preferring “the iconic regard for the Bible as an
object in the national shrine, whether read or not, whether observed or not: it is
seen as being basic to national and religious communities’ existence.”
375. ———. The Improper Opinion: Mass Media and the Christian Faith. West-
minster Studies in Christian Communication. Philadelphia: Westminster Press,
1967.
Proposes that Christianity can best communicate through mass media by
masking its message. Mass media directs messages that are widely acceptable,
nonthreatening to a mass audience, and proper opinions. Protestant Christianity
can communicate authentically when it presents the Gospel by portraying lives
and events in which the invitatory power of sacrifice and service are made clear.
This stumbling block or scandal is the central message, the improper opinion the
church and Christians are challenged to proclaim.
376. ———. “The Religious Press.” In Encyclopedia of the American Religious
Experience: Studies of Traditions and Movements, edited by Charles H. Lippy
and Peter W. Williams, Vol. 3:1697–1709. New York: Charles Scribner’s Sons,
1988.
Defining the religious press as a network of printed communications consist-
ing “of messages between the leadership of religious groups or movements and
their constituencies,” Marty discusses it both historically and contemporane-
ously. Because its readership is usually confined to small audiences, the reli-
gious press can never be part of mass communications. Instead, most religious
publications are periodicals issued weekly, monthly, quarterly, and classified
as “house organs.” A few are ecumenical and interdenominational, and five of
these independent publications are analyzed. Most of these periodicals live be-
tween the extremes of needing to serve a niche constituency, while at the same
time not being so narrowly sectarian as to discourage audience support. Includes
a useful bibliography.
 General Studies 105

377. McCulloh, Gerald O. Ministerial Education in the American Methodist

Movement. An Informed Ministry: 200 Years of American Methodism, no. 1.
Nashville, Tenn.: United Methodist Board of Higher Education and Ministry,
1980.
A comprehensive survey of education for the ministry in United Methodism
and among its predecessor bodies from 1784 to the present. Launched on the
requirement that clergy participate in a structured course of reading, the church
developed the “course of study” that remains to this day a route to ordination.
With the founding of theological schools in the nineteenth century, seminary
training became the second track to ordination. Includes brief histories of the 13
seminaries of the church and discusses theological influences there, together with
teachers influential in Methodist thought. Clearly demonstrates that education,
publication, and reading have been linked to the church’s requirement for an
informed and educated clergy.
378. McElrath, Hugh T. “Turning Points in the Story of Baptist Church Music.”
Baptist History and Heritage 19, no. 1 (1984): 4–16.
Surveys the events and people in Baptist and American church history that
influenced Baptist church music. Included are sketches of hymn collections ex-
tending from early psalmody (1691) down to the more recent Broadman Hymnal
(1940). Reluctant at first to encourage congregational singing, the Baptists even-
tually came to enthusiastically embrace it.
379. McKibbens, Thomas R. The Forgotten Heritage: A Lineage of Great Bap-
tist Preaching. Macon, Ga.: Mercer University Press, 1986.
Part II: Baptist Preaching in America, covers the colonial, national, and ante-
bellum periods to 1845, including the career of John A. Broadus (1827–1895).
In exploring the preaching of influential preachers, the myth of the fanatical,
uneducated “farmer preacher” is challenged. “It was, rather, the educated Baptist
preacher who emphasized biblical interpretation in his sermons and gave to Bap-
tists the foundation for a distinctive biblical theology.” Many of the early clergy
were educated, instructed ministerial candidates who advocated theological edu-
cation. Broadus, professor and author, provided the foundation for modern Bap-
tist preaching with his The Preparation and Delivery of Sermons (1870), which,
by the end of the nineteenth century, had passed through 22 editions.
380. McLuhan, Marshall. Understanding Media: The Extensions of Man. New
York: New American Library, 1964.
Characterized as eccentric, even megalomaniac, this sociocultural study of
media is an analytic tour de force. McLuhan argues that the form of any medium,
not the content, determines what is being communicated. Human technologies
are viewed as extensions of the human organism and the central nervous system,
106 Section II

an analogy also used by other media analysts. The spoken word, the written
word, print, the photograph, the telegraph, the telephone, the phonograph, mov-
ies, radio, and television are analyzed to identify the effect they have on human
association and consciousness. Historical detail is used to bolster this theory of
communication and to illustrate the sociological analysis.

381. McMickle, Marvin A. “The Black Preacher and Issues of Justice.” African
American Pulpit 2, no. 1 (1998–1999): 70–80.
An analysis of prominent contemporary African American ministers that ex-
amines the relationship between preaching and issues of justice in terms of four
models of ministry: namely, the priestly, prophetic, political, and nationalistic.
Although each clergy person is identified as working out of a particular model,
“through differing approaches to ministry, black preachers have directed their
sermons and speeches” toward working for justice, a legacy that dates back at
least 200 years. Among the prominent preachers discussed are Calvin Butts,
Martin Luther King, Jr., and Gardner Taylor.

382. Mead, Dana Gulling. “Drug, Knack, or Tool? A Brief History of Rhetoric,
Preaching, and the Brethren Tradition.” Brethren Life and Thought 38 (1993):
209–23.
“This article is divided into three major sections: (1) the origins of the conflict
between rhetoric and philosophy (and by implication religion); (2) rhetoric’s re-
lationship with the Judeo-Christian tradition; and (3) rhetoric and Brethren prac-
tice.” Brethren preaching is judged to be primarily forensic (passing judgment)
or deliberative (deciding future action) rather than epideictic (sermons that praise
or blame based on the present moment).

383. Melton, J. Gordon, Phillip Charles Lucas, and Jon R. Stone. Prime-Time
Religion: An Encyclopedia of Religious Broadcasting. Phoenix, Ariz.: Oryx
Press, 1997.
This book contains 396 entries covering broadcasting ministries from 1921 to
the present, including personalities of historical importance, shows and ministries
with more than local input, exemplary ministries, and long-standing broadcasts.
Also included are “major international and foreign-based personalities and min-
istries” as well as Islamic religious broadcasting. Provides coverage on persons,
broadcasts, and media organizations that is difficult to locate or unavailable else-
where. Biographical entries are succinct but well done, with a list of sources for
additional information about the biographees, and there is often a photo. Appen-
dixes A–G include: (A) National Religious Broadcasters Founders; (B) National
Religious Broadcasters Presiding Chairmen, National Religious Broadcasters
Broadcasting Hall of Fame; (C) Blase Amendment to the Dill Radio Control Bill
of 1926; (D) Sustaining Time; (E) Christian Colleges; (F) Universities Broadcast-
ing Programs; and (G) Selected Highlights of Religious Broadcasting. Appendix
H is a select bibliography.
 General Studies 107

384. Meyer, William E. H. “Edwards, Emerson and Beyond: The Hypervisual

American Great Awakening.” Massachusetts Studies in English 10 (1985):
24–45.
Based on “the conviction that reality is essentially visual, not verbal or even
‘logical,’ the purpose of this essay is to indicate the manner in which this com-
monly felt New-World ‘awakening’ manifests itself in each peak period or ‘re-
vival’ of American self-consciousness.” This “eye-opening” visual experience
is examined in the thought of Jonathan Edwards, Ralph Waldo Emerson, and
extended to include post-Emersonian hypervisual revivalism and imagism and
American revivalism. The author, in asserting the primacy of the American visual
experience, strongly challenges the view that American revivals originated and
were linked to Europe in the seventeenth century and following. “In America,
‘revivalism took on a new look.’”
385. Miller, Glenn T. Piety and Intellect: The Aims and Purposes of Ante-Bellum
Theological Education. Atlanta: Scholar’s Press, 1990.
The first of a two-volume work that explores the motives of persons and de-
nominations who founded theological seminaries in the United States prior to
the Civil War. In the eighteenth century ministers were trained through reading
programs and tutoring, and in the nineteenth century through both public and pri-
vate colleges. By 1850 theological seminaries were formed to teach theology and
to combat heresy. Such schools as Andover, Harvard, and Princeton defined the
programs and standards that other schools replicated and they provided a home
for theology. The seminaries, through their faculties and libraries, succeeded
in transmitting the best theological and biblical research to new generations.
“A related achievement was their publication of scholarly journals.” American
scholars read and reviewed European scholarship, which established critical,
historical, and scientific principles for the development of American scholarly
theology. The most careful study to date that probes the origins of contemporary
theological education. Volume 2 is published as: Piety and Profession: American
Protestant Theological Education, 1870–1970 (Grand Rapids, Mich.: Eerdmans,
2007).
386. Miller, Glenn T., and Robert Lynn W. “Christian Theological Education.”
In Encyclopedia of the American Religious Experience: Studies of Traditions and
Movements, edited by Charles H. Lippy and Peter W. Williams, Vol. 3:1627–52.
New York: Charles Scribner’s Sons, 1988.
A general discussion and analysis of American theological education from
colonial times to the present. Originally grounded in the English collegiate ap-
proach to ministerial training, seminaries and theological schools did not emerge
until the early nineteenth century, and it was not until the twentieth century that
they fashioned their curricula around a more professionally oriented academic
and scientific approach. The authors identify the complex and amazing variety
of influences—theological, social, educational, ecumenical, and secular—that
108 Section II

have shaped and continue to dynamically inform training for various forms of
ministry.
387. Miller, Perry. The Life of the Mind in America from the Revolution to the
Civil War. Books One through Three. New York: Harcourt, Brace and World,
1965.
Synthesizing the intellectual development of the young nation, Miller, in book
1, views “the transformation of colonial America into a nation as commencing
with the shout of the Revival.” The Great Revival begins at Cane Ridge in 1801,
is shaped and molded by Charles G. Finney in the early decades of the century,
and again spontaneously appears in 1857–1858, propelled by communication—
telegraph, railroad, press, and cable, dubbed “Christianized technology.” Con-
cepts of the sublime, of benevolence, and of the millennium were expressed
as revivalistic piety, a primary force that became the evangelical heritage of
America. This revival activity produced a flood of literature, both pro and con,
which is cited and critiqued.
388. Miller, Russell E. The Larger Hope. 2 vols. Boston: Unitarian Universalist
Association, 1979–1985.
Volume 1, The First Century of the Universalist Church in America, 1770–
1870. Chapter 13, The Newspaper Press, chronicles and evaluates the publish-
ing enterprises of this comparatively small liberal denomination that issued, in
the period, 1793–1886, 182 periodical titles and thousands of books. Includes a
section on Southern denominational journalism, discussing abolition and slav-
ery. Volume 2: The Second Century of the Universalist Church in America,
1870–1970. Chapter 14, Publications and Scholarship, details the history of the
Universalist Publishing House, founded in 1871, which issued 12 periodical titles
and numerous books during the century.
389. Mitchell, Ella P. “Oral Tradition: Legacy of Faith for the Black Church.”
Religious Education 81 (1986): 92–112.
Traces the religious instruction of children from African Traditional Religion
down to the present. Storytelling, drumming, dance, poetry, and music formed
the communications context of African culture brought to America by the slaves
and in continuous use into the twentieth century. Gradually “formal education
itself was often fused or blended with oral traditional forms of instruction.”
During Reconstruction, following the Civil War, a massive movement led to the
development of Sunday schools. One of the failures of this movement “was the
exaggerated fascination with print.” Mitchell concludes that both blacks and oth-
ers need to reclaim the positive educational, social, and spiritual values inherent
in this heritage.
390. Mitchell, Henry H. “Preaching and the Preacher in African American
Religion.” In Encyclopedia of African American Religions, edited by Larry G.
 General Studies 109

Murphy, J. Gordon Melton, and Gary L. Ward, 606–12. New York: Garland
Publishing, 1993.
After describing and defining the African American preaching tradition, the
author surveys the roots of the tradition as a combination of African traditional
religion and the Old Testament; examines the biblical and theological assump-
tions; discusses its relevance to communal life; and evaluates preachers, preach-
ing, and the future. A succinct overview with a brief bibliography attached.
391. Moore, R. Laurence. “Religion, Secularization, and the Shaping of the Cul-
ture Industry in Antebellum America.” American Quarterly 41 (1989): 216–42.
An examination of the perplexing interpretive dilemma posed by the transfor-
mations that have allegedly “moved religion outside churches into the realm of
commercial culture.” Moore challenges the assumption that secularization has
necessarily led to an erosion of religious ideas and values. The evidence includes
arguments drawn from what affected Protestant reading audiences, revivals as
religious theater, and the consideration of social class as a defining marker. The
antebellum Protestant heritage of freedom, somewhat modified by immigrant
Catholic organic views of society, adhered to the view that religion was a part of
the general life of the community and nation. “The difficult and often antagonis-
tic ways in which most Americans negotiate a purportedly secular world remain
closely tied to what they insist is religion.”
392. Morehouse, Clifford P. “Almanacs and Year Books of the Episcopal
Church.” Historical Magazine of the Protestant Episcopal Church 10 (1941):
330–53.
Traces the evolution of The Living Church Annual, a current publication comb-
ing features of the almanac and yearbook over a period of more than two and a
half centuries. This publication and its predecessors have enjoyed an honorable
history since they document the ecclesiastical calendar and lectionary, while also
featuring statistics, biography, historical records of the church, and current data
about the clergy, the dioceses, institutions, and organizations of the church.
393. ———. “Origins of the Episcopal Press from Colonial Days to 1840.” His-
torical Magazine of the Protestant Episcopal Church 11 (1942): 199–318.
Traces the history of the earliest periodicals, the first church weeklies, and
the monthlies, quarterlies, and children’s magazines. Separate chapters are de-
voted to three titles published for over a century: The Churchman (1831+); The
Southern Churchman (1835+); and The Spirit of Missions (1836+). Includes a
bibliography and index of periodicals and an index of persons.
394. Morgan, David. Visual Piety: A History and Theory of Popular Religious
Images. Berkeley: University of California Press, 1998.
Both historically and contemporaneously oriented, this study attempts to un-
derstand the uses and significance of religious imagery in everyday life rather
110 Section II

than such use and significance in ecclesiastical or institutional settings. More-

over, the image is viewed as “part of a larger cultural literacy, one that involves
painting, verbal narration, oral tradition, singing, and pious devotions.” Based on
empirical evidence and sociological analysis, coupled with historical intention,
the art of Warner Sallman is decoded to reveal a rich heritage of Catholic and
Protestant use of images that enabled believers to construct personal responses
to devotion and to experience comfort and reassurance and to form a viable view
of self. The mass-produced images of popular culture offer a visual piety of ev-
eryday life that reinforces pedagogy and dogma. Chapters deal with the practice
of visual piety, the masculinity of Jesus, hidden imagery, the Christian home and
domestic ritual/imagery, and memory and the sacred.

395. Morrill, Milo True. A History of the Christian Denomination in America,

1794–1911. Dayton, Ohio: Christian Publishing Association, 1912.
Centennial history of the individuals and loosely organized groups that, in
the early nineteenth century, formed the Christian Connection, later coalescing
into the Disciples of Christ denomination. Lacking hierarchical organization and
leadership, journalism has played a prominent role in the denomination beginning
with Elias Smith, who founded the Herald of Gospel Liberty in 1808, America’s
first religious newspaper. A proliferation of religious periodicals, many of them
short lived under vigorous editorial direction, shaped the church’s development
and progress. Includes the denomination’s activities in publishing periodicals,
pamphlets, tracts, Bibles, educational texts, and hymnals. Also details educa-
tional work through the establishment of Sunday schools and colleges.

396. Mott, Frank Luther. American Journalism, A History: 1690–1960. New

York: Macmillan, 1962.
A standard textbook for over 30 years, it is helpful as a general historical intro-
duction to the field. The approach is developmental and chronological. Although
it does provide coverage of the religious press, it is minimal. A section on the era
of the mass audience journalism in the 1950s discusses economic and technologi-
cal developments affecting the industry, the electronic media, and magazines. An
older history is Frederick Hudson’s, a more recent one is Michael and Edwin
Emery’s (both listed above).

397. ———. Golden Multitudes: The Story of Best Sellers in the United States.
New York: Macmillan, 1947.
The first comprehensive and scholarly effort to define, analyze, and study best-
selling books in America from colonial times through 1945. Part of the author’s
interest is to delineate “the workings of a democratic society concerned with the
mass impact of so much reading matter upon the public.” The analysis contained
in this study is largely literary and historical rather than sociological and politi-
cal. Chapters on religion, publishing in the colonies, Bibles, books for children,
Harriet Beecher Stowe, Charles M. Sheldon, and Howard Bell Wright all touch
 General Studies 111

on the immense popularity of religious books. Appendixes contain lists of best

sellers 1662 through 1945.
398. ———. A History of American Magazines. 5 vols. Cambridge, Mass.: Har-
vard University Press, 1957–1968.
The standard history covering the period 1741–1930. Up to 1850, religious
journals are identified as being sectarian, with their content given over to contro-
versy. In the period 1850–1865, denominational magazines rise to prominence,
although the religious press was not of the highest character either as journal-
ism or as religion. In the period 1865–1885 two kinds of journals appeared: (1)
reviews, monthly or quarterly, devoted largely to theology and scholarship; and
(2) the weeklies with general news. Volumes 1–3 include descriptive, historical
sketches of important journals for each period, including religious titles. Volume
4, for the years 1885–1905, extends coverage to include papers featuring agnosti-
cism, the ethical culture movement, Christian socialism, New Thought, Christian
Science and faith healing, theosophy, the YMCA, and the Salvation Army. Vol-
ume 5, spanning the years 1905–1930, contains sketches of 21 magazines, none
of which are religious. This volume also includes a cumulative index to the five
volumes. See also the study by Lyon N. Richardson (listed in Section IV).
399. Moyer, Jane. “The Making of Many Books: 125 Years of Presbyterian Pub-
lishing, 1838–1963.” Journal of Presbyterian History 41 (1963): 124–40.
Sketches the development of the publishing house of the United Presbyterian
Church in the U. S. A., known today as the Westminster John Knox Press, one
of the major Protestant denominational publishing concerns in the United States.
Titles of books and periodicals issued by the press are noted together with de-
scriptions of various needs to which the publishing house has responded through
the years.
400. Ness, John H. One Hundred Fifty Years: A History of Publishing in the
Evangelical United Brethren Church. Dayton, Ohio: Board of Publication of the
Evangelical United Brethren Church, 1966.
This study includes the publishing history of the Evangelical United Brethren
Church (1946–1966) and its predecessor bodies, the Evangelical Church (1816–
1946), and the Church of the United Brethren in Christ (1834–1946). The presses
of these three denominations devoted much of their efforts to publishing tracts,
hymnbooks, catechisms, disciplines, church papers, conference minutes, Sunday
school literature, and other religious titles. These publishing houses, complete
with proprietary bookstore outlets, were multi-million-dollar enterprises by the
twentieth century, with professional management and employing hundreds of
workers. Like most Protestant denominational publishing houses, these presses
fulfilled both an evangelizing function, printing and distributing literature pro-
moting salvation for the masses, and an institutional function, promoting and
sustaining organized Christian denominations. Also includes a brief history of
publishing by these denominations through their European publishing houses.
112 Section II

401. Nichols, Charles L. “Notes on the Almanacs of Massachusetts.” Proceed-

ings of the American Antiquarian Society 22 (1912): 15–134.
William Pierce’s almanac for 1639 was the first book printed in British Amer-
ica (no copy survives). The almanacs issued through 1700 were distinctly reli-
gious and were one of the books nearly every seventeenth-century household pos-
sessed. Includes a Chronological List of Massachusetts Almanacs, 1639–1850.

402. Noll, Mark A. “The Bible in American Culture.” In Encyclopedia of the

American Religious Experience: Studies of Traditions and Movements, edited by
Charles H. Lippy and Peter W. Williams, Vol. 2:1075–87. New York: Charles
Scribner’s Sons, 1988.
This succinct survey includes sections on Bible publication and the Bible in
the churches. Although Americans rejected the traditional authorities of the Old
World, “democratic America did not jettison the Bible.” Remarkably the Ameri-
can Bible Society, since its founding in 1816, has alone published and distributed
over three billion pieces of scripture. Noll also surveys the place of the Bible in
the academy and examines the history of the Bible as a force in American civili-
zation. Includes a bibliography.
403. Nystrom, Daniel. A Ministry of Printing: History of the Publication House
of Augustana Lutheran Church, 1889–1962. Rock Island, Ill.: Augustana Press,
1962.
Covers earlier publishing enterprises, 1850–1869, including those of the
Swedish Lutheran Publication Society, the Augustana Book Concern, and others.
Provides a description of church periodicals, books published, annuals and quar-
terlies, and the Augustana tract program. See also the study by Ernst W. Olson
(listed below).
404. O’Brien, Elmer J. “The Methodist Quarterly Review: Reflections on a
Methodist Periodical.” Methodist History 25 (1987): 76–90.
Describes the project to index articles and book reviews in five scholarly
journals published by American Methodists from 1818 to 1985, which, under the
generic name of Methodist Quarterly Review, had a longer continuous life than
any other religious quarterly in America. Historical, theological, denominational,
and social developments that influenced and shaped the journals are discussed.
The article concludes with some reflections on themes, issues, and concerns that
have characterized these titles over the past 167 years.

405. Olson, Ernst W. The Augustana Book Concern: A History of the Synodical
Publishing House with Introductory Account of Earlier Publishing Enterprises.
Rock Island, Ill.: Augustana Book Concern, 1934.
Like many denominational publishing houses the primary purpose of this con-
cern was to promote spiritual culture. However, intellectual and aesthetic require-
ments were not neglected. See also the study by Daniel Nystrom (listed above).
 General Studies 113

406. Ong, Walter J. Orality and Literacy: The Technologizing of the Word. Lon-
don; New York: Metheun, 1982.
Posits a dual approach to the study of orality-literacy controls and writing
cultures that coexist at a given period of time, diachronically or historically, by
comparing successive periods with one another. Attention is given to printing as
an extension of literacy and electronic processing of the Word and of thought
since it is only since the electronic age that we have become sensitized to the
contrast between writing and orality. Ong assesses the intellectual, literary, and
social effects of writing, print, and electronic technology.
407. ———. The Presence of the Word: Some Prolegomena for Cultural and
Religious History. New Haven, Conn.: Yale University Press, 1967.
A history of communications, including the religious state, focused around a
succession of difficult and often traumatic reorientations of the human psyche in
which, as the Word moves into space, it restructures itself and the sensorium is
reorganized. The history of the Hebrew-Christian tradition is probed to identify
these shifts in communication, which demand a reorganization and restructuring
of human experience. In this view the present era is posttypographical, “incorpo-
rating an individualized self-consciousness developed with the aid of writing and
print and possessed of more reflectiveness, historical sense, and organized pur-
posefulness than was possible in preliterate oral cultures.” Ong’s exegesis invites
a new vantage point from which to interpret the human experience affected by
rapid technological and social change, especially that occasioned by media.
408. Osmer, Richard Robert. “Practical Theology as Argument, Rhetoric, and
Conversation.” Princeton Seminary Bulletin 18 (1997): 46–73.
Seeks to enlarge and define “the emergence of a new paradigm of practical
theology on an international scale.” Identifies the three elements of a communi-
cative model of rationality: namely, arguments, rhetoric, and ethics, Osmer then
describes “the turn toward communicative rationality as it has affected three tra-
ditions of practical philosophy that have been widely influential in recent years:
utilitarianism, neo-Aristotelianism, and neo-Kantiansim.” A modified version of
Jurgen Habermas’s critical, utopian, practical reasoning is viewed as presenting
the most promising approach for bringing theology into relationship and dialogue
with its nontheological partners.
409. Parsons, Paul F. “Dangers of Libeling the Clergy.” Journalism Quarterly
62 (1985): 528–32, 539.
“This article traces the evolution of libel law involving the clergy as plaintiff
and the news media as defendant.” While it is true that clergy once retained
nearly blanket immunity from libel, the changing nature of libel law “has greatly
eroded the special protection that existed for members of the clergy earlier in the
nation’s history and has fully eliminated it when the minister becomes active in
a public or political issue.”
114 Section II

410. Patterson, W. Morgan. “Changing Preparation for Changing Ministry.”

Baptist History and Heritage 15, no. 1 (1980): 14–22, 59.
Much like other American denominations, ministerial training among Baptists
began with the use of an apprentice-intern system, followed by the development
of colleges, and, by mid-nineteenth century, the rise of theological seminaries.
This history and its implications for Southern Baptists is sketched and docu-
mented.
411. Peyer, Bernd C. The Tutor’d Mind: Indian Missionary-Writers in Antebel-
lum America. Native Americans of the Northeast: Culture, History, and the Con-
temporary. Amherst: University of Massachusetts Press, 1997.
A detailed study of the history of Native American literature during the sal-
vationist period from the early seventeenth century to the beginning of the Civil
War as exemplified in the lives and careers of Native authors “educated by mis-
sionaries and, with few exceptions, trained by them to serve as ministers of the
Gospel.” Most notable among them were Samson Occom, Congregationalist,
who assisted Eleazar Wheelock in the formation of Dartmouth College; William
Apess, Methodist, abolitionist, and rebel, who championed the Mashpee-Wood-
land Revolt of 1831; Elias Boudinot, “Father of American Indian Journalism”
and editor of the Cherokee Phoenix; and George Copway, Methodist, who was
a best-selling author and “one of the first American historians to join the oral,
historical, and biographical into a homogenous autohistoric portrait of an Indian
tribe.” The missionary writers, proficient in “aerator,” moved back and forth
across the “great divide” between orality and literacy. Their influence is still alive
in the intellectual confrontation between Native American and Anglo-American
cultures.
412. Pilkington, James Penn. The Methodist Publishing House: A History, Vol-
ume 1, Beginnings to 1870. Nashville, Tenn.: Abingdon Press, 1968.
Includes a history of the publishing concerns of the Methodist Episcopal
Church; Methodist Episcopal Church, South; and Methodist Protestant Church.
Reflecting on the growth of Methodism in the first century, the author attributes
part of the growth to American Methodist publishing. “The Methodist publish-
ing houses grew because the churches grew, and at least in part, the Methodist
churches grew because of their publishing houses. Here it should be recalled that
the secular publishing business in America was really successor to rather than
antecedent of the religious publishing business. Actually, therefore, in America’s
first hundred years the secular publishers, it might be said, caught up with the
denominational publishers.” For volume 2 see the study by Walter N. Vernon
(listed below).
413. Plimpton, George A. “The Hornbook and Its Use in America.” Proceedings
of the American Antiquarian Society 26 (1916): 264–72.
Indirect evidence indicates that the hornbook was used in the American colo-
nies as a favorite device for teaching children to read. As late as the first quarter
 General Studies 115

of the nineteenth century the hornbook was flourishing. With print and paper
coming into plentiful supply, this simple technology was displaced.
414. Pope, Hugh, and Sebastian Bullough. English Versions of the Bible. West-
port, Conn.: Greenwood Press, 1972.
Traces the genealogy of the 1611 Authorized (King James) Version “from
its parent, the Latin Vulgate, through the Anglo-Saxon versions and glosses,
the versions of Wycliffe, Tyndale, Coverdale, Taverner, the Geneva Puri-
tans, Matthew Parker and the Elizabethan bishops, and finally, through the
Rheims-Douay version.” The English Dominican authors employ a confes-
sional (Roman Catholic), national (English), biographical-historical approach
and methodology to provide rich detail on the translation and publishing of
scripture, both Catholic and Protestant. Especially noteworthy are sections on
the Rheims-Douay and Authorized versions, Catholic versions since Rheims-
Douay, Catholic editions of the Bible, 1505–1950, American editions of the
Catholic Bible, chronologically listing titles, 1790–1950, and an extensive
bibliography, pp. 686–718. Basic to the history of Catholic biblical publishing
and scholarship, it updates and supplements earlier bibliographies by Edmund
B. O’Callaghan and Wilfrid Parsons (both listed in Section I). Reprint of B.
Herder Company’s 1952 edition.
415. Porterfield, Amanda. Feminine Spirituality in America from Sarah Edwards
to Martha Graham. Philadelphia: Temple University Press, 1980.
Utilizing the methodology of William James’s Varieties of Religious Experi-
ence, Porterfield identifies the nineteenth-century novel and related literature
as instrumental in the construction of a feminine spirituality closely linked to
domesticity. The nurturing, beneficent values of domesticity reached far beyond
the four walls of the home to encompass universal human concerns and values.
“The novel came to be so influential as a genre of religious expression that it
actually transformed the nature and form of theology.” Theology became more
an aesthetic than a dogmatic concern as imaginative literature concentrated on
the creation of personality. In this feminized construct the process of salvation is
conjoined to the beauty of holiness, including the surrender to God, penetration
by grace, culminating in fulfillment through love and/or sanctification. Emily
Dickinson is identified as the “principal personality in a parade of immortal
American women.”
416. Pride, Armistead Scott. A Register and History of Negro Newspapers in the
United States, 1827–1950. Ann Arbor, Mich.: University Microfilms, 1990.
Lists 2,700 journals appearing over the 124 years in 40 states and the Dis-
trict of Columbia. Between 1870 and 1905 the black press experienced marked
growth. During this 35-year era the clergy and religious groups exerted great
influence over the black press. The register and historical sketches are organized
geographically.
116 Section II

417. Raboteau, Albert J. “The Chanted Sermon.” In A Fire in the Bones: Reflec-
tions on African-American Religious History, 141–51. Boston: Beacon Press,
1995.
The chanted or “black folk sermon” utilizing the oral and dramatic perfor-
mance skills of the preacher emerged from the evangelical revivals of the eigh-
teenth and nineteenth centuries and “the African religious culture of the slaves.”
A combination of speech and song, the chanted sermon is ecstatic, rooted in the
experience of conversion and shared with the congregation through response,
shouting, and religious fervor.

418. ———. Slave Religion: The “Invisible Institution” in the Antebellum South.
New York: Oxford University Press, 1978.
Drawing on slave narratives, black autobiographies, and black folklore, this
study clearly and vividly portrays the slaves’ desire for literacy and their many
and varied attempts to read and gain knowledge. The revivalism of the Great
Awakening, “with its intense concentration on inward conversion, fostered an
inclusiveness which could border on egalitarianism,” stimulating an expansion
of educational opportunities. However, it was not until the 1820s and following
that plantation missions succeeded in expanding evangelization among slaves.
Blacks clearly heard the message of salvation and freedom in the Gospel so that
by the time of the Civil War they had “creatively fashioned a Christian tradition
to fit their own peculiar experience of enslavement in America.” A landmark
study of religious communication among African Americans down to the time
of the Civil War.

419. Reynolds, William J. “Our Heritage of Baptist Hymnody in America.” Bap-

tist History and Heritage 11 (1976): 204–17.
A brief survey of hymnody with descriptions and citations of hymnals used
and/or produced by Baptists in America, including influential publications by
Isaac Watts and John Rippon. Includes discussion of tunebooks, compilations,
camp meeting songs, folk hymnody, and spiritual songs for the period 1639–
1830.

420. Rice, Edwin Wilbur. The Sunday School Movement, 1780–1917, and the
American Sunday-School Union, 1817–1917. Philadelphia: American Sunday-
School Union, 1917.
A substantive history of Sunday school work, more especially of the Ameri-
can Sunday School Union (ASSU). The chapters describing the creation of
juvenile literature (the ASSU was a pioneer in this effort); Uniform Bible Les-
sons; missionary work, which included the employment of theological students;
International Lessons (1872–1925); and general comments on the production,
distribution, and sale of literature are especially valuable. The ASSU succeeded
in becoming an agency for the mass production and distribution of popular reli-
gious literature. Reprint: New York: Arno Press, 1971.
 General Studies 117

421. Rice, Willard M. History of the Presbyterian Board of Publication and

Sabbath-School Work. Philadelphia: Presbyterian Board of Publication and
Sabbath-School Work, 1889.
As early as 1735 the Synod of Philadelphia arranged for the publication of
titles related to denominational interest, and for many years the General Assem-
bly directed the purchase of Bibles and religious books for distribution to the poor
and on the frontiers. In 1833 the Presbyterian Tract and Sabbath-School Book
Society was organized to become the Presbyterian Board of Publication in 1839.
Begun as a doctrinal tract society, the Board developed programs to include tract
and book production and a system of colportage to distribute its literature, and in
1851 established a department of Sabbath school work. In 1852 the Presbyterian
Publication Committee of the New School Church was organized. It and the
Board of Publication (Old School) were merged in 1870 to form the Presbyterian
Board of Publication, which in 1887 was reorganized as the Presbyterian Board
of Publication and Sabbath-School Work. Concerned since 1735 with the pro-
duction and distribution of religious literature, the Presbyterians operated their
publishing interests as commercial enterprises, but with educational, benevolent,
and missionary interests. By the late nineteenth century the development and
support of Sabbath schools constituted three-fourths of its business. By 1889 the
Board had organized 2,582 Sabbath schools, sold 899,970 volumes, given away
1,172,786 volumes, and produced 90,432,149 pages of tracts and periodicals, also
largely distributed without charge.
422. Rich, Wesley E. The History of the United States Post Office to the Year
1829. Harvard Economic Series, 27. Cambridge, Mass.: Harvard University
Press, 1924.
Although the emphasis of this work is economic and political, it is also a solid
historical study. The role of the post office as an agency for conveying informa-
tion is recognized, and the development of efficient communications is valued
as an economic necessity. These recognitions tend to support the view that the
postal service played a vital social role in the early history of the United States.
For a somewhat different and more contemporary approach see the study by
Richard Kielbowicz (listed in Section IV).
423. Richardson, William J. “Models of Ministerial Preparation among Chris-
tian Churches/Churches of Christ and Churches of Christ.” Discipliana 54, no.
2 (1994): 49–63.
Surveys models of education in the Churches of Christ that have developed
from “undifferentiated,” or providing a general education and along with it
biblical instruction, to “differentiated, a concept of education that offers a major
specifically designed to prepare persons for ministry.” The Christian Churches/
Churches of Christ have largely followed the “differentiated” model of ministerial
education. In recent times, schools of both denominations have established gradu-
ate theological institutions seeking accreditation in conformity with standards
118 Section II

of the Association of Theological Schools. Left unresolved, however, are differ-

ent and often conflicting conceptions of the minister’s role, a challenge educators
must face.
424. Richey, Russell E. “Revivals: An Arminian Definition.” In Theology and
Corporate Conscience: Essays in Honor of Frederick Herzog, edited by Douglas
Meeks, Juergen Moltmann, and Frederich R. Trost, 274–85. Minneapolis, Minn.:
Kirk House Publishers, 1999.
Identifies 10 “ingredients or factors [that] appear in various combinations in
revivals and revivalism.” The tenth states that revival requires a communication
network. Both revivals and awakenings take expression in a communication
network, the former as a series of episodes within a community, the latter when
revival is communicated to the larger society and is sustained over a prolonged
period of time, sometimes lasting years or even decades. This inductive, prag-
matic approach is primarily applicable in reference to American Protestantism,
specifically in the United States, and is distinguishable from “more highly con-
ceptualized Reformed and Calvinist definitions. An earlier version of this essay
appeared as ‘Revivalism: In Search of a Definition,’ in the Wesleyan Theological
Journal 28 (Spring/Fall 1993).”
425. Richmond, Peggy J. Z. “Afro-American Printers and Book Publishers,
1650–1865.” Master’s thesis, University of Chicago, 1970.
Contains a chapter on “The Press of the A[frican] M[ethodist] E[piscopal]
Church,” the oldest continuous black church press in the United States, having
been established in 1818. Although its output prior to the Civil War was very
limited, it pioneered in publishing to be followed by other black organizations,
and it established one of the few ways blacks could express themselves and com-
municate their concerns.
426. Riesman, David. The Oral Tradition, the Written Word, and the Screen
Image. Antioch College Founders Day Lecture, no. 1. Yellow Springs, Ohio:
Antioch Press, 1956.
Probes the social and individual dynamics occasioned by media and media
shifts, largely in terms of “psychic mobility” or the “fluidity of identification
which precedes actual physical movements, but which creates a potential for such
movement.” Print culture hardened explorers for voyages and crusades; the mass
media culture of today produces persons softened for encounters, more public-
relations minded than ambitious, and more inclined to understand others “than to
exploit them for gain or the glory of God.”
427. Rogal, Samuel J. “Major Hymnals Published in America, 1640–1900.”
Princeton Seminary Bulletin 61 (1968): 77–92.
A listing of hymnals, grouped by denomination and or sponsoring organiza-
tion, that documents the three major stages in the growth and development of
American hymnody: “(1) psalters, or metrical versions of the psalms. 1620–1728;
 General Studies 119

(2) the age of Isaac Watts and the Wesleys, 1729–1824; and (3) the rise and domi-
nance of evangelical hymnody and gospel songs, 1824–1900.” Author’s name,
short title, place, and date of publication are given for each title.
428. Ruprecht, Arndt, and Norman A. Hjelm. “Christian Publishing.” In The
Encyclopedia of Christianity, edited by Erwin Fahlbusch, Vol. 1:446–52. Grand
Rapids, Mich.: Eerdmans, 1999.
General historical and contemporary overview of publishing beginning with
Gutenberg and the invention of the printing press. The U.S. coverage is spotty
and highly selective with a particular focus on conservative religious publishing.
Includes a useful bibliography.
429. Sanford, Charles L. “An American Pilgrim’s Progress.” American Quar-
terly 6 (1954): 297–310.
The conventional “rhetoric of spirit antedating Columbus’ voyages of discov-
ery” was rooted in scripture, medieval church symbolism, and “reached its fullest
literary expression in Dante’s Divine Comedy and Bunyan’s Pilgrim’s Progress.”
Expressed as a journey of light and oriented westward, this rhetoric “traced the
advance of culture and religion as a westward movement.” Benjamin Franklin’s
Autobiography “is a great moral fable pursuing on a secular level the theme of
John Bunyan’s Pilgrim’s Progress. After Franklin’s death Americans who were
disappointed with results of coastal civilization pursued their special destiny in-
land, continuing to read the promise of American life in the westward cycle of the
sun.” They “refashioned for their own use a conventional rhetoric of spirit which
had antedated the voyages of Columbus.”
430. Sayre, Robert F. “Religious Autobiography.” In Encyclopedia of the
American Religious Experience: Studies of Traditions and Movements, edited by
Charles H. Lippy and Peter W. Williams, Vol. 2:1223–36. New York: Charles
Scribner’s Sons, 1988.
From the beginning Americans have been prone to relate and locate the mean-
ing of their lives through personal experience recorded in autobiography identi-
fied here as of two types: the doctrinal and the national. The doctrinal is often
that of religious leaders within one or more specific Christian sects or denomina-
tions. The national “adopted many of the forms of confessions, conversions, and
traditional religious autobiography to defend, broaden and champion America as
a providential land or ideal.” The author reviews examples of both types, noting
that this form of self-expression is deeply rooted in “a person’s right to tell his
own story and speak of God in his own tongue.” Clergy, holy persons, “mes-
siahs,” secular priests, and others have been among the most prolific authors of
this genre of literature.
431. Scanlin, Harold P. “Bible Translations by American Individuals.” In The
Bible and Bibles in America, edited by Ernest S. Frerichs, 43–82. Atlanta: Schol-
ars Press, 1988.
120 Section II

A “brief sketch of more than seventy individual translations of at least an entire

Testament done by Americans since 1808. The audience for some translations
were quite small. Press runs of less than one thousand copies were not uncom-
mon.” However, some translations and paraphrases, especially those produced in
the twentieth century, attained wide popularity. Includes an appendix listing in
chronological order translations by American individuals, 1808–1984.
432. Schick, Frank L. The Paperbound Book in America: The History of Paper-
backs and Their European Background. New York: R. R. Bowker, 1958.
“Covers the history of paperbacks from 1639 to 1939 in survey form and
serves as a general introduction to the current phase. The histories of individual
firms are arranged in chapters according to the specialization of their activi-
ties (textbook, university presses, religious paperbacks, etc.) as they relate to
paperback production and within each chapter, chronologically according to the
dates of the release of the first paperbacks of significance to the contemporary
development.” Religious publishers entered the contemporary development of
the paperback relatively late.
433. Schlosser, Ronald E. “Chronological History of the Board of Educational
Ministries.” American Baptist Quarterly 14 (1995): 122–38.
A chronological listing of major events and developments, 1824–1994, relat-
ing to the publishing and educational work of the American Baptists.
434. Schneider, Louis, and Sanford M. Dornbusch. Popular Religion: Inspira-
tional Books in America. Chicago: University of Chicago Press, 1958.
Employing sociological analysis and using the technique of content analysis,
inspirational religious books are examined. Forty-six best sellers published over
the years 1875 to 1955 were chosen for analysis. This study evaluates the litera-
ture as a part of mass culture and locates it as one element in a vast market of
commodities and ideologies. “This material, produced for everyday people with
the avowed aim of helping them meet their everyday problems, is obviously
dependent on a mass market for its sales and consumption. It employs language
addressed to the masses and not adopted to the uses of a spiritual or literary or
any other kind of elite.”
435. Schramm, Wilbur. Responsibility in Mass Communication. New York:
Harper, 1957.
“This book is one of a series on ethics and economic life originated by a study
committee of the Federal Council of Churches subsequently merged in the Na-
tional Council of Churches.” Includes historical background from the invention
of printing through the power press, telegraph, movies, radio, and television.
Discusses the four major concepts of communication: authoritarian, totalitarian,
libertarian, and social responsibility.
436. Schultze, Quentin, and others. “From Revivalism to Rock and Roll: Youth
and Media Historically Considered.” In Dancing in the Dark: Youth, Popular
 General Studies 121

Culture, and the Electronic Media, edited by Quentin J. Schultze, Roy M. Anker,
and others, 14–45. Grand Rapids, Mich.: Eerdmans, 1990.
This essay, in a volume jointly written by Roy M. Anker, James D. Bratt,
William D. Romanowski, Quentin J. Schultze, John William Worst, and Lam-
bert Zuidervaart, examines the conjunction between restless youth, new media,
and new entertainment. The conjunction is studied in relation to moderniza-
tion, which is interpreted as a cyclical social process recurring periodically
since the eighteenth century: youth and revival discipline: 1740–1790; revival
discipline in the young republic: 1790–1840; youth and Victorian nurture:
1840–1890; the 1890s; and the 1920s. In each period of contest between free-
dom and control, communications technology constitutes the chief means of
exchange.
437. Shellem, John J. “The Archbishop Ryan Memorial Library of St. Charles
Borromeo Seminary, Overbrook, Pa.” Records of the American Catholic Histori-
cal Society of Philadelphia 75 (1964): 53–55.
Brief sketch of the development of this seminary library founded in 1823,
much of it acquired by gift acquisitions. Included as part of the seminary library
are the holdings of the American Catholic Historical Society, rich in Catholic
Americana and containing “the most complete collection of Nineteenth Century
American Catholic Periodicals.”
438. Shera, Jesse H. Foundations of the Public Library: The Origins of the
Public Library Movement in New England, 1629–1855. University of Chicago
Studies in Library Science. Chicago: University of Chicago Press, 1949.
Views the early development of libraries in New England as “a record of
transition from a narrowly conservational function to a broad program directed
toward the advance of popular education,” and regards the public library as a
social agency, as a derivative of social patterns rather than as a social institu-
tion. The author touches on the influence the church and religion, as one of New
England’s established institutions, had on libraries and the public library move-
ment. This study stands as one of the best social interpretations of American
library development.
439. Shewmaker, William O. “The Training of the Protestant Ministry in the
United States of America, before the Establishment of the Theological Seminar-
ies.” American Society of Church History, Papers 2d ser., 6 (1921): 71–202.
A general overview of ministerial training in the American colonies for the
New England Puritans, Anglicans, and Presbyterians during the seventeenth and
eighteenth centuries. Three aspects of training are discussed: collegiate and uni-
versity, the private teaching of theology, and the first beginnings of seminaries.
The methods of instruction and the importance of books are noted along with
comments on the manner of delivering sermons. During this period there was a
consistent expectation and demand that the ministry be maintained as a “learned
profession.”
122 Section II

440. Shockley, Grant S. “Methodism, Society and Black Evangelism in America:

Retrospect and Prospect.” Methodist History 12, no. 4 (1974): 145–82.
Recounting the evangelization of African Americans from the time of John
Wesley, George Whitefield, and Francis Asbury to the present, Shockley points
out that “this ‘largest non-British religious minority in the colonies’ proved itself
to be one of the most responsive groups in America to the evangelistic labors of
Christian missionaries.” However, Wesleyan Methodism compromised its social
ethic on slavery as early as 1784, institutionalizing a pattern of reductionism and
racial division that continues to the present day, truncating both its witness and
the message of the gospel.
441. Simpson, Samuel. “Early Ministerial Training in America.” In Papers of
the American Society of Church History, 2d ser., edited by Samuel Macauley
Jackson, Vol. 2:115–29. New York: G. P. Putnam’s Sons, 1910.
A brief, general overview of the nature and extent of early ministerial training
in America prior to the founding of theological seminaries “as it obtained among
the Congregationalists of New England.”
442. Slough, Rebecca. “Engaging Words: A Different Look at the Language of
Hymns.” Brethren Life and Thought 33 (1988): 288–98.
This study “is an attempt to categorize the speech acts found in a set of com-
monly-sung Brethren hymns.” Twenty-five of the most often used hymns are
isolated and characterized according to the main verbs in the texts. “Asking and
directing appear to be the dominant speech acts in these hymns. Worshipers
ask God to supply their needs, and then with authority direct others to join in
believing or affirming what they have already accepted as truth.” Thus, Brethren
worshipers relate to God in the form of prayer, through hymns.
443. Soltow, Lee, and Edward Stevens. The Rise of Literacy and the Common
School in the United States: A Socioeconomic Analysis to 1870. Chicago: Uni-
versity of Chicago Press, 1981.
Builds on Kenneth Lockridge’s study of New England literacy (listed in
Section IV) to examine literacy in other areas, notably in Ohio for the period
1790–1870. Three major vehicles for cultural transmission are identified: news-
papers, the library, and the book trade. The common school is seen as instrumen-
tal in three shifts during the period: (1) teaching of basic reading skills so as to
instill biblical values and improve individual social behavior; (2) the shift from a
religious-literary framework to a nation-building framework; and (3) school re-
form, as a product of Victorian didacticism, which shifted the literary framework
to emphasize an individual internalized sense of obligation and of self-control.
These shifts resulted in the firm establishment of a meritocratic social structure
grounded in literacy and residual Protestant moral, ethical values.
444. Spencer, Jon Michael. “Black Denominational Hymnody and Growth to-
ward Religious and Racial Maturity.” The Hymn 41, no. 4 (1990): 41–45.
 General Studies 123

Examines “the hymnic tradition of six mainstream black Protestant tradi-

tions of the Methodist and Baptist persuasions.” An analysis of the genealogy
of hymnals produced by these groups reveals in most cases an emerging self-
awareness and self-identity of emergent positive black images and symbols ex-
pressed through hymns. However, problems remain as conservative elements in
these churches prefer “the old songs of Zion.” Spencer advocates the adoption of
a more progressive, prophetic approach to black hymnody.

445. Sprague, William B. Annals of the American Pulpit; or Commemorative

Notices of Distinguished Clergymen of Various Denominations, with Historical
Introductions. 9 vols. Religion in America. New York: Arno Press, 1969.
Contents: volumes 1–2, Trinitarian Congregational; volumes 3–4, Presbyte-
rian; volume 5, Episcopalian; volume 6, Baptist; volume 7, Methodist; volume
8, Unitarian Congregational; volume 9, Lutheran, Reformed Dutch, Associate
Reformed, Reformed Presbyterian. Originally published in 1857–1869, the
volumes contain biographical sketches of clergy in America from its first
settlement to the mid-nineteenth century. Based on information provided by
persons who knew the biographee or taken from contemporary sources. In-
cludes an occasional sketch of a layman, not clergy, prominent in the life of
their denomination. A valuable feature of each sketch is a list of publications
by subject. Each volume contains a chronological index of biographees, but
no general index.

446. Stein, K. James. “Unity of Heart and Head: Christian Experience and Edu-
cation in the Evangelical Church.” Methodist History 30 (1991–1992): 127–41.
A review and analysis of catechetical instruction, 1809–1946, in the Evangeli-
cal Church, including bibliographical descriptions of all catechisms published.
The catechism, alongside the Bible and hymnal, constituted curriculum resources
for religious instruction. In the twentieth century this instruction was expanded
through Sunday school literature and young people’s societies.

447. Stein, Stephen J. “America’s Bibles: Canon, Commentary, and Commu-

nity.” Church History 64 (1995): 169–84.
Argues that America, once a nation of the book (the Bible), is now “a nation
of many books and many bibles.” Scripture originating in America includes the
Book of Mormon, the Shaker’s Sacred Roll, Mary Baker Eddy’s Science and
Health, and others “written, oral, visual, or dramatic.” Other expansions of the
canon include those within the canon: Thomas Jefferson’s “bible,” the African
American use of scripture, and The Woman’s Bible. Added to these is the pro-
liferation of translations and “designer Bibles” that manipulate the text and add
commentary. There once was a time when the Bible was a unifying force in the
nation’s culture, but “the issue of the nature of scripture has become more com-
plex when we acknowledge the accelerating religious pluralism in the United
States.”
124 Section II

448. Stevens, Daniel Gurden, and E. M. Stephenson. The First Hundred Years
of the American Baptist Publication Society. Philadelphia: American Baptist
Publication Society, n.d.
Founded in 1824, the society grew out of the ferment roused in the religious
world by the missionary idea. An immediate denominational need, which also
gave impetus to its organization, was the desire for Baptist tracts. Over the cen-
tury the society prospered and expanded its activities to service Sunday schools,
issue periodicals, publish books, and carry on extensive evangelistic work, em-
ploying railroads and the automobile.
449. Stone, Sonja J. “Oral Tradition and Spiritual Drama: The Cultural Mosaic
of Black Preaching.” Journal of the Interdenominational Theological Center 8,
no. 1 (1980): 17–27.
“The unique character of black preaching may be viewed in the context of
two interrelated phenomena: the oral tradition and ritual drama.” The meaning
and function of both phenomena are deeply embedded in the broad mosaic of
rhythmic, musical, and dramatic forms indigenous to African culture. In this
interpretation the black orator-pulpiteer is the singing preacher, the chief script-
writer, producer, director, and manager of the theater. Both phenomena are
strongly dependent upon a communal context (i.e., church) where the preacher
occupies a unique role as pulpit-orator and actor in conjunction with an audience
of participating listeners.
450. Stoody, Ralph. “Religious Journalism: Whence and Whither. An Inquiry
into the History and Present State of the Christian Press in the United States.”
S.T.D. diss., Gordon College of Theology and Missions, 1939.
Covers the history of American religious journalism beginning with the first
religious magazines in Europe, the first religious magazines in the colonies
(1743), through the early twentieth century. The shift from general religious titles
to the development of denominational newspapers is examined, with a chapter
devoted to sketches of journalism in each of the major denominations and “one
to undenominational periodicals and papers of the less numerous sects.” The
study of nineteenth century journalism is both historical and analytical, followed
by an examination of contemporary religious journalism, pointing out trends and
directions. Valuable appendixes are a Bibliography, Roster of Religious Periodi-
cals from Their Beginning in America until the Civil War, and a List of Current
Religious Periodicals by Denomination. Provides particularly good coverage for
magazines and newspapers after 1750. The Bibliography and Rosters reveal the
breadth and scope of religious periodical publishing in the United States. See also
studies by David P. Nord (listed in Section III) and Howard E. Jensen (listed in
Section V).
451. Sweet, Leonard I. “Communication and Change in American Religious
History: A Historiographical Probe.” In Communication and Change in Ameri-
 General Studies 125

can Religious History, edited by Leonard I. Sweet, 1–90. Grand Rapids, Mich.:
Eerdmans, 1993.
Sweet’s introduction to this volume of 13 essays “explores the interplay in
American history between the emergence of new communication forms and re-
ligious and social change.” Assuming that print culture is coming to an end and
after a cursory evaluation of the various Great Awakenings in American history,
he identifies and discusses seven evangelical masteries of media. The second half
of the essay, Communication in a Electronic Culture, expands the inquiry to ex-
amine telegraphy and telephony, radio, television, televangelism, televangelists,
movies, MTV, and preaching in an electronic culture. This masterful survey ends
with a question, “how will Protestantism adapt to a nontypographical epistemol-
ogy?”
452. Swift, Lindsay. “The Massachusetts Election Sermons.” Publications
of the Colonial Society of Massachusetts, Transactions, 1892–1894 1 (1895):
389–541.
A chronological survey and analysis of over 200 election sermons delivered
1634–1884. A pattern of preaching and printing began in 1663, continuing into
the late nineteenth century when three to four thousand copies of each sermon
were issued. The sermons reflect the political concerns of their times when, for
example, in 1770 Samuel Cooke preached “the essential doctrine of the Decla-
ration of Rights and Revolution.” Later, concerns over slavery were voiced. In
1884 the sermons were likely discontinued because of “political opposition, and a
dislike to hear moral questions discussed by ministers” and because “the religious
character of the people of this commonwealth no longer appeared to demand a
continuance of the old custom.”
453. Sydnor, James Rawlings. “Sing a New Song to the Lord: An Historical
Survey of American Presbyterian Hymnals.” American Presbyterians: Journal
of Presbyterian History 68 (1990): 1–13.
A well-documented survey of American Presbyterian hymnody. John Calvin
and Isaac Watts are “the two men who had the most profound influence on
the course of Presbyterian congregational song.” Also the Psalms as used in
the Church of Scotland were influential but by 1990 the Presbyterian Church
(U.S.A.) had issued a new hymnal with texts “drawn from almost every century
of the church’s existence and from many denominational traditions.”
454. Szasz, Ferenc M. “The Clergy and the Myth of the American West.”
Church History 59 (1990): 497–506.
Clergy were prominent and instrumental in the founding of the American
West, yet they have never been recognized as heroes of a national mythology,
which has spawned a vast array of other characters. Although six factors are
identified as the reasons for this neglect, the basic reason probably lies in the
tension between the frontier as a democratic experience and the clergy’s role as
126 Section II

spokespersons for increased social controls, an unpopular message in a society

with a desire to lessen controls.
455. Tanselle, George Thomas. Guide to the Study of United States Imprints.
Cambridge, Mass.: Belknap Press of Harvard University Press, 1971.
Records the basic titles needed to study U.S. publishing history. The genre lists
in the first volume detail denominational studies such as Catholic Americana,
Baptist Americana, and so forth. The second volume provides the bibliography
of histories of religious publishing houses.
456. Tebbel, John. A History of Book Publishing in the United States. 4 vols.
New York: R. R. Bowker, 1972–1981.
In brief sections, each volume of this history traces the rise, development,
and expansion of religious book publishing from 1630 to 1980. The seventeenth
century saw the rise of religious publishing with the issue of sermons and tracts
and the appearance of John Eliot’s Indian Bible. The eighteenth and nineteenth
centuries witnessed the establishment and expansion of both denominational
and nondenominational publishing houses. Bible publication dominated both
the sectarian and general markets of the period. In the current century there has
been a major expansion of religious book publishing, characterized by a golden
age of growth (1920–1940). Protestant, Catholic, and Jewish publishers shared in
large increases in publishing, while Bible sales continued as a lucrative market.
Trade publishers greatly expanded the issuance of religious titles beginning in
the 1930s. In recent years Protestant publishing has experienced unprecedented
growth, especially on the part of evangelical publishers. Tebell provides a gen-
eral if restricted overview of religious book publishing interpreted as centering
in Bible publication and the development of major denominational publishing
houses.
457. Thompson, Ernest Trice. Presbyterians in the South, Volume One: 1607–
1861. Richmond, Va.: John Knox Press, 1963.
See especially chapter 18, Ministers and Their Training, which details the
founding of Princeton and Union Theological Seminary (Va.), but concludes, “a
surprisingly large number of ministers continued to receive their theological edu-
cation outside the seminaries, according to the older method [apprenticeship].”
Chapter 32, The Education of Ministers, notes that enrollment in the seminaries
prior to the Civil War was never large, ranging from a few to 45.
458. ———. Presbyterians in the South. Volume Two: 1861–1890. Presbyterian
Historical Society Publication Series, 13. Richmond, Va.: John Knox Press,
1973.
The Executive Committee on Publication was authorized by the first General
Assembly in 1861. It began publication of tracts, Sunday school papers, army
hymnbooks, and other titles. It also put into circulation volumes secured from
England. During the Civil War, “Chaplains and missionaries reported a hunger
 General Studies 127

for the printed word—for religious tracts, for religious papers, and for copies of
the Scriptures.” Distributed in the army were the following: Central Presbyte-
rian, 2,000 copies weekly; Christian Observer, 3,000 copies weekly; Southern
Presbyterian, 4,000 copies weekly. “Most eagerly sought (by soldiers) were cop-
ies of the New Testament.” In chapter 14, The Educational Foundation, see the
section on publication, especially the discussion of the colportage system.
459. ———. Presbyterians in the South, Volume Three: 1890–1972. Presbyte-
rian Historical Society Publication Series, 13. Richmond, Va.: John Knox Press,
1973.
Following the Civil War and Reconstruction, Presbyterian churches in the
South solidified their southern organization as the Presbyterian Church in the
United States. After World War I theological, ethical, and ecumenical changes
accelerated as the church struggled to unite with other Reformed bodies. Chapter
6, Advances in Religious Education, has brief comments on publication, while
chapter 8, Maintaining the Faith, deals with seminary education and the training
of ministers.
460. Thompson, H. P. Into All Lands: The History of the Society for the Propa-
gation of the Gospel in Foreign Parts, 1701–1950. London: SPCK, 1951.
This history, commissioned as a part of the 250th anniversary of the Society
for the Propagation of the Gospel, includes three chapters on the American
colonies for the years 1701–1783. Over a span of 82 years it sent 309 mis-
sionaries to America for the establishment of churches and the evangelization
of Native Americans and African Americans. It provided catechetical instruc-
tion and schools to support this effort. The Reverend John Stuart translated
St. Mark’s Gospel, an Exposition of the Catechism, and a History of the Bible
into the Mohawk language. Through the work of the Reverend Thomas Bray,
it supplied the missionaries and parishes with Bibles, prayer books, and librar-
ies. Its work in the American colonies came to a close at the conclusion of the
Revolutionary War.
461. Thorn, William J. “The History and Role of the Catholic Press.” In Report-
ing Religion: Facts & Faith, edited by Benjamin J. Hubbard, 81–107. Sonoma,
Calif.: Polebridge Press, 1990.
“The Catholic press serves the Catholic subculture as an interpreter of the
American experience; it also speaks to American society about the Catholic
vision of life.” It is viewed as having moved through five major stages: immi-
grant (1789–1884); consolidation and institutionalization (1884–1945); profes-
sionalization (1945–1965); exploration (1965–1970); and reinstitutionalization
(1970–present).
462. Thorp, Willard. “The Religious Novel as Best Seller in America.” In Reli-
gious Perspectives in American Culture, edited by James Ward Smith, 195–242.
Princeton, N.J.: Princeton University Press, 1961.
128 Section II

Analyzes the plots and themes used by the authors of American religious nov-
els during the first century (1837–1940) of its development. These novels suc-
ceeded as best sellers because they brought reassurance and comfort to millions
of readers and the piety in them is genuine. Many were written by clergymen
who were converting their most dramatic sermons into novels. Some of the more
recent novels have also been made into motion pictures.
463. Tracy, Joseph. The Great Awakening. New York: Arno Press and the New
York Times, 1969.
First published in 1842, Tracy’s account commemorates the one hundredth
anniversary of what Jonathan Edwards termed the “Revival of Religion in New
England in 1740.” It is the key text that sparked the mid-nineteenth-century codi-
fication of the revival as an “awakening,” a widespread cultural movement of sal-
vation elevating Edwards to a position of major authority. The Awakening gave
rise to the doctrine of the “new birth,” leading to conversion, a key evangelical,
theological component of all subsequent revivals. As a historical document this
account provides a detailed account of both Edwards’s and George Whitefield’s
travels and evangelistic efforts in New England and the Middle and Southern
colonies. Tracy is the first historian to be credited with the idea of cyclical reviv-
als and awakenings.
464. Tyler, Moses Coit. A History of American Literature, 1607–1765. New
York: G. P. Putnam’s Sons, 1879.
Reigned for nearly a century as the standard critical evaluation of American
colonial literary production. Still insightful and of value since Tyler treats both
the New England Puritans and the Virginia Anglicans in detail, with particular
attention to theological and religious writers.
465. Van Burkalow, Anastasia. “Expanding Horizons: Two Hundred Years of
American Methodist Hymnody.” The Hymn 17 (1966): 77–84, 90.
An anniversary tribute to the publication of The Methodist Hymnal on the two
hundredth anniversary of the American denomination’s founding. Tracing the
many editions of American hymnals issued since 1737, this study’s focus is “not
with the theological content of the hymns but rather with the sources from which
they have been taken.” The first hymnals were largely limited to hymns of John
and Charles Wesley but more recently have given way to hymns “drawn from the
hymnic resources of Christendom as a whole.”
466. Van Dyke, Mary Louise. “Children’s Hymnody in America: Furniture of
the Mind.” The Hymn 50, no. 3 (1999): 26–31.
Crediting Isaac Watts with a concern that children have suitable hymns or
“constant furniture for the mind,” Van Dyke surveys hymns sung by children
throughout American history from Puritan Plymouth and Massachusetts Bay to
the present. These hymns reveal changing attitudes about and concepts of child-
 General Studies 129

hood from that of miniature adults who need to be warned against evil and death
to “a happy band of volunteers in the army of the Lord.”
467. Vernon, Walter N. The United Methodist Publishing House: A History,
Volume 2: 1870–1988. Nashville, Tenn.: Abingdon Press, 1989.
This study details the second century of the history of this major religious
publisher, which has evolved today into a “print-electronic software-video-
satellite communicating religious publishing and distributing agency which
reaches out to the general society, cooperatively serves many other denomina-
tions, and extends its services to more than 20 foreign countries and U.S. military
chapels around the world.” During the past century, the United Methodist Church
has become a diverse body of people. To maximize its role as a service agency of
the denomination, the publishing house has seen its main task as an educational
one: “seeking to change the mind of the church through reading, teaching, study,
meditation, and discussion, rather than through direction or crusade.” In recent
years the publishing house has expanded its programs beyond the production of
print resources to include the development of educational services and the pro-
duction of films, videos, software, and other media resources. For volume 1 see
the study by James P. Pilkington (listed above).
468. Warner, W. E. “Publications.” In Dictionary of Pentecostal and Charis-
matic Movements, edited by Stanley M. Burgess, Gary B. McGee, and Patrick H.
Alexander, 742–51. Grand Rapids, Mich.: Zondervan, 1998.
Like other religious organizations, the Pentecostal and charismatic movements
“have looked to the printed page as perhaps the most effective medium to reach
not only their own constituencies but also prospective converts.” The literature
of these movements is briefly reviewed under five headings: (1) Focus of Pub-
lications; (2) Publications of the Pentecostal Movement; (3) Publications of the
Salvation-Healing Movement; (4) Publications of the Charismatic Movement;
and (5) Books Published on the Pentecostal-Charismatic Movement. Includes a
bibliography of source materials.
469. Washington, Joseph R. “Negro Spirituals.” The Hymn 15 (1964): 101–10,
122.
Analyzes the spirituals as spirited oral musical forms created by slave field
hands as “forms of protest, individual and personal reflections, and as worshipful
expressions.” Not used primarily for worship, “the protest of spirituals was meant
to contest desperate circumstances because they were forged in deprivation, suf-
fering and oppression.” Interpreting them as expressions of doctrine and/or faith
is to overlook “the awareness of the Negro that religion was methodically used
to hold them in check.”
470. Webber, F. R. A History of Preaching in Britain and America Including the
Biographies of Many Princes of the Pulpit and the Men Who Influenced Them
(Part Three). Milwaukee, Wis.: Northwestern Publishing House, 1957.
130 Section II

A history of American preaching from colonial times through the first half of
the twentieth century, which focuses on clergy of the larger, national denomina-
tions “whose language of worship is chiefly English.” Largely biographical in
approach, criteria for inclusion “considers things other than oratory, personality
and material success in estimating the enduring greatness of a preacher.” Clergy
are evaluated in terms of their ability to preach orthodox, evangelical doctrine.
Coverage is limited to white male clergy who were active as pastors of churches
that were largely located in the area east of the Mississippi River. There is little
analysis of communication strategies, changes in preaching styles, or media shifts
occasioned by changes in technology.
471. Weber, William A. “The Hymnody of the Dutch Reformed Church in
America (1628–1953).” The Hymn 26 (1975): 57–60.
Reviews hymnbooks of this denomination issued in America from 1762 to a
joint hymnal produced by five cooperating Reformed groups, completed in 1953.
See also the study by Alice P. Kenney (listed in Section III).
472. West, Edward N. “History and Development of Music in the American
Church.” Historical Magazine of the Protestant Episcopal Church 14 (1945):
15–37.
Covers the history of music in the Episcopal Church from colonial times down
to the adoption of the denomination’s 1940 hymnal. Includes titles, publication
dates, and notes for various official and unofficial hymnals as well as for other
music used over the years in the church. It was not until 1918 that hymnals con-
tained music in addition to words.
473. Westermeyer, Paul. “German Reformed Hymnody in the United States.”
The Hymn 31 (1980): 89–94, 96; 200–204, 212.
German Reformed believers arriving in the eighteenth century relied heavily
on the “Marburg” hymnal until about 1800 when English language hymns began
supplementing those in German. In 1831 Psalms and Hymns was published, is-
sued in an enlarged edition in 1833, “and reprinted at least 18 times until 1868.”
The rise of revivalism, the development of and resistance to Mercersburg theol-
ogy and hymnody, new waves of immigration (1840–1870), and church unions in
the twentieth century all contributed to a complete transition to English language
hymnody. German Reformed liturgical and hymnic resources now reside within
the United Church of Christ.
474. ———. “Religious Music and Hymnody.” In Encyclopedia of the American
Religious Experience: Studies of Traditions and Movements, edited by Charles H.
Lippy and Peter W. Williams, Vol. 3:1285–1305. New York: Charles Scribner’s
Sons, 1998.
Covers the broad sweep of hymnody and sacred song in the United States
with an emphasis on the heritage of the Reformation, particularly those of the
Lutheran, Reformed, and Church of England traditions. This is traced through
 General Studies 131

psalmody, the development of hymnody, revivalism, ecumenicity, and post-

Puritan hymnody (i.e., post-1960). Less or minimal coverage is given to the Ro-
man Catholic, Baptist and Wesleyan/Methodist traditions. Provides evidence of
the rich diversity in America’s religious music and of its widespread influence
in the nation’s life.
475. Whelchel, Love Henry. Hell without Fire: Conversion in Slave Religion.
Nashville, Tenn.: Abingdon Press, 2002.
“Conversion serves to illuminate the complex relationship that developed be-
tween black and white religion in America” down to the time of the Civil War
and Reconstruction. In chapter 2, Conversion and Religious Training: Religion
with Letters [1700–1799], Whelchel delineates the educational efforts of slave
holders and the Society for the Propagation of the Gospel to teach slaves read-
ing and writing, laying the basis for “a more personal and meaningful religious
experience during the Great Awakening,” which, in turn, “created the impetus
for the whole enterprise of African-American education.” Chapter 3, Conversion
and the Plantation Missions: Religion without Letters [1800–1865], recounts the
efforts of slave holders to inhibit literacy by permitting the oral evangelization
and instruction of slaves, from fear that literacy would prompt blacks to revolt
and seek freedom. However, while slave holders intended religious instruction to
control slaves and constrict their status, “Slaves were hearing independence, and
Whites were hearing control.”
476. White, Eugene E. “Puritan Preaching and the Authority of God.” In Preach-
ing in American History: Selected Issues in the American Pulpit, 1630–1967,
edited by DeWitte Holland, 36–73. Nashville, Tenn.: Abingdon Press, 1969.
This essay traces the following: covenant theology, Protestant thought, and the
needs of humankind; the social covenant; church covenant; covenant of grace;
and the divine platform: imitable by the creatures. In two sections, pp. 49–51 and
55–59, White deals with rhetoric and preaching.
477. White, Llewellyn. The American Radio. Chicago: University of Chicago
Press, 1947.
The Commission on Freedom of the Press, building on its general report, A
Free and Responsible Press (listed above), extends the concept of social respon-
sibility to the area of radio/television broadcasting. Eight recommendations are
framed, together with a set of conclusions and proposals, to suggest ways the
public, the communications industry, and government can ensure a socially re-
sponsible improvement and reform of radio-television broadcasting.
478. Wiersbe, Warren W., and Loyd D. Perry, eds. The Wycliffe Handbook of
Preaching and Preachers. Chicago: Moody Press, 1984.
Divided into four parts this somewhat curious compilation has the virtue of
pulling together considerable bibliographic materials on the history of rhetoric
and preaching. The parts, deemed perspectives, are: chronological, rhetorical,
132 Section II

biographical, and illustrational. There is a bibliographical section, pp. 259–272,

with three especially helpful appendixes: (1) American-Born Writers and Teach-
ers of Homiletics; (2) American Homiletics Textbooks Written by American
Homiletics Teachers between 1834 and 1954; and (3) Homiletics Textbooks
Influencing American Preaching from 1954 to 1982. This latter appendix is based
on a survey of the “most-used homiletics texts by those member of the AATS
(American Association of Theological Schools).”
479. Williams, Julie Hedgepeth. “Evangelism and the Genesis of Printing in
America.” In Media and Religion in American History, edited by William David
Sloan, 1–16. Northport, Ala.: Vision Press, 2000.
The determination to evangelize in the New World by both Virginia Anglicans
and New England Puritans extended first to Native Americans, using published
materials and the press to offer conversion and salvation. John Eliot translated the
Bible and composed other materials in the Algonquin language. By the late sev-
enteenth century, Cotton Mather capitalized on the power of the press to reach a
wider audience, to promote piety, and to counteract sinful behavior. Quakers pro-
moted their distinctive doctrines and views, thereby provoking their opponents
and sparking a pamphlet war. Although the goal of evangelism changed through
the years with a less religious evangelical focus, the power of the press “to bring
a message, leave a message, and spark imagination of a message, remained para-
mount in the American concept of the press.”
480. Willimon, William H., and Richard Lischer, eds. Concise Encyclopedia of
Preaching. Louisville, Ky.: Westminster John Knox Press, 1995.
“Consists of three types of entries by 182 contributors: (1) historical, critical,
and theological; (2) practical directions for the production and delivery of ser-
mons; and (3) biographical studies.” A systematic guide in the preface, pp. vii–ix,
lists articles by fields of interest: history, rhetoric, the preacher, sermon prepara-
tion, and homiletics. Biographical sketches of preachers are supplemented with
brief quotes from their sermons. Most essays have a brief bibliography. A ready
reference source, especially designed for students and pastors.
481. Wolosky, Shira. “Claiming the Bible: Slave Spirituals and Black Typol-
ogy.” In The Cambridge History of American Literature: Nineteenth-Century
Poetry 1800–1910, edited by Sacvan Bercovitch, Vol. 4:200–247. Cambridge,
Engl.: Cambridge University Press, 2004.
The role of the Bible in American poetry is examined in three distinct aspects:
slave spirituals and black typology, women’s Bibles, and fractured rhetoric in
Herman Melville’s Battle Pieces. In all three, typology figures prominently as
the foundation of “American historical consciousness and American literary
practice.” In the first two the Bible is employed as a text from the past used to
project a chosen future. Melville invokes biblical images and language but points
out “the dangers of appeal to prophetic design altogether.” In all three instances
the Bible emerges as a foundational text of American national identity.
 General Studies 133

482. Woodson, Carter G. Negro Orators and Their Orations. Washington, D.C.:
Associated Publishers, 1925.
To Aristotle’s three classes of oratory—judicial, deliberative, and epideitic—
Woodson adds a fourth: pulpit oratory in which the Negro excels and by means of
which the doctrine of the Christian church has been popularized. The orations in
this compilation, and the author’s comments, are organized around the American
anti-slavery controversy, the speeches of black congressmen during the Recon-
struction period, and the black struggle for justice and equal opportunity in the
early twentieth century.
483. Woolverton, John Frederick. Colonial Anglicanism in North America. De-
troit: Wayne State University Press, 1984.
The first “general study of Anglicanism in the long period, between the settle-
ment of Jamestown and the outbreak of the American Revolution,” includes a
chapter on the Society for the Propagation of the Gospel and Anglican advance-
ment, which details the concentrated, intensive efforts of Anglicanism to evan-
gelize America. Organized and led by Reverend Thomas Bray, the Society for
Promoting Christian Knowledge (1698) and the Society for the Propagation of
the Gospel in Foreign Parts (1701) employed missionaries and books to advance
religious instruction and British imperial designs. Charity schools, preaching, and
catechetical instruction constituted an educational program designed to convince
white settlers, Native Americans, and African Americans to worship “the Chris-
tian God according to the canon of the Church of England.” Chapter 8, Reactions
to the Great Awakening, focuses on the Anglican response to the evangelistic ef-
forts of George Whitefield and the antipathy of both laity and clergy to the famous
itinerant. Woolverton’s portrayal stands in marked contrast to the more empathetic
assessment of Harry Stout, The Divine Dramatist (listed in Section IV).
484. Wosh, Peter J., and Lorraine A. Coons. “A ‘Special Collection’ in Nine-
teenth-Century New York: The American Bible Society and Its Library.” Librar-
ies & Culture: A Journal of Library History 32 (1997): 324–36.
Founded in 1816, the American Bible Society soon established a library to
support its work of translating, publishing, and distributing scripture. Serving
both a public and an institutional function, its development has been alternately
vigorous and sporadic as economic conditions and administrative philosophies
have changed. The history of the library is organized into three periods: (1) De-
fining Its Mission, 1816–1836; (2) Reforming the Library, 1836–1896; and (3)
New Approaches, 1896–1936. Its role as a scholarly collection in a nonacademic
environment poses a challenge. But as a “special” resource, it is extraordinarily
significant in scope and breadth.
485. Wright, John. Early Prayer Books of America. St. Paul, Minn.: n.p., 1896.
Represents the first systematic attempt to treat prayer book literature, particu-
larly that of the American Episcopal Church. It clearly illustrates that nearly all
the larger bodies of Christians had, by the nineteenth century, adopted liturgies,
134 Section II

and that during the century there was a great enrichment and expansion of litur-
gical forms. Appendix C lists prayer books, and portions thereof, published in
Mexico, Canada, and the United States, prior to 1865.
486. Wright, Thomas Goddard. Literary Culture in Early New England, 1620–
1730. New Haven, Conn.: Yale University Press, 1920.
“This study has been limited approximately to the first one hundred years
of colonial life, and to the New England colonies with Boston as their center.”
Divided into three periods: (1) The Early Settlers, 1620–1670; (2) The End of
the Seventeenth Century, 1670–1700; and (3) The New Century, 1700–1720.
Each period includes discussions of education, books and libraries, other phases
of culture, and the production of literature. The first settlers brought books with
them and actively imported titles. Subsequently, book shops and hawkers sold
imported books, Americans generously circulated volumes they owned, printing
presses were established, and libraries were organized. Bills of sale, correspon-
dence, library inventories, and probate records list specific titles for sale, owned,
purchased, and/or circulated, a sizable proportion of which were religious. An
appendix of nearly 80 pages contains an inventory of William Brewster’s library,
books bequeathed to Harvard College by John Harvard, a 1723 catalog of the
Harvard Library with a 1725 supplement, and book references from the writings
of Increase and Cotton Mather.
487. Wroth, Lawrence C. The Colonial Printer. 2d. rev. and enlarged ed. Char-
lottesville: Dominion Books, University of Virginia Press, 1964.
Brings together a number of facts relating to printers’ activities and deals “with
the tools and materials of the colonial printer’s trade; that is, with his press, his
type, his ink, and his paper” as well as “his shop procedure, the labor conditions
that confronted him, the nature of his product, and the renumeration he received
for his efforts.” Includes brief comments on the sermon, pp. 239–40, and the
Mathers, whose 14 family members produced 610 titles issued by American
presses, pp. 251–52. Beautifully and profusely illustrated. Significantly, Wroth
views the printing craft as a “spiritual force,” as a major component of cultural
history, and a “tribute to the virility of man’s spiritual and intellectual instinct.”
See also study by Rollo G. Silver, The American Printer (listed in Section IV).
 Section III
Colonial Period, 1620–1689

488. Abraham, Mildred K. “The Library of Lady Jean Skipworth: A Book Col-
lection from the Age of Jefferson.” Virginia Magazine of History and Biography
91 (1983): 296–347.
Lady Skipworth assembled the largest (over 850 volumes) and best library
made by a woman in Virginia during the Jeffersonian era. “Her books on religion
were small in number and negligible in importance,” comprising less than 1 per-
cent of the collection, whereas in most private libraries of the period they consti-
tuted 12 percent of the holdings. An appendix lists the books of the collection.
489. Adams, John Charles. “Ramist Concepts of Testimony, Judicial Analogies,
and the Puritan Conversion Narrative.” Rhetorica 9 (1991): 251–68.
Prospective members of early American Puritan churches were required to
give an auricular account of their conversion. The Puritans drew on the juridical
practice of testimony “at trial,” which they used theologically, employing the
Ramist concept of reasoned discourse based on experience. Peter Ramus’s
Dialecticae libri due (1556) and Alexander Richardson’s The Logicians School-
master (1629, 1657) articulated the Puritan art of discourse. The laity were held
capable of judging the merits of candidates for church membership based on the
testimony or confession of the candidate. The conversion narrative became “a
privileged form of discourse.”
490. Ames, William. The Marrow of Divinity: William Ames, 1576–1633. Edited
by John D. Eusden. Boston: Pilgrim Press, 1968.
One of the chief theological titles employing Ramean logic widely used by
both the English and American Puritans. This work significantly influenced the
pastoral work of the early generations of ministers in the colonies. See also the
study by Perry Miller (listed below).

135
136 Section III

491. Anderson, Virginia Dejohn. “Migrants and Motives: Religion and the
Settlement of New England, 1630–1640.” New England Quarterly 58 (1985):
339–83.
“Seven ship passenger lists, which together include the names of 693 colo-
nists,” of those who emigrated from England to America, during the period
1630–1640, were studied. The author concludes that the colonists agreed to apply
“the Puritan concept of the covenantal relationship between God and man to their
temporal as well as religious affairs.” Although economics, political, and other
factors also influenced them, the most significant motive was a common spiritual
impulse wherein they “placed the good of their souls above all else.”
492. Axtell, James. “The Power of Print in the Eastern Woodlands.” William and
Mary Quarterly 3d ser., 44 (1987): 300–309.
“The Protestant failure to capitalize on the power of print helped the Jesuits to
win the contest of cultures in colonial North America.” The Native Americans,
with their oral culture and shamanistic religion, were greatly impressed with
literacy and books. The Jesuits were culturally more flexible than the Puritans
and insinuated themselves into Native American society. “The magic of literacy
rather than the touch of cold theology led the Indians to Christianity.”
493. Baldwin, Alice M. The New England Clergy and the American Revolution.
Durham, N.C.: Duke University Press, 1928.
Having been described as the “Black Regiment” of the American Revolution,
this study helps substantiate the claim that the New England clergy of the sev-
enteenth and eighteenth centuries popularized, long before 1763, the doctrines
and philosophy “underlying the American Revolution and the making of written
constitutions.” Drawing on the Bible, the political philosophy of John Locke, the
concept of rights that were protected by divine, inviolable law, and British con-
stitutional law, the clergy were zealous propagandists urging resistance against
the British, independence, and, at last, war. Through active participation in local,
colony, and national conventions they helped draft the constitutions that defined
government and enshrined religious freedom in American law. An extensive
bibliography documents the manuscripts, newspapers, published sermons, pam-
phlets, diaries, and other sources used to validate these claims, pp. 190–209. See
also the studies by Catherine Albanese and Nathan Hatch, Sacred Cause (both
listed in Section IV).
494. Barbour, Hugh. “William Penn, Model of Protestant Liberalism.” Church
History 48 (1979): 156–73.
Reviews Penn’s approach to history, to toleration, and to theology and ethics.
Barbour cites Penn’s extensive writings to demonstrate his humanistic and ratio-
nal approach to these areas. Progressive in thought and eminently successful in
practical matters, Penn was not often quoted, and his influence was not widely
felt beyond Pennsylvania and his fellow Quakers.
 Colonial Period, 1620–1689 137

495. Bercovitch, Sacvan. The American Jeremiad. Madison: University of Wis-

consin Press, 1978.
A major study of the jeremiad, or the political sermon, of the New England
Puritans and its role in fashioning the myth of America, particularly in the sev-
enteenth and eighteenth centuries. A wide range of literature is examined—doc-
trinal treatises, histories, poems, biographies, and personal narratives “in order
to place the jeremiad within the larger context of Puritan rhetoric, and, in later
chapters, the much larger context of American rhetoric, ritual and society through
the eighteenth and nineteenth centuries.” Bercovitch judges the strength of the
Puritans to have been in their command of the art of suggestive, provocative,
poetic speech rather than in their mastery of argument through reason.
496. ———. “Colonial Puritan Rhetoric and the Discovery of American Iden-
tity.” Canadian Review of American Studies 6 (1975): 131–50.
The American Puritans developed a rhetoric of inversion; that is, “they in-
vented a colony in the image of a saint. They inverted the notion of the exemplum
of faith, who stands for the elect community, into the notion of a church-state that
is an elect Christian—a new-born believer, who, by virtue of his being American,
represents the community of latter-day saints.” The clergy, through hermeneu-
tics and sermons, placed the lives of individual saints in the larger landscape of
communal destiny and prophecy. Most fully developed by Cotton Mather in his
Magnalia, this concept of prophetic American selfhood remains “an essential
aspect of our Puritan legacy,” a rhetorical triumph and a continuing source of
inspiration.
497. ———. “The Historiography of Johnson’s Wonder Working Providences.”
Essex Institute Historical Collections 104 (1968): 138–61.
Dismissed by other scholars as a “naive military tract, turgid, windy verbose,”
Johnson’s tract is judged to have appealed to the common folk of seventeenth-
century colonial America. Based on biblical history it exhibits a linear typology
of chosen Israelites, “primitive Christians,” and New England Puritans. The mi-
gration from England, settlement on the promised land, the founding of civil gov-
ernment, all affirm the New England Puritans as God’s new “covenant people,
the Israelites transformed in the image of the upright Gentile remnant.” As the
first history of Massachusetts the Providences “establishes a pattern which may
be traced in secular form through many of the subsequent urgent and obsessive
definitions of the meaning of America.”
498. ———. “Typology in Puritan New England: The Williams-Cotton Contro-
versy Reassessed.” American Quarterly 19 (1967): 166–91.
Refutes Perry Miller’s view of typology, particularly its use by Roger Wil-
liams. Bercovitch maintains that “in his use of typology (as in numerous other
ways) [John] Cotton was representative of the New England orthodoxy.” His
was a view linking “past, present and future in a developmental historiography.”
138 Section III

For Williams typology is allegorical and obsolescent, the view of the heretic.
He rejected the orthodox attempt to justify the joining of a national covenant or
theocracy and the covenant of grace (i.e., individual redemption) and advocated
instead a separation of church and state.
499. Boorstin, Daniel J. The Americans: The Colonial Experience. New York:
Random House, 1958.
The colonial experience was varied and diffuse in the four colonies consid-
ered: Massachusetts Bay, Pennsylvania, Georgia, and Virginia. Viewpoints and
institutions are examined in respect to education, the professions, medicine, and
science. A third section, Language and the Printed Word, contains perceptive
insights concerning the uniformity of American speech, the development of the
American press, which, although economically and culturally conservative, was
politically radical, and the democratic character of American culture. Religion,
as a dominant ingredient in colonial times, figures prominently in this study.
Boorstin notes that for Americans printed matter is treated less as literature and
more as communication.
500. Bosco, Ronald A. “Lectures at the Pillory: The Early American Execution
Sermon.” American Quarterly 30 (1978): 156–76.
From 1674 to the end of the eighteenth century, 70 execution sermons were
published and even as late as 1772, one of these sermons went through nine print-
ings. The author directs most of his attention to the sermons published in New
England between 1674 and 1750. These sermons variously emphasize conver-
sion, declension from the true New England way, and admonition to the young.
“Of the great variety of literary forms and sermon types introduced to and devel-
oped in New England by the early Puritan settlers, the execution sermon was one
of the few to survive the disintegration of Puritan faith during the mid-eighteenth
century.” See also study by Wayne Mimmick (listed below).
501. ———. “Michael Wigglesworth.” In American Colonial Writers, 1606–
1734, edited by Elliott Emory, 337–42. Dictionary of Literary Biography, Vol.
24. Detroit: Gale Research, 1984.
Early America’s best-known and appreciated poet, Wigglesworth is remem-
bered for The Day of Doom and Meat Out of the Eater. Both were issued in
several editions, with the former having been memorized by New England school
children to the end of the eighteenth century. Preaching against New England’s
declension, he authored “God’s Controversy with New-England,” warning “that
the plight of a fallen Israel is theirs unless they return to the ideals of the found-
ers” and walk in God’s ways. Includes bibliographies.

502. Boyers, Auburn A. “The Brethren’s Educational Stance: The Early Roots.”
Brethren Life and Thought 35 (1990): 140–47.
Centered in the Germantown (Philadelphia) area of the Pennsylvania colony,
the early Brethren (1720–) “made significant contributions to the larger pre-
 Colonial Period, 1620–1689 139

Revolutionary Colonial American society.” Their educational contributions cen-

tered in the printing activities of the Christopher Saur family, “who printed the
first German language Bible (three editions) and religious magazines in America,
as well as many editions of hymnals, pamphlets, tracts, and scripture cards.” The
Brethren also pioneered Sunday religious classes as early as 1723, well before
the beginning of the modern Sunday school movement. After the Revolutionary
War, with an unhappy experience in the cultural urban centers, they turned to
rural areas and emigrated westward. Gradually, around 1850, the Brethren de-
veloped educational concerns and responses “which resulted in bringing about
an ever greater development and structure in the church in the closing decades
of the 19th century.”
503. Bremer, Francis J. “Increase Mather’s Friends: The Trans-Atlantic Con-
gregational Network of the Seventeenth Century.” Proceedings of the American
Antiquarian Society 94 (1984): 59–96.
Utilizing an anthropological network analysis methodology, the author exam-
ines the network of friends developed by Increase Mather during the seventeenth
century. This network provided “the news, advice, and tangible forms of aid,
moving both ways across the ocean, that strengthened bonds of support and
helped to insure that Puritans in both locations marched in cadence into the eigh-
teenth century.” Includes a bibliography titled References for Illustrations.
504. ———. Shaping New Englands: Puritan Clergymen in Seventeenth-Century
England and New England. Twayne’s United States Author Series. New York:
Twayne Publishers, 1994.
A detailed study of the literary output of 49 English Puritan clergy “who
migrated to the New World before the outbreak of the English civil wars of the
1640s.” These English-trained ministers are studied as a group who used “the
means available for communicating ideas in the seventeenth century, the diffi-
culties involved in print publishing, and the degree to which the presentation of
ideas was shaped by the audience being addressed.” Of special note is chapter 2,
The World of Pulpit and Print, which “examines the means by which these clergy
chose to communicate their message, not only their book publications but also
their circulation of sermon notes and manuscript treatises.” Chapter 3 discusses
“the preferred Puritan plain style and the way in which messages were tailored
to the needs of particular groups.” A chronology details the attempts at Puritan
reform from the establishment of the Church of England to the Glorious Revo-
lution, 1534–1689. An appendix provides brief biographical sketches of the 49
clergy, including lists of their published works.
505. Brown, Candy Gunther. The Word in the World: Evangelical Writing, Pub-
lishing, and Reading in America, 1789–1880. Chapel Hill: University of North
Carolina Press, 2004.
A substantial study of the first 100 years of the evangelical community’s
200-year history, “from the founding of the Methodist Book Concern in 1789
140 Section III

to the 1880 publication of the best-seller novel Ben-Hur.” Evangelicals formed

a textual community that constituted a distinct culture located across geography,
denominations, and time. This pilgrim community developed a diverse and use-
ful canon of texts that helped readers orient themselves to events in their lives as
they progressed from conversion to sanctification and holiness. Periodicals were
used “to defend pure gospel truth by refuting religious errors” while disseminat-
ing shared narratives to sustain a priesthood of all believers. Hymns and hymnals
silenced disagreements by framing daily living within a universalizing narrative
framework, their influence broadcast by sales in the millions of copies. This study
devotes attention to women who, while denied ordination and positions of church
leadership, testified and “preached” in print. The efforts and activities of African
Americans to use print and reading for evangelization are also covered. It was an
era when reading was elevated to a ritualistic, sacred act. An epilogue examines
“The Word in the World of Twenty-First Century American Culture.” Includes
an extensive bibliography, pp. 175–321.

506. Burg, Barry R. Richard Mather of Dorchester. Lexington: University Press

of Kentucky, 1976.
Examines Mather’s life (1596–1669) and the general state of churches and
clergy in early New England society. Chapter 4, The New England Preachers,
pp. 65–86, assess his preparation and delivery of sermons. “The sermons Mather
preached to his Dorchester congregation (1636–1669) differed from his closely
reasoned theological polemics.” When he wrote to defend orthodoxy, to explain
doctrine, define church discipline, or advocate security within the covenant of
grace, his arguments were sifted, corrected, revised, and examined many times
not only by himself but also by his colleagues. Thus, when they went to press
they differed from his sermons, which featured marks of orality, spontaneity,
and logical inconsistencies. Like most New World preachers, Mather spoke and
wrote as one who had received God’s commands directly without any reference
to higher ecclesiastical, social, or national hierarchy. His congregation and his
readers feasted ravenously on this direct Word from God, mediated through Jesus
Christ, and proclaimed from the pulpit and in print as salvation for their souls.

507. Bush, Sargent. “Epistolary Counseling in the Puritan Movement: The

Example of John Cotton.” In Puritanism: Transatlantic Perspectives on a
Seventeenth-Century Anglo-American Faith, edited by Francis J. Bremer, 127–
46. Boston: Massachusetts Historical Society, 1993.
Although the sermon was the most common form of discourse employed by
the Puritans, they also used other forms of speech and writing as channels of
communication. John Cotton, pastor at Boston in both England (1612–1633) and
New England (1633–1652) was recognized as a trusted counselor and confidant
in matters of church discipline and ministerial conduct. This study examines cor-
respondence he exchanged with six fellow clergy, advising and counseling them.
 Colonial Period, 1620–1689 141

The letters are part of the transatlantic communication network that helped shape
and define Puritanism, both its English and American forms.
508. ———. “Four New Works by Thomas Hooker: Identity and Significance.”
Resources for American Literary Study 4 (1974): 3–26.
In addition to Hooker’s well-known The Soules Possession of Christ and The
Sinner’s Salvation, four titles previously unidentified and published in 1638 are
cited. The author marshals evidence to support his claims of Hooker’s author-
ship and has included “the known locations of extant copies as well as microfilm
identification.” Although published in England, these titles help expand our
knowledge of an Anglo-American divine whose works were popular in early
America.
509. ———. “The Growth of Thomas Hooker’s The Poor Doubting Christian.”
Early American Literature 8 (1973–1974): 3–20.
Hooker’s work is “one of the most popular and enduring pieces of pulpit lit-
erature produced by a seventeenth-century American Puritan.” Bush details the
book’s publishing history, corrects errors of previous scholarship, and provides
a checklist of the editions (22) of the Doubting Christian. Reprinted down to the
twentieth century, it “is an exercize in the power of positive thinking for ‘poor
doubting Christians.’” See also the study by Frank C. Shuffelton, “Thomas Prince
and His Edition of Thomas Hooker’s Poor Doubting Christian” (listed in Section
IV).
510. ———. “John Cotton’s Correspondence: A Census.” Early American Lit-
erature 24 (1989): 91–111.
Letter writing was a significant literary activity of colonial American clergy.
This census includes “a total of 100 letters, of which 11 are fragmentary, known
to us,” written by John Cotton, one of colonial America’s most eminent ministers.
Only 47 of the letters have been published. Based on a survey of some 200 librar-
ies, the letters cover the years 1625–1652.
511. Butler, Jon. “Magic, Astrology and the Early American Religious Heritage,
1600–1760.” American Historical Review 84 (1979): 317–46.
Identifies evidence that documents the widespread ownership of occult books
in the American colonies. The library of the Reverend Thomas Teackle, a Vir-
ginia Anglican minister, is cited as an example of such ownership. Almanacs
were popular partly because of the occult materials they contained. After 1700
occult religious practices declined for a number of reasons, among which was a
scarcity of such reading material. Also, official religion, represented by denomi-
nations and the state, refused to recognize noninstitutional religious practices as
legitimate.
512. ———. “Thomas Teackle’s 333 Books: A Great Library on Virginia’s East-
ern Shore.” William and Mary Quarterly 3d ser, 49 (1992): 449–91.
142 Section III

Teackle, ostensibly an Anglican and one of the wealthiest clergymen in

seventeenth-century America, was minister of St. George’s Parish in Accomack
County and “Nassawadox” or Northampton Parish in Northampton County from
1652 to his death in 1695. “Teackle’s books on biblical exegesis formed the
heart of his library, over one hundred in all and nearly a third of the total.” His
library is rich in Puritan works, also containing many medical books, suggesting
that “he practiced medicine as well as read it.” Includes “The Catalogue,” list-
ing the 333 entries of the 1697 probate inventory, arranged alphabetically with
bibliographic identifications and information that “describes the first known
edition except when the inventory specifies another edition.” See also the study
by Anne Upshur and Ralph Whitelaw, “Library of the Rev. Thomas Teackle”
(listed below).

513. Caldwell, Patricia. The Puritan Conversion Narrative: The Beginning of

American Expression. Cambridge Studies in American Literature and Culture.
Cambridge: Cambridge University Press, 1983.
Traces the best of American literature back to the Puritan conversion narrative
or confession, which contains an expression of personal experience in the New
World. This study is based on a close examination of the 51 “confessions” given
at the First Church of Cambridge, Massachusetts, between 1637 and 1645, and
recorded by Thomas Shepard, the minister of the church. Sets the confession in
the context of a church founded on a written covenant subscribed to by all. The
next step was admission to membership into this covenanted community, which
required an auricular confession in the presence of a priesthood of literate believ-
ers. These American narratives are characterized by ambivalence, uncertainty,
and tension about the validity of the New World experiment. The expression of
this ambivalence and experience through vital language “has ever since been the
cause not only of New England but of the best of American literature.”

514. Camp, L. Raymond. Roger Williams, God’s Apostle of Advocacy: Biogra-

phy and Rhetoric. Studies in American Religion, Vol. 36. Lewiston, N.Y.: Edwin
Mellen Press, 1989.
Using a biographical narrative format, the author focuses on Williams’s rhe-
torical education in an age of oral communication and verbal contention. Of all
colonial Americans, Williams was the most prolific author of the seventeenth
century, having written “more books perhaps than any other colonial figure.”
Apprenticed as a legal scribe, schooled in declamation, disputation, and recita-
tion, he used his skills as a preacher, diplomat, and debater to become a leader
of the Rhode Island colony and to effectively advocate “soul liberty,” religious
freedom, and responsible civic order. Camp strives to present a more balanced
view of Williams than did Williams’s contemporaries in their negative assess-
ments and of romantics who later lionized Williams as a proponent of religious
toleration. Exiled from Massachusetts and banished from the Salem church for
his strongly held views on freedom of conscience, Williams is judged to have
 Colonial Period, 1620–1689 143

effectively used a powerfully crafted rhetoric of oral literacy to advocate and

champion his iconoclast views.
515. Clapp, Clifford A. “The Gifts of Richard Baxter and Henry Ashurst to Har-
vard College.” Publications of the Colonial Society of Massachusetts, Transac-
tions, 1917–1919 20 (1920): 192–203.
Baxter, noted English nonconformist clergyman, gave a donation of books to
the college library in 1671. Again in 1675 a second legacy of “some fifty books of
history” came from him. Some of the authors and titles of the gifts, largely theo-
logical and historical, are noted. Unfortunately, all of Baxter’s gift books were
destroyed in the 1764 fire that consumed the library. Henry Ashurst, treasurer of
the Society for the Propagation of the Gospel and a friend of Baxter, presented a
gift of 100 pounds to the college.
516. Cohen, Charles L. “Conversion among Puritans and Amerindians: A Theo-
logical and Cultural Perspective.” In Puritanism: Transatlantic Perspectives
on a Seventeenth-Century Anglo-American Faith, edited by Francis J. Bremer,
233–56. Boston: Massachusetts Historical Society, 1993.
A study of eight Massachusetts Amerindian confessions of faith presented
in 1659 at Roxbury, Massachusetts, “using methods of intellectual and ethno-
history to explore how the Massachusett appropriated the language of Reformed
Christianity and appreciated its meanings.” Embarrassed by their initial presenta-
tions in 1651, John Eliot instructed and coached his proteges over eight years to
improve their confessions. The Amerindians truncated and muted the effective
Puritan conversion experience by “lopping off the joys of sanctification and
mitigating the horrors of humiliation.” The experiences and morality of their old
faith made it impossible for them to grasp or apprehend the concept of agape or
Christian grace experienced as love.
517. ———. God’s Caress: The Psychology of Puritan Religious Experience.
New York: Oxford University Press, 1986.
“An essay in psychological history which draws on theology and personal tes-
timony, it traces the doctrine of conversion as it evolved in England and America
to the middle of the seventeenth century, and reconstructs the religious experience
of the New England Saints at the height of Puritanism’s influence in America.”
Chapter 6, Echoes of the Preacher’s Call, while noting the powerful influence of
clergy, also notes that, “relieved by Protestantism’s declaration of the priesthood
of all believers from having to rely on human intercessors, Puritans came into
contact with God on their own.” Chapter 7, Tales of Grace, analyzes conver-
sion narratives to show that “each narrative combines the standard elements of
conversion in a unique fashion; each bears the idiosyncratic impress of its author
and displays its own personality.” Chapter 8, The Application of Conversion,
cites John Winthrop’s spiritual writings to examine the Puritan experience of
reconversion or “covenant renewal.” Concludes with an “Elect Bibliography” or
bibliographical essay on the sources used.
144 Section III

518. ———. “Two Biblical Models of Conversion: An Example of Puritan

Hermeneutics.” Church History 58 (1989): 182–96.
Puritan clergy frequently used the stories of Lydia, an early convert to Christi-
anity (Acts 16:14-15), and King David (Psalm 51) “to show that the experiences
which typified the conversions of the first Saints still governed those of their
spiritual descendants.” Although the clergy respected the Puritan hermeneutic of
literal interpretation, they also moved beyond the text “by ferreting out the mul-
tiple significance of a passage and by analyzing each verse contextually.”
519. Cohen, Daniel A. “In Defense of the Gallows: Justifications of Capital Pun-
ishment in New England Execution Sermons, 1674–1725.” American Quarterly
40 (1988): 147–74.
The execution sermon “as an autonomous literary genre seems to have been
an invention of the New England Puritans.” While the sermons berated the con-
demned and “sought to turn the awful spectacle at the gallows into an occasion
for saving souls,” they also sought to justify the execution itself. Although the
justification for the executions in the earliest sermons were largely theological,
by about 1765 a new rhetoric of governmental right and the collective good began
to emerge. The clergy, over a 150-year period, employed a consistent rhetoric
of entrenched public authority. “Not a single published execution sermon ever
condemned the death penalty as such.”
520. Cotton, John. Spiritual Milk for Babes. [Various publications], 1646–
1746.
One of the earliest Puritan catechisms issued in London 1646, famous for more
than two generations. Cotton Mather calls it “The Catechism of New England,”
and 50 years after its issue said “The children of New England are to this day
most usually fed with this excellent catechism.” Contained 60 questions and an-
swers. Made a part of the New England Primer in the next century, thus continu-
ing its popularity for more than 100 years.
521. Coughenour, Robert A. “The Shape and Vehicle of Puritan Hermeneutics.”
Reformed Review 30 (1976–1977): 23–34.
Views the sermon as the most important vehicle used by Puritan preachers dur-
ing the seventeenth century to interpret and proclaim the scriptures. Recognizing
that particular circumstances and ideas helped shape their hermeneutics, there is a
discussion of the preparation, form, style, and influence of Puritan sermons. This
is illustrated by an analysis of a 1691 sermon by the Reverend Samuel Willard,
pastor of Old South Church, Boston.
522. Crawford, Richard. “A Historian’s Introduction to Early American Music.”
Proceedings of the American Antiquarian Society 89 (1979): 261–98.
Examines music in the English-speaking colonies and states prior to 1801.
Hypothesizes “that Protestant psalmody was never intended to be a purely written
tradition but was designed instead to be flexible, that is accessible to written and
 Colonial Period, 1620–1689 145

oral practice alike.” Includes statistics on issuance of sacred music in the period
1698–1810.
523. Cressy, David. “Books as Totems in Seventeenth-Century England and
New England.” Journal of Library History Philosophy and Comparative Librari-
anship 21 (1986): 92–106.
The Bible enjoyed a privileged iconic cultural status and significance beyond
its textual content. It was used as a magical talisman, as an aid to divination, as
a shield or weapon, as a curative aid for illness, and for other totemic purposes.
Examples from both earlier and later periods are used to illustrate these social
uses of the Bible as a magical talisman. In one instance the sacred book was car-
ried on a pole as a halberd for an ensign to vanquish adversaries. Some of these
practices or variants of them have survived until recent times.
524. ———. “The Vast and Furious Ocean: The Passage to Puritan New Eng-
land.” New England Quarterly 57 (1984): 511–32.
Recalling the arduous and sometimes dangerous ship passage to America,
“New England Puritans made the ocean a powerful emblem in their sermons and
literature. Ministers, recognizing the distinctive seasoning that accompanied the
Atlantic passage, obtained didactic and rhetorical mileage from the experience.”
525. Czitrom, Daniel J. Media and the American Mind: From Morse to McLu-
han. Chapel Hill: University of North Carolina Press, 1982.
A historical, cultural approach to media, including contemporary reactions
to three new media: (1) the telegraph as the birth of modern communication,
1839–1900; (2) motion pictures as the new popular culture, 1893–1918; and
(3) radio as a public medium in the privacy of the home, 1892–1940. Theories
of modern communication examined include the social thought of Charles H.
Cooley, John Dewey, and Robert E. Park; the rise of empirical media study; re-
search as behavioral science, 1930–1960; and the media studies of Harold Innis
and Marshall McLuhan. Czitrom’s chief focus is to present “a historical sketch
of some dialectical tensions in American media as viewed from the three related
standpoints of early institutional developments, early popular responses, and the
cultural history of media contents.”
526. Davidson, Edward H. “‘God’s Well-Trodden Foot-Paths’: Puritan Preach-
ing and Sermon Form.” Texas Studies in Literature and Language 25 (1983):
503–27.
Considers the Puritan sermon under two modes: the subjective and the tempo-
ral. Subjectively the sermon is seen as a traditional piece, formulaic, performance
driven to an emotionally committed audience. “Communication,” therefore, is
“the way to decipher God’s way in the world through Scripture.” Temporally,
the minister employed a three-part structure to frame teachings according to the
text, exposition, and application. Employing this structure the minster delivered
a message “across the long biblical and temporal span of His Word for the
146 Section III

understanding of men.” These sermons, delivered faithfully every week, employ-

ing a predictable, rhythmic, and logical consistency, were aimed at inspiring a
well-ordered society suitably framed by scripture.
527. ———. “John Cotton’s Biblical Exegesis: Method and Purpose.” Early
American Literature 17 (1982–1983): 119–38.
John Cotton’s biblical exegesis fell within the Puritan concept of “communi-
cation,” or the central principle that scripture interprets itself. His exegesis was
securely fixed in Calvinistic and post-Reformation teaching that the books of the
Bible form “one unified, intricately integrated text.” The sermon was framed in
a syllogistic logic, which included a major and minor proposition plus a conclu-
sion. Through the use of carefully numbered sequences, “the exegesis of the text
could be divided into its elements, and then its links with other texts and verses
shown.” Cotton’s purpose in scriptural exegesis was both historical and social—
to open the meaning of the text and to show it as “the exact model of which the
New England way had been founded and by which it should be governed.” This
neo-Ramist, syllogistic logic and style of exegesis, which “was ill suited to reflect
inner feelings and the private tempers of people,” remained normative in New
England for over a century.
528. Davis, Margaret H. “Mary White Rowlandson’s Self-Fashioning as Puritan
Goodwife.” Early American Literature 27 (1992): 49–60.
Accepting and fulfilling her prescribed role as submissive Puritan wife was
prerequisite to Rowlandson’s writing and publishing her narrative of captivity
by Native Americans. Her rhetoric conformed to the virtuous requirements de-
manded by the Puritan hierarchy, with its restrictions on female authorship. “By
writing (fashioning) herself as Puritan goodwife, Rowlandson as artist orders her
turbulent experience into an approved text.”
529. Dawson, Hugh J. “‘Christian Charitie’ as Colonial Discourse: Reread-
ing Winthrop’s Sermon in Its English Context.” Early American Literature 33
(1998): 117–48.
Marshaling both internal and external evidence, the author argues that Win-
throp preached his famous sermon “as one intended for those who would gather
for the sailing” (1630) rather than as a farewell speech or as a composition crafted
at sea en route to the New World. Winthrop spoke as a member of the community
“from within that community.”
530. DeJong, Gerald F. “The Education and Training of Dutch Ministers.” In
Education in New Netherland and the Middle Colonies: Papers of the 7th Rens-
selaerwyck Seminar of the New Netherland Project, edited by Charles T. Gehring
and Nancy Anne McClure Zeller, 9–16. Albany, N.Y.: New Netherland Project,
New York State Library, 1985.
“A discussion of the education and training of Dutch Reformed ministers who
served in the American colonies. From a total of 115 clergy during the period
 Colonial Period, 1620–1689 147

1664–1714, all the pastors were foreign born and most had some university train-
ing. For the period 1714–1776, about 45 were foreign born while 30 were born in
the colonies. Of these a majority were university trained, while about 20 studied
theology under private tutors. In addition there were lay preachers, largely self-
taught, and schoolmasters. Whether highly or minimally educated, the primary
function of the colonial minister was “the matter of winning souls.”
531. Dexter, Franklin B. “Early Private Libraries in New England.” Proceedings
of the American Antiquarian Society 18 (1907): 135–47.
A study of “more detailed inventories filed in the Probate Courts in connection
with settlement of estates” are used to gain an assessment of which printed books
the original settlers brought with them and which books the early generations
used. In most cases inventories mention no titles, but in those that do, titles in
theology predominate.
532. Dorenkamp, D. H. “The Bay Psalm Book and the Ainsworth Psalter.” Early
American Literature 7 (1972–1973): 3–16.
A careful analysis of the selections from many sources that contributed to the
Bay Psalm Book (1640), with special attention to Henry Ainsworth’s Booke of
Psalms (1612). Concludes “that at least one of the translators of the Bay Psalm
Book consciously or unconsciously used the Ainsworth psalter in the preparation
of the psalm book for the Massachusetts Bay Colony.”
533. Doriani, Beth M. “‘Then Have I . . . Said with David’: Anne Bradstreet’s
Andover Manuscript Poems and the Influence of the Psalm Tradition.” Early
American Literature 24 (1989): 52–69.
“Inspired and sustained by the psalms, Bradstreet is able to voice her praise of
God in a period of affliction and thereby urge her children on to greater faith.”
Employing praise, complaint, supplication, lament, and thanksgiving enabled
her to reach several audiences. Like the psalmist, Bradstreet employs interroga-
tion, amplification, the shifting of audience, and antithesis as major rhetorical
techniques. For her, “David’s words provide sanctified poetry, his experience
provides a portrait of identification for the suffering yet trusting Christian.”
534. Durnbaugh, Donald F., ed. The Brethren in Colonial America: A Source
Book on the Transplantation and Development of the Brethren in the Eighteenth
Century. Elgin, Ill.: Brethren Press, 1967.
Chapter 11, The Sauer Family, details the difficulties experienced by Chris-
topher Sauer II (1721–1784) and his family during and following the American
Revolution when their printing presses were seized. Chapter 12, Doctrinal Writ-
ings, notes that “a recent tabulation of publications by the Brethren lists some
fifty items between their arrival in America and the turn of the century.” Included
are excerpts of texts by Alexander Mack, Sr., Michael Frantz, and Alexander
Mack, Jr. Chapter 13, Devotional Writings, includes poetry, hymns, two prefaces
written by Christopher Sauer II to his Geistliches Magazien (1764, 1770), and
148 Section III

other excerpts by Brethren authors. See the companion volumes edited by Roger
E. Sappington (listed in sections I, IV–VI).
535. Eames, Wilberforce. “Discovery of a Lost Cambridge Imprint: John Eliot’s
Genesis, 1655.” Publications of the Colonial Society of Massachusetts, Transac-
tions, 1937–1942 34 (1943): 11–12.
Records Eames’ discovery of Eliot’s Genesis, noted as “the first portion of the
Bible in Indian to be printed, eight years before the completion of the Bible of
1663, and no copy of it was known to be extant.”
536 ———. Early New England Catechisms: A Bibliographical Account of Some
Catechisms Published Before the Year 1800, for Use in New England. New York:
Burt Franklin, 1965.
This bibliography relates chiefly to some of the catechisms for children and
older persons that were used in the seventeenth and eighteenth centuries. As
forerunners of the New England Primer they provide insight into the education
of children and are examples of popular religious literature available in most
homes. Introductory comments and detailed bibliographic descriptions are given
for many entries. Sample questions and answers from the catechism are included.
Originally published in Proceedings of the American Antiquarian Society, n.s. 12
(October 1897): 76–182.
537. Edes, Henry H. “The Old Boston Public Library, 1656–1747.” Publications
of the Colonial Society of Massachusetts 12 (1908–1909): 116–33.
Recounts the founding and history of the municipal library in 1656 funded by
the legacy of a Captain Robert Keayne and later augmented by other gifts from
many sources. Although no catalog of the collection survives, evidence shows
that “a large proportion of the books were devoted to theology,” giving the col-
lection an ecclesiastical tang. The library was destroyed by fire in 1747.
538. Eells, Earnest Edward. “An Unpublished Journal of George Whitefield.”
Church History 7 (1938): 297–345.
Text of an unpublished journal of Whitefield’s detailing his life from October
17, 1744, to some time in the spring of 1745. Contains an account of his preach-
ing in New England.
539. Elliott, Emory. “The Development of the Puritan Funeral Sermon and El-
egy, 1660–1750.” Early American Literature 15 (1980–1981): 151–64.
Based on a reading of all the printed American funeral sermons and elegies of
the period, Elliott compares the development of these two genres and attempts “to
establish the connection between these literary changes and the new social condi-
tions that may have produced them.” He challenges the opinion that the clergy
devalued their position in society compared to earlier times or that they promoted
feminization of the culture. They did respond, however, to the demands of a more
heterogeneous society and crafted their sermons to accommodate audience and
the community of readers.
 Colonial Period, 1620–1689 149

540. ———. Power and the Pulpit in Puritan New England. Princeton, N.J.:
Princeton University Press, 1975.
Drawing on the methodologies of structuralism, psychohistory, and demogra-
phy, Elliott attempts “to show how the Puritan sermons provided the myths and
metaphors that helped the people express their deepest feelings.” The first two
chapters focus on “the social institutions and events [that] shaped the emotional
lives of the people (1630ff). The last three chapters examine the themes and lan-
guage of the Puritan sermon as that form developed during the course of the last
four decades of the century” (1660–1700). Crucial to the changes experienced
during those decades in New England was the conflict between the first genera-
tion and their heirs of the second and third generations. Elliott views the declen-
sion or jeremiad as a cultural myth or metaphor constructed by the first genera-
tion to retain the power to control their progeny. The sermons of Increase Mather,
Samuel Willard, Urian Oakes, Cotton Mather, and others are analyzed to docu-
ment the transition between the generations and to demonstrate the construction
of the jeremiad. These sermons secured a powerful hold on the imaginations of
the people because they expressed “a dynamic interaction between the clergy and
their people.” Includes bibliographies of Sermon Literature; Diaries, Journals,
and Autobiographies; Histories, Records and Additional Works; and Secondary
Works. See also the studies on the jeremiad by Sacvan Bercovitch (listed above)
and David Minter (listed below).

541. Emerson, Everett. “John Winthrop.” In American Colonial Writers, 1606–

1734, edited by Emory Elliott, 353–63. Detroit: Gale Research, 1984.
Briefly discusses and analyzes Winthrop’s juridical, civic, political, religious,
and personal writings, singling out his Journal, the Charity sermon on the Ara-
bella, and his “little speech” delivered before the General Court of Massachusetts
Bay in 1645. “The speech is masterful, expressing concepts of authority and
freedom preached by the clergy during the preceding decade and a half.” Seldom
treated as a literary figure, Winthrop nevertheless exerted a powerful influence
through his writings. Provides a brief selective bibliography of works by and
about Winthrop.

542. ———. “A Thomas Hooker Sermon of 1638.” Resources for American Lit-
erary Study 2 (1972): 75–89.
Text of a thanksgiving sermon preached at Hartford, Connecticut, on October
4, 1638, following a difficult year in the colony. “The sermon follows the usual
[Puritan] form of text, explication, doctrine, reason, uses.”

543. Endy, Melvin B. William Penn and Early Quakerism. Princeton, N.J.:
Princeton University Press, 1973.
Provides a “study of Penn’s religious thought and its influence on his politi-
cal and social life” by examining his conversion and activities as a “preacher,
missionary, writer, counselor, and organizer.” Chapter 3, The Quaker, includes
150 Section III

a review and analysis of his theological writings while also drawing extensively
on his correspondence. Chapter 8, The Kingdom Come: Pennsylvania, shows
“Penn’s concern to demonstrate that the unique Quaker brand of sainthood was
compatible with good government [which] points to [that] aspect of the Pennsyl-
vania venture that most nearly distinguishes it from similar undertakings in New
England.” This Holy Experiment, based on consensual volunteerism, sought to
construct the ideal Christian society in a new land as an example to the nations.
Penn exerted his energies, talents, faith, tongue, and pen to make it a reality.
544. Fiering, Norman S. “The First American Enlightenment: Tillotson, Leverett,
and Philosophical Anglicanism.” New England Quarterly 54 (1981): 300–344.
Archbishop John Tillotson, while often reviled and criticized in the American
colonies, was widely read, and his influence was enhanced by John Leverett,
professor and president of Harvard, who promoted curricular reform at the col-
lege by embracing the spirit of Tillotson’s rationalism as part of the American
Enlightenment. The prelate’s impact, widely communicated through his writings,
is demonstrated to have had a decisive part in providing Americans with the logic
and reasoning of the European Enlightenment, embodied in sermons dressed
“in the subtlety and shrewdness of the philosophy that was hidden beneath the
exterior of ingeniousness and simplicity.” His latitudinarian Christianity, while
virulently attacked by George Whitefield and others, helped break the hold of
Calvinist orthodoxy and usher in a more reasoned, rational faith.
545. ———. “Solomon Stoddard’s Library at Harvard in 1664.” Harvard Library
Bulletin 20 (1972): 256–69.
Famed pastor of Northampton Church and appointed “Library keeper” of Har-
vard College in 1665, Stoddard’s list of his 1664 library “is possibly the earliest
record of the library of an American student.” Includes a catalog of the collection
numbering some “eighty-odd titles,” consisting primarily of works in theology
and the classics. “The first line of each of the entries is an exact or nearly exact
transcription of a line in Stoddard’s manuscript list. Then follows the positive
identification of the volume as far as title and author go.”
546. Fitzmaurice, Andrew. “‘Every Man, that Prints, Adventures’: The Rhetoric
of the Virginia Company Sermons.” In The English Sermon Revised: Religion,
Literature and History 1600–1750, edited by Lori Anne Ferrell and Peter Mc-
Cullough, 24–42. Manchester, Engl.: Manchester University Press, 2000.
Challenges the commonly held historians’ view that the Virginia Colony
was founded primarily for profit. From 1606 to 1624, the company employed
sermons “as the principal means of promotion in the first successful foundation
of an English colony in America.” An analysis of the sermons indicates they
were grounded in the studia humanitatis of classical rhetoric in which writing
and printing are forms of the active life necessary to the establishment of a new
commonwealth. Crafting the sermon as a mode of political advice, John Donne
declared that “every man that prints, adventures.”
 Colonial Period, 1620–1689 151

547. Fogel, Howard H. “Colonial Theocracy and a Secular Press.” Journalism

Quarterly 37 (1960): 525–32.
“The American colonial press won its freedom from interference by religious
authorities in a gradual process highlighted by the experience of William Brad-
ford in Pennsylvania and of James Franklin in Massachusetts.” By 1721 the
newspaper had become an effective voice for freedom and the colonial theocracy
had lost its power to impose restrictions on the press.

548. Foote, Henry Wilder. “The Bay Psalm Book and Harvard Hymnody.” Har-
vard Theological Review 33 (1940): 225–37.
A sympathetic evaluation of the 1640 Bay Psalm Book and its several editions,
which for 100 years reigned supreme in New England. It “deserves respectful
consideration, for it is the earliest literary monument of the English-speaking
colonists on this continent: it is a key to understanding their religious life; and it
was the fountain-head of that great stream of later American hymnody of which
it is the direct spiritual ancestor.” During the eighteenth and especially the nine-
teenth centuries a large part of the corpus of American hymnody was produced by
Harvard Unitarian graduates, a tradition carried into the twentieth century.

549. Ford, Paul Leicester, ed. The New-England Primer: A History of Its Origin
and Development. New York: Dodd, Mead, 1897.
The introduction gives a general history and brief literary analysis of the
primer. Facsimiles of the first extant American edition (1727); The New English
Tutor (1702–1714?); John Rogers’s Exhortation (1559); Cotton Mather’s Views
on Catechizing (1708); Saying the Catechism by Reverend Dorus Clarke (1878);
Bibliography of the New England Primer (1727–1799); and a Variorum of the
New England Primer (1685–1775) complete the volume. Various catechisms
were incorporated in the primer, most notable of which is John Cotton’s Milk for
Babes. The primer reigned for 150 years as a best seller. For a more complete
bibliography refer to entries by C. F. Heartman (listed in Section I).
550. Ford, Worthington Chauncey. The Boston Book Market, 1679–1700. Bos-
ton: Club of Odd Volumes, 1917.
This study of Boston booksellers and their business confirms the predominance
of religious titles in their trade. Also includes significant data on readers, censor-
ship, and publishing. The clergy figured prominently in this period as authors,
readers, and consumers.
551. Foster, Stephen. “The Godly in Transit: English Popular Protestantism and
the Creation of a Puritan Establishment in America.” In Seventeenth-Century
New England, edited by David D. Hall and David Grayson Allen. Boston: Colo-
nial Society of Massachusetts, 1984.
Views the transformation of popular Protestantism into a genuinely Puritan es-
tablishment whereby the clergy gained power, especially over words. They “gave
the ceremonial addresses on public days, wrote tracts the presses turned out, came
152 Section III

to be identified as the source of all schooling above the most rudimentary.” This
ministerial vision permeates the historiography of New England to this day. Af-
ter 1660 the clergy had solidified its grip on the social order, personal piety was
presided over by a standing clerical order.
552. Fox, Frederic E. “Stephen Daye, First Printer in the U. S. A.” The Hymn 7
(1956): 61–63.
Reviews the known circumstances of Daye’s printing of the famed 1640 Bay
Psalm Book, “a standard-sized book of 196 pages requiring 125,800 impres-
sions on a crude flat press.” Issued in an initial press run of 1,700 copies, it went
through 27 editions and topped the best-seller list for 100 years.
553. Franklin, Benjamin, ed. Boston Printers, Publishers and Booksellers, 1640–
1800. Boston: G. K. Hall, 1980.
Documenting the first 160 years of printing and publishing in Boston this
volume provides “succinct professional histories of every person known to have
appeared in a Boston (including Cambridge) imprint through the year 1800.
Each entry for a significant figure includes an essay preceded by an introductory
paragraph, a list of major authors he published, and, when applicable, names of
publishers he served.” Includes a name and title index.
554. Frederick, John T. “Literary Art in Thomas Hooker’s The Poor Doubting
Christian.” American Literature 40 (1968): 1–8.
One of Hooker’s most popular works, first published in 1629, it was issued in
16 editions by 1845. The text is filled with “his extensive use of varied and vig-
orous imagery” not unlike that employed by Jonathan Edwards and Puritan poet
Edward Taylor. Theologically, “the overwhelming emphasis is on God’s mercy,
on the richness and adequacy of Christ’s love for sinful men.” It belies the stereo-
typical view of Puritan literary expression as “stern and haggard.”
555. Frost, J. William. “Quaker Books in Colonial Pennsylvania.” Quaker His-
tory 80 (1991): 1–23.
“This article contains an analysis of the Quaker books and tracts produced
and read in colonial Pennsylvania and West Jersey. It also contains a description
of the Quaker books printed in Philadelphia, a discussion of why there were so
few and includes a comparison of American and English publications. Finally, it
seeks to determine the availability of Quaker titles in the Delaware River valley
by looking at the contents of meeting libraries and library companies.”
556. ———. “William Penn’s Experiment in the Wilderness: Promise and Leg-
end.” Pennsylvania Magazine of History and Biography 107 (1983): 577–605.
Focuses “on Penn’s writings during the initial stages of colonization to discover
his conception of the importance of his role and the significance of Pennsylvania
in world history. The second part examines the icon of Penn, using both literary
and pictorial representations.” In his writings Penn presented the colony as “an
experience of worship and divine guidance, a meeting in the wilderness.” Central
 Colonial Period, 1620–1689 153

to his iconography was Penn’s friendly relations with Native Americans and his
efforts to promote a harmonious society of peace and prosperity, including reli-
gious and political liberty. See also the study by Melvin Endy (listed above).

557. Gallagher, Edward J. “The Wonder-Working Providence as Spiritual Biog-

raphy.” Early American Literature 10 (1975–1976): 75–87.
Edward Johnson’s history views New England “as if it were an individual
working out his own salvation. Johnson shows that the destiny of New England
is a millennium and the destiny of the elect and in New England is heaven, and
that the two destinies are achieved by a similar pattern and are interdependent.”
Just as the individual is dependent upon God for salvation, so too the Ameri-
can wilderness will, by God’s grace, become a well-ordered commonwealth, a
Temple of the Lord.

558. Gallagher, Edward J., and Thomas Werge. Early Puritan Writers: A Refer-
ence Guide: William Bradford, John Cotton, Thomas Hooker, Edward Johnson,
Richard Mather and Thomas Shepard. Reference Guides to Literature, no. 10.
Boston: G. K. Hall, 1976.
The author has tried, “to cite all significant twentieth-century writings about
each of the six authors” and has “also included substantive material from the
seventeenth, eighteenth and nineteenth centuries.” Each entry is furnished with
a critical annotation. This guide is helpful in determining the status of American
Puritan studies relating to the key individuals included.
559. Gaustad, Edwin S. Liberty of Conscience: Roger Williams in America.
Grand Rapids, Mich.: Eerdmans, 1991.
Fleeing the Old World to escape its turmoil and tyranny, Williams emigrated to
Massachusetts in 1631, settled in Salem from which he was exiled in 1635, and
founded the colony of Rhode Island. Tirelessly proclaiming liberty of conscience
and freedom of worship, he sharpened his arguments in letters, sermons, books,
and debates. His best-known work, The Bloudy Tenent of Persecution (1644),
launched a protracted controversy between himself and John Cotton, adversaries
who contended with each other from 1633 to 1652. Usually identified as a Bap-
tist, perhaps rightfully so since he founded the first Baptist church in the colonies
at Providence in 1638, he consistently held that no civil government and no
national church had the right to violate conscientiously held faith. He attempted
to influence opinion in both the colonies and in England, his writings excelling
in passion what they lacked in style. His legacy of conscience is indelible to the
American experience.
560. Godbeer, Richard. “‘Love Raptures’: Marital, Romantic, and Erotic Images
of Jesus Christ in Puritan New England, 1670–1730.” New England Quarterly
68 (1995): 355–84.
The first generation colonist’s images “of Christ as a wronged husband and
of God as a vengeful father were,” by the 1690s “eclipsed by those of Christ the
154 Section III

supportive lover and God the welcoming parent.” Both males and females found
comfort and assurance in being lovers of Christ as, spiritually, they submitted to
the “love raptures” that the saved would enjoy.
561. Gura, Philip F. “Solomon Stoddard’s Irreverent Way.” In The Crossroads
of American History and Literature, 79–94. University Park: Pennsylvania State
University Press, 1996.
Disturbed that the Mathers (Richard, Increase, and Cotton) and their allies
were defending the Half-Way Covenant and other restrictive measures for church
membership and the old New England Way, Stoddard engaged in a protracted
refutation of their apologies in a series of writings during the period 1687–1710.
His The Safety of Appearing at the Day of Judgment (1687) and The Doctrine of
Instituted Churches (1700) also “offered his fellow colonists significant modifi-
cations in their ecclesiastical system, what amounted to a major reorientation of
their notion of community membership,” thereby laying the groundwork for his
evangelism of the 1720s and so to the Great Awakening. Reprinted from Early
American Literature 21, no. 1 (spring 1986): 29–43.
562. Habegger, Alfred. “Preparing the Soul for Christ: The Contrasting Sermon
Forms of John Cotton and Thomas Hooker.” American Literature 41 (1969–
1970): 342–54.
Cotton and Hooker employed the classic expositions of the Puritan sermon
furnished in William Perkins’s The Art of Prophecying (1612–1613) and Richard
Bernard’s The Faithful Shepherd (1607). Hooker, convinced that the sinner must
be prepared for redemption, fashioned his sermons on a pattern of eight succes-
sive stages of redemption “by means of the Ramist principle of dichotomy.” Cot-
ton, by contrast, rather than imposing a scheme of preparation, “lets the [biblical]
text suggest the direction that his sermon will take.” He strives to provide “a
logical and deductive bridge between the scriptural text and his listeners’ hearts.”
Using different interpretations of Perkins and Bernard, both preachers adhered to
the Puritan homiletical method of the sermon’s movement from beginning to end
being deductive and cumulative.
563. Haims, Lynn. “The Face of God: Puritan Iconography in Early Ameri-
can Poetry, Sermons, and Tombstone Carving.” Early American Literature 14
(1979–1980): 15–47.
While bound by the injunctions of the second commandment “which forbade
the making of religious images and the worship of images,” the Puritans had “a
passionate longing to visualize the whole invisible world.” They accomplished
this largely through poetry and in sermons where imagery was widely used and
on tombstones where pictorial art was permitted. “Despite cultural injunctions,
the need for art and self-expression showed itself in covert forms of drama and
painting. And it likely contributed to the apocalyptic visions in Puritan sermon
literature and the hallucinatory phenomena that were sometimes signs of saving
grace.”
 Colonial Period, 1620–1689 155

564. Hall, David D. The Faithful Shepherd: A History of the New England
Ministry in the Seventeenth Century. Chapel Hill: University of North Carolina
Press, for the Institute of Early American History and Culture, Williamsburg,
Va., 1972.
Argues, in distinction to Sidney E. Mead, that the Puritans imported their evan-
gelical understanding of the ministry. Chapters 1–3 lay out a frame of reference
that goes back to Calvin and the Bible. The later chapters examine the rhetoric
that the colonists used to describe their situation. “I have tried to view the preach-
ers’ rhetoric from within, to reconstruct the way they saw themselves and their
values in relation to society.” Hall deals with the social setting, definitions of
the church and the preachers’ status, their social role, and, finally, the nature of
evangelism.

565. ———. “Introduction: The Uses of Literacy in New England, 1600–1850.”

In Printing and Society in Early America, edited by William L. Joyce, David D.
Hall, Richard D. Brown, and John B. Hench, 1–47. Worcester, Mass.: American
Antiquarian Society, 1983.
Contains significant data on the relationship between books and readers and
delineates the distinction between verbal and oral modes of culture. New Eng-
land, with a traditional literacy, was characterized by an intense relationship
between book and reader. The steady sellers (books of devotional instruction and
piety) encompassed four great crises or rites of passage: conversion, self-scrutiny
when receiving communion, the experience of “remarkable” afflictions, and the
art of dying well.

566. ———. “Toward a History of Popular Religion in Early New England.” Wil-
liam and Mary Quarterly 3d ser., 41 (1984): 49–55.
A response to George Selement’s argument, based on a study of Thomas
Shepard’s Confessions, that only a third of the population in early New England
was literate. Therefore, Selement concludes that ministerial publishing produced
a certain mentality. Hall contests this, saying “the seventeenth century [was] a
time when a vernacular literature addressed to everyday readers was becoming
more decisive in the making of religion, though still a time when reading was
powerfully complemented by listening to sermons. The very process of becoming
literate began by hearing others read or recite from books.” See George Selement,
“The Meeting of Elite” (listed below).

567. ———. “The World of Print and Collective Mentality in Seventeenth-Cen-

tury New England.” In New Directions in American Intellectual History, edited
by John Higham and Paul K. Conkin, 166–80. Baltimore: Johns Hopkins Uni-
versity Press, 1979.
Challenging the view that seventeenth-century New England can be divided up
intellectually on the basis of social class or literacy, Hall indicates “we can move
from the world of print, with its fluid boundaries and rhythms of long duration,
156 Section III

to an understanding of intellectual history as itself having wider boundaries than

many social historians seem willing to recognize.” Books of history, romance,
and religion constituted a special kind of literary culture characterized by slower
cultural rhythms and a marketplace where formulas were more traditional.
568. ———. Worlds of Wonder, Days of Judgment: Popular Religious Belief in
Early New England. New York: Alfred A. Knopf, 1989.
Chapter 1, The Uses of Literacy, describes and interprets the significance of a
“communications circuit that ran from writers and the printing press to publishers
and readers.” This circuit operated in a society that was highly literate and drew
on the Protestant tradition of scriptural authority.
569. Hall, Michael G. The Last American Puritan: The Life of Increase Mather,
1639–1723. Middletown, Conn.: Wesleyan University Press, 1988.
The first major biography of this remarkable Puritan divine in over 50 years.
Mather wrote continuously for the press over a period of 58 years, 1663–1723, to
exert a powerful influence both in the colonies and in England. Hall sets Mather’s
writings in their religious, political, and social context to weave a rich cultural
background on which he limns a sensitive, critical, yet sympathetic portrait of
this complex human being. Mather emerges as the chief exponent and defender
of the original Puritan way, which he tirelessly proclaimed by both the spoken
and written word.
570. Hambrick-Stowe, Charles E. The Practice of Piety: Puritan Devotional
Disciplines in Seventeenth-Century New England. Chapel Hill: Institute of Early
American History and Culture, Williamsburg, Va., by the University of North
Carolina Press, 1982.
In contrast to studies that place great emphasis on the orality of Puritan
preaching and worship, this study, while not discussing orality, stresses the great
reliance the Puritans placed on the Bible and meditative reading, the use of devo-
tional manuals, and writing. It also locates Puritan spirituality within a continuum
that, historically, is linked with medieval practices and Christian antiquity. From
a close examination of devotional manuals and individual diaries the author
shows that “public worship and the characteristic private devotional exercises
were what made a Puritan a Puritan. Devotional manuals were an important part
of the Puritan movement from the late sixteenth century onward, a product of the
demand for pious reading matter that widespread Protestant literacy created.”
571. ———. “Reformed Spirituality: Dimensions of Puritan Devotional Prac-
tice.” Journal of Presbyterian History 58 (1980): 17–33.
Believing that the widespread “practice of piety” was what made New Eng-
land distinctively Puritan, the author uses “vignettes from the lives of four
seventeenth-century New Englanders [to] offer an entrance into the study of the
‘inner history’ of spirituality and devotional practice.” These devotional practices
 Colonial Period, 1620–1689 157

are identified as touching the essence of the late sixteenth through the seventeenth
centuries’ Reformed Protestantism.
572. Hammond, Jeffrey A. “The Bride in Redemptive Time: John Cotton and the
Canticles Controversy.” New England Quarterly 56 (1983): 78–102.
Drawing on historical and exegetical precedent, the Reverend John Cotton in
1642 developed the eschatology of Canticles as relating to the “New England
mission in terms of cultivating God’s garden or vineyard.” In a posthumously is-
sued edition of 1655, Cotton modified the eschatological encounter as a promise
to be fulfilled “in each soul’s encounter with Christ, face to face, in heaven.”
Cotton’s commentary attracted comment throughout the seventeenth century.
573. ———. “‘Ladders of Your Own’: The Day of Doom and the Repudiation of
‘Carnal Reason.’” Early American Literature 19 (1984–1985): 42–67.
Michael Wigglesworth’s famed poem appealed to his Puritan audience by ab-
juring reason and appealing to readers that “they see the error of their ways.” The
poem relies on a close adherence to the Bible in framing the doomsday vision,
thereby urging its readers “toward the repudiation of carnal reason, which was
wrought by conversion.” Dogma is elevated to drama and despair is replaced by
joy when the believer has achieved a proper humbling of the heart and mind. For
the pious, suffering is merely a prelude to joy.
574. Haraszti, Zoltan. The Enigma of the Bay Psalm Book. Chicago: University
of Chicago Press, 1956.
The famed Bay Psalm Book (1640) was the first book printed in English Amer-
ica and, as such, the foundational theological text for all subsequent religious
publishing in the United States. This essay “tries to correct some of the errors
that have grown up around the famous book.” Challenging the assumption that it
be classed “the Eliot-Welde-Mather version,” authorship of the famed preface is
attributed to John Cotton and the psalm texts to other clergy, not Richard Mather.
Also posits the thesis that a Richard Lyon collaborated with Harvard President
Dunster in the revision of the psalter. Printed in a press run of 1,700 copies, the
author includes a chapter on its printing history. Appendix C reproduces Cotton’s
original draft of the preface.
575. Harrison, Fairfax. “The Colonial Post Office in Virginia.” William and
Mary Quarterly 2d ser., 4 (1924): 71–92.
Postal communication in seventeenth-century Virginia was isolated and
primitive, with the colony refusing to be integrated into the colonial system to the
North. Not until 1737 was it integrated into the larger system and then only under
the provision that the South was to have its own deputy postal administration.
Finally by 1765, a southern department head under the control of the Customs
Collector at Boston was installed and service extended to South Carolina. After
the Revolution the U.S. postal system became a professionally controlled service
158 Section III

and “the South had then ceased to control the machinery of organized communi-
cation of which she had so strenuously opposed the inauguration.”
576. Heimert, Alan. “Puritanism, the Wilderness, and the Frontier.” New Eng-
land Quarterly 26 (1953): 361–82.
Argues that the concept of the “wilderness” was not brought to America but
emerged out of the Puritans’ experience of the wilderness itself. Instead of the
promised land, America was a locale where God subjected the early settlers to
cultivating and tilling a garden. The garden metaphor buttressed the ideal of com-
munal covenant. “Subduing the wilderness quickly became an exalted calling for
the Puritan.”
577. Herget, Winfried. “Preaching and Publication—Chronology and the Style of
Thomas Hooker’s Sermons.” Harvard Theological Review 65 (1972): 231–39.
Traces the transmission and dating of Thomas Hooker’s sermons from their
deliveries to the time of their publication. Frequently publishers compiled their
texts from notes taken by an auditor at the time of delivery. The corpus of Hooker
sermons examined here reveals a complicated history of preaching and publica-
tion.
578. ———. “Writing after the Ministers: The Significance of Sermon Notes.” In
Studies in New England Puritanism, edited by Winfried Herget, 113–39. Frank-
furt am Main: Verlag Peter Lang, 1983.
A representative study of “more than 5,000 notations of sermons preached
in and around Boston between 1670 and 1700 extant in various New England
libraries.” These source materials are judged to be important to understanding
the New England mind since Puritan preaching was primarily an oral form (few
sermons were printed) and the most important duty the minister exercised. These
sermons were found to be consistent structurally, to follow a pattern of lectio
continua (series of sermons on the same scripture), with the greatest number of
sermon texts being found in the Epistles. Notes and printed sermons were found
to be generally congruent.
579. Heventhal, Charles. “Robert Burton’s Anatomy of Melancholy in Early
America.” Papers of the Bibliographical Society of America 63 (1969): 157–75.
First published in 1621, Burton’s Anatomy appeared in eight editions during
the seventeenth century and was reprinted in America as early as 1836. The au-
thor cites its frequent ownership and association with such colonial luminaries
as the Reverend Increase Mather, Reverend Thomas Prince, Reverend Samuel
Willard, Benjamin Franklin, and James Logan as evidence of its influence in
early America. Further evidence of its significance is indicated by the survival
of nearly 200 seventeenth-century editions in the possession, 300 years later, of
university and public libraries of the United States, documented in an appended
checklist with location of copies.
 Colonial Period, 1620–1689 159

580. Hirsch, Mildred N., and Dorothy G. Harris. “From the Library of Pasto-
rius.” Bulletin of the Friends’ Historical Association 42 (1953): 76–84.
Describes a volume of 39 tracts published 1659–1683, from the library of
Francis D. Pastorius inscribed with his name and the date of 1683, now in the
possession of the Friends Historical Library of Swarthmore College. The tracts,
28 of which are in Dutch, the others in German and English, are listed in the
form of short-title enumeration with collation. Includes brief discussion of the
volume’s provenance.
581. Hodder, Alan D. “In the Glasse of God’s Word: Hooker’s Pulpit Rhetoric
and the Theater of Conversion.” New England Quarterly 66 (1993): 67–109.
In contrast to many scholars who view the Puritan sermon as rigid and dry,
Hodder, in a careful analysis of Thomas Hooker’s sermons, maintains that “the
image of the Puritan sermon in seventeenth-century New England comes into
better focus with a fuller recognition of the indispensable role dramatic art played
in pulpit oratory.” It is these oral dimensions of the sermon and its delivery and
impact that made it a powerful means of communication.
582. Holifield, E. Brooks. The Covenant Sealed: The Development of Puritan
Sacramental Theology in the Old and New England, 1570–1720. New Haven,
Conn.: Yale University Press, 1974.
A concentrated study “on the debates about baptism and the Lord’s Supper,
and the devotional writings, that illuminate the variety of efforts in the large
cultural stream of seventeenth-century Puritanism to combine Reformed theol-
ogy and a vital sacramental piety.” At first reluctant to accept visible symbols,
the New England Puritans by 1700 had spiritualized the sacraments and given
them symbolic associations. This sacramental renaissance was eclipsed and in-
hibited by the Great Awakening and subsequent revivals after 1740. By the mid-
nineteenth century American Protestants looked upon baptism and the Lord’s
Supper as inferior to conversion and other religious experiences.
583. ———. Era of Persuasion: American Thought and Culture, 1521–1680.
Boston: Twayne Publishers, 1989.
European society supported scholars through institutional wealth and complex-
ity. European princes, the church, the courts, and patrons all sustained scholars in
their research and study. “Persuasive discourse in Europe often reflected the force
of an imbedded intellectual tradition.” Seventeenth-century America, by contrast,
was culturally pluralistic with Native Americans, Africans, Puritans, Catholics,
and numerous national groups present. Ideas and concepts, including religious
thought, made their way among and were influenced by these competing groups
and the various ideologies they articulated.
584. Jones, Jerome W. “The Established Virginia Church and the Conversion of
Negroes and Indians, 1620–1760.” Journal of Negro History 46 (1961): 12–23.
160 Section III

The Anglican establishment in Virginia struggled to educate and convert Na-

tive Americans. One such attempt was the instruction of youth at the College
of William and Mary. While the bishop of London encouraged “the instruction
of Negroes in Christian principles” and Dr. Bray’s associates even established
schools, these efforts failed because “the Church of England never devised an
effective and consistent policy for the integration of Negroes and Indians.” As a
result of the Anglican failure, evangelicals during the Great Awakening “made
special efforts to spread the seeds of the gospel among slaves and plebians of
colonial Virginia.”
585. Jones, Phyllis M. “Biblical Rhetoric and the Pulpit in Early New England.”
Early American Literature 11 (1976–1977): 245–58.
Maintains that while “existing scholarship enables students of this literature
(i.e., sermons) to assume the practice of the plain style and the methods of preach-
ing . . . what needs emphasis is that the Bible was one of the greatest influences
on the pulpit rhetoric of early New England.” Jones maintains that for the first
generation of New England preachers, “A minister did not find a passage (of
scripture) to strengthen his message; rather, a text seized him and made clear its
meaning, dictating and controlling the ensuing doctrines and applications.”
586. ———. “Puritan’s Progress: The Story of the Soul’s Salvation in the Early
New England Sermons.” Early American Literature 15 (1980–1981): 14–28.
A study of Puritan sermons, 1625–1660, including narrative passages framing
“one big folktale” relating the “unending tale about the soul’s heroic struggle
for faith.” This formulaic pattern was thoroughly familiar to both the preacher-
performers who told it and to the audience-believers who heard it. The folktale
of the first generation gave way to the jeremiad of communal declension in the
later seventeenth century. For the first generation, however, the familiar conven-
tions of “a hero type, predictable episodes, recurrent roles and settings” provided
emotional reassurance.
587. Jones, Phyllis M., and Nicholas R. Jones. Salvation in New England: Selec-
tions from the Sermons of the First Preachers. Austin: University of Texas Press,
1977.
Contains nine selections from the sermons of Peter Bulkeley, John Cotton,
Thomas Shepard, Thomas Hooker, and John Davenport delivered between 1625
and 1660. A general introduction covers the role and history of preaching in early
New England, as well as the structure, style, and subject matter of the sermons.
Brief explanations introduce the selections, placing them within the preachers’
oeuvres and sketching the contexts of their delivery. Appendixes include Biog-
raphies of the Preachers and a Checklist of the Earliest Authoritative Editions of
the Sermons and Sermon-Series of the Preachers.
588. Kellaway, William. The New England Company, 1649–1776; Missionary
Society to the American Indians. New York: Barnes and Noble, 1962.
 Colonial Period, 1620–1689 161

Details the work of this society, still in existence, whose purpose in the American
colonies was to evangelize the Native Americans. Part of the society’s program
to educate the native inhabitants was concentrated in teaching and publishing.
Chapter 6, The Indian Library, covers the work of John Eliot and others to pro-
duce literature in the Algonquin language, including the famous Eliot Indian
Bible. Other publications, consisting largely of materials to explain and elicit
support for its work, are also discussed as well as the work of missionaries em-
ployed by the company.

589. Kennedy, Rick, ed. Aristotelian and Cartesian Logic at Harvard: Charles
Morton’s A Logick System and William Brattle’s Compendium of Logick.
Publications of the Colonial Society of Massachusetts, 67. Boston: The Society,
1995.
Adopting the broad humanistic approach to rationality of the sixteenth and
seventeenth centuries, the Puritans embraced a religiously orientated, dogmati-
cally inclined logic as expressed by Peter Ramus, Alexander Richardson, Bar-
tholomäus Keckermann, and others. Included here are texts recorded by students
at Harvard, circulated in manuscript form among the student body and others.
For American Puritans these texts served as “manuals for right living in much the
same capacity as devotional manuals. The logic textbooks printed here can also
help historians better understand Puritan books, sermons, and correspondence.”
As the person in the community best trained in logic, the minister “could there-
fore best bind rationalism to piety.”
590. Kenney, Alice P. “Hudson Valley Dutch Psalmody.” The Hymn 25 (1974):
15–26.
Traces the complicated history of psalmody in the Dutch Reformed Church
from 1624 to 1814. Relying in the beginning on oral traditions and psalters
imported from Holland, the church then published American psalters in 1767,
1774, 1790, and 1814. The latter hymnal added over 100 nonbiblical hymns to
the earlier Dutch compilations, clearly following the paraphrases of Isaac Watts.
Nevertheless, they succeeded “in keeping alive their tradition of psalmody for
five generations,” an accomplishment unequaled by other groups and traditions
in America. See also the study by William A. Weber (listed in Section II).
591. Kibbey, Ann. “Verbal Images, History, and Marriage.” In The Interpreta-
tion of Material Shapes in Puritanism: A Study of Rhetoric, Prejudice and Vio-
lence, 65–91. Cambridge, Engl.: Cambridge University Press, 1986.
A nuanced study of pastor-homiletician John Cotton’s sermons on Canticles
delivered about 1621. He synthesized ideas of Luther, Calvin, William Perkins,
and Thomas Brightman in formulating an iconoclastic theory of verbal images.
The imagery of Canticles, as with any scriptural text, is controlled “by treating it
as a hieroglyph that must be translated into historical persons and events in order
to be understood.” Cotton’s exegesis of Solomon’s Song exalts marriage “as the
162 Section III

social condition of true mental images.” In this interpretation “the preacher-hus-

band is a sanctioned image, an authoritative living icon.”
592. Kittel, Harald Alfred. “William Penn.” In American Colonial Writers,
1606–1734, edited by Emory Elliott, 250–60. Dictionary of Literary Biography,
Vol. 24. Detroit: Gale Research, 1984.
The author of “more than 130 books, pamphlets, broadsides, and numerous
letters,” Penn concentrated much of his attention on explaining and defending
Quakerism. His famous No Cross, No Crown has gone through numerous edi-
tions. Many of his civic ideas, including toleration, grew out of his religious
convictions. He forcefully gave secular expression to these ideals in his political
writings. Includes a selective bibliography of his writings.
593. Kribbs, Jayne K. “Printing and Publishing in America from Daye to
Zenger.” In Puritan Poets and Poetics: Seventeenth-Century American Poetry
in Theory and Practice, edited by Peter White and Harrison T. Meserole, 9–20.
University Park: Pennsylvania State University Press, 1985.
Sketches the history of printing from John and Stephen Daye’s efforts, 1638–
1651, to those of Peter Zenger a century later. In the first 30 years the Cambridge
press produced 157 titles and by 1738 more than 300 works had been published in
Cambridge and Boston, of which “approximately seventy percent were sermons and
other religious readings.” Of these imprints a modest but respectable number were
poetry, appearing in histories, journals, diaries, and letters but also separately as Mi-
chael Wigglesworth’s The Day of Doom and Anne Bradstreet’s The Tenth Muse.
594. Levy, Babette May. Preaching in the First Half Century of New England
History. Hartford, Conn.: American Society of Church History, 1945.
A richly detailed study of Puritan preaching by English-bred ministers dur-
ing the first 50 years of settlement in New England. Although based on printed
sermon texts, rather than on their oral delivery, to which the Puritans gave great
credence, Levy clearly limns the concept of communication enunciated tirelessly
and faithfully by the early ministers: that the Bible is the basis of all faith and the
standard by which both individuals and society must live in covenant with God.
Characterized by doctrine, Ramist logic, and plain style the ministers crafted a
pattern of syllogistic, rhetorical preaching that was normative for over a century.
This is not only a standard essential work in early American religious commu-
nication, but it is also abundantly reinforced with quotations from the sermons
and enriched with bibliographical references. The bibliography includes both the
sermons studied and general works.
595. Littlefield, George Emery. Early Boston Booksellers, 1642–1711. Burt
Franklin: Bibliography and Reference Series, 117; American Classics in History
and Social Science, 51. New York: Burt Franklin, 1969.
Presents brief sketches of the lives, actions, and publications of some 30 Boston
booksellers, revealing an intimate connection between them and their printers. The
 Colonial Period, 1620–1689 163

imprint, bearing the location and names of both, was a form of early advertising,
which continued as late as 1796. Booksellers were cognizant of public interests
and tastes, leading them to issue titles on any “burning question which occupied
the public and supplying the literature relating to it by publishing the latest opinion
of the prominent critics and wisest commentators.” Includes discussion of such
well-known authors and works as those by John Eliot, Increase Mather, the Bay
Psalm Book, and the New England Primer. Concludes that “in theology no country
was supplied with more intelligent writers or had better books than New England.”
Originally published by Club of Odd Volumes, 1900. See also Worthington C.
Ford, The Boston Book Market, 1679–1700 (listed above).
596. ———. The Early Massachusetts Press, 1638–1711. New York: Burt Frank-
lin, 1969.
Contains 15 biographical essays about printers prominent in the history of
printing in Massachusetts, which was centered in Cambridge and Boston. Four
other essays focus on the beginning of Harvard College, the first, second, and
third printing offices for the first two printing presses, both located at Harvard.
Also contains facsimile reproductions of poems by Richard Steere, A Monumen-
tal Memorial of Marine Mercy (Boston, 1684) and The Daniel Catcher: The Life
of the Prophet Daniel (1713), and six miscellaneous poems. Since the first two
presses were brought to America for the printing of the Reverend John Eliot’s
Indian Bible and other doctrinal works, they laid the foundation for religious
printing and communication in the American colonies. The biographical sketches
are researched and documented in detail, making this a significant genealogical
resource as well.
597. Lovejoy, David S. “Plain Englishmen at Plymouth.” New England Quar-
terly 63 (1990): 232–48.
Analysis of a sermon by Robert Cushman, preached at Plymouth in 1621, ex-
pressing ideas contained nine years later in John Winthrop’s Modell of Christian
Charity. Both emphasized “the necessity of Christian love and charity as keys to
the colony’s success.” Cushman warned that selfish individualism could destroy
the “spiritual league and covenant of love and sacrifice and lead to the colony’s
demise.”
598. ———. “Satanizing the American Indian.” New England Quarterly 67
(1994): 603–21.
The first Europeans could only explain the presence of Native Americans by
assigning them a place and position within the biblical framework of salvation.
“These people they called children of the Devil.” They became the object of con-
version attempts, but this theological designation also laid the basis for the white
man’s prejudicial attitude toward them.
599. Lowenherz, Robert J. “Roger Williams and the Great Quaker Debate.”
American Quarterly 11 (1959): 157–65.
164 Section III

Recounts a debate in July 1672 between Williams and three Quaker disciples
of George Fox. The debates lasted four days to which Williams published his
reply in 1676 followed by Fox’s response in 1677. The debates were rude and
raucous, “brawling democracy lacked the traditional refinement of genteel dispu-
tation.” Williams associated the Quakers with anarchism and spiritual pride. He
sought a middle way illuminated by reason and judicious social governance.

600. Lydekker, John Wolfe. “The New England Company, the First Missionary
Society.” Historical Magazine of the Protestant Episcopal Church 13 (1944):
107–27.
John Eliot, famed apostle to Native Americans, is credited with prompting the
organization of the New England Company, chiefly through the publication of
11 tracts (1633–) known as “The Eliot Tracts.” Although this study concentrates
on the organizational history of the company, it also includes coverage on its
program of education. Disbanded after the Revolution in the colonies that became
the United States, it continued its missionary and educational work in Nova Sco-
tia and Canada.

601. ———. “Thomas Bray (1658–1730) Founder of Missionary Enterprise.” His-

torical Magazine of the Protestant Episcopal Church 12 (1943): 187–214.
A biography of Bray covering details of his early life, ordination, his efforts
in founding parish libraries both in England and America, his founding of the
Society for the Promotion of Christian Knowledge and the Society for the Propa-
gation of the Gospel in Foreign Parts, his 1699 voyage to America as commissary
to Maryland, and his ministry in London (1706–1730). To perpetuate his work
in the founding of libraries he helped organize the Associates of Dr. Bray shortly
before his death.

602. Lyttle, Charles. “A Sketch of the Theological Development of Harvard

University, 1636–1805.” Church History 5 (1936): 301–29.
Founded to ensure “a learned ministry and a literate people,” Harvard, particu-
larly in the years 1636–1685, sought to provide the Massachusetts Bay Colony
“a home-trained supply of ministers and magistrates Biblically and logically
grounded, and rhetorically competent, in American orthodoxy, political as well as
theological.” Gradually American (Puritan) orthodoxy gave way to Latitudinar-
ian Anglicanism and, finally by 1805, to secularism and humanism and theologi-
cally to natural religion slightly tinctured with Christianity.
603. Makemie, Francis. The Life and Writings of Francis Makemie. Edited by
Boyd S. Schlenther. Presbyterian Historical Society Publications, no. 11. Phila-
delphia: Presbyterian Historical Society, 1971.
Largely responsible for the organization of the first presbytery at Philadelphia
in 1706, Makemie has been dubbed the “Father of American Presbyterianism.”
He “became Presbyterianism’s chief exponent, its leading literary apologist, main
 Colonial Period, 1620–1689 165

defender of its liberties, foremost overseer of its congregations.” Contains a brief

sketch of his life and texts of his writings together with additional source mate-
rials. An orthodox Calvinist, Makemie had to defend his faith through writing,
recruiting clergy, and organization.
604. Martin, Howard H. “Puritan Preachers on Preaching: Notes on American
Colonial Rhetoric.” Quarterly Journal of Speech 50 (1964): 285–92.
A survey of some 50 ordination sermons published between 1639 and 1773 in
an attempt to secure direct evidence on the best manner of preparing and deliver-
ing sermons. “The most frequent comments on preaching manner made in ordina-
tion sermons touched on the need for ‘plainness’ and ‘simplicity.’” The author
concludes that apart from general comments, the ordination sermons contain a
minimum of rhetorical guidance or advice.
605. Matthiessen, F. O. “Michael Wigglesworth, a Puritan Artist.” New England
Quarterly 1 (1928): 491–504.
Argues that the author of The Day of Doom, the most popular poem ever writ-
ten in America, was an artist who intentionally crafted the piece to set forth truth
and win men’s souls to bliss rather than as a jingle of rhyme to please readers’
ears.
606. McCarl, Mary Rhinelander. “Thomas Shepard’s Record of Relations of
Religious Experience, 1648–1649.” William and Mary Quarterly 3rd ser., 48
(1991): 432–66.
A supplement “containing sixteen relations of the religious experience of
candidates for membership,” in Shepard’s Cambridge church. Includes brief
biographical sketches of each candidate, with some scriptural analysis of the con-
fessions and references to catechisms and devotional readings. See also entries
under Shepard (listed below).
607. Merrill, Dana K. “The First American Biography.” New England Quarterly
11 (1938): 152–54.
Identifies John Norton’s biography of the illustrious Puritan divine, John Cot-
ton, as “the first American biography to be written deliberately as a life-narrative
and published as a single book.” Issued at Cambridge in 1657.
608. Meserve, Walter T. “English Works of Seventeenth-Century Indians.”
American Quarterly 8 (1956): 264–76.
Recounts the efforts by John Eliot, Harvard College, and schools around
Boston to educate New England native peoples. Meserve cites the available
evidence demonstrating that native peoples learned to read and write English.
Several assisted Eliot in his Bible translations, some were preachers, while others
functioned as interpreters and schoolteachers. Their writings demonstrate “their
ability to express themselves in language relative to that produced by their white
contemporaries.”
166 Section III

609. Miller, Lillian B. “The Puritan Portrait: Its Function in Old and New Eng-
land.” Proceedings of the Colonial Society of Massachusetts 63 (1984): 153–84.
Pride of family, sense of history, exempla of greatness, and the memento mori
theme in portrait painting enabled Puritans to expand visual imagery into “an
allegory, or extended metaphor.” The image of a personal memorial evoked the
struggle and triumph over death fought out valiantly in life “by prayer under ‘our
graunde captayn Christ.’” Visual as well as spoken and printed imagery was ac-
corded its sphere in the Puritan economy and soteriology.
610. Miller, Perry. “The Marrow of Puritan Divinity.” Publications of the Colo-
nial Society of Massachusetts, Transactions, 1933–1937 32 (1937): 247–300.
By 1630 John Calvin’s doctrines of the absolute sovereignty of God and
predestination were undergoing modification. During the remainder of the sev-
enteenth and into the eighteenth centuries, the original Calvinism was further
modified and developed by English, Dutch, and New England Calvinists. Gradu-
ally the doctrine of the covenant was formulated along juridical lines so that in-
dividuals and communities were able to more assuredly place themselves within
the plan of salvation and obtain grace from a sovereign God both by obeying the
law and through the use of reason. God freely engenders faith in the individual
through “the sermons of ministers and the sacraments of the church. When the
sound of the preacher’s voice comes to the ear, and the sense of his words to the
mind, then by that means the Spirit comes into the soul, ‘either to convert thee,
or to confound thee.’” This continuously modified Calvinism, or the Covenant
of Grace, was expounded repeatedly from the pulpits of New England churches
well into the mid-eighteenth century. Reprinted in his Errand into the Wilder-
ness (Cambridge, Mass.: Belknap Press of Harvard University Press, 1956), pp.
48–98.
611. ———. The New England Mind: The Seventeenth Century. New York:
Macmillan, 1939.
A preliminary survey and topical analysis of the intellectual terrain of the sev-
enteenth century that defines and classifies the principle concepts of the Puritan
mind in New England. Based on the premise that the first three generations in
New England paid almost unbroken allegiance to a unified body of thought. Sec-
tioned into four parts: (1) Religion and Learning; (2) Cosmology; (3) Anthropol-
ogy; and (4) Sociology. Chapters on rhetoric and plain style deal with the Puritan
sermon and its delivery. Includes bibliographies on the logic of Peter Ramus and
the Federal School of Theology.
612. ———. “‘Preparation for Salvation’ in Seventeenth-Century New England.”
Journal of the History of Ideas 4 (1943): 253–86.
The second generation of Puritan divines were concerned that the New Eng-
land colonies were faced with a serious spiritual crisis, or declension, wherein
their corrupt community must be reformed. To this end, while still holding to the
doctrine of election, they held that a covenant “not only permits but requires a
 Colonial Period, 1620–1689 167

preliminary negotiation and that the terms of salvation must therefore be known
to every sinner.” These federal theologians held that conversion, as part of a
logical process depending upon order, began with a period of preparation. “To
become a holy society, a people must know the terms of holiness and be able to
observe them; the doctrine of preparation secured both conditions.”
613. ———. “Religion and Society in the Early Literature: The Religious Im-
pulse in the Founding of Virginia.” William and Mary Quarterly 3d ser., 6
(1949): 24–41.
In 1624, King James I dissolved the Virginia Company to place it under the
Crown and to end the chaotic state of affairs there. In sermons and pamphlets
the ideal of religious authoritarianism was enunciated, coupled with a corporate
social hierarchy. However, by this date the old medieval synthesis was broken
and “church and state would be separated, reason would usurp the place of revela-
tion, and physics would become a better expositor of the divine mind than theol-
ogy.” The government of Virginia would feature the General Assembly, where
the organized rights of Englishmen could be exercised and protected. Virginia
was changed from a holy experiment to a commercial plantation. Reprinted as
part of chapter 4, Religion and Society in the Early Literature of Virginia, in his
Errand into the Wilderness (New York: Cambridge University Press, 1956), pp.
99–140.
614. ———. “The Religious Impulse in the Founding of Virginia: Religion and
Society in the Early Literature.” William and Mary Quarterly 3d ser., 5 (1948):
493–522.
Argues that in many of the documents written about the founding and settle-
ment of Virginia, there reside affinities to Calvin and Loyola as well as to wealth
and commerce. “The cosmos expounded in the Virginia pamphlets is one where
the principal human concern is neither the rate of interest nor the discovery of
gold, but the will of God. For the men of 1600 to 1625, the new land was re-
demption even as it was also riches, and the working out of the society and the
institutions cannot be understood (and it has not been understood), except as an
effort toward salvation. Religion, in short, was the really energizing power in this
settlement, as in others.” Reprinted as part of chapter 4, Religion and Society in
the Early Literature of Virginia, in his Errand into the Wilderness (New York:
Cambridge University Press, 1956), pp. 99–140.
615. ———. Roger Williams: His Contribution to the American Tradition. Mak-
ers of the American Tradition Series. Indianapolis, Ind.: Bobbs-Merrill, 1953.
Challenges eighteenth- and nineteenth-century attempts to interpret Williams’s
thought as social and philosophical rather than orthodox and religious. Quoting
liberally from generous excerpts of his writings, including A Key into the Lan-
guage of America, The Bloody Tenent, The Hireling Ministry, and other writings,
Miller shows that Williams’s concept of religious liberty was solidly grounded
in a strict Calvinism and a biblical typological interpretation of history. Many of
168 Section III

these writings were centered in disputes with his nemesis, John Cotton, who at-
tempted to justify theocratic social control while Williams championed liberty of
conscience and freedom of worship on biblical and theological grounds.
616. Mimmick, Wayne C. “The New England Execution Sermon, 1639–1800.”
Speech Monographs 35 (1968): 77–89.
Sixty-seven printed texts of this genre are analyzed. Their authors represent the
best educated and most influential ministers of New England. Since thousands
assembled to witness executions, preachers addressed many more persons than
in church, and through the published sermon they reached a potential audience
of other thousands. The function of the sermon was, in Daniel Boorstin’s words,
“the ritual application of theology to community building and to the tasks and
trials of everyday life.” See also the study by Ronald Bosco, “Lectures at the
Pillory” (listed above).
617. Minter, David. “The Puritan Jeremiad as a Literary Form.” In The Ameri-
can Puritan Imagination: Essays in Revaluation, edited by Sacvan Bercovitch,
45–55. New York: Cambridge University Press, 1974.
By 1668, American Puritans had judged their “errand into the wilderness,”
the contract to faithfully live by God’s law and establish a holy commonwealth,
a failure. In attempting to deal with this failure, the second and third generation
New Englanders developed the jeremiad: if they would repent and reform, God
would look upon them with favor. Later, this stricture of humiliation dissolved
into “a way of skirting the requirements that they persevere in what they called
the ‘old way’ of New England.” They also substituted tribute for action. “Preach-
ing, hearing, and reading jeremiads became tests of loyalty and acts of heroism.”
Finally, they made the jeremiad a work of celebration, recalling the settlement
story and remembering the amazing judgments and mercies of God. The jeremiad
became an imaginative interpretation proclaimed in election sermons. See the
studies by Sacvan Bercovitch, The American Jeremiad and Emory Elliott, Power
and the Pulpit (both listed above).
618. Mixon, Harold D. “‘A City upon a Hill’: John Cotton’s Apocalyptic Rheto-
ric and the Fifth Monarchy Movement in Puritan New England.” Journal of Com-
munication and Religion 12, no. 1 (1989): 1–6.
John Cotton, in sermons based on the book of Revelation, employed a rhetoric
of apocalyptic expectation that identifies the fifth monarchy as the reign of Christ
following the overthrow of King Charles I. This fulfillment of prophecy from
Daniel 7 would occur in the New England wilderness “where Puritan divines
envisioned God achieving the long-awaited complete reformation of Christianity
by establishing a church which would conform to his design.” The methodology
employed in this analysis is that of Frederick Kreuziger, called “the language of
imminent expectation.”
 Colonial Period, 1620–1689 169

619. Monaghan, E. Jennifer. “Literary Instruction and Gender in Colonial New

England.” American Quarterly 40 (1988): 18–41.
Expands and enlarges studies of female literacy, such as that of Kenneth
Lockridge based on signing/writing, by examining reading curriculum, reading
instruction, literacy and the law, literacy and employment, schooling and gender,
and school dames. Prior to 1680 limited evidence suggests that many females
were taught to read and sew. Instruction in writing and arithmetic was widely
available to males largely because their employment required it. By the 1690s
females were increasingly admitted “into town educational systems, winning ac-
cess to some of the masters’ town schools, and so to writing instruction.”
620. Morgan, Edmund S. Visible Saints: The History of a Puritan Idea. New
York: New York University Press, 1963.
Traces the history of the idea of a visible church as developed by the American
Puritans in the 1630s and 1640s from St. Augustine, the Protestant Reformers, the
English and Dutch Separatists, to the New England churches, where membership
was restricted to those applicants who could make a declaration “of their experi-
ence of a work of grace, that is, they must describe how they became convinced
that they had received saving faith, and must stand cross-examination.” This con-
fession or testimony, often given orally before the congregation, “by introducing
tests of saving faith, carried the restriction of church membership to its fullest
articulation and development.” This view, modified in the Half-Way Covenant
of 1662, held until the advent of Jonathan Edwards and the coming of the Great
Awakening.
621. Morison, Samuel E. Harvard College in the Seventeenth Century. Cam-
bridge, Mass.: Harvard University Press, 1936.
Chapters on curriculum, library, and the study of divinity provide the fullest
available description of theological training for the first century of settlement in
New England. The study of rhetoric, based on Peter Ramus, preaching, languages,
and theology was basic. This history provides clear evidence that Harvard was
founded primarily for the training of a learned ministry and, from its inception,
strove to maintain high academic standards.
622. ———. The Intellectual Life of Colonial New England. 2d ed. New York:
New York University Press, 1956.
Often depicted as religious zealots who scorned learning and education, Mori-
son corrects this mistaken caricature of the Puritans by showing that in New Eng-
land “they preserved far more of the humanist tradition than did non-puritanism
in the other English colonies.” They perpetuated classicism through education,
libraries, both private and public, theology, and the sermon, produced a modest
literature, and embraced empirical science. Amid the hardships of frontier life the
churches and clergy strove valiantly to fulfill the intent of the original colonists
170 Section III

to build a Christian society while, at the same time, keeping abreast of learning
in Europe. This study is replete with references to the literature of classicism,
colonial America, and titles of European scholarship important to the colonists.
623. Murdock, Kenneth B. “Clio in the Wilderness: History and Biography in
Puritan New England.” Church History 24 (1955): 221–38.
The New England Puritan’s use of history and biography is here lodged in both
the Christian and humanist traditions. For them biography supplemented prayer
and Bible reading in the quest for holiness, tormented as they were by the critical
nature of their earthly adventure. Historically, “the New Englanders are a new
army called up by Christ; New England is their training camp; and the campaign
they are destined for is led by Christ against his enemies.” In their writing of
history and biography the Puritans, especially in times of crisis, sought to appro-
priate both personal and objective resources to justify their journey into the New
England wilderness and to assuage their loneliness and isolation.
624. ———. Literature and Theology in Colonial New England. Cambridge,
Mass.: Harvard University Press, 1949.
Deals with the question of how the New England Puritans, particularly down
to about 1720, took religious ideas and gave them adequate artistic expression.
Imbued with fervent religious convictions, “they were eager to communicate
their beliefs to others,” to keep their supporters strong in the faith, to persuade
the doubters, and to arouse the unawakened. By the end of the seventeenth
century they had made Boston “second only to London in the English-speaking
world as a center for the publishing and marketing of books.” They commu-
nicated conviction and saving grace through an impressive series of histories,
through personal literature such as diaries, autobiographies, and biographies,
as well as through poetry. Many of these literary efforts were crafted by clergy
and sanctified lay people. They studied diligently, training themselves in logic
and rhetoric “in order to learn the truth and to be able to communicate it intel-
ligibly.” This study of literary effort is an essential complement to Babette M.
Levy’s Preaching in the First Half Century of New England History, which
focuses on homiletics, and Perry Miller’s The New England Mind (both listed
above), which illuminates Puritan theology and the intellectual system which
sustained it.
625. ———. “The Puritans and the New Testament.” Publications of the Colonial
Society of Massachusetts, Transactions, 1922–1924 25 (1924): 239–43.
Refutes the commonly held misperception that the Puritans neglected the New
Testament in favor of the Old. Analyzes the preaching of John Cotton, Richard
Mather, and Increase Mather to demonstrate that all three of these early Puritan
clergy “found Christ a source of inspiration, and His disciples teachers no less
wise than the ancient prophets.”
 Colonial Period, 1620–1689 171

626. Myer, Elizabeth. “The Growth of the Sunday-School Movement in the

Brethren Church.” In Two Centuries of the Church of the Brethren: Or the Begin-
nings of the Brotherhood, 349–69. Elgin, Ill.: Brethren Publishing House, 1908.
The Brethren began Sunday school work in America as early as the 1740s,
some 40 years before Robert Raikes. They continued this effort until 1790 when
it was abandoned not to be revived again until about 1850. Strong opposition
to this educational work had to be overcome, but it flourished and grew in the
last half of the nineteenth century. Cites the growth and development of Sunday
schools in Pennsylvania and the Midwest. Early instruction was biblically based.
By 1907 there were some 1,100 schools with over 73,000 teachers and pupils.
627. Naeher, Robert James. “Dialogue in the Wilderness: John Eliot and the
Indian Exploration of Puritanism as a Source of Meaning, Comfort, and Ethnic
Survival.” New England Quarterly 62 (1989): 346–68.
Eliot’s success in evangelizing Native Americans was due to his willingness to
dialogue with them. He succeeded in teaching them the doctrine and meaning of
sin. They responded by desiring to pray, partly because it afforded them an emo-
tive means of expressing their anxieties and concerns while utilizing both their
own oral tradition as well as that of the Puritans.
628. Nash, Gary B. “The Image of the Indian in the Southern Colonial Mind.”
William and Mary Quarterly 3d ser., 29 (1972): 197–230.
“The changing image of the native inhabitants of North America provides
a penetrating glimpse into the fears, desires, and intentions of Englishmen in
colonial America.” This study reviews the literature from 1580, just prior to
colonization in North America, down through the end of the eighteenth century,
concerning English and colonial attitudes toward the native peoples especially in
Virginia. Although not focused on religious writings about the Native Americans,
Nash does provide a valuable overview of colonial attitudes and notes that “the
lowest elements of white society, in most frequent contact with the natives, gave
the Indians cause to suspect the superiority of white Christian culture to which
they were incessantly urged to aspire.”
629. Nord, David Paul. “Teleology and News: The Religious Roots of American
Journalism, 1630–1730.” Journal of American History 77 (1990): 9–38.
Focuses attention on “the practical relationship between the doctrine of divine
providence and the official public news system of seventeenth-century New
England.” This study traces a clear line from Increase and Cotton Mather’s ac-
tivities as journalists to early American newspapers, particularly centered around
the reporting of news. “The religious culture of New England—especially the
stridently public and communal understanding of the doctrine of divine provi-
dence—provided an enormously rich environment for the growth of the news and
for the growth of a particular methodology for identifying, gathering, reporting,
172 Section III

and publishing news stories.” Reprinted in his Communities of Journalism: A

History of American Newspapers and Their Readers (Urbana: University of Il-
linois Press, 2001), pp. 31–64. For a related study see Rollo G. Silver, “Financing
the Publication of Early New England Sermons” (listed below).
630. Norton, Arthur O. “Harvard Text-Books and Reference Books of the Sev-
enteenth Century.” Publications of the Colonial Society of Massachusetts 28
(1935): 361–438.
Some 228 book titles are identified, together with some miscellaneous titles, as
having been used as texts or reference books by Harvard students in the seven-
teenth century based on a study of the subjects taught at the college and student
signatures in volumes from the period. This study confirms the view that Harvard
College was founded primarily for the education of clergy, and this listing also
confirms studies by Perry Miller, Walter Ong, and others concerning early Puri-
tan education.
631. Ong, Walter J. Ramus: Method, and the Decay of Dialogue from the Art
of Discourse to the Art of Reason. Cambridge, Mass.: Harvard University Press,
1958.
Provides essential analysis for understanding the shift in communications from
being grounded in discourse prior to the invention of printing to the development
of a typographically oriented culture. Special location and the visual replaced the
aural experience of the earlier oral culture. Peter Ramus and his followers recon-
structed the intellectual framework of antiquity and scholasticism to develop the
notion of “method” by which knowledge could be organized in discrete units.
Ramism became a formative influence in Western thought during the sixteenth
and seventeenth centuries, exercising a decisive role in shaping New England
thought. The Puritan educational method, the use of plain style in preaching,
and the employment of a simplified rhetoric are brought into sharper focus when
viewed from Ong’s wide-ranging and detailed scrutiny. This study is also basic
for the understanding of John Foley’s studies of oral-formulaic theory and oral
communication (listed in Section II).
632. Owen, Barbara. “The Bay Psalm Book and Its Era.” The Hymn 41, no. 4
(1990): 12–19.
Discusses the musical history of the famous Puritan psalter which, for 80 years,
1640–1720, reigned supreme as the musical text of New England until the begin-
nings of the singing school movement.
633. Parker, David L. “Petrus Ramus and the Puritans: The ‘Logic’ of Prepa-
rationist Conversion Doctrine.” Early American Literature 8 (1973–1974):
140–62.
Seeks “to identify the Ramist elements of the preparationist theories pro-
pounded by [Thomas] Hooker and [Thomas] Shepard by comparing their state-
ments about faith and election first to those of Calvin, and then to each other.”
 Colonial Period, 1620–1689 173

634. Pead, Deuel. “A Sermon Preached at James City in Virginia the 23rd of
April 1686.” William and Mary Quarterly 3d ser., 17 (1960): 371–94.
One of the few southern colonial sermons of the seventeenth century to have
survived, it is rough in style and plain but crafted to “imply in these Virgin-
ians who heard him a relatively high quality of literacy, even modest learning.”
Preached on the first anniversary of James II’s coronation, the text shows Pead to
be a staunch supporter of the status quo with loyalty to the church equated with
loyalty to the Crown.
635. Pettit, Norman. “Hooker’s Doctrine of Assurance: A Critical Phase in New
England Spiritual Thought.” New England Quarterly 47 (1974): 518–34.
As the most talented preacher of salvation in the early years of settlement,
Thomas Hooker qualified and expanded the Puritan doctrine of saving grace.
He held that if one is in a contrite state of “preparative sorrow,” one is assured.
Hooker’s construction was adopted as normative in the Cambridge Platform of
1648 and the Reforming Synod of 1679.
636. Phelps, Vergil V. “The Pastor and Teacher in New England.” Harvard
Theological Review 4 (1911): 388–99.
Fully constituted New England churches employed both a pastor and a teacher.
The pastor was an administrator, conducted pastoral visitation, dispensed advice,
and applied the truths of scripture to daily life. The teacher studied sermons,
preached, interpreted scripture, catechized the young, and adjudicated theologi-
cal concerns. Both ministers functioned on “the principle that religion ought to
educate and that education ought to make religious.”
637. Plumstead, A. W., ed. The Wall and the Garden: Selected Massachusetts
Election Sermons 1670–1775. Minneapolis: University of Minnesota Press,
1968.
A collection of nine sermons chosen as the best, judged on the basis of liter-
ary excellence and ideas and points of style relevant to later developments in
American literature and history. “In a general introduction, Professor Plumstead
provides background information about the history and significance of the elec-
tion sermons.” See the earlier compilation by John W. Thornton (listed in Section
IV).
638. Pope, Alan H. “Petrus Ramus and Michael Wigglesworth: The Logic of
Poetic Structure.” In Puritan Poets and Poetics: Seventeenth-Century American
Poetry in Theory and Practice, edited by Peter White and Harrison T. Meserole,
210–26. University Park: Pennsylvania State University Press, 1985.
Refuting much negative criticism of Wigglesworth’s poems, The Day of Doom
and Meat Out of the Eater, Pope analyzes both to show that they “contain struc-
tural patterns that parallel the logical system presented in the Dialectic of Peter
Ramus.” The Ramean logic, as applied to religion by Alexander Richardson in
his The Logicians School-Master (1629), is also identified as having influenced
174 Section III

Wigglesworth. His use of Ramean logic reveals its practical usefulness in re-
ligious and poetic discourse. “Ramus’ Dialectic became the primary logic of
Puritan thought, an important and subtle influence upon the development of
American Puritanism.”
639. Porterfield, Amanda. “Women’s Attraction to Puritanism.” Church History
60 (1991): 196–209.
Often characterized as a male-dominated faith, American Puritan theology and
clergy found sympathetic support among female adherents. Puritan sermons often
offered women experiences of erotic satisfaction and emotional security, while
“Puritan culture enabled women to exercise an indirect, often public and deliber-
ate authority.” Affectionate marriage and the Puritan emphasis on the family as
a little church appealed to women since it supported ideals of marital fidelity,
domestic sociability, and social order.
640. Powell, William S. “Books in the Virginia Colony before 1624.” William
and Mary Quarterly 3d ser., 5 (1948): 177–84.
A review of existing records specifies books sent to and requested for use in
Virginia during the earliest years of the colony. These included a good number
of theological works: Bibles, prayer books, catechisms, sermons, and general
theological titles.
641. Reedy, Gerard. “Interpreting Tillotson.” Harvard Theological Review 86
(1993): 81–103.
One of Anglicanism’s best-known seventeenth-century homileticians, Til-
lotson (1630–1694) was widely read and appreciated in the American colonies.
“His two hundred and fifty-four published sermons span thirty years and explore
a variety of topics.” Reedy offers grounds for introducing a new interpreting
canon “in favor of six later sermons on the central Christian mysteries” and
explores their themes: reason and revelation, scripture and morality, dislike for
controversy, innovation, and learning. These sermons in plain style illustrate “the
unity of reason and revelation.” Tillotson was enormously popular, attracting his
American audience through the power of print.
642. Reis, Elizabeth. “The Devil, the Body, and the Feminine Soul in Puritan
New England.” Journal of American History 82 (1995–1996): 15–36.
The Puritan concept of the soul as feminine led to the “image of the regenerate
Christian as a passive and submissive convert who exemplified ‘wifely’ traits.
The convert’s object was to surrender completely to Christ’s domination.” Ironi-
cally, women were viewed as also vulnerable to Satan, always open to his blan-
dishments, and liable to become witches. Open to regeneration they were also apt
to fall under Satan’s power.
643. Roberts, R. J. “A New Cambridge, N. E., Imprint: The Catechisme of Ed-
ward Norton, 1649.” Harvard Library Bulletin 13 (1959): 25–28.
 Colonial Period, 1620–1689 175

Reports and describes the discovery of an extant copy of a catechism by the

pastor of the Salem church, “a unique specimen of the printing from the first
years of the Cambridge Press,” in a print run of some 750 copies.
644. Roden, Robert F. The Cambridge Press 1638–1692: A History of the First
Printing Press Established in English America, Together with a Bibliographical
List of the Issues of the Press. Burt Franklin: Bibliography and Reference Series,
384. Selected Essays in History, Economics, and Social Science, 201. New York:
Burt Franklin, 1970.
A history of the press, of the 205 imprints produced on it, of the four printers
who operated it, as well as a history of the collection of these American incu-
nabula by libraries, scholars, historical societies, and bibliophiles. The imprints
consist of almanacs, college theses, grammars, primers, law books, catechisms,
sermons, elegies, devotional manuals and guides, psalters, scripture, and theo-
logical treatises produced as broadsides, pamphlets, and books. The great prepon-
derance of religious texts validates the author’s judgment that “it is a not uninter-
esting fact that religious enthusiasm was the principal factor in the foundation of
the press.” The chronological bibliography (pp. 145–85) of issues from the press
provides for each entry, author name, title, printer’s name, location of copies, and
bibliographical and historical notes. Reprint of the 1905 edition.
645. Ronda, James P. “The Bible and Early American Indian Missions.” In The
Bible and Social Reform, edited by Ernest R. Sandeen, 9–30. Philadelphia: For-
tress Press, 1982.
Reviews the revisionist interpretation of American Indian history. This
reevaluation of Indian life and culture examines the missionary literature
produced in New England and in New France, designed to convert Native
Americans to Christianity. Includes Native American responses to the mission
invasion and to the “mission literature [used] as a sharp tool to level the native
house of culture.”
646. Rosenmeier, Jesper. “‘Clearing the Medium’: A Reevaluation of the Puritan
Plain Style in Light of John Cotton’s A Practicall Commentary upon the First
Epistle Generall of John [Published in London, 1656].” William and Mary Quar-
terly 3d ser., 37 (1980): 577–91.
As one of the first preachers to develop and use the “Puritan plain style” of
rhetoric, John Cotton broke with the old Anglican rhetoric characterized by indi-
rect, impersonal objective speech. Rosenmeier argues “that Cotton conceived of
verbal relationships as analogous to personal ones, and that he held his analogy
between word and person to rest in the Christian view of the Trinity.” The new
plain style of rhetoric and communication helps to explain not only how this lan-
guage and manner of speaking led to personal conversion but also to the renewal
of society. A new communion or fellowship is established, which generates a
Christian society. For a fuller discussion of rhetoric and plain style see Perry
Miller’s The New England Mind (listed above).
176 Section III

647. ———. “‘They Shall No Longer Grieve’: The Song of Songs and Edward
Johnson’s Wonder-Working Providence.” Early American Literature 26 (1991):
1–20.
Johnson used the Song of Songs as confirmation “for the New England Puri-
tans [of] the role they would play in the last act of the history of redemption.” He
looked backward to Solomon’s temple but also forward to a New Jerusalem “to
be inhabited by the American archetypal, androgynous hero, the scientist-priest,
warrior and living stone.” As the author shows, much of this vision is drawn from
the Song of Songs.
648. Rostenberg, Leona. “John Bellamy: ‘Pilgrim’ Publisher of London.” Pa-
pers of the Bibliographical Society of America 50 (1956): 342–69.
An English Separatist printer, Bellamy’s output was largely theological. His
publications include “twenty-four of the most distinguished Congregational and
Puritan leaders, historians and observers” of the first permanent English settle-
ments in New England. Sympathetic to the Leyden Puritan congregation, he
maintained cordial relations with its leaders, publishing such authors as Winslow
and Bradford’s Newes from neue England (1622), Robert Cushman’s Sermon
Preached at Plimmoth in New-England (1622), and Thomas Shepard’s Clear
Sunshine of the Gospell (1648). As Master of the Three Golden Lions, Bellamy
“must be regarded as the outstanding publisher of New England Americana.”
Also includes brief bibliographical descriptions of works relating to New Eng-
land published 1620 to 1651 by English stationers other than Bellamy.
649. Rutman, Darrett B. American Puritanism: Faith and Practice. Philadelphia:
J. B. Lippincott, 1970.
Defines Puritanism as a particular “Christian fellowship” of ministers who
communicated an evangelical-theological dialectic of election, vocation, justi-
fication, sanctification, and glorification. The audience consisted of the gentry,
the peasants, the townspeople or urban middle class, and a fourth group not
influenced by the preachers. In the New World this audience accepted their (i.e.,
the clergy’s) evangelical doctrine as ideology, while the clergy came to insti-
tutionalize the values of fellowship in ways that combined against the original
evangelical thrust. Rutman’s work is significant for the questions it raises about
audience and communication.
650. ———. “New England as Idea and Society Revisited.” William and Mary
Quarterly 3d ser., 41 (1984): 56–61.
A response to George Selement’s argument, based on a study of Thomas
Shepard’s Confessions (listed below), concerning his concept of “collective
mentalities” to explain the relationship between the minister and his audience.
Rutman articulates the need to move beyond speaker and audience to establish
the effect(s) the message had on the subsequent experiences of the hearers. This
synthesis is seen as bridging the gap between the intellectual historian and the
social historian.
 Colonial Period, 1620–1689 177

651. Salisbury, Neal. “Red Puritans the ‘Praying Indians’ of Massachusetts Bay
and John Eliot.” William and Mary Quarterly 3d ser., 31 (1974): 27–54.
Having failed to evangelize the Native Americans as a part of their mission
in the New World, the Puritans in 1646 provided for the establishment of mis-
sions as part of their Native American policy. John Eliot and other missionaries
developed a program that included establishing praying towns where Native
Americans could be controlled and “civilized”; providing for the formation of
praying Native American congregations; establishing an educational program to
teach literacy and instruct school children; and producing books in the Algonquin
language. In the end, Eliot’s simplistic program and efforts failed but “provided
the postwar [King Philips War, 1675?] government with a precedent for the wag-
ing of cultural warfare and for the management of a powerful minority.”
652. Scanlan, Thomas. Colonial Writing and the New World, 1583–1671: Al-
legories of Desire. Cambridge, Engl.: Cambridge University Press, 1999.
Shifts the focus of the interpretation of American colonial history from that of
typology to allegory, arguing that “colonial writers frequently turned to allegory
as a means of giving shape” to a complicated and multivalent set of relations.
When writing about the native populations, both the English and the American
colonists viewed their Protestant faith as a commodity for the “gaine of soules
as Merchandize.” Five sermons preached 1609–1622 as promotional literature
advocating colonization, Roger Williams’s A Key into the Language of America
(1643), and John Eliot’s Indian Dialogues (1671) are analyzed as allegorical
texts, each with varying constructs of evangelization embedded in a context of
English Protestant nation building posited on cultural, political, economic, and
religious motives. Challenges the literal, historical-typological interpretations of
scholars such as Sacvan Bercovitch and Perry Miller.
653. Schmitt von Muehlenfels, Astrid. “John Fiske’s Funeral Elegy on John Cot-
ton.” Early American Literature 12 (1977–1978): 49–62.
Modeled after the Puritan plain style sermon, Fiske’s elegy “moves through
the pattern of introduction, religious portrait, and exhortation.” He extends the
scope and power of this convention by use of an anagram on John Cotton’s
name. In his portraiture, Fiske uses metaphoric language for telling the truth, of
“transposing the realities of a Puritan life into words.” Ramist logic, plain style,
and poetic imagery combine as the poet-elegist “humanizes the religious merits
of Calvinistic doctrine.”
654. Schweninger, Lee. John Winthrop. Twayne’s United States Authors Series,
no. 556. Boston: Twayne Publishers, 1990.
First governor and lieutenant governor of Massachusetts Bay Colony during
his 19 years of residence, 1630–1649, Winthrop set the tone for his tenure with
his famous sermon “Modell of Christian Charity,” delivered shortly before leav-
ing England or while in transit to the New World. An incessant scribbler, his
Journal is an invaluable history of the colony detailing America’s earliest years.
178 Section III

It, together with other treatises and tracts, rank him as “one of the most important
American Puritan writers.” This study investigates his writings in their historical,
political, social, theological, and literary contexts. “Much of what he wrote was
characterized by the perpetual battle that he saw raging between the Puritan emi-
grants and Satan.” His writings are foundational to the concept that America is to
be “as a city upon a hill, the eyes of all people are upon us,” a beacon of hope, a
holy commonwealth. A brief selected bibliography lists his published works and
secondary sources. The text of the sermon “A Model of Christian Charity” can be
found in The American Puritans: Their Prose and Poetry, edited by Perry Miller
(Garden City, N.Y.: Anchor Books, Doubleday, 1956), pp. 79–84.
655. Seaver, Paul S. The Puritan Lectureships: The Politics of Religious Dissent,
1560–1662. Stanford, Calif.: Stanford University Press, 1970.
Chapter 1, The Importance of Preaching, provides the historical context for
Puritan preaching, which, by the 1630s when Massachusetts Bay Colony was es-
tablished, was well developed. Preaching, not the sacraments, came to be viewed
as the means of conveying saving knowledge to the masses. The laity through
control of the lectureships succeeded in circumventing ecclesiastical discipline.
“By constantly preaching the need for reformation the Puritan ministers undoubt-
edly encouraged the laity to assert themselves in ecclesiastical affairs.” These de-
velopments in England provide the background for understanding the Thursday
lectures and other sermons preached weekdays in New England.
656. Seigel, Jules Paul. “Puritan Light Reading.” New England Quarterly 37
(1964): 185–99.
Concludes that the “tastes of the middle-class reader in New England, despite
the Puritan theocracy, were relatively the same as those of the middle-class reader
in England.” Didactic, religious, and allegorical prose fiction were popular, par-
ticularly John Bunyan’s Pilgrim’s Progress, along with romances, jest books,
folk tales, and bawdy fiction.
657. Selement, George. “The Meeting of Elite and Popular Minds at Cambridge,
New England, 1638–1645.” William and Mary Quarterly 3d ser., 41 (1984):
32–48.
A detailed analysis of the Reverend Thomas Shepard’s Confessions (listed
below), which contains testimonies of faith by 51 persons applying for church
membership at Cambridge. Selement’s appraisal includes literary evaluation,
occupational, and community status as well as an extensive theological analysis
comparing the doctrinal content of the testimonies against those of Shepard. He
concludes that the “Confessions” demonstrate close affinities between Shepard’s
preaching and the faith of his church members.
658. ———. “Perry Miller: A Note on His Sources in the New England Mind:
The Seventeenth Century.” William and Mary Quarterly 3d ser., 31 (1974):
453–64.
 Colonial Period, 1620–1689 179

Challenges the widely held assumption “that Miller read, comprehended, and
utilized all or, at least, the overwhelming majority of New England materials. Ac-
tually, the converse is closer to the truth. Miller utilized a limited and extremely
selective number of authors in formulating his version of the New England
mind.” In questioning Miller’s use of sources Selement, at the same time, calls
into question his portrait of Puritan orthodoxy.
659. ———. “Publication and the Puritan Divine.” William and Mary Quarterly
3d ser., 37 (1980): 219–41.
“The data about ministerial publication indicate that publishing was seldom
more than a small part of a preacher’s work and was in the majority of cases
eschewed altogether.” Only 5 percent of the clergy from 1561 to 1703 published
more than 10 or more tracts during their lives. Data include tables on publishing
by ministers and types of works published by prolific and nonprolific ministers.
660. Shea, Daniel B. Spiritual Autobiography in Early America. Princeton, N.J.:
Princeton University Press, 1968.
Discusses and analyzes 20 Quaker and Puritan autobiographies written prior to
1800. As the common property of English Protestantism, spiritual autobiography
was widely employed in early America. Shea probes the autobiographies to re-
veal their distinctions rather than stressing their homogeneity. There are sections
devoted to John Woolman, Increase Mather, Cotton Mather, Jonathan Edwards,
and Benjamin Franklin.
661. Shepard, Thomas. “The Autobiography of Thomas Shepard.” Publications
of the Colonial Society of Massachusetts, Transactions, 1927–1930 27 (1932):
345–400.
Preface includes “A ‘Trial’ Shepard Bibliography,” pp. 347–51, listing un-
published manuscripts and printed works. Lists individual titles with publishing
information on editions, including variant titles, dates of publication, place of
publication, notes on reproductions, and library holding symbols. The autobiog-
raphy, pp. 352–92, is a transcription from Shepard’s manuscript, “the original has
been followed with all possible exactness, both as to spelling and punctuation.”
An appendix, pp. 393–400, includes “Shepard’s random notes,” published for
the first time.
662. ———. God’s Plot, the Paradoxes of Puritan Piety: Being the Autobiog-
raphy and Journal of Thomas Shepard. Edited by Michael McGiffert. Amherst:
University of Massachusetts Press, 1972.
Shepard’s Autobiography and Journal stand as the only such extant documents
produced by a first generation clergy person in Massachusetts. Filled with crises
and anxiety, they glow with a “sweet temperament” and spirituality, which led
Cotton Mather to call him “Pastor Evangelicus.” Although singularly valuable as
examples of early American Puritan spirituality, they are filled with Shepard’s
use of imagery and his views of the spiritual life. They are ocular, seasoned with
180 Section III

his vision of life, with affirmations of “I saw; the Lord let me see; by light of faith
I saw” and others. As a pious pastor Shepard was a proficient preacher to whom
Harvard students, parishioners, and other clergy turned for advice and counsel.
His considerable talents as a communicator enabled him to preach assurance and
hope in the face of a demanding and judgmental Calvinist God.
663. ———. Thomas Shepard’s Confessions. Edited by George Selement and
Bruce C. Woolley. Publications of the Colonial Society of Massachusetts, Col-
lections, Vol. 58. Boston: The Society, 1981.
The definitive critical edition of the 51 aural confessions made by both male
and female converts seeking admission to Shepard’s Cambridge parish in the
decade 1632 to 1642. Each is prefaced with a brief biographical sketch. The
confessions reflect Shepard’s preaching of conversion, containing references to
scripture and Puritan theological texts that influenced the converts. See also the
study by Mary R. McCarl (listed above).
664. Shuffelton, Frank C. “William Bradford.” In American Colonial Writers,
1606–1734, edited by Emery Elliott, 19–28. Dictionary of Literary Biography,
Vol. 24. Detroit: Gale Research, 1984.
Analyzes Bradford’s History of Plymouth Plantation, “hailed by Kenneth Mur-
dock as an ‘American classic’ and by Peter Gay as an ‘authentic masterpiece.’”
As the history of Plymouth colony from 1620 to 1646, it connects “the grace
inherent in the Word of God and the activity of the Saints,” while at the same
time recounting the prosaic nature of settlement in the New World. Includes a
bibliography of works by and about Bradford.
665. Silver, Rollo G. “Financing the Publication of Early New England Ser-
mons.” Studies in Bibliography 11 (1958): 163–78.
In the seventeenth and eighteenth centuries, New England sermons, besides
being theological, “also marked important political occasions, memorialized the
dead, and sometimes functioned as a newspaper in reporting and editorializing on
current events.” The economics of present-day publishing of sermons are remark-
ably similar to those in our early history and range from guaranteed success to
vanity publishing. Silver examines Cotton Mather’s sermons in some detail, sup-
plying a table with examples of sponsorship for his sermons. For a related study
see David P. Nord, “Teleology and News” (listed above).
666. Simmons, Richard C. “Godliness, Property, and the Franchise in Puritan
Massachusetts: An Interpretation.” Journal of American History 55 (1968–1969):
495–511.
The political franchise in Massachusetts prior to 1664 was based on a religious
rather than a property test, so that there would be “a political society in which both
electors and elected were in covenant with God.” Finally, the clergy and church
were forced to comply with a franchise based on property rather than faith.
 Colonial Period, 1620–1689 181

667. Sprunger, Keith L. “Ames, Ramus, and the Method of Puritan Theology.”
Harvard Theological Review 59 (1966): 133–51.
A careful and succinct overview of theological methodology formulated by
Peter Ramus, French Protestant philosopher and logician. William Ames, the
leading seventeenth-century exponent of Ramist theology, laid the basis for New
England Puritan theology in his Marrow of Divinity. “The Marrow, one of the
most frequently printed Protestant theological treatises of the seventeenth cen-
tury, was renowned both among Puritans and continental Calvinists.” See also
studies by Walter Ong, Ramus: Method, and Perry Miller, The New England
Mind (both listed above).
668. St. George, Robert. “‘Heated’ Speech and Literacy in Seventeenth-Century
New England.” In Seventeenth-Century New England, edited by David D. Hall
and David Grayson Allen, 275–322. Boston: Colonial Society of Massachusetts,
1984.
A detailed analysis of the court records of Essex County, Massachusetts, be-
tween 1640 and 1680 (363 offensive speech cases) “helps lead to a systematic
and unified conception of literacy in past life by suggesting connections between
the social meanings of spoken and written communications.” The Puritans
viewed heated speech as a sign in the ongoing battle between God and Satan,
belching forth the flames of hell. They recognized that spoken words had the
power to convey God’s truth but that they could also rebuke and socially damage
individuals. This study underlines the importance of cultural transitions. In this
case the transition is from oral, agonistic culture to written, objective culture.
669. Stanford, Ann. “Anne Bradstreet: An Annotated Checklist.” Bulletin of
Bibliography 27 (1970): 34–37.
A chronological checklist “of manuscripts, editions of works by the author,
together with books, chapters and articles about her.” Also includes a few impor-
tant commentaries.
670. Starkey, Lawrence G. “Benefactors of the Cambridge Press: A Reconsid-
eration.” Studies in Bibliography 3 (1950–1951): 267–70.
Corrects a false identification of the financiers of the press, named by Roden
in Cambridge Press (1905) as “Gentlemen of Amsterdam,” finding that at least
four of them were residents of New England including the Reverend Solomon
Stoddard, who in 1667, was appointed both Librarian and an Overseer of Harvard
College. Stoddard was also the distinguished pastor at Northampton and grandfa-
ther of the Reverend Jonathan Edwards.
671. Stavely, Keith W. F. “Roger Williams and the Enclosed Gardens of New
England.” In Puritanism: Transatlantic Perspectives on a Seventeenth-Century
Anglo-American Faith, edited by Francis J. Bremer, 257–74. Boston: Massachu-
setts Historical Society, 1993.
182 Section III

If, as several recent studies have proposed, “apocalyptic nationalism was not
a dominant presence in the ideological universe of early- and mid-seventeenth-
century Anglo-America, it was nevertheless a definite one,” as this critique of
Roger Williams’s thought reveals. Williams discounted the claims of John Cotton
and Massachusetts Bay that they were chosen to be an elect nation. His encounter
with the Narragansett people led him to erase the boundaries between the Puri-
tan ideal of the community as an enclosed garden and the wilderness. Unable to
articulate a new rhetoric to match the implications of a more democratic, urbane
sense of nascent nationality, Williams retreated behind the rhetoric of enclosure,
helping to cement a conceptual impasse between the palefaces and red men of
New England.
672. Stewart, Randall. “Puritan Literature and the Flowering of New England.”
William and Mary Quarterly 3d ser., 3 (1946): 319–42.
“The literature of early New England was important not only in itself but in its
influence on later times, particularly the period of the ‘flowering,’” as contained in
the writings of Emerson, Hawthorne, Thoreau, Longfellow, Lowell, and Holmes.
Influenced by the Bible and humanism, the early Puritans expressed themselves
vividly in histories, diaries, and accounts of nature, but “the literary productions
of greatest contemporary interest in seventeenth-century New England were the
sermons. Rarely has the mind worked with greater vigor and penetration than in
the early New England community; rarely has the written word been used more
effectively; rarely has the human spirit burned with an intenser, brighter flame.”
673. Stout, Harry S. The New England Soul: Preaching and Religious Culture in
Colonial New England. New York: Oxford University Press, 1986.
Stout contends that Sunday sermons, which were unpublished, consistently
extolled God’s saving power and demanded Christian liberty to secure a purified
commonwealth. He maintains that 2,000 sermons (1630–1776) that he examined,
setting out gospel commonplaces, thrilled the Puritans. There was a continuity
in the Sunday sermons unlike the special sermons that dealt with unusual natural
occurrences, fast days, and other special occasions. The special sermons often
made it into print, whereas the Sunday sermons did not.
674. ———. “Word and Order in Colonial New England.” In The Bible in Amer-
ica: Essays in Cultural History, edited by Nathan O. Hatch and Mark A. Noll,
19–38. New York: Oxford University Press, 1982.
New England Puritan life was organized around the Bible. Initially, the Geneva
version, devoid of any social or political platform, gave way to use of the Au-
thorized version, a translation explicitly political issued as a national document.
Where the Geneva version served well the needs of an exiled and persecuted
minority, the Authorized version better served the colonist’s need for the creation
of an orthodoxy of America as the new Israel. “Throughout the colonial period
the vernacular Bible interpreted by a learned ministry remained the mainstay of
New England culture.”
 Colonial Period, 1620–1689 183

675. Stowell, Marion Barber. Early American Almanacs: The Colonial Weekday
Bible. New York: Burt Franklin, 1977.
From its beginnings in 1639 the almanac emerged as a distinctly original and
American genre of literature. It was, next to the Bible and sermons, the literary
source available to all Americans, rich and poor. “As the absolute power of the
pulpit declined, the almanac became increasingly an adjunct of the pulpit in
helping to inculcate moral and social standards.” It was a miscellany of practical
information useful to persons in all walks of life. Stowell competently surveys
the seventeenth- and eighteenth-century almanacs and the printers who were in-
strumental in their production. In addition to tracing the almanac’s development,
she discusses the almanac as literature. Attractively printed and handsomely il-
lustrated, this volume is enhanced with a detailed bibliography, pp. 301–20.

676. Tanis, Norman Earl. “Education in John Eliot’s Indian Utopias, 1646–
1675.” History of Education Quarterly 10 (1970): 308–23.
Reviews Eliot’s efforts at educating adult Native Americans through instruct-
ing them in literacy, agriculture, and Puritan theology and by establishing “pray-
ing towns.” The imprisonment of Native Americans during King Philip’s War,
interpreted by them as betrayal and deception, doomed Eliot’s strenuous mis-
sionary efforts.

677. Taylor, Edward. Upon the Types of the Old Testament. Edited by Charles
W. Mignon. Lincoln: University of Nebraska Press, 1989.
“This edition comprises the text of a holograph manuscript ‘Upon the Types
of the Old Testament’—a sequence of sermons on the theme of Christian typol-
ogy—by the seventeenth-century colonial poet and gospel minister, Edward
Taylor.” This critical edition makes available the uses of typology, a prominent
feature of Puritan preaching, developed over the career of a seventeenth-century
divine.
678. Thorndike, S. Lothrop. “The Psalmodies of Plymouth and Massachusetts
Bay.” Publications of the Colonial Society of Massachusetts, Transactions 1
(1895): 228–38.
A historical review, analysis, and comparison of the “tunes which the Pilgrims
of Plymouth actually brought with them from Holland in Ainsworth’s book, and
to compare them with what the Puritans brought to Salem and Boston in Stern-
hold and Hopkins, as well as with the musical settings of the French psalms of
Marot and Beza.” Metrical psalmody first saw print in 1549 and for over a cen-
tury was issued in countless editions. The most famous American edition was the
famed Bay Psalm Book (1640).
679. Tipson, Baird. “Samuel Stone’s ‘Discourse’ against Requiring Church Re-
lations.” William and Mary Quarterly 3rd ser., 46 (1989): 786–99.
Samuel Stone’s (1602–1663) “Whole Body of Divinity” was the first system-
atic theology composed in colonial America. Predating Samuel Willard’s “Whole
184 Section III

Body,” it consists of 540 “closely written manuscript pages” and was widely
circulated, with New England ministers reading the “Whole Body” and “making
their own manuscript copies during and after Stone’s lifetime.” Stone also com-
posed “A Discourse against the Binding Persons to Make a Relation of the Time
and Manner of Their Conversion” (probably written about 1650), for which the
text is here given and analyzed. His opposition against the practice of requiring
relations for church membership stands in marked contrast to the view that early
American Puritan clergy and congregations uniformly required such relations.
680. Toulouse, Teresa. “‘The Art of Prophesying’: John Cotton and the Rhetoric
of Election.” Early American Literature 19 (1984–1985): 279–99.
An examination of Cotton’s “sermonic practice and the theories of audience
that underlie it,” especially in relation to William Perkins’s The Arte of Prophesy-
ing, the standard Puritan homiletical manual of 1607. Using images from scrip-
ture, Cotton “signified his belief in the power of Scripture, and by extension, the
power of elect preaching, to effect a complicated response in elect listeners.” In
opening divine texts the preacher stimulates the listener to reflect on the mystery
of the true Logos, a process that is spatial rather than temporal, “symbolic and
simultaneous rather than narrative or progressive.”
681. ———. The Art of Prophesying: New England Sermons and the Shaping of
Belief. Athens: University of Georgia Press, 1987.
The purpose of this study “is to trace the interrelations among ideas of faith,
their presentation, and their audience, and to suggest possible cultural implica-
tions of these interrelations.” Four New England ministers and their sermon
structures are examined: John Cotton, Benjamin Coleman, William Ellery Chan-
ning, and Ralph Waldo Emerson. The two chief strengths of this approach is its
concentration on audience and the relation of sermon structure to the conveyed
message. It vividly demonstrates that the job of communicating faith is complex,
sometimes frustrating, in the dynamic interplay between belief and believers.
682. Tuttle, Julius H. “Early Libraries in New England.” Publications of the Co-
lonial Society of Massachusetts, Transactions, 1910–1911 13 (1912): 288–92.
Notes on early seventeenth-century libraries together with a 1704 invoice list-
ing 56 books from London for sale in the colonies, the majority of titles being
theological.
683. Upshur, Anne F., and Ralph T. Whitelaw. “Library of the Rev. Thomas
Teackle.” William and Mary Quarterly 2d ser., 23 (1943): 298–308.
A short title and author list of books in English and Latin from the inventory
of Teackle’s estate recorded February 11, 1696/7, Accomack County, Virginia.
Theological and classical authors are well represented. See also the study by Jon
Butler, “Thomas Teackle’s 333 Books” (listed above).
684. Van Dyken, Seymour. Samuel Willard, 1640–1707: Preacher of Orthodoxy
in an Era of Change. Grand Rapids, Mich.: Eerdmans, 1972.
 Colonial Period, 1620–1689 185

As a preacher of Puritan orthodoxy in seventeenth-century New England, Wil-

lard believed “Never was there more need to Preach and Print in defence of those
great Fundamentals of our faith and hope.” Renowned as a powerful pulpiteer,
he also exercised his influence through print with “the number of his publica-
tions eventually being exceeded only by recognition-hungry Cotton Mather.” His
magnum opus, A Compleat Body of Divinity (1726), consists of 250 expository
Tuesday lecture-sermons on the Westminster Shorter Catechism, giving him the
distinction of being the first “catechism preacher” in New England. They “sum-
marize the faith of New England in the seventeenth century.” A bibliography
provides a complete listing of his publications together with an extensive compi-
lation of secondary sources.
685. Van Horne, John C., ed. Religious Philanthropy and Colonial Slavery: The
American Correspondence of the Associates of Dr. Bray, 1717–1777. Urbana:
University of Illinois Press, 1985.
“The turn of the eighteenth century witnessed the first stirrings of a concerted
effort by adherents of the Church of England to ameliorate the condition of
black slaves in the New World.” The Reverend Thomas Bray was successful in
helping to form several missionary and philanthropic organizations toward this
end, including his own Associates of Dr. Bray founded in 1723, whose purpose
was to convert and educate blacks, both slave and free. A significant part of the
Associates’ work was “providing books to colonial clergymen who had agreed
to undertake the instruction of blacks.” A major theme in the approximately
200 documents in this collection concerns the transmission of books, largely
catechetical, devotional, and theological, from England to America. A brief in-
troduction provides the historical background about Bray and his organization.
Also included is a biographical appendix and a listing of “The Associates of Dr.
Bray, 1723/24–1776.”
686. Vaughan, Alden T. New England Frontier: Puritans and Indians, 1620–
1675. Boston: Little, Brown, 1965.
Presents the Puritans as agents of altruism in relation to the Native Americans.
This is partially refuted by Francis Jennings, “Goals and Functions of Puritan
Missions to the Indians,” Ethnohistory 18 (1971): 197–212. “A careful examina-
tion of the data, especially those concerning John Eliot, John Winthrop, and Ed-
ward Winslow, suggest that political and economic motives, as well as religious
aims, underlay Puritan missionary activities.”
687. Walsh, James P. “‘Black Cotted Raskolls’: Anti-Anglican Criticism in
Colonial Virginia.” Virginia Magazine of History and Biography 88 (1980):
21–26.
Disputes the often repeated claim that the Virginia Anglican clergy were use-
less, ineffective, self-aggrandizing, and lax. Tensions between clergy and laity
centered largely in “a feeling, peculiar to the gentry, that the clergy were arrogant
and power hungry.” Examines this and other possible reasons for the development
186 Section III

of anti-Anglican sentiment. However, “of the approximately one hundred men

who served as ministers in seventeenth-century Virginia, only nine were ever
brought to count on charges of irregularity.”
688. Weber, Donald. Rhetoric and History in Revolutionary New England. New
York: Oxford University Press, 1988.
Drawing together the methodologies of literary criticism, symbolic anthropol-
ogy, and narrative theory, Weber examines the sermonic discourses of five New
England patriot preachers to understand how they experienced the Revolution
and how they translated that experience from their pulpits to their people. He
clearly shows how the homiletic style of these ministers, under the influence of
the Great Awakening, changed from that of linear narrative discourse to that of
a fragmented oral culture rooted in the radical evangelicalism of the Awakening.
Coupled with the publication of Revolutionary pamphlets during the same period,
the foundations of mass media, which would emerge in the nineteenth century,
were laid.
689. Weis, Frederick L. “The New England Company of 1649 and Its Mission-
ary Enterprises.” Publications of the Colonial Society of Massachusetts, Transac-
tions, 1947–1951 38 (1959): 134–218.
Created by act of Parliament in 1649 and supported by Puritan congregations
in England, the New England Company had as one of its purposes the conversion
and christianization of Native Americans, and it employed missionaries such as
John Eliot, Thomas Mayhew, Josiah Cotton, and others. The legal existence of
the company ceased when Charles II came to the throne in 1660. To expedite its
work the missionaries learned the native languages to evangelize and translate
and print tracts, books, and pamphlets. Includes bibliographies of “The Eliot
Indian Tracts, Books and Pamphlets Printed in the Indian Language” and “Let-
ters of John Eliot.” An appendix lists 101 “Indian Praying Towns and Missions
in New England.” Also lists 118 white and 157 Native American preachers who
were active in the service of the company.
690. Westerkamp, Marilyn J. Triumph of the Laity: Scots-Irish Piety and the
Great Awakening, 1625–1760. New York: Oxford University Press, 1988.
Treats the Great Awakening out of a definition of religious systems. “This
definition sets up an analytical structure that divides religious systems with four
distinct interdependent components: shared beliefs; common rituals; institutional
manifestations; and participants. The defining characteristic of the Great Awak-
ening is ritual. The history of these rituals has been the focus of my research.”
Westerkamp studies the colonial Presbyterian church in southern New York,
New Jersey, Pennsylvania, Delaware, the Chesapeake area, tracing Presbyterians
back to Northern Ireland and Scotland. Westerkamp lists the following charac-
teristics of revival: size: must be larger than normal religious services; duration
of the meeting: revival must last three to four days; intense emotional responses;
purpose of the ritual: to free participants from guilt, shame, and sin and to ex-
 Colonial Period, 1620–1689 187

perience conversion. “The Great Awakening in the middle colonies represented

neither innovative religious behavior nor a statement of challenge to the estab-
lishment. Rather, that revivalism, first observed in the colonies during the time,
was actually part of the Scots-Irish religiosity, a tradition that flourished under
the encouragement afforded by the colonial ministers.”
691. White, Eugene E. “Cotton Mather’s Manuductio ad Ministerium.” Quar-
terly Journal of Speech 49 (1963): 308–19.
The Manuductio, first published in 1726, has been widely regarded as one of
the first manuals of instruction for ministerial candidates produced in America.
Although it also served more subjective purposes, White examines “Mather’s
advice to young men entering the ministry, the central function of which he con-
sidered to be oral communication.” Mather advocates a humane religion of love
and service to be proclaimed by his “ideal preacher: a learned, pious, zealous,
and—for that era—tolerant man—speaking well.”

692. ———. Puritan Rhetoric: The Issue of Emotion in Religion. Carbondale:

Southern Illinois University Press, 1972.
The Puritan theory of preaching matched the Puritan system of the covenants.
The system of covenants was modified when it was disrupted by the Great Awak-
ening and allied events. The Puritan system failed both theologically and rhetori-
cally. “A requirement of the Puritan sermon was orality. It had to sound personal
and immediately direct. It had to provide for instant comprehension. Nothing
should be permitted to come between the listener and his contact with the Word
of God—not the learning of the preacher.”

693. ———. “Solomon Stoddard’s Theories of Persuasion.” Speech Monographs

29 (1962): 235–59.
Long recognized as the “pope” of the Connecticut River Valley, the Rever-
end Solomon Stoddard depended on persuasion to convince, shape, and control
his church at Northampton, Massachusetts, and to guide other clergy. Through
careful analysis of Stoddard’s view of human nature and of rhetorical invention,
White credits him with having initiated revivalism in America and for laying the
foundations of the Great Awakening, which his grandson, Jonathan Edwards,
would help launch in 1734–1735 and 1741–1742. Stoddard induced the Awaken-
ing “by employing an adequate pen, personal magnetism, and plain and powerful
preaching.”
694. Wigglesworth, Michael. The Poems of Michael Wigglesworth. Edited by
Ronald A Bosco. Lanham, Md.: University Press of America, 1989.
Contains texts of Wigglesworth’s two most popular poems, The Day of Doom
and Meat Out of the Eater. Composed in the years 1661–1669, these verses were
accepted by his Puritan audience as the speaking of a spiritual father. Rivaled only
by the Bible and the Bay Psalm Book, The Day of Doom went through five Amer-
ican editions, three English editions, and innumerable reprints into the nineteenth
188 Section III

century; a document that brings together in a single text the preacher, poet, and
vigorous defender of the old “New England Way.” Meat Out of the Eater, pub-
lished in 1670, went through at least five editions.

695. Williams, Julie Hedgepeth. “Puritans and Freedom of Expression, 1638–

1690.” In Media and Religion in American History, edited by William David
Sloan, 17–31. Northport, Ala.: Vision Press, 2000.
Seeks to correct those historical interpretations that have judged the seven-
teenth-century Puritans to have been opponents of free speech and a free press.
Cites numerous cases in which they encouraged freedom of expression, allow-
ing even foreigners to appear before any public court, council, or town meeting
where they had the right to express their views either orally or in writing. Build-
ing on John Milton’s concept of a free press, “every view deserved a hearing, as
long as it was not so deviant as to be sinful or heretical.”

696. Winship, George P. “On the Cost of Printing the Eliot Indian Tracts, 1660.”
Publications of the Colonial Society of Massachusetts, Transactions, 1924–1926
26 (1927): 85–86.
Provides statistics on the press runs and printing costs for the last of the series
of “Eliot Indian Tracts,” by John Eliot, missionary to the Native Americans.

697. Winship, Michael P. “Behold the Bridegroom Cometh!: Marital Imagery

in Massachusetts Preaching, 1630–1730.” Early American Literature 27 (1992):
170–84.
A study “drawn from a base of over four hundred Massachusetts tracts and
sermons, as well as related English material.” Marital imagery, widely used in
the seventeenth century, was constrained and constricted in the eighteenth largely
due to the adoption of a new theology that stressed rationality and avoided verbal
pyrotechnics, fine theological distinctions, and passionate exhorting.

698. ———. “Contesting Control of Orthodoxy among the Godly: William Pyn-
chon Reexamined.” William and Mary Quarterly 3rd ser., 54 (1997): 795–822.
Puritan layman Pynchon was the founder of Springfield, Massachusetts, and
resided there 1630–1652. In 1650 his theological treatise, The Meritorious Price
of Our Redemption, published in England, proposed “a nonpenal atonement into
a standard predestination framework.” The Massachusetts General Court imme-
diately condemned the doctrine as being heretical, prompting Pynchon’s return to
England. The court also commissioned John Norton to publish a rebuttal, A Dis-
cussion of That Great Point in Divinity, the Sufferings of Christ (1653). Winship
places the controversy within the larger context of Puritan orthodoxy where they
“managed their disputes through oral and manuscript exchanges,” illustrating the
power of orality and print as instruments of civil and ecclesiastical control.

699. Wright, Louis B. The First Gentlemen of Virginia: Intellectual Qualities of

the Early Colonial Ruling Class. San Marino, Calif.: Huntington Library, 1940.
 Colonial Period, 1620–1689 189

From the time of settlement down to the mid-eighteenth century, Virginia

planters owned and read books “treasured for their utility, piety, or good learn-
ing.” Most libraries were small and “few Virginia inventories fail to record
Bibles, prayer books, and a considerable proportion of other religious works.”
The inventories and descriptions of planters’ libraries of the seventeenth and
early eighteenth centuries are examined in detail in chapter 5, Books and Their
Place in Plantation Life. Chapters 7 and 9 detail the libraries of Ralph Wormeley
(1650–1701) and the Carter family, respectively. These great cavalier families
deemed books on theology and piety to be as essential in their lives as did landed,
aristocratic gentry. Their literary and theological tastes are judged to compare
favorably with those of New England Puritans.
700. ———. “The ‘Gentleman’s Library’ in Early Virginia: The Literary Interest
of the First Carters.” Huntington Library Quarterly 1 (1937–1938): 3–61.
Virginia gentlemen, living on isolated plantations aspiring to be country gentry
in the English manner, acquired books as necessary to cultivating their status as
the ruling class in the aristocratic tradition. They also believed that books helped
provide the good society and were “a means of inculcating honorable traditions
in their children.” The libraries of the seventeenth-century Carter family are ana-
lyzed and evaluated. First, that of John Carter II, the inventory of which contains
62 entries, 21 are for religious books. The second is that of Robert Carter, the
inventory of which contains 269 entries, 55 are for religious books. The arrange-
ment of the inventories is by subject categories, entries alphabetical by authors in
each classification, short title, edition note, and date of publication. “Some were
written by staunch Anglicans, others by Puritan preachers.” Robert was the chief
support of nearby Christ Church, with the rector of the church serving as chaplain
of Carter’s Corotoman Manor. The Carter library was well enough stocked to
service the rector’s professional needs. The libraries of the gentry “often took the
place of a parish library.”
701. ———. “Pious Reading in Colonial Virginia.” Journal of Southern History
6 (1940): 382–92.
The colonial libraries of the so-called cavaliers, the great planters who made
up the ruling class, contained significant proportions of religious works. Titles on
piety and practical ethics were more popular than theological and controversial
works. Evidence, including specific titles of books, is examined to show that
“The books on religion that a Virginia gentleman collected in his library were as
necessary to him as books on history, politics, or law.”
702. ———. “The Prestige of Learning in Early America.” Proceedings of the
American Antiquarian Society 83 (1973): 15–27.
Notes that the Renaissance ideal of education, translated to colonial America,
helps to explain the qualities of the intellectual and more unselfish leaders of the
Revolutionary era. Books are identified as highly prized and esteemed sources of
education, with religious books having influenced mores profoundly.
190 Section III

703. ———. “The Purposeful Reading of Our Colonial Ancestors.” ECH: A

Journal of English Literary History 4 (1937): 85–111.
The early colonists brought books with them to the New World as well as
collected them once here. Although belles-lettres were scarce in seventeenth-
century America, the colonists read widely on many subjects including religion.
Their reading matter was practical to aid them in affairs of agriculture as in
government; it was cultural to perpetuate learning, to keep alive the desire for
knowledge. “In the seventeenth century, colonists of varied sectarian beliefs drew
inspiration and instruction from so many of the same literary sources.” Their
reading, while it did not produce an urbane school of letters, was purposeful and
helped the colonists establish themselves in the New World.
704. ———. “Richard Lee II, a Beloved Elizabethan in Virginia.” Huntington
Library Quarterly 2 (1938–1939): 1–35.
Lee, who lived 1647–1714, was a statesman and country gentleman who
intentionally “reproduced the way of life characteristic of the better type of
English gentry.” His library helped him lead a contemplative lifestyle, which
complemented his active service as a member of the ruling class. Of the nearly
300 titles in his library, 58 religious works “composed the largest group of books
on a single theme.” A staunch Anglican, he possessed titles of one dedicated to
maintaining the established church, together with a substantial collection of ser-
mons and religious meditations, which lent the library an air of piety. Textbooks
dealing with rhetoric, logic, and oratory are also well represented. Includes a
classified inventory of the library as recorded in 1715 with identifications. “The
arrangement is alphabetical by authors in each classification or where authors are
unknown, by title.”
705. Wroth, Lawrence C. “Dr. Bray’s ‘Proposals for the Incouragement of Re-
ligion and Learning in the Foreign Plantations’—A Bibliographical Note.” Mas-
sachusetts Historical Society Proceedings 65 (1932): 518–34.
This examination “has been undertaken to show that the publication of the
Proposals antedated the formation of the societies [i.e., Society for the Promo-
tion of Christian Knowledge and the Society for the Propagation of the Gospel]
and that it is, in effect, the fundamental document underlying their organization.
The form in which the Proposals is known today is of joint rather than single
authorship, and that editions and variants of it exist which have not been widely
recognized.” Concludes that the Proposals were first published in December 1695
and constitute a missionary document of considerable importance among writ-
ings pertaining to the history of the British Empire.
706. Youngs, J. William T. “The Indian Saints of Early New England.” Early
American Literature 16 (1981–1982): 241–56.
Analyzes five tracts, published between 1648 and 1653, which report Native
American awakenings. Received in England as evidence that Native Americans
 Colonial Period, 1620–1689 191

were converting to Christianity, a more contemporary analysis suggests that “the

new theology did not simply obliterate their previous lives: to the contrary, it of-
fered spiritual answers to problems that Indians already experienced.”
707. Ziff, Larzer. The Career of John Cotton: Puritanism and the American
Experience. Princeton, N.J.: Princeton University Press, 1962.
Preeminently a preacher both in Boston, England (1612–1633) and in Boston,
New England (1633–1652), Cotton soon found himself deeply involved in church
and civil polity once on American soil. He sought a middle way between Puri-
tan reformers within the church and the Separatists, a system of organization he
dubbed “Congregationalism.” Famed “as one of the greatest if not the greatest
Puritan preacher in England,” he quickly established himself as New England’s
premier pulpiteer, preaching salvation by hearing not reading. He held conver-
sion to be an emotional not a reasoned experience, leading him to believe that
preaching “was an articulation of that experience designed to bring others to a
sight of their being in a blessed state and to strengthen them once they were in it.”
As a consummate homiletician he devoted the majority of his time and effort to
the construction of his sermons and lessons. Often involved in controversies and
mediation, many of his treatises were published. At his death he was remembered
as “our New-Englands greatest Apostle; who as in his Life, Light, and Learning
was the bright and most shining Star in our Firmament.”
 Section IV
Colonial Period, Religious Ferment,
and the New Nation, 1690–1799

708. Abelove, Henry, and Jonathan Edwards. “Jonathan Edwards’s Letter of In-
vitation to George Whitefield.” William and Mary Quarterly 3d ser., 29 (1972):
487–89.
Gives the text of Edwards’s letter, dated Northampton, February 12, 1739/40,
previously unpublished, which can be found in the Methodist Archives and Re-
search Center, John Rylands Library, Manchester, England. Whitefield preached
and stayed at Northampton, October 17–20, 1740. Some months later, Northamp-
ton exploded into a period of intense revivalism.
709. Adams, John C., and Stephen R. Yarbrough. “‘Sinners’ in the Hands of an
Angry God, Saints in the Hands of Their Father.” Journal of Communication and
Religion 20, no. 1 (1997): 25–35.
Jonathan Edwards’s famous sermon (1741) with its vivid imagery of sinners
dangling over the pit of hell was, in this interpretation, heard variously by his au-
ditors. “For example, the damned will identify with the sinner over hell’s flames
by God’s hand. They will shriek with terror. In contrast, saintly auditors will
identify with the hand of God. They will shriek with joy.” Much of Edwards’s
concept of the sermon was grounded in his own conversion experience when he
initially objected to the concept of God’s sovereignty but afterward viewed the
doctrine as “pleasant, bright, and sweet.” By preaching divine justice he induced
fear in sinners and joy in saints.
710. Adams, Willi Paul, and Henry Miller. “The Colonial German-Language
Press and the American Revolution.” In The Press and the American Revolu-
tion, edited by Bernard Bailyn and John B. Hench, 151–228. Worcester, Mass.:
American Antiquarian Society, 1980.
Through careful analysis of the political content of the German-language press
at the eve of the Revolution, Adams concludes that “The image of [Christopher]

193
194 Section IV

Sower, the pietist, the pacifist prayer book printer, needs to be revised. Sower
was a journalist who used the modern instrument of the press to influence social
conditions and to hold accountable those in positions of authority.” Appended is
Henry Miller’s essay, “On the General Usefulness of Newspapers,” pp. 226–28.
711. Akers, Charles W. “‘Our Modern Egyptians’: Phillis Wheatley and the
Whig Campaign Against Slavery in Revolutionary Boston.” Journal of Negro
History 60 (1975): 397–410.
Details Wheatley’s life and associations in Boston where the Whigs con-
demned slavery but did little to effect implied social changes. The poet’s writ-
ings expressed her attitude toward slavery, which she judged to be “‘oppressive
Power’ and that white patriots still daily exercised such power.” Having met
Samson Occom, Native American clergyman, she most clearly stated her and her
people’s natural rights in a letter to him dated 1774. An excerpt of the letter in
which she states that “God has implanted a Principle, that is impatient to Oppres-
sion, and pants for deliverance,” is included.
712. Albanese, Catherine L. Sons of the Fathers: The Civil Religion of the
American Revolution. Philadelphia: Temple University Press, 1976.
Posits the proposition that the American colonists framed a religious-civil
mythology of nation building that moved “from a consideration of the fathers to
a treatment of the new world being created by their revolutionary sons.” All this
in a short span of years, 1763–1789. The fathers who had trod the wilderness be-
came the men of the Revolution who rallied under the sacred Liberty Tree to fight
the conflict led by Jehovah, God of Battles. The Revolution transformed Jehovah
into the God of Nature, a benevolent but inactive deity. George Washington, as
Moses-Jesus, became both father and founder of the new dispensation that came
to full fruition with the adoption of a new covenant documented in the Declara-
tion of Independence and the Constitution. “In their human activity, the men of
the Revolution had sealed the promise at the center of a civil religion for the sons
and daughters of a new America.” Prominent, even crucial, to this process was a
rhetorical belief and practice of conversion or transformation with roots in both
the Puritan understanding of society and the challenge of the Enlightenment and
deism. Figuring prominently in this rhetorical process were clergy authors and
orators. See also studies by Nathan Hatch, The Sacred Cause of Liberty (listed
below) and Donald Weber (listed in Section III).
713. Andrews, William D. “The Printed Funeral Sermons of Cotton Mather.”
Early American Literature 5, no. 2 (1970): 24–44.
Mather was the chief funeral sermonist in early eighteenth-century New
England with 55 published pieces. Favorite themes of the sermons include
early piety, female piety, and family. Nearly a third are for members of his own
family, and they constitute one of his intended audiences together with female
auditors.
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 195

714. Andrews, William L. To Tell a Free Story: The First Century of Afro-Amer-
ican Autobiography, 1760–1865. Urbana: University of Illinois Press, 1986.
The narratives of slaves and ex-slaves became widely popular, especially as the
abolitionists encouraged and promoted them, because “only black autobiography
had a mass impact on the conscience of antebellum Americans.” Conversion was
the means by which blacks escaped sinfulness and acquired a saving knowledge
of God, while literacy empowered them to discover their place on the American
social and political landscape. “In their role as preachers from the anti-slavery
pulpit, slave narrators gained valuable training for their literary careers.” The
focus on the spiritual experiences of African Americans was admitted into litera-
ture on a footing equal to that of whites. One of the foremost figures to emerge
from this period was Frederick Douglass who rose from slavery and illiteracy
to become a “rebellious Christian” convert and a skillful, articulate litterateur
who authored two versions of his autobiography and founded his newspaper,
the North Star. Includes both an Annotated Bibliography of Afro-American
Autobiography, 1760–1865, pp. 333–42, and an Annotated Bibliography of Afro-
American Biography, 1760–1865, pp. 343–47.
715. Armstrong, Maurice W. “Henry Alline, 1748–1784.” The Hymn 7 (1956):
73–78.
An itinerant Baptist preacher and “the most prolific American hymn writer in
the eighteenth century,” Alline published 488 hymns. His Hymns and Spiritual
Songs (1786), one of the earliest collections of American hymns emphasizing
conversion and individual salvation, appeared in four editions before 1802.
Popular in rural New Hampshire and Maine, they expressed the individualistic,
democratic mood of the post–Revolutionary War period.
716. Baldwin, Alice M. “Sowers of Sedition: The Political Theories of Some of
the New Light Presbyterian Clergy of Virginia and North Carolina.” William and
Mary Quarterly 3d ser., 5 (1948): 52–76.
Seeks to show that certain New Light Presbyterian clergy in Virginia and
North Carolina played a part in the political thinking of the people and in the
development of political institutions. The sources of the theories of government
they expounded were: the Bible and its equalitarian impulse as understood by
George Whitefield and others; the teachers under whom they studied and the
books they read; and, in some cases, the doctrines of the Scottish Covenanters.
In the South, as in New England, the clergy were active in making known to the
common people the basic principles on which the Revolution was fought and the
government founded.
717. Balmer, Randall H. “Eschewing the ‘Routine of Religion’: Eighteenth-
Century Pietism and the Revival Tradition in America.” In Modern Christian
Revivals, edited by Edith L. Blumhofer, and Randall H. Balmer, 1–16. Urbana:
University of Illinois Press, 1993.
196 Section IV

Argues that the Great Awakening of 1740–1741 “was the confluence of New
England Puritanism and the various strains of Continental pietism already flour-
ishing in the Middle Colonies.”
718. ———. “John Henry Goetschius and ‘The Unknown God’: Eighteenth-
Century Pietism in the Middle Colonies.” Pennsylvania Magazine of History and
Biography 113 (1989): 575–608.
Goetschius, Dutch Reform minister famous for his charismatic preaching, was
a controversial pietistic revivalist who itinerated in Pennsylvania, New Jersey,
and New York. Although appointed a settled pastor, he visited scattered Dutch
congregations, preached to them in houses and barns, “and even administered
the Sacraments.” After Theodorus Jacobus Freylinghuysen’s death in 1747, he
“became, in effect, the leader of the Awakening among the Dutch.” In 1742 he
preached a sermon titled “The Unknown God,” a rebuke to the antirevivalists, the
complete text of which is published here for the first time in English translation.
719. ———. “The Social Roots of Dutch Pietism in the Middle Colonies.”
Church History 53 (1984): 187–99.
Following the English conquest of 1664, the lower-class Dutch migrated from
New Amsterdam (New York City and Long Island) to New Jersey and the Hud-
son River Valley. These second-generation Dutch, with no direct ties to Holland,
proved instrumental in the establishment of congregations that espoused piety
and godly living. William Bertholf and Theodorus Jacobus Freylinghuysen,
revivalistic-pietistic preachers, emerged as apologists and leaders of these peo-
ples and congregations of ecclesiastical dissent.
720. Barden, John R. “Reflections of a Singular Mind: The Library of Robert
Carter of Nomony Hall.” Virginia Magazine of History and Biography 96 (1988):
83–94.
Robert Carter, a Virginia planter, collected a library of some 3,000 volumes
in the last half of the eighteenth century. Containing books of law, the classics,
and a “vast number of books on divinity,” it was, together with journals, news-
papers, and letters, part of a communication system essential to the plantation. It
was also the means by which he educated himself. By 1788 Carter had become a
devotee of Swedenborgianism, which led him to affirm his support for liturgical
and devotional publications.
721. Barone, Dennis. “James Logan and Gilbert Tennent: Enlightened Classi-
cist Versus Awakened Evangelist.” Early American Literature 21 (1986–1987):
103–17.
The ideology of the American Revolution has sometimes been located in the
religious ideas of the Great Awakening. The rhetorical beliefs and practices of
James Logan, scientist and classicist, “supported the traditional authoritarian
system and the hierarchical structure of society,” while those of Gilbert Tennent,
clergyman and evangelist, “questioned that system and asserted that man’s true
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 197

character was not determined by his social position.” The coexistence of these
two ideologies, expressed in “tensions between classical and egalitarian modes
of speech and persuasion,” are viewed as contributing to the evolution of a new
social order.
722. Bates, Albert Carlos. “The Work of Hartford’s First Printer.” In Bib-
liographical Essays: A Tribute to Wilberforce Eames, edited by Bruce Rogers,
345–61. Cambridge, Mass.: Harvard University Press, 1924.
Thomas Green set up a printing shop at Hartford, Connecticut, in 1764, con-
tinuing there until 1768, when he removed to New Haven, remaining in the print-
ing business until 1809. He issued almanacs, election, funeral and other sermons,
religious and political tracts, perhaps an Indian captivity narrative, broadsides,
pamphlets, and other publications. Includes a List of Thomas Green’s Hartford
Imprints, 1764–1768, each entry supplying full bibliographic descriptions with
notes. “It is not expected that the list is absolutely complete or perfect, but it will
at least serve as a basis for future work.”
723. Becker, Laura L. “Ministers vs. Laymen: The Singing Controversy in New
England, 1720–1740.” New England Quarterly 55 (1982): 79–96.
The clergy waged a vigorous campaign, over considerable lay opposition, to
reform psalm singing with the introduction of the New Way or the use of tune-
books. They saw singing reform as a response to religious indifference and to a
decline in learning in the early eighteenth century. See also the study by Joyce
Irwin (listed below).
724. Beeth, Howard. “Between Friends: Epistolary Correspondence Among
Quakers in the Emergent South.” Quaker History 76, no. 2 (1987): 108–27.
From the earliest days, Quakers employed letters and epistles as a means of
transforming the organization of the Society “from a loose and somewhat inco-
herent movement into a more well ordered sect.” This correspondence “flowed in
every direction within the society.” Circulated in manuscript, by the 1760s yearly
meetings began employing the printing press to reproduce these communications
for use by quarterly, monthly, and preparative meetings. “Epistles were partly let-
ters and partly newspapers and sermons. For Friends in the emergent South, they
became a supplementary gospel.” Used to offer encouragement in the face of civil
and political conflict, they were also used to introduce and circulate new ideas
and to affirm discipline. This epistolary tradition gave encouragement to Friends
scattered throughout the southern states far from large Quaker centers.
725. Beidler, Philip D. “The ‘Author’ of Franklin’s Autobiography.” Early
American Literature 16 (1981–1982): 257–69.
Often hailed as the first modern American autobiography, Franklin’s work is
viewed here as possessing an acute self-conscious concern with the rhetoric of
authorship that exhibits “an extremely traditional response to the spiritual legacy
of New World Protestantism and of older Western traditions of Christianity as
198 Section IV

well.” Franklin posited “the written and published record of one’s life, once a
ritualized image of larger doctrinal myth, had become the final definition of life,”
but “his apparently ‘modern’ rhetorical self-consciousness is in fact a direct re-
sponse to much older imperatives of religion.”
726. Benson, Louis F. “The American Revisions of Watts’s ‘Psalms.’” Journal
of the Presbyterian Historical Society 2 (1903–1904): 18–34, 75–89.
The reprinting of Watts’s Psalms in the colonies begun in 1729 was a practice
that continued in Philadelphia and New England until at least 1781. The use of
language referring to Great Britain and the king became “less and less accept-
able in the Colonies, and with the establishment of their independence it became
impossible.” There followed, beginning in 1781, a series of American revisions
including those of John Mycall (1781), Joel Barlow (1785), the General Associa-
tion of Connecticut (modified Barlow, 1785ff), distinctly Presbyterian editions,
the Worcester edition of Isaiah Thomas (1786), Timothy Dwight (1801–1832),
and a minor Presbyterian revision of 1803. Barlow’s edition remained widely
popular and was never completely superseded by other revisions.
727. ———. “The Early Editions of Watts’s Hymns.” Journal of the Presbyterian
Historical Society 1 (1902): 265–79.
A nuanced study of Watts’s Hymns and Spiritual Songs, the first through the
fourteenth editions, 1707–1738. As explained in the preface to the first edition of
1707, the hymns are designed “to aid the Devotion of Christians, so more Espe-
cially this part was written for the meanest of them.” Watts made relatively few
changes in the 1709 (2d ed.), with the text remaining essentially unaltered. He
sold the copyright to the Hymns a few years before his death in 1748.
728. ———. “The Hymns of President Davies.” Journal of the Presbyterian His-
torical Society 2 (1903–1904): 343–73.
The texts of 18 hymns, 16 of which appeared in Thomas Gibbons’s Hymns
Adapted to Divine Worship: In Two Books (1769), with notes on their composi-
tion, publication, history, and use. Almost all were composed in connection with
one of Davies’s sermons “being designed to deepen and fix impressions which
the sermon made,” a practice not uncommon among clergy authors.
729. ———. “President Davies as a Hymn Writer.” Journal of the Presbyterian
Historical Society 2 (1903–1904): 277–86.
Judged to be the earliest hymn writer of colonial Presbyterianism, Benson also
asserts that Davies “is entitled to the still greater renown of being the first hymn
writer of any moment in America.” His hymns were modeled after Watts, with
the earliest published in 1756, and as late as 1898 one of them was included in
a church hymnal. In 1769 Thomas Gibbons published 16 of Davies’s hymns in
a London edition, Hymns Adapted to Divine Worship: In Two Books. Although
this hymnal was not widely used, “it became a source of supply from which
suppliers freely drew.” Also, the Baptist hymnologist Rippon included seven
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 199

Davies hymns in his Selections of 1787, ensuring their use into the late nine-
teenth century.
730. Benz, Ernst. “Ecumenical Relations between Boston Puritanism and Ger-
man Pietism: Cotton Mather and August Hermann Francke.” Harvard Theologi-
cal Review 54 (1961): 159–93.
Documents the first contacts between American Christians and Continental
Pietists (primarily during the period 1700–1725), the latter to have a persuasive
and far-reaching influence on American church life. Sharing mutual interests in
spiritual revival and church reform, both parties employed an ecumenical em-
phasis in theology and practice, exhibited a strong interest in the modern Greek
church, and embraced active programs of Protestant foreign missions. Contains
references to significant Pietist texts and quotes liberally from the writings of
Cotton Mather.
731. Bercovitch, Sacvan. “Cotton Mather.” In Major Writers of Early American
Literature, edited by Everett Emerson, 94–149. Madison: University of Wiscon-
sin Press, 1972.
A major literary assessment of Mather’s writings with particular attention
given to the diaries and Magnalia Christi Americana. Having written and pub-
lished over 400 books, sermons, treatises, and tracts, he was one of America’s
most prolific authors. Bercovitch, in this essay, shows that the nineteenth-century
stereotype of Mather as strident, bigoted, judgmental, and reactionary is mislead-
ing. He notes that the great Puritan divine was a person of remarkable achieve-
ments, many of them revealed in his writings.
732. ———. “‘Nehemias Americanus’: Cotton Mather and the Concept of the
Representative American.” Early American Literature 8 (1973–1974): 220–38.
Mather’s account of John Winthrop’s life demonstrates his “personal identity
as Puritan by recourse to christology; now he overcomes the problem of his
American identity by recourse to soteriology: by interpreting his everyday experi-
ences in the light of the Second Coming, and by imposing upon the communal ef-
fort the image of the Messiah’s advancing millennial army.” Mather’s biographi-
cal method of heroic concept came to define the representative American.
733. ———. “New England Epic: Cotton Mather’s Magnalia Christi Ameri-
cana.” ELH 33 (1966): 337–50.
Challenging the interpretation that Kenneth Murdock and Perry Miller made
of the Magnalia, Bercovitch views it less as a theological treatise and more as
“a complex system of archetypes,” employing the use of metaphors, figures, and
types to construct “an important work of the figural imagination.” He analyzes
the eight books, drawing out their reliance on Milton, Vergil’s Aeneid, and the
Bible. “Its central metaphors, even perhaps its structure can all be traced through-
out subsequent American literature, and suggest that the Magnalia is a germinal
work of symbolic art.”
200 Section IV

734. ———. The Puritan Origins of the American Self. New Haven, Conn.: Yale
University Press, 1975.
Anchors the rhetoric of American identity in Cotton Mather’s life of John
Winthrop—“Nehemias Americanus” or “The American Nehemiah,” based on
an analysis of “the intersection of language, myth, and society.” Winthrop is the
biblical hero and civil magistrate whose life of fall, redemption, and transcen-
dence exemplifies American society expressed as declension, prophecy, and
light to the world. Puritan rhetoric “invented prophecy, a colony in the image of
a saint.” This national, millennial myth is traced over two hundred years from the
Winthrop biography to Ralph Waldo Emerson’s romanticism. “The persistence
of the myth is a testament to the visionary and symbolic power of the American
Puritan imagination.”
735. ———. “The Typology of America’s Mission.” American Quarterly 30
(1978): 135–55.
Examines the role of the Edwardsean revivals in the development of the con-
cept of America’s mission. Unlike his Puritan predecessors, Jonathan Edwards
couched his view of history in terms of continuous and indefinite enlargement,
that the story of America was intrinsic to sacred history. In a “host of civic as
well as clerical writings-treatises, orations, pamphlets sound an urgent summons
for covenant renewal and concert of prayer” to invoke and affirm the typology
of mission: the Hebrew exodus, New England’s errand, America’s destiny. The
revivals helped define this typology, which would be fulfilled in the Revolution
and the founding of the United States of America.
736. Berkeley, George. “Dean Berkeley, Patron of the New England Colleges.”
Publications of the Colonial Society of Massachusetts, Transactions, 1930–1933
28 (1935): 104–7.
Texts of three letters from Berkeley detailing gifts of books to the libraries at
Harvard and Yale in 1733.
737. Bernhard, Virginia. “Cotton Mather and the Doing of Good: A Puritan
Gospel of Wealth.” New England Quarterly 49 (1976): 225–41.
Mather’s Bonifacius, an Essay Upon the Good, dubbed one of the most impor-
tant books of the eighteenth century, went through 18 editions from 1710 to 1840.
In it and in his sermons, Mather exhorted his audience to engage in actions for
social betterment. The charitable person of means can both do good and further
increase prosperity—a view that later came to be called the Gospel of Wealth.
738. Birdsall, Richard D. “The Reverend Thomas Allen: Jeffersonian Calvinist.”
New England Quarterly 30 (1957): 147–65.
An unusual example of an orthodox Calvinist minister who tirelessly preached
“republicanism from the lecture platform more often than Calvinism from the
pulpit.” Allen also actively propagandized by advocating republicanism through
the columns of the Pittsfield (Mass.) Sun.
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 201

739. ———. “The Second Great Awakening and the New England Social Order.”
Church History 39 (1970): 345–64.
Provides a sociological interpretation of the Second Great Awakening as a
“revolt of individuals against a [demanding] social system.” Yet the Awaken-
ing “remains the moment of institutional and ideological flux out of which grew
the characteristic liberal-protestant-bourgeois synthesis of nineteenth-century
America.” The Awakening helped restore the New Englanders confidence in
themselves by replacing the doubts of the 1790s with active cooperation as ex-
emplified in benevolent Christianity.

740. Black, Mindele. “Edward Taylor: Heavens Sugar Cake.” New England
Quarterly 29 (1956): 159–81.
Although Taylor’s poetry retains the orthodox Puritan sense of sin, fear, con-
science, and judgment, at the same time his sacramental Meditations reflect the
sensuousness and personal characteristics of Catholic and Anglo-Catholic mysti-
cism. Hence, “textbook terms of Calvinistic theology lie right on top of heavily
ornate and sensuous metaphors.” Taylor’s poems reveal a Calvinistic Puritan
devotionalism that was being tempered by humanization.

741. Blauvelt, Martha T. “The Mechanics of Revival: New Jersey Presbyterians

during the Second Awakening.” In Religion in New Jersey Life Before the Civil
War, edited by Mary R. Murrin, 88–103. Trenton: New Jersey Historical Com-
mission, Department of State, 1985.
The revivals of the first Great Awakening were dominated by itinerant, char-
ismatic clergy, with the laity having little role in creating religious enthusiasm.
“The Second Awakening’s revival form evolved between 1739 and 1800; by the
beginning of the nineteenth century, it was fully developed.” Gradually laity and
clergy collaborated to organize and control revivals through the development
of prayer meetings, fast days, and scheduled preaching tours by clergy. Charles
Grandison Finney’s New Measures demystified these mechanics as “a familiar
drama in which ministers, laity, and sinners knew their appropriate parts.”

742. Bloch, Ruth M. “The Social and Political Base of Millennial Literature in
Late Eighteenth-Century America.” American Quarterly 40 (1988): 378–96.
A contribution to quantitative intellectual history, this study “is based on the
biographies of one hundred thirty-five authors and on the frequency with which
eighteen millennial texts (books, sermons, or pamphlets published between 1750
and 1800) were listed in one hundred ninety printed book catalogues.” Small
town writers and readers who were Congregationalists, Baptists, and Presby-
terians made up the social base of millennialism. Also, “Americans who were
inclined toward millennial ideas tended to be strong patriots during the Revolu-
tion.” The intellectual tradition of millennialism, rooted in biblical exegesis, is
judged to have been of greater significance to American culture of the Revolu-
tionary era than was the influence of the Great Awakening.
202 Section IV

743. Boles, John B. The Great Revival, 1787–1805: The Origins of the Southern
Evangelical Mind. Lexington: University Press of Kentucky, 1972.
Boles views the revival as a regional affair, dependent on personnel, theology,
and techniques from the East; conditioned by society-wide crisis and anticipa-
tion; coincidentally sparked by the conversions and camp meetings of James
McGready and a cohort of Presbyterians influenced by him; that set loose a blaze
that “swept back over the entire South with amazing rapidity, even sweeping the
contiguous portions of the Ohio Territory, western Pennsylvania and Maryland.
By almost instantaneously over-running the South, the Great Revival proved
itself to be more than a frontier aberration.” Boles traces the appropriation of
the camp meeting by the Methodists but is primarily concerned with Southern
religion as a whole and “why and how the revival developed.”
744. Bond, Edward L. “Anglican Theology and Devotion in James Blair’s Vir-
ginia, 1685–1743: Private Piety in the Public Church.” Virginia Magazine of
History and Biography 104 (1996): 313–40.
A careful theological analysis of the sermons of James Blair and his Virginia
ministerial colleagues that shows that Anglicans viewed repentance as crucial to
the religious life. Coupled with repentance was the performance of good works,
inspired in part through the devotional life of piety grounded in the Bible and the
Book of Common Prayer, dubbed “evangelical obedience. Reading the Bible and
other religious books, self-examination, and secret prayer all directed the faithful
toward God.”
745. Bosco, Ronald A. “Joseph Sewall.” In American Colonial Writers, 1606–
1734, edited by Emory Elliott, 273–77. Dictionary of Literary Biography, Vol.
24. Detroit: Gale Research, 1984.
Pastor of Boston’s prestigious Old South Church where, for four decades, he
employed the jeremiad sermonic form to warn against abandoning the original
Puritan way. A vigorous defender of the Great Awakening, he endorsed and con-
tributed to several of Jonathan Edwards’s chief works. Includes bibliography of
his writings, 1716–1763.
746. ———, ed. The Puritan Sermon in America, 1630–1750: Connecticut and
Massachusetts Election Sermons. Scholars’ Facsimiles and Reprints, 320. Del-
mar, N.Y.: Scholars’ Facsimiles and Reprints, 1978.
Includes 16 sermons, eight from Massachusetts, published 1683–1747, and
six from Connecticut, published 1686–1749, preached by Puritan clergy together
with an introductory essay by Bosco. These sermons occupy an exalted place in
early American religious, literary, and intellectual life since “the catalogue of
election sermon preachers is a veritable litany of New England ‘greats.’” Crafted
to promulgate the Puritan view of order and to defend the authority of church
and state, they challenged New Englanders to remain loyal to the ideals of a
covenanted ecclesiastical and political body (theocracy) responsive to the will
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 203

of God. “Collectively, the relation between religion and society, discussions of

and attacks on declension and its ramifications, and developments of the New
England-Israel parallel account for the content of approximately eighty-percent
of the election sermons published in American before 1750.”

747. ———, ed. The Puritan Sermon in America, 1630–1750: New England Fu-
neral Sermons. Scholars’ Facsimiles and Reprints, 320. Delmar, N.Y.: Scholars’
Facsimiles and Reprints, 1978.
Includes 12 funeral sermons, published 1683–1749, by Puritan clergy together
with an introductory essay by Bosco. Since early settlers shunned funerals and
burial rites as “Popist infidelism,” it was not until the years 1670–1685 that fu-
neral sermons were preached. Employing the conventional Puritan format, these
sermons consist of a scriptural text, its exposition, statement of doctrine, and
uses expressed in plain style speech. As the communal sense of the old theocratic
commonwealth weakened through death, the clergy “compensated for its loss by
using the meritorious life and death of individual Saints” to represent the level
of piety and success achieved by the holy commonwealth. Biographical parallels
were drawn between the deceased and some biblical character. As these sermons
proliferated in the late seventeenth and early eighteenth centuries, they reinforced
the popular theological warnings of declension/jeremiad, gradually giving way
by the 1750s to exemplary death as comfort and consolation.

748. ———, ed. The Puritan Sermon in America, 1630–1750: Sermons for Days
of Fast, Prayer and Humiliation and Execution Sermons. Scholars’ Facsimiles
and Reprints, 320. Delmar, N.Y.: Scholars’ Facsimiles and Reprints, 1978.
Includes six fast, prayer, and humiliation sermons, and six execution sermons
published 1668–1734 by New England Puritan clergy together with an introduc-
tory essay by Bosco. The initial commitment to the distinctive Puritan way of life,
characterized by adherence to the Old Testament Deuteronomic covenant, began
to fracture as early as the late 1630s. The clergy responded to this declension
from the original Puritan way by developing a distinctive American homiletical
literary form that employed the rhetoric of the jeremiad, declaring that blessings,
disasters, sins, and troubles were God’s response to the failure of the colonists
to observe the covenant. After the Reforming Synod of 1679, continuing down
to 1750, the preachers intensified the rhetoric of the jeremiad, modifying its
language from punishment to reward for good works, promising prosperity and
comforts provided “to those who cooperate with the will of God.” It is Perry
Miller’s contention “That the humiliation sermon was New England’s primary
engine of Americanization.” Although the humiliation sermon failed “to survive
the disintegration of Puritan faith during the mid-eighteenth century,” the execu-
tion sermon, which originated in England, remained to continue the jeremiad
tradition down to the late eighteenth century.
204 Section IV

749. ———. “Thomas Prince.” In American Colonial Writers, 1606–1734, edited

by Emory Elliott, 260–65. Dictionary of Literary Biography, Vol. 24. Detroit:
Gale Research, 1984.
Preacher, bibliophile, scientist, and theologian, Prince was a leading Puritan
intellectual of the eighteenth century. His many writings express his defense of
the conservative Puritan way. He was an ardent supporter of George Whitefield
and his periodical Christian History (1744–1745) chronicles the first Great
Awakening. He is “regarded by modern historians and students of colonial
homiletics as a figure of central importance.” Includes bibliography of his writ-
ings, 1717–1756.
750. Botein, Stephen. “The Anglo-American Book Trade before 1776: Personnel
and Strategies.” In Printing and Society in Early America, edited by William L.
Joyce, David D. Hall, Richard D. Brown, and John B. Hench, 48–82. Worcester,
Mass.: American Antiquarian Society, 1983.
Religious commitments and family ties were instrumental in the formation of
the Anglo-American book trade. In the early eighteenth century the colonial mar-
ket was underdeveloped. New trade strategies emerged in the 1750s and 1760s
only to be interrupted by the Revolution. Includes biography of book dealers and
data on sale of religion titles.
751. Bradley, A. Day. “Daniel Lawrence, Quaker Printer of Burlington, Phila-
delphia, and Stanford, N.Y.” Quaker History 65 (1976): 100–108.
Gives a brief account of Lawrence’s association with the Quakers and of his
activity as a printer. Includes a “Preliminary Check List of Publications by Daniel
Lawrence,” including bibliographical citations and library locations. Lawrence
was active as a printer from 1790 to 1810 with about one-third of his 47 published
titles being theological.
752. Bray, Thomas. An Essay Towards Promoting All Necessary and Useful
Knowledge in All Parts of His Majesty’s Dominions, Both at Home and Abroad.
Boston: G. K. Hall, 1967.
Contains Bray’s proposal “for purchasing leading libraries in all the Deaner-
ies of England, and parochial libraries for Maryland, Virginia, and other of the
foreign plantations.” Also contains the catalog of books for lending libraries for
the use of clergy, school-masters, and gentlemen. Facsimile reprint of the London
1697 edition. For a discussion of Bray’s and related activities in establishing co-
lonial libraries, see the studies by John F. Hurst (listed below) and White Kennett
and Frederick R. Goff (listed in Section I).
753. ———. The Reverend Thomas Bray: His Life and Selected Works Relating
to Maryland. Baltimore: J. Murphy, 1901.
Contains documents pertaining to Bray’s work in the colony of Maryland,
including Richard Rawlinson’s Life of Thomas Bray, Bray’s Apostolick Char-
ity, and his treatises on the value of books and reading. Gives a list of titles of a
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 205

lending library for the use of the laity and his Bibliotheca Parochialis (1697, pp.
191–205), a plan for establishing libraries in the American colonies.
754. Brekus, Catherine A. Strangers & Pilgrims: Female Preaching in America,
1740–1845. Chapel Hill: University of North Carolina Press, 1998.
A social or cultural history of female preaching in early America that exam-
ines the labors of more than 100 evangelical women who “struggled to invent
an enduring tradition of female religious leadership” between 1740, when the
revivals of the First Great Awakening began in New England, and 1845, when
“a second wave of revivals ended with the collapse of the Millerite movement.”
Organized thematically, this study examines “women’s conversions, their calls to
preach, their evangelical theology, their style in the pulpit, their defense of female
preaching, and their use of promotional techniques.” Draws on a rich variety of
sources, including personal memoirs and theological tracts of the female preach-
ers together with more than 150 memoirs of contemporary clergymen, religious
periodicals, church records, and cultural histories of the period. Supplemented
with a list of “Female Preachers and Exhorters in America, 1740–1845,” and a
lengthy section of bibliographic notes and a bibliography, pp. 425–52.
755. Bridenbaugh, Carl. Mitre and Sceptre: Transatlantic Faiths, Ideas, Person-
alities, and Politics, 1689–1775. New York: Oxford University Press, 1962.
For 85 years a transatlantic controversy raged over efforts by the Church of
England to install bishops in America, a development the Puritans saw as an
attempt at state control of religion. Many facets of this struggle were waged in
the press in an effort to influence public opinion. Sermons, tracts, letters, pam-
phlets, and books were used to turn ideas into common currency. This fine study
supplements the earlier work of Arthur L. Cross, The Anglican Episcopate (listed
below).
756. ———. “The Press and the Book in Eighteenth Century Philadelphia.”
Pennsylvania Magazine of History and Biography 65 (1941): 1–30.
A close examination of reading habits in the Middle Colonies in the four de-
cades prior to the American Revolution. A vigorous colonial press, the expansion
of the printing trade, the operation of book stores, the development of private and
social libraries (including religious denominational libraries), and the spread of
elementary and secondary education all contributed to a literate public who read
widely. Both in politics and religion these developments helped establish strong
democratic principles among all classes of people.
757. Brigham, Clarence S. “Harvard College Library Duplicates, 1682.” In Pub-
lications of the Colonial Society of Massachusetts, Transactions, 1915–1916, 18
(1917): 407–17. Boston: The Society, 1917.
A list of 96 titles of book duplicates purchased from Harvard by Cotton Mather
in 1682 when he was but 19 years old, 81 of which were theological. They likely
formed the beginning of his famous library. Entries are grouped by size (quartos,
206 Section IV

octavo, etc.) with authors, titles, and imprints given as fully as possible by com-
parison with the College Library Catalogue of 1723 and other sources.
758. Brittain, Robert E. “Christopher Smart’s ‘Hymns for the Amusement of
Children.’” Papers of the Bibliographical Society of America 35 (1941): 61–65.
Originally published in London in 1770, an American edition appeared in
Philadelphia in 1791. Example of an early children’s book that enjoyed enough
of a transatlantic reputation and appeal to be reproduced in America.
759. Brown, Jerald E. “‘It Facilitated the Correspondence’: The Post, Postmas-
ters, and Newspaper Publishing in Colonial America.” Retrospection: The New
England Graduate Review in American History and American Studies 2 (1989):
1–15.
From 1704 through 1758, the colonial press developed a crucial reliance on the
post office. During the last half of the century, however, news traveled quickly
through both public and private channels of communication. Publishers devel-
oped sources of news gathering and delivery that made them less dependent on
the postal system.
760. Brown, Kenneth O. “Finding America’s Oldest Camp Meeting.” Methodist
History 28 (1989–1990): 252–54.
Challenges the conventional assumption that the Presbyterians held the first
camp meeting in 1800. The author points to Methodist origins as early as 1769
and claims the Grassy Branch Creek meeting of 1794 in North Carolina may have
been the first such gathering. See also his study, Holy Ground (listed in Section
V).
761. Brown, Matthew P. “‘Boston Sob/Not’: Elegiac Performance in Early New
England and Materialist Studies of the Book.” American Quarterly 50 (1998):
306–39.
Uses Cotton Mather’s anagram of his 1682 elegy on Urban Oakes to explore
New England elegies as textual forms that engaged “colonial readership at oral,
literate, and visual levels.” These texts engaged the Protestant reading mode
termed “sacred internalization,” employed at death, as a means of meditation
on writing, hearing, and reading. Performed at funerals they were also material
objects, sometimes entombed with the corpse, inscribed on gravestones, or pub-
lished as broadsides.
762. Brown, Richard D. Knowledge Is Power: The Diffusion of Information in
Early America, 1700–1865. New York: Oxford University Press, 1989.
“Explores America’s first communication revolution—the revolution that
made printed goods and public oratory widely available and, by means of the
steamboat, railroad, and telegraph, sharply accelerated the pace at which infor-
mation traveled.” Brown focuses considerable attention on the clergy beginning
with their strategic position in the communications system early in the eighteenth
century to their changed role as denominational advocates in the mid-nineteenth
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 207

century. This careful study on the infusion and diffusion of information limns the
change from a hierarchically based communication system to a democratically
based one. In this process the clergy changed from being powerful authoritative
figures to partisans competing to make their message heard.

763. ———. “Spreading the Word: Rural Clergymen and the Communication
Network of 18th-Century New England.” Proceedings of the Massachusetts His-
torical Society 94 (1982): 1–14.
“In most rural parishes the clergy occupied a special place in New England’s
communication system and exercised a significant influence on the flow of in-
formation into and within a community.” By 1800 an abundance of newspapers,
periodicals, books, and other professional persons informed people in rural areas.
Clergy became denominational advocates rather than community oracles as in
earlier times.

764. Brown, Robert Benaway, and Frank X. Braun. “The Tunebook of Conrad
Doll.” Papers of the Bibliographical Society of America 42 (1948): 229–38.
Doll’s tunebook of 1798 is believed to be “the first German-American singing
book printed before 1800 in which the music is presented in parts together with
all the words for several stanzas.” It also represents “the best hymnody of their
religion in the continent from which they had come.” The hymn collection of this
Lancaster, Pennsylvania, schoolteacher reflects “a definite evolutionary stage in
Calvinist hymnody,” containing, as it does, “the cumulative poetic and spiritual
products of Dutch, German, and Swiss pietism.”

765. Brown, Thomas More. “The Image of the Beast: Anti-Papal Rhetoric in
Colonial America.” In Conspiracy: The Fear of Subversion in American His-
tory, edited by Richard O. Curry and Thomas M. Brown, 1–20. New York: Holt,
Rinehart and Winston, 1972.
Traces the origins of anti-Catholic rhetoric and the fear of the activities of the
pope during the colonial period back to numerous sects and movements in late
medieval Europe and the Reformation. The contest between Protestant England
and Catholic France and Spain was played out in the settlements of New England
against a theological understanding of struggle between the pope as the antichrist
and the settlers as God’s righteous peoples. By the late eighteenth century the
language describing the struggle became increasingly secular and the demands
for toleration became clearer, with antipapal rhetoric employed to support En-
lightenment ideas and the American Revolution.
766. Brumm, James L. H. “John Henry Livingston, Unlikely Hymnal Pioneer.”
The Hymn 48, no. 4 (1997): 36–43.
Livingston complied and edited two editions of The Psalms and Hymns of the
Reformed Protestant Dutch Church in North America (1789, 1813). It “was the
first hymnal created in North America for the use of an entire North American
denomination” and was such a successful enterprise that it stayed in print until
208 Section IV

1869. A theologically, politically, and linguistically astute editor, Livingston

positioned the Reformed Church on a theological alignment that drew from the
broad North American theological heritage of both the conservative, scholastic
tradition and the evangelical pietism of the Methodists and Baptists, a theological
stance that informs the denomination two hundred years later.
767. Brydon, G. MacLaren. “A Venture in Christian Education: The Story of
Church Schools in the Diocese of Virginia.” Historical Magazine of the Protes-
tant Episcopal Church 15 (1946): 30–49.
Traces the development of church-sponsored secondary education from the
founding of William and Mary College in 1693 to the mid-twentieth century,
concentrating on diocesan efforts since the late nineteenth century. The Episcopal
Church’s 1919 nationwide campaign for the establishment of private schools led
to the successful founding and financing of schools in the diocese.
768. Buchanan, John G. “The Justice of America’s Cause: Revolutionary
Rhetoric in the Sermons of Samuel Cooper.” New England Quarterly 50 (1977):
101–24.
Minister Samuel Cooper is judged as one of Boston’s most influential clergy
from 1745 to 1783 and one of the ministers who “took an active part in stirring
up resistance against Britain.” An analysis of his sermons reveals that he helped
convince his auditors that the decrees of both reason and religion dictated “their
obligation to strike for independence.”
769. Bumsted, J. M. “Emotion in Colonial America: Some Relations of Conver-
sion Experience in Freetown, Massachusetts, 1749–1770.” New England Quar-
terly 49 (1976): 97–108.
The Reverend Silas Brett, unlike the pastors of most evangelical or New Light
congregations, required persons who sought church membership to produce a
written account of their conversion, nine of which are recorded here.
770. Butler, Jon. Awash in a Sea of Faith: Christianizing the American People.
Cambridge, Mass.: Harvard University Press, 1990.
Challenging traditional interpretations of American church history, Butler
asserts that the Puritans brought the instability of religion in Europe with them
to the New World. This instability, rather than eclipsing denominational de-
velopment, spawned creative tensions between pulpit and pew. The churches
emerged after 1800 as powerful institutions using authority, coercion, and per-
suasion to advance religious commitment to levels never equaled in Europe in
modern times. Drawing on popular sources, including those of occultism and
folk magic, the author completes a picture that demonstrates that lay people
were instrumental in creating enduring religious patterns that ensured the suc-
cess of lay christianization in America. For a related but somewhat different
interpretation see Nathan Hatch’s The Democratization of American Christian-
ity (listed below).
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 209

771. ———. “Enlarging the Body of Christ: Slavery, Evangelism, and the Chris-
tianization of the White South.” In The Evangelical Tradition in America, edited
by Leonard I. Sweet, 87–112. Macon, Ga.: Mercer University Press, 1984.
The Anglican effort to Christianize Southern slaves in the century after 1690
employed literature that “paradoxically became a major instrument, perhaps the
major instrument, in the effort to Christianize southern whites.” This literature
appeared in four forms: (1) S.P.G. sermons encouraging planters to Christianize
slaves, many by leading Anglican divines; (2) tracts to instruct slaves; (3) cat-
echetical publications; and (4) sermons preached to slaves by colonial Anglican
clergy. These publications presented the emerging slave-holder class “with a
doctrine of absolute slave obedience that underwrote the major social values of
the new slave society in the Southern colonies.” This Anglican indoctrination,
which assured Southern laymen that slavery was compatible with Christianity,
prompted the new denominations (chiefly Baptists and Methodists) to become
defenders of the new revolutionary slave society. It encouraged the “new birth”
as an event centered in the individual, eschewing any broader social change. In
this context evangelism and evangelicalism failed to guarantee morality or social
reform.
772. ———. “Enthusiasm Described and Decried: The Great Awakening as In-
terpretative Fiction.” Journal of American History 69 (1982): 305–25.
Challenges the popular conception that there was a Great Awakening or re-
ligious revival in the eighteenth century. Butler vigorously disputes the claims
of scholars such as Alan Heimert, Harry Stout, Isaac Rhys, and others, that a
religious revival can be linked to the American Revolution. Instead, he argues
that colonial revivals were regional and provincial events with local leadership.
“They created no intercolonial religious institutions and fostered no significant
experiential unity in the colonies.” Their link to the American Revolution is “vir-
tually nonexistent.” For a contrary interpretation see George W. Harper, “Cleri-
calism and Revival” (listed below). Reprinted in Religion in American History: A
Reader, edited by Jon Butler and Harry S. Stout (New York: Oxford University
Press, 1998), pp. 108–28.
773. ———. Power, Authority, and the Origins of American Denominational
Order: The English Churches in the Delaware Valley, 1680–1730. Transactions
of the American Philosophical Society, 68, pt. 2. Philadelphia: American Philo-
sophical Society, 1978.
Butler challenges the often held view that American religious life is primarily
rooted in democracy. He shows that the English peoples, Presbyterians, Quak-
ers, and Baptists held on to the hierarchical, clergy-oriented system transported
from England well into the late eighteenth century. “Consequently, Dissenters all
found in the colonial relationship itself a supple and efficient vehicle for transfer-
ring their English past overseas and for succeeding there after they had arrived.
And because they developed in America in this way, rather than by overthrowing
210 Section IV

their European past, their experience in the Delaware Valley again demonstrates
the continuing centrality of Old World tradition in the shaping of New World
Society.”
774. Bynum, William B. “‘The Genuine Presbyterian Whine’: Presbyterian
Worship in the Eighteenth Century.” American Presbyterians: Journal of Pres-
byterian History 74 (1996): 157–70.
Early American Presbyterian singing, centered on the use of psalmody, most
commonly that of the old Scottish Psalter, had degenerated by the eighteenth cen-
tury into an unmelodious whine and was gradually supplemented by the hymns
of Isaac Watts and others but only after spirited resistance from congregations.
Communion was celebrated annually during “sacramental season,” when local
congregations joined together for several days of worship, meditation, preaching,
and socializing.
775. Byrd, William. “A Catalogue of the Books in the Library at Westover Be-
longing to William Byrd, Esqr.” In “The Writings of “Colonel William Byrd of
Westover in Virginia Esqr,” edited by John Spencer Basset, 413–43. New York:
Doubleday, Page, 1901.
Numbering nearly 4,000 volumes and judged to be the largest private library
in the English-speaking colonies at the time of its sale in 1778, divinity is well
represented in this library of one of the foremost colonial writers. Many editions
of scripture, sermons, devotional works, church history, and theology are noted.
776. Cadbury, Henry J. “Bishop Berkeley’s Gifts to the Harvard Library.” Har-
vard Library Bulletin 7 (1953): 196–207.
Discusses gifts to Harvard College Library from George Berkeley, Bishop of
Cloyne, over a period of nearly two decades, 1730–1748. The last gift of “ap-
proved Books of the Divines of the Church of England,” made in 1748, was trans-
mitted to the college by the Society for the Propagation of the Gospel. Although
many titles of Berkeley’s gifts were destroyed in a 1764 fire, some volumes were
in circulation and escaped the conflagration. These titles are identified together
with the identification of the persons who borrowed them. Bishop Berkeley “was
responsible for equipping Harvard with a considerable body of non-partisan Prot-
estant English theology.”
777. Calam, John. Parsons and Pedagogues: The S. P. G. Adventure in Ameri-
can Education. New York: Columbia University Press, 1971.
An educational history of the work of the Society for the Propagation of the
Gospel (SPG) in Foreign Parts in America during the period 1701–1784. It
critically examines the Society’s efforts in the context of social reform programs
begun in the 1640s, extending from England to the New World and organically
related to the British concept of empire. Managed from abroad by trustees who
little understood the limitations of colonial frontier life, clergy and schoolmasters
labored at a disadvantage and in frustration attempting to transmit and teach the
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 211

Society’s High Church Anglican ideology. Despite investing many resources and
tremendous efforts in its educational program, the Society’s work is judged to
have been a failure. Chapter 3, Lessons in Print, provides a good overview of the
materials used by SPG schoolmasters and clergy to educate the colonists.
778. Carroll, Lorrayne. “‘My Outward Man’: the Curious Case of Hannah
Swarton.” Early American Literature 31 (1996): 45–73.
Swarton’s captivity narrative was appended to Cotton Mather’s sermon on
Humiliation (1697), “a work detailing the tribulations of captives from the
skirmishes with the [Native American] tribes along the frontiers.” Swarton was
held captive in Canada for five years, which triggers Mather’s greatest concern,
“emphasizing the spiritual traps awaiting English settlers placed in proximity
to French Catholics.” By obtaining a Bible “she achieves an understanding of
her own salvation and describes it in the conventional language of conversion.”
Incorporated into his Magnalia (1702), the Swarton narrative, as composed by
Mather, becomes an emblem of his use of female authorship, “a hollow woman,
filled in by Mather’s (divinely directed) hand.”
779. Carter, Edward C. “Matthew Carey in Ireland, 1760–1784.” Catholic His-
torical Review 51 (1965–1966): 503–27.
Reviews and documents the early career of this Philadelphia Irish immigrant
author and businessman who became one of the best known printers of the eigh-
teenth century in America. He “built a national organization which allowed him
to produce and market books at a volume unthought in America prior to 1800.”
While a Roman Catholic in a Quaker city, he achieved eminence for his success
because he was tolerant in attitude and was politically a radical Republican.
780. Case, Leland D. “Origins of Methodist Publishing in America.” Papers of
the Bibliographical Society of America 59 (1965): 12–27.
Presents evidence that the commonly accepted date for the founding of the
Methodist Publishing House in 1789 was preceded by publishing and book-
selling activity prior to that date. The early American Methodists adhered to the
wishes of their founder, John Wesley, that his followers purchase and read books,
tracts, and magazines. Reprinted in Methodist History 4, no. 3 (April 1966):
29–41.
781. Casey, Michael W. “The First Female Public Speakers in America (1630–
1840): Searching for Egalitarian Christian Primitivism.” Journal of Communica-
tion and Religion 23, no. 1 (2000): 1–28.
Provides evidence that “overlooked female exhorters and preachers established
a two-hundred-year old tradition of female orality before the nineteenth-century
secular reformers emerged.” As early as 1636 Anne Hutchinson justified her right
to preach. Denied the education afforded male clergy, these early female speakers
“established a vernacular preaching that emphasized orality.” These new populist
rhetorical practices spread across New England and the other colonies during the
212 Section IV

Great Awakening with hundreds of women, usually called “female laborers,”

preaching an egalitarian, primitivist gospel.

782. Chamberlain, Ava. “The Grand Sower of the Seed: Jonathan Edward’s Cri-
tique of George Whitefield.” New England Quarterly 70 (1997): 368–85.
Examines nine sermons, based on the Parable of the Sower (Matt. 13:3–8)
delivered by Edwards in November 1740, one month following Whitefield’s mis-
sion at Edwards’s Northampton Church. While Edwards credited Whitefield’s
sermons with initiating the revival of 1740–1741, these sermons reveal that
Edwards distrusted the emphasis and value placed on immediate experience oc-
casioned by Whitefield’s evangelistic preaching.

783. Coakley, John. “John Henry Livingston and the Liberty of Conscience.”
Reformed Review 46 (1992–1993): 119–35.
Livingston, as “father of the Reformed Church” in America, is shown to
have derived some concepts of human freedom from the work of the British
philosopher John Locke. An examination of a 1770 sermon, his inaugural ora-
tion as professor of theology in 1784, and the drafting of the Reformed Church’s
Constitution in 1793, all testify to his standing as an American patriot and as a
consistent advocate of a bond between church and state, which is “wholly volun-
tary, and unattended with civil emoluments or penalties.” He viewed America as
richly blessed but did not view it as an elect nation or a new Israel in contrast to
other Reformed thinkers who advocated theocracy.
784. Coalter, Milton J. “Gilbert Tennent, Revival Workhorse in a Neglected
Awakening Theological Tradition.” In Religion in New Jersey Life before the
Civil War, edited by Mary R. Murrin, 72–86. Trenton: New Jersey Historical
Commission, Department of State, 1985.
Placing the Presbyterian Tennent among the Middle Colony Awakeners, Coal-
ter analyzes the revivalist’s concern for the Christian’s growth in grace through
a three-step paradigm for conversion and a homiletical rhetoric of preaching
terrors and comforting promises. “The Holy Spirit converted the human heart
by convicting it of its sins before supplying the gospel balsam to sin’s deep
wounds.” Having “absorbed a uniquely pietistic perspective on the process of
conversion” from Theodorus Jacobus Freylinghuysen, Tennent was responsible
for sparking revival fervor grounded in continental rather than in Old and New
England theology.
785. ———. “The Radical Pietism of Count Nicholas Zinzendorf as a Conserva-
tive Influence on the Awakener Gilbert Tennent.” Church History 49 (1980):
35–46.
Gilbert Tennent, unquestioned leader of the Middle Colonies Great Awaken-
ing forces, was decisively influenced early in his career by William Tennent,
Sr., and Theodorus Freylinghuysen. They influenced him toward the heartfelt
belief and practice of piety. It was Tennent’s 1741 meeting with Count Nicholas
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 213

Zinzendorf, however, that forced him to retreat from preaching and to advocating
experiential religion. Challenged by Zinzendorf’s ecumenical pietism, Tennent
modified his rhetoric. His “sermons were increasingly concerned with doctrine
and denominational peace rather than the lay rebirth which had dominated his
earlier sermons.”
786. Cogliano, Francis D. No King, No Popery: Anti-Catholicism in Revolution-
ary New England. Contributions in American History, 164. Westport, Conn.:
Greenwood Press, 1995.
Chronicles “the changing role of anti-popery in New England from the seize of
Louisbourg in 1745 until 1791.” Indeed, anti-popery was the leading ideological
framework of American colonial culture down to the American Revolution as
“the anti-papal persuasion in learned treatises, sermons, the law, and in the streets
during popular demonstrations and celebrations.” Initially a popular spectacle,
Pope’s Day (the English Guy Fawkes Day) portrayed the pope in league with the
devil. Subsequently, the struggle over the proposed appointment by the Crown of
an Anglican bishop was vigorously opposed as a subterfuge to place the colonies
under papal control. The Reverend Samuel Cooper, pastor of Boston’s presti-
gious Brattle Street Church, championed the cause of the colonist’s alliance with
Catholic France during the Revolution. He, together with other cultural elites,
persuaded New Englanders to give up one of their most “dearly held prejudices.”
In a major cultural shift, they “gradually transferred their fear and hatred of things
Catholic to fear and hatred of things English.” The clergy and newspapers helped
effect the transition.
787. Cohen, Sheldon S. “Elias Neau, Instructor to New York’s Slaves.” New-
York Historical Society Quarterly 55 (1971): 7–27.
An exiled Huguenot, Neau was appointed catechist to blacks in New York City
by the Society for the Propagation of the Gospel (SPG) in 1705, a post he held
until his death in 1722. As a schoolmaster and missionary he was indefatigable
in his efforts to educate and evangelize people held in slavery and bondage.
Although not an abolitionist, Neau’s “catechizing functions, which indicated
the slave’s spiritual equality with that of his master, were indirectly delivering a
blow against slavery itself.” He laid a solid foundation upon which succeeding
catechists continued the SPG’s benevolent educational work.
788. Collijn, Isak. “The Swedish-Indian Catechism, Some Notes.” Lutheran
Quarterly 2 (1988): 89–98.
Johannes Campanius, Swedish Lutheran minister who served as religious
leader at New Sweden (Delaware), 1642–1648, translated Luther’s Little Cat-
echism into the Algonquin language. Published in 1696, after Campanius’s death,
it was issued in an edition of over 600 copies and “became the forerunner of
the many Lutheran text-books and religious tracts issued later by Swedish mis-
sionaries in exotic languages.” It also represents the pervasive interest various
immigrant groups exhibited in evangelizing Native Americans.
214 Section IV

789. Comminey, Shawn. “The Society for the Propagation of the Gospel in For-
eign Parts and Black Education in South Carolina, 1702–1764.” Journal of Negro
History 84 (1999): 360–69.
The Society for the Propagation of the Gospel made a substantial and concen-
trated effort to provide instruction for blacks in the colony by providing mission-
ary teachers, schools, and literature for their education. To make children moral
and religious individuals, “they were exposed to a strict, religious curriculum.”
In its efforts to elevate and christianize blacks, the Society opened the field for
later religious and benevolent organizations who undertook similar work after
the Civil War.
790. Conforti, Joseph. “Antebellum Evangelicals and the Cultural Revival of
Jonathan Edwards.” American Presbyterians: Journal of Presbyterian History
64 (1986): 227–41.
After his dismissal from the Northampton pulpit in 1750, Edwards “entered the
twilight of America’s revivalistic era.” Some 70 years later he was rediscovered
to lend credence to the claims of the Great Awakening. Conforti discusses and
contrasts the views of Edwards in the first two biographies of him by Samuel
Hopkins (1765) and Sereno Edwards Dwight (1829). By 1860 over one million
copies of his works had been reprinted. His legacy was magnified and enlarged
to epic proportions by nineteenth-century evangelicals who “became embroiled
in a protracted ‘paper war’ over the meaning of his legacy.”
791. ———. “David Brainerd and the Nineteenth Century Missionary Move-
ment.” Journal of the Early Republic 5 (1985): 309–29.
Jonathan Edwards’s publication of the Life of David Brainerd (1749) “became
the most popular and most frequently reprinted of all Edwards’s works,” issued
in many forms as book, tract, and in the periodical press. Cast by Edwards as a
case study on religious affections, it was also a travelogue and journal of a pil-
grim journey. It became an immensely popular inspirational work, confirming
Brainerd as the patron saint of the nineteenth-century missionary movement. It
“contributed to a culture of self-sacrifice whose importance extends well beyond
its influence on male missionaries and religious reformers.” It gave evangelical
America a genuine folk hero and transmitted Edwardsean ideas to the nineteenth
century.
792. ———. Samuel Hopkins and the New Divinity Movement: Calvinism, the
Congregational Ministry, and Reform in New England Between the Great Awak-
enings. Grand Rapids, Mich.: Christian University Press and Eerdmans, 1981.
Samuel Hopkins, as theological successor to Jonathan Edwards, became em-
broiled, in the 20 years prior to the American Revolution, in a “paper war” of
theology. Attacked by both Old Light adherents and Arminians, he formulated
“the first indigenous American system of Calvinist theology” in his System of
Doctrines (1793), a two volume opus of over 1,100 pages, which became the
cornerstone of the New England theology and successor to Samuel Willard’s
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 215

A Compleat Body of Divinity, issued 67 years earlier. Conforti’s discussion in

chapter 4, A ‘Paper War’ of Theology, reviews the personalities in the war and
the writings they produced.
793. Copeland, David. “Religion and Colonial Newspapers.” In Media and Re-
ligion in American History, edited by William David Sloan, 54–67. Northport,
Ala.: Vision Press, 2000.
After summarizing and explaining the religious climate of colonial America,
this essay focuses “upon how religious beliefs influenced what was printed and
the way in which religious issues and controversy became news.” Initially, news
consisted of church notices, sermons, hymns, scripture, and prayers, but with the
outbreak of the Great Awakening and the evangelistic activities of the itinerating
Reverend George Whitefield, religion became news. Religion played a significant
role in the lives of most eighteenth-century Americans, with colonial newspapers
“representative of the way in which religion and society entwined.”
794. Corrigan, John. “Catholick Congregational Clergy and Public Piety.”
Church History 60 (1991): 210–22.
Boston’s “catholick” clergy emerged in the early eighteenth century as a
group of Congregational clergymen who were “eminently liberal in their reli-
gious views.” Although still supportive of closet piety and family worship, they
held that “the worship of God in the meeting-house exceeded all other forms of
religious activity for its potential to influence the heart.” Preaching, singing, the
recitation of prayers, and participation in the Lord’s Supper were viewed as es-
sential to piety and the godly life.
795. Cousland, Kenneth H. “The Significance of Isaac Watts in the Development
of Hymnody.” Church History 17 (1948): 287–98.
A poet, educationalist, theologian, and preacher, Watts’s most enduring legacy
is as a hymn writer. With Charles Wesley, he revitalized Christian worship by
replacing the moribund psalm singing of the eighteenth century with a system of
evangelical praise, which was immediately popular and widely accepted.

796. Cowing, Cedric B. “Sex and Preaching in the Great Awakening.” American
Quarterly 20 (1968): 624–44.
The Great Awakening is analyzed in two phases: the “Frontier Revival” of 1736
and a second phase, 1740–1748. In both cases the theology and preaching that
emphasized the Terrors of the Law and the authoritarian nature of God appealed
more strongly to males than to females. Stern theology provoked experiences of
“Definite Crisis” in male auditors. “New Light resurrection of the Terrors of the
Law and the New Birth suddenly converted many men, brought them to church
for a time and thereby retarded the drift toward worldliness and sexual laxity; the
New Lights also trained a home-grown ministry; revived Puritan separatism and
the polity of ‘the New England Way,’ and provided a political training ground
for the American Revolution.”
216 Section IV

797. Crawford, Michael J. “New England and the Scottish Religious Revivals
of 1742.” American Presbyterians: Journal of Presbyterian History 69 (1991):
23–32.
The Great Awakening in New England strongly influenced the evangelical
Scottish clergy, leading to revivals in 1742. News and views of the American
revivals, particularly those of Jonathan Edwards, were instrumental in arousing
both strong support and determined opposition among the Scottish. The pub-
lished writings of Edwards and other revivalists, as well as those of their critics,
spread these cultural influences from the American colonies to the Old World.
798. ———. Seasons of Grace: Colonial New England’s Revival Tradition in Its
British Context. New York: Oxford University Press, 1991.
“Examining the high culture and the international context of indigenous popu-
lar local movements, this study develops two interrelated themes: the evolution
of the idea of a revival of religion in Great Britain and British America during
the years 1660 to1750; and the implementation of these ideas in practical reviv-
alism in different ways in Great Britain and New England while the evangelical
movements influenced each other.” The Anglo-American revivals “developed a
transatlantic network of connection for promoting and defending the revivals,”
which included the frequent exchange of letters by clergy, accounts published in
magazines, and the circulation of other printed revival news. As the Notes, pp.
259–311, and Bibliography, pp. 33–37, demonstrate, the common language of
revivalism was communicated on both sides of the Atlantic largely through let-
ters and the printed word. Based on the author’s 1978 Boston University doctoral
dissertation.
799. Crawford, Richard. “Massachusetts Musicians and the Core Repertory of
Early American Psalmody.” In Music in Colonial Massachusetts 1630–1820. II.
Music in Homes and Churches, edited by Barbara Lambert. Publications of the
Colonial Society of Massachusetts, 54 (1985): 583–629.
Discusses the criteria used in selecting tunes for inclusion in forming the core
repertory numbering “101 sacred pieces most frequently printed in America
between 1698 and 1810.” Twenty-eight of the tunes were composed by Massa-
chusetts natives, “with exactly half (51) of the tunes in the repertory having been
introduced in Massachusetts publications.” William Billings is identified as the
most prolific composer on the list. Includes a table of “The Core Repertory of
Early American Psalmody, Biographical Sketches of Composers of Core Reper-
tory Tunes” and a “Bibliography of Core Repertory Tunes.”
800. ———. “Watts for Singing: Metrical Poetry in American Sacred Tunebooks,
1761–1785.” Early American Literature 11 (1976): 139–46.
A review of sacred tunebooks published in the 25 years surrounding the
American Revolution, a period when “the traditions of sacred-music making in
America brought into print a substantial musical repertory by native American
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 217

composers.” The poetry used by these composers is drawn, to a large extent, from
Isaac Watts, whose collections attained a near-literary status. See Selma Bishop
for Watts bibliography (listed in Section I).
801. Crawford, Richard, and D. W. Krummel. “Early American Music Printing
and Publishing.” In Printing and Society in Early America. Edited by William L.
Joyce, David D. Hall, Richard D. Brown, and John B. Hench, 186–227. Worces-
ter, Mass.: American Antiquarian Society, 1983.
Examines the development of religious and secular music publishing in colo-
nial America. “The role of printing in sacred music is brought into focus by ex-
amining three issues: the introduction of notation into an essentially oral practice;
the economic support of sacred music publication; and the changing technology
of early American sacred music publishing.” Isaiah Thomas’s The Worcester
Collection (1786) is examined in detail and analysis is made of the contents of
early tunebooks.
802. Cross, Arthur L. The Anglican Episcopate and the American Colonies. New
York: Longmans, Green, 1902.
The controversy over episcopal jurisdiction in the colonies, which extended
from 1609 until after independence, was, for a century and a half an ecclesiasti-
cal affair, until the newspaper controversy of 1768—1769, when it became a pub-
lic and political issue as well. This is a prime example of the significance of the
rise of the press, which became influential in both molding and reflecting public
opinion, for which see chapter 8. See also the studies by George Pilcher (listed
below) and Carl Bridenbaugh’s Mitre and Sceptre (listed above).
803. Currie, David A. “Cotton Mather’s Bonifacius in Britain and America.” In
Evangelicalism: Comparative Studies of Popular Protestantism in North Amer-
ica, the British Isles, and Beyond, 1700–1990, edited by Mark A. Noll, David
W. Bebbington, and George A. Rawlyk, 73–89. New York: Oxford University
Press, 1994.
“The surprising editorial history of Bonifacius,” better known as Essays to Do
Good, Mather’s most popular work, “helps to illumine the emergence of evan-
gelicalism out of Puritanism and pietism in the early eighteenth century. Nearly
a century after it originally appeared, Bonifacius went through numerous editions
in the nineteenth century in both Great Britain and America. This was due largely
to Protestant activism which saw the rise of benevolence and the Enlighten-
ment ideal of progress, a theme which nineteenth-century evangelicals found
in Bonifacius.” Although most of Mather’s proposals for bettering society went
unrealized in his lifetime, contemporaries such as Benjamin Franklin admired the
work. It was evangelicals on both sides of the Atlantic, however, who frequently
reprinted the title, thus implementing one of Mather’s proposals “to produce and
distribute pious literature.” Currie provides details on the many editions issued
and the editors and sponsors who promoted the reprinting of the essays.
218 Section IV

804. Davis, Richard Beale. A Colonial Southern Book Shelf: Reading in the
Eighteenth Century. Mercer University Lamar Memorial Lectures, 21. Athens:
University of Georgia Press, 1979.
Davis challenges Kenneth Lockridge’s assessment of literacy in Virginia and
the South, believing literacy to have been widespread. A chapter devoted to reli-
gion discusses in detail the possession of books and the reading of specific titles.
Bibles, Testaments, Books of Common Prayer, printed sermons, catechisms,
psalters, and devotional manuals were widely used. “The theological and reli-
gious reading of those southern eighteenth-century men and women, represented
by titles in their libraries and what they themselves wrote on Christianity, covers
a fairly wide spectrum of belief and speculation.” There is some discussion of
the Bethesda Orphanage library and George Whitefield and his popularity as an
author.
805. ———. Intellectual Life in Jefferson’s Virginia, 1790–1830. Chapel Hill:
University of North Carolina Press, 1964.
Chapter 3, Reading and Libraries, pp. 70–118, points out the influential role
of newspapers and magazines, discusses general reading tastes, collectors and
collections, and some larger libraries. Young educated Virginians followed the
“colonial tradition of the well-rounded man” who collected a library of selected
titles in all subject areas including religion. Among the larger libraries discussed
are those of Thomas Jefferson and James Madison, both of which contained re-
spectable sections on theology. Chapter 4, Religion, Organized and Individual,
pp. 119–46, includes a survey of literature on deism and scepticism, the Episco-
palians, Presbyterians, Baptists, Methodists, and smaller religious bodies. Among
theological titles enjoying wide popularity and included in nearly every library
were Hugh Blair’s Lectures and Sermons, Joseph Butler’s Analogy of Religion
(1736), William Paley’s View of the Evidences of Christianity (1794), and Isaac
Watts’s Psalms. “From William Perkins through Tillotson to Hervey and Blair,
the British divines were well represented” in the typical planter’s library as well
as were “devout treatises from the pens of fellow Virginians, James Blair and
Samuel Davies.”
806. ———. Intellectual Life in the Colonial South, 1585–1763. 3 vols. Knox-
ville: University of Tennessee Press, 1978.
As the most extended analysis and record of the early Southern mind, this
study gives major attention to religion and to the parts both education and the
printed word played in its development. Volume 1 includes formal education,
institutional and individual, with extensive comments on lay and clerical theories
and philosophies of education. Volume 2 is devoted to first, books and libraries,
reading and printing; second, to religion: established, evangelical, individual;
and third, the sermon and the religious tract. Volume 3 discusses the fine arts
in the life of the Southern colonist. Davis is able to document and demonstrate
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 219

convincingly that settlers in the South and their descendants, as in New England,
brought books to the New World with them, merchants imported books, there
was local printing, and libraries flourished. Sermons, Anglican, Presbyterian, and
evangelical, were characterized by their plain style and were crafted to persuade
as well as teach, convert, and remonstrate. This study is a rich, meaty supplement
to and, in some respects, corrective to the studies of Perry Miller, Alan Heimert,
and other American historians. Extensive bibliographies and notes are included
for each chapter.

807. ———. “Samuel Davies: Poet of the Great Awakening.” In Literature and
Society in Early Virginia 1608–1840, edited by Richard Beale Davis, 133–48.
Baton Rouge: Louisiana State University Press, 1973.
Usually cited as the earliest hymn writer of colonial Presbyterianism, Davies
has also been judged “the foremost southern pulpit orator of the period.” His
poems and hymns “were bought and read by stout Anglicans as well as Pres-
byterians and they were copied in newspapers and early magazines from South
Carolina to New Hampshire.” Davis judges Davies’s poetry to have been the
rhymed representation of the Great Awakening and credits him with having
brought sacred poetry, much of it based on Watts and Doddridge, before the
American public.

808. Deluna, D. N. “Cotton Mather Published Abroad.” Early American Litera-

ture 26 (1991): 145–61.
Assessing Mather’s efforts early in his career to be published in London, De-
luna determines that he failed to develop a London literary career because he did
not understand how to cultivate the necessary business connections and because
“he felt that God’s special providence should conduct business for him.” Between
1689 and 1702, 13 Mather titles appeared with a London imprint, several enjoyed
modest sales, while the rest were less successful.

809. Densmore, Christopher. “Quaker Publishing in New York State, 1784–

1860.” Quaker History 74, no. 2 (1985): 39–57.
A study of the systems “for the publication and distribution of Quaker litera-
ture, those books intended to explain and promote the religious tenets and related
testimonies of the Society of Friends, within the New York Yearly Meeting.”
With no formal creeds, the writings of individual Friends and publications of
the yearly meetings came to define Quakerism. A large variety of literature was
published by New York Quakers, including minutes of advice to members, anti-
slavery addresses, testimonies against war, journals (particularly of persecution),
reprints of popular theological and devotional literature, tracts, sermons, and
periodicals. There was also a concern that books would be broadly disseminated
within the Society, and libraries were established by monthly meetings to make
literature available to members.
220 Section IV

810. Derounian, Kathryn Zabelle. “The Publication, Promotion, and Distribution

of Mary Rowlandson’s Indian Captivity Narrative in the Seventeenth Century.”
Early American Literature 23 (1988): 239–61.
“This essay integrates available information on manuscript transmission, sev-
enteenth-century editions, the Anglo-American book trade, book promotion, and
contemporary readership and applies it to [Mary] Rowlandson’s work, providing
greater insight into the production and publication of a colonial text.”
811. ———. “Puritan Orthodoxy and the ‘Survivor Syndrome’ in Mary Rowland-
son’s Indian Captivity Narrative.” Early American Literature 22 (1987): 82–93.
Analyzes Rowlandson’s work, which “became an immediate best-seller in
America and went through four editions in 1682” and remained popular for two
hundred years. Two styles of voice are identified in the narrative: empirical or
colloquial style, defining her role as participant, and rhetorical or biblical style,
which “defines her role as interpreter and commentator.” Evident throughout the
entire narrative are signs of what psychiatrists term the “survivor syndrome,”
which is discussed in some detail. Derounian cites evidence that Increase Mather
edited Rowlandson’s account and suggests that her account, like similar captiv-
ity narratives, was used for religious, propagandistic, sensational, and literary
purposes.
812. Douglas, Charles Winfred. “Early Hymnody of the American Episcopal
Church.” Historical Magazine of the Protestant Episcopal Church 10 (1941):
202–18.
Reviews the adoption of the hymnals of 1789 and 1808, both largely based on
the metrical psalmody of Tate and Brady, a tradition and practice that persisted
until 1826. As background to these editions and as preface to the 1940 edition,
the hymnody of the Reformation and Colonial eras and the musical advances of
the eighteenth century are reviewed.
813. Downing, David. “‘Streams of Scripture Comfort’: Mary Rowlandson’s
Typological Use of the Bible.” Early American Literature 15 (1980–1981):
252–59.
Rowlandson’s captivity narrative contains more than 80 biblical quotations
and references. An analysis of these references reveals they are nearly all from
the Old Testament, there is no mention of Jesus Christ, and all her references to
heroes are Old Testament characters. Her captivity is an image of hell, her release
a sign of spiritual regeneration.
814. Duerksen, Rosella R. “The Ausbund.” The Hymn 8 (1957): 82–90.
This sixteenth-century Anabaptist Swiss Mennonite hymnal, still in use today
among the American Amish, is the oldest Protestant hymnal in continuous use.
“The first American edition of the Ausbund was published in Germantown,
Pennsylvania, in 1742, the most recent in 1952.” There are 20 known American
editions. This study analyzes the hymns, their origins, composers, and history.
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 221

815. Durden, Susan. “A Study of the First Evangelical Magazines, 1740–1748.”

Journal of Ecclesiastical History 27 (1976): 255–75.
Although primarily a study of three British magazines, their genesis and early
development growing out of revivals in England, Wales, and Scotland, this study
also details the links with evangelical leaders in the American colonies. A trans-
atlantic network of clergy succeeded in disseminating information and literature
to connect believers in the Old and New Worlds. Durden judges “the original
papers are valuable source material for the history of revivalism.” They also
help explain the development of a type of religious journalism that would remain
popular throughout the eighteenth century.
816. Durnbaugh, Hedwig T. “Music in Worship, 1708–1850.” Brethren Life and
Thought 33 (1988): 270–78.
Traces the origins of Brethren/Dunkard hymnody to the Pietists in Europe who
had a rich worship life of singing devout hymns. The Brethren maintained the
European tradition with the publication of their first American hymnal (1744)
in the German language. By 1791 the transition to the English language and the
English hymn tradition began. By 1850 the Brethren accommodated contem-
porary tastes and popular nineteenth-century mass movements, becoming more
“Americanized.” During the first 150 years the Brethren had no “hymnal policy.”
The publishing of their hymnals during this early period “was an entirely private
enterprise of book publishers, but their publishers were always individuals who
were either sympathetic to or members of their fellowship.”
817. Edkins, Carol. “Quest for Community: Spiritual Autobiographies of Eigh-
teenth-Century Quaker and Puritan Women in America.” In Women’s Autobiog-
raphy: Essays in Criticism, edited by Estelle C. Jelinek, 39–53. Bloomington:
Indiana University Press, 1980.
“Three spiritual autobiographies are narratives by Puritan women who were
seeking admission into the Church of the Visible Saints (the Puritan church) and
by Quaker women who had been itinerant ministers for the Society of Friends.”
These narratives, while centered in the individual experience of conversion, are
formulaic and conventional. These women’s struggles, often conflicted and iso-
lated, also “mirror the community’s standards and the community’s struggles.”
By revealing and publishing their stories these women “celebrated their sense of
community is the written word.”
818. Edwards, Suzanne L., and Christine Glick. “William Billings: Pioneer
Composer of Congregational Music.” The Hymn 47, no. 4 (1996): 6–7.
One of New England’s most popular composers and performers of sacred mu-
sic, Billings published six tunebooks, some 200 psalm, hymn, and fudging tunes,
and 47 anthems during the late eighteenth century.
819. Elliott, Emory. “The Dove and the Serpent: The Clergy in the American
Revolution.” American Quarterly 31 (1979): 187–203.
222 Section IV

The patriot preachers of the Revolution who used the power of the pulpit “to
attack the British Satan,” found themselves, after the war, faced with the prob-
lem “of forging a new role for themselves to play in a republican society.” They
crafted a new language, using it in the critical decades of the 1780s and 1790s, to
define their role as mediators, helping the people and the new nation to channel
their virtues into visible benevolent associations. Their sermons used images of
docility and obedience, associating themselves with the emergent “benevolent
empire,” thereby gaining a measure of social status. This shift marked a major
transition in the place of clergy in American society.
820. ———. “New England Puritan Literature.” In The Cambridge History of
American Literature, Volume I, 1590–1820, edited by Sacvan Bercovitch and
Cyrus R. K. Patel, 171–306. New York: Cambridge University Press, 1994.
Divided into six sections, the last two The Jeremiad, pp. 255–78, and Rea-
son and Revivalism, pp. 279–306, are especially explicative and help explain
religious traditions that have decisively and powerfully impacted American
culture to the present. The jeremiad was officially endorsed and promulgated
with the publication of Election Day Sermons, 1634–1834, each preached by
the leading clergy of New England, later adapted for political use by Thomas
Paine, Thomas Jefferson, John Adams, and Benjamin Franklin. Revivalism
is anchored in the Puritan struggle to achieve salvation while justifying an
increasingly material prosperity enjoyed by the merchant class. This is seen
most clearly in the evolution of Puritanism from a conservative, doctrinal or-
thodoxy to a more tolerant, liberal universalism. Central to this struggle was the
remarkable ministry of Jonathan Edwards who framed a brilliant synthesis of
Calvinist orthodoxy buttressed by Ramist logic joined to Enlightenment ideas.
This synthesis is the intellectual foundation of revivalism, a powerful construct
of American spirituality.
821. Emerson, Everett. “Jonathan Edwards.” In Fifteen American Authors Before
1900: Bibliographic Essays on Research and Criticism, edited by Robert A. Rees
and Earl N. Harbert, 169–84. Madison: University of Wisconsin Press, 1971.
A bibliographical essay focusing on nineteenth- and twentieth-century literary
criticism of works about Edwards. Prefaced by an evaluation of bibliography,
editions, manuscripts, and biography, it also surveys and compares various stud-
ies about several aspects of Edwards’s career and thought: his place in New
England religious history, literary studies, general studies, his theology, ethical
system, and philosophy. Valuable as a critical, comparative analysis and evalua-
tion of works about Edwards.
822. Endy, Melvin B. “Just War, Holy War, and Millennialism in Revolutionary
America.” William and Mary Quarterly 3d ser., 42 (1985): 3–25.
“The thesis of this article is that the large majority of ministers who published
sermons during the Revolutionary era justified the war effort by a rationale that
was more political than religious.” This view, that the Revolution falls into the
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 223

just war tradition of the Christian church, is in contrast to those of historians such
as Sacvan Bercovitch, Nathan Hatch, Catherine Albanese, and Alan Heimert who
have traced the development of the holy war perspective to the Revolution.

823. England, J. Merton. “The Democratic Faith in American Schoolbooks,

1783–1860.” American Quarterly 15 (1963): 191–99.
The authors of American school textbooks constructed a national myth built
on the shibboleths of the democratic faith—liberty, equality, morality. “They
perpetuated the secular ethic of Puritanism, emphasizing work, thrift, and ear-
nestness. They intensified the concern of the age with individual morality, under
the guidance of religion, and the belief in man’s capacity and responsibility to
do good.”
824. Eskew, Harry L. “Use and Influence of Hymnals in Southern Baptist
Churches Up to 1815.” Baptist History and Heritage 21, no. 3 (1986): 21–30.
Next to the Bible, the hymnal is the most important book found in Southern
Baptist churches, and this study surveys those produced and used during the
nineteenth and early twentieth centuries. Prior to the Civil War hymnals were,
apart from “Winchell’s Watts” and Rippon’s Selections, largely local produc-
tions compiled and edited by clergy. After the war denominationally produced
hymnals gained acceptance and popularity together with Sunday school hymnals
and gospel songbooks. They were used in various settings such as in worship
services, Sunday schools, revivals, and singing schools.
825. Evans, Vella Neil. “Benjamin Colman and Compromise: An Analysis of
Transitional Puritan Preaching.” Journal of Communication and Religion 10, no.
1 (1987): 1–8.
Colman adhered to the traditions of Ramist logic and the appeal to reason
characteristic of Puritan preaching but liberalized his sermons by modifying
the plain style with variations to emotional appeal. An analysis of his sermons,
Humble Discourse (1714), reveals him to have been a transitional homiletician,
bridging the ministries of Cotton Mather and Jonathan Edwards. He effected a
balance between the seventeenth and eighteenth centuries—“a master of rhetori-
cal compromise.”

826. Farren, Donald. Subscription: A Study of the Eighteenth-Century American

Book Trade. Ann Arbor, Mich.: University Microfilms International, 1983.
Although books sold by subscription “were not a dominant factor in the pro-
duction and distribution of books in eighteenth-century America, they were a
constant and pervasive factor.” For purposes of examination Connecticut is taken
as a microcosm of eighteenth-century British North America. Farren found that
about 10 percent of books published by subscription were for special interest
groups and “are to an overwhelming extent works connected with a church or
otherwise of religious subject matter.” Sacred tunebooks, in addition to general
titles in religion and theology, receive specific treatment and analysis.
224 Section IV

827. Fiering, Norman S. “The Transatlantic Republic of Letters: A Note on the

Circulation of Learned Periodicals to Early Eighteenth-Century America.” Wil-
liam and Mary Quarterly 3d ser., 33 (1976): 642–60.
Demonstrates that such notable Americans as Cotton Mather, Samuel Johnson
of Connecticut, Jonathan Edwards, and James Logan relied on English learned
periodicals to keep them informed about current scholarship and publications of
the period. Helps to document that ideas were transmitted to America through
various genres of literature.
828. Fitzmier, John R. New England’s Moral Legislator: Timothy Dwight,
1752–1817. Religion in North America. Bloomington: Indiana University Press,
1998.
Investigates Dwight’s roles as preacher, theologian, and historian during the
crucial years of the American Revolution and the formation of the new nation.
Chapter 2, The Herald of Reconciliation, examines the corpus of his sermons,
nearly 250 of which were published, based on the theological foundations of
Scottish Enlightenment Common Sense Realism and the rhetoric of George
Campbell and Hugh Blair. Employing the standard logic of the Puritan jeremiad
and preaching a postmillennial eschatology, he fashioned a system of “Godly
Federalism,” which earned him status as an American Clio both hopeful and de-
spairing of the nation’s future. As president of Yale (1795–1817) his teaching and
preaching imprinted his students, many of them destined for the ministry, with
ethical and benevolent standards for which he was accorded the distinction of
“New England’s Moral Legislator.” Ultimately his Godly Federation failed with
the collapse of New England’s old Standing Order, but his vision of a promising
American destiny and future lives on.
829. Flory, John S. Literary Activity of the German Baptist Brethren in the Eigh-
teenth Century. Elgin, Ill.: Brethren Publishing House, 1908.
Over half of this account is devoted to the work of Christopher Sower, the
establishment of his press, the Bibles and periodicals he issued. Also discussed
are the literary products of other eighteenth-century Dunker writers. An appendix
lists all the works produced, either written or printed, by the German Baptists dur-
ing the century. Based on the author’s University of Virginia Ph.D. dissertation.
830. Ford, Worthington Chauncey. “The New England Primer.” In Bibliographi-
cal Essays: A Tribute to Wilberforce Eames, edited by Bruce Rogers, 61–65.
Cambridge, Mass.: Harvard University Press, 1924.
Traces the origin of the New England Primer, early American school book
with dominant Protestant religious features, to The Protestant Tutor first issued
in England by John Gaines, 1679–1680. Later extensively revised and issued in
America by Benjamin Harris.
831. Foster, Charles I. An Errand of Mercy: The Evangelical United Front,
1790–1837. Chapel Hill: University of North Carolina Press, 1960.
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 225

Faced with the social tensions occasioned by rapid expansion and growth,
church people in the United States turned to Great Britain to appropriate the
means of adjustment necessary to promote stability in the nation. The adjustment
was generated through the formation of benevolent societies, which promoted
Bible and tract distribution, the formation of Sunday schools, temperance societ-
ies, the colonization of blacks, and education. These nondenominational Protes-
tant societies formed an interlocking network of effort in which clergy and laity
cooperated to establish evangelical social control. For a contrasting view of these
developments see Fred Hood’s Reformed America (listed below).
832. Franklin, Benjamin. “The Identity of L. H., Amender of John Cotton’s Milk
for Babes.” Resources for American Literary Study 25 (1999): 159–73.
Identifies the Reverend Leonard Hoar, president of Harvard College, 1672–
1675, as the amender of Cotton’s Milk for Babes, the very popular and widely
used American Puritan catechism prior to 1800.
833. Frasca, Ralph. “Benjamin Franklin’s Journalism.” Fides et Historia 29, no.
1 (1997–1998): 60–72.
“Franklin perceived that his calling to do good, and thereby to serve God, was
to exhort and educate colonial Americans to moral rectitude. This was the primary
purpose behind Franklin’s newspaper, almanac, and other public writings. Not con-
tent with merely instructing the audience within the reach of his own essays, Frank-
lin set up printing partnerships from New England to the West Indies to extend his
mission of disseminating his ideology of moral virtue to a mass audience.”
834. Fraser, James W. “The Great Awakening and New Patterns of Presbyterian
Theological Education.” Journal of Presbyterian History 60 (1982): 189–208.
“The period between 1741 and 1758 saw significant changes in Presbyterian
theological education. The energies released by the Awakening led to at least
three important developments: the rise of the log college or academy, the found-
ing of both a revival and an antirevival college, and the expansion of an appren-
ticeship program of reading divinity, either after or in place of a college educa-
tion.” Reprinted, Journal of Presbyterian History 76 (1998): 3–15.
835. Freimarck, Vincent. “Timothy Dwight.” In American Writers of the Early
Republic, edited by Emory Elliott, 127–46. Dictionary of Literary Biography,
Vol. 37. Detroit: Gale Research, 1985.
Although focused on Dwight’s literary efforts and career, especially as a poet,
this study also touches on his sermons and homiletical methods, particularly his
interest in pulpit eloquence and oratory. As a professor and president of Yale, he
used his position to secure the interest of religious leaders and “was instrumental
in setting in motion a series of revivals in the college, in founding and assisting
religious magazines and Sunday school societies, and encouraging missionary
societies at home and abroad.” Widely influential in his own time he has now
been largely forgotten. Includes a bibliography of his published writings.
226 Section IV

836. Gaines, William H. “The Continental Congress Considers the Publication

of a Bible, 1777.” Studies in Bibliography 3 (1950–1951): 274–81.
Due to the Revolutionary War, the escalating prices of Bibles, their scarcity
and the difficulty of importing them from Europe, and because “there are about
500,000 families in the United States, each standing in Need of one or more
Bibles,” Congress was petitioned “to underwrite the printing of an edition of the
Bible for the use of patriot families.” Includes text of the petition and bids from
five Philadelphia printers to produce the proposed volume. The uncertainties of
war intervened and Congress did not resume the project until 1782. “In that year,
the Quaker printer Robert Aitken, working under Congressional auspices, pro-
duced the first complete Bible printed in English in the New World.”

837. Gambrell, Mary Latimer. Ministerial Training in Eighteenth-Century New

England. New York: Columbia University Press, 1937.
Popular religious groups of the eighteenth century such as the Baptists, Meth-
odists, and Universalists often decried the need of ministerial learning. Their
adherents sometimes declared that a pious and spirit-filled preacher needed no
learning at all. The vigor with which these groups pressed their claims “and the
rapidity with which they increased their numbers constituted a real menace to the
New England tradition of a learned clergy, which its defenders were not slow to
recognize.”

838. Garrigus, Carl E. “The Reading Habits of Maryland’s Planter Gentry,

1718–1747.” Maryland Historical Magazine 92 (1997): 37–53.
Data from 1,911 probate inventories recorded in Maryland during the periods
1718–1722 and 1743–1747 reveal that “private libraries of the wealthy in the
early 1700s suggest a strong concern for religious conduct and everyday business
affairs.” By midcentury, religious works still dominated a gentleman’s library
with books that “specifically examined religion within the context of gentility”
as opposed to doctrine.

839. Gaustad, Edwin S. “Charles Chauncy and the Great Awakening: A Survey
and Bibliography.” Papers of the Bibliographical Society of America 45 (1951):
125–35.
Examines seven writings published between 1741 and 1745 concerning their au-
thorship by Chauncy, the chief Boston opponent of the Great Awakening. Includes
a bibliography of Charles Chauncy on the Great Awakening, listing 10 titles.
840. Gilborn, Craig. “Samuel Davies’ Sacred Music.” Journal of Presbyterian
History 41 (1963): 63–79.
Presbyterian pastor and college president, Davies was known as a literary fig-
ure of some reputation in pre-Revolutionary America. By publishing a volume of
poetry in 1752 he provoked censure from those who clung to the Puritan aversion
to verse. The controversy was aired in a series of attacks and replies appearing
in the Virginia Gazette.
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 227

841. Gilmore, William J. “Elementary Literacy on the Eve of the Industrial

Revolution: Trends in Rural New England, 1760–1830.” Proceedings of the
American Antiquarian Society 92 (1983): 87–178.
Following on Kenneth Lockridge’s literacy studies, Gilmore expands and
broadens the traditional research pattern by examining “the variability of signing
literacy over the life of individuals.” The development of a market economy, an
increasingly nationalized religious perspective, enlarged theories of personality
development, and a broad-based educational program all contributed toward ex-
traordinarily high male and very high female elementary literacy rates.
842. ———. “Literacy, the Rise of an Age of Reading, and the Cultural Grammar
of Print Communications in America, 1735–1850.” Communication 11 (1988):
23–46.
“The rise of an Age of Reading in the nineteenth-century United States is
discussed by tracing the spread of literacy and the rise of a network of transporta-
tion and communication. The author argues that a cultural grammar appeared in
conjunction with popular print communications that centered around words and
concepts like modern, knowledge, intelligence, news, information, learning, and
public attitudes toward the circulation of information came to emphasize speed,
timeliness and accuracy. This new print culture permitted novel integration of
local and distant worlds.”
843. ———. Reading Becomes a Necessity of Life: Material and Cultural Life in
Rural New England. Knoxville: University of Tennessee Press, 1989.
Using the Windsor District of Vermont (11 towns), this study examines the
transformation of a traditional agricultural region into a commercial one. The cul-
tural, social, and economic links involved in this transformation also include an
ideological commitment to reading and learning. Part 2, “Print Communications
and Cultural Exchange,” contains a detailed and explicit analysis of the shift from
a predominantly oral to a print-centered culture. Gilmore carefully places the
Bible, theological works, devotional literature, and family and social libraries in
the matrix of these changes, which occurred in the 50 years following the Ameri-
can Revolution, to establish mentalities that underlie the cultural transformation
of “modern life” in America. For a somewhat different but related interpretation,
see Richard Brown’s Knowledge Is Power (listed above).
844. Girouard, Robert. “A Survey of Apocryphal Visions in Late Eighteenth-
Century America.” Proceedings of the Colonial Society of Massachusetts 59
(1982): 191–219.
Discusses eight visions, most published at Boston in 1769–1791. Concerned
with the struggle for liberty and independence, this genre of literary effort had po-
litical overtones but was infused with biblical, apocalyptic imagery as expressed
in the time-honored language of the jeremiad, the sermon, and Socratic dialogue.
The employment of this Old Testament argot of dreams and visions “was as well
known to the beleaguered partisans of the Revolution as any other language.”
228 Section IV

There is a brief description, with quotes and identification of the authorship of

each vision.
845. Goddard, Delano A. “The Pulpit, Press, and Literature of the Revolution.”
In The Memorial History of Boston, Including Suffolk County, Massachusetts,
1630–1880, edited by Justin Winsor, 119–48. Boston: J. R. Osgood, 1881.
Discusses the pulpit ministries of the clergy who served Boston’s 18 churches
and religious societies from 1750 to 1776, with brief comments on their literary
activities.
846. Goen, Clarence C. “The American Revolution as a Religious Revival.”
American Baptist Quarterly 10 (1991): 315–22.
Sets the American Revolution and the period of early nationhood against the
background of the 1740s Great Awakening, the preaching of patriotic clergy, and
the intercolonial evangelistic travels and preaching of George Whitefield.
847 ———. “Editors Introduction.” In The Great Awakening. In the Works of
Jonathan Edwards, Vol. 4:1–95. New Haven, Conn.: Yale University Press,
1972.
This introduction provides historical, theological, and bibliographical detail
to three of Edwards’s tracts defending the revival tradition. A Faithful Nar-
rative, begun as an eight-page letter and expanded to some 130 pages, issued
in hundreds of editions and reprints since 1736, is probably “Edwards’ most
widely read book.” Its morphology of conversion and refutation of Arminian-
ism became the foundational evangelical construct of the sanctified life. In The
Distinguishing Marks, his 1741 Yale commencement address, Edwards analyzes
both the negative and positive external manifestations of revivals, while in Some
Thoughts Concerning the Present Revival of Religion (1742), he refutes crit-
ics and develops ideas of America’s self-image as a “redeemer nation.” These
tracts are “among the most widely reprinted and perennially popular writings of
English-speaking Protestantism.”
848. Goodrich, Chauncey A. “A History of Revivals of Religion in Yale College
from Its Commencement to the Present Time.” American Quarterly Register 10,
no. 3 (1838): 289–310.
Covers the 96-year history of Yale revivals, 1740–1741 to 1837. Originally
inaugurated by George Whitefield and Gilbert Tennent, revivals were also led
by Ezra Stiles and Timothy Dwight as well as by faculty and students. They
typically featured fasting, doctrinal and experiential preaching, private student
conferences with the college president and faculty, together with “frequent
meetings for conference and prayer.” In the nineteenth century revivals were
followed by “a course of devotional instruction, Bible classes and the use of
Weeks’s catechism.” Significant numbers of student converts later became
ministerial candidates.
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 229

849. Goodspeed, Charles Eliot. “The Wicked Primer.” In Publications of the

Colonial Society of Massachusetts, Transactions, 1930–1933, Vol. 28:253–60.
Boston: The Society, 1935.
Rather amusing account of “haphazard” changes made in the New England
Primer about 1759, introducing secular and irregular revisions in the pictorial
woodcuts illustrating letters of the alphabet and also in the alphabetical rhymes
accompanying them. Hence the accusation of “The Wicked Primer.”
850. Goodspeed, Edgar J. “Thomas Jefferson and the Bible.” Harvard Theologi-
cal Review 40 (1947): 71–76.
Jefferson compiled a series of selections from the Gospels into a small scrap-
book known as “The Morals of Jesus,” sometimes referred to as the Jefferson
Bible. In 1904, the U.S. Congress had it reprinted in a facsimile edition of 9,000
copies, containing texts in English, Greek, Latin, and French. Goodspeed identi-
fies the editions Jefferson used in producing his multilingual compilation.
851. Green, James N. Mathew Carey, Publisher and Patriot. Philadelphia: The
Library Company, 1985.
Irish immigrant and publisher, Carey established himself at Philadelphia in
1785. He issued the first national magazine in 1786, published medical texts, and
by 1794 and 1795 had greatly expanded his publishing business. Employing the
Reverend Mason Weems as sales agent, they developed a distribution network
establishing Carey as a national publisher. Issuing the first Catholic Bible in
America (1790), his production blanketed the nation with it and other Bibles
to establish him as the greatest publisher in America in the first two decades of
the nineteenth century. From 1785 to 1821, he published nearly 1,100 books, an
average of almost 30 per year.
852. Greene, Jack P. “A Mirror of Virtue for a Declining Land: John Camm’s
Funeral Sermon for William Nelson.” In Essays in Early Virginia Literature
Honoring Richard Beale Davis, edited by J. A. Leo Lemay, 181–201. New York:
Burt Franklin, 1977.
This sermon, preached and published about November 1772, is the only known
extant colonial funeral sermon to have been published outside New England.
“The sermon was entirely conventional: it does not seem to have deviated in
either tone or thrust from the common run of Anglican funeral sermons in con-
temporary England. However, just as the New England Puritans extolled the lives
of worthy men, Camm extols Nelson as a ‘pattern to succeeding generations.’”
853. Griffin, Martin I. J. “Christopher Talbot, The First Catholic Publisher in
the United States.” Records of the Catholic Historical Society of Philadelphia 15
(1904): 121–24.
Identifies four imprints published by Talbot at Philadelphia including three
books (1784–1786) and a journal, The Columbia Magazine, issued in conjunction
with Mathew Carey, prominent early American Catholic publisher.
230 Section IV

854. Griswold, A. Whitney. “Three Puritans on Prosperity.” New England Quar-

terly 7 (1934): 475–93.
Cotton Mather, orthodox Puritan; Benjamin Franklin, secularized Puritan; and
Timothy Dwight, Puritan revivalist all “laid down a code of living the followers
of which believed that God desired Americans to be rich.”
855. Gura, Philip F. “Cotton Mather’s Life of Phips: ‘A Vice with the Vizard of
Vertue Upon It.’” New England Quarterly 50 (1977): 440–57.
“In writing his Life of Phips he [Mather] gave to the world what might be
termed the first American life.” Mather struggled to justify Governor William
Phip’s worldly success and prestige against the Puritan standard of personal
piety. By extolling Phip’s “virtues and publishing them with his imprimatur, he
lent official sanction to a new era of colonial politics,” in which ambition, rather
than the spiritual quest, defined the magistrate. Reprinted in his The Crossroads
of American History and Literature (University Park, Pa., Pennsylvania State
University Press, 1996), pp. 64–78.
856. ———. “Sowing for the Harvest: The Reverend William Williams and
the Great Awakening.” In The Crossroads of American History and Literature,
95–113. University Park: Pennsylvania State University Press, 1996.
Williams is identified and analyzed as the transitional figure between Solomon
Stoddard and Jonathan Edwards, in part by virtue of his “efforts to prepare the
way for revivalism by his emphasis on what a proper comprehension of doctrine
could offer the sinner.” His writings over a two decade period, 1717–1737, re-
veal his thoughts on revivalism viewed in relation to the millennial thought of
early eighteenth-century New England. He believed that the clergy must clearly
explain and solidly state “the great Truths relating to Men’s Conversion and Rec-
onciliation to God, and [their] Comfort in Christ.” The first edition of Edwards’s
A Faithful Narrative was published as an appendix to Williams’s Directions for
Such as Are Concerned to Obtain a True Repentance and Conversion to God
(Boston, 1736). Gura judges Williams to have been “one of the most interesting
and significant ministers in the Connecticut Valley prior to the Great Awaken-
ing” and to have, together with Stoddard, prepared Hampshire County “for the
outbreak of religious emotions in the 1730s.” Reprinted from the Journal of
Presbyterian History 56, no. 4 (winter 1978): 326–41.
857. Gustafson, Sandra M. Eloquence Is Power: Oratory & Performance in
Early America. Chapel Hill: University of North Carolina Press, 2000.
In chapter 1, Gender in Performance, pp. 40–71, and chapter 2, The ‘Sav-
age’ Speaker Transformed, pp. 75–110, the convergence of the textual and oral
traditions of Europeans, Native Americans, and African Americans are brought
to bear on the development of public oratory, especially as exemplified and
exhibited in evangelicalism. Questions of social authority residing in texts vis-
à-vis those residing in embodied, inspired oral performances are explored in the
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 231

Salem witchcraft trials, the preaching of English revivalist George Whitefield,

Northampton pastor Jonathan Edwards, missionary David Brainerd, Native
American Samson Occom, and African American John Marrant. The conflicting
traditions they represented, each bearing its own construct of social authority and
power, mutually influenced one another. “In the ethnically mobile oral world
opened up by extemporaneous evangelical oratory, Native American rhetorical
influences as well as African and European speech forms played a role in the
development of evangelical preaching.” Based on the author’s University of
California, Berkeley, doctoral thesis.
858. ———. “Jonathan Edwards and the Reconstruction of ‘Feminine’ Speech.”
American Literary History 6 (1994): 185–212.
An analysis of three female conversion narratives (quasi-sermons), including
one about his wife, Sarah, penned by Edwards, reveal that he “identified limited
feminine expression with the voice of God.” Edwards’s pulpit oratory took on
aspects of his feminine subject’s conversion and spiritual experiences, as they
suppressed speech so he suppressed gestures, a form of bodily self-denial and
renunciation. Although he denied women the right of public performance, he
also set a pattern of female expression that women in antebellum America would
expand and exploit, enabling them to have a public voice.
859. Hageman, Howard G. “The Dutch Battle for Higher Education in the
Middle Colonies.” In Education in New Netherland and the Middle Colonies:
Papers of the 7th Rensselaerwyck Seminar of the New Netherland Project, edited
by Charles T. Gehring and Nancy Anne McClure Zeller, 35–41. Albany, N.Y.:
New York State Library, 1985.
A review of the 50-year struggle, 1734–1784, to decide on how Dutch Re-
formed clergy were to be educated in America. Prompted by a dissatisfaction
with European trained pastors, cultural dichotomies, and linguistic problems, the
Americans moved toward an indigenous solution. After several failed attempts
to establish a Dutch chair of theology, they finally settled, in 1784, on two theo-
logical professorships at Queens College, eventually moving to New Brunswick,
New Jersey, in 1809. Modeled after the European system of a three-year post-
baccalaureate program, the New Brunswick school “was to become the model of
ministerial training in this country.”
860. ———. “William Bertholf: Pioneer Domine of New Jersey.” Reformed Re-
view 29 (1976): 73–80.
Bertholf, a farmer and barrel-maker, became pastor of the Hackensack Dutch
Reformed Church in the 1690s, a church he served for nearly 30 years. Ordained
by the evangelically pietistically oriented Classis of Walcheren, The Netherlands,
he became an itinerant evangelist, organizing congregations in New Jersey. His
ministry helped to lay the foundation for Reverend Theodorus Jacobus Freyling-
huysen and his evangelistic work.
232 Section IV

861. Hall, David D. “The Politics of Writing and Reading in Eighteenth-Century

America.” In Publishing and Readership in Revolutionary France and America,
edited by Carol Armbruster, 151–66. Westport, Conn.: Greenwood Press, 1993.
Reflecting on continuity and change, this interpretation posits a middle ground
between two systems of cultural production that existed and developed in early
America. One was a hierarchical system of reading and writing “that stemmed
from ‘genteel’ culture,” while the other was the culture of the common reader.
The former sought liberation from the pulpit as the genteel reader moved from
sermons to fiction and the periodical essay. The latter became a culture of re-
versal, with evangelicals reading and consuming a steady stock of perennial
favorites: nonconformist stories of conversion and extreme religious experience
often recorded as spiritual biography or autobiography. Alternatively, the act
of reading was embedded in a household culture that “perpetuated a mode that
owed its structure and its rhythms to the practice of spiritual mediation,” a mode
traceable to the Protestant Reformation and earlier to the medieval tradition of
learning to read from primers. By 1776 there was a democratic world of printing,
writing, and reading, providing the revolutionaries “a structure of communication
that arose within the culture of the Word.”

862. Hall, Timothy D. Contested Boundaries: Itinerancy and the Reshaping of

the Colonial American Religious World. Durham, N.C.: Duke University Press,
1994.
The colonial revivals of the 1740s and following, often termed the Great
Awakening, were greatly expanded through the preaching tours of George White-
field, the evangelistic efforts of itinerants, and the “production of books, sermons,
pamphlets, broadsides, chapbooks, and almanacs for sale to the [British] empire’s
literate population [which] became a vehicle for the dissemination of a common
language and set of values.” The Awakening became a transatlantic movement
largely through print as readers in both the British Isles and America shared
common texts generated through correspondence, an improved postal system,
and expanded networks of communication. Revival accounts were often sparked
by the visit of an itinerant, which, when later read, generated local awakenings.
These accounts coupled with itinerancy eroded the boundaries of parishes, chal-
lenged clerical authority, and modified social identities.

863. Hallenbeck, Chester T. “A Colonial Reading List from the Union Library
of Hatboro, Pennsylvania.” Pennsylvania Magazine of History and Biography 56
(1932): 289–340.
A transcription of loans, 1762–1774, from the Hatboro Public Library (origi-
nally a subscription library), which indicates books borrowed from this rural
library 20 miles from Philadelphia. Includes a bibliography identifying 211 titles
listed in the loan register, with religion titles having been circulated. This list is
significant since the majority of colonial subscription libraries were limited to
urban centers.
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 233

864. Hambrick-Stowe, Charles E. “The Spirit of the Old Writers: The Great
Awakening and the Persistence of Puritan Piety.” In Puritanism: Transatlantic
Perspectives on a Seventeenth-Century Anglo-American Faith, edited by Francis
J. Bremer, 277–91. Boston: Massachusetts Historical Society, 1993.
Posits the view that Thomas Prince, Jonathan Edwards, and New Light leaders
employed a conservative and print-oriented approach to “illustrate the traditional-
ism of the [Great] Awakening and to guard against the excesses of enthusiasm.”
By printing many old titles, devotional classics, and by gathering accounts of
contemporary revivals, the New Light leaders used print to emphasize “their Old
World links and the traditionalism of their movement.” Richly documented with
the titles of reprinted Puritan classics. Hambrick-Stowe persuasively argues that
the revivalism of the Great Awakening was part of an extended period of spiritual
renewal promoted through print, both through the republication of theological
classics and newer works displaying old themes. Reprinted in Communication
and Change in American Religious History, edited by Leonard I. Sweet (Grand
Rapids, Mich.: Eerdmans, 1993), pp. 126–40.
865. ———. “The Spiritual Pilgrimage of Sarah Osborn (1714–1796).” Church
History 61 (1992): 408–21.
A charismatic New Light prophetic leader converted during the Great Awak-
ening, Osborn wrote more than 50 volumes. She organized prayer meetings in
her home, organized a “Religious Female Society,” and exercised a ministry that
“extended beyond women and children to heads of households, young men, and
blacks.” She challenged the emerging capitalism and individualism of the eigh-
teenth century by working to reestablish communalism, social responsibility, and
moral reform. Her literary activities and her use of books “reflect Puritanism’s
print-oriented piety and the persistence of these traditions in the age of the Great
Awakening.” Reprinted in Religion in American History: A Reader, edited by
Jon Butler and Harry S. Stout (New York: Oxford University Press, 1998), pp.
129–41.
866. Harlan, David C. “The Travail of Religious Moderation: Jonathan Dick-
inson and the Great Awakening.” Journal of Presbyterian History 61 (1983):
411–26.
Jonathan Dickinson (1688–1747) is seen as representative of many clergy
who steered a middle course in the controversy and conflicts growing out of the
Great Awakening. At first enthusiastic about George Whitefield and revivals,
he turned against them and helped bring the Great Awakening to an end in the
Middle Colonies. Possessed of a warm evangelical piety, Dickinson embraced the
renewal of religion that the revivals produced and helped channel their energies
into existing ecclesiastical forms.
867. ———. “A World of Double Visions and Second Thoughts: Jonathan Dick-
inson’s Display of God’s Grace.” Early American Literature 21 (1986–1987):
118–30.
234 Section IV

Succeeding where Bishop Berkeley and David Hume failed, Presbyterian min-
ister Dickinson wrote “a dialogue about religion that did not degenerate into a
monologue.” His Display captured and gave expression to the search for a moder-
ate way between the Old Light critics of the Great Awakening and the New Light
supporters of the revival. He voiced the desire of moderates to “take advantage
of this welcome freshening of religion with the least possible disruption to their
theology and to the organization of their ecclesiastical polity.”
868. Harmelink, Herman. “Another Look at Freylinghuysen and His ‘Awaken-
ing.’” Church History 37 (1968): 423–38.
Questioning the reliability of accounts on which Freylinghuysen’s reputation
as a revivalist and initiator of an awakening rests, the author examines the Dutch
minister’s conflicts with members of his congregation and the Classis of Amster-
dam. This examination leads him to conclude: “Tradition claims an awakening:
the available facts indicate only a disaffection.”
869. Harper, George W. “Clericalism and Revival: The Great Awakening in
Boston as Pastoral Phenomenon.” New England Quarterly 57 (1984): 554–66.
Rejecting Jon Butler’s assertion that pre-Revolutionary revivals are an inter-
pretive fiction, Harper argues that innovative clergy, such as Cotton Mather, were
stimulated to develop activist paradigms of pastoral care and practice. Some of
these practices were derived from Richard Baxter and the German Pietists.
870. Harris, Sharon M. “Early American Women’s Self-Creating Acts.” Re-
sources for American Literary Study 19 (1993): 223–45.
Discusses the revision and expansion of the canon of early American lit-
erature to include women writers. A “Selected Bibliography of Early American
Women’s Writings” includes spiritual autobiographies, conversion narratives,
religious meditations, religious tracts, and other writings of a religious, theologi-
cal, and devotional nature.
871. Harrison, Fairfax. “The Colonial Post Office in Virginia.” William and
Mary Quarterly 2d ser., 4 (1924): 71–92.
Postal communication in seventeenth-century Virginia was isolated and
primitive with the colony refusing to be integrated into the colonial system to the
North. Not until 1737 was it integrated into the larger system and then only under
the provision that the South was to have its own deputy postal administration.
Finally by 1765, a southern department head under the control of the customs col-
lector at Boston was installed and service extended to South Carolina. After the
Revolution the U.S. postal system became a professionally controlled service and
“the South had then ceased to control the machinery of organized communication
of which she had so strenuously opposed the inauguration.”
872. Hartman, James D. “Providence Tales and the Indian Captivity Narrative:
Some Transatlantic Influences on Colonial Puritan Discourse.” Early American
Literature 32 (1997): 66–81.
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 235

“A variety of common textual markers, as well as plentiful historical evidence,

suggest a close relationship between English providence tales and Puritan Indian
captivity narratives.” The captivity narrative of Mary Rowlandson, the many such
stories gathered by Cotton Mather, and others are discussed.
873. Hatch, Nathan O. “The Christian Movement and the Demand for a Theol-
ogy of the People.” Journal of American History 67 (1980–1981): 545–67.
Examines the application of popular sovereignty and freedom to the church
as focused on the cultural roots of the movement known as “Christian” or “Dis-
ciples of Christ” between 1790 and 1815. Built on notions of radical piety, the
proponents of the movement used the press to decry ecclesiastical authority and
structures. Elias Smith, founder and editor of the Herald of Gospel Liberty, was
accused of vomiting “out many nauseous things,” but his publication and others
freely championed a theology of the common people. Public opinion was en-
throned as religious authority.
874. ———. The Democratization of American Christianity. New Haven, Conn.:
Yale University Press, 1989.
Focusing attention on the period 1780–1830, Hatch examines “the cultural
and religious history of the early American republic.” He argues that a wave
of popular religious movements challenged the established churches, spread
revivalism, and democratized American society. Section three on audience
describes and analyzes the combined forces of the written and spoken word
as expressed through vernacular preaching, new forms of religious music, and
the creation of a mass religious culture in print. These changes altered the
networks of religious communication in America by deposing the clergy as
the authoritative sources of information and by stimulating an explosion of
popular printed material.
875. ———. The Sacred Cause of Liberty: Republican Thought and the Millen-
nium in Revolutionary New England. New Haven, Conn.: Yale University Press,
1977.
Examines “the vast array of fast, thanksgiving, anniversary, election, militia,
and week-to-week sermons that issued from printing presses throughout New
England” in the period 1740–1800. Hatch seeks to identify in these sermons “an
ideology of surprisingly uniform dimensions [that] emerged among the Standing
Order” clergy. Civil religion took root in the Second Great Awakening, close
on the heels of the American Revolution. The sacred cause of liberty replaced
conversion as a form of evangelism. Clergy used a millennial vocabulary of
emotive, visual imagery to delineate Europe’s evil and corruption, America’s
destiny in salvation history. This redemptive history was cast, in these sermons,
as “the cosmic advance of liberty and the decline of tyranny.” America became
the “Nation with the Soul of a Church.” See also the studies by Catherine Al-
banese (listed above), Frank Moore (listed below), and Donald Weber (listed in
Section III).
236 Section IV

876. Hatchett, Marion J. The Making of the First American Book of Common
Prayer, 1776–1789. New York: Seabury Press, 1982.
Although centered on the liturgical, theological, and historical issues involved
in the compilation of the first Episcopal prayer book in America, this richly de-
tailed study provides the literary background of a significant liturgical landmark.
As the prototype for all subsequent revisions of the prayer book, this first effort
was foundational. Based on the author’s 1972 General Theological Seminary
thesis.
877. Hayes, Kevin J. A Colonial Woman’s Bookself 1775. Knoxville: University
of Tennessee Press, 1996.
Assembles evidence to show that colonial women could and did read exten-
sively. Initially they secured reading materials produced by other females in
manuscript form. They owned books, borrowed them from circulating libraries,
and shared books with friends. Chapter 2, Devotional Books, pp. 28–57, identi-
fies catechisms, religious poetry, the Bible, sermons, eucharistic manuals, pious
biography, practical devotional works, funeral sermons, and books of spiritual
advice as types of divinity read by women. Conduct books, many with strong
religious and moral sentiment, supplied advice on religion, behavior, leisure,
friendship, love, and marriage. Other categories of literature read by women were
housewifery, physick, midwifery; facts and fiction; and science books. Hayes’s
discussion is replete with specific titles, providing a bibliographic feast of great
variety. Includes an excellent bibliography, pp. 181–201.
878. Heimert, Alan. Religion and the American Mind from the Great Awakening
to the Revolution. Cambridge, Mass.: Harvard University Press, 1966.
The major focus of this study in relation to communication is the author’s link-
age of evangelical rhetoric, originating in the Great Awakening, and the emer-
gence of an egalitarian thrust that laid the basis for a democratic society. Jonathan
Edwards was the early advocate of an evangelical religion that enlarged the
original Puritan “errand into the wilderness” into an extended vision of America.
Although the religious ideology of the clergy did not spur the Revolution, the
oral-fragmented oratory proclaimed by itinerating evangelists established a con-
text from which flowed new patterns of political activity. In this view the clergy,
particularly sectarian clergy, helped set new patterns of liberty that contributed
to the American Revolution. For a critique and review of this and other related
studies see Allen C. Guelzo’s “God’s Designs: The Literature of the Colonial
Revivals of Religion, 1735–1760,” in New Directions in American Religious
History, edited by Harry S. Stout and D. G. Hart, 141–72. New York: Oxford
University Press, 1977.
879. Henderson-Howat, A. M. D. “Christian Literature in the Eighteenth
Century.” Historical Magazine of the Protestant Episcopal Church 30 (1961):
24–34.
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 237

Briefly outlines the work of the Society for the Promotion of Christian Knowl-
edge (SPCK) and of the Reverend Thomas Bray in securing and distributing
literature for the American colonies. Discusses some of the authors and titles of
works printed by the SPCK and sent to America.
880. Henry, H. T. “Philadelphia Choir Books of 1791 and 1814.” Records of the
Catholic Historical Society of Philadelphia 26 (1915): 311–27.
Both of these choir books are found to have been influenced by Anglican
liturgical usage probably because John Aitken, the publisher and compiler, was
Protestant. Both editions are analyzed as to the sources of the music, their author-
ship, and liturgical usage.
881. Henwood, Dawn. “Mary Rowlandson and the Psalms: the Textuality of
Survival.” Early American Literature 32 (1997): 169–86.
Rowlandson used the voice of David, in the Psalms, as her voice, furnishing
her with “a public, liturgical language that centers her experience in the commu-
nal sphere of meaning but also empowers her to speak passionately of her own
grief, confusion and anger.” The Psalms as essential contents of public worship
provided Rowlandson, in a time of extreme emergency, an outlet and language
that released her from psychological numbness and enabled her to survive her
three-month capture and imprisonment. For Rowlandson and her Puritan contem-
poraries, “the Bible was a vast, roomy resource of expressive possibility.”
882. Higginson, J. Vincent. “Andrew Law, American Psalmodist.” The Hymn 20
(1969): 53–57, 63–64.
Singing schoolmaster Law (1749–1821) was a pioneer in “improving the qual-
ity of singing in the churches and American music as well.” His many tunebooks,
published 1779–1803, organization of singing classes and schools, introduction
of European compositions, and staffless shape notation helped develop a new
phase of American music. His was “the most comprehensive method of teach-
ing vocal music until that of Lowell Mason.” Study based on the Law papers,
1783–1821, at Clemens Library of the University of Michigan.
883. ———. “Foreign Influences in Early American Catholic Hymnody.” The
Hymn 17, no. 1 (1966): 16–20, 11.
Provides historical and bibliographical references to foreign hymns and hym-
nals influential in early America, notably French, German, and English sources,
beginning in the 1790s.
884. ———. “John Aitken’s Compilations—1787 and 1791.” The Hymn 27
(1976): 68–75.
An analysis and history of Protestant engraver and publisher Aitken’s Compi-
lation of Litanies, Vespers, Hymns, and Anthems in the Catholic Church, editions
of 1787 and 1791, printed at Philadelphia. The 1787 edition “was the first Ameri-
can publication providing music for Catholic services in the old colonial city.”
238 Section IV

885. Hitchcock, Orville A. “Jonathan Edwards.” In A History and Criticism of

American Public Address, edited by William Norwood Brigance, Vol. 1:213–37.
New York: Russell and Russell, 1960.
Analysis of Edwards as a speaker. “Edwards was a speaker first and a writer
afterward. Most of his time was employed in the preparation and delivery of
sermons.” This study critically explores the speaking situation, Edwards’s train-
ing, and the sermons he preached. He utilized eight fundamental theological
tenets and organized his sermons to include a scriptural text, exposition of the
text, theses clearly stated followed by discussion centered around three or four
main points, and summary. Proofs were biblically grounded in the doctrine of
the absolute sovereignty of God. Although Edwards typically read his sermons,
his preaching “had a powerful and immediate effect.” Based on 1,200 Edwards
sermons in the Yale University collections, this is one of the few critical studies
of him as an orator and homiletician.
886. Hixson, Richard F. Isaac Collins: A Quaker Printer in 18th Century Amer-
ica. New Brunswick, N.J.: Rutgers University Press, 1968.
An important printer in the Middle Colonies, 1770–1808, “Collins issued many
tracts and histories as well as numerous books about other faiths; however, he
was equally well known as the publisher of outstanding works on slavery, educa-
tion, American history, and medicine.” He is deservedly known and remembered
for issuing, as also did Isaiah Thomas, a complete quarto edition of the King
James Bible in 1791, which was of such excellence that other printers adopted
it as their standard of correctness. Sparking the first surge of Bible publishing
in America, “more than twenty editions of the complete Bible and more than
forty of the New Testament were published before 1800.” As sales of his Bible
increased, Collins issued smaller octavo editions in 1793 and 1794, and in 1806
he published the second edition of his quarto edition. Includes “A List of Collins
Imprints,” pp. 190–204.
887. Hocker, Edward W. “The Founding of the Sower Press.” Germantown His-
tory 2, no. 6 (1938): 137–55.
Excerpts from correspondence between Christopher Sower and Dr. Heinrich
Ehrenfried Luther, proprietor of a type foundry in Frankfurt, Germany, as well as
with a Christian Schutz, which details Sower’s efforts to secure type and a press.
The correspondence is dated 1735–1740. In addition to printing German Bibles,
Sower was noted for also issuing almanacs, hymnbooks, and sermons of George
Whitefield. Established in 1738, the Sower press was continued by Sowers’ son
until 1777, supplying the colonial German population with publications, many of
a religious nature.
888. ———. The Sower Printing House of Colonial Times. Norristown, Pa.:
Pennsylvania German Society, 1948.
Active in Germantown, Pennsylvania, 1738–1779, “Christopher Sower and
his son of the same name printed at least 150 books, among them three editions
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 239

of the Bible [in German] all antedating any American editions of the Bible in
English. Furthermore, they produced an almanac yearly for forty-one years, a
newspaper, a magazine and innumerable pamphlets and broadsides.” Distin-
guished for operating one of the first paper mills and for establishing the first type
foundry, they also issued the first religious magazine, Ein geistliches Magazien,
in the American colonies. As devout members of the Church of the Brethren
they issued publications relating to their own denomination as well as for the
Lutherans, Moravians, Seventh-Day Brethren, Mennonites, Quakers, Reformed,
and other Protestant groups. Chronological lists of authors and titles published
by the Sowers are given under the name of the family member responsible for
their publication. Sower’s descendants continued in the printing and publishing
business as late as 1843.

889. Holifield, E. Brooks. “The Intellectual Sources of Stoddardism.” New Eng-

land Quarterly 45 (1972): 373–92.
Argues that [Solomon] “Stoddard’s actual doctrine of the Lord’s Supper [as
a converting ordinance] was the product of a long series of discussions among
continental and English theologians.” Stoddard viewed the sacrament “as noth-
ing more than one sermonic exhortation among others, on exactly the same level
as preaching and prayer.” Holifield cites the relevant continental and English
sources for the doctrine.

890. ———. “The Renaissance of Sacramental Piety in Colonial New England.”

William and Mary Quarterly 3d ser., 29 (1972): 33–48.
Puritan sacramental piety was inaugurated in 1690 with the publication of Cot-
ton Mather’s A Companion for Communicants. Prior to that date no sacramental
manual had been printed in New England, but between 1690 and 1738, 21 edi-
tions of communion manuals were produced. Holifield surveys this literature and
interprets it as “evangelistic sacramental piety,” an attempt to assist the faithful
saints, but also as instruction, admonition, and exhortation to unregenerate bap-
tized Christians, urging them to partake of the sacraments. Sacramental piety fell
into eclipse with the advent of the Great Awakening. Only eight manuals were
printed between 1739 and 1790.
891. Holmes, Thomas James. “Cotton Mather and His Writings on Witchcraft.”
Papers of the Bibliographical Society of America 18 (1924): 31–59.
Places Mather’s published (two) and manuscript works on witchcraft in the
larger context of his literary production to demonstrate that they were only
a small part of his production of 475 items. The author concludes, “Cotton
Mather’s works show that he was much less interested in witchcraft than is
sometimes supposed.” Includes bibliography with notes of his works and let-
ters on witchcraft.
892. Hood, Fred. “Community and the Rhetoric of ‘Freedom’: Early American
Methodist Worship.” Methodist History 9, no. 1 (1970): 13–25.
240 Section IV

Rejecting their Church of England liturgical heritage, the early American

Methodists espoused “liberty” and “freedom” in worship. A certain uniformity
was normative, however, in the preaching service, which consisted of preaching,
scripture reading, prayer, and singing. As a communal experience worship was
governed by a Discipline rather than a prayer book.
893. Hood, Fred J. Reformed America: The Middle and Southern States, 1783–
1837. University, Ala.: University of Alabama Press, 1980.
The Reformed tradition, defined as persons or groups in the theological tradi-
tion of John Calvin, is viewed as having been highly influential in the middle
and southern states as well as nationally, especially in the period 1783–1837.
The Reformed joined in the activities of the benevolent societies, attempting
to bring problems of poverty, population explosion, and suffrage under social
control. Hood sees these efforts as having failed, with revivalism emerging as
salvation for the individual and for the republic. Religion was moved beyond the
dominance of any conglomerate of institutions. The book crusade of the reform
movement is carefully delineated.
894. Hornberger, Theodore. “Thomas Prince, Minister.” In Essays on American
Literature in Honor of Jay B. Hubbel, edited by Clarence Gohdes, 30–46. Dur-
ham, N.C.: Duke University Press, 1967.
Although Prince, like Cotton Mather before him, preached the new Newtonian
science to his congregation, it was his exceptional treatment of death that helps
explain his popularity as a pastor and homiletician. His funeral and memorial
sermons provide a view of death grounded in deeply and carefully reasoned bib-
lical exegesis and doctrine. His view of death “if not unique, is decidedly rare,”
and it is “no wonder that he was in demand when the ritual funeral sermon was
required.”
895. Hornick, Nancy Slocum. “Anthony Benezet and the Africans’ School:
Toward a Theory of Full Equality.” Pennsylvania Magazine of History and Bi-
ography 99 (1975): 399–421.
Philadelphia Quaker educator, humanitarian, and social critic Benezet initially
provided basic education for blacks in his home and later was instrumental in
founding the School for Africans in 1770. In 1782 he became master of the school
and at his death in 1784 left the bulk of his estate as an endowment for its per-
petuation and support. Applying his radical Protestant theories of human broth-
erhood, he advocated the inherent equality of the black and white races. Two
graduates of the school, Absalom Jones and Richard Allen, became cofounders
of the Free African Society, “the first real social organization among blacks for
their own mutual benefit.” Later, Jones founded the first black Episcopal church
in America and Allen was founder and first bishop of the African Methodist
Episcopal church.
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 241

896. Houlette, William D. “Parish Libraries and the Work of the Reverend
Thomas Bray.” Library Quarterly 4 (1934): 583–609.
Parochial libraries were especially valued in the Southern colonies. Houlette
describes and explains the work of the Reverend Thomas Bray, commissary of
the bishop of London, in setting up libraries in the three colonies of Maryland,
North Carolina, and South Carolina. Part of Bray’s design in developing parish
libraries was to encourage “studious and sober” men to serve as clergy in the
colonies.
897. Houser, William Glen. “Identifying the Regenerate: The Homiletics of
Conversion during the First Great Awakening.” Ph.D. diss., University of Notre
Dame, 1988.
Explores the sermons of the four leading ministers of the first Great Awaken-
ing, 1730–1760: George Whitefield, Gilbert Tennent, Charles Chauncy, and Jon-
athan Edwards, who “divided over the doctrines on the nature of conversion and
identifying the regenerate.” An analysis of the sermons provides an identification
of literary and homiletic styles, doctrinal constructions, and the rhetorical means
employed to communicate saving faith. All four preachers perfected homiletic
skills, which reached a new height during the theological strife occasioned by
the first Great Awakening. Although they promulgated their views through the
press, it was “an age in which oratory would be recognized as the essential instru-
ment of moving the American public” (Alan Heimert, Religion and the American
Mind. Cambridge, Mass.: Harvard University Press, 1966, p. 20).
898. Hurst, John Fletcher. “Parochial Libraries in the Colonial Period.” In Pa-
pers of the American Society of Church History, edited by Samuel Macauley
Jackson, Vol. 2:37–50. New York: G. P. Putnam’s Sons, 1890.
Details the work of Reverend Thomas Bray, commissary of the bishop of
London, who worked in Maryland. He divided 10 counties into 31 parishes. His
labors resulted in the establishment of 39 parish libraries throughout Maryland
and the other colonies. To some parishes over 1,000 volumes were given. Books
were of two classes: one for the use of clergy, the rest of them for the laity. Books
also were to be loaned. Includes a complete list of the Library of Herring Creek,
Anne Arundel County, Maryland (1698). The Revolution marks the close of the
foreign interest in colonial parish libraries.
899. Ippel, Henry P. “British Sermons and the American Revolution.” Journal of
Religious History 12 (1982–1983): 191–205.
A brief review of 156 British Fast Sermons of the American Revolutionary era
published 1776 to 1782, “considered a special sort of tract, originating not only
from the pen and the study but also from the pulpit and church, initially presented
orally and cloistered by the hymns and prayers for the occasion.” These sermons
were viewed as legitimate entries into the political pamphlet controversy about
242 Section IV

the colonial conflict, designed to influence public opinion both pro and con. They
were widely distributed and read. “The circulation of this sermon literature indi-
cates as well a general acceptance of the view that religion—or the Bible—had
relevance to Britain’s political and military problems and need not be confined
within the walls of cathedrals, chapels and meeting houses.”
900. Irwin, Joyce. “The Theology of ‘Regular Singing.’” New England Quar-
terly 51 (1978): 176–92.
Early Puritan psalm singing led to a decline in musical literacy by the 1690s
and provoked a reaction known as the Regular Singing movement to teach the
reading of music from tune books. The writings of three Boston area ministers—
Thomas Symmes, Thomas Walter, and Cotton Mather—provided a theological
basis to justify a religion grounded on feelings rather than morality. See also the
study by Laura L. Becker (listed above).
901. Isaac, Rhys. “The Act for Establishing the Freedom of Religion Remem-
bered: The Dissenter’s Virginia Heritage.” Virginia Magazine of History and
Biography 95 (1987): 25–40.
Identifies and examines the numerous “voices” in the 1785 struggle over
freedom of religion in Virginia. The establishment, largely Episcopalian, argued
their case in scholastically oriented print. The dissenters, largely Baptist, argued
theirs in sound as “an exhortation from the preacher to the populace.” Thomas
Jefferson’s statue on religious freedom, framed in legal rationalism, liberated the
Word by removing the controversy from politics through the separation of church
and state.
902. ———. “Books and Social Authority of Learning: The Case of Mid-
Eighteenth-Century Virginia.” In Printing and Society in Early America, edited
by William L. Joyce, David D. Hall, Richard D. Brown, and John B. Hench,
228–49. Worcester, Mass.: American Antiquarian Society, 1983.
A study of the authority of the written word and its symbolic significance in
the society with both an oral-dramatic and a script-typographic media of com-
munication. The Reverend Devereux Jarratt’s “recollections of the processes by
which he acquired, first, common literacy, and then access to higher learning,
provide outlines of the relationship between popular culture—with its large oral
component—and the authoritative realm of great books” exemplify this social
arrangement.
903. ———. “Preachers and Patriots: Popular Culture and the Revolution in
Virginia.” In The American Revolution: Explorations in the History of American
Radicalism, edited by Alfred F. Young, 125–56. DeKalb: Northern Illinois Uni-
versity Press, 1976.
Concludes that while the revolutionary evangelical movement represented a
sharp challenge to the style and values of the traditional society of the gentry,
at the same time the patriot movement infused traditional styles and values with
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 243

meetings, elections, committees, and resolutions. Both movements, however,

were powerfully shaped by the ability to communicate in popular style the pas-
sion for a truly moral order.
904. ———. The Transformation of Virginia, 1740–1790. Chapel Hill: Univer-
sity of North Carolina Press, 1982.
A detailed and nuanced review of the social-cultural context of the double
revolution in religious and political thought that took place in the second half of
the eighteenth century. Drawing upon both art and social science, Isaac uses the
device of dramaturgy to suggest a way of looking at the important communica-
tions included in patterns of action. Popular movements of religious dissent,
notably Baptist and Methodist, rose to challenge and ultimately displace that of
the Anglican gentry. Much of this struggle is viewed in the tensions between an
orally oriented populace and a gentry more closely identified with a topographi-
cally scripted bias.
905. Isani, Mukhtar Ali. “The Contemporaneous Reception of Phillis Wheatley:
Newspaper and Magazine Notices During the Years of Fame, 1765–1774.” Jour-
nal of Negro History 85 (2000): 260–73.
Based on an examination of 42 newspapers and magazines, 27 of which were
American, that “took notice of the poet, generally on more than one occasion.”
This descriptive essay documents Wheatley’s fame, the bulk of which was con-
tributed to by the popular media of the time. Includes a “Chronological List of
Newspaper and Magazine Notices, 1765–1774,” which serves as an update to
William H. Robinson’s 1981 work, Phillis Wheatley: A Bio-Bibliography (listed
in Section I).
906. ———. “The Methodist Connection: New Variants of Some Phillis Wheat-
ley Poems.” Early American Literature 22 (1987): 108–13.
Marshals evidence to demonstrate that Methodists in both England and Amer-
ica took a keen interest in Wheatley and promoted the publication of her poetry
in the last decade of her life. Identifies eight contemporaneous variants that ap-
peared from 1781 to 1797 in Methodist publications.
907. Jackson, Leon. “Jedidiah Morse and the Transformation of Print Culture in
New England, 1784–1826.” Early American Literature 34 (1999): 2–31.
Ministerial literature provides the basis and context, specifically in the case of
Jedidiah Morse, for analyzing and evaluating the heated controversy over the au-
thority of printed texts for the period 1780–1820. At first, Morse understood texts
to derive their authority from status and voice but shifted his stance “to under-
stand that he could achieve authority through mass popularity.” He experimented
with mass distribution techniques, began emphasizing an aggressive form of print
evangelism, founded a popular magazine (the Panoplist, dedicated to fighting
liberalism), and used commercialization to further truth and expand his influence.
Caught in the counterbalance between traditional, authoritarian print and text as a
244 Section IV

commercial product, Morse and others oriented themselves to the literary market-
place but continued to “talk about (and understand) their competitiveness in the
terms of the specific discourse traditions from which they emerged.”
908. Jackson, Thomas H. “Jonathan Edwards and the ‘Young Folks’ Bible.’”
New England Quarterly 5 (1932): 37–54.
Identifies a book on midwifery as the mysterious “young folks’ Bible,” which
led Edwards in 1744 to launch an inquiry into the reading of morally question-
able materials by members of his congregation. Edwards is judged to have been
circumspect and responsible in his role as moralist and literary judge.
909. Janeway, James. A Token for Children, Being an Exact Account of the Con-
version, Holy and Exemplary Lives and Joyful Deaths of Several Young Children.
Boston: Z. Fowler, 1771.
Compilation of 14 seventeenth-century conversion and death narratives. Most
of the children were very young, typically from four to six years old, but nearly
all had learned to read the Bible, the Westminster Assembly’s Catechism, and
other good books. One five-year-old “quickly learnt a great Part of the Assem-
bly’s Catechism by Heart, and that before he could read his Primer.”
910. Jarratt, Devereux. The Life of the Reverend Devereux Jarratt. New York:
Arno Press and the New York Times, 1969.
Jarratt’s autobiography is considered the most interesting autobiography
written in eighteenth-century Virginia. It is also a significant social document
because in it Jarratt recalls the process by which he acquired literacy and access
to higher learning. These achievements enabled him to acquire social status and
prestige. This process of self-education, the relation between popular culture,
largely oral, and the realm of great books is effectively told by one who expe-
rienced the transition. This is a reprint of the Baltimore 1806 edition, covering
the years 1732–1797. Text of the same edition for the years 1732–1763, with an
introduction and notes by Douglass Adair, was published in William and Mary
Quarterly 3d ser., 9 (1952): 346–93.
911. Jennings, John Melville. The Library of the College of William and Mary
in Virginia, 1693–1793. Library Contributions, no. 6. Charlottesville: University
Press of Virginia, 1968.
Founded as a “Seminary of Ministers of the Gospel and that the Christian Faith
may be propagated amongst the Western Indians,” the initial library collection
was largely theological with gift titles donated by Dr. Bray’s Associates, Francis
Nicholson, bishops, and other prelates. Destroyed by fire in 1705, the collection
was rebuilt in the eighteenth century and contained works in the classics, math-
ematics, geography, science, trade, law, history, and government, in addition to
theology. After the American Revolution religion study declined at the college,
and by century’s end not a single ministerial candidate was enrolled. Although a
fine collection had been assembled, it was destroyed by fires in 1859 and 1862.
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 245

Individual titles, many theological, known or thought to have been included in

the collections, are cited, providing a suggestive bibliography of titles used in
eighteenth-century theological education.
912. ———. “Notes on the Original Library of the College of William and Mary
in Virginia, 1693–1705.” Papers of the Bibliographical Society of America 41
(1947): 239–67.
Drawing on a number of contemporary collateral sources, since all original
records of the first library were destroyed, the author presents evidence that a
donation by Colonel Francis Nicholson formed the core of the original college
library. This collection of “well over two hundred volumes was predominantly
religious in tone” and was formed between 1692 and 1694. A partial listing of
the collection is appended as “The Nicholson Catalogue,” pp. 258–67. The titles
are largely of Anglican tincture.
913. Johnson, Jesse. “Early Theological Education West of the Alleghenies.” In
Papers of the American Society of Church History, edited by William Walker
Rockwell, 2d ser., Vol. 5:119–30. New York: G. P. Putnam’s Sons, 1917.
A concise overview of the establishment of Presbyterian seminaries in the
West, 1794–1835. Service Seminary, later Xenia (Ohio) Seminary, the first
seminary west of the Alleghenies, opened in 1794 with a library of some 800
hundred volumes.
914. Johnson, Thomas H. “Jonathan Edwards’ Background of Reading.” Publi-
cations of the Colonial Society of Massachusetts 28 (1935): 193–222.
This study of Edwards’s reading, based on a study of his education, his letters,
his access to libraries, references and notes in his treatises, and a surviving cata-
log containing some 500 itemized book titles, reveals that for a provincial colo-
nial clergyman, who was associated with democratic and local developments, his
literary acquaintance was phenomenal. From this study Johnson has compiled a
list of authors and their works as an example of Edwards’s professional reading.
915. Jones, Barney L. “John Caldwell, Critic of the Great Awakening in New
England.” In A Miscellany of American Christianity: Essays in Honor of H. Shel-
ton Smith, edited by Stuart C. Henry, 168–82. Durham, N.C.: Duke University
Press, 1963.
Denounced by Samuel Davies, prominent Presbyterian minister in Virginia,
John Caldwell published a number of attacks in opposition to the Great Awaken-
ing. Davies’ imputation of Caldwell’s character, which contemporary records fail
to support, attest to the vitality and effectiveness of Caldwell’s opposition to the
revival movement.
916. Jones, Matt B. “Some Bibliographical Notes on Cotton Mather’s ‘The
Accomplished Singer.’” Publications of the Colonial Society of Massachusetts,
Transactions, 1930–1933, Vol. 28:186–93. Boston: The Society, 1935.
246 Section IV

Provides notes on the occasion, context, and publication of Mather’s 1721 tract
that promoted the improvement of congregational singing.
917. Kashatus, William C. “A Reappraisal of Anthony Benezet’s Activities in
Educational Reform, 1754–1784.” Quaker History 78 (1989): 24–36.
Focuses on Benezet’s work “in public reform, particularly in the promotion
of educational opportunities for the Quaker and non-Quaker down-trodden of
society, free Blacks, females and the poor.” He advocated that Quakers become
teachers to promote literacy and civic responsibility, and he published both a
spelling and a grammar book for school use. His activities stimulated other Quak-
ers to found the Society for the Establishment and Support of Charity Schools and
inspired nineteenth-century reformers to “promote the common school move-
ment across the nation.”
918. Keep, Austin Baxter. “The Library of King’s College.” Columbia Univer-
sity Quarterly 13, no. 3 (1911): 275–84.
Two bequests laid the foundation of King’s College (later Columbia Univer-
sity) library: one from Joseph Murray, lawyer, and the other from the Reverend
Duncomb Bristowe of London. The latter, consisting of some 1,200 volumes, was
received in 1763. The two collections “were supplemented by purchases from
local book-sellers.” They “partook largely of a professional character, compris-
ing standard works in law and theology.” Because the library was plundered and
dispersed during the Revolutionary War, “only eighty or a hundred [volumes]
still remain which can be identified.”
919. Keller, Karl. “The Loose, Large Principles of Solomon Stoddard.” Early
American Literature 16 (1981–1982): 27–41.
Citing Stoddard’s major works, Keller shows that he used a rhetorical strategy
of radical intentions and equivocation to loosen and enlarge “New England reli-
gious principles by force of personality and by rhetorical dispossession. Through
co-optation he accepted the instituted faith and then replaced it in his own forms.”
By the time of his death in 1729 “every town in New England had converted to
the Stoddardean congregational way.”
920. Kennedy, Earl William. “From Providence to Civil Religion: Some ‘Dutch’
Interpretations of America in the Revolutionary Era.” Reformed Review 29
(1975–1976): 111–23.
Examines the sermons of three prominent Dutch Reformed pastors: Archibald
Laidlie, John Henry Livingston, and William Linn. Kennedy shows that they
were convinced that America’s eschatological role is rooted in the doctrine of
providence, that the nation has a national religious vocation, and that the colonists
are on an “errand into the wilderness.” These pastors, “together with the majority
of the Dutch Reformed clergy, all believed that America’s just cause would be
vindicated by a just God in his providence.” Although God providentially ruled
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 247

the nations, it is less clear that these clergy held America to be more virtuous
than other nations.
921. Kenney, William Howland. “George Whitefield: Dissenter Priest of the
Great Awakening, 1739–1741.” William and Mary Quarterly 3d ser., 26 (1969):
75–93.
Focuses on Whitefield’s second journey to the American colonies when his
preaching tour stimulated popular revivals that became the Great Awakening.
Examines his sermons, his audiences, and the context of the times to identify his
appeal and the enthusiastic response to his message. His listeners were largely
dissenters who were receptive to criticism of the Church of England, her minis-
ters, and the Society for the Propagation of the Gospel missionaries. Cordially re-
ceived in Philadelphia, New England, and South Carolina, the “Great Awakener,”
as an establishment Anglican clergyman, became a champion to the dissenters
who eagerly received his message of salvation and its implied reaffirmation of
the original Puritan mission to America.
922. Kerr, Harry P. “The Election Sermon: Primer for Revolutionaries.” Speech
Monographs 29 (1962): 13–22.
“Rhetorical analysis of occasion, audience, speaker, and speech is applied to
a type of speaking that was popular in America between 1763 and 1783. The
resulting portrait provides background which can enrich the study of a particular
election sermon. It demonstrates, moreover, that the annual sermons followed a
distinct pattern, and that in so doing, they popularized and reinforced by repeti-
tion the major philosophical underpinnings of the Revolution.”
923. ———. “Politics and Religion in Colonial Fast and Thanksgiving Sermons,
1763–1783.” Quarterly Journal of Speech 46 (1960): 372–82.
Convinced that “much of the oratory which enlisted and stimulated support for
the American Revolution originated in colonial pulpits,” the author concludes,
“the sermons preached on these holy days were more effective instruments of
mass persuasion than any other political sermons delivered during the period, and
rank almost on a par with newspapers, pamphlets, and quasi-legal organizations
as mainstays of the war of words which preceded and accompanied the American
Revolution.”
924. Kielbowicz, Richard B. News in the Mail: The Press, Post Office, and Pub-
lic Information, 1700–1860. New York: Greenwood Press, 1989.
Details the concurrent integral, interlocking development of the postal sys-
tem and newspapers prior to the Civil War. The development and diffusion of
newspapers shifted the locus of information control from local opinion leaders
(magistrates, clergy, politicians, and others) to individuals. Both magazine and
book distribution remained largely local until after 1850, when postal policy ac-
commodated their inclusion in the mails. By the time of the Civil War, the much
248 Section IV

wider diffusion of news and information through the postal system, by telegraph,
and with the establishment of news-gathering organizations greatly enriched the
information environment of American communities. For an earlier history of the
U.S. Postal Service see the study by Wesley Rich (listed in Section II).
925. Kimnach, Wilson H. “The Brazen Trumpet: Jonathan Edwards’s Concep-
tion of the Sermon.” In Critical Essays on Jonathan Edwards, edited by William
J. Scheick, 277–86. Boston: G. K. Hall, 1980.
Based on a study of sermon manuscripts (as early as 1721) and a manuscript
notebook of Edwards’s sermons for 1741 to 1758, Kimnach considers “what the
Edwardsean sermon is, where Edwards got his notion of it, and what he did with
the form.” Employing the traditional form of the Puritan sermon containing text,
doctrine, and application, Edwards modified it along hortatory lines, eventually
“fusing the Doctrine and Application in such a way that the full blast of emotional
appeal begins immediately after the Text and does not cease until the end of the
sermon. This is the ultimate weapon in colonial homiletics, and it established the
literary technology of American revivalism.”
926. ———. “Jonathan Edwards’s Early Sermons: New York, 1722–1723.”
Journal of Presbyterian History 55 (1977): 255–66.
Analyzes some 24 sermon manuscripts (all unpublished) from the New York
era of Edwards’s career. Although they exhibit naivete and a rustic vitality of
style, they also reveal his outstanding use of visual imagery and the ability to
define the Christian life in experiential terms. “Edwards was exploring and
testing the conventional rhetoric of the sermon form in these first sermons,” a
skill he would later develop and exploit “more artfully than any other American
preacher.”
927. ———. “Jonathan Edwards’s Sermon Mill.” Early American Literature 10
(1975–1976): 167–78.
Cites evidence that Edwards revised, recast, cannibalized, and altered sermons
to produce new scripts suitable for new occasions and to meet the needs of his
audience. Some 1,200 Edwards sermons survive and lend credence to the obser-
vation that in the eighteenth century, “sermon production was a cross between art
and a cottage industry.”
928. King, C. Harold. “George Whitefield: Commoner Evangelist.” In Histori-
cal Studies of Rhetoric and Rhetoricians, edited by Raymond F. Howes, 253–70.
Ithaca, N.Y.: Cornell University Press, 1961.
The most prominent religious figure of the eighteenth century, Whitefield is
assessed against his century’s shift from reason to romanticism, from rationality
to faith. In doctrine he preached original sin, justification by faith, election, and
conversion. He preached this traditional Christianity to his humble auditors in
colloquial, plain speech with remarkable vocal power and skill. A dramatic story-
teller, he employed imagery, mounting action and suspense to evoke a spontane-
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 249

ous response from listeners numbered in the thousands. His greatest innovation
was the inauguration of field preaching, taking the Gospel outside the confines
of the established church.
929. Kirsch, George B. “Jeremy Belknap: Man of Letters in the Young Repub-
lic.” New England Quarterly 54 (1981): 33–53.
Congregational clergyman, Revolutionary patriot, magazine editor, essayist,
and founder of the Massachusetts Historical Society, Belknap’s “most impor-
tant achievements remain his contributions to American cultural nationalism,”
perhaps best exemplified in his History of New Hampshire, a historical allegory
“long a favorite at New England firesides.”
930. Kissinger, Warren S. “The Ephrata Cloister: The History and the Output of
Its Press.” Brethren Life and Thought 13 (1968): 162–69.
A brief history of the famous semimonastic community that flourished at
Ephrata, Pennsylvania, in the eighteenth century. Set up in 1742–43, the press
was active until 1794. A list of the most important works from Ephrata is given.
The famed Martyer Spiegel (Martyr’s Mirror) “was the largest work published in
America in the eighteenth century” (1,514 pages); also noted is “the first Ameri-
can edition of Bunyan’s The Pilgrim’s Progress in German, in 1754.”
931. Kling, David W. “‘Exhort, Expostulate, Plead’: The Preaching of Revival.”
In A Field of Divine Wonders: The New Divinity and Village Revivals in North-
western Connecticut, 1792–1822, 110–43. University Park: Pennsylvania State
University Press, 1993.
New Divinity revival homiletics evolved in the small town, rural areas of Con-
necticut in three distinct phases. The first “meant a spoken, not read, sermon; an
outline, not fully written out text,” while the second phase centered in extempo-
raneous, spontaneous, audience-centered preaching. In the third phase ministers
more consistently employed the evangelical style of oratory, pressing auditors
to personal decisions, urging immediate action to assure salvation. The careers
of Edward Dorr Griffin, “The Prince of Preachers,” and Asahel Nettleton, “The
Curer of Souls,” two highly successful but dissimilar revivalists, are examined in
detail. A valuable study documenting the development of revivalistic preaching,
which has subsequently influenced Protestant preaching.
932. Klingberg, Frank J. “The Anglican Minority in Colonial Pennsylvania:
With Particular Reference to the Indians.” Pennsylvania Magazine of History and
Biography 65 (1941): 276–99.
Emphasizes the part played by the Society for the Propagation of the Gospel in
Pennsylvania before the Revolution, particularly on the Anglican work with Na-
tive Americans centering in education and evangelization. “The pioneer mission-
ary, acting as a religious and humanitarian lookout on the frontier, wrote to this
central body in London from many stations. The disposition of these missionary
consuls [was] read, discussed, codified, digested and enriched with theory and
250 Section IV

accumulated philosophical insight by men of perspective, who then sent fresh

instructions, from the general pool of reports, out to all the network, thus main-
taining a continual chain of ideas in transit, throughout the century.”
933 ———. “Contributions of the S. P. G. to the American Way of Life.” His-
torical Magazine of the Protestant Episcopal Church 12 (1943): 215–24.
Judges the Society for the Propagation of the Gospel, the missionary arm of the
Church of England in America, to have been a beneficial influence in the shaping
of the nation’s life, particularly during the colonial period when it took decisive
action to transmit English culture to the New World. The Society, through the
efforts of Dr. Thomas Bray and missionaries, actively established schools and li-
braries. These efforts were voluntary enterprises and helped promote the concept
of voluntarism as a distinguishing characteristic of both American ecclesiastical
and civic life.
934. ———. “The S. P. G. Program for Negroes in Colonial New York.” Histori-
cal Magazine of the Protestant Episcopal Church 8 (1939): 306–71.
Quoting extensively from correspondence and reports written by the Society
for the Propagation of the Gospel (SPG) missionaries, a clear account emerges
of the work they performed in their dual roles as schoolmasters and catechists
to whites, blacks, and Native Americans. Instruction in reading concentrated on
learning biblical texts, the catechism, the Book of Common Prayer, and spelling.
The missionaries repeatedly requested copies of suitable texts from the Society,
even though they were equipped with a well-stocked missionary library and with
a volume of tracts and small books for distribution. This study covers SPG’s work
in New York City, concentrated at Trinity Church, as well as in the rural areas
of the colony.

935. Knapp, Peter. “The Rev. Thomas Prince and the Prince Library.” American
Book Collector 22, no. 2 (1971): 19–23.
Provides biographical information on Prince and his activities as an antiquar-
ian, bibliophile, and historian. As an active collector of manuscripts, pamphlets,
and books over a period of 55 years (1703–1758), he assembled over 3,800 titles
in about 1,900 volumes to form one of the largest private libraries in the colonies.
Besides including the standard biblical and theological works of a clergyman, the
collection is rich in early American manuscripts and imprints, some cited by title
and date of publication. Prince’s “library deserves consideration as the pioneering
collection of Americana.” See The Prince Library for the catalog of this collec-
tion (listed in Section I).

936. Knapton, Ernest John, ed. “The Harvard Diary of Pitt Clarke, 1786–1791.”
Proceedings of the Colonial Society of Massachusetts 59 (1982): 231–361.
Diary of the Reverend Pitt Clarke of Medfield and Norton, Massachusetts,
while a student at Harvard University. Particularly interesting because he re-
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 251

corded his reading and purchase of books. Also notes the seemingly endless
number of declamations, recitations, and preparation of syllogisms required by
the Harvard curriculum of the time. Includes a bibliography of books he pur-
chased, including such theological staples as Doddridge’s Family Expositor, Rise
and Progress of Religion in the Soul, Brown’s Concordance, Matthew Henry on
Prayer, and other titles.
937. Kolodny, Annette. “Imagery in the Sermons of Jonathan Edwards.” Early
American Literature 7 (1972–1973): 172–82.
Examines Edwards’s use of images for emotional persuasion by comparing
images used in his famous “Sinners in the Hands of an Angry God” and other
sermons. “What we have typically, in each of Edwards’s sermons, is an aggre-
gate of images, contrasting, adding to, or alluding to one another in such a way
as to force the listener to go through very specific and analyzable emotional
responses.”
938. Kramer, Michael P. “Jonathan Mayhew.” In American Colonial Writers,
1735–1781, edited by Emory Elliott, 158–74. Dictionary of Literary Biography,
Vol. 31. Detroit: Gale Research, 1984.
Identified as one of the five or six most important proto-Revolutionary figures
in the colonies, Mayhew’s independence of mind made him “a theological thorn
in the side of the Boston clergy throughout his career.” He crafted a rational
theory of sermonic style based on the writings of John Locke, issued in a steady
stream of sermons and discourses published in both Boston and London. His at-
tacks on the Anglican Society for the Propagation of the Gospel and responses to
it, 1763–1765, precipitated “The Mayhew Controversy,” incorporating his view
that “resistance to governmental tyranny,” evidenced by attempts to establish an
American episcopate and impose a stamp tax on the colonies, “was a religious
duty to be put into action.” He was instrumental in crafting a “highly charged
language of liberty,” a prelude to the American Revolution. Includes review and
critique of his major publications.
939. Kraus, Joe W. “Private Libraries in Colonial America.” Journal of Library
History, Philosophy, and Comparative Librarianship 9 (1974): 31–53.
A survey and synthesis of research about privately owned colonial libraries
concludes that “books were highly treasured by American colonists.” Probate
records indicate that from 39 to nearly 60 percent of the free white population
in the eighteenth century owned books, from a few volumes to hundreds of
titles. The Bible, books of sermons, and devotional writings were widely owned,
with clergy libraries containing standard theological treatises, concordances,
collections of sermons, grammars, and titles in philosophy, rhetoric, and logic.
Religious titles were popular because they were a means of passing on learning
and classical knowledge. Interestingly, “the personal libraries of colonists from
different regions did not differ as much as one might expect.”
252 Section IV

940. Kraus, Michael. The Atlantic Civilization: Eighteenth-Century Origins.

New York : Russell and Russell, 1961.
Surveys the cultural interchange between America and Europe in many fields,
including communications, religious relations, and books and learning. Kraus
emphasizes the impact of the New World upon the Old, believing that the Ameri-
can colonies contributed their share to the synthesis called “the Atlantic civiliza-
tion.” The Great Awakening and analogous revivals in Britain kept presses on
both sides of the Atlantic busy telling of religious developments. This survey
clearly outlines the linkage between the colonies, the mother country, and Eu-
rope. At times it was mutually beneficial, at other times anxious, but always vital
and influential especially prior to the American Revolution. Reprint of the 1949
Cornell University Press edition.
941. Kroeger, Karl. “Isaiah Thomas as a Music Publisher.” Proceedings of the
American Antiquarian Society 86 (1976): 321–41.
Music publishing during the seventeenth and eighteenth centuries consisted
almost wholly as collections of psalm tunes and instruction books designed to
aid in the singing of psalms. Isaiah Thomas entered the music publishing field in
1786 with the appearance of The Worcester Collection of Sacred Harmony in two
volumes, which, over a period of 17 years and eight editions, established him as
the major publisher of sacred vocal music in America.
942. ———. “William Billings and the Hymn-Tune.” The Hymn 37, no. 3 (1986):
19–26.
Billings is the best-known and talented American composer of the period
between the Revolutionary War and the War of 1812. With an active career
spanning 35 years, he composed and published 270 settings for psalm and hymn
tunes. “Billings published most of his compositions in six collections, or tune-
books, between 1770 and 1794.” Contains critical analysis of the collections,
remarks on some of his compositions, and discussion of his instructions for per-
formance/singing as well as his religious philosophy.
943. ———. “William Billings Sets the Tune.” The Hymn 47, no. 4 (1996):
8–13.
Makes the case that Billings, who “composed more than 280 strophic settings
of sacred poetry,” paid particular attention to the words of the hymns and songs
he composed or arranged. He drew many of his texts from Isaac Watts, but also
composed some settings himself.
944. ———. “A Yankee Tunebook from the Old South: Amos Pilsbury’s The
United States Sacred Harmony.” The Hymn 32 (1981): 154–62.
A Charleston, South Carolina, musician, Pilsbury’s The United States Sacred
Harmony (1799) “appears to be the first tunebook to include folk hymns.” Of
its 240 pieces, he composed 25 tunes in the collection. “Many currents in 18th-
century psalmody are brought together in Sacred Harmony: the old English
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 253

psalm-tune, the newer English hymn-tune, the New England repertory, and the
southern folk hymn.” Although not widely used, Pilsbury’s repertory anticipated
many musical developments of the next half century.

945. Lambert, Frank. “The Great Awakening as Artifact: George Whitefield

and the Construction of Intercolonial Revival, 1739–1745.” Church History 60
(1991): 223–46.
A close examination of Whitefield’s use of the press to promote evangeli-
cal revivalism. “Through widespread distribution of newspapers, broadsides,
pamphlets, sermons and journals, Whitefield constructed the Great Awakening,
crafting a common message, fashioning an intercolonial context, and creating a
religious public discourse.” Whitefield’s use of newspapers, concomitant with
a dramatic increase in printing and literacy, played a major role in his creation
of a “new religious public sphere that extended throughout the American colo-
nies.”

946. ———. “‘I Saw the Book Talk’: Slave Readings of the First Great Awaken-
ing.” Journal of Negro History 77 (1992): 185–98.
By examining evidence of “how slaves related to the printed word, we see a
much more active, intellectual effort by individuals who, as readers, not only
consumed texts but produced their own meanings, often reaching conclusions
very different from those intended.” Evangelicals such as George Whitefield and
Samuel Davies actively encouraged the instruction of slaves in both religion and
reading. Blacks adopted the language of redemption to seek their freedom, and
by the last quarter of the eighteenth century began establishing their own congre-
gations. As literacy expanded among blacks, it afforded them limited leadership
opportunities. They not only listened or heard a message of deliverance, they also
read the texts, which convinced them that emancipation was possible.

947. ———. Inventing the “Great Awakening.” Princeton, N.J.: Princeton Uni-
versity Press, 1999.
Contends that the Great Awakening is an interpretive fiction first formulated
by revivalist clergy who promoted the Awakening through newspapers, maga-
zines, sermons, and other publications. Roughly 100 years later the nineteenth-
century promoters extended this interpretation by portraying their awakenings
“as a continuation or renewal of a mighty and extraordinary Work of God in
America.” Lambert devotes considerable attention to the role of the press in ini-
tially promoting and cultivating intercolonial revivals. Later the press extended
its influence across the geography of a growing nation in the nineteenth century
as revivalism became a mass movement. Equal attention is given to the anti-
revivalists and their efforts, including use of the press, to oppose the Awakening,
its proponents, and their strategies. Contains discussions of Jonathan Edwards’s A
Faithful Narrative, revival narratives, revival magazines, anti-revivalist publica-
tions, and revivalism and the colonial press.
254 Section IV

948. ———. ‘Pedlar in Divinity’: George Whitefield and the Transatlantic Re-
vivals, 1737–1770. Princeton, N.J.: Princeton University Press, 1994.
While documenting Whitefield’s activities in promoting and conducting a
transatlantic series of revivals, this study focuses on the itinerant’s seven trips
to the American colonies and his activities here. Converted through reading,
the Great Itinerant employed press agents, publicity, newspapers, letter writing,
books, his sermons, and Journals to flood the eighteenth-century market with
cheap evangelical literature. By linking his charismatic preaching and the power
of print with the widespread commercialization of trade he helped create a new
mass audience, employing a vocabulary acceptable in the public sphere beyond
the boundaries of meeting houses and ecclesiastical strictures. Lambert analyzes
Whitefield’s uses of the media in detail and also points out that his preaching was
coupled with extensive educational and benevolent programs. His seven trips to
the colonies and his identification with Americans’ interests lead the author to
observe that he became thoroughly Americanized. He concludes, “The itinerant’s
most durable contribution to American society was his conception and practice
of mass evangelism, emulated by succeeding generations of revivalists.” In this
view Finney, Moody, Sunday, and Graham all stand on Whitefield’s shoulders.
949. ———. “‘Pedlar in Divinity’: George Whitefield and the Great Awakening,
1737–1745.” Journal of American History 77 (1990–1991): 812–37.
By placing Whitefield’s evangelistic efforts in the wider context of the de-
veloping consumerism of the early eighteenth century, Lambert examines in
detail the evangelist’s uses of the press, publicity, advertising, and press agents
to promote revivals. Employing merchandizing techniques, Whitefield expanded
the distribution of his printed sermons and journals to reach a wider audience.
Accused of being a “Pedlar,” the evangelist did not shy away from using mass
marketing to further religion. He expanded the relationship between business and
theology with both commerce and religion influencing his delivery of the Gospel
message to all people.
950. ———. “Subscribing for Profits and Piety: The Friendship of Benjamin
Franklin and George Whitefield.” William and Mary Quarterly 3d ser., 50
(1993): 29–54.
Recounts and analyzes the mutually beneficial business relationship between
the Philadelphia printer and Anglican preacher/evangelist extending over a
30-year period, but focusing primarily on Whitefield’s initial tour in America,
1739–1740. Although they differed theologically, they found common ground
as Franklin vigorously promoted Whitefield’s revivalism with extensive news
coverage in his Pennsylvania Gazette and through publication of his sermons
and other works. Through the years their business relationship developed into a
mutually satisfying friendship. Includes critique of Franklin’s printer-rival An-
drew Bradford who also issued Whitefield’s works. Appendix I lists “Benjamin
Franklin’s Publications of Works Written by, for, and against Whitefield,” and
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 255

Appendix II lists “Andrew Bradford’s Publications of Works by, for, and against
Whitefield.”
951. Lane, William C. “New Hampshire’s Part in Restoring the Library and Ap-
paratus of Harvard College after the Fire of 1764.” Publications of the Colonial
Society of Massachusetts, Transactions, 1922–1924, Vol. 25:24–33. Boston: The
Society, 1924.
Details the major gifts for restoring the loss of the college library and philo-
sophical apparatus by the Province of New Hampshire. Also, the ministers of all
denominations were asked to receive donations of books and money for a new
library. The appeal was addressed to all in “the Interests of Religion and Learn-
ing,” to repair “the great losses both in the Library and Apparatus which God in
his holy Providence hath suffer’d to befall the Society under our Care.”
952. Laugher, Charles T. Thomas Bray’s Grand Design: Libraries of the Church
of England in America, 1695–1785. ACRL Publications in Librarianship, no. 35.
Chicago: American Library Association, 1973.
Based on the use of archival sources previously unexploited, this is the fullest
description and most extensive analysis of the work of the Reverend Thomas
Bray, the Society for the Propagation of the Gospel in Foreign Parts, and the
Bray Associates, in founding and supporting libraries in the American colonies.
Bray and these societies began work in 1695 and, in nearly a century of effort,
sent hundred of missionaries and thousands of books and religious tracts to the
New World. Appendixes give a listing of the libraries founded and the catalogs
of five collections.
953. Lazenby, Walter. “Exhortation as Exorcism: Cotton Mather’s Sermons to
Murderers.” Quarterly Journal of Speech 52 (1971): 50–56.
Famed for the dramatic ritual of his gallows sermons, Mather preached at least
eight in the years between 1686 and 1721. In June 1715, he preached to Margaret
Gaulacher, convicted of infanticide. As was typical of his approach, he aimed his
sermon at the whole congregation as well as at the condemned. The audience,
which numbered in the thousands, came to witness the “vast struggle between
the forces of God and Satan” as Mather performed his exorcism of attempting to
prompt confession and repentance from the condemned.
954. LeBeau, Bryan F. “The Subscription Controversy and Jonathan Dickinson.”
Journal of Presbyterian History 54 (1976): 317–35.
The adoption of the Westminster Confession by the Presbyterian General
Synod at Philadelphia in 1729, while continuing as the standard for denomina-
tional orthodoxy to the present day, has provoked controversy because of “the
suggestion of subscription to the Westminster Standards as prerequisite to minis-
terial ordination.” Jonathan Dickinson, one of the intellectual leaders of the early
eighteenth century, was a key figure of the anti-subscriptionist forces and a pro-
ponent of the Great Awakening. Although he and his supporters lost the contest
256 Section IV

centered on ministry, the Westminster Confession continued as the preeminent

definition of Presbyterian orthodoxy.
955. Lee, Robert E. “Timothy Dwight and the Boston Palladium.” New England
Quarterly 35 (1962): 9–39.
In 1800 Dwight and other Federalists purchased control of the New-England
Palladium to counteract Jacksonian democracy and as a conservative revolt
against the American and French Revolutions. Dwight was joined by other
clergy—John Thornton Kirkland, Eliphalet Pearson, Jedidiah Morse, and David
Tappan—to write biting, satirical attacks on deism. Dwight dropped his sponsor-
ship of the newspaper after 1802, having shown that a powerful clergyman could,
by attacking irreligion, also propagate the Federalist system of politics and delay,
in Connecticut, the democratizing forces then sweeping the nation.
956. Lemay, J. A. Leo. “Joseph Green’s Satirical Poem on the Great Awaken-
ing.” Resources for American Literary Study 4 (1974): 173–83.
Contains the text of Green’s poem, “The Disappointed Cooper” found “in a
commonplace book of poetry compiled by Thoms Pemberton, evidently of Bos-
ton, sometime around the end of the eighteenth century.” The butt of the poem
is the Reverend William Cooper (1694–1743), “who was, along with Jonathan
Edwards, a foremost Calvinist and a leader of the Great Awakening.” Although
Green’s satire probably had little effect in discrediting revivalistic preachers, it,
nevertheless, “demonstrates the existence of a previously undocumented scur-
rilous antipathy to the religious fervor of the 1740s.”
957. ———. “The Rev. Samuel Davies’ Essay Series: The Virginia Centinel,
1756–1757.” In Essays in Early Virginia Literature Honoring Richard Beale
Davis, edited by J. A. Leo Lemay, 121–63. New York: Burt Franklin, 1977.
Attempts to prove that Reverend Samuel Davies, a New Light Presbyterian
minister who wrote and published extensively during his career, is the author of
some 19 essays that appeared anonymously in the Virginia Centinel newspaper.
These essays are complementary to a series of sermons Davies preached urging
young Virginians to join the militia, to be brave, and to defeat the French and
Indians who, in 1757, challenged British control of the colony.
958. Lenz, Millicent. “Harriet Beecher Stowe.” In American Writers for Chil-
dren before 1900, edited by Glenn E. Estes, 338–50. Dictionary of Literary
Biography, Vol. 42. Detroit: Gale Research, 1985.
Marshals evidence to certify Stowe’s standing as a significant author of chil-
dren’s literature. Indeed, Uncle Tom’s Cabin was expressly conceived as a story
for children. Her success in employing scenes of powerful visual impact, myth
making, and dramatization imbued her most famous work with organic and spiri-
tual qualities that appealed to persons of all ages. Her many works designed for
children are discussed and analyzed. They all reflect to some degree her Puritan
heritage, an intense struggle with personal religious conviction, and a belief that
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 257

mothers are to be the “spiritual guides” of children and men. Despite many criti-
cisms leveled against her somewhat naive and sentimental style of writing, she
retains her status as the most influential female author of the nineteenth century.
Includes a selected bibliography of her children’s writings.
959. Levernier, James A. “Phillis Wheatley and the New England Clergy.” Early
American Literature 26 (1991): 21–38.
A number of scholars have judged Wheatley to have been indifferent to the
plight of her enslaved brothers and sisters and have disparaged her piety. Lever-
nier cites the many clergy with whom Wheatley had contact, noting that nearly
all of them preached and taught “on the ‘natural rights’ of human beings to lib-
erty and justice.” One of them, the Reverend John Lathrop, was a member of the
Wheatley household. Wheatley also had ready access to the eighteenth-century
literature on human rights. Alongside the piety in her poems, there is also a “poet-
ics” of liberation.
960. Levin, David. “Essays to do Good for the Glory of God: Cotton Mather’s
Bonifacius.” In The American Puritan Imagination: Essays in Revaluation, edited
by Sacvan Bercovitch, 139–55. New York: Cambridge University Press, 1974.
Levin’s analysis attempts to correct two erroneous interpretations often placed
on Bonifacius: first, that it represents a change “from striving in the world for the
glory of God to striving for enlightened self-interest” and, second, the attempt to
link the Protestant ethic to the “rugged individualism” of a later time. By exam-
ining Mather’s beliefs, methods of literary composition, and his pietism, Levin
concludes that Mather “is not marketing religion but bringing religion into the
market” and that “the key value of Bonifacius lies in the resourceful application
of methodical ingenuity to pious affairs.”
961. Linck, Joseph C. “‘The Example of Your Crucified Savior’: The Spiritual
Counsel of Catholic Homilists in Anglo-Catholic America.” In Building the
Church in America: Studies in Honor of Monsignor Robert E. Trisco on the Oc-
casion of His Seventieth Birthday, edited by Joseph C. Linck and Raymond J.
Kupke, 13–29. Washington, D.C.: Catholic University of America, 1999.
Based on an analysis of more than 400 sermon manuscripts representing the la-
bors of over 40 Jesuit priests in the Maryland and Pennsylvania colonies. Largely
practical in nature, the homilists prescribed “the imitation of Christ and the saints,
and included such practices as prayer, spiritual reading, penance, the sacraments
and concrete acts of charity.” To promote spiritual reading the Jesuits maintained
lending libraries.
962. Livingston, Helen E. “Thomas Morritt, Schoolmaster at the Charleston Free
School, 1723–1728.” Historical Magazine of the Protestant Episcopal Church 14
(1945): 151–67.
The Society for the Propagation of the Gospel helped establish and main-
tain public schools in the colonies, as this account from Charleston illustrates.
258 Section IV

Deployed to South Carolina, Morritt struggled to secure students, a schoolhouse,

adequate salary, and books for his school, subsidizing his income by “supplying
vacant parishes” on Sundays. A dedicated teacher, he succeeded in establishing
the school after a five-year tenure. The school continued until the outbreak of the
American Revolution in 1776.
963. Lockridge, Kenneth A. Literacy in Colonial New England: An Inquiry into
the Social Context of Literacy in the Early Modern West. New York: W. W.
Norton, 1974.
The measurement of literacy was determined by the level of signatures among
persons leaving wills in colonial New England. Based on this methodology, 60
percent of males and 30 percent of females could read fluently, with literacy rates
rising markedly by the end of the eighteenth century. Lockridge’s methodology
and conclusions have been challenged by Richard B. Davis, David D. Hall, and
others.
964. Lowance, Mason I. “Images or Shadows of Divine Things: The Typology
of Jonathan Edwards.” Early American Literature 5, no. 1, pt. 1 (1970–1971):
141–81.
Examines three of Edwards’s major works on aspects of revivalism during
the Great Awakening to help explain his liberal use of typology in which God’s
revelation is comprehended through nature as well as through revelation. By
expanding the scope of revelation to include impressions received from the
natural universe, Edwards clearly enlarged the boundaries of scriptural typology.
This expansion broadened to encompass a personal and saving knowledge of
Christ “through an experience of the physical senses, out of which the Grace of
God might be dispensed to the members of his Elect.” Lowance holds that this
new typology of nature “is an original epistemology by which Edwards and his
successors learned to read the vast and complex Book of Nature.” Reprinted in
Typology and Early American Literature, edited by Sacvan Bercovitch (Amherst:
University of Massachusetts Press, 1972), pp. 209–44.
965. ———. “Typology and the New England Way: Cotton Mather and the Ex-
egesis of Biblical Types.” Early American Literature 4, no. 1 (1969): 15–37.
An examination of Mather’s conservative typology as contained in his Mag-
nalia Christi Americana, first published in 1702, and in “Biblia Americana”
(1700–1714?), an unpublished manuscript. In the former “he uses the parallel be-
tween Israel and New England to accommodate and illustrate God’s providential
concern through the history of redemption.” In the latter Mather combines tradi-
tional typology and allegory “to render an exegesis that was clearly traditional.”
966. Lowens, Irving. “Our Neglected Musical Heritage.” The Hymn 3 (1952):
49–55.
Traces the emergence and wide popularity of a distinctly American psalmody
that flourished in New England, 1770–1820. Ushered in with the publication of
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 259

William Billings’s The New-England Psalm-Singer in 1770, it spawned an out-

pouring of tunebooks, followed by the growth of singing schools, which served
communities “as the youth club, the social center of the period.” This new Ameri-
can musical idiom came under scrutiny and attack by Lowell Mason and William
Gardiner. More recently this heritage is being recovered and “is potentially an
unparalleled means for the revitalization of American congregational song.”
967. Lucas, Paul R. “‘An Appeal to the Learned’: The Mind of Solomon Stod-
dard.” In Puritan New England: Essays on Religion, Society, and Culture, edited
by Alden T. Vaughan and Francis J. Bremer, 326–45. New York: St. Martin’s
Press, 1977.
Stoddard is seen as an evangelical maverick, an opponent of the New England
way, having rejected the church disciplines of both Presbyterianism and Congre-
gationalism. In his later years he advocated the necessity of a converted clergy,
“powerful preaching,” including the proper use of emotionalism and the fear of
damnation, and the encouragement of an itinerant, evangelical ministry. “As a
result, he developed a following among clergy he had not had before and played
an important role in bringing about the Great Awakening.” Reprinted from Wil-
liam and Mary Quarterly 3d ser., 30 (1973): 257–92.
968. Lydenberg, Henry M. “The Problem of the Pre-1776 American Bible.”
Bibliographic Society of America, Papers 48 (1954): 183–94.
Continues the debate about the Baskett Bible of 1752, reviewing the evidence
and debate down to the present. Concludes that Thomas Baskett did publish a
Bible in America in 1752.
969. MacGowan, Christopher J. “John Witherspoon.” In American Colonial
Writers, 1735–1781, edited by Emory Elliott, 267–72. Dictionary of Literary
Biography, Vol. 31. Detroit: Gale Research, 1984.
Scottish American church leader, revolutionary statesman, president of the
College of New Jersey (later Princeton University), and organizer of the Ameri-
can Presbyterian church, his 1776 sermon “The Dominion of Providence over the
Passions of Men” was his most forceful statement on the validity of American
independence from Great Britain. The only clergyman to sign the Declaration of
Independence, “his Calvinism—filtered through his pupil James Madison—has
been seen as an influence on the checks and balances of the American Consti-
tution.” Excerpts from The Works of the Rev. John Witherspoon (1800–1801)
include his 16 “Lectures on Eloquence,” pp. 350–80.
970. Madden, Etta M. Bodies of Life: Shaker Literature and Literacies. West-
port, Conn.: Greenwood Press, 1998.
Founded and nourished in a culture dominated by oral modes of communi-
cation, the Shakers shifted to reading and writing in a variety of genres. From
1827 onward a large variety of texts were written and read within Shaker com-
munities, so that today several collections contain more than 12,000 imprints and
260 Section IV

manuscripts of this American sect. This analysis emphasizes the living spirit,
individually embodied but carefully controlled and shaped, resulting in energized
prophetic and evangelical texts. Key to these texts is Shaker theology, which sug-
gests “the body’s significance to a person’s spirituality; a Believer’s body was also
involved in his or her literacy.” This intertwining of body and spirit with many
kinds of literacies was manifested and exemplified in the story of founder Ann
Lee’s life. Reading and publishing is thus dependent on both the body and the
mind. Includes case studies of exemplary Shaker individuals and their writings.
971. ———. “Quaker Elizabeth Ashbridge as ‘The Spectacle & Discourse of the
Company’: Metaphor, Synecdoche, and Synthesis.” Early American Literature
34 (1999): 171–89.
Ashbridge, as Quaker minister, “presents herself as a text being read by others.
In addition to referring to herself as a lively spectacle who gradually adopts plain
dress and distinguishable speech (visible and audible signs to people ‘reading’
her), Ashbridge presents herself reading others and she describes her conversion
to Quakerism as a response to reading about people within inscribed texts.” Her
work as a minister offered her an expanded audience, one she could read and one
that could read her.
972. ———. “Resurrecting Life through Rhetorical Ritual: A Buried Value of the
Puritan Funeral Sermon.” Early American Literature 26 (1991): 232–50.
Argues that the New England Puritans relied on a “textual attitude” based in
reading, writing, and listening, which made possible carefully constructed rhe-
torical pieces. The funeral sermon is seen as such a constructed text whose major
function was to define sainthood and offer consolation to mourners. “Audience
members, who came with ‘textual attitudes,’ left the funeral sermons with textu-
alizing visions of resurrected saints and lighter hearts.”
973. Maier, Eugene F. J. “Mathew Carey, Publicist and Politician.” Records of
the American Catholic Historical Society of Philadelphia 39 (1928): 71–154.
Although there are a number of studies of Carey, the author claims this is the
first attempt at “a purely biographical study of Carey.” Section 2 on Editorial
Work and section 3 on Carey as Publisher cover his career in those fields. Sec-
tion 5 on Carey in Catholic Affairs details publications he authored or edited,
which touched on church matters, some supportive and some critical. Includes a
chronological bibliography, 1777–1839, of his writings, pp. 75–81. He is judged
not to have been a Catholic publisher, but rather “a publisher who was Catholic.”
Notably, Carey edited and published the first Catholic Bible in America in 1790
and was active in establishing and promoting Sunday schools.
974. Manierre, William R. “Cotton Mather and the Biography Parallel.” Ameri-
can Quarterly 13 (1961): 153–60.
Mather, like other Puritan writers of his era, extended the homiletic, theo-
logical, typological method of exegesis to the reading and writing of biography,
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 261

thereby employing “a rhetorical method of utilizing all history as a kind of al-

legory prophetic of the New England experience.” To praise good men “is also
to praise God, to adumbrate his powers and virtue.” Thus, the biographies in his
Magnalia Christi Americana are not exhibitionist but “absolutely relevant, even
essential, to his book.”
975. Mariner, Kirk. “William Penn Chandler and Revivalism in the East.” Meth-
odist History 25 (1986–1987): 135–46.
A revivalist of the Second Great Awakening, active in Maryland, Virginia,
Delaware, and Pennsylvania, Chandler initiated a revival as early as 1797, which
spread as far north as the lake country of western New York and southward down
the Chesapeake. The techniques he employed evolved into a distinctive revivalistic
technique “decades before the means of revivalism became codified under Charles
G. Finney’s ‘new measures.’” In 1808 his health broke, ending a promising career.
976. Marini, Stephen A. “Rehearsal for Revival: Sacred Singing and the Great
Awakening in America.” In Sacred Sound: Music in Religious Thought and
Practice, edited by Joyce Irwin, 71–91. Chico, Calif.: Scholars Press, 1983.
An exploratory study that examines the complex relationship between sacred
singing and the Great Awakening of 1734–1745. “The revival itself restructured
the American churches and produced different new combinations of text, music,
and worship style in each major wing of the Evangelical communions.” By the
time of the Revolution these developments led to the establishment of an indig-
enous hymnody that dominated eighteenth-century church life. The universality
and publicity made music “perhaps the most sensitive of all religious media to
the complex changes wrought by the Great Awakening in America.” Includes
bibliography with 55 references.
977. Marraro, Howard R. “Rome and the Catholic Church in Eighteenth-Century
American Magazines.” Catholic Historical Review 32 (1946–1947): 157–89.
Based on an examination of “about ninety of the most important literary and
political reviews, magazines, and newspapers of the period for various years.”
These publications were found to reflect a strong anti-Catholic bias, both in
relation to the church’s existence as a temporal and spiritual institution, which
negatively influenced the mental picture and attitude of the average American
during the eighteenth century.
978. Martin, Howard H. “Puritan Preachers on Preaching: Notes on American
Colonial Rhetoric.” Quarterly Journal of Speech 50 (1964): 285–92.
A survey of some 50 ordination sermons published between 1639 and 1773 in
an attempt to secure direct evidence on the best manner of preparing and deliver-
ing sermons. “The most frequent comments on preaching manner made in ordina-
tion sermons touched on the need for ‘plainness’ and ‘simplicity.’” The author
concludes that apart from general comments, the ordination sermons contain a
minimum of rhetorical guidance or advice.
262 Section IV

979. Marty, Martin E. “Protestantism and Capitalism: Print Culture and Individ-
ualism.” In Communication and Change in American Religious History, edited
by Leonard I. Sweet, 91–107. Grand Rapids, Mich.: Eerdmans, 1993.
Employing “a biblical, Christian, and Niebuhrian ironic interpretation of
history,” Marty treats the relationship between Protestantism, capitalism, print
culture, and individualism as discerned in colonial American history. The Prot-
estant communities, in promoting the expansion of reading and literacy rather
then reinforcing loyalty and belief in Christian society, instead laid the basis for
future adherents to pursue the capitalist pursuits of choice, individualism, and
consumerism.
980. Masson, Margaret W. “The Typology of the Female as a Model for the
Regenerate: Puritan Preaching, 1690–1730.” Signs 2 (1976): 304–15.
Drawing on prescriptive literature written by third-generation Puritan min-
isters, conversionist preaching contained sensuality and emotion with women
publicly acknowledged and “an archetype of God as the angry father replaced
by Christ as the loving son, brother or husband.” The female role was projected
on to the congregation in its relation to Christ, and “men were expected to play
a female role in conversion.” The female role was “used as a typology for the
regenerate Christian.”
981. Mather, Cotton. Bonifacius, an Essay Upon the Good. Edited by David
Levin. John Harvard Library. Cambridge, Mass.: Belknap Press of Harvard Uni-
versity Press, 1966.
Levin’s introduction (pp. vii–xxxii) to one of Mather’s most popular and
widely read works, which had gone through 18 editions by 1940, places it in the
context of the eighteenth-century Puritan concepts and practices of pietism, of
good-doing to the praise of God, and of the obligation to work diligently for the
good of all; thus challenging scholars such as Perry Miller who traced the Prot-
estant ethic of work and wealth to Mather. Interestingly, the work is dedicated to
William Ashurst, whose family took a strong interest in missionary work among
the Native Americans and who supported the New England Company. Chapter 4
on “Ministers” advises clergy to read and distribute books of piety during pastoral
visits.
982. ———. Magnalia Christi Americana, Books I and II. Edited by Kenneth B.
Murdock and Elizabeth W. Miller. Cambridge, Mass.: Belknap Press of Harvard
University Press, 1977–.
Judged by Sacvan Bercovitch as the “literary summa of the New England
Way,” Mather’s Magnalia is his largest and greatest book, first published in
1702. Labeled a huge undigested mass of biographies, sermons, narratives, and
theology, it stands as the great American epic infused with biblical typology and
apocalyptic thrust. The tension between promise and fulfillment that it contains
still permeates much of American historiography. The biographical genre Mather
developed of identifying New England’s progress with the private, interior move-
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 263

ment of grace would become standardized for a century and a half. Interestingly,
he identified the printing press and the Reformation as the two most significant
contributions of modern civilization and the heaven-inspired navigation to the
New World as a specimen of the thousand-year reign of the saints.

983. ———. Manuductio ad Ministerium: Directions for a Candidate of the Min-

istry. New York: Facsimile Text Society by Columbia University Press, 1938.
First issued in 1726, the Manuductio contains a proposed course of reading
and study for ministerial candidates together with “A Catalogue of Books For
a Young Student’s Library,” the first bibliography of recommended reading for
American theological students. Influenced by the pietistic Lutheran University
at Halle, Germany, Mather places explicit emphasis on lessons of piety to be
drawn from scripture and approved authors. Thus instructed, the candidate is
better equipped to communicate a way of “living unto God” through pulpit and
press. Includes a “Bibliographical Note” by Thomas J. Holmes and Kenneth B.
Murdock.

984. Mathews, Donald G. “The Second Great Awakening as an Organizing Pro-

cess, 1780–1830: An Hypothesis.” American Quarterly 21 (1969): 23–43.
Challenges the prevalent interpretation that the Second Great Awakening
was a revival intended as social control or as a theological transformation from
predestinarianism to Arminianism. Mathews posits the hypothesis that it was
“characterized by unity, as well as organization, and demonstrated the dynamics
of a movement.” The Methodists and Baptists, driving the movement, organized
new societies that provided group unity, socialization, and greater “participatory
democracy,” which significantly impacted the development of the new nation.
This idea is more fully developed by Nathan O. Hatch in The Democratization of
American Christianity (listed above).
985. Matthews, Albert. “Early Sunday Schools in Boston.” Publications of the
Colonial Society of Massachusetts, Transactions, 1919–1921 (1920): 259–85.
Presents evidence that there was regularized but occasional Sunday instruction
of Indian and English children as early as 1644, but that systematic sustained
teaching was not instituted until 1817. The purpose of this essay “is to bring
together some scattered notes on Sunday schools in Boston previous to 1819.”
Includes a chronological list of Boston Sunday schools, 1791–1818.
986. Maxson, Charles Hartshorn. The Great Awakening in the Middle Colonies.
Gloucester, Mass.: Peter Smith, 1958.
Defined as an intercolonial evangelical movement, “part of the Methodist
revival in the empire and part of the world-wide Evangelical Revival,” the Great
Awakening in the Middle Colonies is traced to five sources: German pietism;
Theodorus J. Freylinghuysen and the Dutch Reformed Church; Gilbert and Wil-
liam Tennent and the establishment of the Log College; the New England revival
inspired by Jonathan Edwards; and the activities of George Whitefield, Methodist
264 Section IV

evangelist in the colonies, 1739–1770. With conversion as the leitmotif and

religious excitement as its most striking characteristic, the Awakening led the
evangelicals to promote the doctrine of biblical supremacy and belief in divine
guidance as superior to creedal affirmation; expand standards for admission to
church membership and the ministry; institute lay and itinerant preaching; give a
tremendous impulse to both ministerial and secular education; emphasize moral
living; introduce a new psalmody and song; launch missions; awaken a new
social consciousness; and prepare the way for the American Revolution. Provok-
ing intense opposition from conservative factions in the churches, much of the
controversy was waged in print, particularly in newspapers. Although this study
discusses communication per se only briefly, citations to the sources make the
distinction clear. This pithy and succinct overview is concluded with a selected
but substantial bibliography including citations to 14 newspapers. Reprint of the
1920 edition.
987. McAnear, Beverly. “American Imprints Concerning King’s College.” Pa-
pers of the Bibliographical Society of America 44 (1950): 301–39.
Anglicans, in alliance with the New York political boss James DeLancey, pro-
posed the opening of a college loosely bound to the Church of England. William
Livingston and a group of young Yale alumni, most of whom were Presbyteri-
ans, attacked the plan. From 1746 to the time of the American Revolution, the
DeLancey-Livingston factions engaged in a vigorous contention using the press
as their greatest weapon. The college, forerunner of Columbia University estab-
lished in 1754, was thus born amid political and religious tensions. Seventy-six
bibliographical citations document this press battle.

988. ———. “William Bradford and the Book of Common Prayer.” Papers of the
Bibliographical Society of America 43 (1949): 101–10.
Assembles evidence to prove that printer William Bradford of New York is-
sued the Book of Common Prayer together with the Tate and Brady version of the
Psalms in 1706 (no extant copy survives). Issued in conjunction with the Society
for the Propagation of the Gospel, it was intended as script for Anglican worship
and evangelization in the American colonies.

989. McCormick, David W. “Oliver Holden, 1765–1844.” The Hymn 14 (1963):

69–77, 79.
Baptist lay preacher, part-time composer, and singing school teacher, Holden
ranks next to William Billings in the history of early American sacred music. He
“wrote some 236 hymn tunes and anthem-like pieces,” composed the famous
hymn tune “Coronation,” and wrote or edited 12 collections of songs and hymns
published 1792–1807. Includes bibliography of the collections.
990. McCulloch, Samuel Clyde. “Dr. Thomas Bray’s Commissary Work in Lon-
don, 1696–1699.” William and Mary Quarterly 3rd. ser., 2 (1945): 333–48.
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 265

Sets the work of the Reverend Thomas Bray, commissary for the bishop of
London to the Maryland Colony, in an educational, missiological context: “He
strove to better education through charity schools, to found libraries, to reform
prisons, and to propagate the gospel among white and colored alike in England
and the colonies.” More specifically, Bray’s efforts to provide the colonial par-
ishes with libraries is detailed. “From 1696 to 1699, Bray had revealed a remark-
able driving energy, a keen intelligence, and an unusual executive ability.”
991 ———. “The Foundation and Early Work of the Society for the Propagation
of the Gospel in Foreign Parts.” Huntington Library Quarterly 8 (1944–1945):
241–58.
Contains a good account of the founding and early work of the Society for the
Propagation of the Gospel, established by the Reverend Thomas Bray and oth-
ers, during its first 20 years, 1699–1719. Each year an outstanding minister was
chosen to preach a sermon before the Society. These sermons, widely distributed
in Great Britain and America, concern “themselves with the profits of American
commerce, together with the just and Christian duty of seeing a fair return made
to the colonist, the native, and the Negro.” They espouse Christian idealism,
sound policy, and “Christian humanity,” ideals the Society realized through the
support of missionaries, education, and the establishment of parochial libraries
in the colonies.
992. ———. “The Importance of Dr. Thomas Bray’s Bibliotheca Parochialis.”
Historical Magazine of the Protestant Episcopal Church 15 (1946): 50–59.
Discusses the 1707 second, and greatly enlarged 412-page edition of Biblio-
theca Parochialis. It formed the basis of Bray’s ambitious plan to supply clergy
and parishes in the colonies and Great Britain with libraries. To a large extent
this impressive bibliography was used to guide the establishment of such collec-
tions. That “during his lifetime Bray sent upward of 36,000 books and tracts to
America” is evidence of the effectiveness of his efforts.
993. ———. “A Plea for Further Missionary Activity in Colonial America—Dr.
Thomas Bray’s Missionalia.” Historical Magazine of the Protestant Episcopal
Church 15 (1946): 232–45.
In his Missionalia (1727), Bray criticized a rival plan by Bishop George Berke-
ley for missionary activity and education in America. Bray’s work is divided into
two parts: “the first concerns a letter and a memorial to the clergy of Maryland
which mainly outlines a reply to Berkeley’s plans, and the second part is an
annotated bibliography of works essential to missionaries.” He emphasized the
importance of instructing African Americans and Native Americans, and many
of his recommended titles apply to their education. “In a long introduction Bray
explains to the clergy of Maryland why books should be sent for the work of
conversion, what books should be used, and the necessity of giving an account of
books previously received.”
266 Section IV

994. McLoughlin, William G. “The American Revolution as a Religious Re-

vival: ‘The Millennium in One Country.’” New England Quarterly 40 (1967):
99–111.
Extended review of Alan Heimert’s Religion and the American Mind from the
Great Awakening to the Revolution (listed above), which emphasizes, among
other factors, the new role of the evangelical ministers who energized “the wills of
newborn Americans through the spoken word, to call them to Christian liberty.”
995. McMurtrie, Douglas C. A History of Printing in the United States: The Story
of the Introduction of the Press and of Its History and Influence During the Pio-
neer Period in Each State of the Union. Vol. II, Middle and South Atlantic States.
Bibliography and Reference Series, 276. New York: Burt Franklin, 1969.
Provides detailed histories of printers and printing to about 1800, concentrating
on the period prior to the Revolutionary War for the colonies/states of Pennsyl-
vania, Maryland, New York including Manhattan Island, New Jersey, Delaware,
District of Columbia, Virginia, South Carolina, North Carolina, and Georgia.
There is also a chapter devoted to Benjamin Franklin. Primary attention is given
to the publications of colonial and state governments, newspapers, almanacs, and
commercial enterprises. Chapter 14, The Early German Press of Pennsylvania,
provides good coverage of the Saur Press, Ephrata Brethren, and printing at Lan-
caster, much of it religious. Otherwise, religious publications receive minimal
attention.
996. Medlicott, Alexander. “Return to This Land of Light: A Plea to an Unre-
deemed Captive.” New England Quarterly 38 (1965): 203–16.
Recounts the story and fate of Eunice Williams, daughter of the Reverend John
Williams, whose account of her capture by Native Americans, first published in
1707 and titled The Redeemed Captive Returning to Zion, made her the most
celebrated captive of the century. The little book “has become an acknowledged
classic in the genre of Indian captivity,” frequently reprinted, most recently in
1994. See also the study by Gary Ebersole (listed in Section II).
997. Miller, Glenn T. “God’s Light and Man’s Enlightenment: Evangelical The-
ology of Colonial Presbyterianism.” Journal of Presbyterian History 51 (1973):
97–115.
Views the theological stance of the Evangelical Calvinists as a moderate
accommodation to the Enlightenment, which positioned them as “transitional
figures between the Federal theologians of the seventeenth century and the Evan-
gelicals of the nineteenth.” Miller analyzes the theology and preaching of the con-
version experience as a part of the Evangelical Calvinistic intellectual vision.
998. Miller, John C. “Religion, Finance, and Democracy in Massachusetts.” New
England Quarterly 6 (1933): 29–58.
Views the economic crisis in Massachusetts in the 1740s as pitting the mer-
cantile class against the poor, farmers, and town artisans. The Great Awaken-
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 267

ing blunted the political aspirations of the poor by transferring their energies
into religious revivalism fueled by the preaching of George Whitefield, Gilbert
Tennent, and John Davenport. The common people, determined to overcome
the social control exercised by the aristocracy and educated clergy, infused
the Great Awakening with religious sectarianism, which split the Congrega-
tional churches and strengthened democratic tendencies by institutionalizing
dissent.

999. Miller, Perry. “From the Covenant to the Revival.” In The Shaping of
American Religion, edited by James Ward Smith and A. Leland Jamison, 322–68.
Princeton, N.J.: Princeton University Press, 1961.
Based on the Puritan concept of the national covenant and the “jeremiad,” the
colonists enunciated the “unique necessity for America to win her way by reiter-
ated acts of repentance.” Days of humiliation were linked with the summons to
battle against the tyrannical British. Challenging twentieth-century sociological
interpretations, Miller notes that the clergy, by drawing on Federal theology and
casting their sermons in a familiar salvific rhetoric, produced an effect that ener-
gized their auditors. Having preached the Revolution as a religious revival, after
1800 they abandoned its political contentions. Adopting a new rhetoric grounded
in individualism rather than a national covenant, the revivalists of the nineteenth
century appealed to citizens asking them to reform their hearts. Thus was born
the revival movement and the extension of the voluntary system of benevolence.
This shift transformed the American focus from the past to the future, infusing it
with hope rather than humiliation.

1000. ———. “Jonathan Edwards’ Sociology of the Great Awakening.” New

England Quarterly 21 (1948): 50–77.
Although often accused of being a Pietist interested primarily in personal reli-
gious experience and revivalism, Miller analyzes three of Edwards’s unpublished
sermons to demonstrate that he had definite ideas about the structure of society.
Edwards “conceived of grace operating within the social setting, just as it oper-
ated in particular persons through a psychological mechanism.”

1001. ———. “The Rhetoric of Sensation.” In Perry Miller Errand Into the Wil-
derness, 167–83. Cambridge, Mass.: Belknap Press of Harvard University Press,
1956.
Jonathan Edwards employed the rhetoric of sensation to preach naked ideas.
“By such rhetoric he whipped up a revival in 1734, and a still greater one in 1740,
which, with the help of Whitefield, spread over all New England.” Accepting
John Locke’s understanding of linguistics, Edwards held that simple ideas can
be learned from experience. By extending Locke’s understanding to embrace
passion he used words to strive for an impression, both for himself and for his lis-
teners. Originally published in Perspectives of Criticism, edited by Henry Levin
(Cambridge, Mass.: Harvard University Press, 1950).
268 Section IV

1002. ———. “Solomon Stoddard, 1643–1729.” Harvard Theological Review 34

(1941): 277–320.
Miller judges Stoddard’s theological treatise The Safety of the Appearing at
the Last Judgment (1687) as “one of the bridges by which New England passed
from the seventeenth to the eighteenth century. It was one of the most widely
read books in all New England for sixty years; reissued in 1729, it was especially
popular during the Great Awakening.” It opened baptism “to every adult that
would assent to the creed, and all their children, and would treat everyone as
a full member to be admitted to the communion as soon as possible.” His The
Doctrine of Instituted Churches (1700) argued that baptism and the Lord’s Sup-
per were “converting ordinances,” and “that no such thing as a church covenant
existed in the Bible and the whole ecclesiastical doctrine was a myth.” Out of this
skepticism concerning the identity of the saints, “Stoddard inaugurated the era of
revivalism on the American frontier.”
1003. Miller, Perry, and Donald Weber. Jonathan Edwards. Amherst: University
of Massachusetts Press, 1981.
A richly nuanced analysis and exposition of Edwards’s writings and thought
from the 1736 publication of A Faithful Narrative, which served for 100 years
as a handbook on revivalism, to his posthumously issued History of the Work of
Redemption (1786), which overturned the Puritan scholastic concept of history
as occurring in space to a view of theology as history taking place in time and
grounded in experience. Edwards is viewed as “primarily concerned with the
problem of communication,” of how words “can be manipulated so they will con-
vey trustworthy ideas.” In this interpretation he is seen as a theologian-preacher-
artist who worked with ideas rather than poems or novels. One of the chief contri-
butions of this study is the placement of Edwards’s writings in the context of their
time—a primitive America where an isolated Puritan clergyman/aristocrat on the
Western frontier saw far beyond his own confines to become a quintessential
spokesman for both an enlarged and expanded Christianity and for an expanded
native tradition. Miller credits Edwards with drawing substantially from John
Locke’s An Essay Concerning Human Understanding and Newtonian science as
formative to his thought. Other interpretations deny Edwards’s reliance on Locke,
such as that of James Hoopes, “Calvinism and Consciousness from Edwards to
Beecher,” in Jonathan Edwards and the American Experience, edited by Nathan
O. Hatch and Harry S. Stout (New York: Oxford University Press, 1988), pp.
205–25. Introduction, “Perry Miller and the Recovery of Jonathan Edwards,” by
Donald Weber, pp. v–xxix.

1004. Miller, Sarah Jordan. “A Distribution of Books by the Continental Con-

gress: The Nation’s Earliest Legislation Addressed to Libraries.” Journal of Li-
brary History, Philosophy and Comparative Librarianship 22 (1987): 294–311.
Details the gift of the Reverend Thomas Wilson, of the Works of his father,
the Reverend Thomas Wilson, Anglican Lord Bishop of Sodor and Man, to aca-
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 269

demic libraries in America. By act of the Continental Congress in March 1785,

copies were sent to each state. “The resolution of that early Congress represented
America’s first legislation addressing itself to the libraries of the country.”
1005. Minkema, Kenneth P. “The East Windsor Conversion Relations 1700–
1725.” Connecticut Historical Society Bulletin 51, no. 1 (1986): 9–63.
Includes the texts of 14 relations or public confessions recorded by the Rever-
end Timothy Edwards at the First Church of Windsor, Connecticut, demonstrat-
ing that this practice of seventeenth-century Puritans persisted into the eighteenth
century. Although the penitents relied on printed texts such as the Bible and
devotional literature, “some narrators attempted to run a theme or image through
their relation, thereby creating a personal idiom.”
1006. Mixon, Harold D. “Boston’s Artillery Election Sermons and the American
Revolution.” Journalism Quarterly 34 (1967): 43–50.
Concludes that revered and respected ministers, in these sermons, “reiter-
ated not new ideas but familiar concepts which the colonists also heard on
other occasions.” These sermons were part of a larger stream of discourse,
“prompting patterns of thought which prepared the colonies for the ideas of
the revolutionaries.”
1007. Monk, Robert C. “Educating Oneself for Ministry: Francis Asbury’s
Reading Patterns.” Methodist History 29 (1990–1991): 140–54.
Conforming to the basic plan of Methodist ministerial education in early
America, Bishop Francis Asbury faithfully followed John Wesley’s instruction
“to read the most useful books.” Throughout his career Asbury read a wide vari-
ety of literature, some of which is identified by author and title. “Wesley’s con-
viction that laypersons could and would train themselves for ministry certainly
proved to be a valid one in America.”
1008. Moore, Frank, ed. The Patriot Preachers of the American Revolution
with Biographical Sketches, 1766–1783. Religion in America: Early Books and
Manuscripts, 29:8, University Microfilms International, 1976. New York: Printed
for the Subscribers, 1860.
Texts of 13 sermons preached in relation to and support of the American Revo-
lution by colonial clergy. Some were delivered for special occasions, while others
were preached in local churches. All ring with the theme “the cause of liberty is
the cause of God.” See also Nathan Hatch’s The Sacred Cause of Liberty (listed
above).
1009. Moran, Gerald F. “Christian Revivalism and Culture in Early America.”
In Modern Christian Revivals, edited by Edith L. Blumhofer and Randall H.
Balmer, 42–59. Urbana: University of Illinois Press, 1993.
Clerical professionalism and pastoral innovation spawned both regional and
transatlantic evangelical networks through which ministers shared ideas and
news of revivals and exchanged information on revival techniques and outcomes.
270 Section IV

They also promoted a “process of convergence within evangelicalism and also

common organizational initiatives.”
1010. Morgan, David T. “George Whitefield and the Great Awakening in the
Colonies and Georgia.” Georgia Historical Review 54 (1970): 517–39.
Attributes Whitefield’s success as a revivalist of the Great Awakening in the
Carolinas and Georgia, particularly at Charleston and Savannah, to four factors:
“his dramatic oratory, his sincere faith, his ecumenical spirit, and his appearance
at an opportune time.” Crowds responded to his preaching wherever he went, and
persons of all religious persuasions heard him gladly.
1011. Mulder, John M. “William Livingston: Propagandist against Episcopacy.”
Journal of Presbyterian History 54 (1976): 82–104.
William Livingston, Presbyterian layman and lawyer, was one of the found-
ers of The Independent Reflector, “New York’s first ‘magazine’ and the earliest
influential expression of radical Whig ideology by colonial American writers.”
His writings in the magazine were persistently anti-clerical and highly critical
of Anglican attempts to establish religious control and dominance in New York
and the other colonies. “Livingston’s campaign against episcopacy and his anti-
clericalism also signals a profound change in American religious life—the rise
of articulate laymen.”
1012. Mulder, Philip N. “Converting the New Light: Presbyterian Evangelical-
ism in Hanover, Virginia.” Journal of Presbyterian History 75 (1997): 141–51.
Traces the development of Presbyterianism among Scottish settlers in Ha-
nover County who, by forming “reading houses,” utilized New Light literature
to explore evangelicalism in the 1730s and 1740s. While “Presbyterians joined
Methodists, Baptists and others in comprising the ‘evangelical mainstream’ of the
nation, they also developed their own distinctive religiosity and piety.” Samuel
Morris, Samuel Davies, and William Robinson were key figures in this devel-
opment. Begun as a lay movement that fostered an evangelical consciousness
through reading, this illustrates the power of the printed word on the American
frontier.
1013. Murphy, Layton Barnes. “John Holt, Patriot Printer and Publisher.” Ph.D.
diss., University of Michigan, 1965.
A prolific publisher for his period “about two-thirds of his publications were
political reflecting the struggle between the colonists and England. Religious
publications, printed mostly from 1762 to 1773, comprised the next largest
group, consisting of catechisms, sermons, hymnbooks, and theological treatises
including titles for the Dutch Reformed Church.” Contains a biographical sketch
of Holt and a bibliography of his imprints, 1762–1776, including library holding
symbols for copies located and examined.
1014. Music, David W. “Isaac Watts in America Before 1729.” The Hymn 50,
no. 1 (1999): 29–33.
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 271

Reviews evidence to show that while Watts’s hymns did not make serious in-
roads or impact congregational singing in America until after the Great Awaken-
ing (1740s), his hymns were earlier published and known in the colonies. Cotton
Mather is credited with compiling and publishing a small collection of Watts
hymns, Honey Out of the Rock (1715), and “that he might have had a hand in
publishing “Hymns and Spiritual Songs (ca. 1720–1723).” These two collections
“by Watts have gone largely unnoticed in hymnological circles.”

1015. ———. “Wesley Hymns in Early American Hymnals and Tunebooks.” The
Hymn 39, no. 4 (1988): 37–42.
A search of “about 150 American hymnals and tunebooks published before
1801,” revealed that by that date “Wesley texts had appeared in at least forty-
four American tunebooks.” Despite John Wesley’s publication of A Collection
of Psalms and Hymns at Charleston in 1737, it was not until later in the century
that his hymns were widely published in America. Includes a listing of “First
American Printing of Selected Wesley Hymns.”

1016. Nash, Gary B. “The American Clergy and the French Revolution.” Wil-
liam and Mary Quarterly 3d ser., 22 (1965): 392–412.
Up until 1795, American clergy steadfastly supported the French Revolution
but then turned against it. In May 1798, Jedidiah Morse electrified his parishio-
ners and others with the charge that “Agents of a secret European organization
dedicated to the destruction of all civil and ecclesiastical authority had invaded
the United States.” This organization, The Illuminati, was the final corrupt result
of the Revolution. Newspaper editors, clergy, politicians, and citizens took up the
cry and in editorials, sermons, pamphlets, and books affirmed the need for social
unity, conservative government, and a revival of religion. Events in America,
such as the rise of deism, threats of war, and social unrest, more than events in
Europe, helped account for these changes in attitude.
1017. Nelson, James K. “The Sermon.” In A Blessed Company: Parishes, Par-
sons, and Parishioner in Anglican Virginia, 1690–1776, 200–210. Chapel Hill:
University of North Carolina Press, 2001.
Admitting the paucity of surviving eighteenth-century Virginia Anglican
sermons, Nelson provides evidence of their form, content, and delivery together
with a discussion of their physical and liturgical settings. Most sermons fell
within the theology and style of “moral rationalism” and were carefully rea-
soned discourses often read from a high pulpit. Preached within the context of
the standard Anglican service as provided in the Book of Common Prayer, they
instructed, reproved, inspired, and guided the lives of those who year after year
listened to messages that “sought to replace spiritual experience, mystery, and
miracle with decent and responsible individual behavior.”
1018. Nerone, John C. “The Press and Popular Culture in the Early Republic:
Cincinnati, 1793–1843.” Ph.D. diss., University of Notre Dame, 1982.
272 Section IV

A local study posited on “a framework of democratization of mind and the

generation of a popular culture in print.” The introduction is particularly helpful
in sketching the role and power of the press for the period. A chapter on religious
and literary periodicals outlines the development of religious journalism and how
this idea changed over time. “Popularization was the crucial factor in the develop-
ment of religious journalism.” Published as The Culture of the Press in the Early
Republic–Cincinnati, 1793–1843 (New York: Garland, 1989).
1019. Newcombe, Alfred W. “The Appointment and Instruction of S. P. G. Mis-
sionaries.” New England Quarterly 5 (1936): 340–58.
Candidates for missionary work in the colonies under the Society for the
Propagation of the Gospel had to meet rigorous standards, including qualifica-
tions for ordination, and be tested on their ability to preach acceptably and read
proficiently. Among their duties were the establishment of schools, religious
instruction to unbelievers, and “to loan books to those persons who would most
carefully read and return them, as well as to distribute tracts.”
1020. Nichols, Charles L. “Is There a Mark Bassett Bible of 1752?” Publica-
tions of the Colonial Society of Massachusetts, Transactions, 1919–1921 (1920):
285–92.
Calls into question Isaiah Thomas’s claim that a Mark Bassett Bible was
printed “in Boston in the English language about the year 1752.” If such an early
American Bible is ever found it should bear the name of Thomas Bassett who
printed Bibles from 1742 to 1761. “Mark Bassett did not print them until the last
date.”
1021. Noll, Mark A. Christians in the American Revolution. Grand Rapids,
Mich.: Eerdmans, 1977.
Focusing on “the way in which religious convictions and Revolutionary
thought interacted in the minds and hearts of American Christians,” this study
reviews four differing responses Americans had to the war: patriotic (Whig),
reforming (repentance and reform), loyalist (Tory), and pacifist (nonviolence).
Generally, these responses resulted in a fusing of libertarian, political Whiggery
with Christian conviction. Political discourse and authority displaced clerical
preaching and prestige. Although politics gained the ascendancy, it remained
heavily indebted to a faith-inspired millennial vision of national destiny and ful-
fillment rooted in an earlier covenantal theology.

1022. ———. “The Evangelical Enlightenment and the Task of Theological Edu-
cation.” In Communication and Change in American Religious History, edited by
Leonard I. Sweet, 270–300. Grand Rapids, Mich.: Eerdmans, 1993.
Argues that the period 1780s to 1865 witnessed American Protestantism’s
mastery of both the most powerful communications system and the most perva-
sive system of interpretation, the latter termed “theistic Enlightenment science,”
which included the experience of revival, revolution, nation formation, and west-
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 273

ward expansion. After the Civil War, this framework built on intuitive Scottish
Enlightenment concepts, and philosophy gave way to scientism and aestheticism.
Unable to yield the tenets of theistic Enlightenment science, Protestants embraced
empiricism in a flawed attempt to adjust to new realities. Hence, theological edu-
cation failed to wrestle with the interpretive system. This study underscores the
importance of what is communicated as well as the means of communication.
1023. Nord, David Paul. “The Authority of Truth: Religion and the John Peter
Zenger Case.” In Communities of Journalism: A History of American Newspa-
pers and Their Readers, 64–79. Urbana: University of Illinois Press, 2001.
In contrast to interpreters who view Zenger’s acquittal on charges of libelous
sedition as a legal or political landmark, Nord makes the case that its chief sig-
nificance lies in “a belief that people should have the right to speak the truth.”
Zenger’s 1735 trial is placed in the context of the early stages of the Great
Awakening, which invoked the standard Protestant doctrine that each person was
capable of perceiving God’s truth. “The Zenger case, then, was as much a reli-
gious as a political or legal phenomenon.” Reprinted from Journalism Quarterly
62 (summer 1985): 227–35.
1024. Nybakken, Elizabeth I., ed. The Centinel: Warnings of a Revolution. New-
ark: University of Delaware Press, 1980.
This study contains the texts of 19 installments of the “Centinel,” published
March 24 through July 28 of 1768 in the Pennsylvania Journal and Weekly
Advertiser. These pieces were written “to alert Pennsylvanians of the move-
ment to introduce an Anglican bishopric into the colonies and to warn them of
the pernicious effects of such an innovation.” Also included are two texts of the
“Anti-Centinel” (June and September 1768) and four texts of the “Remonstrant”
(October and November 1768), which extend the discussion. These documents
are significant for having appeared in a newspaper and for signaling the trans-
formation of a religious controversy into a political one. See also the studies by
George W. Pilcher (listed below) and J. A. Leo Lemay (listed above).
1025. O’Brien, Susan. “Eighteenth-Century Publishing Networks in the First
Years of Transatlantic Evangelicalism.” In Evangelicalism: Comparative Stud-
ies of Popular Protestantism in North America, the British Isles, and Beyond,
1700–1990, edited by Mark A. Noll, David W. Bebbington, and George A. Raw-
lyk, 38–57. New York: Oxford University Press, 1994.
Built on a shared theology of conversion and a shared pool of reading, a lan-
guage of revival was employed by Calvinistic ministers in the early eighteenth
century to build a transatlantic revival movement centered in reading, writing,
listening, and talking. In addition to reprinting, the presses began producing new
revival literature of two types: sermons and essays on the one hand and revival
news on the other. Prominent in this literature was “news-telling in a variety of
forms: individual testimony, revival narratives, mission journals, printed corre-
spondence, and evangelical magazines.” A sense of union “was made effective
274 Section IV

and given reality by the development of advertising, publishing, and distribution

networks that crisscrossed the Atlantic Ocean and reached thousands of people”
in England, Scotland, and New England.
1026. ———. “A Transatlantic Community of Saints: The Great Awakening
and the First Evangelical Network, 1735–1755.” American Historical Review 91
(1986): 811–32.
The transatlantic consciousness of the 1740s and following “grew out of the
isolated correspondence of individual ministers,” expanded to a core of 10 lead-
ing ministers, including the Americans, Jonathan Edwards, Benjamin Colman,
and Thomas Prince, Sr., to form an enlarged network of other ministers, lay
evangelists, financial backers, and printers. George Whitefield, the great English
evangelist, was instrumental in linking colonial Americans, the English, and the
Scottish to form the matrix of this new community, which was “a continuation
of the seventeenth-century Puritan letter-writing community, but its spirit of
evangelism marked a point of departure.” The letters were printed and reprinted,
read in churches on “Letter Days,” and published in newspapers and magazines,
helping to create a magazine-reading public. Also, coordinated days of prayer,
organized as the United Concert of Prayer, was instituted on both sides of the
Atlantic to promote revivals and evangelism.
1027. Old, Hughes Oliphant. “Gilbert Tennent and the Preaching of Piety in
Colonial America: Newly Discovered Tennent Manuscripts in Speer Library.”
Princeton Seminary Bulletin n.s. 10 (1989): 132–37.
Thirteen newly discovered manuscript sermons of Gilbert Tennent reveal him
to have been a significant preacher of learned Christian piety as well as having
been an evangelist. The sermons segue with the Reformed tradition of sacramen-
tal preaching, linking piety and conversion to the Lord’s Supper and with the
larger history of Christian spirituality.
1028. Oldenburg, Mark, and Jann E. B. Fullenwieder. “The 1748 Liturgy and
the 1786 Hymnal.” In Henry Melchoir Muhlenberg: The Roots of 250 Years
of Organized Lutheranism in North America: Essays in Memory of Helmut T.
Lehman, edited by John W. Kleiner, 61–84. Studies in Religion and Society, Vol.
41. Lewiston, N.Y.: Edwin Mellen Press, 1998.
Discusses Muhlenberg’s contributions to the 1748 Lutheran Service Book and
liturgy and to the hymnal of 1786. The former was circulated in manuscript form
for use by churches in the Ministerium of Pennsylvania and adjacent colonies.
The 1786 hymnal Erbauliche Liedersammlung zum gottesdienstlichen Gebrauch
Nord-America exhibits Muhlenberg’s passionate pietistic devotion to hymnody
as a unifying force for colonial Lutherans. In his comments on Oldenburg’s es-
say, pp. 78–84, Jann E. B. Fullenwieder notes that Muhlenberg was conscious of
the great diversity of customs and traditions represented in the congregations of
the Ministerium and, consequently, lent his authority and prestige to producing a
liturgy and hymnal that were orthodox and instruments of spiritual formation.
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 275

1029. Oldham, Ellen M. “Early Women Printers of America.” Boston Public

Library Quarterly 10 (1958): 6–26, 78–92, 141–53.
Provides data on 11 women who, prior to the Revolution, supported them-
selves in the printing business largely through the publication of newspapers.
Other mainstays of their business were the printing of government documents
and the sale of almanacs.

1030. Oller, Anna Kathryn. “Christopher Saur, Colonial Printer: A Study of

the Publications of the Press, 1738–1758.” Ph.D. diss., University of Michigan,
1963.
Documents the output of the press for the years the elder Saur was owner and
publisher and analyzes the publications “to show the kinds of reading materials
available” to the German-speaking colonists in the early eighteenth century. Reli-
gious titles figure prominently in the press’s output due to Saur’s strong doctrinal
views and the events of the Great Awakening and because of the influence of
George Whitefield, Gilbert Tennent, Count Zinzendorf, and the Quakers. This
theological output included the Bible, hymnbooks, doctrinal treatises, inspira-
tional books, sermons, devotional books, and allegories. Includes a chronological
bibliography of the “Publications of the Saur Press” for the period. See also the
bibliography by Felix Reichman (listed in Section I).

1031. Olsen, Mark, and Louis Georges Harvey. “Reading in Revolutionary

Times: Book Borrowing from the Harvard College Library, 1773–1782.” Har-
vard Library Bulletin n.s., 4, no. 3 (1993): 57–72.
Examines the crucial tie in the communication circuit between book and reader
established through the library. The 1790 library catalog notes that theological
works comprised 49 percent of the collection. These consisted of a “large number of
theological tracts, sermons, and exegetical works dominated by English and Scottish
nonconformists.” These works were regularly consulted by the clergy and others,
with Philip Doddridge’s Family Expositor being the second most frequently bor-
rowed title. Although clergy usually owned working collections of their own, they
found it necessary and useful to make frequent use of the college library.
1032. O’Neale, Sondra. “A Slave’s Subtle War: Phillis Wheatley’s Use of Bibli-
cal Myth and Symbol.” Early American Literature 21 (1986–1987): 144–65.
Examines Wheatley’s use of biblical materials as a means of opposing slavery
and advocating freedom for blacks. She infused black and darkness with positive
meaning, chose the use of “Saviour” in preference to God, and employed redemp-
tion to indicate freedom from slavery. O’Neale concludes that Wheatley “used
her talents and her success to wage a subtle war against slavery.”
1033. Ong, Walter J. “Johannes Piscator: One Man or a Ramist Dichotomy.”
Harvard Library Bulletin 8 (1954): 151–62.
Distinguishes Johannes or Joannes Piscator (1546–1625), the German Protes-
tant theologian who wrote Ramist “logical analyses” of the various books of the
276 Section IV

scriptures, from other individuals with the same or nearly identical name. In so
doing, Ong provides a valuable review of authors and titles of works in dialecti-
cal analysis, founded on the logical methodology of Peter Ramus (1515–1572),
which were used at Harvard College and by Puritan clergy. Employing syllogism
and précis writing, the Ramean method was widely employed in Puritan educa-
tion and strongly influenced Puritan sermon construction.
1034. Opie, John. “James McGready: Theologian of Frontier Revivalism.”
Church History 34 (1965): 445–56.
Believing that McGready has been incorrectly identified as a frontier revivalist
of fanatical inclination, the author states instead that “he embarked on a personal
crusade directed towards churching the frontier, preserving the integrity of reviv-
alism, and the extension of Scotch-Irish piety in the west.” Drawing on Jonathan
Edwards and the “Calvinistic” theologians of the Great Awakening, he sought to
undergird revivalism with theological rationale.
1035. Owen, Goff. “The Evolution of Methodist Hymnody in the U. S.” The
Hymn 13 (1962): 49–55.
Traces Methodist hymnody from John and Charles Wesley to the present. John
Wesley’s A Collection of Psalms and Hymns, published at Charleston, South
Carolina (1737), is “the first hymnal to be used in America and the first hymnal
compiled for use within the Church of England.” John drew on German hymn-
ody, while Charles produced a steady stream of hymns based on John’s teachings
and on the doctrine of the English church. Instrumental in initiating “the change
from psalmody to hymnody,” the Wesleys left an indelible imprint on American
Methodism, which “has well succeeded in establishing a heritage of hymn texts
and tunes of its own.”
1036. Paltsits, Victor Hugo. “A Bio-Bibliographical Account of Two Rare
Zenger Imprints and the Published Sermons of Theodorus Jacobus Freylinghuy-
sen, Minister of the Raritan Churches.” Journal of the Rutgers University Library
7 (1944): 33–47.
Describes “technically a very rare collection of two sermons in Dutch printed
at New York by Peter Zenger in 1729, and also by him in 1731 in an English
translation, extended to five sermons. In further elucidation biographical sketches
are presented of the three persons concerned—author, translator, and printer; also
a check-list of Domine Freylinghuysen’s sermons that are known to have been
published.” The checklist contains 12 entries for works published 1715–1747.
1037. Parker, Peter J. “Asbury Dickins, Bookseller, 1798–1801, or, the Brief
Career of a Careless Youth.” Pennsylvania Magazine of History and Biography
94 (1970): 464–83.
Son of John Dickins, influential Methodist clergyman, and a founder of the
United Methodist Publishing House, Asbury began managing his father’s book-
store after the elder’s death in 1798. Casting off his father’s religious heritage
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 277

and engaging in lax business practices, his firm was dissolved in 1801. Included
here are details of his father’s activities as the leading purveyor of Methodist
literature immediately after the Revolution. Interestingly, Asbury, after fleeing
the country to escape his creditors, eventually returned to become secretary of
the U.S. Senate.

1038. Parsons, Francis. “Ezra Stiles of Yale.” New England Quarterly 9 (1936):
298–99.
Painted in 1771 by Samuel King, one of his parishioners, the Stiles portrait
is filled with symbolism of his varied interests including titles and authors of
books: Eusebius’s Ecclesiastical History, Livy, Rabbi Selomoh Jarchi, Newton’s
Principia, Plato, Watts, Doddridge, Cudworth’s Intellectual System, Hooker,
Chauncey, Mather, and Cotton.

1039. Parsons, Wilfrid. “Early Catholic Publishers of Philadelphia.” Catholic

Historical Review 24 (1938): 141–52.
“Up to the year 1816, Philadelphia was the sole Catholic publishing center of
the United States.” The careers and printing activities of the Philadelphia Catho-
lic publishers are sketched, including those of Mathew Carey, Bernard Dorin, and
Eugene Cumminskey. With very few exceptions the printing activities of these
publishers were confined to “reprints from books written or published in England
or Ireland, or translations from the French or Italian.” Most of their production
was religious.
1040. Parsons, William T. “Printer’s Ink and Educational Policies.” In his The
Pennsylvania Dutch: A Persistent Minority, 112–35. The Immigrant Heritage of
America Series. Boston: Twayne, 1976.
Reviews efforts by German immigrants and their immediate descendants who
settled in Pennsylvania between 1684 and 1835 to improve literacy and promote pi-
ous learning through the establishment of print culture and schools. Centered chiefly
near Philadelphia, numerous printing establishments developed a robust business of
issuing Bibles, hymnals, psalters, prayer books, almanacs, newspapers, and sectarian
publications. Education was fostered in homes through the employment of tutors,
through schools, where “many times the Sunday preacher was also the weekday
schoolmaster,” and through charity schools. The Anglican Society for the Propaga-
tion of the Gospel was instrumental in founding some 12 of these charity schools
for the “poor Germans.” The Germans responded by establishing schools of their
own, by supporting a free public elementary school system mandated by law in
1834–1835, and by helping found the University of Pennsylvania.

1041. Payne, Rodger M. The Self and the Sacred: Conversion and Autobiogra-
phy in Early American Protestantism. Knoxville: University of Tennessee Press,
1998.
Explores the discourse of conversion in the Anglo-American evangelical Prot-
estant community of 1740–1850, principally through an analysis of spiritual auto-
278 Section IV

biography. The rise of pietism gave impetus to the development of a new literary
genre in which democratic expression legitimated the narrative of the self. The
language of experience included listening to sermons, devotional reading, and
testimony. “The actions of writing, reading, composing, speaking, and hearing
were all regarded by evangelicals as integral components within the process of
conversion.” Employing autobiography, converts gave coherence, meaning, and
structure to their religious experience and gained a voice for presenting them-
selves to their communities and to the larger society. Although large numbers of
conversion narratives have been lost or destroyed, significant numbers enjoyed
widespread circulation both orally and in print.
1042. Pearce, Roy Harvey. “The Significance of the Captivity Narrative.”
American Literature 19 (1947–1948): 1–20.
The captivity narrative considered as religious confessional, as propaganda,
and as pulp thriller from 1684 to 1847. First issued as religious confessionals,
they became popular genres conditioned for historical and culturally individual
purposes. As propaganda they portrayed Native Americans as demonic, cruel,
murderous savages. Journalistically they were stylized “by adding as much fic-
tional padding as possible.” By the mid-eighteenth century the religious content
had been displaced by sensationalistic, commercial, and gothic interests and
purposes.
1043. Pears, Thomas Clinton. “Colonial Education Among Presbyterians.” Jour-
nal of Presbyterian History 76 (1998): 17–29.
Responding to the need to provide for the education of their ministry, the
Presbyterians in the early eighteenth century responded by establishing schools,
among them the Neshaminy school or “Log College”of William and Gilbert Ten-
nent (ca. 1735) and the New London Academy (1743). Led by Francis Alsion,
the academy was “the first institution of higher learning in the Middle Colonies
to offer a full well-rounded course in the liberal arts and sciences.” The decisive
answer to the Presbyterian educational quest, however, was the founding of the
College of New Jersey (Princeton) in 1746. Reprinted from the Journal of the
Presbyterian Historical Society 30 (1952): 115–26, 165–74.
1044. Perlmann, Joel, and Dennis Shirley. “When Did New England Women
Acquire Literacy?” William and Mary Quarterly 3d ser., 48 (1991): 50–67.
Reexamines previous studies including Kenneth Lockridge’s on women’s
literacy in colonial New England. By extrapolating from the 1850 U.S. census
and data on deeds, the evidence suggests that Lockridge underestimated female
literacy, while census data led researchers to overestimate it. These new sources
of evidence suggest that “young women were nearing universal literacy before
1790.” Tentatively, the evidence suggests this was due to the expansion of
schooling, the feminization of teaching, by changes in the economy, and “by
changing views of women’s religious needs and potentialities arising from the
Great Awakening.” However, more research is needed before confident explana-
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 279

tions can be made about why female literacy rates increased in the late eighteenth
century.

1045. Perrin, Porter Gale. “The Teaching of Rhetoric in the American Colleges
Before 1750.” Ph.D. diss., University of Chicago, 1936.
“This study is a chapter in the transfer of higher education to the American
colonies, specifically treating the discipline of rhetoric at Harvard College, the
College of William and Mary, and Yale College from their founding to about
1750. The sources used were notebooks and diaries of students, official college
records, text and reference books known to have been in vogue, the commence-
ment theses of Harvard and Yale, and miscellaneous references to college work.
These give definite data on the place of rhetoric in the curriculum, especially its
relation to the complementary subjects of the trivium, grammar and logic; a fairly
full outline of rhetorical doctrine presented to the students and the beginnings of
a fundamental broadening of that doctrine; and glimpses of student exercises in
composition, both those under the direction of rhetoric and those under other dis-
ciplines that would develop skill or habits of expression. This program in rheto-
ric of the first century of our colleges contains the seeds of the later ramifying
growth of instruction in public speaking, written composition, and literature.”
1046. Pettit, Norman. “Comments on the Manuscript and Text.” In Three Essays
in Honor of the Publication of “The Life of David Brainerd,” edited by Wilson
H. Kimnach, 23–27. New Haven, Conn.: Privately printed, 1985.
Comments on Jonathan Edwards’s sometimes extensive editing of Brainerd’s
manuscript in the publication of the famed biography, crafted by Edwards as an
anti-Arminian refutation, first issued in 1749.

1047. ———. “Prelude to Mission: Brainerd’s Expulsion From Yale.” New Eng-
land Quarterly 59 (1986): 28–50.
Analyzes Jonathan Edwards’s authorship of An Account of the Life of the
Late Reverend David Brainerd (1749), reprinted many times, as the first popular
biography to be published in America and used by him as a refutation of Armin-
ianism. By casting Brainerd as an exemplary missionary who was theologically
correct, Edwards crafted a major work that reached “a large audience, taught by
example, and showed Arminian rationalists how a ‘whole man’ of faith should
persevere.”

1048. Phoebus, George A. “The Methodist Book Concern, 1792–1800.” In

Beams of Light on Early Methodism in America: Chiefly Drawn from the Diary,
Letters, Manuscripts, Documents, and Original Tracts of the Rev. Ezekiel Coo-
per, 256–84. New York: Phillips and Hunt, 1887.
Recounts briefly the early history of Methodist publishing in America, the
establishment of the Methodist Book Concern (later the Methodist Publishing
House) in 1789, first under the direction of John Dickins and then by Ezekiel
Cooper, 1799–1808, as editor and general book steward. Working to liquidate a
280 Section IV

sizable debt, Cooper put the Concern on a profitable basis. Always in the back-
ground exerting directive influence was Bishop Francis Asbury.
1049. Pilcher, George W. “The Pamphlet War on the Proposed Virginia Angli-
can Episcopate, 1767–1775.” Historical Magazine of the Protestant Episcopal
Church 30 (1961): 266–79.
A review of the pamphlet literature, both pro and con, concerning the establish-
ment of Church of England bishops in Virginia. In 1767 the Reverend Thomas
Bradbury Chandler, a missionary of the Society for the Propagation of the Gospel
in Foreign Parts, formulated the basic “seven arguments which became the basis
for many future demands of the pro-Episcopal party.” In 1774 Chandler issued
two more pamphlets before returning to England. The outbreak of the Revolution
brought the pamphlet war to an end.
1050. ———. “Samuel Davies and the Instruction of Negroes in Virginia.” Vir-
ginia Magazine of History and Biography 74 (1966): 293–300.
Davies’ efforts to teach and encourage Negroes to read extended over a period
of 11 years, 1748–1759, while he served as a Presbyterian pastor and prior to
his acceptance of the presidency of the College of New Jersey (later Princeton
University). His appeals to friends in Great Britain for gifts of religious books
evoked responses from the Society for Promoting Knowledge among the Poor
and the brothers John and Charles Wesley. Davies furnished slaves with Bibles,
Testaments, psalm books, catechisms, spelling books, and the hymns of Isaac
Watts. “The task which he had begun was continued by his associates and fellow
workers” until education for Negroes was prohibited in the nineteenth century.
1051. ———. Samuel Davies: Apostle of Dissent in Colonial Virginia. Knoxville:
University of Tennessee Press, 1971.
New Light Presbyterian pastor at Hanover, 1748–1759, Davies “was a major
leader of the Great Awakening in the American colonies and perhaps was un-
surpassed as a pulpit orator either in Great Britain or America.” Indefatigable
itinerant, poet, essayist, and hymn writer, he was also an industrious educator,
securing books and educational materials for his parishioners, encouraging the
education of African and Native Americans, and serving the last 18 months of
his short life as president of the College of New Jersey (Princeton), 1759–1761.
He is credited with being influential in establishing “a distinctly American style
of oratory with his sermons being published, republished, and kept in print for
more than a century after his death.” Versatile, of moderate and irenic spirit, he
effectively used persuasion to convince and convert.
1052. ———. “Virginia Newspapers and the Dispute Over the Proposed Colonial
Episcopate, 1771–1772.” Historian 23 (1960): 98–113.
In May and June 1771, the Virginia Anglican clergy attempted to secure a
bishop for the colony through a proposed petition to King George III. This action
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 281

provoked a lively debate pro and con in Purdie and Dixon’s Virginia Gazette and
other newspapers. See also the study by Arthur L. Cross (listed above).
1053. Potter, Alfred C. “The Harvard College Library, 1723–1735.” In The Co-
lonial Society of Massachusetts, Transactions, 1922–1924 25 (1924): 1–13.
Details the efforts of Thomas Hollis of London to procure books for the college
library. To this end the librarians prepared a “Catalogue” of 106 pages published
in 1723 listing some 3,000 volumes of which “by far the greater part was theolog-
ical and most in Latin.” Supplements, listing some 600 additional volumes, were
issued in 1725 and 1735. Hollis used the “Catalogue” and its 1725 supplement to
guide his gifts and purchases. These and his correspondence indicate he actively
solicited support for the college library and was one of its chief benefactors in
the early eighteenth century.
1054. Poythress, Ronald B. “Lemuel Burkitt: Calvinistic Baptist Leader in East-
ern North Carolina.” Baptist History and Heritage 21, no. 4 (1986): 3–18.
As a layman, Burkitt “read the sermons of George Whitefield to the congrega-
tion which met in his father’s home.” This was about the year 1770 in the Albe-
marle region of North Carolina. He then became an itinerant preacher and in 1773
assumed the pastorate of Sandy Run Baptist Church, in Bertie County, where he
served until his death in 1807.
1055. Pratt, Anne Stokely. Isaac Watts and His Gifts of Books to Yale College.
Yale University Library Miscellanies, II. New Haven, Conn.: Yale University
Press, 1938.
A detailed history of gifts, largely of his own writings, made to Yale by the
prominent English nonconformist clergyman and hymnist over a period of 17
years, 1729–1746, documented with transcriptions of correspondence with the
presidents of Yale and others. Titles include theology, astronomy, logic, philoso-
phy, and education, some of which were used as texts at the college. There are
also notes of titles given concurrently to Harvard College. Watts gave 43 books
representing 39 works, which are fully described in a listing, “in the order in
which they were sent from London.” Each entry provides full bibliographical
description including collation and extensive notes. There are also notes of titles
given concurrently to Harvard College.
1056. Pratt, Anne Stokely, Louise May Bryant, and Mary Patterson. “The Books
Sent from England by Jeremiah Dummer to Yale College.” Papers in Honor of
Andrew Keogh, Librarian of Yale University by the Staff of the Library, 30 June
1938, 6–44. New Haven, Conn.: Privately printed, 1938.
Dummer, born and educated in the American colonies, served in England from
1708 to 1730 as distinguished agent for the colonies of Massachusetts and Con-
necticut. His interest in the fledgling Yale College dated from 1711, shortly after
which he began soliciting gift books for the school’s library. The first shipment
282 Section IV

in 1714 consisted of over 800 volumes, 120 of which Dummer himself gave.
Subsequent shipments were sent as late as 1729. His efforts in securing materials,
details about the volumes given, and identification of the donors are discussed.
Theological authors and benefactors are well represented in the collection, which
“was second in size only to the magnificent gift of Bishop Berkeley in 1733, nine-
teen years after Summer’s first donation.” “The List of Books Sent by Jeremiah
Summer,” prepared by Louise May Bryant and Mary Patterson, pp. 423–92,
concludes the volume. It lists titles, copied verbatim from the original list, identi-
fies authors and provides full titles, publication data, and collation together with
names of donors.
1057. Reilly, Elizabeth Carroll. “The Wages of Piety: The Boston Book Trade of
Jeremy Condy.” In Printing and Society in Early America, edited by William L.
Joyce, David D. Hall, Richard D. Brown, and John B. Hench, 83–131. Worcester,
Mass.: American Antiquarian Society, 1983.
Condy, the sometimes controversial minister of First Baptist Church, built a
substantial portion of his trade on “the immense popularity of books that were
religious in nature and devotional in mode.” He also ventured into publishing on
a modest scale, including reprints of English works and the issuance of sermons
by Jonathan Mayhew.
1058. Reinke, Edwin A., and Kurt A. T. Bodling. “Regina Indian Story.” Con-
cordia Historical Institute Quarterly 57 (1984): 167–72.
Examines and evaluates three accounts of the Indian capture of a 10-year-old
girl, Regina, who was held captive for 10 years. One source of this narrative is
attributed to the Reverend Henry Melchior Muhlenberg, one of the founders of
American colonial Lutheranism.
1059. Rennie, Sandra. “The Role of the Preacher: Index to the Consolidation
of the Baptist Movement in Virginia from 1760 to 1790.” Virginia Magazine of
History and Biography 88 (1980): 430–41.
Reviews the role, responsibilities, and status of the early Virginia Baptist
preacher as pastor, preacher, father figure, and watchman. Initially preachers
were judged on their ability to lead auditors to an experience of conversion. By
the 1790s they were expected to clarify doctrine, settle in a parsonage, secure
formal education, and receive a salary. “The function of the sermon changed from
one of inspiration to one of indoctrination.” The Baptists had been transformed
from a small movement into a denomination.
1060. Rhoden, Nancy L. “The Bishop Controversy.” In Revolutionary Anglican-
ism: The Colonial Church of England Clergy During the Revolution, 37–63. New
York: New York University Press, 1999.
The 1760s campaign for an American episcopate stimulated the publication of
pamphlets and articles “matching the volume of material printed on the Stamp
Act disputes.” Division of opinion over the advisability of an American bishop
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 283

sparked lively debate among both clergy and laity. Dissenters, highly suspicious
of Anglican institutions, waged a veritable newspaper war to counteract the
campaign. Because of its political overtones an ecclesiastical concern became a
public issue with the press, giving the arguments pro and con wide publicity. See
also studies by Arthur Cross and George Pilcher (both listed above).
1061. Richards, Phillip M. “Nationalist Themes in the Preaching of Jupiter Ham-
mon.” Early American Literature 25 (1990): 123–38.
The first published African American poet (1760), Hammon was profoundly
affected and influenced by the American Revolution. In two pre-Revolutionary
sermons the slave preacher employed “a nationalistic message to his black audi-
ence,” in which “he argued that through moral and spiritual reform, blacks could
become autonomous, significant parts of American society.” In a final “Address
to the Negroes of the State of New-York” (late 1780s) he expresses disappoint-
ment at the failure of the Revolution to lead to freedom but continued to insist
that “blacks must uphold the covenant (through moral reformation) to preserve
their status as a nation.” These sentiments presage the black nationalist tradition,
which emerged in the nineteenth century.
1062. Richardson, Lyon N. A History of Early American Magazines, 1741–1789.
New York: Thomas Nelson and Sons, 1931.
A richly detailed study that greatly augments Frank Luther Mott’s History
of American Magazines (listed in Section II). Discusses such well-known
religious titles as The Christian History, Christopher Sower’s Ein geistliches
Magazien, Arminian Magazine, and others. As Richardson notes, “The con-
tents of the 37 periodicals I have included for study, the incidents in the lives
of the men involved with respect to their publications, the general circum-
stances of publishing, and the literary and historical trends of the period have
been my special interest.”
1063. Richey, Russell E. “The Four Languages of Early American Methodism.”
Methodist History 28 (1990): 155–71.
The early Methodists are “termed a movement of the voice—a preaching, sing-
ing, testifying, praying, shouting, crying, arguing movement.” They employed
four distinct voices or languages: (1) popular, evangelical oral discourse; (2)
Wesleyan, disseminated largely through publications; (3) episcopal, communi-
cated through the annotated Discipline—a modified form of Anglicanism; and (4)
republican, the weaving of “the American republic into the fabric of Methodist
history.” These languages eventually resulted in four literatures and four doctri-
nal formulations. Richey concludes that “the language functioned, then, to offer
Methodists a range of theological options, various identities, choices as to what
constitutes Methodism.”
1064. Riley, Woodbridge. “Early Free-Thinking Societies in America.” Harvard
Theological Review 11 (1918): 247–84.
284 Section IV

A view of free-thinking societies, which flourished after the Revolutionary War

until 1830. Alarmed by the strong anticlerical confusion of the French Revolution
and the popularity of writers such as Thomas Paine, John Robinson, Voltaire,
and others, Joseph Lathrop, Jedidiah Morse, and Timothy Dwight railed against
“infidelity” from their pulpits and in the press. Through the formation of secret
lodges, political activism, and the use of the press, including the publication of
periodicals, even the formation of the Free Press Association, the free-thinkers
spread their religious denunciations. “Originally attacked because of their so-
called atheistic tendencies, their secrecy was their final undoing.”
1065. Ritchie, Carson I. A. Frontier Parish: An Account of the Society for the
Propagation of the Gospel and the Anglican Church in America, Drawn from the
Records of the Bishop of London. Rutherford, N.J.: Farleigh Dickinson Univer-
sity Press, 1976.
A brief chapter on intellectual life speaks of the parochial libraries furnished
by the Society for the Propagation of the Gospel for parishes in the colonies and
also of efforts to educate colonial and Indian children.
1066. Rockefeller, George C. “The First Testaments Printed in New Jersey.”
Papers of the Bibliographical Society of America 45 (1951): 148–51.
Documents the publication of The New Testament by Isaac Collins at Trenton,
in 1779, a copy of which is located in the Historical Society of Pennsylvania,
together with references to other Testaments of the same period.
1067. Rogers, Charles A. “The Theological Heritage of the Early Methodist
Preachers.” Duke Divinity School Review 34 (1969): 196–208.
Documents the writings and subject matter of theological texts that Methodist
ministers drew upon from colonial times through the early nineteenth century.
These included works by John Wesley, most printed in America as early as 1783;
the Book of Discipline (1785–); works by Asa Shinn, the first Methodist “system-
atic” theologian; and Richard Watson, British Methodist theologian. “In 1818 the
Methodist Quarterly Review began a publication history which continued for well
over a century, making available sermons and essays by preachers, teachers, and
laymen.” These writings and men provided major expressions of the Methodist
heritage, which heavily influenced preaching and teaching.
1068. Ronander, Albert C. “The Hymnody of Congregationalism.” The Hymn 8
(1957): 5–14.
Discusses the hymnody of Isaac Watts, including those who preceded him,
in revising psalmody to improve congregational singing. Identifies five char-
acteristics of Watts’s hymns that have influenced Congregational hymnody: its
Christocentric character, churchly intent, scriptural base and quality, social vigor
and sensitivity, and comprehensive reach.
1069. Rosenthal, Bernard. “Puritan Conscience and New England Slavery.” New
England Quarterly 46 (1973): 62–81.
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 285

As early as 1706 Cotton Mather had concluded that African Americans could
be among the elect and, therefore, proper objects of conversion. He and other
orthodox Puritans held that if Christianized they were free people. “It was finally
a coalition of the intellectual elite, that is the clergy, and the white working class
that toppled slavery in New England.” By 1795 slavery had been abandoned in
New England.

1070. Roth, George L. “New England Satire on Religion, 1790–1820.” New

England Quarterly 28 (1955): 246–55.
A respectable portion of the satirical poetry for the period was directed at
clergy, especially the settled orthodox minister, while itinerant clergy, “a stupid
wretch, who cannot read,” is the special object of ridicule. Nor do Baptists escape
scrutiny for their practices of immersion and close communion.

1071. Rouse, Parke. James Blair of Virginia. Chapel Hill: University of North
Carolina Press, 1971.
Scotsman Blair emigrated to Virginia in 1685, served as an Anglican pastor 58
years, as commissary for 54 years, as a member of the Governors Council, and
as president of the College of William and Mary from its founding in 1693 until
his death in 1743. His chief accomplishment was his tenacious leadership of the
college, and “it became by the end of his life an uplifting influence in colonial
America.” One hundred seventeen of his sermons, titled Our Saviour’s Divine
Sermon on the Mount, published in 1722 in five volumes, comprise the largest
surviving corpus of Southern sermons from the early eighteenth century. The
sermons dealt largely with Christian behavior, morality, and ethics, rather than
doctrine, “in Style plain for the Use of the meanest Hearers.” See also the study
by Edward L. Bond (listed above).
1072. Rousseau, G. S. “John Wesley’s Primitive Physic (1747).” Harvard Li-
brary Bulletin 16 (1968): 242–56.
Wesley’s recipes for curing diseases and ailments “had at least thirty-eight
English editions and over twenty-four American editions.” Often scorned by
critics, Rousseau finds nothing in Wesley’s remedies that violate the canons of
eighteenth-century medicine. As one of the most widely consulted lay medical
texts of its time, it was immensely popular. Includes a “Checklist of Editions of
Primitive Physic,” with location of copies in libraries in both England and the
United States. The first American edition is dated 1764 (Charles Evans’s Ameri-
can Bibliography, no. 9867 [listed in Section I]).
1073. Sachse, Julius Friedrich. The German Sectarians of Pennsylvania, 1708–
1800: A Critical and Legendary History of the Ephrata Cloister and the Dunkers.
2 vols. Philadelphia: Author, 1899–1900.
Contains considerable discussion of the printing activities of Christopher
Sower, the Ephrata and Kloster presses. Also details Sower’s relationship
with the Lutheran Pietists and the Cansteinsche Bibel Anstalt (Canstein Bible
286 Section IV

Institution), for whom he served as a distributor of their Bibles, tracts, and other
publications.
1074. Saillant, John. “Lemuel Haynes and the Revolutionary Origins of Black
Theology.” Religion and American Culture: A Journal of Interpretation 2 (1992):
79–102.
Contends that Haynes, a black Congregationalist minister in New England
and New York between 1788 and 1833, by using “republican ideology and New
Divinity theology in defense of liberty and the opportunity to develop the social
affections established himself as a founding father of Black Theology.” Employ-
ing the medium of the printed sermon he cast himself rhetorically as a virtuous
black citizen and “proceeded to demand for black Americans liberty, equality,
education and the opportunity to develop social affections.”
1075. Samuels, Shirley. “Infidelity and Contagion: The Rhetoric of Revolution.”
Early American Literature 22 (1987): 183–91.
Mason Weems, Timothy Dwight, Charles Brockden Brown, and other Fed-
eralist sympathizers produced moral tracts and novels rooted in an idealized
concept of sexuality and the family “to counteract Tom Paine, French deism and
democracy.” Infidelity is to have no place in religious discourse, “democracy is
a brazen whore,” and aberrant sexuality is a contagion. Popular writings, particu-
larly moralistic novels deploring these sensationalistic defects, are “brought into
households as an educational tool” to teach Americans what to fear.
1076. Sanford, Charles B. Thomas Jefferson and His Library: A Study of His
Literary Interests and of the Religious Attitudes Revealed by Relevant Titles in
His Library. Hamden, Conn.: Archon Books, 1977.
Evaluates Jefferson’s library in the context of the Enlightenment, eighteenth-
century thought, and its place in the history of libraries. As the foremost bib-
liophile in America, Jefferson collected an impressive library of over 10,000
volumes, representing all fields of knowledge. There were some 500 titles in
religion, philosophy, and ethics in addition to historical studies touching on
religion. Chapter 4, Religious Attitudes Seen in Jefferson’s Library Collection,
pp. 115–43, analyzes these holdings in detail. He had an extensive collection of
Bibles, concordances, harmonies, commentaries, and maps. There was an unex-
pectedly large collection of sermons, tracts, devotional works, catechisms, and
reports of many religious organizations. Sanford concludes that the significance
of the religious holdings and a study of Jefferson’s reading habits have been
overlooked and misunderstood by scholars, whereas a closer examination helps
to explain Jefferson’s strongly held religious, philosophical, ethical, and moral
beliefs. Contains a “Selected Bibliography,” pp. 183–88.
1077. Sappington, Roger E. The Brethren in the New Nation: A Source Book on
the Development of the Church of the Brethren, 1785–1865. Elgin, Ill.: Brethren
Press, 1976.
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 287

Chapter 7, Publications and Devotional Writings, features selections from

hymnbooks and religious periodicals. “Although religion periodicals did not
appear until after 1850 . . . hymnbooks were in continuous demand and were be-
ing printed throughout this period.” Two of the periodicals included are Henry
Kurtz’s “Gospel Visiter” and Henry R. Holsinger’s “The Christian Family Com-
panion.” See also the study, Brethren in Colonial America, edited by Donald F.
Durnbaugh (listed in Section III).
1078. Schafer, Thomas A. “Solomon Stoddard and the Theology of Revival.” In
A Miscellany of American Christianity: Essays in Honor of H. Shelton Smith, ed-
ited by Stuart C. Henry, 328–61. Durham, N.C.: Duke University Press, 1963.
Suggests that Stoddard’s doctrine of conversion, which is outlined and ex-
plained, “if it did not actually furnish the bridge from Puritan piety to revival
religion, at least illustrates the process by which the transition came about.”
Stoddard’s influence on the theology of the Great Awakening and on the larger
evangelical movement of the eighteenth century was mediated through his grand-
son, Jonathan Edwards.
1079. Scheick, William J. “Phillis Wheatley’s Appropriation of Isaiah.” Early
American Literature 27 (1992): 135–40.
Cites allusions to the prophet Isaiah in Wheatley’s poem, “On Being Brought
from Africa to America” (1773). Wheatley’s interpretation of these biblical pas-
sages is viewed as her confiscation of the male ministerial role, a singular self-
validation by a black slave.
1080. Schmidt, Leigh Eric. “‘A Church-Going People Are a Dress-Loving Peo-
ple’: Clothes, Communication, and Religious Culture in Early America.” Church
History 58 (1989): 36–51.
Although Protestants have been characterized as people of the word, of focus-
ing on the spoken and printed word as the chief media of communication, they
have also employed many forms of nonverbal communication aimed at the eyes
instead of the ears. The author focuses on the clothing people wore as helping
to order religion and society, “dress evoked significant spiritual and theological
meanings within the religious culture of early America.”
1081. ———. Holy Fairs: Scottish Communions and American Revivals in the
Early Modern Period. Princeton, N.J.: Princeton University Press, 1989.
Continuous with medieval Catholic piety and practice, Scottish Presbyterians
instituted “holy fairs” or sacramental, eucharistic seasons. Transported to the
American colonies as early as 1724, these four-day festivals began a tradition
of revival and renewal, which lasted for a century, were epitomized by James
McGready, and became the embodiment of the Great Revival, 1800–1810.
Employing evangelical ritualism, the spectacle of preaching and Eucharist were
communicated both aurally and visually. Devotional reading as preparation for
receiving the sacrament was commonplace and continued as residual piety into
288 Section IV

the late nineteenth century, long after sacramental seasons had ceased to exist.
Charles G. Finney’s use of protracted revival features grew out of this Scottish
American Presbyterian tradition of communion seasons.
1082. ———. “Jonathan Dickinson and the Making of the Moderate Awakening.”
American Presbyterians: Journal of Presbyterian History 63 (1985): 341–53.
A third-generation colonial, Dickinson was thoroughly steeped in traditional
Puritanism with its commitment to the cultivation of both reason and piety.
Attracted to Enlightenment thought, he was drawn to its “experimental” episte-
mology. Appalled at the extremes of the radical Awakeners, Dickinson decried
enthusiasm, lay exhorters, and separation. By dent of perseverance and by stint
of fusing his Puritan heritage with experiential religion, he steered a moderate
course and helped mold the Moderate Awakening.
1083. ———. “A Second and Glorious Reformation: The New Light Extremism
of Andrew Croswell.” William and Mary Quarterly 3d ser., 43 (1986): 214–44.
Examines the career and influence of Croswell who has been neglected by
historians but who, by some estimates, deserves ranking with George Whitefield,
James Davenport, and Gilbert Tennent as a spiritual hero of the Great Awaken-
ing. “Croswell was more persistent and visible, provoked more controversies,
itinerated longer, and published more tracts than any other incendiary New Light,
including James Davenport. In his writings one finds the fullest articulation of the
theology and spirituality of the radical awakening.”
1084. Schrag, F. J. “Theodorus Jacobus Freylinghuysen: The Father of Ameri-
can Pietism.” Church History 14 (1945): 201–16.
Born in Germany, trained in the pietistic doctrine of Philipp Jakob Spener and
August Hermann Francke, Freylinghuysen emigrated to New Jersey in 1720. His
insistence on vital, personal religious experience led to revivals and “ingather-
ings.” The new revival among the Dutch spread up the Raritan Valley, firmly
establishing him as a significant leader whose influence was recognized by Jona-
than Edwards, George Whitefield, and Gilbert and William Tennent.
1085. Schreiber, William I. “The Hymns of the Amish Ausbund in Philological
and Literary Perspective.” Mennonite Quarterly Review 36 (1962): 36–60.
In use by the Amish since at least 1583, the Ausbund is the oldest Protestant
hymnal in continuous use in America. “The first of many American editions was
brought out by Christopher Sower in Germantown, Pa. in 1742.” It has remained
in the hands of a rural people who have retained and cherished its peculiarities of
musical form and language.
1086. Schuldiner, Michael. “Solomon Stoddard and the Process of Conversion.”
Early American Literature 17 (1982–1983): 215–26.
By insisting that conversion was not a necessary prerequisite for admission to
the Lord’s Supper, Stoddard shifted the purpose of the sacrament to that of be-
ing a converting ordinance. In so doing he redefined the sacrament, inserting a
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 289

middle stage in the process of conversion. This middle state is one in which “the
individual vacillates between hope and fear. Moreover, communion with God is
viewed not as a goal in itself, but rather as a means by which this midconversion
state of crisis may be remedied.”
1087. Schultz, Cathleen McDonnell. Religious Narratives: Creating a Demo-
cratic Print Culture, 1790–1825. American Society of Church History Papers.
Portland, Ore.: Theological Research Exchange Network, 1997.
Based on a study of 365 personal religious narratives that appeared in print
during the early National period. Of 179 whose authorship could be identified,
69, or 38.5 percent, were by clergy; 63, or 35.2percent, were by women; and
47, or 26.3 percent, were by laymen. This represents a shift from the earlier
pre–Revolutionary War period when such narratives were written and published
by male clergy. These narratives that relate the lives and experiences of ordinary
people usually centered in stories of conversion, death, and pious living. As they
appeared in print and were circulated, ordinary lives were held up as models, and
“religious authority thus became more diffused, the actions and words of minis-
ters had to share space with the actions and words of a lay populace increasingly
visible through print.”
1088. Scott, Leland. “The Message of Early American Methodism.” In The His-
tory of American Methodism, edited by Emory Stevens Bucke, Vol. 1:291–359.
New York: Abingdon Press, 1964.
The early American Methodists based their message in the shared personal
experience of divine love, told in preaching, love feasts, class meetings, and
journals. “Methodism felt as its own peculiar mission the call to personal
sanctification and social holiness,” to be effected through itinerancy, group
discipline, and testimony. Initially relying on the writings of John Wesley,
John Fletcher, and Thomas Coke, the Americans began defining and solidifying
their Arminian theology in controversy with Calvinism, proclaiming in printed
sermons, tracts, journals, and newspapers a message of free grace and personal
and social holiness.
1089. Seeman, Erik R. “The Spiritual Labour of John Barnard: An Eighteenth-
Century Artisan Constructs His Piety.” Religion and American Culture: A Jour-
nal of Interpretation 5 (1995): 181–215.
Based on an analysis of a spiritual journal kept between January 1716 and
October 1719, by a Boston carpenter and member of the Mathers’ Old North
Church, this reveals that Barnard constructed a personal piety built on sacra-
mentalism, extraministerial social sources, and religious reading. As a literate
layman, he read works by his pastors, Increase and Cotton Mather, the Bible, and
other religious titles including British imprints. Seeman provides some details on
specific titles used by Barnard “to shape and reinforce his beliefs,” noting that
he employed an intensive reading style, repetitively reading singular titles, in the
context of thinking, responding, and praying.
290 Section IV

1090. Seidensticker, Oswald. The First Century of German Printing in America,

1728–1830: Preceded by a Notice of the Literary Work of F. D. Pastorius. Phila-
delphia: Schaefer and Koradi, 1893.
The American German press, like that of other national groups, was in its early
history, dominated by religious sectarianism. Titles by mystic transcendentalists,
inspirationists, Dunkers, and theosophists predominated and were followed by
those of the Lutherans, Moravians, and others.
1091. Selement, George. Keepers of the Vineyard: The Puritan Ministry and
Collective Culture in Colonial New England. Lanham, Md.: University Press of
America, 1984.
Chapter 4, New England and the New England Mind, discusses the writing and
distribution of books, pamphlets, and tracts by clergy. The first generation dis-
tributed few publications but by the second generation clergy regularly “handed
out works to advance their respective views.” Both Increase and Cotton Mather
diligently supplied literature to the laity. Although many laity could not read,
others read to them so that “colonists lived easily in the world of print.” By the
fourth and fifth generations, “one of the most impressive proofs that ministerial
literature shaped mass culture is the laity’s distribution of books.” Not only did
the clergy write and distribute literature for ordinary people, their writings helped
create a collective mentality.
1092. Shea, Daniel B. “The Art and Instruction of Jonathan Edwards’s Personal
Narrative.” In Puritan New England: Essays on Religion, Society, and Culture,
edited by Alden T. Vaughan and Francis J. Bremer, 299–311. New York: St.
Martin’s Press, 1997.
A comparison of Edwards’s Narrative with his Diary and an analysis of the
two reveal that Edwards structured his autobiography for public use to promote
experiential religion and instruct readers on its glories and pitfalls.
1093. Sheps, Arthur. “Samuel Seabury.” In American Colonial Writers, 1735–
1781, edited by Emory Elliott, 214–18. Dictionary of Literary Biography, Vol.
31. Detroit: Gale Research, 1984.
Society for the Propagation of the Gospel missionary and Anglican clergyman,
Seabury was the first bishop of the Protestant Episcopal Church in the United
States. A staunch loyalist during the American Revolution, he became embroiled
in ecclesiastical and political controversy, publishing his views in pamphlets,
sermons, addresses, and essays. Includes a bibliography and discussion of his
publications.
1094. Sherman, Stuart C. “Leman Thomas Rede’s Bibliotheca Americana.” Wil-
liam and Mary Quarterly 3d ser., 4 (1947): 332–55.
Discusses the authorship of the anonymous Bibliotheca Americana of London,
1789, mistakenly attributed to Arthur Homer rather than to Leman T. Rede, the
rightful author. Although the value of the bibliography itself is questionable, the
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 291

introductory essay, “an original, contemporary discussion of the state of printing,

authorship and bookselling in the United States,” is a source for knowledge of the
book trade immediately after the Revolution.

1095. Shields, David S. “The Religious Sublime and New England Poets of the
1720s.” Early American Literature 19 (1984–1985): 231–48.
A generation of New England poets, 1720–1750, following in Milton’s dem-
onstration that “reformed Christianity could instruct a work of the highest bel-
letristic artistry,” developed the aesthetic of the religious sublime. Holding that
the Bible claimed for its representations ultimate truth, they fashioned writings
of “profoundest sublimity that fitted the biblical proclamation most vividly to the
reader’s imagination. By appealing to imagination, these poets conjoined theol-
ogy and art.”

1096. Shiels, Richard D. “The Second Great Awakening in Connecticut: Cri-

tique of the Traditional Interpretation.” Church History 49 (1980): 401–15.
Challenging the accepted view of many historians, adapted from the reminis-
cences of Lyman Beecher, that the Second Great Awakening was preceded by
dramatic changes in preaching styles, Shiels marshals evidence that “its leader-
ship came from a large number of clergymen spanning two or three generations
and living in diverse corners of the state.” In establishing missionary, Bible, and
tract societies and by publishing accounts of revivals, New Light clergy preached
an old, traditional message that spoke to people’s concerns “and they organized
voluntary societies in order to meet urgent personal and social needs.”
1097. Shipton, Clifford K. “Secondary Education in the Puritan Colonies.” New
England Quarterly 7 (1934): 646–61.
Maintains that secondary schools in New England not only maintained good
standards but actually improved in the eighteenth century. The Puritans, and
especially the clergy, were concerned that quality education be available both to
provide a literate laity and a populace suited to be responsible citizens.
1098. Shuffelton, Frank C. “Thomas Prince and His Edition of Thomas Hooker’s
Poor Doubting Christian.” Early American Literature 5, no. 3 (1970–1971):
68–75.
Assembles evidence to show that Prince made peculiar emendations, inserted
new material, introduced modernized punctuation and capitalization, and blunted
the rhetorical force of Hooker’s text. He did this to support George Whitefield’s
evangelism and to promote the heart religion of the Great Awakening. An in-
teresting example of the awakener’s use of an authoritative text to bolster and
promote the cause of the Awakening. See also the study by Sargent Bush (listed
in Section III).
1099. Sieminski, Captain Greg. “The Puritan Captivity Narrative and the Politics
of the American Revolution.” American Quarterly 42 (1990): 45–56.
292 Section IV

Puritan captivity narratives such as Mary Rowlandson’s and John Williams’s,

popular in 1682 and 1707, respectively, were modified, republished, and enjoyed
renewed popularity in pre-Revolutionary America. The narratives provided pow-
erful political-cultural symbolism in the struggle against Great Britain. Indeed,
Ethan Allen’s The Redeemed Captive, Returning to America (1779), relating his
captivity as a British prisoner of war, drew heavily on the Puritan captivity nar-
rative and “articulated revolutionary sentiment by asserting America’s cultural
distinctiveness.” This tradition continued with postwar captivity accounts includ-
ing skirmishes with the Barbary pirates.

1100. Silva, Alan J. “Increase Mather’s 1693 Election Sermon: Rhetorical Inno-
vation and the Reimagination of Puritan Authority.” Early American Literature
34 (1999): 48–77.
Reflecting on his own role of having obtained a new charter for Massachusetts
Bay in 1684, Mather altered the traditional Election Day sermon by turning away
from communal concerns toward private interests. “Emerging from Mather’s
sermon is a powerful vision of the new colonial leader who speaks with a new
voice.” He recognized that the clergy could no longer rely on their traditional role
in society but “now needed a more crafted public persona, one that could defend
New England through the ‘Representative Man.’”

1101. Silver, Rollo G. The American Printer, 1787–1825. Charlottesville: Uni-

versity Press of Virginia, 1967.
“This volume describes the condition of the American printer during the years
1787 to 1825, his methods of work, the equipment he used, and the policies
by which he conducted his business. Here is a picture of the craft of printing
between the colonial period and the arrival of mechanization.” Apart from brief
scattered references to the publication of Bibles and sermons there is a minimum
of comment on theological materials. It does, however, document the westward
movement of the printer and the press, together with the church and the school,
as the nation grew and expanded. The first titles published in the new territories
were not infrequently religious. Includes an “Appendix,” “Examples of Sizes of
Editions: From the Mathew Carey Papers.” See also the study by Lawrence C.
Wroth, The Colonial Printer (listed in Section II).
1102. ———. “Publishing in Boston, 1726–1757: The Accounts of Daniel Hench-
man.” Proceedings of the American Antiquarian Society 66 (1956): 17–29.
Henchman, although known primarily as a book merchant, was also a pub-
lisher who issued many sermons and other religious titles. This account details
titles published, production costs, press runs, sales figures, and the rudiments of
author royalties. Provides an intimate glimpse into the trade of the bookseller-
publisher who had “the most effective method of communication in his time.”
1103. ———. “Three Eighteenth-Century American Book Contracts.” Papers of
the Bibliographical Society of America 47 (1953): 381–87.
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 293

Contains the contract for Hannah Adams’s A View of Religions in Two Parts
(Charles Evans’s American Bibliography, no. 23102 [listed in Section I]) pub-
lished October 1791. Published in 1,000 copies, sales were sufficient to make a
profit and “place me [i.e., Adams] in a comfortable situation.”

1104. Silverman, Kenneth. “Four New Letters by Phillis Wheatley.” Early

American Literature 8 (1973–1974): 257–71.
Four letters, written April 1772 to October 1774, reveal that Wheatley grew
up “amid the personalities, ideals, and atmosphere of the international mission-
ary movement,” which included persons such as John Thornton, Selina, countess
of Huntingdon, and George Whitefield, among others. Includes text of the four
letters.

1105. Simonson, Harold P. “Jonathan Edwards and His Scottish Connections.”

Journal of American Studies 21 (1987): 353–76.
Focuses on Edwards’s publications and influence in Scotland where “no fewer
than 44 editions of his separate works were published.” He maintained an exten-
sive correspondence with Scottish ministers “starting in 1743 and continuing up
to a few months before his death fifteen years later.” Illustrates the transatlantic
nature of the first Great Awakening and Edwards’s influence abroad.

1106. Simpson, William S. “A Comparison of the Libraries of Seven Colonial

Virginians.” Journal of Library History, Philosophy, and Comparative Librari-
anship 9 (1974): 54–65.
A brief statistical and analytical assessment of the “book collecting habits
of seven selected colonial Virginians in the period before, during, and after the
American Revolution.” The Reverend John Moncure, active 1738–1764, had a
library of 138 titles, centered largely in literature and religion. Also, it contained
a sizable representation of medical books and historical titles.

1107. Sloan, William David. “Chaos, Polemics, and America’s First Newspa-
per.” Journalism Quarterly 70 (1993): 666–81.
Benjamin Harris, Anabaptist and staunch anti-Papist printer, published Publick
Occurrences, suppressed by the Massachusetts Governing Council after only
one issue, which appeared September 15, 1690. Although other historians have
claimed that the Puritan clergy were responsible for its suppression, Sloan con-
cludes that “the cause of the demise of Publick Occurrences was not, it is clear,
opposition from the Puritan clergy, but a combination of factors working in the
political environment.” In fact, Puritan minister Cotton Mather supported Harris
in his journalistic foray.

1108. ———. “The New England Courant: Voice of Anglicanism: The Role of
Religion in Colonial Journalism.” American Journalism 8 (1991): 108–41.
Challenges the prevailing view of media historians that Boston’s Courant
newspaper was founded by James Franklin and others “to liberate society from
294 Section IV

the suffocating intellectual control that religious orthodoxy held.” On the con-
trary, it was founded by high churchmen of King’s Chapel in an effort to discredit
Puritanism and “establish in its stead the Church of England as the official church
in Massachusetts Bay.” The 1721 smallpox epidemic and inoculation contro-
versy, which spawned a mini-pamphlet war of its own, was used as the pretext
for attacking the Puritan clergy, including their most prominent spokesperson,
Cotton Mather. After nearly five years the newspaper ceased publication in 1726,
largely a victim of its contentious and hypocritical attacks on Puritan clergy, an
approach rejected by Bostonians.
1109. ———. “The Origins of the American Newspaper.” In Media and Religion
in American History, edited by William David Sloan, 32–53. Northport, Ala.:
Vision Press, 2000.
Locates the origins of newspaper journalism in Boston where there was an
intense struggle “between Puritans and Anglicans, centering on the issue of
the individual believer and the local congregation versus the authority of the
church.” Between 1690 and 1727 five newspapers, involved in the controversy,
were founded: Benjamin Harris’s (Anabaptist and anti-Anglican) Publick Occur-
rences (1690); John Campbell’s (Anglican) Boston News-Letter (1704); William
Brooker’s (Anglican) Boston Gazette (1719); John Checkley’s (High-Church
Anglican) New-England Courant (1721); and the New England Weekly Journal
(Puritan/Congregationalist, 1727). Deeply embroiled, as both a protagonist and
object of Anglican criticism, was the Reverend Cotton Mather, especially in his
role as prominent Puritan spokesperson who advocated for inoculation during
the Boston smallpox epidemic of 1721–1722. “The idea that one should be free
to publish,” exhibited by an abundance of pamphlets and the emergence of these
newspapers, “spawned a vibrant printing atmosphere by the early 1700s.”
1110. Smart, George K. “Private Libraries in Colonial Virginia.” American Lit-
erature 10 (1938): 24–52.
An analysis of the contents of approximately 100 private libraries in colonial
Virginia containing 3,500 titles plus 5,000 others about which less is known. For
religion, which represents 12 percent of the libraries’ contents, “The Bible was of
course the one book everyone owned, and not uncommonly the only one. Associ-
ated with the Bible in most libraries are a series of commentaries, concordances,
and devotional works.” The latter “form a nucleus for all libraries. No other class
of writing is even remotely so common.”
1111. Smith, Peter H. “Politics and Sainthood: Biography by Cotton Mather.”
William and Mary Quarterly 3d ser., 20 (1963): 186–206.
Cotton Mather wrote many biographies conforming to the conventional Pu-
ritan literary canon and structured “according to the processes of divine elec-
tion, conversion, vocation, justification, and sanctification. Mather’s deference
to the traditional biographical form was not only pious, however, it was also
functional.” Two of his biographical works, Magnalia Christi Americana and
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 295

Johannes in Eremo, are examined in some detail to show that Mather’s purpose
was to promote his political interests. His intention in doing so was to call the
wayward descendants of New England’s seventeenth-century orthodoxy back to
the saintly practices of earlier generations.

1112. Smith, Wilson. “William Paley’s Theological Utilitarianism in America.”

William and Mary Quarterly 3d ser., 11 (1954): 402–24.
“The books on moral philosophy and natural theology by William Paley were
once as well known in American colleges as were the readers and spellers of Wil-
liam McGuffey and Noah Webster in the elementary schools.” Paley’s utilitarian
ethics reigned supreme in American academia during the first three decades of
the nineteenth century. “And the welcoming committee was headed by the moral
philosophers of the educating community, men who believed in the individual
conscience as the source of right social action.” Down to the close of the century
Paley’s texts and ideas were still appearing in theology classes, although by the
time of the Civil War, Paleyism waned to be replaced by a more powerful evan-
gelical absolutism.

1113. Smylie, James H. “Protestant Clergymen and American Destiny: I.

Promise and Judgment, 1781–1800.” Harvard Theological Review 56 (1963):
217–31.
Judging that “Protestant clergymen of the last decades of the century may be
considered as minor Founding Fathers,” they helped form an American consen-
sus about the nation’s role and destiny. This proposition is examined in terms of
“a ‘providential dialectic’—promise and judgment—as they appear in the private
and public statements of these clergymen.” As promise America was clearly
emerging as a part of universal history that was coming to a climax. At the same
time the clergy held America under judgment, preventing the new nation from
becoming idolatrous and self-righteous.
1114. Solberg, Winton U. “Cotton Mather, the Christian Philosopher and the
Classics.” Proceedings of the American Antiquarian Society 96 (1987): 323–66.
Mather’s work, recognized as a major intellectual achievement of the colonial
period, is the best example of the way in which Newtonian science was first
disseminated in British America. It contains references to 415 authors. Solberg
traces Mather’s reliance on the literature of classical and Christian antiquity in
producing The Christian Philosopher.
1115. ———. “Science and Religion in Early America: Cotton Mather’s Chris-
tian Philosopher.” Church History 56 (1987): 73–92.
Studies in detail the historical background, the contemporary context (1720),
and the sources Mather used for The Christian Philosopher, which has been
widely judged as one of the major intellectual achievements of the colonial
period. Its publication heralded the dawn of the Enlightenment in America, in-
troduced Newtonian science, “offered the first systematic statement of the design
296 Section IV

argument,” and was the first comprehensive exposition of natural theology in the
New World.
1116. Steel, David W. “Sacred Music in Early Winchester.” Connecticut His-
torical Society Bulletin 45, no. 2 (1980): 33–44.
“Traces the background of psalmody in early Connecticut during the eighteenth
century, detailing the transition from usual psalm singing, handed down by oral
tradition,” with the text lined out and regular psalmody, “singing by note, in parts,
according to written note values.” This latter method was implemented with the
use of musical instruction books and promoted in pamphlets and sermons.
1117. Steele, Thomas J., and Eugene R. Delay. “Vertigo in History: The
Threatening Tactility of ‘Sinners in the Hand.’” Early American Literature 18
(1983–1984): 242–56.
Examines Jonathan Edwards’s famous sermon, “Sinners in the Hands of an
Angry God,” as a pulpit oratory designed to evoke tactile sense, “where his care-
fully contrived imagery evokes a remarkably profound response.” Edwards relied
on the tactile sensations of emptiness, hunger, devouring, fullness, hardness, and
the vestibular, “the faculty that makes one dizzy when there is something amiss.”
Clearly allied to these sensations are temperature, “burning brimstone,” and
pain—cutting, shredding, crushing. Out of tactile space and time comes kairos
“that participates in the dimension less simultaneity of God’s eternity.”
1118. Stein, Stephen J. “An Apocalyptic Rationale for the American Revolu-
tion.” Early American Literature 9 (1975): 211–25.
Analysis of a sermon by the Reverend Samuel Sherwood of Norfield, Con-
necticut, delivered January 17, 1776, based on Revelation 12:14–17. He mar-
shaled exegetical evidence to show that Great Britain as an oppressive power
is in alliance with demonic papal power to destroy America. Building “a case
for rebellion out of such apocalyptic materials,” Sherwood assures his auditors
that America enjoys a special place in the providence of God. “The fundamental
premise of the sermon was that God will care for the church and provide for it
a haven free from oppression.” Drawing upon ideas deeply embedded within
the Protestant mentality, he made an “apocalyptic rationale for revolution very
persuasive.”
1119. Stevenson, Robert. “Watts in America: Bicentenary Reflections on the
Growth of Watts’ Reputation in America.” Harvard Theological Review 41
(1948): 105–11.
Recounts the intense struggle “which finally assured [Isaac] Watts’ ‘unsafe’
Hymns (1707–1709) and his Psalms of David Imitated (1719) their lasting hold
on the Christian public’s affections.” By 1800, 30 editions of the “Psalms” had
been issued in America and by 1815 his songs were of such stature that his
best-known hymns were sacrosanct and are, today, used by every denomination.
“Hymnody in English speaking lands became a Watts preserve.”
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 297

1120. Stiles, Ezra. “The United States Elevated to Glory and Honor.” In God’s
New Israel: Religious Interpretations of American Destiny, rev. and updated
ed., edited by Conrad Cherry, 82–92. Chapel Hill: University of North Carolina
Press, 1998.
Text of his famed Connecticut election sermon of 1783, delivered before state
representatives but aimed “over their heads” to a wider audience in Europe de-
claring that America had conquered monarchy and was poised to fulfill its destiny
as the pinnacle of liberty, “both civil and religious.”

1121. Stout, Harry S. The Divine Dramatist: George Whitefield and the Rise of
Modern Evangelicalism. Grand Rapids, Mich.: Eerdmans, 1991.
Locates Whitefield in the cultural and social context of an eighteenth-century
society in crisis where “new social, political and economic forces were rapidly
reshaping traditional institutions.” Schooled in the theater, this English Anglican
employed powerful preaching to evangelize Americans on seven intercolonial
revival campaigns extending over three decades (1738–1770). Exuberant, com-
bative, dramatic, and inspired, Whitefield fashioned and codified a transatlantic
evangelicalism based on Methodist experience and Calvinistic theology. He
combined charity, preaching, and journalism “to create a potent configuration—a
religious celebrity capable of creating a new market for religion.” Crafting a
democratic rhetoric of liberation, he undermined the restrictive dogmas of the
standing order to encourage new forms of church life and political freedom for
his American compatriots.

1122. ———. “Religion, Communications, and the Career of George White-

field.” In Communication and Change in American Religious History, edited by
Leonard I. Sweet, 108–25. Grand Rapids, Mich.: Eerdmans, 1993.
Whitefield built his career and fame as a revivalist around the press. Early on he
began promoting himself in newspapers with such success that he also marketed
his sermons to an eager public, published his autobiography, and serialized his
journal. As revival became a transatlantic event, he constructed a network of cor-
respondents and printers, employing religious magazines to commodify his care-
fully constructed persona to become the Anglo-American world’s first modern
religious celebrity and “the precursor of modern-day evangelists.” He achieved
this through the use of dramatic oral performance, print, and marketing.
1123. ———. “Religion, Communications, and the Ideological Origins of the
American Revolution.” William and Mary Quarterly 3d ser., 34 (1977): 519–
41.
A reexamination of evangelical oratory, exemplified in the Great Awaken-
ing, with established patterns of communication spilling over into political life.
“Evangelical rhetoric performed a dual function: it proclaimed the power of the
spoken word directly to every individual who would hear, and it confirmed a shift
in authority by organizing voluntary popular meetings and justifying them in the
298 Section IV

religious vocabulary of the day.” The revivals set the pattern of oral address and
mass meetings characteristic of the Revolutionary period of American history.
1124. ———. “Rhetoric and Reality in the Early Republic: The Case of the Fed-
eralist Clergy.” In Religion and American Politics: From the Colonial Period to
the 1890s, edited by Mark A. Noll, 62–76. New York: Oxford University Press,
1990.
Posits two rhetorical worlds present at the creation of the federal republic in
1787: that of the Founding Fathers, a political and constitutional realm of classi-
cal republicanism, “which explicitly separated church and state and left God out
of the formulation,” and that of Federalist clergy, “in which ‘America’ inherited
New England’s colonial covenant and where God orchestrated a sacred union
of church and state for his redemptive purposes.” These realms exist in tension
to the present time with neither rhetoric triumphing over the other. The clerical
rhetoric is analyzed “based on an examination of fifty printed occasional sermons
delivered primarily by Congregational clergymen in the period 1787–1813.”
1125. Stout, Harry S., and Peter Onuf. “James Davenport and the Great Awaken-
ing in New London.” Journal of American History 70 (1983–1984): 556–78.
Examines the “complex and differentiated economic and social structure re-
flected in New London’s religious life” of 1743 when the evangelist James Dav-
enport and religious dissenters of the community “gathered around a bonfire and
cast into it a veritable library of Puritan classics.” This assault on material posses-
sions and vehement attacks on unconverted and unregenerate clergy provoked a
fierce retaliatory response that blunted the dissent effort. Rather than uniting the
Connecticut town, the revival provoked anger and discord.
1126. Sweet, William Warren. “The Rise of Theological Schools in America.”
Church History 6 (1937): 260–73.
Theological schools were established to meet the conditions in the new nation
and to help meet the demand for ministers as the nation grew and expanded.
“These institutions came into existence to meet a need, felt at first only by those
churches which had a long tradition of an educated ministry, but eventually rec-
ognized by every considerable religious body in America.”
1127. Tanis, James R. “A Child of the Great Awakening.” American Presbyteri-
ans: Journal of Presbyterian History 70 (1992): 127–33.
Contains a conversion account composed in 1740, supplemented with com-
mentary, by a seven-year-old girl influenced under the revivalistic ministry of the
Reverend Gilbert Tennent. It “revealingly refers to the common means of awak-
ening grace in New England: private prayer and meditation, family devotions
with the reading of sermons, Sunday preaching, weekday lectures and pastoral
household visitations.”
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 299

1128. ———. Dutch Calvinistic Pietism in the Middle Colonies: A Study in the
Life and Theology of Theodorus Jacobus Freylinghuysen. The Hague: Martinus
Nijhoff, 1967.
The definitive English language study of Freylinghuysen, Dutch Reform pas-
tor in the Raritan Valley of New Jersey, 1720–1748, who fostered revivals that
were forerunners of the Great Awakening in the Middle Colonies. Drawing on
both Puritan and Dutch pietism, he promoted conversion and godly living. His
evangelistic activities and his concept of Christian life shared strong affinities
to George Whitefield’s methodistic Calvinism. His theological contribution was
“that of a transmitter between the Old World and the New; his great contribu-
tion was his infusing into the Middle Colonies that Dutch evangelical pietism
which he carried within himself.” Freylinghuysen’s concept of communication
was grounded in Protestantism’s view of scriptural authority, “The Word of God
for Freylinghuysen was the revelation of God immediately experienced, both
through the Bible as the Word and through the preaching of the Word.”
1129. ———. “Freylinghuysen, the Dutch Clergy, and the Great Awakening in
the Middle Colonies.” Reformed Review 38 (1984–1985): 109–18.
Views the evangelistic outbreaks of the 1740s in Europe and America as
coincidental, but growing out of common theological and socioreligious back-
grounds. Coming out of the Reformed Pietism planted by Domine Guiliam
Bartholf, the revival was supported and spread in New York and New Jersey by
Bernhardus Freeman, Cornelius van Santvoort, and Theodorus Jacobus Freylin-
ghuysen. Tanis critiques the chief theological writings that undergirded these
revival clergy. Freylinghuysen is credited with perfecting a preaching style,
based on the philosophy of Petrus Ramus, that was prototypical for preachers of
the awakening doctrine of rebirth. He broke with the Reformed theology of Dort,
freeing the Dutch Reformed to turn “their efforts toward ecclesiastical indepen-
dence from the Netherlands and their thoughts toward political independence
from England.”
1130. ———. “Reformed Pietism in Colonial America.” In Continental Pietism
and Early American Christianity, edited by F. Ernest Stoeffler, 34–73. Grand
Rapids, Mich.: Eerdmans, 1976.
A succinct overview and explication of the influences of Dutch Reformed pi-
etism as traced “in the enigmatic role of the Huguenots,” the teachings of Jean de
Labadie, the development of American Dutch Reformed pietism, and the thrusts
of German Reformed pietism. Based on a masterful bibliographical survey of the
voluminous literature produced both abroad and in America by pietist authors and
revivalist preachers, Tanis convincingly demonstrates that this literature, largely
unknown and neglected as well as over shadowed by New England publications,
has exerted a wide-ranging influence on American church life.
300 Section IV

1131. Tanselle, George Thomas. “Some Statistics on American Printing, 1764–

1783.” In The Press and the American Revolution, edited by Bernard Bailyn
and John B. Hench, 315–63. Worcester, Mass.: American Antiquarian Society,
1980.
Provides statistical summaries and general analysis on printing of the Revo-
lutionary period, classifying the 12,000 items by subject, geography, chronol-
ogy, printer’s name, and output of the leading printers based largely on Charles
Evans’s American Bibliography, 1639–1729, and Roger Bristol’s Supplement
to Charles Evans’ American Bibliography (both listed in Section I). Statistics
are also summarized for almanacs from Milton Drake’s Almanacs of the United
States (listed in Section I) and for newspapers from Clarence Brigham’s History
and Bibliography of American Newspapers, 1690–1820 (listed in Section I) and
related works. Theology represents the largest number of items for any subject
area, ranging from 29.37 percent, 1765–1773, and 17.76 percent, 1779–1785. As
titles of works in political science increased, those for theology declined.

1132. Terrell, Thomas E. “‘Some Holsom Exhortations’: Henry White’s Seven-

teenth-Century Southern Religious Narrative in Verse.” Early American Litera-
ture 18 (1983–1984): 31–44.
Contains the text, with commentary, historical background, and brief analysis
of a 302-line poem from the Albemarle region of North Carolina written by the
Quaker Henry White in 1698. “This is the earliest poem known to have been
written in the Carolinas and the first southern religious narrative attempted in
verse.”

1133. Thomas, Arthur Dicken. “Reasonable Revivalism: Presbyterian Evangeli-

zation of Educated Virginians, 1787–1827.” Journal of Presbyterian History 61
(1983): 316–34.
“Presbyterians developed a four-fold strategy of reasonable revivalism to win
Virginia intellectuals: they wrote and preached on the evidences of Christianity as
a preparation for the Gospel, they labored for revivals on their college campuses,
they conducted their revival services with ‘decorum’ and ‘reason,’ and they
worked to convert distinguished ‘infidels’ to a well-reasoned orthodoxy.”
1134. Thornton, John W., ed. The Pulpit of the American Revolution; or, the
Political Sermons of the Period of 1776. Boston: Gould and Lincoln, 1860.
Seven election sermons and one thanksgiving and one regular sermon, which
“presents examples of the politico-theological phase of the conflict for American
Independence.” Pulpit and press are viewed as having been closely allied in the
struggle for independence. Election sermons were first printed for circulation to
other clergy and then circulated far and wide by means of newspapers.

1135. Tichi, Cecelia. “Spiritual Biography and the ‘Lords Remembrancers.’”

William and Mary Quarterly 3d ser., 28 (1971): 64–85.
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 301

Thomas Prince, in his Chronological History of New England (1736), aban-

doned the traditional biographical form to embrace a chronological approach
more in keeping with a society heterogeneous and no longer tribal. Tichi reviews
the histories written prior to 1730, those of the “Lords Remembrancers,” with
their reliance on the typology of pilgrimages and wilderness, to explain their spir-
itualizing of biography and history. However, this theme of social quest remains
firmly embedded in Prince and later historians, “its tradition in American litera-
ture was founded in the spiritual biographies of the ‘Lords Remembrancers.’”
1136. Tomas, Vincent. “The Modernity of Jonathan Edwards.” New England
Quarterly 25 (1952): 60–84.
A critical review of Perry Miller’s biography of Jonathan Edwards in which
the great New England divine is seen as intellectually the most modern man of
his age, the age of Enlightenment. As such he was an empiricist in the tradition
of Newton and Locke. However, he also believed that revelation is a source of
knowledge. His sermons and writings were attempts to communicate these reali-
ties.
1137. Turnbull, Ralph G. Jonathan Edwards the Preacher. Grand Rapids,
Mich.: Baker Book House, 1958.
A detailed analysis and interpretation of Edwards as “the pastoral preacher”
illustrated with selections from his writings. Revivalist, theologian, philoso-
pher, and man of letters, he left nearly 1,200 sermon manuscripts in addition
to his other literary output. Chapters 17–19 delineate his doctrinal, hell-fire,
and positive preaching. Chapter 20 deals with his persuasive style of delivery,
while chapter 21 discusses sermon structure. A delightful chapter on book col-
lecting reveals his passion for reading and study. Perhaps his greatest influence
has been transmitted through his writings. His theological works originated in
sermons published as pamphlets. Over a period of 24 years spent hammering out
weekly sermons, Edwards crafted a philosophy/theology that ranks him as one of
America’s foremost pulpiteers and scholars. A sympathetic and warmly apprecia-
tive assessment of Edwards that views him “as the pastor-evangelist, watchful for
souls and concerned to awaken sinful men to the wonders of divine grace.” An
appendix provides a chronological table of his preaching and published books, a
tabulation of Edwards’s works, a classification of sermons studied, and an analy-
sis of selected sermons. Also includes a bibliography of primary and secondary
sources.
1138. Ulrich, Laurel Thatcher. “Vertuous Women Found: New England Min-
isterial Literature, 1668–1735.” In Puritan New England: Essays on Religion,
Society, and Culture, edited by Alden T. Vaughan and Francis J. Bremer, 215–31.
New York: St. Martin’s Press, 1977.
Selectively reviews some 70 published titles (27 by Cotton Mather) by 22
authors to identify a subtle shift of attitude toward women as expressed in late
302 Section IV

seventeenth- and early eighteenth-century clerical literature. Mather and others

openly championed women through the promotion of female reading and writ-
ing as components of an emerging set of values defined as the Virtuous Woman.
Reprinted from American Quarterly 28 (1976): 20–40.

1139. Van de Wetering, John E. “The Christian History of the Great Awaken-
ing.’” Journal of Presbyterian History 44 (1966): 122–29.
Views Christian History, which reported events of the Great Awakening in
New England, as presenting a “partisan view of the revival.” Thomas Prince, Sr.,
is identified as the force behind its publication, with his son the junior Prince its
editor, having no more “than a mechanical share in the production of the publica-
tion.” Prince sought both to appeal to the authority of New England’s ancestors
and to events abroad as justification for the revival. By 1745 the momentum of
the revival had cooled and Prince’s efforts to publicize the revival had provoked
powerful opposition. After nearly two years of publication, March 1743 through
February 1745, and 104 issues, Christian History had run its course.

1140. ———. “God, Science, and the Puritan Dilemma.” New England Quarterly
38 (1965): 494–507.
The Reverend Thomas Prince and other Puritan divines disseminated Newto-
nian science from their pulpits and in the press. The results of these attempts to
fuse science with moral preaching are judged to have ended in bad science and
a lost moral.
1141 Van de Wetering, Maxine. “A Reconsideration of the Inoculation Contro-
versy.” New England Quarterly 58 (1985): 46–67.
Reviews the acrimonious debate, which produced a vast and venomous litera-
ture, on the smallpox epidemic of 1721–1722. Cotton Mather, who favored the
extension of the experiment in inoculation, was opposed by William Douglass,
Boston physician who protested clerical meddling in medicine. Mather and the
inoculators were eager to save lives and alleviate suffering. Douglass favored
professionalism and the exclusive rights of physicians to define their practice.
1142. Vella, Michael W. “Theology, Genre, and Gender: The Precarious Place
of Hannah Adams in American Literary History.” Early American Literature 28
(1993): 21–41.
As America’s first professional female writer, Adams turned to theology as
an escape from fiction. Her Alphabetical Compendium on religion was well
received, while her Summary History of New England embroiled her in a contro-
versy with Jedidiah Morse and Elijah Parish. As staunch Calvinists and Federal-
ists they objected to her Arminian theological proclivities. Adams challenged
the standing order when she “emerged as a theologically informed, and nearly
economically independent interpreter of New England history.” She transgressed
the bounds of theology, genre, and gender.
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 303

1143. Vellake, Catherine S. “Increase Mather’s De Successu Evangelij Apud

Indos in Nova-Anglia Epistola: A Commentary and Translation.” Resources for
American Literary Study 17 (1991): 208–19.
“Published first in 1689, De Successu is a short, proud recounting of the prog-
ress of Puritan missionaries among the New England Indians.” Directed to Euro-
pean audiences, curious about efforts to evangelize Native Americans, it enjoyed
a wide readership. Contains Latin text, English translation, and bibliographical
references.
1144. Wangler, Thomas E. “Daily Religious Exercises of the American Catholic
Laity in the Late Eighteenth Century.” Records of the American Catholic Histori-
cal Society of Philadelphia 108, no. 3–4 (1997): 1–21.
Locates American Catholic late eighteenth-century daily religious practices in
the Reverend Robert Molyneux’s revision of English Bishop Richard Challoner’s
A Short Abridgment of Christian Doctrine. This catechetical text together with
other texts he also edited “were the main texts in use by American Catholics in
the late 18th century” and remained popular into the 1880s. Consequently, Phila-
delphia, not Baltimore, was the center of catechetical teaching and Molyneux,
not John Carroll, “was the first and primary architect of the tradition.” Includes
bibliographical references to catechetical and devotional literature of the period.
1145. Warch, Richard. School of the Prophets: Yale College, 1701–1740. New
Haven, Conn.: Yale University Press, 1973.
An account of the early years of Yale College, this book deals primarily with
the religious dimensions of the school and the society surrounding it in the years
before the Great Awakening. “What follows is intended to be both a record of
Yale’s first 40 years and a story of the college as intellectual history. Samuel Eliot
Morison’s three-volume study of seventeenth-century Harvard has demonstrated
the validity and value of this approach and I have tired to extend it to the history
of Yale.” See the index for entries on the curriculum of Yale College, theology,
rhetoric, implications for religion, etc.
1146. ———. “The Shepherd’s Tent: Education and Enthusiasm in the Great
Awakening.” American Quarterly 30 (1978): 177–98.
The Shepherd’s Tent that existed in New London, Connecticut, in 1742–1743,
was an early attempt on the part of New Light disaffected clergy to establish a
private school or seminary of learning for the training of clergy. Attempts to sup-
press the school by opponents of the Great Awakening were largely unsuccess-
ful. It was the excesses of a revelation received by students and tutors in March
1743 that led to the burning of books, “suppos’d by them to be tinctured with
Arminianism & opposed to the work of God’s spirit in the Land.” The next day,
clothes, symbolizing idolized worldly items, were also burned. More moderate
and rational New Light clergy, including Jonathan Edwards, condemned the
sensational behavior and the mentality that prompted it. One significance of the
304 Section IV

Shepherd’s Tent was that it challenged the presumed compatibility of church,

state, and academy.
1147. Watters, David H. “‘I Spake as a Child’: Authority, Metaphor and The
New-England Primer.” Early American Literature 20 (1985–1986): 193–213.
The famous primer (first published about 1690) is discussed as a literary text
from which flowed authority and powerful metaphors for a child’s life, belief,
and conduct. Designed to be memorized, it contains “massive oral residue” so
characteristic of didactic practice in the early decades of New England settle-
ment. The language used defined authority of both God and parent, and the meta-
phors established the community’s vision of reality. The picture alphabet depicts
biblical times, while the text of prayers and sayings is “appropriate to Christian
life at any time and place.” A standard catechetical and pedagogical text of the
eighteenth century rooted in Calvinistic theology, editions after 1756 focused
attention on the loving, nurturing presence of Christ rather than on the wrathful,
angry God of earlier editions.
1148. Weedman, Mark. “History as Authority in Alexander Campbell’s 1837
Debate with Bishop Purcell.” Fides et Historia 28, no. 2 (1996): 17–34.
Reassessment of a debate between Campbell, founder of the Disciples of
Christ, and Catholic Bishop John Baptist Purcell of Cincinnati. Often dismissed
as an insignificant skirmish exemplifying nineteenth-century Nativism, Weed-
man sets the debate in the broader historical context of Protestant–Roman
Catholic dialogue and notes that both men grounded their arguments in a view
of history as authority. Purcell claimed the historical validity of Rome’s claim to
authority, Campbell denied Roman authority, claiming it for himself. The debate,
immensely popular, drew large audiences and was widely reported in the press
and published as a monograph.
1149 Weng, Armin George. “The Language Problem in the Lutheran Church in
Pennsylvania.” Church History 5 (1936): 359–75.
Details the sometimes difficult and acrimonious controversies among Pennsyl-
vania Lutherans, particularly at Philadelphia, over the transition from the German
to the English language during the years 1742 to 1820. Part of the controversy
was waged in the denominational press.
1150. Wertenbaker, Thomas J. “The College of New Jersey and the Presbyterian
Church.” Journal of Presbyterian History 76 (1998): 31–35.
Gives brief detail of the role of Presbyterians in founding and perpetuating
Princeton University since its founding in 1746. The theological seminary was
founded in 1808 following a student riot at the college the preceding year, when
distrust of the school reached a climax. This met the desire “to have the divinity
school uncontaminated by the college.” Originally published in Journal of the
Presbyterian Historical Society 36 (1958): 209–16.
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 305

1151. Westra, Helen Petter. “‘Above All Others’: Jonathan Edwards and the
Gospel Ministry.” American Presbyterians: Journal of Presbyterian History 67
(1989): 209–19.
A careful analysis of “ten ordination and installation sermons—four published
and six unpublished—spanning two decades (1736–1756).” Edwards used im-
ages and metaphors to express his understanding of ministry: “the ministry as
steward, watchman, ambassador, messenger, anointed one, bridegroom, light,
and trumpet,” but, above all, Jesus Christ as the minister par excellence.
1152. White, Eugene E. “Cotton Mather’s ‘A Companion for Communicants’
and Rhetorical Genre.” Southern Speech Communication Journal 51 (1986):
326–43.
Views the Companion (published 1690) as “one of Mather’s major rhetorical
attempts to influence societal circumstances.” It is also “a persuasive defense of
restrictive church membership and limited access to the Lord’s Supper.” How-
ever, by collapsing the traditional morphology of conversion into “the single
action of striving for saving grace” and by infusing his arguments with emotion,
Mather’s attempts to win over and arouse his listeners represents a transitional
stage in Puritan rhetorical practice. By accepting the idea of the instantaneous
new birth, Mather helped make possible the Great Awakening and the abandon-
ment of orthodox Puritanism.
1153. ———. “George Whitefield and the Paper War in New England.” Quar-
terly Journal of Speech 39 (1953): 61–68.
Whitefield’s 1740 visit to America, his first, helped spark the Great Awaken-
ing and spread his fame as a preacher. His second visit in 1744 set off a pamphlet
war in which his critics berated him, while his New Light supporters came to his
defense. “In general, the Paper War centered in six aspects of Whitefield’s activi-
ties: reflections upon colonial universities, enthusiasm, itinerancy, management
of the Bethesda Orphanage, style of preaching, and criticism of the clergy.”
1154. ———. “The Preaching of George Whitefield During the Great Awakening
in America.” Speech Monographs 15, no. 1 (1948): 33–43.
“In the fifteen months (October 30, 1738 to January 24, 1740) that Whitefield
remained in American during the Great Awakening, he delivered over five hun-
dred sermons as well as several hundred ‘exhortations’ to small groups in private
homes.” He preached to audiences numbering in the thousands. The author
analyzes Whitefield’s sermon preparation, organization, content, and manner of
delivery. Finally, he delineates the significance of his preaching.
1155. White, Peter. “Charles Chauncy.” In American Colonial Writers, 1606–
1734, edited by Emory Elliott, 52–61. Dictionary of Literary Biography, Vol. 24.
Detroit: Gale Research, 1984.
Most frequently portrayed as the chief opponent of Jonathan Edwards and
critic of the Great Awakening, Chauncy’s literary efforts spanned a remarkable
306 Section IV

54 years. He actively opposed Anglican efforts to secure a bishop for America

and undertook a campaign “to make Congregationalism more appealing and more
suited to the times.” His three volumes of theology, expounding Arminianism
and rationalism, laid the groundwork for the birth of Unitarianism. He is judged
to have been a significant figure and “his story was in many ways the story of
eighteenth-century America.” Includes bibliography of his writings.
1156. Whitehill, Walter Muir, and Marjorie Lyle Crandall. “The King’s Chapel
Library.” Publications of the Colonial Society of Massachusetts, Transactions,
1947–1951 38 (1959): 274–89.
Brief history of a gift of theological books presented to King’s Chapel, Bos-
ton, in 1698 by Bishop Compton of London and King William III, “for the use
of the Church of England Clergy in Boston,” a gift prompted by the Reverend
Thomas Bray, commissary for Maryland. The collection has been housed at the
Boston Athenaeum since 1823. Includes a “Short Title Catalogue of Books in the
Original Collection of 1698” and of some 42 titles added since then, prepared by
Marjorie Lyle Crandall. Entries are alphabetical by author, title, and place and
date of publication with Wing Short-Title Catalogue references. Also includes
a facsimile of the “register of books” from the records of King’s Chapel dated
1714.
1157. Willard, Samuel. A Compleat Body of Divinity in Two Hundred and Fifty
Expository Lectures. Boston: B. Green and S. Kneeland, 1726.
Published in 914 pages, these lecture sermons were delivered monthly over a
period of nearly 20 years, 1688 until his death in 1707. Delivered in Boston while
Willard was pastor of Old South Church, they treat 106 questions drawn from
the Westminster Assembly’s Shorter Catechism. Addressed to the clergy, they
delineate Reformed doctrine and faith. They stood for nearly 70 years as the first
and only systematic theology developed and published in America. (Reprinted,
New York: Johnson Reprint Corp., 1969.)
1158. Willauer, George J. “Editorial Practices in Eighteenth-Century Philadel-
phia: The Journal of Thomas Chalkley in Manuscript and Print.” Pennsylvania
Magazine of History and Biography 107 (1983): 217–34.
Chalkley, a devout Quaker merchant and sometime minister, left a two-vol-
ume manuscript journal of his life and extensive travels. He provided funds
in his will for its publication after his death. His journal falls in the Friends’
tradition of inspirational testimony and autobiography by a Public Friend or
self-appointed minister. Accordingly, a committee of editors from the Yearly
Meeting called Overseers revised the manuscripts “for publication during a
period of eight years after his death [1741]. A close reading of Chalkley’s
manuscript journal in relation to the Franklin edition shows clearly a differ-
ence between the way he saw himself and the way he appears in print.” Re-
published and reprinted approximately 20 times, it remained popular into the
nineteenth century.
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 307

1159. Williams, Daniel E. “‘Behold a Tragic Scene Strangely Changed into a

Theater of Mercy’: The Structure and Significance of Criminal Conversion Nar-
ratives in Early New England.” American Quarterly 38 (1986): 827–47.
Reviews and analyzes 27 publications “concerning condemned criminals
produced in Boston between 1700 and 1740” and “twelve describe successful
conversions and the various ways sainthood was established. Criminal conver-
sion narratives were published by New England ministers as a kind of roadmap
to paradise.” The message conveyed by these narratives emphasized that no one
was beyond redemption. The clergy counseled the condemned, coached them to
make a public confession of sin, and then memorialized the condemned in print
to instruct others. “Ultimately, the converted criminals were acting out a char-
acterization before their narratives were actually written, moving from fact into
fiction even before they died.”
1160. ———. “Of Providence and Pirates: Philip Ashton’s Narrative Struggle for
Salvation.” Early American Literature 24 (1989): 169–95.
The Reverend John Barnard published Ashton’s Memorial at Boston in 1725. It
has been reprinted eight times, most recently in 1976. It recounts the capture, im-
prisonment, and rescue of a young sailor, Philip Ashton, who escaped his captors
and survived nine months on a deserted island near Honduras. Barnard seized on
Ashton’s experience as an instance of divine providence, of his deliverance from
the threat of death. In the narrative Ashton is led to conversion after renouncing
false securities and sinful vanities. “Through Ashton’s adventures, readers could
once again perceive the real significance of their lives and once again feel the
excitement of their spiritual quest.”
1161. Williams, Robert V. “George Whitefield’s Bethesda: The Orphanage, the
College and the Library.” In Library History Seminar No. 3, Proceedings, 1968,
edited by Martha Jane K. Zachert, 47–72. Tallahassee: Florida State University,
1968.
Gives a brief history of the library, which compares not unfavorably with col-
lege libraries of the period, with an analysis of its content. About 75 percent of
the books (900 volumes) were of a religious nature. An exact inventory of the
library exits, although it is not a part of this study.
1162. Wilson, James Southall. “Best-Sellers in Jefferson’s Day.” Virginia Quar-
terly Review 36 (1960): 222–37.
Drawn from the records of the Virginia Gazette, the newspaper for the colony
of Virginia before the American Revolution, 1750–1765, this study describes and
records book titles sold by the firm to specific individuals. Sermons and political
pamphlets sold well, and titles are mentioned for some religious works with the
richest detail devoted to politics, literature, the classics, and journals. The author
concludes, “This cosmopolitanism of taste had its part in preparing colonial
gentlemen who could take their places easily with the best minds and manners of
England and France.”
308 Section IV

1163. Winans, Robert B. “The Growth of a Novel-Reading Public in Late Eigh-

teenth Century America.” Early American Literature 9 (1975): 267–75.
Posits the thesis that Americans increasingly turned to the reading of novels
supplied by importation from England but, more significantly, through access to
booksellers, the social library, and the circulating library. “The evidence demon-
strates, then, that in late-eighteenth-century America, a constantly- and rapidly-
expanding reading public was reading novels with greater frequency than it read
other kinds of books.”
1164. Woodson, Carter G. “Anthony Benezet.” Journal of Negro History 2
(1917): 37–50.
A devout Quaker educator and philanthropist, Benezet, as early as 1762, began
propagandizing in opposition to slavery. His volume, An Historical Account of
Guinea, was a systematic refutation of the slave trade, which was widely read
and quoted. Far in advance of his time, he founded a female seminary at Phila-
delphia and “as early as 1750 he established for the Negroes in Philadelphia an
evening school in which they were offered instruction gratuitously.” He tirelessly
denounced slavery and promoted the welfare of blacks, mulattoes, and Native
Americans by providing in his will funds for the employment of a tutor, “an
industrious, careful person, of true piety.”
1165. Woody, Kennerly M. “Bibliographical Notes on Cotton Mather’s Manu-
ductio Ad Ministerium.” Early American Literature 6, no. 1, Suppl. (1971):
1–98.
Contains addenda and corrigenda to the author’s earlier article on the Manu-
ductio and some 342 bibliographical citations and notes. Also includes an index
to the persons and works mentioned by Mather.
1166. ———. “Cotton Mather’s Manuductio ad Theologiam (i.e., Ministerium):
The ‘More Quiet and Hopeful Way.’” Early American Literature 4, no. 2 (1969):
3–48.
A detailed analysis of Mather’s Manuductio ad Ministerium (1726), a hand-
book and bibliography for ministerial candidates. Believing that universities that
trained ministers were in a state of decay, Mather advocated a reform of theologi-
cal education modeled on the Lutheran pietistic University of Halle, Germany.
Reform could be achieved, in part, by reading literature that would lead to the
“Inflammation of Piety among the young men.”
1167. Wroth, Lawrence C. An American Bookshelf 1755. Philadelphia: Univer-
sity of Pennsylvania Press, 1934.
By “discussing a group of writings that had their origin in the troubled politics
of the decade 1750–1760,” and by examining the literature available to James
Loveday, a Philadelphia merchant, the author attempts to probe the conscious-
ness of Americans living in the mid-eighteenth-century. This includes a brief
discussion of “Religion, Education, Science,” pp. 58–67, to verify the shift from
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 309

the doctrinal rigidity of Puritanism to the New England romantic, liberal spirit of
Ralph Waldo Emerson and Henry Adams. Judged in this context, Loveday was
conventionally religious, but more concerned with politics and government than
with religion.
1168. Wust, Klaus C. “The Books of the German Immigrants to the Shenandoah
Valley.” Mennonite Quarterly Review 32 (1958): 74–77.
“German immigrants had brought with them from Germany and Switzerland to
Pennsylvania and from Pennsylvania to Virginia what they considered absolute
necessities: their great heavy Bibles, their hymn books, and their prayer books.”
Their continuing demand for religious titles led to the establishment of American
presses to meet their needs. Reprinted from “‘S Pennsylvania Deitsch Eck,” of
the Allentown Morning Call, January 26, 1957.
1169. Wyss, Hilary E. “‘Things that Do Accompany Salvation’: Colonialism,
Conversion, and Cultural Exchange in Experience Mayhew’s Indian Converts.”
Early American Literature 33 (1998): 39–61.
Mayhew, a Society for the Propagation of the Gospel missionary to Martha’s
Vineyard, “published Indian Converts, an account documenting the conversion
of the Island’s Native population.” These Native conversion stories are analyzed
to show that Mayhew’s accounts include difficulties of translation, cultural un-
derstandings, and lack of corroborating details. “Mayhew’s determination to me-
diate between an English audience and Native converts, limits Mayhew’s ability
to be heard outside their own community.”
1170. Yarbrough, Stephen R. “Jonathan Edwards on Rhetorical Authority.”
Journal of the History of Ideas 47 (1986): 395–408.
“In Edwards’s view the origins and grounds of discourse determine its ends;
thus the aim of rhetoric should be to reveal the possibility and explicate the means
of God’s communication with man.” Edwards’s efforts to ground interpretive
and rhetorical acts in the divine order rested on the thought of John Locke, Peter
Ramus, and Alexander Richardson. Richardson possibly helped Edwards see that
rhetorical authority is grounded in grace. “Grace brought a man’s vision back into
focus, so that he saw as a unity both Scripture and Nature communicating God’s
harmonious, proportionate, beautiful work of art. This communication gave the
Puritan saint his authority to interpret and to teach.”
1171. Yoakam, Doris G. “Women’s Introduction to the American Platform.” In
A History and Criticism of American Public Address, edited by William Nor-
wood Brigance, Vol. 2:153–92. New York: Russell and Russell, 1960.
Women emerged as effective public speakers during the antebellum period
beginning in 1828. Most of them, in addition to advocating women’s rights,
were active as reformers, notably as anti-slavery speakers. Down to 1840 they
faced virulent opposition from the churches and clergy. “The 1840s witnessed
increased activity of women upon the public platform,” where they sometimes
310 Section IV

appeared alongside such famous men orators as Wendell Phillips and Ralph
Waldo Emerson. After 1850 a much larger group of pioneer women orators
emerged to become professional lecturers and agents of reform societies. Among
them were women clergy such as Angelina Grimke, Lucretia Mott, and Antoi-
nette Brown. Sallie Holley, while not clergy, was noted for her “earnest, faithful,
heart-searching, revival” preaching. These women are credited with “toppling
oratory off its rhetorical stilts and in guiding it toward a more natural, straight-
forward and conversational means of communication.”
1172. Yodelis, Mary Ann. “Boston’s First Major Newspaper: A ‘Great Awaken-
ing’ of Freedom.” Journalism Quarterly 51 (1974): 207–12.
“A study of the printers, particularly Thomas Fleet during the revival period
[i.e., Great Awakening, 1740–1745] indicates that the seeds of some free press
concepts traditionally described as those embodied in the First Amendment per-
haps were planted in religious controversy well before Boston became the cradle
of the political revolution of 1763.” Although most printers favored the revival,
Fleet led the opposition press through the pages of the Boston Evening Post with
criticism of George Whitefield.
1173. ———. Who Paid the Piper? Publishing Economics in Boston, 1763–1775.
Journalism Monographs, no. 28. Lexington, Ky.: Association for Education in
Journalism, 1975.
Earlier studies by historians and journalists have suggested that printers owed
their existence to government subsidy. Through economic analysis of the revo-
lutionary period in Boston, “This study shows that publications with a religious
orientation were a more significant source of revenue for many printers than
government printing. There generally was three to four times as much religious
as government printing in Boston.”
1174. Yoder, Don. “Fraktur in Mennonite Culture.” Mennonite Quarterly Re-
view 48 (1974): 305–42.
A study of fraktur art from the Mennonite community in eastern Pennsylva-
nia, 1760–1860. Identifiers fraktur as Protestant art: “an art of words, and of the
Word.” Its biblical images and symbols reflect a “long chain of mystical thought
that leads back through Pietist hymns of the seventeenth century by way of
Jakob Boehme to the Catholic mystics of the Middle Ages.” Examples of this
manuscript art, from the Franconia Conference area and its cultural extension
in Ontario, are included and explained. An impressive example of religious art
kept alive in America for over a hundred years by European immigrants and their
descendants.
1175. Youngs, J. William T. God’s Messengers: Religious Leadership in Co-
lonial New England, 1700–1750. Baltimore: Johns Hopkins University Press,
1976.
 Colonial Period, Religious Ferment, and the New Nation, 1690–1799 311

Three periods of New England religious leadership (by 1750) are identified:
(1) ministers were admired religious leaders of a relatively harmonious society;
(2) ministers sought to establish a quasi-aristocratic control over a society of
contending factions; and (3) ministers based their leadership on a principle of
consent. In moving from stage one to stage three, the ministry was transformed.
Clergy changed from being authority figures to being democratic leaders whose
leadership depended on their ability to relate religious doctrine to the needs of
their people. The key event in this transformation was the Great Awakening in
the 1740s. This study, based on clergy diaries and sermons, not only documents
this social shift but also provides good detail on the minister’s calling, education,
and work.
1176. Ziff, Larzer. “Revolutionary Rhetoric and Puritanism.” Early American
Literature 13 (1978–1979): 45–49.
John Adams and Thomas Paine argued that it was the love of universal liberty,
not religion alone, “that projected, conducted, and accomplished the settlement of
America.” They were careful to respect the Puritan concept of original sin so as
not to offend their intended audience. While rejecting the concept of a preordain-
ing God, both cited the political side of Puritanism in advocating the overthrow
of ultimate authority invested in the English king.
1177. ———. Writing in the New Nation: Prose, Print, and Politics in the Early
United States. New Haven, Conn.: Yale University Press, 1991.
Chapter 1, The World Completed, pp. 1–17, judges Jonathan Edwards’s writ-
ings that defend the Great Awakening, especially his Life of David Brainerd, as
the high point of American oral culture. The Awakening “was the rebellion of an
oral culture valuing immanence against literary culture valuing representation.”
Brainerd’s diary is a drama of self-awareness; print culture instead invoked self-
knowledge and the construction of an imagined self as in novels or autobiogra-
phies.
 Section V
Growth of the Nation, 1800–1860

1178. Adell, Marian. “Caroline Matilda Pilcher: The Ladies’ Repository’s Ideal
Christian Woman.” Methodist History 35 (1996–1997): 246–52.
“In the early nineteenth century, women had begun to develop a voice of their
own. One significant new avenue for this voice was the written word.” The life
of Caroline Matilda Pilcher published in the first issue of Ladies’ Repository,
captures recurring themes about womanhood that appeared in the paper over the
course of its history (1841–1878). Her life became a model for the “modern”
literate Christian woman.
1179. Allen, J. Timothy. “James O’Kelly’s Hymns and Spiritual Songs.” The
Hymn 43, no. 4 (1992): 24–28.
O’Kelly, founder of the Christian Church in the southeast United States in
1794, published a hymnal, Hymns and Spiritual Songs Designed for the Use of
Christians, in 1816. As compiler he chose hymns “accessible and understandable
to the ordinary worshippers,” and centered on his doctrine that “the Law convicts
of sin, and the Grace that frees one from it.” Several hymns are analyzed to il-
lustrate this “consistent” doctrine. Although he composed a few of the hymns in
the collection, he failed to specifically identify them.
1180. Altick, Richard D. The English Common Reader: A Social History of the
Mass Reading Public 1800–1900. Chicago: University of Chicago Press, 1957.
Many of the same forces and influences that generated a mass reading public in
America in the nineteenth century were also at work in England, usually preced-
ing the same developments in the United States. As one of the two most potent
influences upon the social and cultural tone of nineteenth-century England, evan-
gelical religion is given careful consideration in this excellent study. Appendixes
contain a Chronology of the Mass Reading Public 1774–1900, a List of Best
Sellers, and Periodical and Newspaper Circulation.

313
314 Section V

1181. Aly, Bower. “The Gallows Speech: A Lost Genre.” Southern Speech Jour-
nal 34 (1969): 204–13.
A review of speech making on the gallows in nineteenth-century America
where the condemned were extended three rights: “to eat a good meal before be-
ing hanged, to have the consolations of religion provided by a minister of the gos-
pel, and to make a speech.” The gallows speeches usually contained predictable
elements: a confession of crime or an assertion of innocence, a warning to the
audience to lead a better life “marked by reading the Bible, abstaining from whis-
key, and avoiding evil companions,” while occasionally the condemned showed
a special concern for some person or persons. The texts of these speeches “bear
witness to the place of speechmaking in the American culture at a time when
Americans participated in life—at first hand rather than at a psychic distance—
as in television.”
1182. Andrews, Charles Wesley. Religious Novels: An Argument Against Their
Use. New York: Anson D. F. Randolph, 1856.
A critique of religious novels, at that time, being widely discussed in the reli-
gious press, pro and con. The author objects to these novels because they are not
true, are unauthorized by scripture, and are uncalled for in the lawful exercise of
the imagination. Attacks the use of fictitious literature in Sunday schools, point-
ing out that oral instruction is superior to other methods of teaching.
1183. Andrews, William L., ed. Sisters of the Spirit: Three Black Women’s Auto-
biographies of the Nineteenth Century. Religion in North America. Bloomington:
Indiana University Press, 1986.
Includes texts of the spiritual autobiographies of three African American Meth-
odist evangelist/preachers: Jarena Lee (publ. 1836), Mrs. Zilpha Elaw (1846), and
Mrs. Julia A. J. Foote (1879). Related to the slave narrative tradition, their stories
of conversion, call to ministry, search for an appropriate role within the Christian
community, and a realized “sense of freedom from a prior ‘self’ and a growing
awareness of unrealized unexploited powers within,” set a pattern for the black
womanist literary tradition in America. Once feeling empowered and authorized
to preach the gospel, all three women embraced the holiness experience of sanc-
tification. Having achieved literacy, realized an authentic calling, and gained
experience in evangelizing, they recorded their autobiographies as testimony that
“an inchoate community of the Spirit transcends normal social distinctions in the
name of a radical egalitarianism.” Includes an introduction by the editor.
1184. Archibald, Warren Seymour. “Harvard Hymns.” Harvard Theological
Review 5 (1912): 139–52.
A survey of nineteenth-century hymns written by Harvard Divinity School
students and graduates. Carried on in the tradition of the English universities,
this contribution in religious poetry has been maintained through many genera-
tions, growing out of and formed by New England theology. The discussion is
 Growth of the Nation, 1800–1860 315

divided into three periods spanning the century: 1820–1839, 1840–1859, and
1860–1900.

1185. Bacon, Jacqueline. “‘God and a Woman’: Women, Abolitionists, Biblical

Authority, and Social Activism.” Journal of Communication and Religion 22, no.
1 (1999): 1–39.
“This study is used to investigate the rhetoric of female abolitionists Angelina
and Sarah Grimke, Maria Stewart, Sojourner Truth, Maria Child, Abby Kelley,
and Lucretia Mott,” all of whom were devout Christians. They faced the dilemma
of publicly arguing against slavery in the face of strong opposition to female
speaking from antebellum religious authorities. By reinterpreting biblical texts in
Genesis and those of St. Paul, these women developed alternative forms of rheto-
ric that empowered them to advocate change while appropriating biblical faith.

1186. Bainton, Roland H., and Leander E. Keck. Yale and the Ministry: A His-
tory of Education for the Christian Ministry at Yale from the Founding in 1701.
San Francisco: Harper and Row, 1985.
As the author points out, the history of Yale (including the Divinity School,
1822–) “becomes a history of the religious life and thought of southern New
England.” In tracing this history of Reformed Protestant training for the Christian
ministry over a period of two and one-half centuries, three threads run through
the story: theology, piety, and social reform. Of particular significance to com-
munications is chapter 4, A Learned Ministry, which reviews the textbooks used
in the early years and the development of the library. Rich in biography this
is, in large part, a history of the Yale theological faculty supplemented with an
epilogue, Continuity and Change Since 1957, by Leander E. Keck. See also the
study by John Wayland (listed below).
1187. Banks, Loy O. “The Role of Mormon Journalism in the Death of Joseph
Smith.” Journalism Quarterly 27 (1950): 268–81.
Suppression of the Nauvoo, Illinois, Expositor, an apostate journal published
by a group of dissenting Mormons in 1844, by the Nauvoo mayor (Joseph Smith)
and city council, led to their indictment, arrest, jailing, and the subsequent mob-
murder of Hyrum and Joseph Smith at Carthage, Illinois. Other Mormon news-
papers were also involved in the dissension that led to the events surrounding
Joseph Smith’s death.

1188. Banks, Marva. “Uncle Tom’s Cabin and Antebellum Black Response.” In
Reader’s in History: Nineteenth-Century American Literature and the Contexts
of Response, edited by James L. Machor, 209–27. Baltimore: Johns Hopkins
University Press, 1993.
Black reader responses to the famous novel, for the period 1852–1855, were
ambivalent, with Frederick Douglass responding favorably while Martin B.
Delany was critical. Criticism coalesced on Stowe’s character stereotyping and
316 Section V

her support of African colonization. Others resented her portrayal of Uncle Tom
as being “naturally obedient, Christian, childlike, and forgiving.”
1189. Barnes, Elizabeth. “The Panoplist: 19th Century Religious Magazine.”
Journalism Quarterly 36 (1959): 321–25.
“The Rev. Jedidiah Morse stood stern-faced against the growing liberalism in
New England after 1800 which was to cystallize as Unitarianism. Morse began
a magazine which vainly espoused his views, but which also carried material of
interest to literary historians.” The Panoplist, while failing in its mission to stem
liberalism, is a record of transitional events in American history and a rich source
on cultural development.
1190. Barnes, Gilbert Hobbs, and William G. McLoughlin. The Antislavery
Impulse 1830–1844: With a New Introduction by William G. McLoughlin. New
York: Harcourt Brace and World, 1964.
First issued in 1933, Barnes’s interpretation traces the origins of the abolition
movement and the Civil War “to the frontier revivalism” of Charles G. Finney.
This reassessment identifies Theodore Dwight Weld and Angela Grimke Weld
as leaders of the anti-slavery movement “repudiating William Lloyd Garrison’s
anti-clerical leadership of the movement, demonstrating that the ministers and
churches of America were a part of the crusade from its outset to its conclusion.”
Students at Lane Theological Seminary, nearly all graduates of Finney’s Oberlin
College, developed the proposition that slavery was a sin. This infused aboli-
tionism with moral justification, displacing economic and social claims. Weld’s
Slavery as It Is (1839), handbook of the anti-slavery impulse, provided Harriet
Beecher Stowe with much of the narrative for Uncle Tom’s Cabin (1857). These
titles, together with pulpit oratory, pamphlets, denominational journals, and
newspapers, were the media used to persuade a reluctant public to reject slavery
as a legitimate American institution. “Indeed from first to last, throughout the
antislavery host the cause continued to be a moral issue and not an economic
one.”
1191. Barnes, Lemuel Call, Mary Clark Barnes, and Edward M. Stephenson.
Pioneers of Light: The First Century of the American Baptist Publication Society,
1824–1924. Philadelphia: American Baptist Publication Society, 1924.
A comprehensive history of the American Baptist Publication Society, which
began its work as the Baptist General Tract Society in 1824, evolving into the
American Baptist Publication Society (1845), whose mission was “to promote
evangelical religion by means of the Bible, the Printing-press, Colportage,
Sunday-schools and other appropriate ways.” Over the years it greatly expanded
its publication programs, being instrumental in the formation of the American
and Foreign Bible Society (1836) and the American Bible Union (1850). By
1916 the Society was publishing 35 Sunday school periodicals with a circula-
tion of nearly 59 million. In the twentieth century it augmented the evangelistic
work of the Northern Baptist Convention through employing colporteurs and
 Growth of the Nation, 1800–1860 317

using the conveyances of wagons, automobiles, railroad chapel cars, and gospel
cruisers (ships). It expanded its operations to Canada, Latin America, Europe,
Asia, Africa, and others areas of the world through tract and Bible translation and
other publications. Part II of the volume contains biographies of the “Creative
Pioneers” who were prominent in the history of the Society. See also the history
by Daniel G. Stevens and E. M. Stephenson (listed in Section II).
1192. Barnett, Suzanne Wilson, and John King Fairbank, eds. Christianity in
China: Early Protestant Missionary Writings. Cambridge, Mass.: Harvard Uni-
versity Press, 1985.
A study based on the archives of the American Board of Commissioners for
Foreign Missions, housed at the Houghton Rare Book Library and the Harvard-
Yenching Library of East Asian materials. From the early nineteenth century
through the late 1920s, missionaries in the field regularly sent their tracts and
other writings back to Boston. “Missionaries wrote almost as much as they
preached. Their American constituency back home was, in some ways, even
more important to them than their Chinese converts, and sometimes received
almost equal attention. Christian tracts were a principal feature of mission work.
Since the early Protestant missionaries often lacked the linguistic capacity and
the opportunity for preaching, they resorted to the preparation and distribution
of moral writings.”

1193. Barrett, John Pressley, ed. The Centennial of Religious Journalism. Day-
ton, Ohio: Christian Publishing Association, 1908.
About half of this work commemorates the founding of the Herald of Gospel
Liberty, the first religious newspaper in America, giving details relating to its
beginnings and subsequent publication. The remainder of the book concentrates
on the history and work of the Christian Church.

1194. ———, ed. Modern Light Bearers: Addresses Celebrating the Centennial
of Religious Journalism. Dayton, Ohio: Christian Publishing Association, 1908.
Contains 17 addresses, about half of which focus on the founding of the Herald
of Gospel Liberty by Elias Smith in 1808 and the other half focus on denomina-
tional journalism, exhibiting the flavor and style of religious journalism in the
early twentieth century.
1195. Baskerville, Barnet. “19th Century Burlesque of Oratory.” American
Quarterly 20 (1968): 726–43.
Oratory, once considered a prime requisite for public life and extremely popu-
lar in the late eighteenth and early nineteenth centuries, fell into disrepute by
1900. This study focuses largely on political traditions, the Fourth of July speech,
and congressional oratory. The reasons for its decline include the mass media,
which has diminished the importance of the orator, a small group of nineteenth-
century humorists who succeeded in satirizing the pompous nonsense of political
oratory, and the changing tastes of the public. Although no attention is given to
318 Section V

religious oratory, this study helps document a shift in communication that perme-
ates American culture.
1196. Baumgartner, A. M. “‘The Lyceum Is My Pulpit’: Homiletics in Emer-
son’s Early Lectures.” American Literature 34 (1963): 477–86.
Argues that Ralph W. Emerson’s methodology and success as the most popular
lyceum lecturer of his time can be traced to his homiletical training at Harvard.
Upon examination of the lyceum lectures it is found they correspond to the rhe-
torical methods in Hugh Blair’s Lectures on Rhetoric, while Emerson’s use of
rich imagery is traced to Jeremy Taylor. This approach “was similar in theory to
what has come to be known as the ‘stream of consciousness’ or multiple point of
view—Gertrude Stein, Faulkner, Richardson, Joyce, Virginia Woolf.” Emerson’s
style, pragmatic and idealistic, became very popular.
1197. Baym, Nina. Novels, Readers, and Reviewers: Responses to Fiction in
Antebellum America. Ithaca, N.Y.: Cornell University Press, 1984.
This study focuses attention on a form of writing seldom studied but of im-
mense proportion in nineteenth-century periodicals, the book review. More spe-
cifically the author has selected reviews of individual novels “that appeared in
major American periodicals, chiefly between 1840 and 1860.” Reviews from 21
periodicals are drawn upon and at least two of them are sectarian journals, which
figure prominently in this study, the Christian Examiner (Unitarian) and the
Ladies’ Repository (Methodist). Chapters on Morality and Moral Tendency and
Classes of Novels help to classify and explain religious novels of the period.
1198. Bellamy, Donnie D. “The Education of Blacks in Missouri Prior to 1861.”
Journal of Negro History 59 (1974): 143–57.
Provides evidence that blacks in Missouri, where they comprised approxi-
mately one-fifth of the population, received education and attained literacy
through the efforts of churches and other organizations. The Catholic church, the
Methodist Episcopal Church, South, and the American Missionary Association,
in addition to black churches and clergy, operated schools, academies, and set-
tings where instruction was offered even after Missouri passed legislation in 1847
making it illegal to educate blacks. “It is certain that all blacks, whether slave or
free, were not deprived of the opportunity of the fundamentals of education in
the state prior to 1861.”
1199. Berryhill, Carisse Mickey. “Alexander Campbell’s Natural Rhetoric of
Evangelism.” Disciples Theological Digest 4 (1989): 5–19.
Demonstrates the uses of eighteenth-century Scottish rhetoric, notably that of
George Campbell, in the preaching, writing, and debating of Alexander Camp-
bell. His hierarchy of homiletic purposes was shaped into “a coherent process
of evangelistic preaching which involved stating and adducing the proof of the
Gospel narrative, exhorting the listener to obedience, and teaching him after
conversion.” This homiletic rhetoric based on Gospel fact, testimony, and rea-
 Growth of the Nation, 1800–1860 319

son (as opposed to emotion) produced an “evangelistic strategy simple enough

and powerful enough to serve as the method not only of the man but also of a
movement,” namely, the Restoration movement. Adapted from the author’s 1982
dissertation.
1200. Billington, Ray A. “Maria Monk and Her Influence.” Catholic Historical
Review 22 (1936–1937): 283–96.
Published in 1836, Maria Monk’s autobiographical account of life in a convent,
Awful Disclosures of the Hotel Dieu Nunnery of Montreal, “was by far the most
influential single work of American nativistic propaganda in the period preceding
the Civil War.” The author recounts the history and controversy surrounding its
publication, noting that it inspired a host of imitators and is representative of a
political nativism the Catholic church had to combat until recent years.
1201. ———. The Protestant Crusade, 1800–1860: A Study of the Origins of
American Nativism. New York: Macmillan, 1938.
Through the formation of voluntary associations and a torrent of literature, the
American Protestant establishment and sectarian groups waged a crusade against
Roman Catholicism in particular and against foreign immigrants generally. The
author meticulously documents the organization of these groups and the literature
they issued. These developments are related to the concurrent political debates
and issues of the period.
1202. Billman, Carol. “Mason Locke Weems.” In American Writers for Chil-
dren Before 1900, edited by Glenn E. Estes, 374–79. Dictionary of Literary
Biography, Vol. 42. Detroit: Gale Research, 1985.
Discusses Weems’s writings on the lives of George Washington and General
Francis “Swamp Fox” Marion, his two most popular and widely known hagio-
graphic works. Daniel J. Boorstin acclaimed the Washington biography “perhaps
the most widely read, most influential book ever written about American history.”
Weems indelibly stamped children’s literature with his moralistic, quasi-religious
American spirit, influencing later didactic juvenile literature.
1203. Bittinger, Emmert F. “More on Brethren Hymnology.” Brethren Life and
Thought 8, no. 3 (1963): 11–16.
Provides information and bibliographical details on two early Brethren hym-
nals: Die Kleine Lieder Sammlung, published 1826–1850, and A Choice Selection
of Hymns, published 1833–1853.
1204. Bledstein, Burton J. The Culture of Professionalism: The Middle Class
and the Development of Higher Education in America. New York: W. W. Norton,
1976.
Chapter 2, Space and Words, sketches the technological and social changes
that altered the concepts of space and words in the nineteenth century. “Describ-
ing the outer structures of the visible universe, Mid-Victorians believed that they
also described the inner structure of the invisible one.” In a discussion of words
320 Section V

and the communications revolution, Bledstein notes that “Words rather than face-
to-face or direct human contact became the favorite medium of social exchange.”
In this view the church is a specialized place where the clergy are experts us-
ing special words shared only by other experts. More schools of theology were
founded in the nineteenth century than any other type of professional school.

1205. Bode, Carl. The American Lyceum: Town Meeting of the Mind. New York:
Oxford University Press, 1956.
A study of the first major adult education movement, which began in the late
1820s, flourished in the 1830s and 1840s, and declined in the 1850s. “Along
with promoting adult education the lyceums advocated better public schools and
better teacher-training and helped to lay the groundwork for the public library
movement.” Also helped lay the groundwork for the Chautauqua movement.
Clergy found the lecture platform congenial. “The organization, length, style of
the lyceum lecture closely resembled that of the religious homily.” The lecturing
was sometimes referred to as “lay preaching” and the lectures, “lay sermons.”
Comments on connections between lyceum, books, and magazines.

1206 Bodo, John R. The Protestant Clergy and Public Issues, 1812–1848. Princ-
eton, N.J.: Princeton University Press, 1954.
Analyzes a theocratic program for the christianization of the United States,
early in the nineteenth century, tirelessly promoted by patriotic clergy. The pat-
tern to realize this ideal through the work of benevolent societies is described
and critiqued “in relation to some of the major public issues which confronted
the American nation during this period.” These efforts by theocratic clergy were
vigorously opposed by anti-theocratic clergy and others, producing a flood of
sermons, propaganda, debates and other literature around such issues as anti-Ca-
tholicism, the Indian problem, the Negro problem, territorial expansion, educa-
tion, temperance, and America’s world role. Includes a selective bibliography of
sermons, discourses, society reports, contemporary periodicals, biographies and
memoirs, denominational histories, and other source materials (pp. 261–84).
1207. Bohlman, Philip V. “Hymnody in the Rural German-American Commu-
nity of the Upper Midwest.” The Hymn 35 (1984): 158–64.
A convergence of several hymnody traditions among Midwestern immigrant
groups helped foster a “broadly based cultural unity that contained elements of
both German and American cultures” beginning in the 1830s extending to the
1980s. Religious organizations served as sources of supply for songbooks of
all types in rural communities, widely disseminating standardized versions of
German American hymns. This ethnic tradition persists 150 years later as a sta-
bilizing cultural influence, surviving both as a print and oral tradition that “has
outlived the replacement of German with English hymnbooks.”
1208. Bolton, Charles K. “Social Libraries in Boston.” Publications of the Colo-
nial Society of Massachusetts, Transactions, 1908–1909 12 (1911): 332–38.
 Growth of the Nation, 1800–1860 321

Clergymen and physicians were instrumental in the forming of social libraries

in early nineteenth-century Boston. The Fourth Social (or Theological) Library
was established in June 1807, “being maintained by all the Congregational
churches in Boston through an association of their ministers.” In 1823 the Theo-
logical Library was united with the library of the Boston Athenaeum, and later
deposited with the General Theological Library in about 1860.
1209. Borman, Ernest G. “The Rhetorical Theory of William Henry Milburn.”
Speech Monographs 36 (1969): 28–37.
“In the years from 1790 to 1850, a native rhetorical theory, little encumbered
by knowledge of classical traditions, emerged as an outgrowth of the speaking
of a widespread and highly influential although largely uneducated school of
preachers and speakers.” Milburn, a Methodist minister, analyzed this new rheto-
ric in his 1859 autobiography. In contrast to the spoken eloquence of the New
England clergy, he identified the new rhetoric as extemporaneous vernacular or
vulgar speech, practical in nature, characterized by crude, vituperative, sarcastic,
ridiculing cant, slang and humor. “The speakers in the tradition of Milburn’s
rhetoric glorified the west and the frontier even as they used the realities of the
frontier as an explanation of and a justification for their speaking.” Echoes of this
tradition still surface occasionally on local radio stations “and sometimes we even
hear an echo from the television receiver.”
1210. Bost, Raymond M. “Catechism or Revival?” Lutheran Quarterly 3 (1989):
413–21.
When the revivalism of the Second Great Awakening (1801–) penetrated
North Carolina, Pastor Paul Henkel, a strong advocate of catechetical instruction
with an emphasis on the Word and sacrament, became alarmed at the disruptive
influence of revivalism. To counter the emotionalism it generated he organized
clergy to oppose it. Believing in the power of the printed word he established the
Henkel Press at New Market, Virginia, which “began issuing German language
publications, and produced over the years a long stream of denominational con-
vention minutes, children’s books, and catechisms.”
1211. Boylan, Anne M. “The Role of Conversion in Nineteenth-Century Sunday
Schools.” American Studies 20, no. 1 (1979): 35–48.
Views the establishment of Sunday schools as a major shift in the way Ameri-
cans handled the challenges of child-rearing. Changes in the economic system,
technological innovations, and increasing social mobility led Americans to
institutionalize the Sunday school as an extension of the home. Beginning in
the 1810s to 1820s, reading was taught using the Bible as a text; in the 1820s to
1830s, age-grading was introduced with conversion as the goal of instruction;
and by the 1840s to 1850s, there was an emphasis on early piety and conversion
as early as age seven. Later the writings of Horace Bushnell and John Pestalozzi
were influential, emphasizing conversion throughout childhood and adolescence,
beginning in the cradle.
322 Section V

1212. ———. Sunday School: The Formation of an American Institution, 1790–

1880. New Haven, Conn.: Yale University Press, 1988.
Devotes considerable attention to the role of the press in the development of the
Sunday school during its first century. By 1830 the Sunday school was well on its
way to becoming a permanent fixture in American life as the American Sunday
School Union and denominations developed publishing programs to meet the
schools’ curricular needs. By the 1880s the uniform lesson series supplemented
the Bible, recitations, and hymn singing as the primary educational resource of
the schools. Gradually the early emphasis on conversion gave way to the cul-
tivation of Christian nurture with the incorporation of pedagogical techniques
adapted from the common schools. Children’s magazines, books, tracts, ribbons,
and religious trinkets were employed to encourage attendance, memorization
of Bible verses, and the recruitment of new scholars. The schools became part
of an evangelical network that included the religious press, the denominational
college, the YMCA, the YWCA, and local missionary and educational societies.
It became the primary locale for the religious indoctrination of Protestant youth.
Not only did this new institution “fulfill functions previously entrusted to parents
and pastors, but it also provided for the partial assumption of ministerial func-
tions by church members.”
1213. ———. “Sunday Schools and Changing Evangelical Views of Children in
the 1820s.” Church History 48 (1979): 320–33.
Sunday schools evolved rapidly, from their origin in the 1790s as schools for
poor children needing basic education to institutions affixed to denominations
with developed curricula. By 1830 “Sunday school workers at least evolved an
ideal program toward which to strive, one which involved guiding children to
conversion, through the Bible class, and back into the school as teachers.” Linked
to revivalism, the Sunday schools became a significant locus for bringing about
student conversions.
1214. Bradbury, M. L. “British Apologetics in Evangelical Garb: Samuel Stan-
hope Smith’s Lectures on the Evidences of the Christian Religion.” Journal of the
Early Republic 5 (1985): 177–95.
President Smith of Princeton University readily admitted that his Lectures
(1809) were derivative, drawn “from the apologetic literature that British defend-
ers of revelation had produced in the course of the eighteenth century to protect
Christianity from deist attack.” As one of the first American college textbooks
published on apologetics, it “introduced systematic instruction as a staple of
nineteenth century denominational education—the course in the evidences of
religion.” It was also “one of the many ways in which evangelical Protestants
responded to the central religious problem of the age: persuading Americans
voluntarily to accept Christ on a large scale.”
 Growth of the Nation, 1800–1860 323

1215. Brady, Joseph. “The Magnetic Telegraph.” Ladies’ Repository 10 (1850):

61–62.
Extols the telegraph as the latest technological innovation following those of
steam, the railroads, and electricity. Its anticipated effects were thought to be
transformative, “this noble invention is to be the means of extending civilization,
republicanism, and Christianity over the earth. The whole world shall be united
in one vast republic.”
1216. Brandon, George. “Mason in the Long Run.” The Hymn 43, no. 4 (1992):
19–23.
Evaluates the influence of Lowell Mason on American hymnody in compari-
son with other composers and arrangers, both historical and contemporary. “The
evidence presented seems to confirm the likelihood that for more than a century
after Mason’s death (1872), his tunes were still in common use in his native
land.”
1217. Brekus, Catherine A. “Harriet Livermore, the Pilgrim Stranger: Female
Preaching and Biblical Feminism in Early-Nineteenth-Century America.”
Church History 65 (1996): 389–404.
The author of 17 books and a popular evangelical preacher who espoused bib-
lical feminism, Livermore’s fiercely independent opinions and unusual conduct
eventually alienated her from an evangelical culture that rejected her vision of
Christianity.
1218. Brereton, Virginia Lieson. From Sin to Salvation: Stories of Women’s
Conversions, 1800 to the Present. Bloomington: Indiana University Press, 1991.
Concentrates on published conversion narratives from the northeastern United
States with special efforts to reach beyond Reformed Protestantism to include
materials from the Wesleyan, Pentecostal, and other movements. Although the
male-generated Protestant conversion narrative is highly formulaic with stylized
language, “women found surprising scope for the expression of their feelings and
aspirations.” Considerable attention is given to the place of “rhetoric in women’s
lives, and in American religious history,” along with a concern for women’s
autobiography and women’s writing. As a sanctioned way of telling their stories,
these “success accounts” provide intimate glimpses of women’s role in Protes-
tantism and point toward lived experiences that “brought lasting changes to the
narrator’s life.”
1219. Brewer, W. M. “Henry Highland Garnet.” Journal of Negro History 13
(1928): 36–52.
Presbyterian minister, abolitionist, orator, and statesman, Garnet “advocated,
as early as 1847, the establishment of a national printing press” to advance the
struggle for the freedom of American slaves. His address at a Convention of
Colored Citizens at Buffalo, New York, in 1843, in which he directly attacked
324 Section V

the institution of slavery and encouraged active resistance against it, was a mile-
stone in the abolition movement. “He believed in the power of the press and
recommended it as a means of promoting the cause of abolition when Frederick
Douglass opposed such procedure.” Garnet is credited with the idea of resistance
and freedom, which Douglass and others tempered and popularized. The truth of
his message “was vindicated in the Civil War which emancipated the American
Negro slaves to whom Garnet recommended force in 1843.” He was an eloquent
spokesperson who, while in advance of his times, was justified by later develop-
ments he had earlier championed.
1220. Briggs, F. Allen. “Sunday School Libraries in the 19th Century.” Library
Quarterly 31 (1961): 166–77.
An overview and analysis of Sunday school libraries based on catalogs, manu-
als, and reports. “The Sunday-school library which had its beginnings about 1825
as an economical means of circulating information and awarding prizes to worthy
pupils, by 1850 became the leading medium for distributing didactic literature in
America; it continued to grow into the third quarter of the century but fell into
disrepute and disuse by the end of the century.”
1221. Bristol, Lee Hastings. “Thomas Hastings, 1784–1872.” The Hymn 10
(1959): 105–10.
Hastings wrote “600 hymns, composed about 1,000 tunes, produced more than
50 books,” wrote countless articles, devoted 66 years to choir work, and is cred-
ited together with Lowell Mason with having produced “a larger proportion of
psalm-tunes of American origin now in common use among Protestant peoples.”
He voiced his musical views as editor of The Western Recorder, 1823–1832. His
hymnal Selah, published in 1856, is believed to have been his best, while his tune
to Toplady’s “Rock of Ages” is remembered as his most notable composition.
1222. Bronner, Edwin B. “Distributing the Printed Word: The Tract Association
of Friends, 1816–1966.” Pennsylvania Magazine of History and Biography 91
(1967): 342–54.
Traces several Quaker and religious tract societies that preceded and influ-
enced the founding of the Tract Association, an orthodox Friends organization,
part of several interlocking benevolent enterprises. By 1886 it had printed over
seven million items. In addition to tracts the Tract Association has also issued
the Friends’ Religious and Moral Almanac (1838–1942), a calendar (1885–),
and small books for children. After 1916, decreases in contributions and dona-
tions began to affect the Tract Association’s efforts, and by 1952 its publishing
programs had been greatly curtailed.
1223. ———. Sharing the Scriptures: The Bible Association of Friends in Amer-
ica, 1829–1979. Philadelphia: Bible Association of Friends in America, 1979.
Modeled to some extent upon the American Bible Society of 1816, the Bible
Association of Friends in America was founded by orthodox Quakers to publish
 Growth of the Nation, 1800–1860 325

and distribute Bibles, primarily to Quakers but also to non-Quakers, “in an ef-
fort to encourage the study of Scripture as a guide to personal belief and action.”
Although successful in distributing thousands of scripture booklets in the United
States, more recently it has turned its efforts overseas to other countries around
the world. This commemorative essay includes a reprint of the 1829 “Address
to the Members of the Religious Society of Friends in America,” detailing the
original proposal for the organization.
1224. Brown, Ira V. “The Millerites and the Boston Press.” New England Quar-
terly 16 (1943): 592–614.
William Miller (1782–1849) and his followers were attacked by the Boston
press during the crucial years of 1843–1844, the period during which they
expected the Second Coming of Christ. Both the secular and religious press
displayed a low literary and ethical character in their uncharitable reporting of
Miller and the Adventists.
1225. Bruce, Dickson D. And They All Sang Hallelujah: Plain-Folk Camp Meet-
ing Religion, 1800–1845. Knoxville: University of Tennessee Press, 1974.
An anthropological study of Southern plain-folk camp-meeting religion as ex-
emplified among Methodists and Baptists, together with “an examination of the
structure and content of the camp-meeting and its relationship to the central purpose
of Southern evangelical religion, conversion.” The preaching and exhorting at camp-
meetings was controlled by the clergy, but the spiritual songs were composed by lay
people. The sermons were doctrinal and moralistic, the songs were heartfelt affirma-
tions of assurance with Jesus as Lord. Saved by grace the sinner was converted and
broke away from the old life of this world, assured of a new home in heaven. Saved
individually the redeemed found membership in the community of saints or in a sect.
Employing the traditional language of Protestant Christianity, old religious symbols
“took on new meaning in the context of life on the Southern frontier.”
1226. Bruggink, Donald J. “The Historical Background of Theological Educa-
tion.” Reformed Review 19, no. 4 (1966): 2–17.
After a cursory review of theological education in the Christian tradition,
including the Protestant Reformation, the struggles of the Dutch Reformed to
establish a seminary in America are summarized. The appointment of a profes-
sor of divinity in 1784, for what became New Brunswick Theological Seminary,
was followed in 1825 by financial commitments that ensured the school’s future.
Prior to 1830, the lack of a permanent seminary resulted in a shortage of clergy to
serve churches and also seriously hampered Reformed efforts to serve the needs
of its people in a rapidly expanding nation.
1227. Brumbaugh, H. B. “The Publications of the Church: History of Growth
and Development.” In Two Centuries of the Church of the Brethren: Or the
Beginnings of the Brotherhood, 343–60. Elgin, Ill.: Brethren Publishing House,
1908.
326 Section V

Covers Church of the Brethren publications from 1840 to the close of the nine-
teenth century. During this period 20 periodicals were published, most of them
weeklies or monthlies serving various constituencies of the denomination. A few
were German language titles. The church also produced 26 book titles, of which
there is a listing by author and title.
1228. Brumberg, Joan Jacobs. Mission for Life: The Story of the Family of
Adoniram Judson, the Dramatic Events of the First American Foreign Mission,
and the Course of Evangelical Religion in the Nineteenth Century. New York:
Free Press, 1980.
Famed Baptist missionary to Burma, Adoniram Judson translated the Bible
into Burmese, employed the printing press, and with the help of his three wives,
assiduously employed the press to evangelize on the mission field while at the
same time cultivating a powerful base of support in the United States. Three of
his children, following their parents’ example, also wrote, lectured, and published
extensively to promote evangelicalism’s sphere of biblical authority, missions,
and the cultural christianization of the nation. Chapter 3, Does the Bibliomania
Rage at Tavoy?, ably delineates their use of evangelical communication strate-
gies while chapter 5, Trippings in Author-Land, reviews the literary careers of
Adoniram’s three wives as examples of the rise of women who transformed evan-
gelicalism’s message from doctrine to employ fiction, biography, and sentiment
to communicate salvific messages. The Judsons provide a remarkable case study
illustrating that “by the 1840s, the print-oriented evangelical community adopted
popular fiction as well as the tract, acting as a spur to the national publishing
industry and to the flowering of sentimental culture.” Nathan Hatch evaluates
this as “The most sensitive study to date of the cultural significance of the rise of
religious journalism.”
1229. Bryant, William Cullen. “The Genesis of ‘Thanatopsis.’” New England
Quarterly 21 (1948): 163–84.
Marshals evidence to conclude that Bryant’s famous poem on death was
composed in 1815 rather than earlier, as commonly assumed. The poem enjoyed
immense popularity into the middle of the twentieth century, memorized by thou-
sands of public school students.
1230. Buddenbaum, Judith M. “Judge . . . What Their Acts Will Justify: The
Religion Journalism of James Gordon Bennett.” Journalism History 14 (1987):
54–67.
Founder of the New York Herald, Bennett is credited with beginning religion
news coverage (1836) in a newspaper intended for a general audience. In 1840,
other newspapers, business leaders, and clergy combined in a “Moral War”
against Bennett and the Herald. “This study is based primarily on a content analy-
sis of a constructed month of issues of the Herald during 1836 and at two-year
intervals through 1844.” Attention to religion varied over this period and cover-
age did change but more in response to economic factors than to the effects of the
 Growth of the Nation, 1800–1860 327

Moral War. Although Bennett’s coverage of religion provided an easy avenue of

attack for his critics, he succeeded in making religion a subject of discussion for
the masses via the newspaper.
1231. Buell, Lawrence. “Calvinism Romanticized: Harriet Beecher Stowe,
Samuel Hopkins, and The Minister’s Wooing.” In Critical Essays on Jonathan
Edwards, edited by William J. Scheick, 238–54. Boston: G. K. Hall, 1980.
Stowe used the Reverend Samuel Hopkins, theological successor to
Jonathan Edwards, as the main character in her novel, The Minister’s Woo-
ing. Drawn to him as a fictional subject because of his role as an early
anti-slavery crusader, she imposes feminine spiritual leadership on him
to portray him as a cultural representative of re-created New England
life in the late eighteenth century. She drew on both Edward A. Park’s
memoir of Hopkins and on her own preparation of Lyman Beecher’s
Autobiography to structure the novel in accordance with Consistent Cal-
vinism’s dogma of “unconditional submission,” except she affirms it as
ethical imperative. Studies such as this help provide a balanced interpretation
of nineteenth-century literary criticism, which has tended to neglect Puritan
influences in favor of a liberal, Arminian mentality that has led to unitarian
and transcendentalist interpretations. Reprinted from ESQ: A Journal of the
American Renaissance 24 (3rd quarter, 1978): 119–32.
1232. ———. “The Unitarian Movement and the Art of Preaching in 19th Cen-
tury America.” American Quarterly 24 (1972): 166–90.
“Seminaries, the press and popular demand conspired to encourage a greater
attention to preaching as an art,” with the Unitarians beginning to advocate, in
the early nineteenth century, a higher literary standard in preaching. The scope
of preaching was broadened beyond doctrinal concerns, and scriptural texts were
handled more freely and creatively. The retelling of the Bible story and the recon-
struction of a biblical character’s psychology became standard. The Unitarians
hesitated to innovate beyond this, and their influence in expanding the frontier
of preaching ceased in 1842 with the death of William E. Channing, one of their
chief pulpiteers.
1233. Bullock, Penelope L. The Afro-American Periodical Press, 1838–1909.
Baton Rouge: Louisiana State University Press, 1981.
“Presents a narrative history of the beginnings and early development of peri-
odical publishing among black Americans, discusses the individuals and institu-
tions responsible for the magazines, and suggests the circumstances in American
history and culture that helped to shape this press.” This study includes 97 titles,
restricting periodicals sponsored by religious organizations to publications at
the national level, such as the African Methodist Episcopal Church Magazine,
Repository of Religion and Literature and of Science and Art, and the A. M. E.
Church Review. Appendixes give publication data and selected finding list, chro-
nology, and geography of the periodicals.
328 Section V

1234. Burger, Nash Kerr. “The Society for the Advancement of Christianity in
Mississippi.” Historical Magazine of the Protestant Episcopal Church 14 (1945):
264–69.
Organized in 1827, this missionary society had as its chief purpose the dis-
tribution of “copies of the Bible, the Book of Common Prayer, useful religious
tracts, and other works of approved reputation.” Reorganized in 1849, part of the
Society’s revised purpose was to assist plantation owners in providing religious
instruction for their slaves. The period 1851–1861 was the most active of the
Society.
1235. Burgess, G. A., and J. T. Ward. “Printing Establishment, the Freewill Bap-
tist.” In Free Baptist Cyclopedia, Historical and Biographical, 543–45. Chicago:
Free Baptist Cyclopedia Co., 1889.
Besides functioning as the book concern of the denomination beginning in
1831, the printing establishment issued the periodical Morning Star (1826–1911),
for which see the article Morning Star (pp. 435–36). The issuance of periodicals
and Sunday school literature has been a large part of the work of the press. A
separate article on publications, pp. 546–47, provides detail about periodicals and
other literature dating as early as 1787.
1236. Burke, Ronald K. “Samuel Ringgold Ward and Black Abolitionism:
Rhetoric of Assimilated Christology.” Journal of Communication and Religion
19, no. 1 (1996): 61–71.
An African American Congregationalist minister, Ward was an outspoken
abolitionist-orator-journalist active in central New York preceding the Civil War,
employing a special rhetoric of Assimilated Christology. He “immersed himself
completely in the Christological event—he personified the message of Christ by
participating in social and moral reform.” Employing agitative rhetoric, Ward “em-
ployed example, personal experience, denunciation, naming names, and open defi-
ance” to confront the oppressor and forcefully champion social and moral reform.
1237. Calvo, Janis. “Quaker Women Ministers in Nineteenth Century America.”
Quaker History 63 (1974): 75–93.
Focuses on the unique Quaker practice of accepting females as ministers in a
role traditionally restricted to males. Includes a few comments on their preaching
and the audiences they attracted. Quaker female ministers not infrequently itiner-
ated and preached when and where it was feasible.
1238. Campbell, Jane. “Notes on a Few Old Catholic Hymn Books.” Records of
the American Catholic Historical Society of Philadelphia 31 (1920): 129–43.
Brief notes and descriptions of six American hymnbooks owned by the Catho-
lic Historical Society dating from about 1814 to 1860. Publication data and titles
of prominent hymns in each collection are given. Interestingly, nearly all had not
only musical usage but were also intended as manuals “of devotional poetry for
every day, and for all holy-days and saints’ days of the ecclesiastical year.”
 Growth of the Nation, 1800–1860 329

1239. Canary, Robert H. “The Sunday School as Popular Culture.” American

Studies Journal 9, no. 2 (1968): 5–13.
Investigates two aspects of the Sunday school: “as a vehicle for the professed
ideals of society, and the history of the Sunday school movement as an example
of the effects of institutionalization and centralization of American popular
culture.” Sunday school literature, which is likened “to the works of our great
theologians as the dime novel is to the works of Hawthorne and Melville,” is
examined for its representative value.
1240. Carleton, William G. “The Celebrity Cult of a Century Ago.” Georgia
Review 14 (1960): 133–42.
Reviews the Golden Age of American Oratory, 1830–1860, a tradition that
ended in 1925 with the death of William Jennings Bryan. “Throughout most of
American history, the folk hero has been the jury lawyer, the hortatory minister,
and the political orator. Until the turn of the century the most important folk
art was oratory.” The celebrities of the Golden Age were the entertainers of the
courtrooms, the camp meeting, the stump, and the political forum. “Today, it is
the entertainer of radio, television, and the motion-picture world.”
1241. Carwardine, Richard. “The Second Great Awakening in the Urban Cen-
ters: An Examination of Methodism and the ‘New Measures.’” Journal of Ameri-
can History 59 (1972–1973): 327–40.
Between 1800 and 1830 the Methodists successfully introduced revivals and
revival organization into major urban centers, some years prior to the Second
Great Awakening and prior to Charles G. Finney’s “new measures” and urban
revivalism. “Only in alliance with the indigenous revivalism of the eastern cities,
and in particular with that of the Methodists, could the revival movement of the
1820s and early 1830s have achieved the scale they did.”
1242. Cashdollar, Charles D. “Unexpected Friendship: John McClintock and
Auguste Comte.” Pennsylvania Magazine of History and Biography 105 (1981):
85–98.
During the 1850s McClintock, Methodist clergyman, educator, editor, and
author, developed a keen interest in the positivism of Auguste Comte. As editor
of the Methodist Quarterly Review, 1848–1856, he published numerous articles
about Comte’s philosophy, corresponded with the atheist thinker, and helped sup-
port him financially. McClintock’s “activities reveal the emergence of a vigorous,
adventurous, intellectual dimension within mid-nineteenth-century American
Methodism. Readers of the Review had available to them a better survey of cur-
rent French thought than nearly anyone.”
1243. Chesebrough, David B., ed. ‘God Ordained This War’: Sermons on the Sec-
tional Crisis, 1830–1865. Columbia: University of South Carolina Press, 1991.
Contains 13 sermons for the period: part I: six sermons from Northern pul-
pits; part II: six from Southern pulpits; and part III: one address by a Northern
330 Section V

black preacher. The first two parts are each subdivided into four chapters and
into similar topics: slavery, war, sectionalism, and other subjects. “Each chapter
begins with a brief synopsis of the issues involved and many references are made
to other preachers and sermons.” The clergy are viewed as having contributed
significantly to the division of the nation and to the Civil War, largely through
their preaching with their sermons being “a reflection of current thought and
practice.” Includes a bibliography of over 300 sermons on sectional issues during
the mid-nineteenth century.

1244. Chinnici, Joseph P. “Organization of the Spiritual Life: American Catholic

Devotional Works, 1791–1866.” Theological Studies 40 (1979): 229–55.
After reviewing the general organizational trends in the church and its passage
from a missionary to an immigrant body, the author examines devotional manuals
and prayer books of the pre–Civil War era. These popular publications are analyzed
and critiqued under three rubrics: person, world, and church. This literature helped
form “a spirituality which supported structural demands. Internal sentiments and
external realities combined to form a definite religious sensibility, one which placed
a primary value on order, control, subordination, and disciplinary uniformity.”
1245. Choate, J. E. “Tolbert Fanning: Restoration Giant.” Discipliana 45 (1985):
39–42.
Founder and editor of several religious papers in the early nineteenth century,
Fanning became embroiled in a doctrinal dispute with Alexander Campbell,
founder of the Disciples of Christ. Their dispute was widely circulated in the
denominational press with Fanning remembered as a prominent founder of the
Churches of Christ.
1246. Church, F. Forrester. “Thomas Jefferson’s Bible.” In The Bible and Bibles
in America, edited by Ernest S. Frerichs, 145–61. Atlanta: Scholars Press, 1988.
Traces and analyzes the redactions Jefferson made of his “bible,” also identi-
fied as the “Syllabus and ‘Philosophy of Jesus,’” over a period of some 15 years
(1805–1820), culminating in final form as The Life and Morals of Jesus of Naza-
reth. Benjamin Rush and Unitarian minister Joseph Priestly “prompted Jefferson
to consider incorporating a constructive Christian philosophy into his thought,”
while President John Adams encouraged him to complete the manuscript and
publish it. Jefferson’s bible was first published posthumously in 1858, issued by
the U.S. Government in 1904, and has more recently appeared in The Papers of
Thomas Jefferson (1983). Completed in the federal period prior to the Second
Great Awakening, Jefferson’s effort represents both his views on Christianity
and, more broadly, deism’s quest “not so much for the historical as for the intel-
ligible Jesus.” See also the study by Edgar J. Goodspeed (listed in Section IV).

1247. Clark, Clifford E. “The Changing Nature of Protestantism in Mid-Nine-

teenth Century America: Henry Ward Beecher’s Seven Lectures to Young Men.”
Journal of American History 57 (1971): 832–46.
 Growth of the Nation, 1800–1860 331

First published in 1844, these lectures went through two editions and 10 print-
ings. Through his extensive activities as newspaper editor, lyceum lecturer, au-
thor, and preacher, Beecher reached an audience of thousands and helped shape
their views on religious and social questions. These lectures document how the
outlook of American Protestantism underwent “a change from an other-worldly
perspective to a largely uncritical acceptance of the status quo.” Doctrine gave
way to ethics and “by 1880 the process of secularization had become virtually
complete.”
1248. ———. “Henry Ward Beecher.” In Antebellum Writers in New York and
the South, edited by Joel Myerson, 10–12. Dictionary of Literary Biography, Vol.
3. Detroit: Gale Research, 1979.
Beecher, “the most popular preacher in America during the middle decades
of the nineteenth century,” was a prolific author, journalist, orator, and political
activist. Norwood, his serialized novel, outsold Hawthorn’s Scarlet Letter. Emi-
nently successful as a pulpiteer, “the greatest source of his success and popular-
ity was his instrumental role, both as a writer and editor, in the rapidly growing
religious periodical press at mid-century.” He served 15 years, 1870–1884, as
editor of the Christian Union (later called the Outlook) and published 23 volumes
of sermons and articles. A popular speaker for Protestant middle-class values, he
addressed thousands through his annual lectures on the lyceum circuit. Includes
a bibliography of his principal works.
1249. Clark, Elizabeth B. “‘The Sacred Rights of the Weak’: Pain, Sympathy,
and the Culture of Individual Rights in Antebellum America.” Journal of Ameri-
can History 82 (1995–1996): 463–93.
The rhetoric of antebellum abolitionists rooted in the indefensible cruelty
inherent in the slavery system was the prime subject of anti-slavery literature,
particularly that of the suffering slave. The rise of Protestant liberalism, with its
attack on harsh Calvinism, the move toward a religion of the heart as created
by revivalism, the use of storytelling in the pulpit, and the evocation of sym-
pathy, contributed significantly “to the slow process of constitutionalization of
individual rights that has continued into this century.” Sympathy, often cloaked
in religious sentimentality, “pioneered new cultural forms” and to some extent
replaced theology in nineteenth-century experience.
1250. Clark, Gregory. “The Oratorical Poetic of Timothy Dwight.” In Oratori-
cal Culture in Nineteenth-Century America: Transformations in the Theory and
Practice of Rhetoric, edited by Gregory Clark and S. Michael Halloran, 57–77.
Carbondale: Southern Illinois University Press, 1993.
Dwight crafted a poetic based in the moral philosophy of the Scottish Enlight-
enment and the eighteenth-century theology of American evangelical Calvinism.
His conviction that poetry is primary to public discourse is interpreted through an
examination of his teaching of both theology and rhetoric, while also serving as
president of Yale College in the early nineteenth century. Theologically indebted
332 Section V

to the theology of his grandfather Jonathan Edwards, Dwight taught to produce

ministers who embodied a virtuous piety as the source of public happiness. Given
the neoclassical oratorical milieu of the time, his poetic was designed to support a
social system of authority “divinely authorized by the prevailing Protestantism.”
1251. Coleman, Michael C. “Not Race, but Grace: Presbyterian Missionaries and
American Indians, 1837–1893.” Journal of American History 67 (1980–1981):
41–60.
In the first decades of its work, the Presbyterian Board of Foreign Missions
sent more than 400 missionaries to at least 17 diverse Native American tribes.
“While they denounced Indians ways, the missionaries are judged to have been
ethnocentric but not racist.” The ambitious spiritual and cultural goals of the
board “were preaching, ‘by the living teacher’; education; translation and print-
ing of religious literature; and, of central importance, ‘the raising up of a native
ministry among the heathen.’”
1252. Commanger, Henry Steele. “The Blasphemy of Abner Kneeland.” New
England Quarterly 8 (1935): 29–41.
Thirty years a minister, Kneeland renounced his faith and published three
offensive articles in the Boston Investigator, the first rationalist journal in the
country. The clergy and others encouraged public opinion against Kneeland and
he was convicted of blasphemy. After serving a 60-day sentence, he left New
England and founded a communitarian society in Van Buren County, Iowa.

1253. Conforti, Joseph. “The Invention of the Great Awakening, 1795–1842.”

Early American Literature 26 (1991): 99–118.
Maintains that the Second Great Awakening was invented by New Divinity
clergy to counteract the excesses and unpredictability of other regional awaken-
ings and to thwart Methodist incursions in New England. The New Divinity lead-
ers propagated an idealized colonial past through “historical accounts, religious
periodicals, sermons and reprints of works from the era of colonial revival.”
Jonathan Edwards was elevated to a position of major cultural authority and the
establishment of Andover Seminary institutionalized this new interpretation.
Joseph Tracy’s The Great Awakening (1842, listed in Section II) is the key text
that inspired the invention by codifying “the importance of the colonial revival in
evangelical historical consciousness.”

1254. ———. Jonathan Edwards, Religious Tradition and American Culture.

Chapel Hill: University of North Carolina Press, 1995.
Believing that scholarship on Edwards has neglected his importance in nine-
teenth-century American culture, Conforti “examines the publishing history
and appropriation of Edwards’s works and the creation of Edwardsian religious
traditions between the Second Great Awakening and the bicentennial of the theo-
logian’s birth in 1903.” The American Tract Society, seminary journals, and the
broader religious periodical press appropriated the metaphysical and Methodized
 Growth of the Nation, 1800–1860 333

Edwards to produce “a paper war whose volume surpassed the output of the mid-
eighteenth-century pamphlet skirmishes that had marked the emergence of an
Edwardsian New Divinity school of theology.” In an epilogue, Conforti surveys
the twentieth-century history of publishing about Edwards, the neo-orthodox
creation of a prophetic Edwards, and a critique of recent Edwards scholarship. A
lengthy section of bibliographical notes and a selected bibliography offer a rich
treasury of sources documenting or verifying nineteenth-century Edwardsian
studies and allied materials.
1255. ———. “Jonathan Edwards’s Most Popular Work, ‘The Life of David
Brainerd’ and Nineteenth-Century Evangelical Culture.” Church History 54
(1985): 188–201.
Traces the influence of Edwards’s most popular work during the nineteenth
century, together with some history of its publication both in America and
abroad. Estimated to have been produced in over one million copies, it became
the prototypical missionary memoir. The popularity of the work “suggests that
Edwards’s thought remained a vital religious force in mid-nineteenth-century
America, which attracted evangelicals from diverse points on the theological
compass.”
1256. Connor, Kimberly Rae. “‘Everybody Talking About Heaven Ain’t Going
There’: The Biblical Call for Justice and the Postcolonial Response of the Spiritu-
als.” Semeia 75 (1996): 107–28.
After reviewing the postcolonial analyses of several scholars and writers,
including W. E. B. DuBois, the spirituals, which first emerged in the early
nineteenth century to “constitute a direct engagement with an internal form of
colonial oppression for at least a century,” are critiqued as a process and form of
communication that “reinforces the communal identity and its belief that art is an
appropriate response to oppression.” A careful choice of biblical texts, underlying
the spirituals, enabled African Americans to construct protest but to also issue
a call for biblical justice, to redeem and liberate “a religion that the master had
profaned.”
1257. Conser, Walter H. “Political Rhetoric, Religious Sensibilities, and the
Southern Discourse on Slavery.” Journal of Communication and Religion 20,
no. 1 (1997): 15–24.
An examination of eulogies delivered at the funeral of U.S. Senator John C.
Calhoun in 1850 by Presbyterian minister James Thornwell and Episcopalian
priest James Miles. Employing differing scriptural and theological interpreta-
tions, they essentially agreed on the political and social justification for slavery.
An examination of their sermons convinces that they were “more an act of purga-
tion than persuasion, and the funeral oration was an occasion that bound its audi-
ence in a rhetoric of collective reaffirmation.” This rhetoric resonated positively
with the whites who valued order and stability, prizing tradition over innovation
and change.
334 Section V

1258. Cook, R. S. Home Evangelization: A View of the Wants and Prospects

of Our Country, Based on the Facts and Relations of Colportage, by One of the
Secretaries of the American Tract Society. New York: American Tract Society,
1850?
Provides a description of the colportage system for distributing tracts and
literature as developed by the American Tract Society over a seven-year period.
This system succeeded in providing distribution on a mass scale over an immense
geographical area. The use of steam power, electricity, magnetism, the railroads,
and technological improvements in printing contributed to this success. The
Society kept as one of its purposes the diffusion of oral as well as printed truth.
Colporteurs were required to hold public meetings and give oral instruction and
testimony. Students of theological seminaries were employed as colporteurs, fig-
uring significantly in the Society’s work. See also the article by Mark Hopkins
(listed below).
1259. Cornelius, Janet Duitsman. “‘Simple Guileless Teachers’: Sunday Schools,
Catechisms and the Print Culture.” In Slave Missions and the Black Church in
the Antebellum South, 124–45. Columbia: University of South Carolina Press,
1999.
Access to print culture, which developed rapidly with technological improve-
ments in mass communication beginning in the 1820s, touched every region of
the nation with its impact reaching the poor and slaves on plantations. While
instruction of slaves was ineffectually restricted to oral teaching, literacy among
blacks and the use of print resources gradually expanded, especially after 1850.
Clergy developed catechetical manuals that they employed, and Sunday schools,
staffed largely by women teachers, used them as well as other instructional texts.
Denominational mission societies and the benevolent societies all played their
role in the spread of literacy and faith. The Episcopalians, Baptists, Methodists,
and Presbyterians were particularly active in these efforts.
1260. ———. “We Slipped and Learned to Read: Slaves and the Literary Process,
1830–1865.” Phylon 44 (1983): 171–86.
“The present study compiles and measures evidence from former slaves on
specific aspects of the literary process: which slaves learned to read and write,
what level of literacy they attained, who taught them, the context in which teach-
ing and learning took place, and why slaves were taught or taught themselves.”
Distinguishing between Bible literacy and “liberating literacy” ex-slaves reported
that whites taught them, the former convinced that slaves should be able to read
the Bible. Religion served as a motivation for slaves who aspired to become
ministers, thereby attaining positions of leadership and authority in the black
community. The clergy often taught reading and also organized Sunday schools
where reading was taught.
 Growth of the Nation, 1800–1860 335

1261. ———. “When I Can Read My Title Clear”: Literacy, Slavery, and Re-
ligion in the Antebellum South. Columbia: University of South Carolina Press,
1991.
Provides a welcome and carefully documented history of literacy among
blacks prior to the Civil War and also links their thirst for knowledge after
Emancipation to the conviction developed during slavery that education would
help free them both literally and psychologically. The driving force behind this
conviction is traced to the Protestant doctrine “that all individuals should be
able to read so that they could seek the scriptures and salvation for themselves.”
To this end several national organizations worked to provide schooling, Bibles,
and religious literature to blacks including the American Sunday School Union,
American Bible Society, and the American Mission Association, among others.
Despite laws prohibiting the instruction of slaves, learning to read and write and
sometimes confronted with violent opposition from proslavery forces, literacy
spread and “helped shape the American South in freedom as it did in slavery.”
Includes an excellent bibliography, pp. 178–204.

1262. Crawford, Richard. “‘Much Still Remains to Be Undone’: Reformers of

Early American Hymnody.” The Hymn 35 (1984): 204–8.
Examines the careers of four reformers who between the 1790s and 1850s
labored valiantly to Europeanize American musical life and tastes: Andrew Law,
Thomas Hastings, Lowell Mason, and William B. Bradbury. Gearing their re-
forms to the tastes of the multitudes, they succeeded in creating “a simple, direct
style of hymnody.”
1263. Cross, Jasper W. “The St. Louis Catholic Press and Political Issues, 1845–
1861.” Records of the American Catholic Historical Society of Philadelphia 80
(1969): 210–24.
Bishop Peter R. Kendrick was intent on having a Catholic press in St. Louis
and his efforts in establishing four papers are reviewed. This essay, however,
focuses on examining their “political opinions as expressed in their comments on
national and international events of the times.” Although the papers reported re-
ligious news and explained the Catholic faith, they are judged to have vigorously
discussed and commented on a large range of political affairs.

1264. Cross, Michael H. “Catholic Choirs and Choir Music in Philadelphia.”

Records of the American Catholic Historical Society of Philadelphia 2 (1886–
1888): 115–26.
Sketches the first half of the nineteenth century, including details of music
published in both England and America used by Philadelphia church choirs. Also
mentions titles of hymns and musical settings of the Mass that were popular at
the time.
336 Section V

1265. Cross, Whitney R. The Burned-Over District: The Social and Intellectual
History of Enthusiastic Religion in Western New York, 1800–1850. Ithaca, N.Y.:
Cornell University Press, 1950.
New England religion was transferred into a relatively small section of
western New York in the first half of the nineteenth century, which “was the
storm center, and religious forces were the driving propellants of social move-
ments important for the whole country in that generation.” Evangelist Charles
G. Finney, Mormon prophet Joseph Smith, Adventist William Miller, and Per-
fectionist John Humphrey Noyes spawned movements of national significance.
Shakers, Freewill Baptists, Methodists, Presbyterians, Universalists, spiritual-
ists, and others played their parts in revivals, the work of benevolent and mis-
sionary societies, the promotion of temperance, and moral reform. Cross gives
considerable attention to the place newspapers, periodicals, and the reports of
tract, denominational, and missionary societies had in their promotion of all
these religious forces. Serves as a case study for understanding the fires of reli-
gious passion that became a national legacy but that also, because they centered
in individualism, failed to substantially impact the political, economic, and
social problems of the nation.
1266. Culver, Andrew. “The New School Theological Seminary in Philadelphia,
1844–1847.” Journal of the Presbyterian Historical Society 2 (1903–1904):
136–39.
Founded as a result of the 1838 disruption in the Presbyterian Church of the
United States, the school was closed after three years so as not to compete with
the Union Theological Seminary, New York City.
1267. Cushman, Alice B. “The Nineteenth Century Plan for Reading: The
American Sunday School Movement.” Horn Book Magazine 33 (1957): 61–71,
159–66.
Recounts the history of the American Sunday School Union from its founding
in 1824 to the close of the nineteenth century. As publisher of religious didactic
literature, it had by 1870 distributed more than six million books in over 33,000
libraries and issued numerous periodical titles. One of its most successful and
influential enterprises was its mission program to flood the Mississippi Valley
with literature and to establish Sunday schools as social centers in pioneer com-
munities. Includes discussion of the Union’s editors and writers. A precursor to
the public library, the Sunday school library “was a vital matter to the culture of
the people.” Includes delightful illustrations from the Union’s publications.
1268. Dagenais, Julia. “Frontier Preaching as Formulaic Poetry.” Mid-America
Folklore 19, no. 2 (1991): 118–26.
Using the scholarly insights of the Milman-Parry-Albert Lord studies on
ancient oral epic tradition, this study examines the verbal “formulas” employed
by circuit riders and evangelists of the Midwestern frontier in the nineteenth
 Growth of the Nation, 1800–1860 337

century. Several sermons of the Reverend Lydia Sexton, a licensed United

Brethren preacher, are analyzed to illustrate her use of formulas for introduc-
ing the ideas of salvation and heaven. Drawing upon the language of the Bible,
classical traditions, and her own imagination, she “took traditional materials
of considerable antiquity and shaped them into new and dynamic weapons in
the primal struggle of the soul against sin and death. The parallels between her
preaching and the whole phenomenon of oral-traditional verse seem viable and
worth considering.”
1269. Dahl, Curtis. “New England Unitarianism in Fictional Antiquity: The Ro-
mances of William Ware.” New England Quarterly 48 (1975): 104–15.
A clergyman, editor, and lecturer of the early nineteenth century, Ware is best
remembered as the author of three “famous but now nearly forgotten novels—Ze-
nobia, Aurelian, and Julian—[which] effectively blended accurate historical
description of the ancient world with vigorous expression of the new social and
religious ideas of the Boston Unitarians. Antique romance became a potent ve-
hicle for liberal opinion.”
1270. Davenport, Linda Gilbert. “Maine’s Sacred Tunebooks, 1800–1830:
Divine Song on the Northeast Frontier.” Ph.D. diss., University of Colorado,
1991.
This study of “early nineteenth-century sacred music in Maine focuses on the
context, compilers, and contents of the seventeen extant sacred music collections
or ‘tunebooks’ compiled there between 1800 and 1830.” These collections origi-
nated in the rural towns of central Maine with the result that most of the Maine
psalmodists are relatively unknown, and the tunebooks are found in scattered
locations. Not satisfied with tunebooks designed for use by urban populations,
the Maine composers and compilers made available books “which had been
prepared by fellow Mainers with their preferences in mind.” In addition to a
bibliography of sources used for the study, appendixes include Surviving Copies
of Maine Tunebooks, 1794–1830, giving location of copies, and Index of Tunes
by Maine Compilers in Maine Tunebooks, 1800–1830. Revised and published as
Divine Song on the Northeast Frontier: Maine’s Sacred Tunebooks, 1800–1830
(Lanham, Md.: Scarecrow Press, 1996).
1271. Davidson, Cathy N. Revolution and the Word: The Rise of the Novel in
America. New York: Oxford University Press, 1986.
In the beginning novels were seen as threatening to a well-ordered society.
Defenders of the social order of the late eighteenth and early nineteenth centuries
denounced novel reading as an aberration. Clergy perceived the novel “to be
eroding the pulpit model of erudition and authority.” Davidson focuses major
attention on how early American novels, accessible to women and the lower
classes, were a means whereby these people moved into the higher levels of lit-
eracy required by a developing democracy.
338 Section V

1272. Davis, Hugh. “The New York Evangelist, New School Presbyterians and
Slavery, 1837–1857.” American Presbyterians: Journal of Presbyterian History
68 (1990): 14–23.
Examines the editorial stance of the New York Evangelist on the slavery ques-
tion in the years prior to the Civil War. In conformity with the stand of New
School Presbyterians, the paper consistently condemned slavery but refused to
seriously advocate the expulsion of slavery rights advocates and slave holders
from the church. The editors and the advocates of voluntary emancipation held
out hope that a revival of religion would remove the evil of slavery. In the end
the Evangelist’s moderate anti-slavery strategy failed.

1273. Dawson, Hugh J. “Mason Locke Weems.” In American Writers of the

Early Republic, edited by Emory Elliott, 298–303. Dictionary of Literary Biog-
raphy, Vol. 37. Detroit: Gale Research, 1985.
Episcopal clergyman, book-peddler, and author, Weems is popularly remem-
bered as the author of The Life of George Washington (1808). “His biographies
of early American heroes became, for Protestant and unchurched readers, equiva-
lents of the sentimental saints’ lives popular among some Catholics.” Includes a
bibliography of his writings.
1274. DeLaney, E. Theodore. “Prairie Hymnody—Lutherans: 1820–1870.” The
Hymn 23–24 (1972–1973): 119–24; 23–28.
This study of German, Norwegian, Swedish, and Danish Lutheran hymnody
for the period reveals that “except for the books produced by the Lutherans on
the Eastern Seaboard, they comprise virtually the entire Lutheran hymnic library
resources for North America.” Includes discussion of hymnals reprinted and used
and original compilations, including those in languages of the four immigrant
groups as well as those in English. Many of the writers and translators of these
hymns are unknown outside Lutheran circles.
1275. Delp, Robert W. “Andrew Jackson Davis: Prophet of American Spiritual-
ism.” Journal of American History 54 (1967–1968): 43–56.
Recognized as the founder of American spiritualism and Harmonial Philoso-
phy, Davis advocated the transformation of society along with abolitionists, femi-
nists, and temperance and peace advocates. As author, lecturer, and editor he pro-
moted lyceums, especially the Children’s Progressive Lyceum, and founded the
Moral Police Fraternity “dedicated to reducing crime amid the teeming masses of
New York City.” Disillusioned by the emergence of maverick spiritualists, Davis
separated himself from the Harmonial Philosophy. Author of 30 published works
and countless articles, he was essentially a reformer who championed causes that
“became the substance of American democracy.”

1276. ———. “Andrew Jackson Davis’s Revelations, Harbinger of American

Spiritualism.” New-York Historical Society Quarterly 55 (1971): 211–34.
 Growth of the Nation, 1800–1860 339

Details the circumstances of extended hypnosis and the “exalted state,” during
which Davis dictated “lectures” that comprised a volume of his writings known
as the Revelations. First published in 1847, “it exhausted thirty-four editions over
a period of thirty years.” Known as the father of modern spiritualism, he attracted
a following dubbed “Harmonial Philosophy,” one of many native cults. In 1850
he established and edited a journal, The Herald of Progress, in New York City. A
frequent lecturer, “millions of Spiritualists almost worshipped him and in nearly
every Spiritualist home, could be found a copy of his Revelations.”
1277. ———. “The Southern Press and the Rise of American Spiritualism,
1847–1860.” Journal of American Culture 7, no. 3 (1984): 88–95.
Prior to the Civil War, the South “set up an intellectual blockade or cordon
sanitaire to protect itself against the contamination of radical reform move-
ments originating in the North. The southern press, an important element in that
defensive mechanism, attacked the major threat of abolitionism, women’s rights
and other movements to rehabilitate society by linking them with spiritualism.”
Methodist, Baptist, and Presbyterian journals were especially vocal in warning
their readers about the unscriptural dangers of spiritualism.
1278. DeWolfe, Elizabeth A. “Mary Marshall Dyer, Gender, and A Portraiture
of Shakerism.” Religion and American Culture: A Journal of Interpretation 8
(1998): 237–64.
A member of the Enfield, New Hampshire, Shaker community for two years,
1815–1817, Mary Dyer left and began a campaign to regain her children from
the sect and divorce her husband. In 1823 she launched an anti-Shaker campaign
with a carefully constructed attack, A Portraiture of Shakerism, drawing on the
format of Native American captivity narratives. A spirited debate ensued between
her and the sect using books, pamphlets, handbills, even single sheets of paper.
“That the Dyer-Shaker dispute appeared largely in print culture attests to the
participants’ keen awareness of the potential of print to persuade the public.” By
going public with her concerns, Dyer strayed “from the narrowly defined gender
path presented to women in the early nineteenth century.”
1279. Dill, R. Pepper. “An Analysis of Statis in James H. Thornwell’s Sermon,
‘The Rights and Duties of Masters.’” Journal of Communication and Religion
11, no. 2 (1988): 19–24.
Analysis of a sermon delivered May 1850, in Charleston, South Carolina, by
a prominent Presbyterian minister shortly after the death of John C. Calhoun,
given at a newly erected church building “for the purpose of giving religious
instructions to Negroes.” An examination in terms of Aristotelian statis identified
“three major issues in disagreement between pro-slavery advocates and Aboli-
tionists: (1) the definition of slavery; (2) the dominant feature of slavery; and (3)
the morality of slavery,” the latter being a key point of contention between the
abolitionist and pro-slavery ideologies.
340 Section V

1280. Dolan, Jay P. Catholic Revivalism: The American Experience, 1830–1900.

Notre Dame, Ind.: University of Notre Dame Press, 1978.
Itinerant religious order preachers, most notably the Jesuits, the Redemptorists,
and the Paulists, preached a sacramental evangelicalism during the nineteenth
century centered in parish missions. The preaching emphasized conversion in
a process featuring fiery preaching, confession, the sacraments, and the pur-
suit of personal holiness. “The city mission had all the marks of a large urban
revival—newspaper publicity, handbills posted throughout the neighborhoods,
special choirs, notable citizens in attendance, and standing room only crowds.”
The result of this evangelistic preaching was the conversion of thousands, the
encouragement of orthodox devotional practices, the integration of immigrant
individuals and communities into the church, and a strengthening of parish life,
transforming the American church from a missional to a national church. Much
like Protestant revivalists, the Catholic fathers used persuasive preaching to con-
vict, convert, promote holiness, and stress ethical, moral behavior.

1281. Douglas, Ann. The Feminization of American Culture. New York: Knopf,
1977.
Examines Protestant clerics and sentimental women authors for the period
1820–1875. This cultural subgroup, lacking social power, sought to extend their
“influence” through literature, which was in the process of becoming a mass me-
dium. With the advancement of industrialization and the disestablishment of the
churches, this group “attempted to stabilize and advertise in their work the values
that cast their recessive position in the most favorable light.” By popularizing
piety, morals, and domestic concerns, they exercised an enormously conserva-
tive influence on their society. Reading had become a feminine preoccupation
by mid-century, and these authors, particularly the liberal ministers, “preached,
talked and acted, largely for women.” The bond between author and reader, pro-
ducer and consumer, was forged and the basis of mass culture solidified.

1282. ———. “Heaven Our Home: Consolation Literature in the United States,
1830–1880.” American Quarterly 26 (1974): 496–515.
“Liberal clergymen and devout women were the principal authors of the mourn-
er’s manuals, lachrymose verse, obituary fiction and necrophiliac biographies
popular at the time.” The locus of earthly concern about death changed from con-
cern with the kind of life a believer must live to warrant heaven to that of heaven
as home, very much akin to the domestic scene the deceased had always known.
By 1868, Elizabeth Stuart Phelps, in her best-selling novel Gates Ajar, would de-
scribe heaven in detail, a domestic realm of children, women, and ministers (i.e.,
angels). Heaven became a realm “scaled to their domestic and pastoral propor-
tions, as a place where they would dominate rather than be dominated.”

1283. Doyle, James. “Mennonites and Mohawks: The Universalist Fiction of J.

L. E. W. Shecut.” Mennonite Quarterly Review 51 (1977): 22–30.
 Growth of the Nation, 1800–1860 341

Shecut’s 1841 novel, Ish-Noo-Ju-Lut-Sche; or, the Eagle of the Mohawks,

although “a clumsily written and melodramatic adventure story of virtually no
artistic value,” by relating favorable images of Mennonitism, “represents a note-
worthy anomaly among popular reactions to Mennonitism in nineteenth-century
America.” The author incorrectly attributed the Universalist theology of final
reconciliation to the Mennonites. Shecut, a practicing physician, portrays the
early history of America and her native population as the beginning of a return
to Edenic simplicity. This admixture of sect theologies, Native American origins,
and early nineteenth-century popular culture is incredibly articulated through
fiction.
1284. DuBose, Horace M. “A Manifold Stewardship.” In Life of Joshua Soule,
114–28. Nashville, Tenn.: Publishing House of the M. E. Church, South, 1916.
As the fifth book agent and editor of the Methodist Book Concern, Joshua
Soule served four brief years, 1816–1820. Young, able, and dynamic, he not only
revived the business following the War of 1812, but he launched The Methodist
Magazine, the first successful periodical of the Book Concern, which laid the
foundation of journalism in the church, counseled the American Bible Society in
the formation of its program, united the work of the Methodist Episcopal Tract
Society to that of the Book Concern, and helped organize the Missionary Society
of the Methodist Episcopal Church. In 1820, his qualities and abilities as a leader
were recognized when he was elected bishop.
1285. Durnbaugh, Donald F. “Henry Kurtz: Man of the Book.” Brethren Life
and Thought 16 (1971): 103–21.
A biographical sketch of Kurtz that includes details on his activities as a printer
and publisher as well as a Brethren minister. He founded and published several
religious periodicals but the Gospel Visitor, which he established in 1851, was the
most enduring. Reprinted from Ohio History 76 (summer 1967).
1286. ———. “Vindicator of Primitive Christianity: The Life and Diary of Peter
Nead.” Brethren Life and Thought 14 (1969): 196–223.
Nead, an itinerating Church of the Brethren minister, who traveled the valleys
of Virginia and what is today West Virginia, was also the author of some eight
theological titles and founded a periodical, The Vindicator. His treatise, Theologi-
cal Writings on Various Subjects (Dayton, Ohio, 1850), became a standard work
of which it was said, “the Brethren never had a book before or since, that was
the means of converting and bringing more people into the church.” Includes his
diary as an itinerant for the years 1823–1824.
1287. Dwight, Henry Otis. The Centennial History of the American Bible Soci-
ety. New York: Macmillan, 1916.
A popularly written account of the American Bible Society whose “aim was
to make a book to be read by the people rather than a manual of reference for the
student.” By the twentieth century the Society had expanded its focus beyond the
342 Section V

United States to encompass the world by translating, printing, and distributing

scriptures in 164 languages. It had, by 1915, issued nearly 110 million Bibles and
testaments. See also studies by Paul C. Gutjahr (listed in Section II), William P.
Strickland (listed below), and Peter J. Wosh (listed below).
1288. Eberly, William R. “The Printing and Publishing Activities of Henry
Kurtz.” Brethren Life and Thought 8, no. 1 (1963): 19–34.
Details the printing and publishing activities of German immigrant Kurtz and
his son H. J. Kurtz from 1825 to 1885, together with reprints of Kurtz’s materi-
als down to 1958. As a Dunker, Kurtz published many titles including books,
hymnbooks, and periodicals for his German American audience, first in German
and after 1850 more often in English. His work is interpreted as a continuation
of that by the famed Sauer Press, providing an uninterrupted history of Brethren
publishing in America. Includes an annotated list of Kurtz’s publications, “every
item with which Kurtz was associated as printer, publisher, author and/or editor.”
1289. Edmonds, Albert S. “The Henkels, Early Printers in New Market, Virginia,
with a Bibliography.” William and Mary Quarterly 2d ser., 18 (1938): 174–95.
The German Lutheran family Henkel settled in the Shenandoah Valley in 1782
and from this family sprang printers, translators, and publishers who, over a 130-
year span, published more English language Lutheran theological works than any
other similar publishing house in the country. The press was founded in 1806 by
Ambrose Henkel (1786–1870) to whom belongs the credit of establishing the first
German language printing press south of the Mason–Dixon line. A bibliography
of titles issued by the press, with full detail, is provided.
1290. Edney, Clarence W. “Campbell’s Lectures on Pulpit Eloquence.” Speech
Monographs 19 (1952): 1–10.
Scottish professor of divinity George Campbell’s Lectures on Pulpit Elo-
quence was printed and used in both Scotland and the United States in the early
nineteenth century. It represents a transitional rhetoric, from the classical to a
more modern type of speech. His preferred sermon is persuasive, making an
impression on the will to action.
1291. “Elijah P. Lovejoy as an Anti-Catholic.” Records of the American Catho-
lic Historical Society of Philadelphia 62 (1951): 172–80.
As editor of the St. Louis Observer (1835–1836), Presbyterian Lovejoy ex-
pressed an “intense dislike of Roman Catholicism.” His criticisms were answered
in the Shepherd of the Valley, diocesan newspaper. “One of Editor Lovejoy’s
principal concerns seems to have been the question of foreign influences infiltrat-
ing the United States through the medium of Catholics.”
1292. Ellinwood, Leonard. “Watts’ and Select Hymns.” The Hymn 20 (1969):
69–71, 93.
Sketches the rather complicated history of Watts’s Psalms of David and Hymns
and Spiritual Songs, particularly the American revisions by the Reverend Samuel
 Growth of the Nation, 1800–1860 343

Worcester (1815) and his son Samuel M. Worcester (1834). There were at least
eight reprintings of the 1834 edition between 1835 and 1860, while a section of
that edition, “Select hymns from other authors,” was reprinted five times between
1835 and 1847.

1293. Ellis, John T., ed. “Inauguration of the United States Catholic Miscellany
of Charleston, June 6, 1822.” Documents of American Catholic History: Volume
I: 1493–1865, edited by John T. Ellis, 227–29. Wilmington, Del.: Michael Gla-
zier, 1987.
The prospectus for the first American Catholic newspaper. Its inauguration in
1822 is widely considered the birth of American Catholic journalism.

1294. England, Martha Winburn. “Emily Dickinson and Isaac Watts: Puritan
Hymnodists.” Bulletin of the New York Public Library 69 (1965): 83–116.
A fascinating excursion into the poetry of Emily Dickinson that shows the
powerful influence of Isaac Watts’s hymnody upon her, although she consistently
denied any such influence. “The formal influence in all her poetry is the hymn.
When music is considered along with hymn texts, that influence is seen as per-
vasive. Her poetry was written as Watts’s was written, as most hymns are writ-
ten, par-odia, to an existing tune.” An excellent example of how hymnody—or
popular, devotional literature—becomes culturally integrated.

1295. Eskew, Harry L. “Southern Harmony and Its Era.” The Hymn 41, no. 4
(1990): 28–34.
Southern Harmony, first published in 1835, is here “treated as a singing school
tunebook, as a hymn text collection, and as a collection of music.” As a folk song
collector and composer, William Walker probably transcribed some tunes and
songs from oral sources, a few originating as revival spirituals or camp meeting
songs. His hymns rely heavily on Isaac Watts and other texts of English origin.
In recent years some of these distinctively American hymn tunes have appeared
in contemporary denominational hymnals.

1296. ———. “William Walker and His Southern Harmony.” Baptist History and
Heritage 21, no. 4 (1986): 19–26.
As a leader of singing schools and the compiler of four hymnals or songbooks,
Walker “was the most famous Baptist musician in the pre–Civil War South.” Is-
sued in five distinctive editions and at least 13 different printings, his Southern
Harmony was a staple of Southern hymnody. It is noteworthy for containing
many folk hymns and revival spirituals. Still used in singing schools, Walker’s
work continues to inspire 150 years after its first appearance in 1835.

1297. Exman, Eugene. The House of Harper: One Hundred and Fifty Years of
Publishing. New York: Harper and Row, 1967.
As a premier publisher of religion titles since its founding in 1817, this ses-
quicentennial history of Harper’s provides minimal treatment of its religious
344 Section V

publishing, focusing more on the story of how this great publishing house devel-
oped and the personalities associated with its growth. However, notable religion
authors are named and there is some detail on best-selling titles. There is also
some discussion of how religious books have been marketed. The Bible and bibli-
cal materials have been a staple and the 1846 family Bible containing elaborate
engravings, printed on high quality paper, and encased in a fine binding has been
called “the first richly illustrated book in the United States.” By mid-twentieth
century Harper’s Bible Dictionary had sold nearly a half million copies. Of the
20,000 books it published over 150 years, a significant percentage have been
religious in nature. As a commercial publisher, in distinction from a denomina-
tional or sectarian house, Harper’s has successfully sustained a vigorous religious
publishing program throughout its history.
1298. Falls, Thomas B. “The Carey Bible.” Records of the American Catholic
Historical Society of Philadelphia 53 (1942): 111–15.
Notes that the American Catholic Historical Society possesses eight editions
of the Mathew Carey Bible (1801–1921), the first Catholic scripture published in
the United States. Includes biographical information on Carey and his activities
as a publisher, also brief notes on the 1790 first edition.
1299. Fant, David J. The Bible in New York: The Romance of Scripture Distribu-
tion in a World Metropolis from 1809 to 1948. New York: The Society, 1948.
Organized in 1809, the New York Bible Society was a Protestant ecumenical
lay organization, which, from its founding through 1946, distributed nearly one
and one-half million Bibles, nearly six million New Testaments, and over 22
million portions of scripture in some 60 languages. In the nineteenth century it
worked closely with the American Sunday School Union to promote scriptural
literacy. Its ministry has extended to immigrants, seafarers, hospital patients,
African Americans, Jews, the blind, and persons in the armed services. Part of
its mission in the twentieth century was to combat atheism, materialism, and
communism. More recently reorganized as the International Bible Society with
offices in Colorado Springs, Colorado.
1300. Featherston, James S. “Henry Ward Beecher.” In American Newspaper
Journalists, 1690–1872, edited by Perry J. Ashley, 23–30. Dictionary of Literary
Biography, Vol. 43. Detroit: Gale Research, 1985.
Recounts the main outlines of Beecher’s life and career including his tenure as
writer and editor for a number of journals. A prolific author, he edited the New
York Independent, 1861–1864, using its columns to call for an end to slavery. He
is also credited with being an accomplished orator and “was considered the great-
est preacher of his time,” drawing large audiences and congregations whenever
he lectured or preached. Includes a bibliography of his writings.
1301. Filler, Louis. “Liberalism, Anti-Slavery, and the Founders of The Indepen-
dent.” New England Quarterly 27 (1954): 291–306.
 Growth of the Nation, 1800–1860 345

Founded in 1848 by a group of anti-slavery clergymen The Liberator became,

20 years later, the leading religious newspaper of the country with close to
100,000 readers. Issued weekly, it preached orthodox Congregationalism and
espoused a variety of causes but did not preach abolition until after the Civil War
began. One of its chief and most popular contributors was the Reverend Henry
Ward Beecher.
1302. Finney, Charles G. The Memoirs of Charles G. Finney: The Complete
Restored Texts. Edited by Garth M. Rosell and Richard A. G. Dupuis. Grand
Rapids, Mich.: Academie Books, 1989.
As the leading evangelist of the Second Great Awakening (1795–1835),
Finney came under attack and criticism for his modified orthodox theology and
the methods used in his revivals. Written at the end of his life, the Memoirs
contain “a sketch of the revivals, including the doctrine preached, the measures
used, and the results to ‘enable the church hereafter, to estimate the power and
purity of these great works of God.’” Indispensable to understanding the ethos
and spirit of nineteenth-century Protestant evangelism and the charisma of the
man, which was appropriated by hundreds of clergy and church leaders to spread
the awakening across North America and abroad. The press was instrumental in
communicating the revivals to a young nation and in reporting the experience of
personal piety they fostered as well as popularizing Finney’s democratic New
School reformed theology.
1303. Fogle, Richard Harter. “An Ambiguity of Sin or Sorrow.” New England
Quarterly 21 (1948): 342–49.
Attempts to decipher the meaning of Nathaniel Hawthorne’s The Minister’s
Black Veil: A Parable. The tale takes its cue from the Puritan preoccupation with
sin and evil. “The veil is the visible secret of sin,” as suggested by New England
history and legend.
1304. Foik, Paul J. Pioneer Catholic Journalism. United States Catholic Histori-
cal Society Monographs Series, XI. New York: United States Catholic Historical
Society, 1930.
Provides brief historical sketches of 43 Catholic periodicals published in the
United States, 1809–1840. Representing the rights of the immigrant Irish commu-
nity, priest and lay editors used the press to defend civil liberty vis-à-vis Protes-
tant accusations of Roman ecclesiastical duplicity and corruption. Most of these
early journalistic efforts were short lived due to financial difficulties occasioned
by a lack of paid subscriptions, editorial mismanagement, and, in some cases, the
uncertainties of frontier conditions.
1305. ———. “Pioneer Efforts in Catholic Journalism in the United States,
1809–1840.” Catholic Historical Review 1 (1915): 258–70.
Gives a “general outline of Catholic journalism during its formative period, an
era of struggles and anxieties.” Irish newspapers and later other papers joined in
346 Section V

battling the non-Catholic press and pulpit to press the cause of religious and civic
freedom for a largely Catholic immigrant population.
1306. Foster, Charles Howell. “The Genesis of Harriet Beecher Stowe’s ‘The
Minister’s Wooing.’” New England Quarterly 21 (1948): 493–517.
Based partly on her father’s (Lyman Beecher) Autobiography, which she
helped edit and write, the Wooing (1859) achieved critical acclaim never afforded
the more popular Uncle Tom’s Cabin. Foster argues that Mrs. Stowe shows a
keen and discriminating appreciation of her Puritan heritage contrary to the wide-
spread view that she was attacking Calvinism.
1307. “Four Early Catholic Newspapers.” American Catholic Historical Society
of Philadelphia 29 (1918): 336–44.
Reprints of the prospectuses of The Catholic Herald of Philadelphia, The Cath-
olic Journal of Washington, and The New York Catholic Press and Weekly Or-
thodox Journal, together with an announcement that the Boston paper The Jesuit,
formerly the United States Catholic Intelligencer, had resumed publication under
its original name. All four newspapers were founded or continued in 1833.
1308. Frankiel, Sandra Sizer. California’s Spiritual Frontiers: Religious Alter-
natives in Anglo-Protestantism, 1850–1910. Berkeley: University of California
Press, 1988.
Drawing heavily on newspapers, sermons, and other popular sources, the
author reconstructs the religious history of California following the discovery
of gold. She concentrates attention on Protestant evangelicalism with its volun-
taristic, revivalistic aim to shape American civilization along moral lines. Much
of the struggle to plant traditional Protestantism in California, its encounter with
alternative religious groups, and the development of denominational networks
was articulated in the press, both secular and religious.
1309. Frantz, John B. “John C. Guldin, Pennsylvania-German Revivalist.” Penn-
sylvania Magazine of History and Biography 87 (1963): 123–38.
“A German Reformed clergyman, Guldin served a number of congregations
from 1820 to 1841.” Adopting the methods of Charles G. Finney, he began
preaching “heart-searching sermons” described as “rather Methodistical.” He
published a manual on revivals, “organized his parishioners into tract societies
which assisted in the distribution of religious literature,” edited the Evangelische
Zeitschrift, and promoted The Weekly Messenger, official publication of the Ger-
man Reformed Church.
1310. Fraser, James W. “Abolitionism, Activism, and New Models for Ministry.”
American Presbyterians: Journal of Presbyterian History 66 (1988): 89–103.
Although the Presbyterian Church split in the 1830s regarding differing views
of slavery and “denominational control of missionary agencies, as well as differ-
ing interpretations of revivalism and Calvinism,” Fraser maintains it also split
because of differing understandings of the role of the minister among activists:
 Growth of the Nation, 1800–1860 347

Lyman Beecher, Charles G. Finney, and Theodore Weld. These differing under-
standings were modeled at Lane Seminary and Oberlin College. The old model
of the minister as catechist and defender of orthodoxy was challenged by the new
one of the minister as activist, organizer, and evangelist.

1311. French, Warren G. “A Hundred Years of a Religious Bestseller.” Western

Humanities Review 10 (1955–1956): 45–54.
First published in 1855, Joseph Holt Ingraham’s The Prince of the House of
David was “the first Biblical novel to enjoy an enormous and continuing success.
Sales can only be guessed, but it has been estimated that they ran into the mil-
lions” and reprintings were being made as late as 1939. Ingraham, by emphasiz-
ing the miracles of Jesus, supplied readers with assurance as an antidote to the
transcendentalist’s pantheistic attitude toward Christ. Utilizing his philosophy
as an Episcopalian minister and by employing techniques he had developed as
a writer, he produced a novel that was “just what an unsophisticated, Bible-bred
public wanted on its library table.”

1312. Ganter, Granville. “The Active Virtue of The Columbian Orator.” New
England Quarterly 70 (1997): 463–76.
Caleb Bingham’s The Columbian Orator (1797) had, by 1832, sold over
200,000 copies, making it a “standard, widely imitated, text in American second-
ary school education from the late 1790s to 1820.” It “promoted an understanding
of virtue that was informed by a tradition of Christian radicalism.”

1313. Gaustad, Edwin S. “Charles Grandison Finney.” Mid-Stream 8, no. 3

(1969): 80–91.
Places Finney’s Lectures on Revivals of Religion (1843) in the context of his
effort to defend revivals and express his views on conversion. Lecture XII “is
concerned to show that men do have something to say about and to do with their
own conversion.” The Puritan doctrine of election is replaced with the necessity
of making a decision. Lecture XVIII counsels repentance as necessary to conver-
sion, although for Finney this means “a change of mind” also involving a change
in views, in feelings, and in conduct. He strove to present a plain, simple, rational
faith for both revival leaders (largely clergy) and laity.

1314. Gerrity, Frank. “Joseph R. Chandler and the Politics of Religion, 1848–
1860.” Catholic Historical Review 74 (1988): 226–47.
Chandler, Philadelphia journalist and Whig politician, converted to Catholi-
cism in 1853. His conversion plunged him into the maelstrom of anti-Catholic
fervor sweeping the country in the antebellum period. Protestants and others used
the power of the press in an attempt to discredit his political activities.

1315. Gillespie, Joanna Bowen. “‘The Clear Leadings of Providence’: Pious

Memoirs and Problems of Self-Realization for Women in the Early Nineteenth
Century.” Journal of the Early Republic 5 (1985): 197–221.
348 Section V

Long neglected and often dismissed as irrelevant by contemporary scholars,

Gillespie’s study of 28 early nineteenth-century memoirs of “eminently pious
Protestant females” shows they “left us vivid tribute to the literary devices they
found most useful—Providence—and to the function of autobiographical reflec-
tion in their emerging autonomy.” Equivalent to today’s popular confessional
journalism, the memoirs were often compiled and published as memorials by
husbands, daughters, mothers, or friends to become literary staples for an evan-
gelical reading public in the new nation. For their authors they were also a means
of evangelizing and converting via print. An appendix gives bibliographical cita-
tions for the memoirs studied.

1316. ———. “The Emerging Voice of the Methodist Woman: The Ladies’ Re-
pository, 1841–61.” In Rethinking Methodist History: A Bicentennial Historical
Consultation, edited by Russell E. Richey and Kenneth E. Rowe, 148–58. Nash-
ville, Tenn.: Kingswood Books, 1985.
Appealing to “educated women of mid-nineteenth century Protestant evangeli-
calism,” the Methodists published The Ladies’ Repository, a monthly magazine
akin to Godey’s Lady’s Book, 1841–1878. It provided women a bridge from
the isolation of their domestic confines to public expression via print. Ordinary
women made “their initial ‘public appearances’ through letters to LR’s edi-
tors during its first two decades.” The sharing of experiences, especially those
centered on death and children, provided them opportunities for an “emerging
independent perception of self in relation to church, community, and the larger
world.” The letters to the editors shaped and changed the nature of the magazine,
the readers becoming a part of public dialogue. Reprinted in Perspectives on
American Methodism: Interpretive Essays, edited by Russell E. Richey, Kenneth
E. Rowe, and Jean Miller Schmidt (Nashville, Tenn.: Kingswood Books, 1993),
pp. 248–64.

1317. ———. “‘The Sun in Their Domestic System’: The Mother in Early
Nineteenth-Century Methodist Sunday School Lore.” In Women in New Worlds:
Historical Perspectives on the Wesleyan Tradition, edited by Rosemary Skinner
Keller, Louise L. Queen, and Hilah E. Thomas, Vol. 2:45–59. Nashville, Tenn.:
Abingdon, 1982.
Based on a study of 37 family narrative British and American Methodist Sun-
day school library books published before 1855. Circulated in over 6,700 Sab-
bath schools to some 357,000 scholars, these narratives promoted a print model
“of women’s moral superiority expanded into a widely shared cultural view that
women would redeem a troubled and unseemly [Jacksonian-era] world. In a
print-devouring era, these little four-by-six inch books were emblems of civiliza-
tion on the frontier, of middle-class respectability in the cities.” The Methodist
story mother sought to instill the goal of perfectability in her children. This was
accomplished through prayer, methodical instruction, and discipline.
 Growth of the Nation, 1800–1860 349

1318. Gimelli, Louis B. “Louisa Maxwell Cocke: An Evangelical Plantation

Mistress in the Antebellum South.” Journal of the Early Republic 9 (1989):
53–71.
Louisa and John Hartwell Cocke “were mistress and master of Bremo Plan-
tation in Fluvanna County, Virginia, during the antebellum years.” As devout
evangelical Protestants they deplored slavery and regarded slave holding as a sin.
“They worked to ameliorate the lot of their slaves by providing for their educa-
tion, offering them religious instruction, and urging them to abstain from using
alcohol.” Louisa, as an evangelical woman, expressed her sense of benevolence
by distributing religious tracts to her neighbors, by instituting an infant school
of black children, by caring for sick and dying slaves, and by participation in
evangelical revivals.
1319. Glick, Wendell. “Bishop Paley in America.” New England Quarterly 27
(1954): 347–54.
William Paley’s Natural Theology and his Evidences of Christianity were
the most popular and widely used textbooks in America in the first half of the
nineteenth century. They were popular because Paley “effectively answered
the skeptics of that day” and because his style of writing was “clear, charming,
and comparatively simple.” As late as 1885 American colleges were still using
Paley’s textbooks.
1320. Goodykoontz, Colin Brummitt. Home Missions on the American Frontier
with Particular Reference to the American Home Missionary Society. Caldwell,
Idaho: Caxton Printers, 1939.
A detailed history that deals primarily with efforts by Protestants in the eastern
United States to carry the gospel to the frontier. A chief means of accomplish-
ing this was through the distribution of Bibles and tracts. Although this study
focuses on the work of the American Home Missionary Society (Congregational
and Presbyterian), it also devotes attention to the efforts of other denominations,
chiefly the Episcopalians, Baptists, and Methodists.
1321. Gossard, J. Harvey. “John Winebrenner: Founder, Reformer, and Busi-
nessman.” In Pennsylvania Religious Leaders, edited by John M. Coleman, John
B. Frantz, and Robert G. Crist, 86–101. University Park: Pennsylvania Historical
Association, 1986.
Founder of the General Eldership of the Churches of God in North America,
known since 1973 as the Churches of God, General Conference, Reverend Wine-
brenner, a roving gospel preacher at revivals, prayer and camp meetings, broke
with the German Reformed Church to found the new denomination. He estab-
lished and edited two church papers, The Gospel Publisher (1835–1845) and The
Church Advocate (1846 to present), which advanced his anti-slavery, revivalistic
theology. He devoted considerable effort to publishing with one of his hymnals
A Prayer Meeting and Revival Hymnbook, first issued in 1825, appearing in at
350 Section V

least 23 other editions. In addition to writing several books and many pamphlets,
he also published such titles as Baxter on Conversion, The Lyceum Spelling Book,
and others.
1322. Gotwald, Frederick Gebhart. “Pioneer American Lutheran Journalism.”
Lutheran Quarterly 42 (1912): 161–204.
Recounts the publishing histories of the earliest Lutheran magazines and
journals that appeared under synodical and official auspices. Noteworthy among
these were: Das Evangelisches Magazin (1812–1817); The Evangelical Lutheran
Intelligencer (1826–1831); and The Lutheran Observer (1831–1912ff). The Intel-
ligencer and other titles were edited and supported by faculty from Gettysburg
Seminary. The periodicals are credited with having helped dispel doubts and
criticisms of the seminary, creating more favorable conditions for its survival
and support. With the exception of The Observer, the journals were plagued by
debt and short lived.
1323. Green, Judith Kent. “Conservative Voices in the Western Messenger: Wil-
liam Greenleaf Eliot and Harm Jan Huidekoper.” Harvard Theological Review
77 (1984): 331–52.
The Western Messenger (1835–1841) has often been associated with Ameri-
can transcendentalism and often cited as a precursor of The Dial. However, this
study challenges that view by critically examining the editorial work of Eliot,
Huidekoper, and William Henry Channing. Eliot and Huidekoper shaped the
periodical to be a missionizing influence in promoting conservative Unitarianism
in the West. Channing, the Messenger’s third editor, began promoting radical
economic notions and injected political rhetoric, thus “violating the essential
spirit that had allowed it to fit comfortably with established Unitarianism and
social conservatism.”
1324. Gribbin, William. “The Covenant Transformed: The Jeremiad Tradition
and the War of 1812.” Church History 40 (1971): 297–305.
Citing the antiwar sermons and writings of clergy and editors, the author
documents the use of the covenantal jeremiad to interpret the War of 1812. The
jeremiad was aborted when peace came but “America’s Covenant not only de-
veloped into evangelical revivalism but also was transformed, in the crucible of a
bitter war, into the rationale for fervid, and continuing, reform.”
1325. ———. “A Mirror to New England: The Compendious History of Jedidiah
Morse and Elijah Parish.” New England Quarterly 45 (1972): 340–54.
Originally published as a textbook in 1804, the Compendious History of New
England was revised in 1809 and 1820. The authors, clergymen of the Federalist-
Congregational establishment, shaped “their work to the demands of the market
place in a nicely balanced marriage of relevance and commercialism.” By ven-
erating the Puritan past they hoped to encourage young readers toward building
a neo-Puritan future.
 Growth of the Nation, 1800–1860 351

1326. Griffin, Clifford S. “Converting the Catholics: American Benevolent So-

cieties and the Ante-Bellum Crusade against the Church.” Catholic Historical
Review 47 (1961–1962): 325–41.
Early in the nineteenth century, five Protestant benevolent societies were par-
ticipants in a national campaign to discredit the Catholic church: the American
Bible Society, the American Tract Society, the American Education Society,
the American Sunday School Union, and the American Home Missionary Soci-
ety. Through literature and proselytizing they sought to convert Catholics, and
although they were not tolerant of Catholicism, “their methods were far more
equitable than those of thousands of extremists.”

1327. ———. Their Brothers’ Keepers: Moral Stewardship in the United States.
Brunswick, N.J.: Rutgers University Press, 1960.
From 1800 to 1865 powerful social and religious forces combined to prompt
the organization and institutionalization of a program for American moral reform.
Protestant laymen and clergy founded a series of interlocking associations de-
signed to christianize the country and bring social discord and unrest under con-
trol. These associations, such as the American Bible Society and the American
Sunday School Union, established publishing programs that flooded the country
with millions of books, periodicals, manuals, and tracts. These groups pioneered
the mass production and distribution of the printed word. The section “Essay on
the Sources,” pp. 302–21, gives an excellent description of both primary and
secondary sources, with depository identifications, of materials relating to the
benevolent associations.
1328. Griffin, Martin I. J. “‘The Children’s Catholic Magazine,’ of New York,
1838–1839.” Records of the American Catholic Historical Society of Philadel-
phia 15 (1904): 164–68.
Designed for “the instruction of the juvenile portion of the Catholic community
in Religion,” it attained a circulation of 13,000 its first year. Part of its purpose
was to refute anti-Catholic sentiment of the time.
1329. Gura, Philip F. “The Reverend Parsons Cooke and Ware Factory Village:
A New Missionary Field.” In The Crossroads of American History and Litera-
ture, 140–56. University Park: Pennsylvania State University Press, 1996.
Ware, Massachusetts, like many New England towns, was transformed in the
1820s with the coming of industrialization. The Ware Manufacturing Company
established a factory village that challenged the civil and ecclesiastical ethos of
the town. The company established the East Evangelical Society, built a church,
and hired the Reverend Parsons Cooke, an orthodox “consistent” Calvinist, as
pastor. Cooke immediately challenged the Unitarian and Universalist leadership
of the community and so antagonized the citizens that he was dismissed from the
pastorate after some 10 years of service, 1825–1835. He published his uncom-
promising theological views in pamphlets and books and after leaving Ware “in
352 Section V

1840 he founded a religious periodical, the Puritan, which in 1841 was moved to
Boston and became known as The New England Puritan; this journal exercised a
wide influence in New England’s conservative church circles.” Cooke’s approach
to ministry was shaped by his experience at Ware where he viewed the commu-
nity as a mission field, a place to promulgate orthodoxy in a rapidly changing
economic order. Reprinted from the New England Historical and Genealogical
Register 135 (1981): 199–212.
1330. Haberly, David T. “Women and Indians: The Last of the Mohicans and the
Captivity Tradition.” American Quarterly 28 (1976): 431–43.
The captivity narrative was a staple of popular literary culture in the period
1750–1850. James Fenimore Cooper’s The Last of the Mohicans (1826) is iden-
tified as “two separate captivity narratives.” Central to Cooper’s ideals are the
beauty of the American wilderness and the violence and brutality of the captivity
experience modified by the presence of women. The first narrative ends with the
captives returned “safely to the bosom of family and friends”; the second ends
with a massacre and represents a grimmer tradition. In both instances women and
their intrusive, destructive power must be removed “before the ideal harmony of
the frontier can exist once again.”
1331. Hadduck, Charles B. “The Encouragement of Good Habits of Reading in
Pious Young Men Preparing for the Ministry.” American Quarterly Register 10,
no. 3 (1838): 222–29.
Advocates that students read as much as possible with advice on how and
what to read. “Next to communion with God, let a constant intercourse with the
standard books of Christian ethics, and experimental piety, be inculcated upon
young men preparing for the ministry.” Provides evidence that theological edu-
cation had shifted emphasis from the study of doctrine, logic, and rhetoric in the
eighteenth century to ethics and piety in the early nineteenth century.
1332. Hall, Roger L. “Shaker Hymnody: An American Communal Tradition.”
The Hymn 27 (1976): 22–29.
“The Shakers have produced among their ranks the most extensive hymn rep-
ertory of any communal sect in America. Their [20] printed hymnals contain well
over a thousand hymns, with few duplications.” Their hymnals were published
1813–1908. Describes the contents of three representative hymnals, illustrating
musical developments of the Shaker tradition.
1333. Hammond, Paul. “The Hymnody of the Second Great Awakening.” The
Hymn 29 (1978): 19–28.
Discusses the development of the urban phase of the Second Awakening
growing out of the revivalism of Charles G. Finney, Asahel Nettleton, Lyman
Beecher, Joshua Leavitt, and others, as contained in four revival hymnals pub-
lished 1824–1833. “In hymnody, the Awakening incorporated many evangelical
hymn writers into the body of American church music.”
 Growth of the Nation, 1800–1860 353

1334. Hardy, B. Carmon. “The Schoolboy God: A Mormon-American Model.”

Journal of Religious History 9 (1976–1977): 173–88.
The Mormon commitment to education, particularly in the early years prior
to their westward migration, is traced to theistic notions centered in the belief
that “mortal and divine beings were bound together in both nature and purpose.”
Learning and literacy were vested with the powers of a sacrament. Convinced of
America’s sense of ever expanding and enlarging mission, Mormons placed a
high value on culture and education as means of perfectability, of establishing an
ideal material as well as celestial kingdom where “every man, through study and
effort, could be called to the presidency of some heavenly republic.”
1335. Harlow, Thompson R. “Thomas Robbins, Clergyman, Book Collector, and
Librarian.” Papers of the Bibliographical Society of America 61 (1967): 1–11.
Pastor at [East] South Windsor, Connecticut, 1809–1827, and at Mattapoisett,
Massachusetts, 1832–1844, Robbins, as a bibliophile and collector, began his
personal library in 1793. He instigated the establishment of the Connecticut
Historical Society in 1825, bequeathed it his library of some 4,000 volumes in
1842, and served as its librarian, 1844–1854. Robbins also frequently contributed
articles to newspapers, had 14 sermons and addresses published, and wrote or
edited several books, including Cotton Mather’s Magnalia.
1336. Harris, Michael H. “The General Store as an Outlet for Books on the
Southern Frontier.” Journal of Library History, Philosophy, and Comparative
Librarianship 8 (1973): 124–32.
Presents evidence that general stores in rural southern Indiana stocked and sold
books during the early nineteenth century (1800–1850). Stocks included Bibles,
Old or New Testaments, Psalms, songs and hymnbooks, and “sermonies.” Based
on the author’s 1971 Indiana University doctoral dissertation, “The Availability
of Books and the Nature of Book Ownership on the Southern Indiana Frontier.”
1337. ———. “A Methodist Minister’s Library in Mid-Nineteenth Century Il-
linois.” Wesleyan Quarterly Review 4 (1967): 210–19.
A listing of 156 volumes, based on probate records of Reverend John Wither-
ingham’s estate, showing “a well rounded working collection with commentaries,
church histories, hand-books, hymnals, and dictionaries in profusion.” Biblio-
graphic identification of entries is provided as available.
1338. ———. “‘Spiritual Cakes Upon the Waters’: The Church as a Disseminator
of the Printed Word on the Ohio Valley Frontier to 1850.” In Getting the Books
Out: Papers of the Chicago Conference on the Book in 19th-Century America,
edited by Michael Hackenberg, 98–120. Washington, D.C.: Library of Congress,
1987.
Delivery of the printed word to the West, accomplished largely through volun-
tary organizations—missionary, tract, Bible, and Sunday school associations—
was as significant, if not more significant than the delivery of missionaries.
354 Section V

Itinerant preachers labored with zeal and dedication to distribute the printed
word on the frontier in the certain belief that it had the power to reshape social
reality.

1339. Hatch, Nathan O. “Elias Smith and the Rise of Religious Journalism in the
Early Republic.” In Printing and Society in Early America, edited by William L.
Joyce, David D. Hall, Richard D. Brown, and John B. Hench, 250–77. Worcester,
Mass.: American Antiquarian Society, 1983.
Smith, who launched the Herald of Gospel Liberty in 1808, the first religious
newspaper in America, was an indefatigable publisher of radical opinion. His
communication strategies, in conjunction with freedom of the press as popularly
understood and practiced, “accelerated a process by which democratic forms of
religion came to resonate powerfully within American popular culture.”

1340. Hatchett, Marion J. “Benjamin Shaw and Charles H. Spilman’s Colum-

bian Harmony, or, Pilgrim’s Musical Companion.” The Hymn 42, no. 1 (1991):
20–23.
A study of the 159 tunes of this tunebook published at Cincinnati in 1829, most
drawn from earlier Kentucky and Tennessee collections. A few tunes are original,
including “the first known printings of the tune now associated with ‘Amazing
grace, how sweet the sound,’ which is undoubtedly one of the most popular
hymns of the American people.”
1341. ———. “Early East Tennessee Shape-Note Tunebooks.” The Hymn 46, no.
3 (1995): 28–46.
Discusses a number of four-shape shape-note tunebooks that originated in
West Tennessee, later published in East Tennessee, including Kentucky Har-
mony, Union Harmony, Knoxville Harmony, and The Harp of Columbia, all
published prior to the Civil War. Includes tables with analysis of tunes and their
sources. Some of these tunebooks are still in use among such groups as the Primi-
tive Baptists, while some of the tunes are included in contemporary denomina-
tional hymnals.
1342. ———. “Samuel L. Metcalf’s Kentucky Harmonist.” The Hymn 43, no. 2
(1992): 9–14.
Metcalf’s Harmonist went through four editions (1818, 1820, 1824, and
1826). The first edition contained a significant number of American tunes, many
dropped in favor of European tunes in the second edition. The third and fourth
editions contain few changes. Ironically, the first edition was the more influential,
and some of its tunes survive in contemporary hymnals. Among Metcalf’s many
sources, Wyeth’s Repository of Sacred Music (Harrisburg, Pa., 1810 and later)
was especially significant.
1343. Havas, John M. “Commerce and Calvinism: The Journal of Commerce,
1827–65.” Journalism History 38 (1961): 84–86.
 Growth of the Nation, 1800–1860 355

Arthur Tappan, successful businessman who promoted Protestant reform

through philanthropy, founded “the New York Journal of Commerce in 1827
with the twin objectives of publishing a daily newspaper of general interest for
businessmen and spreading moral enlightenment.” Ironically, while Tappan him-
self was an abolitionist, the paper failed in 1865, after his death, because of its
pro-slavery stance.
1344. Hawley, Charles Arthur. “Swedenborgianism and the Frontier.” Church
History 6 (1937): 203–22.
“The frontier Swedenborgian colonies founded in the nineteenth century grew
out of the strong appeal which the writings [of Emanuel Swedenborg] had for the
pioneers. The earliest groups (1784) naturally developed the missionary spirit,
and both by literature and by personal appeal sent the new teaching across the
Alleghenies.” Reading circles were a prominent feature of these efforts.
1345. Haymes, Don. “Debates, Interdenominational.” In Encyclopedia of Reli-
gion in the South, edited by Samuel S. Hill, 195–96. Macon, Ga.: Mercer Uni-
versity Press, 1984.
Briefly reviews the place and popularity of interdenominational debates in
Southern church life well into the twentieth century. Argued orally, they often
were transcribed, printed, and became best sellers. “The energy once devoted to
airing of doctrinal differences is now channeled into televised assaults against
social and political targets.” Also appears in the second edition of the Encyclo-
pedia (2005), pp. 249–50.
1346. Haynes, Carolyn. “‘A Mark for Them All to . . . Hiss at’: The Formation
of Methodist and Pequot Identity in the Conversion Narrative of William Apess.”
Early American Literature 31 (1996): 25–44.
Suggests that Methodism, as exemplified in Apess’s conversion narrative,
“served a utilitarian purpose for Apess, providing him a structure, style, and
ready audience for his political convictions without significantly altering or
squelching his Pequot sense of self.” As a persecuted and reviled sect, the Meth-
odists shared much the same social stigma as did Native Americans. Also the
Methodists oriented themselves to the land and geography more than to class
or politics, a perspective congruent with native culture. This enabled Apess “to
construct a new vision or identity for the continent of North America. His new
social vision merges spirituality with political activism to empower rather than to
erase native peoples.” His conversion narrative reveals a bifocality that “forces
his white audience to recognize the presence and worth of Native Americans to
this continent.”
1347. Heisy, D. Ray. “Horace Bushnell’s Rhetorical Training.” Journal of Com-
munication and Religion 15 (1992): 55–69.
A review of Bushnell’s background of training and education prior to ac-
ceptance, in 1832, of the pastorate of North Church, Hartford, Connecticut. He
356 Section V

served as associate to his father at court, studied rhetoric under professor Chauncey
Goodrich at Yale, and was decisively influenced by studying Coleridge’s Aids to
Reflection. He served for 10 months as junior editor of Arthur Tappan’s Journal of
Commerce in 1828. He returned to Yale for two years as a tutor while studying law.
“It was the spontaneous leadership and extemporaneous debating opportunities in
college, and the focus on individual experience in thought and word that he culti-
vated as a writer and tutor and minister that produced a rhetoric of natural force.”
1348. Heisy, Terry. “Singet Hallelujah!: Music in the Evangelical Association,
1800–1894.” Methodist History 28 (1989-1990): 237–51.
A historical overview of music and hymnody as developed in the Evangelical
Association (later, the Evangelical Church). It is cast in the form of a bibliograph-
ical essay, citing the relevant song and hymnbooks of this German American
Methodistic denomination.
1349. Heller, George N., and Carol A. Pemberton. “The Boston Handel and
Haydn Society Collection of Church Music (1822): Its Context, Content, and
Significance.” The Hymn 47, no. 4 (1996): 26–39.
This tunebook “became an immediate best seller and ran through 22 successive
editions,” established Lowell Mason as a prominent musician and music educa-
tor, and ensured the financial security of Boston’s Handel and Haydn Society.
Details a description and contents of the collection, its sources, critical reaction
to it, and the significance of the Boston Handel and Haydn Society Collection of
Church Music in American music history. Appendixes detail composers repre-
sented in the collection and their frequency as represented there.
1350. Hicks, Roger Wayne. “The First Southern Methodist Hymn Book.” The
Hymn 48, no. 4 (1997): 32–35.
The Methodist Episcopal Church, South, formed in 1844, issued its first of-
ficial hymnbook, A Collection of Hymns for Public, Social, and Domestic Wor-
ship, in 1847. It excluded many “particular hymns,” introduced many new ones,
and “was the most ecumenical of all Methodist hymn books published up to that
point.” The church published three other hymnals prior to 1905 when it joined
with the Methodist Episcopal Church (Northern branch) in issuing a joint hym-
nal, The Methodist Hymnal.
1351. Higginson, J. Vincent. “Isaac B. Woodbury (1819–1858).” The Hymn 20
(1969): 74–80.
Woodbury published numerous collections, 1842–1857, with his The Dulcimer
(1850) having sold 50,000 copies in one season, being one of his best known
and most popular. He served as music editor of the American Musical Monthly,
1850–1858, and collaborated with Philip Phillips in the publication of the Meth-
odist Hymn Book (1849). His greatest influence was in the field of hymnody, and
in the mid-nineteenth century “more of his music was sung then than of any other
American composer.”
 Growth of the Nation, 1800–1860 357

1352. ———. “Notes on Lowell Mason’s Hymn Tunes.” The Hymn 18 (1967):
37–42.
Contains details on the publication of Mason’s well-known Handel and Haydn
Society collection (1824). By 1831 it had gone through 10 editions. Many of its
tunes were from William Gardiner’s Sacred Music (1812 and 1815).
1353. Hite, Roger W. “‘Stand Still and See the Salvation’: The Rhetorical Design
of Martin Delany’s Blake.” Journal of Black Studies 5 (1974–1975): 192–202.
Martin Delany, “father of black nationalism,” newspaper publisher, public
lecturer, and poet, used “fiction as still another method of attacking slavery and
instilling a sense of pride in black men.” The novel, Blake, first serialized in the
Weekly Anglo-African Magazine during 1859, consistently attacked the hypocrisy
of “the religion of the oppressor.” His rhetoric “symbolizes the black man who
rejects the white man’s religion, only to emerge as a black messiah in his own
right.”
1354. Hobbs, G. Warfield. “The Centennial of The Spirit of Missions.” Histori-
cal Magazine of the Protestant Episcopal Church 4 (1935): 300–307.
Established in 1836, The Spirit of Missions was the chief organ of the church’s
missionary program. This historical sketch chronicles the magazine’s develop-
ment and provides biographical information on editors and others who contrib-
uted to its progress. The value and influence of the press was hailed as an answer
“in some measure, in this age of the revival of the Gospel, to the miraculous gift
of tongues in the age of its first publication.”
1355. Hogan, Lucy Lind. “Negotiating Personhood: Womanhood and Spiritual
Equality: Phoebe Palmer’s Defense of the Preaching of Women.” In Papers
of the Annual Meeting, compiled by John C. Holbert, 1–12. N.p.: Academy of
Homiletics, 1998.
Facing theological, biological, and sociological opposition against the public
speaking of women, Palmer argued that they should be allowed “to engage in
public speaking on behalf of the gospel almost exclusively on the spiritual equal-
ity between women and men,” a position she defended in her text The Promise
of the Father (1859). This topos of spiritual equality replaced that of personhood,
“grounded in the natural rights conception of the common humanity of women
and men,” a distinction between nature and grace that invites further explora-
tion.
1356. Hogue, William M. “An Authorized Bible for Americans.” Anglican and
Episcopal History 60 (1991): 361–82.
Members of the Episcopal Church became concerned about the flood of un-
authorized Bibles being printed following the Revolutionary War. As early as
1817 efforts were undertaken to provide an American authorized version for use
in Episcopal churches. The struggle was long and protracted, coming to a climax
in 1852 when high churchmen strongly opposed the issuance that year of the
358 Section V

American Bible Society’s Standard Edition. Finally, in 1903 the church produced
an edition of the King James Version “authorized to be read in churches. The
dominance of the King James version was finally broken by the Revised Standard
Version of 1952 and by 1982 Episcopal canon law allowed the use of nine differ-
ent versions of the Bible in public worship.”
1357. Holifield, E. Brooks. “Theology as Entertainment: Oral Debates in Ameri-
can Religion.” Church History 67 (1998): 499–520.
Begun in the eighteenth century, religious debating reached its apex in the
nineteenth century. Holifield surveys 100 public debates of the period, examin-
ing debaters, audiences, and continuities. Some newspapers reported the debates,
even carried verbatim transcripts, and expressed editorial opinions. “The great era
of debating represented a time when theology, strange to say, could be entertain-
ing.” Appended to the article, arranged by date (1633–1924), is a list of the debat-
ers, their denominations, and the location of the debates. An abridged version of
this study appeared in Criterion 38, no. 2 (spring 1999): 2–11, 36.
1358. ———. “Thomas Smyth: The Social Ideals of a Southern Evangelist.”
Journal of Presbyterian History 51 (1973): 24–39.
A brief analysis of Smyth’s Southern conservative social thought that gener-
ated discussion in Southern journals, Northern newspapers, and scholarly Euro-
pean reviews.
1359. Holland, Harold Edward. “Religious Periodicals in the Development of
Nashville, Tennessee as a Regional Publishing Center, 1830–1880.” D.L.S. diss.,
Columbia University, 1976.
This study identifies and gives the history of 77 religious periodicals published
in Nashville. “They include religious newspapers, aids to the ministry, magazines
for women and children, Sunday school papers, temperance journals, and mis-
sions papers.” By 1880 publishing and printing constituted the leading industry
of Nashville, much of it related to religious publishing. Detailed attention is
given to periodicals issued by the Baptists, Disciples of Christ, Methodists, and
Presbyterians.
1360. Holloway, Gary. “Alexander Campbell as a Publisher.” Restoration Quar-
terly 37 (1995): 28–35.
Reviews Campbell’s career and influence as journalist and editor, debater,
biblical translator, and founder/leader of the Disciples of Christ denomination.
“Through his monthly periodicals, occasional pamphlets, a Bible Translation,
hymnbooks, published debates, and other books, he proclaimed the basic prin-
ciples, set the boundaries, and answered specific issues for the [Restoration]
movement.” As a “bishop-editor” the press made him famous, prompting subse-
quent leaders of the denomination to rule portions of the brotherhood as editors
and unofficial bishops.
 Growth of the Nation, 1800–1860 359

1361. Hopkins, Mark. “Colportage by Theological Students.” American Mes-

senger 6, no. 6 (1848): 22.
The president of Williams College remarks on the training of ministerial stu-
dents by the theological seminaries at the theoretical level. Concludes that experi-
ence in colportage provides students with valuable practical experience, and that
the agency and powers of the press are second only to that of the ministry itself.
See also the study by R. S. Cook (listed above).

1362. Horne, Linwood T. “Leadership in Times of Crisis: A Study in the Life of

R. B. C. Howell.” Baptist History and Heritage 20 (1985): 36–44.
A pastor, missionary evangelist, and a crusader for Christian education and
benevolence, Howell was also the editor of a pioneer religious newspaper and a
writer of religious books. “For 13 years (1835–1848) he used The Baptist, which
he founded, as an instrument for diffusing information, promoting harmony, heal-
ing schismatic frictions, furthering benevolent objects, and pursuing hopes for ed-
ucation and unification.” As the author of books on Baptist beliefs and practices,
his books “all attained great popularity and went through several printings.”

1363. Horst, Irvin B. “Joseph Funk, Early Mennonite Printer and Publisher.”
Mennonite Quarterly Review 31 (1957): 260–77.
One of the first Mennonite printers and publishers to use English almost ex-
clusively in his publications. Funk was active as an author, printer, and publisher,
1816–1862, issuing 10 titles as an author, compiler, or translator and 49 imprints
as a publisher-printer. He printed 15 titles pertaining to music; 15 to the Evan-
gelical Lutheran Synods of Virginia and Tennessee; and eight items of distinctly
Mennonite character. Includes a bibliography of works by Funk.
1364. Hoshor, John P. “American Contributions to Rhetorical Theory and Homi-
letics.” In History of Speech Education in America, edited by Karl R. Wallace,
129–52. New York: Appleton-Century-Crofts, 1954.
A history of rhetoric, speech, and homiletics of the nineteenth century as
taught in colleges, universities, and theological seminaries. By 1800, a dis-
tinct American rhetoric that relied heavily on classical forms had developed.
Explores the developing relationship between belles lettres and rhetoric, or of
writing to speaking, which influenced homiletics. By the 1880s rhetoric was
defined as “an analytical examination of literature.” By the end of the century
there was a shift in homiletics from conviction and persuasion to instruction
and explanation, with an emphasis on sermon style, while the use of illustra-
tions became popular. In anticipation of the twentieth century, a changing
conception of the purpose and function of preaching began to emerge with
the viewpoint that preaching is “an interpretation of his [i.e., the minister’s]
congregation’s social and ethical problems in the light of Christian principles.”
Concise and informative.
360 Section V

1365. Hovet, Theodore R. “Christian Revolution: Harriet Beecher Stowe’s

Response to Slavery and the Civil War.” New England Quarterly 47 (1974):
535–49.
Holds that Stowe and other evangelical anti-slavery Christians viewed the Civil
War as “a revolution destined to establish a truly Christian society.” Only five
years after writing Uncle Tom’s Cabin (1851), which advocated Christian love,
she wrote Dred (1856), which espoused rebellion. This radical reform adopted by
Stowe and the Christian perfectionists proved a failure as they embraced the war
with all its cruelties and violations of the pacifistic tenets of Christ’s teachings.
1366. ———. “The Church Diseased: Harriet Beecher Stowe’s Attack on the
Presbyterian Church.” Journal of Presbyterian History 52 (1974): 167–87.
Views Stowe’s criticisms of the Presbyterian Church and the American gov-
ernment “as prime examples of perverted behavior, thereby greatly undercutting
their claim of moral leadership.” Ranging over the corpus of her writings, Hovet
documents Stowe’s criticisms but also reviews her belief that the church can be
drawn back to the spiritual realities of its origins by taking up the moral challenge
posed by slavery.
1367. ———. “Modernization and the American Fall into Slavery in Uncle Tom’s
Cabin.” New England Quarterly 54 (1981): 499–518.
Argues that the unifying principle at the heart of this nineteenth-century clas-
sic is Harriet Beecher Stowe’s “success in using slavery not only as a frighten-
ing example of social sin but also as a symbol of the profound theological and
philosophical issues facing American society as it made its transition from a rural
agricultural society to an industrial and urban one.”
1368. ———. “Principles of the Hidden Life: Uncle Tom’s Cabin and the Myth
of the Inward Quest in Nineteenth-Century American Culture.” Journal of Ameri-
can Culture 2 (1979–1980): 265–70.
Views Harriet Beecher Stowe’s Uncle Tom’s Cabin (1851) as the model
“which would encourage the Christian to set out on a life-long quest for spiritual
growth.” Phoebe Palmer, Thomas C. Upham, and Horace Bushnell, who became
spokespersons for the “holiness movement,” also sought to create such a model
through theological writing and sermons. In creating the fictional hero Tom
and in drawing on landscape terminology, Stowe discovered images, types, and
symbols that would express the spiritual processes hidden within the individual.
She created a model that still strongly pervades American culture and American
Protestantism.
1369. Howard, Ronald W. “Mason Locke Weems.” In American Historians,
1607–1865, edited by Clyde N. Wilson, 333–40. Dictionary of Literary Biogra-
phy, Vol. 30. Detroit: Gale Research, 1984.
Evaluates Episcopalian parson Weems’s efforts as a historian with special
reference to his Life of George Washington in which he employed a “juvenile-
 Growth of the Nation, 1800–1860 361

homiletic style,” liberally used anecdotes, and “epiclike descriptions and

speeches.” Often criticized for his moralizing and careless use of facts, Howard
credits Weems with producing marketable products, writing lively prose, and
with exerting a powerful influence on the “written folklore of the American
people.” Although remembered as a book peddler and author, he remained the
itinerant preacher, never passing an opportunity to deliver a sermon or exert good
whether orally or in print.
1370. Howe, Daniel Walker. “The Social Science of Horace Bushnell.” Journal
of American History 70 (1983–1984): 305–22.
Focuses on Bushnell’s social thought, especially his Christian Nurture, in
which he attacked revivals and formulated “a comprehensive theory of the so-
cialization of the child.” He was not only perceptive and sensitive to cultural
developments in the nineteenth century but as a pastor was widely influential,
communicating his social thought both orally and in writing. He succeeded in
expressing the continuities between religious ideas and early social science to
become a clergy person who “could still exercize intellectual leadership and
contribute to intellectual vitality.”
1371. Hudson, Hoyt H. “Review of Ebenezer Porter’s Lectures on Eloquence
and Style.” Quarterly Journal of Speech 13 (1927): 337–40.
Porter was professor of sacred rhetoric at Andover Theological Seminary,
1812–1832. His lectures on eloquence were partially based on the science of
the time with attention given to the anatomical and physiological components of
speech, including “clergyman’s sore throat.” This emphasis on the human voice
predates our era of acoustics and amplification.
1372. Hueston, Robert Francis. “The Catholic Press and Nativism, 1840–1860.”
Ph.D. diss., University of Notre Dame, 1972.
Using contemporary Catholic periodicals, this study “examines pre-Civil War
xenophobia through the eyes of English-speaking American Catholics, both na-
tive and foreign born,” emphasizing their response and reactions to the Native
American movement of the 1840s and the Know Nothing crusade of the 1850s.
Newspapers used were Irish as well as Catholic, principally the Boston Pilot and
Brownson’s Quarterly Review. (Part of the series, Religion in America: Disserta-
tions: 20:1, available on microfilm, University Microfilms International.)
1373. Hughes, Richard T., and R. L. Robertson. “Alexander Campbell and His
Christian Baptist.” In The Churches of Christ, 15–39. Westport, Conn.: Green-
wood Press, 2001.
Traces Campbell’s belief that the millennium was about to occur in the mid-
nineteenth century, with the restoration of primitive Christianity founded on
the principles of scientific biblical interpretation and the rational principles of
the Enlightenment. These views were most notably expressed in his journal
the Christian Baptist, which he edited from 1823 to 1830, where he expressed
362 Section V

convictions that led to the founding of the Churches of Christ. Gradually Camp-
bell modified these early views to embrace a less sectarian and more ecumenical
stance, which led to the founding of the Disciples of Christ denomination. Also
briefly discussed are four other individuals important to the Restoration move-
ment who also wrote and edited various publications: Walter Scott, The Evange-
list, 1832–1835 and 1838–1842; J. R. Howard, Christian Reformer, 1836, Bible
Advocate, 1842–1847, and who also wrote for Benjamin Franklin’s American
Christian Review; Arthur Crihfield, Heretic Detector, 1837–1841, Orthodox
Reporter, 1843–1846, and John Thomas.

1374. Hulan, Richard Huffman. “The American Revolution in Hymnody.” The

Hymn 35 (1984): 199–203.
Traces the origins of camp meeting hymnody to three “western bards”: John
Adam Granade, Caleb Jarvis Taylor, and Lorenzo Dow. In three short years,
1803–1806, camp meeting hymns had blanketed the United States and even
spread to Great Britain.

1375. Hum, Stephen. “‘When We Were No People, Then We Were a People’:

Evangelical Language and the Free Blacks of Philadelphia in the Early Repub-
lic.” In A Mighty Baptism: Race, Gender and the Creation of American Prot-
estantism, edited by Susan Juster and Lisa MacFarlance, 235–58. Ithaca, N.Y.:
Cornell University Press, 1996.
Examines the use of vernacular evangelical language by Philadelphia blacks,
as seen in Methodist Richard Allen’s 1801 hymnal A Collection of Hymns and
Spiritual Songs, to shape a “self-conscious free black community.” The hymnal’s
language expressed publicly what were essentially private religious experiences.
This language was used to critique the sins of the predominantly white society,
an emotional vernacular employed by the black elite to accommodate and forge
community consciousness in alliance with poor blacks. The hymnal expresses
the black self-understanding of sacred community, which called for an egalitar-
ian society in a slave republic. The hymnal, accorded status second only to that
of the Bible, expressed a burning desire for “proper recognition of their dignity
as a racial group.”
1376. “Index of Historical Pamphlets in the Library of St. Charles Seminary,
Overbrook, Pa.” Records of the American Catholic Historical Society of Phila-
delphia 13 (1902): 60–119.
A listing of about 700 pamphlets alphabetically by author or title supplied with
place of publication, publisher, and date. Many of the pamphlets relate to the
history of the church, particularly in the city of Philadelphia. Also includes “the
pastoral letters of many of the former Bishops of this diocese, especially Bishop
Kenrick and Archbishop Wood.” Nearly all were published in the nineteenth
century.
 Growth of the Nation, 1800–1860 363

1377. Jeffrey, Edith. “Reform, Renewal, and Vindication: Irish Immigrants and
the Catholic Total Abstinence Movement in Antebellum Philadelphia.” Pennsyl-
vania Magazine of History and Biography 112 (1988): 407–31.
By 1840 Catholics in America, as well as those in Philadelphia, launched a
moral reform campaign of transatlantic scope, exemplified by the total abstinence
movement. Begun in Ireland by a Capuchin friar, Theobald Mathew, the cam-
paign was spread to America by Irish immigrants. The Catholic Herald newspa-
per (1833–) prominently featured temperance news every week in its reporting,
lending support to the Pennsylvania Catholic Total Abstinence Society and other
Catholic reform groups. The Public Ledger, another Philadelphia newspaper, car-
ried regular reports of the abstinence movement and reported Father Mathew’s
visit to Philadelphia in 1849.
1378. Jennings, H. Louise. “A First in Religious Journalism.” Foundations: A
Baptist Journal of History and Theology 2, no. 1 (1959): 40–50.
Sent as a missionary to the sparsely settled West in 1817, John Mason Peck
founded and became editor of the Pioneer of the Valley of the Mississippi at
Rock Springs, Illinois, in April 1829. Peck continued with the newspaper, the
first religious periodical published on the Illinois frontier, until 1843. The paper
underwent several name changes and mergers with other periodicals, eventually
being absorbed by the well-known and long-lived Western Recorder (1825–).
1379. Jensen, Howard Eikenberry. “The Rise of Religious Journalism in the
United States, 1800–1845.” Ph.D. diss., University of Chicago, 1920.
Religious journalism arose out of the Second Great Awakening beginning as
early as 1797, a period of instability and uncertainty as the new nation struggled
to achieve equilibrium. “The first impulse to religious periodical publication
came from the organization of benevolent or human service societies,” whose
journals became propaganda organs promoting their interests. These early jour-
nals were largely displaced as denominations took shape and as they adopted the
weekly paper to vigorously promote missions and sectarian benevolence. The rise
of the religious weeklies, spurred by improved transportation and an improved
postal system, made it possible for “religious publications to become financially
successful through the introduction of commercial methods.” After 1825, the reli-
gious weeklies took up issues of ecclesiastical organization and polity, social and
political reform, and theological controversy. These periodicals provided a me-
dium “through which the pertinent social conditions and problems are isolated,
the concept clarified and the progress of the institution promoted. The religious
journal has been thus a socializing agency within religious groups.” Includes ap-
pendix A, Bibliographical References to Chapters of Dissertations, and appendix
B, Bibliography of Journals, Arranged According to Periods, and Under Periods
Arranged According to Geographical Sections. Indispensable as an anthropologi-
cal and social history of early American religious journalism. See also studies by
David P. Nord (listed below) and Ralph Stoody (listed in Section II).
364 Section V

1380. Jervey, Edward D. “Laroy Sunderland: Zion’s Watchman.” Methodist

History 6, no. 3 (1968): 16–32.
A devout and militant abolitionist, Sunderland, as editor of Zion’s Watchman,
waged a six-year (1836–1841) crusade promoting abolitionism in the Methodist
Episcopal Church. Brought to trial, he and others withdrew from the church to
form a new denomination, the Wesleyan Connection of America.
1381. ———. “Zion’s Herald: The Independent Voice of American Methodism.”
Methodist History 25 (1986–1987): 91–110.
Founded by New England Methodists in 1823, this newspaper has spoken
clearly and forcefully on all major issues to come before both the denomina-
tion and the nation. Still in publication it is an outstanding example of a church
paper, fiercely independent and constructive in both its ecclesiastical and social
opinions. Its history is suggestive of the challenges, possibilities, and accomplish-
ments that have characterized religious journalism over the same period.
1382. Johanson, Gregory J. “Matters of Unity, Truth and Morality: Science and
Theology in the Quarterly Review of the Methodist Episcopal Church, South,
1847–1851.” Methodist History 31 (1992–1993): 76–90.
Southern Methodism, through its Review, “published some 23 out of 152 ar-
ticles (15%) during its first five years that entered into the dialogue of science
and theology,” and “reviewed some 16 books dealing primarily with science
alone.” Because the Review and its editors were grounded in natural theology,
they viewed intellectual achievement and education as fundamental matters in
their desire to educate a larger audience and viewed science as a vital element in
cultural progress.
1383. Johnson, Charles A. “Camp Meeting Hymnody.” American Quarterly 4
(1952): 110–26.
A brief review of Methodist camp meeting music that developed in the early
nineteenth century. “Between 1805 and 1843 there were at least 17 such Meth-
odist song books printed in the United States.” Camp meeting songs included
traditional hymns, religious ballads, hymns of praise, and revival spirituals. They
were immensely popular but by the twentieth century Methodism had disdained
this aspect of its musical heritage, with only a few tunes and texts appearing in
denominational hymnals.
1384. ———. The Frontier Camp Meeting: Religion’s Harvest Time. Dallas,
Tex.: Southern Methodist University Press, 1955.
Originating about 1800, camp meetings or outdoor revivals grew out of the
Great Revival of the West, German “Big Meetings,” and the Methodist circuit
quarterly meeting. By 1805 they had become largely a Methodist institution in
the trans-Allegheny West and the South, interpreted here as a socioreligious
phenomenon of the frontier that “tamed anarchistic tendencies of the unchurched
settler at the same time that it furnished him with an avenue of social expression.”
 Growth of the Nation, 1800–1860 365

Challenges stereotypes of earlier studies that portrayed the gatherings as wild, un-
controlled fanaticism, to provide a more balanced and accurate account. Clearly
the preaching and singing featuring extemporaneous oral expression powerfully
influenced nineteenth-century evangelicalism. This orality, tamed and controlled
by Methodist discipline and organization, led to the phenomenal growth of the
church in the antebellum period. Russell Richey questions Johnson’s interpreta-
tion in his study, “From Quarterly to Camp Meeting” (listed below). See also
Kenneth O. Brown’s Holy Ground: A Study of the American Camp Meeting
(listed in Section II).
1385. Johnson, James E. “Charles G. Finney and a Theology of Revivalism.”
Church History 38 (1969): 338–58.
A good review of Finney’s basic writings as well as of those who opposed his
theological views. Seen together with Timothy Dwight and Nathaniel Taylor as
having repudiated the main tenets of Calvinism, Finney aroused a furious opposi-
tion on the part of Old School Presbyterians and the Unitarians and Universal-
ists. Much of the controversy was aired in the press, especially in sermons and
lectures, which were later published. Like many ministers, “He [Finney] probably
felt more comfortable in the pulpit than in the study for he possessed a power
over a crowd which was somewhat diminished when he put his ideas in print.”
1386. ———. “Charles G. Finney and Oberlin Perfectionism.” Journal of Pres-
byterian History 46 (1968): 42–57, 128–38.
Identifies some of the sources for Finney’s ideas on perfectionism, including
John Wesley and John Humphrey Noyes. Finney promulgated his views through
his books and the Oberlin Evangelist. By the 1840s the Presbyterians and Con-
gregationalists had concluded that the Oberlin doctrine of sanctification was
dangerous to the church. Finney held firm to his convictions but after his death
Oberlin’s perfectionism faded away.
1387. ———. “Charles G. Finney and the Great ‘Western’ Revivals.” Fides et
Historia 6, no. 2 (1974): 13–30.
Reviews the early career of Finney, 1825–1835, during which period he fash-
ioned a popular Christianity focused on conducting evangelistic meetings, lead-
ing to the creation of modern revivalism.
1388. Jones, Shirley Greenwood. “A Value Analysis of Brigham Young’s As-
cension to Latter-Day Saint Leadership.” Journal of Communication and Reli-
gion 16 (1993): 23–39.
A review of four sets of texts with special reference to Young’s sermon of Au-
gust 1844, when he successfully challenged Sidney Rigdon for leadership of the
Mormon movement following the death of Joseph Smith. Each text is analyzed in
terms of intracultural and Mormon values. Young’s rhetoric, which emphasized
law and order, authority, inspiration, and progress, “strategically fulfilled his
purposes because his value identifications reinforced the survival needs of his
Mormon audience.”
366 Section V

1389. Juster, Susan. “‘In a Different Voice’: Male and Female Narratives of
Religious Conversion in Post-Revolutionary America.” American Quarterly 41
(1989): 34–62.
“This study is drawn from over two hundred detailed accounts of religious
conversion published in six evangelical magazines between 1800 and 1830. The
sample consists of 135 men’s accounts and 90 women’s.” Challenging the as-
sumption that the conversion experience can be clearly gender defined, this study
concludes that for early nineteenth-century evangelicals “an androgynous model
of conversion experience” was more normative. Women sought conversion on
a covenant model of relationships, while men tended to frame theirs on a more
practical, contractual basis, but both went through intense struggles centered in
authority. These findings suggest that the “separate spheres” argument of gender
differentiation needs some modifications.
1390. Kasson, Joy S. “The Voyage of Life: Thomas Cole and Romantic Disil-
lusionment.” American Quarterly 27 (1975): 42–56.
This analysis locates Cole’s famous early nineteenth-century allegorical paint-
ings, “The Voyage of Life,” within the larger context of English and American
romanticism. Viewers responded favorably to the moral and religious message of
the four paintings, which are rooted in the metaphor of pilgrimage popularized by
John Bunyan, the image of the river of life, and the ages of man. These images
are colored by the struggle between confidence and doubt. The first two paintings
of youth are light and optimistic; the last two of maturity and impending death
are dark and suggest despair. The paintings are judged to move beyond orthodox
Christian iconographic traditions to “romantic disillusionment which lurks uneas-
ily beneath the religious message of Cole’s series.”
1391. Keever, Homer M. “A Lutheran Preacher’s Account of the 1801–02 Re-
vival in North Carolina.” Methodist History 7, no. 1 (1978): 38–55.
“Paul Henkel (1754–1825) was a Lutheran pastor in Piedmont North Carolina
in 1801–02 when a great revival swept through that region.” His journal com-
ments on the revival movement and his part in it. Henkel was an unofficial over-
seer of Lutheran congregations, traveling extensively from Pennsylvania to the
Carolinas and from Tennessee through Kentucky, Ohio, and Indiana. “In 1806
Henkel’s sons established a publishing house in New Market which served to
increase their father’s influence in the Lutheran connection.”
1392. Keller, Dean H. “The ‘Oxcart’ Library: An Early Book Collection on
the Western Reserve.” Libraries and Culture: A Journal of Library History 28
(1993): 307–18.
A brief history of a library established at North Olmsted, Ohio, in 1829 and
believed to be the first publicly owned library in the Western Reserve. Originally
a private collection owned by Aaron Olmstead, it was dispersed in the 1850s.
More recently 166 volumes of the original 500 have been identified. “From the
sample available it can be seen that books on religion and theology predominate.”
 Growth of the Nation, 1800–1860 367

Appendix I, The ‘Oxcart’ Library Holdings Arranged by Genre, includes 24 titles

in 26 volumes on religion with imprints varying from 1806 to 1846.

1393. Keller, Ralph A. “Methodist Newspapers and the Fugitive Slave Law: A
New Perspective for the Slavery Crisis in the North.” Church History 43 (1974):
319–39.
“A look at response in the five official papers of the Methodist Episcopal
Church (the Northern wing of Methodism after the sectional split of 1844) to the
new fugitive slave bill in 1850.” These Methodist papers enjoyed large circula-
tions, representing as they did the largest and most widely dispersed denomina-
tion of the time. The five preacher-journalist editors of the papers differed in
their approaches to the intense controversy that surrounded the fugitive slave law.
Keller concludes that these papers and their editors accurately reflected a deeply
held and widespread opposition to the bill. This study helps document the depth
of clergy opposition to slavery and corrects the views of Allan Nevins, Stanley
Campbell, and other historians who see the clergy as having been silent on slav-
ery. It also shows that the papers expressed opinions that were widely held by the
public, especially in the North.

1394. Kelly, Balmer H. “‘No Ism but Bibleism’: Biblical Studies at Union Theo-
logical Seminary in Virginia, 1812–1987.” American Presbyterian: Journal of
Presbyterian History 66 (1988): 105–14.
Sketches the broad patterns and directions of biblical studies over a 175-year
span at a major southern Presbyterian theological school. In the early years the
Westminster Confession and the creeds were held subject to criticism from biblical
authority, but for nearly a century (1830–1930), biblical studies were subject to
the dominance of confessional theology. Since 1930 the careful, critical, histori-
cal, and linguistic study of scripture has been taught and studied.
1395. Kennicott, Patrick C. “Black Persuaders in the Antislavery Movement.”
Journal of Black Studies 1 (1970–1971): 5–20.
In reviewing the activities of antislavery crusaders, black preachers are briefly
noted as the earliest abolitionist speakers before 1830. After that date “scores of
black men addressed local and regional occasional rallies of the abolition move-
ment.” Their efforts are judged to have had a significant impact on the abolition
movement. Based on the author’s Ph.D. dissertation, “Negro Antislavery Speak-
ers in America,” Florida State University, 1967.
1396. Kenny, Michael G. “Prepare Ye the Way: Smith as Christian Communica-
tor.” In The Perfect Law of Liberty: Elias Smith and the Providential History of
America, by Michael G. Kenny, 162–93. Washington, D.C.: Smithsonian Institu-
tion Press, 1994.
Concentrating on the period 1805–1814, Kenny examines Smith’s preoccupa-
tion with “language and the power of language,” which was employed in spread-
ing the Christian message through itinerancy, revivals, and the printed word.
368 Section V

Convinced that his Christian Connection restorationist views of New Testament

faith were normative for both politics and religion, he founded the Herald of
Gospel Liberty in 1807 through which he preached a republicanism that “was
the just application of the Golden Rule.” To accomplish this he employed a
three-pronged communicative strategy: distribution through agents and the postal
system; style enhanced by the medium of a newspaper format “worthy of support
by those with the capacity to offer it”; and content that affirmed the American
republic “as the logical equivalent of the fellowship of the primitive church.” The
Herald continued until 1931 as a publication of the Christian Connection.
1397. Kershner, Frederick D. “The Development of Ministerial Training among
the Disciples of Christ.” Shane Quarterly 4 (1943): 137–45.
Identifies and briefly discusses three distinct phases of ministerial training
among the Disciples of Christ in the United States and Canada: the undif-
ferentiated (1836–1865), the differentiated (1865–1928), and the standardized
(1928–).
1398. Kidwell, Clara Sue. “The Language of Christian Conversion among the
Choctaws.” Journal of Presbyterian History 77 (1999): 143–52.
Initially pursuing a policy of “translation and publication of the Bible in lan-
guages spoken by unevangelized nations,” the American Board of Commission-
ers for Foreign Missions had, by 1816, abandoned such efforts, deciding to make
Indians “English in their language.” Attempts to make the concept of conversion
understandable to the Choctaw people were mixed, and Presbyterian reluctance
to accept the Methodist camp meeting as a means of conversion was hesitantly
employed. The Choctaws were successful in retaining their status as a separate
nation, and although nominally Christian, have to this day retained their language.
“The persistence of Choctaw language in Oklahoma and in Mississippi represents
a persistence of a cultural identity that Christianity has not obliterated.”
1399. Kimball, Gayle. “Harriet Beecher Stowe’s Revision of New England The-
ology.” Journal of Presbyterian History 58 (1980): 64–81.
Posits the thesis that, “In her thirty-odd works, and numerous articles and let-
ters, Stowe provided her readers with example after example of the redeeming
power of women.” Although deeply influenced by her Calvinistic Puritan heri-
tage, she rejected its harsh judgments, proclaimed by flawed clergymen, and took
refuge in a more nurturing and feminized concept of grace and redemption.
1400. Kramer, Michael P. “Horace Bushnell’s Philosophy of Language Consid-
ered as a Mode of Cultural Criticism.” American Quarterly 38 (1986): 573–90.
Examines Bushnell’s sermons and related writings of the 1840s to analyze his
thinking on the symbolic nature of language. He lamented that political cam-
paigns, with their harangues, “had drowned out the Word of God.” He concluded
that “the minister’s role in this historical movement was to provide a language
for American liberty,” a rhetoric reminding citizens that their choices and actions
 Growth of the Nation, 1800–1860 369

have consequences of fundamental importance to the weal of their communities

and nation. In God in Christ (1849), he used this same linguistic strategy in an
attempt to resolve the “controversy then raging in New England between the
Trinitarians and Unitarians over the true nature of the godhead.” Ultimately all
language comes from God and is, therefore, spiritual.
1401. Kubler, George A. A New History of Stereotyping. New York: [J. J. Little
& Ives], 1941.
Contains an informative history of the craft of stereotyping, especially as re-
lated to newspaper publishing. Bibles and schoolbooks were the first publications
to be stereotyped.
1402. Land, Gary, ed. Adventism in America. Berrien Springs, Mich.: Andrews
University Press, 1998.
William Miller (1782–1849), evangelist and founder of the Adventist move-
ment, and his followers based many of their evangelistic efforts in preaching
(oral discourse) and publishing (print discourse). As early as 1840 Miller began
publishing his lectures (sermons) and promoted both his revivals and millennial
theology with cheap newspapers, tracts, and books. These publications drew
Miller’s followers together. It is no coincidence that the first legal institution of
the Seventh-Day Adventist Church was the Seventh-Day Adventist Publishing
Association, incorporated in 1861. Although popularly known for their extensive
programs in missions and medical work, this history makes clear the pivotal and
crucial role publishing has played in the establishment and spread of Advent-
ism.
1403. Lankard, Frank G. History of the American Sunday School Curriculum.
Abingdon Religious Education Texts. New York: Abingdon Press, 1927.
Relates “the history of the religious curriculum found in the Sunday schools of
America during the National Period (1800–1925).” Beginning with the Hornbook
and the New England Primer, the author uses the term “curriculum” to denote
the materials in printed form used in Protestant Sunday schools. These materi-
als that were used in the various periods of the history of the Sunday school are
examined, with examples to illustrate the objectives and major emphases of the
field. Includes an extensive bibliography of original and secondary sources, also
tables of curriculum plans.
1404. Lannie, Vincent P., and Bernard C. Diethorn. “For the Honor and Glory
of God: The Philadelphia Bible Riots of 1840.” History of Education Quarterly
8 (1968): 44–106.
Details the intense conflict generated by disagreements over Bible reading,
prayer, and hymn singing as representing Protestant control of the public schools
and a Catholic demand for religious freedom led by Bishop Francis Kenrick. The
controversy culminated in riots during May 1840 when the city was placed under
martial law and several people were killed. Having failed to have their children
370 Section V

excused from reading the Protestant Bible or to have the Douay Version used
as an acceptable substitute, Kenrick and the Catholics turned their efforts to the
establishment of Catholic schools. The tensions leading to, during, and after the
riots were widely disseminated and reported in both the religious and secular
presses.
1405. Lattimore, R. Burt. “A Survey of William Brownlow’s Criticism of the
Mormons, 1841–1857.” Tennessee Historical Quarterly 27 (1968): 249–56.
William G. Brownlow, a Methodist minister, who during the Reconstruction
was also governor of Tennessee and a U.S. senator, was editor of the Jonesbor-
ough (Tennessee) Whig and Independent Journal, 1839–1849. When the Mor-
mons moved into eastern Tennessee, Brownlow published highly critical attacks
against them and helped stir up political agitation condemning them. This is an
interesting example of how a clergyman-editor could influence public opinion
and how politics and religion were mixed during this period.
1406. Lazerow, Jama. “Religion and Labor Reform in Antebellum America: The
World of William Field Young.” American Quarterly 38 (1986): 265–86.
Challenges the frequent “dominant historiographical emphasis on religion as
an inhibitor of working class discontent” in early nineteenth-century America
by examining the career of labor reformer Young who viewed reform as a form
of “religious endeavor.” To articulate and disseminate his views he founded the
Voice of Industry, mouthpiece of the New England labor movement in 1845.
As editor he advanced his universalist Christian views based on “a labor theory
of value based on Christian imperatives.” He and others called for a peaceful
Industrial Revolution. Unfortunately, they were unable to find the means for
implementing it. Their rhetoric, however, was firmly grounded in scripture and
the humanitarian spirit of Christianity.
1407. ———. “Religion and the New England Mill Girl: A New Perspective on
an Old Theme.” New England Quarterly 60 (1987): 429–53.
The mill girls were in the forefront of the labor protest movement of the 1840s
and following. Their writings reveal an intense spirituality and the author notes
that while they agitated for increased wages and better working conditions, “the
labor reformers evinced a pervasive and powerful strain of piety and Christian
mission.” Their vision of a just Christian commonwealth marked them as radicals
and dissidents.
1408. Leloudis, James L. “Subversion of the Feminine Ideal: The Southern La-
dy’s Companion and White Male Morality in the Antebellum South, 1847–1854.”
In Women in New Worlds: Historical Perspectives on the Wesleyan Tradition,
edited by Rosemary Skinner Keller, Louise L. Queen, and Hilah F. Thomas, Vol.
2:60–75. Nashville, Tenn.: Abingdon, 1982.
With a readership of approximately 25,000, the Southern Lady’s Companion
provided white Methodist women and their male allies in the ministry a venue
 Growth of the Nation, 1800–1860 371

for challenging the gender roles constructed by slavery, which defined women
in terms of submissiveness and men in terms of dominance, and the threat or
use of force. The Companion, its subscribers, and supporters chose “to make
their piety an active force in shaping and improving society, using its leverage
initially in an attempt to change the domestic behavior of male slaveowners.” It
helped female patrons develop new attitudes toward themselves and their place
in society, prompting them, after the war, to move out of the home and into
public affairs through the organization of mission societies and the delivery of
social services.
1409. Levine, Robert S. “Jedidiah Morse.” In American Writers of the Early Re-
public, edited by Emory Elliott, 231–37. Dictionary of Literary Biography, Vol.
37. Detroit: Gale Research, 1985.
Orthodox Calvinist and outspoken opponent of Unitarianism, Morse was
founder of Andover Theological Seminary, helped establish Boston’s Park Street
Church, founded the New England Tract Society (1814), and helped establish the
American Bible Society (1816). He also founded the Federalist periodical, the
New England Palladium. His outstanding literary efforts, however, were as a ge-
ographer, and his textbooks on the subject were staples of American classrooms
for over a century. Includes a bibliography of his published works.
1410. Levy, Leonard W. “Satan’s Last Apostle in Massachusetts.” American
Quarterly 5 (1953): 16–30.
Abner Kneeland, a clergyman for over 30 years, first as a Baptist and later
as a Universalist, “had passed to skepticism and then to free inquiry.” He was
tried on a charge of blasphemy in March 1836 for having, as editor of The In-
vestigator, “‘unlawfully and wickedly published a scandalous, impious, obscene,
blasphemous and profane libel’ of and concerning God.” He was convicted and
sentenced to 60 days in jail. In retrospect his chief crime appears to have been the
publication of views deemed threatening by the civil authorities and his success
in drawing large crowds to hear his unorthodox views.
1411. Lewis, Robert E. “Ashbel Green, 1762–1848—Preacher, Educator, Edi-
tor.” Journal of the Presbyterian Historical Society 35 (1957): 141–55.
During his career Green served as president of the College of New Jersey
(Princeton), 1812–1822, is credited as a founder of Princeton Theological Semi-
nary, and served as president of its board of directors, 1812–1848, was elected
moderator of the General Assembly of the Presbyterian Church, and served as
editor of the Christian Advocate, 1822–1834.
1412. Leypoldt, Gunter. “Radical Literalism and Social Perfectionism in Alex-
ander Campbell’s Millennial Harbinger (1830–1864).” In Millennial Thought
in America: Historical and Intellectual Contexts, 1630–1860, edited by Bernd
Engler, Joerg O. Fichte, and Oliver Scheiding, 325–54. Trier, Germany: WVT
Wissenschaftlicher Verlag Trier, 2000.
372 Section V

As the leader of the Restoration movement and founder of the Disciples of

Christ, Campbell ruled as a bishop editor with his “preferred instrument for
furthering salvation [being] not the pulpit but the printing press.” He edited and
wrote, over a period of 34 years, much of the copy for his monthly periodical
the Millennial Harbinger. Three major sociopolitical events preoccupied him:
America’s involvement in wars of conquest; its institution of capital punishment;
and the nation’s struggle with the abolition of slavery. His perfectionalist millen-
nialism and the failure of his scriptural defense of slavery ended in tragedy as
millennial hopes faded and the country slipped into civil war.
1413. Lofton, Edward Dennis. “Reverend Doctor James A. Corcoran and the
United States Catholic Miscellany: Concerning the Questions of Slavery and the
Confederacy.” Records of the American Catholic Historical Society of Philadel-
phia 93 (1982): 77–101.
“The central theme of this paper will be that the pro-slavery as well as the
pro-confederacy stand of the majority of American Bishops, was a direct reaction
against the abolitionists who were strongly anti-Catholic.” Bishop John England
and Doctor James A. Corcoran, as editors of the United States Catholic Miscel-
lany in the period 1824–1861, wrote in defense of the Catholic church and de-
clared its members to be loyal citizens of the United States. Through his writings
in the Miscellany (1850–1861), Corcoran “played a significant role in shaping the
American Church’s stand on the question of slavery and the confederacy.”
1414. Lorenz, Ellen Jane. “The Incredible Story of the Sunday School and Its
Songs.” Choristers Guild Letters Part I (1979): 21–24; Part II, 51–54.
Credits the American Sunday School Union (founded 1824) with taking the
first steps to provide songs for children. Its 1832 Hymns for Infant Minds was
followed by the issuance of similar collections, many with lyrics emphasizing
sin and death. “The second half of the nineteenth century reflects the [Romantic
movement’s] cult of the child,” characterized by folk songs emphasizing senti-
ment and crusading moral earnestness (temperance, moral admonition, etc.).
Lowell Mason and William Bradbury took a particular interest in crafting suitable
tunes and lyrics for their children’s collections. Lorenz identifies the evolution of
popular hymnody, as exhibited in this genre, from adult songs sung to children, to
camp meeting spirituals, to Sunday school songs, to gospel music. By the 1890s
the gospel songbook had supplanted the hugely popular Sunday school songbook
of the earlier period. See also Ellen Jane Lorenz Porter (listed below).
1415. Lovelace, Austin C. “Early Sacred Folk Music in America.” The Hymn 3
(1952): 11–14, 58–63.
Focuses on tunes used for signing hymns and spiritual songs, including an
analysis of the tunes of religious ballads, folk hymns, and revival songs and dis-
cussing the notational system and arrangement of music, ornamentation, modal
character, freedom of meter, and melodic characteristics. William Walker’s
 Growth of the Nation, 1800–1860 373

Southern Harmony contains folk tunes and 600,000 copies were sold between
1835 and 1860. Includes a bibliography.

1416. Loveland, Anne C. “Presbyterians and Revivalism in the Old South.”

Journal of Presbyterian History 57 (1979): 36–49.
Despite their reservations about the excesses of revivalism, Presbyterians in
the antebellum South continued to conduct “revivals as an important source of
ministerial candidates and as a way of encouraging benevolent schemes.” They
modified and adapted the revival system by discouraging its emotional excesses
and by emphasizing the place of prayer in protracted meetings, which sometimes
lasted as long as two weeks.
1417. Lukens, Rebecca. “William Holmes McGuffey.” In American Writers for
Children before 1900, edited by Glenn E. Estes, 271–76. Dictionary of Literary
Biography, Vol. 42. Detroit: Gale Research, 1985.
The five Eclectic Readers (1836–1837), produced by Presbyterian clergyman
and educator McGuffey for public schools, sold at least 122 million copies.
The contents concentrated on social issues, moral issues, and religious beliefs.
Replacing the earlier New England primers, religious issues are treated with cau-
tion, sectarianism and dogma being muted, while Calvinistic original sin was oc-
casionally replaced by “a God of benevolence who might even be one’s friend.”
Tinctured with heavy doses of Protestant moralism, many private and public
schools have recently adopted the readers, hoping they will improve the quality
of life for young readers.
1418. Mankin, Jim. “Alexander Campbell’s Contribution to Hymnody.” The
Hymn 49, no. 1 (1998): 10–14.
Campbell’s 1828 hymnal, Psalms, Hymns, and Spiritual Songs, Adapted to the
Christian Religion and its 1834 version went through many editions and “served
as a way of keeping people [of the Stone-Campbell movement] united over the
next 30 years.” By 1848 over 100,000 copies had been issued and it provided
Campbell with considerable income. Includes an analysis of his hymn texts and
philosophy of the hymnal. His influence is evident in the Disciples of Christ 1995
Chalice Hymnal.

1419. Marraro, Howard R. “Rome and the Catholic Church in Eighteenth-

Century American Magazines.” Catholic Historical Review 32 (1946–1947):
157–89.
Based on an examination of “about ninety of the most important literary and
political reviews, magazines, and newspapers of the period for various years.”
These publications were found to reflect a strong anti-Catholic bias, both in rela-
tion to the church’s existence and as a temporal and spiritual institution, which
negatively influenced the mental picture and attitude of the average American
during the eighteenth century.
374 Section V

1420. Marsden, George H. The Evangelical Mind and the New School Presbyte-
rian Experience: A Case Study of Thought and Theology in Nineteenth-Century
America. New Haven, Conn.: Yale University Press, 1970.
Focuses on the intellectual and theological shifts that took place in evangeli-
calism during the first half of the nineteenth century, with particular attention
to Presbyterianism where a theologically oriented and well-informed Calvin-
ism gave way to institutional growth and proliferation, to anti-intellectualism,
and reductionist theology. This shift was reflected in vigorous, heated, and
acrimonious controversy between Old School (conservative/orthodox) and
New School (constructive/progressive) parties, expressed from the pulpit and
in print, which Marsden covers in chapters 5 through 9, pp. 104–211. Much
of the discussion and debate occurred in periodicals such as the American
Biblical Repository, Bibliotheca Sacra and Theological Review, Presbyterian
Quarterly Review, and the Princeton Review. Both factions also voiced their
views in monographs, textbooks, newspapers, sermons and addresses, pam-
phlets, and tracts.
1421. Marsh, Daniel L. “Methodism and Early Methodist Theological Educa-
tion.” Methodist History 1, no. 1 (1962): 3–13.
Argues that one of the distinguishing characteristics of Methodism is its em-
phasis on education. Outlines the education of its clergy in America beginning
with the early preachers and circuit riders to the establishment of colleges, uni-
versities, and theological seminaries.
1422. May, Lynn E. “First Baptist Periodical in the South.” Baptist History and
Heritage 1, no. 1 (1965): 22–23.
Brief history of The Georgia Analytical Repository (1802–1803). “This pio-
neer effort in religious journalism was short-lived, but it broke ground for the
surge made by Baptists in this new field a few years later.”
1423. McAllister, Lester G. “Models of Ministerial Preparation in the Stone-
Campbell Movement.” Discipliana 54 (1994): 35–48.
Reviews ministerial preparation in the movement before 1840, the establish-
ment of Bethany College where “students for the ministry followed a prescribed
course of instruction,” and the founding (1865) and development of the College
of the Bible (later Lexington Theological Seminary) and its relationship to the
University of Kentucky. By 1940 “The College of the Bible had become a new
model of ministerial education for Disciples, a fully accredited theological semi-
nary.” In quick succession other Disciples seminaries—Drake, Texas Christian,
and Phillips—sought and received accreditation. “In the forty years between
1945 and 1985 the church’s seminaries greatly strengthened their faculties and
curriculum offerings,” joining the standardized form of ministerial education cur-
rent in American Protestantism.
 Growth of the Nation, 1800–1860 375

1424. McCall, Laura. “‘The Reign of Brute Force Is Now Over’: A Content
Analysis of Godey’s Lady’s Book, 1830–1860.” Journal of the Early Republic 9
(1989): 217–36.
Using the methodology of content analysis the author examined “approximately
sixteen percent of the stories published between 1830 and 1860” in Godey’s, the
most popular women’s magazine published prior to the Civil War. The cardinal
virtues of piety, purity, submissiveness, and domesticity were tested. “Discussions
of piety were widespread in Godey’s. In the stories, rarely was anyone attending
church, reading the Bible, or quietly engaging in prayer. Women endure suffer-
ing, the death of loved ones, and great personal danger in a number of the stories,
rarely, however, did they turn to God in their hour of need.” These findings tend to
question the widely accepted view that early nineteenth-century literature by and
about women centered in the cardinal virtues, especially that of piety.
1425. McCall, Roy C. “Theodore Parker.” In A History and Criticism of Ameri-
can Public Address, edited by William Norwood Brigance, Vol. 1:238–64. New
York: Russell and Russell, 1960.
Unitarian minister, lecturer, and abolitionist, Parker wrote voluminously for
the Dial and the Massachusetts Quarterly Review. Classically educated, his li-
brary of 20,000 volumes is housed at Boston Public Library. His lectures were
characterized by ethical appeal. His sermons, heard weekly during the last 15
years of his ministry, commanded audiences of 3,000. They adhered to a fourfold
method of introduction, thesis, discussion, and conclusion. Their aim was persua-
sion. “Rhetorically, the most significant contribution of Parker’s sensitiveness to
audiences is the oral quality of his style.” The Centenary Edition of his Works
was published in 15 volumes (1907–1910).
1426. McCloy, Frank Dixon. “John Mitchell Mason: Pioneer in American Theo-
logical Education.” Journal of Presbyterian History 44 (1966): 141–55.
In 1801 Mason purchased books “which constituted the first major theological
library for a seminary in the new world,” and in 1804 submitted to the General
Synod of the Associate Reformed Church a plan of studies for a proposed semi-
nary. In 1805 he opened a seminary in New York City, which continued to 1821,
“very much dominated by his single genius.”
1427. McCormick, L. Ray. “James Henry Thornwell and the Spirituality of the
Church: Foundation for a Proslavery Ideology.” Journal of Communication and
Religion 19, no. 2 (1996): 59–67.
Thornwell, a South Carolina antebellum Presbyterian minister, theologian,
and educator, crafted a scriptural defense of slavery and the South, which he
defined with finely crafted rhetorical strategies based on “spiritualizing the role
of the slaveholders,” by focusing on transcendental values, and by affirming the
moral images of Southerners. Based on a concept of the church as a supernatural
376 Section V

institution distinct from the state, he nevertheless argued that slave holders are
to maintain the security of an ordained social order. Scholarly and calm, his was
seen as a voice of reason that calmed his Southern constituents and refined “the
noble image of a slaveholding culture.” Thornwell was also founding editor of
the Southern Presbyterian Review (1847) and served as editor of the Southern
Quarterly Review (1855–1857).
1428. McCutchan, Robert G. “American Church Music Composers of the Early
Nineteenth Century.” Church History 2 (1933): 139–51.
A brief account of the composers who were active in the early nineteenth
century, including the renowned Lowell Mason, who followed them and who
dominated the church music field for nearly half a century, 1822–1872.
1429. McDevitt, Philip R. “How Bigotry Was Kept Alive by Oldtime Text-
books.” Records of the American Catholic Historical Society of Philadelphia 24
(1913): 251–61.
The claim that “elementary text-books of Geography and History seem to have
been the commonest medium for the propagation of anti-Catholic hostility” is il-
lustrated with quotations from three titles published 1802–1821.
1430. ———. “Old-Time Reading Books.” Records of the American Catholic
Historical Society of Philadelphia 26 (1915): 36–46.
“A brief examination of a number of readers which were used in the elemen-
tary schools of the United States between 1800 and 1840 proves conclusively
that religion and morality were considered vital parts in education.” Since that
time, the author concludes, secularism has become the policy of the American
school system, with school readers “colorless and lifeless as far as religion is
concerned.”
1431. McGiffert, Arthur Cushman. “Charles Grandison Finney: Frontier Preacher
and Teacher.” Christendom 7 (1942): 496–506.
Argues that Finney viewed conversion as only the beginning of the religious
life. Adopting Jonathan Edwards’s theory of disinterested benevolence he “pro-
ceeded to make ethical rather than metaphysical application of that profound
contribution to American theology.” It is this broadening of the ethical horizon
that distinguishes the Second Awakening of the nineteenth century under Finney
from the Great Awakening of the eighteenth century under Edwards.
1432. McGloin, John Bernard. “‘Philos.’ (Gregory J. Phelan, M. D., 1822–1902):
Commentator on Catholicism in California’s Gold Rush Decade.” Records of the
American Catholic Historical Society of Philadelphia 77 (1966): 108–16.
Phelan arrived in California in 1849 and practiced medicine in Sacramento
and San Francisco. From November 1850 to the spring of 1858 he regularly sent
reports on California and Catholicism to publications in the East under the pseu-
donym “Philos.” Most of these appeared in the New York Freeman’s Journal.
 Growth of the Nation, 1800–1860 377

His journalistic accounts relate the early history of California Catholicism prior
to the establishment of a denominational newspaper there.
1433. McKay, Nellie Y. “Nineteenth-Century Black Women’s Spiritual Auto-
biographies: Religious Faith and Self-Empowerment.” In Interpreting Women’s
Lives: Feminist Theory and Personal Narrative, edited by the Personal Narra-
tives Group, 139–54. Bloomington: Indiana University Press, 1989.
Examines the autobiographies of Jerna Lee and Rebecca Cox Jackson as exem-
pla of Northern black female antebellum itinerant preachers who, upon attaining
literacy and having received a divine call, crafted narratives of their lives that
empowered them to express their identities through religious faith.
1434. McKivigan, John R. “The Gospel Will Burst the Bounds of the Slave: The
Abolitionists’ Bibles for Slave Campaign.” Negro History Bulletin 45 (1982):
62–64, 77.
Examines the abolitionist campaign to promote “Bibles for Slaves,” which by
the 1830s pressured the American Bible Society to supply the scriptures to slaves
in the southern states. Failing to persuade the Society to undertake the effort, they
organized the American Missionary Society in 1848 and, under the leadership
of Henry Bibb, solicited funds for this purpose and began Bible distribution. By
1860 interest in the campaign dwindled, but “the ‘Bible for Slaves’ campaign
converted to abolitionism a significant number of northern churchmen who had
never previously testified against slavery.”
1435. McLaws, Monte B. “The Mormon Deseret News: Unique Frontier News-
paper.” Journal of the West 19, no. 2 (1980): 30–39.
“The history of the Deseret News [founded in 1850] is the history in miniature
of frontier journalism, with one significant difference. It was financed, not by po-
litical faction nor ambitious individuals, but by the Mormon Church.” The News
has been described by Frank Luther Mott, the dean of newspaper historians, as
the “first successful religious daily newspaper in the English language.”
1436. ———. Spokesman for the Kingdom: Early Mormon Journalism and
the Deseret News, 1830–1898. Provo, Utah: Brigham Young University Press,
1977.
“This study concentrates on the nineteenth-century life of the Deseret News,
chief official organ of the Mormons, emphasizing the paper’s role as an active
agent in Mormondom. However, it is also an interpretive account of local and
foreign Mormon journalism from 1830, and also treats gentile newspapers inside
Utah and out as their pages related to the Mormons. It deals with press power,
reliability, and tactics as well as censorship and control in a theocratic frontier
government.”
1437. McLoughlin, William G. “Charles Grandison Finney: The Revivalist as
Folk Hero.” Journal of American Culture 5, no. 2 (1982): 80–90.
378 Section V

Relying on Finney’s own words, taken largely from his autobiography, the
author argues that the evangelist’s stature as a cultural hero was established prior
to the 1830–1831 Rochester, New York, revival. A large part of Finney’s success
as a hero was due to his ability to persuade an audience. “When Finney stood up
to preach, the Spirit of God shot forth, people fell off their seats ‘struck’ by God’s
power.” Along with Andrew Jackson, Finney gave the nation a new definition of
America’s future—the Westerner would help save the nation.
1438. ———. The Meaning of Henry Ward Beecher: An Essay on the Shifting
Values of Mid-Victorian America, 1840–1870. New York: Alfred A. Knopf,
1970.
An “essay,” not a biography, of a Congregationalist minister who, for 30 years,
emerged as the most popular orator in America. Also, “He was far more than a
pastor of a well-to-do suburban church. He was for much of his life an editor and
weekly columnist of religion and secular newspapers with hundreds of thousands
of readers. He published over thirty books.” McLoughlin examines Beecher’s
novel Norwood to define and explain the clergyman’s views, which expressed
the popular Protestantism of the middle decades of the nineteenth century. Al-
though this study provides significant insights concerning Beecher’s views and
the sources of his influence, it contains very little about audience. Beecher is
well known as the quintessential representative of liberal, romantic Christianity,
which rose to such importance in the early twentieth century.
1439. McMurtrie, Douglas C. “The Shawnee Sun: The First Indian-Language
Periodical Published in the United States.” Kansas Historical Quarterly 2 (1933):
339–42.
Jotham Meeker set up his press at the Shawnee Baptist mission (near Ottawa,
Kansas) in 1834 with the first issue of the Shawnee Sun appearing in March 1835.
It continued publication intermittently, under the editorship of Johnston Lykins,
until at least 1844. “It was the first newspaper ever published exclusively in an
Indian language.” See also the study by Kirke Mechem (listed below).
1440. McMurtrie, Douglas C., and Albert H. Allen. Jotham Meeker, Pioneer
Printer of Kansas: With a Bibliography of the Known Issues of the Baptist Mis-
sion Press at Shawanoe, Stockbridge, and Ottawa, 1834–1854. Chicago: Eynco-
urt Press, 1930.
Based on the journal of Meeker, missionary-printer, which ran from 1832 to
1855, this study “provides a detailed and accurate account of the first printing in
what is now the state of Kansas.” Contains an account of Meeker’s life, a history
of the press, a description of the system of Native American orthography for the
Shawanoe, Potowatomie, Ottawa, and Delaware languages developed by Meeker,
extracts from his journal, and a bibliography. The output of the press was almost
exclusively religious and included hymns and hymnals, alphabets and syllabaries,
registers of Indian affairs, and scripture. Unique to this press was the issuance
of a newspaper, the Shawanoe Sun (1841–1844). The bibliography, pp. 129–66,
 Growth of the Nation, 1800–1860 379

lists chronologically 89 items (51 titles) of the Baptist Mission Press, including
titles from Meeker’s journal and reports, with locations of copies, historical-
bibliographical notes, and statistics on press runs for many titles.

1441. McVay, Georgianne. “Yankee Fanatics Unmasked: Cartoons on the Burn-

ing of a Convent.” Records of the American Catholic Historical Society of Phila-
delphia 83 (1972): 159–68.
Analyzes a series of 11 small caricatures published a few months after a mob
burned the Ursuline Convent in Charlestown, Massachusetts, in August 1834.
The work of David Claypoole Johnsston (1798–1865), they were published in his
annual, Scraps. Caricatures in defense of Catholicism during this period are rare
but illustrate the attitudes prompted by the convent’s destruction.
1442. Mead, Sidney Earl. Nathaniel William Taylor 1786–1858: A Connecticut
Liberal. Chicago: University of Chicago Press, 1942.
Born into revivalism, Taylor was ever the “revivalist preacher, pastor of his
flock, defender of his faith, student, speculative thinker of recognized ability,
theologian, bending all his efforts to the one purpose of securing converts.”
Together with Lyman Beecher and his colleagues at Yale College, where he
was head of the Theology Department 1822–1857, he engaged in controversies,
largely led by Beecher with his fellow Calvinists, the Episcopalians, the Unitar-
ians, and Charles G. Finney. These controversies centered around theological
questions about human depravity and free will, disputed and propagated from the
pulpit, in revivals, and in the press. From this emerged the New Haven theology,
which he articulated forcefully, even antagonistically at times, bridging the tran-
sition from the Old Calvinism/Puritanism to lay the basis for a more progressive
liberalism as later expressed by Horace Bushnell and others.
1443. Mechem, Kirke. “The Mystery of the Meeker Press.” Kansas Historical
Quarterly 4 (1935): 61–73.
Reviews attempts to identify the first printing press brought to the Kansas terri-
tory in 1834 by Jotham Meeker who “during the next three years produced about
ninety pieces of printed matter, mostly in the form of booklets of a religious na-
ture, translated into various Indian languages by himself and other missionaries.”
Meeker operated his press until 1855. See also studies by Douglas McMurtrie
(listed above).
1444. Meckel, Richard A. “Educating a Ministry of Mothers: Evangelical Mater-
nal Associations, 1815–1860.” Journal of the Early Republic 2 (1982): 403–23.
Founded in 1815 at Utica, New York, the first maternal association began a
grassroots movement, which by 1830 numbered local organizations in the hun-
dreds. Organized in conjunction with Congregational, Presbyterian, and Baptist
churches, these evangelical women focused “their attention to promoting piety in
their children and to fostering Christian motherhood.” The associations promoted
the reading of literature on child rearing, domesticity, and Christian motherhood
380 Section V

through the establishment of libraries. The Utica association began the publica-
tion of a periodical, The Mother’s Magazine (1833–), which inspired other local
associations to issue similar publications. “Motivated by piety and a concern for
the salvation of their children,” lower class women joined these associations by
the thousands and succeeded in disseminating child-rearing instruction over a
large portion of the new nation during the antebellum period.

1445. Meehan, Thomas F. “Catholic Literary New York, 1800–1840.” Catholic

Historical Review 4 (1918–1919): 399–414.
Details the work of New York Catholic clergy, journalists, editors, publishers,
and literary figures in the early nineteenth century.
1446. ———. “Periodical Literature, Catholic.” In The Catholic Encyclopedia:
An International Work of Reference, Vol. 11:669–96. New York: Robert Apple-
ton, 1911.
Provides “a history of Catholic periodical literature in the most prominent
countries of the western world, but also an account of its present status.” The
section on the United States, pp. 692–96, includes newspapers, magazines and
periodicals, and special organs issued from 1808 to 1910. With good geographi-
cal coverage, includes publication titles, dates of first publication, and names of
early editors.
1447. Menard, Willis T. “Negro Journalism.” A. M. E. Church Review 20, no. 3
(1904): 137–42.
Marks 1827 as the beginning of black journalism and cursorily surveys it to the
end of the century. By 1904, “the race can boast of nearly three hundred newspa-
pers, six magazines, and four denominational publishing houses.”
1448. Mennel, Christina. “Timothy B. Mason and The Sacred Harp (1834).” The
Hymn 49, no. 2 (1998): 30–34.
Timothy, the younger brother of Lowell, was also an accomplished musician
and took the lead in compiling and editing The Sacred Harp, which the brothers
published “with the dual purpose of improving church music and music education
in Cincinnati” where Timothy remained active until his death in 1861. Includes
a discussion of the sources and contents of The Sacred Harp and Timothy’s later
career, including his professorship at the city’s Eclectic Academy of Music, pub-
lishing, and the production of three other tunebooks.

1449. Merideth, Robert. “A Conservative Abolitionist at Alton: Edward Beech-

er’s Narrative.” Journal of Presbyterian History 42 (1964): 39–53, 92–103.
In November 1837, Elijah P. Lovejoy, abolitionist editor and Presbyterian
minister, was shot and killed while defending the press of his paper, the Alton
Observer, from an insensate mob. The murder became a national sensation, oc-
casioning a flood of sermons, public memorials, and mass meetings. Beecher’s
Narrative portrayed Lovejoy as the central figure in a Christian-democratic
 Growth of the Nation, 1800–1860 381

morality play. Beecher is judged to have been a conservative abolitionist, relying

on “his orthodox sense of God’s relation to man and state.”
1450. Middleton, Erasmus. “Edwards as a Sermonizer.” Christian Review 10
(1845): 35–53.
A review of Edwards’s Works published in 1844 in four volumes, which in-
cludes an analysis of his sermon construction: the introduction or opening of the
text with a full skeleton or outline; the “doctrine of the text” stating the general
or main proposition, which is usually topical; and the application, which is aimed
at understanding and designed to influence the will. Edwards’s strength as a ser-
monizer is seen in his skillful use of language and his adherence to the use of a
single topic in each sermon supported by systematic scholarship and grounded in
a deep, evangelical piety.
1451. Mildred, M. M. “James Alphonsus McMaster, Pioneer Catholic Journalist
of the United States.” Records of the American Catholic Historical Society of
Philadelphia 46 (1935): 1–21.
Largely biographical and genealogical, this account has little substantial to say
about McMaster’s editorship of the Freeman’s Journal, 1848–1886, except that
he expressed himself in unmistakable terms and that he had an “amazing skill
in choosing the right word for the right place.” See also the study by Mary C.
Minahan (listed below).
1452. Miller, George J. “David A. Borrenstein: A Printer and Publisher at
Princeton, N. J., 1824–28.” Papers of the Bibliographical Society of America 30
(1936): 1–56.
Converted from Judaism to Christianity, Borrenstein immigrated from England
to the United States in 1823 under the influence of the London Missionary Soci-
ety for Promoting Christianity among the Jews. At Princeton he published a wide
variety of materials: monographs, newspapers, magazines, tracts, sermons, cata-
logs, annual reports, programs, and the like. His production was largely religious
in nature. Includes a bibliography of the printing of Borrenstein, 1822–1839.
1453. Miller, Glenn T. “God, Rhetoric, and Logic in Antebellum American
Theological Education.” In Communication and Change in American Religious
History, edited by Leonard I. Sweet, 165–84. Grand Rapids, Mich.: Eerdmans,
1993.
The development of theological seminaries in the early nineteenth century was
partially the result of “massive intellectual, governmental, and religious change.
These changes included shifts in the relative influence of different media.” In-
novations in printing and publishing made books and other reading material
inexpensive. Also a new democratic rhetoric of religion emerged, contributing
to the democratization of American faith. Gradually, “the seminary represented
a new professional tradition in American theology.” Changes in transportation,
printing, technology, and rhetoric represented a media shift, with seminaries
382 Section V

employing the new dominant media to assume “a more central role in the coming
intellectual climate.”
1454. Mills, Barriss. “Hawthorne and Puritanism.” New England Quarterly 21
(1948): 78–102.
Nathaniel Hawthorne is viewed as closest to the Puritans in his concern for the
reform and salvation of the individual soul and as “the most sympathetic to the
Puritans of the major writers of his day.” Although he rejected certain aspects of
Puritan theology, he drew upon it for story material and also dealt sympatheti-
cally with it.
1455. Minahan, Mary Canisius. “James A. McMaster: A Pioneer Catholic Jour-
nalist.” Records of the American Catholic Historical Society of Philadelphia 47
(1936): 87–131.
As owner and editor of the Freeman’s Journal, 1848–1887, McMaster wrote
vigorously in the struggle for the establishment of parochial schools, defended
the Irish cause by embracing immigration and by endorsing the Fenian Brother-
hood, accepted slavery and opposed abolitionism, advocated the right of states to
secede from the Union, while deploring the Civil War. By the 1880s his style of
highly personal journalism had become passe, the public preferring more objec-
tive reporting of the news. Based on the author’s 1935 Catholic University of
America dissertation. See also the study by M. M. Mildred (listed above).
1456. Minor, Dennis Earl. “The Evolution of Puritanism into the Mass Culture
of Early Nineteenth-Century America.” Ph.D. diss., Texas A & M University,
1973.
After identifying the key beliefs of Puritanism in America, particularly the
concept of the New Covenant and the New World, the author investigates the role
of education in transmitting this heritage to later generations. These covenantal
emphases were first brought to non-Puritan times through Michael Wiggles-
worth’s The Day of Doom and the New England Primer. Between the Primer and
Noah Webster’s Spelling Book, the Puritan emphases were taught to millions of
children. “These books and others like them conveyed theological concepts of
an omnipotent God and divine judgment coupled with ethical ideals of thrift,
honesty and good works, imbuing American culture with a Puritan heritage well
into the nineteenth century.” These texts, often memorized, were influential in
forming public opinion.
1457. Mishra, Vishwa M. “The Lutheran Standard: 125 Years of Denomina-
tional Journalism.” Journalism Quarterly 45 (1968): 71–76.
“In this historical case study of three distinctive phases in the magazine’s pub-
lication, the author traces the emergence of a modernized journal of the American
Lutheran Church.”
1458. Mitchell, Joseph. “The Richmond Christian Advocate: 1832–1840.” Meth-
odist History 2, no. 1 (1963): 38–50.
 Growth of the Nation, 1800–1860 383

Details the formative and developmental years of this Methodist paper, which
published for over 100 years. It is a prototypical example of a sectional denomi-
national paper, growing in circulation during the eight-year period from 400 to
more than 3,000 subscribers and changing from a peace-oriented stance to a pow-
erful and adamant defender of the Southern position on slavery.

1459. Monk, Robert C. “Educating Oneself for Ministry: Francis Asbury’s

Reading Patterns.” Methodist History 29 (1990–1991): 140–54.
Conforming to the basic plan of Methodist ministerial education in early
America, Bishop Francis Asbury faithfully followed John Wesley’s instruction
“to read the most useful books.” Throughout his career Asbury read in a wide
variety of literature, some of which is identified by author and title. “Wesley’s
conviction that laypersons could and would train themselves for ministry cer-
tainly proved to be a valid one in America.”

1460. Moore, R. Laurence. “Spiritualism and Science: Reflections on the First

Decade of Spirit Rappings.” American Quarterly 24 (1972): 474–500.
In the course of reviewing early spiritualism and its relation to pre-Darwinian
science in the 1850s, the author provides bibliographical references to its litera-
ture. In its efforts “to erase the supernatural as a category of human thought,”
spiritualism attempted to negate faith and adopt the prestige of science. In so
doing, however, it attracted the attention of many Christians who denounced it as
a fraud and dismissed it as nonsense. Since Christianity “prompted most of the
opposition to spiritualism,” this conflict presaged the later clashes between sci-
ence and religion occasioned by Darwinian evolutionary theory.
1461. Moorhead, James H. “Between Progress and Apocalypse: A Reassess-
ment of Millennialism in American Religious Thought, 1800–1880.” Journal of
American History 71 (1984–1985): 524–42.
Views the prevalence of postmillennial belief in evangelical nineteenth-cen-
tury America as rooted “in the biographies of individual Protestants. At the heart
of evangelicalism was the believer’s intense struggle to pass from sin to holiness.
That stress on conversion and sanctification established a complex symbolic link-
age between each person’s destiny and the millennial sense of history.” Ameri-
cans retained the apocalyptic vision of the book of Revelation while concurrently
experiencing unprecedented secular improvements such as those in transportation
and communication.
1462. ———. “Charles Finney and the Modernization of America.” Journal of
Presbyterian History 62 (1984): 95–110.
Finney participated in the modernization of early nineteenth-century America
by promoting a standard ecumenical religious culture, by adopting a functional
view of community, by supporting benevolent and voluntary organizations, and by
“his love of efficiency, utility, and rational calculation, his faith in human capac-
ity to shape the future, and his eager embrace of innovation.” This standardization
384 Section V

of culture was sustained by widespread literacy and improved means of com-

munication. Finney combined in himself many of the roles made possible by the
new evangelicalism: traveling evangelist, pastor, college president, professor,
and editor.
1463. ———. “The Millennium and the Media.” In Communication and Change
in American Religious History, edited by Leonard I. Sweet, 216–38. Grand Rap-
ids, Mich.: Eerdmans, 1993.
From the late 1700s to the mid-1880s Protestants embraced the use of the
popular press through the publication of religious newspapers, tracts, and Sunday
school materials. Concomitant with this use was the rise of premillennialism dur-
ing the same period. The development of the steam powered press, improvements
in transportation, and the advent of the telegraph fostered Protestants’ “faith in
the media’s role relative to the latter-day glory” proclaimed by William Miller
and other Adventists. Not only did they proclaim the return of the Lord but they
used the power of print to “warn multitudes of the wrath to come.” Indeed, an
aroused public pressured Miller to change his message as he announced the date
of Christ’s return. Inevitably other interpretations and ideas emerged, voiced by
editors in their publications. By the time of the Civil War, however, a common
millennial culture had crystallized—“at least on a sectional basis.”
1464. Moran, Michael. “The Writings of Francis Patrick Kenrick, Archbishop of
Baltimore, 1797–1863.” Records of the American Catholic Historical Society of
Philadelphia 41 (1930): 230–61.
His writings now largely forgotten and neglected, Kenrick was one of Ameri-
can Catholicism’s most influential clerical authors in the first half of the nine-
teenth century, notable chiefly for his works defending the primacy of the papacy,
his theological treatises, and his translations of scripture. Includes a bibliography
of the writings of Archbishop Kenrick.
1465. Morgan, Peter M. “Disciples Hymnbooks: A Continuing Quest for Har-
mony.” Discipliana 55 (1995): 46–63.
Examines “the hymnals created by the founders of the Stone-Campbell move-
ment in the late 1820s through the 1830s,” for the purpose of discovering “why” a
new hymnal was needed and “what” in a new hymnal would make it an effective
resource to meet current needs. The musical contributions of Thomas Campbell,
Alexander Campbell, Barton Stone, and Walter Scott to four early hymnals
are noted. Includes a listing of three groups of Disciples hymnals: Antecedents
(1805–1824); nineteenth-century Stone-Campbell movement; and twentieth-
century Disciples of Christ.
1466. Morse, W. H. “Lemuel Haynes.” Journal of Negro History 4 (1919):
22–32.
Largely a self-taught man, Haynes schooled himself in the Bible, the Psalter,
spelling, belles lettres, Latin, and Greek. In addition he read and studied the
 Growth of the Nation, 1800–1860 385

sermons of Watts, Whitefield, Doddridge, and Davies. Licensed to preach in

1780, he labored over 50 years as a Congregationalist pastor and missionary. “In
1804 the Connecticut Missionary Society appointed Mr. Haynes to labor in the
destitute sections of Vermont. In 1809 he was appointed to a similar service by
the Vermont Missionary Society. In this capacity Haynes became a great factor
in the religious awakening throughout New England at that time.” Modeling his
sermons after Whitefield and Edwards, his ministry was firmly grounded in re-
vivalism. Noted for his pulpit eloquence, his congregations grew and prospered.
1467. Mott, Frank Luther. “The Christian Disciple and the Christian Examiner.”
New England Quarterly 1 (1928): 197–207.
A brief history and analysis of the Christian Examiner (1813–1869), one of the
most important religious reviews of the nineteenth century.
1468 Mott, Wesley T. The Strains of Eloquence: Emerson and His Sermons.
University Park: Pennsylvania State University Press, 1989.
“This study explores how Ralph Waldo Emerson’s vocational identity, sermons,
and sermonizing are of a piece with the great essays and his later work.” Emer-
son delivered 171 sermons, most preached during his tenure as pastor of Second
Church, Boston, 1829–1832, but some preached as late as 1839. Eloquence is de-
fined as a vision of moral purity, heroism, and glorious sacrifice. Pulpit eloquence
is seen as having provided Emerson with freedom from commitment to dogma and
custom, offering him “a chance to wield power over others not only through the
authority of office but through rhetorical marks and personae—he viewed the goal
of oratory as moral conversion with millennial stakes.” Due to his considerable
influence on American literature and thought, the larger culture is judged to have
enshrined him as a “secular Preacher to America,” a national icon.
1469. Mott, Wesley T., and Edward T. Taylor. “The Eloquence of Father Taylor:
A Rare 1846 Eyewitness Report.” New England Quarterly 70 (1997): 102–13.
A reprint of the sermon delivered by the Reverend Edward T. Taylor at his
Seaman’s Bethel, Boston, which appeared in the Boston Daily Star, March 24,
1846. Taylor was noted for his highly effective oratory, and this is one of the few
attempts made to record his oral performance.
1470. Mulder, John M., and Isabelle Stouffer. “William Buell Sprague: Patriarch
of American Collectors.” American Presbyterians: Journal of Presbyterian His-
tory 64 (1986): 1–17.
Sprague, compiler and author of Annals of the American Pulpit, one of the most
extensive recorded religious oral histories of the United States, was noted for his
historically nuanced biographies, often given as funeral or memorial sermons.
He declared, “a man may become a model, either from the pulpit or through the
press; but chiefly the latter.” Having collected thousands of autographs, manu-
scripts, pamphlets, and volumes, he preserved valuable items of Americana that
otherwise might have been lost or destroyed.
386 Section V

1471. Mullin, Robert Bruce. The Puritan as Yankee: A Life of Horace Bushnell.
Library of Religious Biography. Grand Rapids, Mich.: Eerdmans, 2002.
Often thought of as “the great nineteenth-century American theologian,” this
probing intellectual biography of Bushnell views him as a consummate preacher,
communicator, and religious genius. Includes detailed discussions of his writings
such as Discourses on Christian Nurture, Nature and the Supernatural, God in
Christ, Christ in Theology, and others. Fascinated with language, he held that
“the ultimate power to communicate came from God who has invested the power
of communication into the metaphors of language” humans can understand.
Hence he used rhetoric and scriptural vocabulary to convey prophetic truth. Of-
ten credited with being the father of American liberalism, Mullin rather portrays
Bushnell as, at many points, conservative. Loyal to his Puritan heritage, like a
good Yankee he tinkered “to set forth God’s rules for the sound ordering of body,
soul, and community.”
1472. Murrell, Irvin. “Southern Ante-Bellum Baptist Hymnody.” Baptist History
and Heritage 27, no. 2 (1992): 12–18.
Utilizing a comparative content analysis methodology, this study of all known
Baptist bodies in continuing existence since 1860 attempts to determine the
core repertories of hymns that contributed to “the production of hymnals and
tunebooks by American Baptists for use in their congregations.” Prior to 1845,
the American Baptist Publication Society was instrumental in the publication of
denominational hymnals. “Tunes appearing in written tradition tunebooks tended
to reflect more European compositional influences. Oral tradition tunes tended to
reflect basically folk-tune characteristics.”

1473. Music, David W. “Early Hymnists of Tennessee.” The Hymn 31 (1980):

246–51.
Tennessee has been an important center of hymn writing and publishing activ-
ity due to the location in Nashville of several large denominational and indepen-
dent religious publishing houses. Calls attention to hymn and tune writers and
compilers, largely Methodists and Baptists, providing biographical and publish-
ing information about them. Covers the hymnic activity of early Tennesseans
connected with camp meetings and other revivalistic enterprises.
1474. ———. “The First American Baptist Tune Book.” Foundations 23 (1980):
267–73.
Published in 1804, Samuel Holyoke’s The Christian Harmonist was the first
tunebook published specifically for American Baptists. Although never popular
or widely used, Holyoke’s compilation contains distinctive texts, including his
own compositions, not found in other tunebooks of the period.
1475. ———. “John B. Jackson, Southern Tunebook Compiler.” The Hymn 37,
no. 3 (1986): 26–30.
 Growth of the Nation, 1800–1860 387

Provides biographical information on Jackson, a well-to-do east Tennessee

merchant and singing school instructor, with some analysis of his Knoxville Har-
mony of Music Made Easy (1838, 2d ed., 1840). The Harmony “reads almost like
a ‘core repertory’ list of southern shape-note hymnody.” His tunes still appear in
hymnals 150 years later.
1476. ———. “William Billings in the Southern Fasola Tunebooks, 1816–1855.”
The Hymn 47, no. 4 (1996): 14–25.
Records the presence of Billings tunes in 29 nineteenth-century American
tunebooks, “the four shape shape-note (‘fasola’) collections published by south-
ern compilers between 1816 and 1855.” His music remained popular in the south-
ern United Sates “after it has passed out of common use in the urban north.”
1477. ———. “William Caldwell’s Union Harmony (1837): The First East Ten-
nessee Tunebook.” The Hymn 38, no. 3 (1987): 16–22.
Provides biographical information on several William Caldwells and an analy-
sis of Union Harmony, a shaped-note tunebook containing traditional hymns but
largely composed of “folk hymns.” Of its 151 pieces of music, “43 tunes are
wholly or partially credited to Caldwell.” He transcribed some of the tunes from
oral performances. Union Harmony “provides a record of the kind of music that
was popular in the East Tennessee area one hundred and fifty years ago.”
1478. Myhr, Ivar Lou. “The Owen-Campbell Debate.” Shane Quarterly 5
(1944): 3–17.
Reviews the substance of an eight-day debate held in 1829 at Cincinnati, Ohio,
between Alexander Campbell, a founder of the Disciples of Christ, and Robert
Owen, social reformer and founder of a utopian community at New Harmony,
Indiana. Owen stated 12 “fundamental laws” of human character in direct opposi-
tion to the teachings of religion. Campbell based his arguments on the prestige
of the Bible, “estimating the Biblical account on the ground of historic fact.” An
example of the role of debate in the formative years of the new nation.
1479. Nir, Yeshayahu. “Cultural Predispositions in Early Photography: The Case
of the Holy Land.” Journal of Communication 35, no. 3 (1985): 32–50.
Photographs of the Holy Land were among the first to appear in books and
were immensely popular. A study of French and British photography confirms
the general view that “behind the lens and eye were cultural predispositions of
a religious nature.” The French tended to photograph “monuments,” a tendency
linked to the Catholic tradition where the figurative and decorative arts are domi-
nant, while the British Anglicans tended to photograph landscapes and biblical
sites, a tradition that is more ascetic.
1480. Nord, David Paul. The Evangelical Origins of Mass Media in America,
1815–1835. Journalism Monographs, no. 88. Columbia, S.C.: Association for
Education in Journalism and Mass Communications, 1984.
388 Section V

“The evangelical Christian publicists in the Bible and tract societies who first
dreamed of a genuinely mass medium, that is, they proposed to deliver the same
printed message to everyone in America. To this end, these organizations helped
to develop, in the very earliest stages, the modern printing and distribution tech-
niques associated with the reading revolution in the nineteenth century. . . . By
1830 in some sections of the country, long before the success of the penny press,
the dime novel, or the cheap magazine, they had nearly achieved their goal of
delivering their message to everyone.” See also the study by Lawrance Thomp-
son (listed below).
1481. ———. “Free Grace, Free Books, Free Riders: The Economics of Religious
Publishing in Nineteenth-Century America.” Proceedings of the American Anti-
quarian Society 106 (1996): 241–72.
Focusing on the work of the American Bible Society, its auxiliaries, and
other similar organizations, this study concentrates on investigating both the
economics of religion and the economics of media. Utilizing differential pric-
ing, these organizations sought to supply Bibles, tracts, and other printed ma-
terials to the nation, never abandoning the principle of giving away scripture.
These organizations increasingly moved toward highly centralized methods of
distribution and the selling of their titles. “Religious evangelism and religious
publishing merged easily because the common mission of the evangelist and
the publisher in early nineteenth-century America was to deliver the free word
as freely as possible.”
1482. ———. “Religious Reading and Readers in Antebellum America.” Journal
of the Early Republic 15 (1995): 241–72.
Based on reports by “colporteurs,” itinerant distributors of religious books
and tracts, to the American Tract Society and denominational publishing houses,
Nord teases out the attitudes of ordinary people toward reading and book owner-
ship in the period before the Civil War. These agencies of religious publishing
aimed to use the new mass media of cheap print to encourage “traditional” liter-
acy or “the intense reading of a few standard texts. The ultimate goal of religious
publication was conversion.” The evidence suggests that these efforts succeeded
“in linking the tools of the new consumer culture to the timeless treasures of
religious reading.”
1483. ———. “Systematic Benevolence: Religious Publishing and the Market-
place in Early Nineteenth-Century America.” In Communication and Change in
American Religious History, edited by Leonard I. Sweet, 238–69. Grand Rapids,
Mich.: Eerdmans, 1993.
“A study of religious publishing in antebellum America, with emphasis on the
work of the American Tract Society.” With its mission to supply reading material
to everyone, the Society devised new forms of organization, namely, its famous
system of colportage. By the 1840s it had worked out a systematic management
system that ensured that the distribution of its publications penetrated every sec-
 Growth of the Nation, 1800–1860 389

tion of the nation, especially frontier settlements in the South and West. In its
business practices and ideology the American Tract Society “stood apart from
the main current of market capitalism in nineteenth-century America,” but in so
doing pioneered in the development of organization and administration, which
were to become essential to the capitalist enterprise.
1484. ———. “William Lloyd Garrison.” In American Newspaper Journalists,
1690–1872, edited by Perry J. Ashley, 232–47. Dictionary of Literary Biography,
Vol. 43. Detroit: Gale Research, 1985.
Fiercely uncompromising abolitionist Garrison was editor of the Liberator,
1831–1865. Although he sometimes denounced churches and the clergy, his firm
convictions on the sin of slavery were grounded in deeply held religious con-
victions and Nord notes that the Liberator “was the rock on which he built his
abolitionist church.” His journalism and activities as a reformer were motivated
by his beliefs in perfectionism and “a kind of Christian anarchism” advocating
pacifism and freedom. Journalistically he saw his role as being that of an agitator
for the truth and promoting “free inquiry among the members of a community of
readers.” Includes bibliographies by and about Garrison.
1485. Norton, L. Wesley. “The Central Christian Advocate of the Methodist
Episcopal Church in St. Louis.” Methodist History 3, no. 2 (1965): 39–49.
Published 1853 to 1860 this sectional paper failed due to the difficulty of main-
taining an anti-slavery stance in slave territory.
1486. ———. “‘Like a Thousand Preachers Flying’: Religious Newspapers on
the Pacific Coast to 1865.” California Historical Society Quarterly 56 (1977):
194–209.
Reviews the origins of 28 broad-appeal religious papers published on the Pa-
cific Coast between 1848 and 1865. Although all of the papers were evangelistic
in tone and sought “to build and maintain denomination identity and cohesion
amid the weakening pressures of the frontier,” the editors catered to the secular
interests of their subscribers by including a large variety of news. Some of the
papers expressed clear opinions on civil rights questions and politics. Includes a
bibliography of the 28 papers with library holdings indicated.
1487. ———. “Religious Newspapers on the American Frontier.” Journal of the
West 19, no. 2 (1980): 16–21.
“Surveys the religious journals of the West, showing that although the
preacher-editor exhorted his readers to salvation—a newspaper editorial was
worth a thousand sermons, his journal nevertheless contained news and was
generally conducted like its secular counterpart.” The West, as discussed here,
includes the Old Northwest and later the Pacific Coast and Texas.
1488. ———. “The Religious Press and the Compromise of 1850: A Study of
the Relationship of the Methodist, Baptist, and Presbyterian Press to the Slavery
Controversy, 1846–1851.” Ph.D. diss., University of Illinois, 1959.
390 Section V

“The object of the present study is a systematic review of the discussion of

slavery in the denominational press, North and South, from 1846, when the
Wilmot Proviso was introduced, to 1851, when the controversy over the exten-
sion of slavery into the territories subsided temporarily with the Compromise of
1850. The author has selected for detailed examination twenty-one of the most
widely circulated denominational weeklies of the period.” These widely circu-
lated weekly journals of the popular churches were vigorous exponents of the
anti-slavery doctrines and disseminated their views to a large circle of readers.
See also the study by Ralph A. Keller (listed above).
1489. “Notes on ‘The Catholic Herald’ of Philadelphia.” Records of the Ameri-
can Catholic Historical Society of Philadelphia 22 (1911): 108–10.
Documents evidence of The Catholic Herald and Weekly Register, “first paper
purporting to be Catholic,” published 1822 and following, together with a list
of printers and editors. Includes brief sketch of “Other Philadelphia Catholic
Publications.”
1490. O’Connor, Lillian. Pioneer Women Orators: Rhetoric in the Ante-Bellum
Reform Movement. New York: Columbia University Press, 1956.
In an examination of 145 speeches, “the majority of the women speakers pre-
sented a wealth of facts, statistics, and chains of reasoning, both deductive and
inductive. They used copious quotations from the most accepted authority of the
time, the Bible. Moreover, they detailed narrative and anecdotal material relevant
to their theses, chosen chiefly from history, sacred and profane.” While the ora-
tory of these early platform speakers used arguments falling within the Aristote-
lian categories of ethos, pathos, and logos, their rhetoric more nearly conforms to
nineteenth-century standards.
1491. O’Hara, Gerald P. “The Catholic Philopatrian Literary Institute of Phila-
delphia.” Records of the American Catholic Historical Society of Philadelphia
62 (1951): 23–32.
Provides a brief history of an institute, founded by the Reverend Edward
Sourin in 1850, to provide young Catholic immigrants and sons of immigrants
literacy and basic education.

1492. Olasky, Marvin. “Democracy and Secularization of the American Press.”

In American Evangelicals and the Mass Media: Perspectives on the Relationship
Between American Evangelicals and the Mass Media, edited by Quentin J. Schul-
tze, 47–67. Grand Rapids, Mich.: Academie Books, Zondervan, 1990.
The Boston Recorder, launched in 1816, was a highly successful newspaper of
the early nineteenth century that attempted to combine journalism, Christianity,
and democracy. Olasky uses the Recorder as a test case to imply that “instead of
preserving the future developing democracy in coverage and style while main-
taining its theocentrism, it tried to quasi-democratize in theology as well.” The
author posits the genesis of this American experience with a “brief excursion into
 Growth of the Nation, 1800–1860 391

early journalism history, beginning in England during the sixteenth and seven-
teenth centuries.” He concludes that by minimizing theological distinctions such
newspapers as the Recorder contributed to the demise of significant religious
journalism in the United States.
1493. Oliphant, J. Orin. “The American Missionary Spirit, 1828–1835.” Church
History 7 (1938): 125–37.
American Protestant denominations, operating under a common sentiment to
furnish the means for the speedy conversion of the world, took to writing in all its
forms: sermons, annual reports, and magazine and newspaper articles. This was
accomplished, in part, through organizations such as the American Bible Society,
American Tract Society, American Sunday School Union, and others.
1494. Olson, Oscar N. “Publication Ventures.” In The Augustana Lutheran
Church in America: Pioneer Period 1846 to 1860, 348–60. Rock Island, Ill.:
Augustana Book Concern, 1950.
Outlines early efforts to provide denominational literature for Swedish im-
migrants, initiated largely through the contributions of L. P. Esbjörn and T. N.
Hasselquist. Also recounts the formation of the Swedish Lutheran Publication
Society in the United States.
1495. Opie, John. “Finney’s Failure of Nerve: The Untimely Demise of Evan-
gelical Theology.” Journal of Presbyterian History 51 (1973): 155–73.
By 1875, “evangelicalism, once a powerful theological movement based on re-
vivalism, had been shattered.” Opie argues that Charles G. Finney failed to bring
evangelicalism to fruition by compromising the inherited theology of Jonathan
Edwards, Nathaniel W. Taylor, and others. “He allowed the dynamics of revival-
ism to dissolve into perfectionism.”
1496. ———. “James McGready: Theologian of Frontier Revivalism.” Church
History 34 (1965): 445–56.
Believing that McGready has been incorrectly identified as a frontier revivalist
of fanatical inclination, the author states instead that “he embarked on a personal
crusade directed towards churching the frontier, preserving the integrity of reviv-
alism, and the extension of Scotch-Irish piety in the west.” Drawing on Jonathan
Edwards and the “Calvinistic” theologians of the Great Awakening, he sought to
undergird revivalism with theological rationale.
1497. Osborn, Ronald E. “Education for Ministry among the Disciples of
Christ.” Discipliana 47 (1987): 40–45.
The founders of the Disciples were well educated, and as early as 1836 the de-
nomination founded institutions of higher education to provide training for future
ministers and leaders of the churches. Prior to the founding of seminaries, Dis-
ciples relied on professors of Bible and minister-presidents of its colleges to im-
part “sound doctrine,” write textbooks and Bible lessons in the popular journals,
serve as arbiters of doctrinal disputes, and double as editors of or contributors
392 Section V

to “brotherhood” journals. By the 1920s more formal education for ministry was
recommended and by the 1950s seminaries were well established. In 1957 the
bachelor of divinity (B.D.) degree was defined as the minimal educational stan-
dard recommended for ordination.
1498. Pagliarini, Marie Anne. “The Pure American Woman and the Wicked
Catholic Priest: An Analysis of Anti-Catholic Literature in Antebellum America.”
Religion and American Culture: A Journal of Interpretation 9 (1999): 97–128.
“This article highlights the way that Catholicism was represented as a threat
to the sexual norms, gender identifications, and family values that compromised
the antebellum ‘cult of domesticity.’ Anti-Catholic literature specifically singled
out the sexual purity of the American woman as being vulnerable to the Catholic
priest.” These themes are analyzed through the examination of selected novels
and prose commentaries on Catholicism, representing the 270 books, 25 news-
papers, 13 magazines, and other literature dedicated to the anti-Catholic cause
published between 1830 and 1860.
1499. Painter, Nell Irvin. “Representing Truth: Sojourner Truth’s Knowing and
Becoming Known.” Journal of American History 81 (1994–1995): 461–92.
“Over the course of her career as preacher, abolitionist, and feminist, Truth
(ca. 1797–1883) used speech, writing, and photography to convey her message
and satisfy her material needs.” Her skills as a preacher were learned through
“observation and practice, divine inspiration, and, in a special sense of the word,
reading.” Although she disdained print culture, she used it and all the means of
communication available to her to fashion a persona. A striking example of an
illiterate person who used complex technologies to communicate effectively.
1500. Pankratz, John R. “Reading the Revival: The Connecticut Evangelical
Magazine and the Communications Circuit of the Early Western Reserve.” Jour-
nal of Presbyterian History 77 (1999): 237–46.
The Missionary Society of Connecticut promoted conversions, the establish-
ment of new churches, and moderate awakenings on the Western Reserve frontier
by sending missionaries, issues of its periodical The Connecticut Evangelical
Magazine, and by encouraging the reading of texts such as Philip Doddridge’s
The Rise and Progress of Religion in the Soul. The missionaries established a
communications circuit as “reporters, authors, story subjects, recommenders,
interpreters, delivery boys, and financial beneficiaries of and for the periodical.”
This approach resulted in a revival/awakening at Harpersfield, Ohio, in 1803,
proving “that the products of print transcend the bounds of time and place,
while the consumption of print always happens in particular places, at particular
times.”
1501. Parker, Charles A. “The Camp Meeting on the Frontier and the Methodist
Religious Resort in the East—Before 1900.” Methodist History 18 (1979–1980):
179–92.
 Growth of the Nation, 1800–1860 393

Admitting that the origins of the camp meeting are uncertain, the author identi-
fied “the first gathering at which people camped out while attending continuous
revival services was probably held by James McGready, at Gaper River, Logan
County, Kentucky, in July 1800.” Encouraged by Bishop Francis Asbury, the
Methodists adopted camp meetings as a means of evangelization on the frontier
and in rural areas. By 1889 nearly 150 permanent camp meeting/summer vaca-
tion grounds had been established, holding services attended by thousands.
1502. Payne, Daniel Alexander. Recollections of Seventy Years. Nashville,
Tenn.: Publishing House of the A. M. E. Sunday School Union, 1888.
Chapter 24, Music and Literature of the Church, pp. 233–41, reviews the intro-
duction of choral singing in the African Methodist Episcopal Church beginning in
1841, followed by that of instrumental music in 1848–1849. Payne also reviews
the beginnings of publishing in the denomination, including monographs and the
issuance of the A. M. E. Church Review (1884–) as well as the development of
Sunday school literature.
1503. Payne, Rodger M. “Metaphors of the Self and the Sacred: The Spiritual
Autobiography of the Rev. Freeborn Garrettson.” Early American Literature 27
(1992): 31–48.
Garrettson’s autobiography, “the first spiritual autobiography penned by an
American Methodist minister,” first published in 1791 and later emended and
expanded by Nathan Bangs after Garrettson’s death in 1827, “became a standard
of Methodist historiography.” It went through numerous editions and printings
to remain a staple of American Methodist publishing prior to the Civil War. The
core of its spirituality lay in the narrative of conversion, a controlling metaphor
connecting a “dichotomy of myth and history, sacred and profane.” Garrettson’s
autobiography helped provide “American literature with its earliest archetype.”
1504. Peckham, Howard H. “Books and Reading on the Ohio Valley Frontier.”
Mississippi Valley Historical Review 44 (1958): 649–63.
In 1810 there were three sources of supply for books on the frontier: migrants
brought books with them; early merchants imported books; and Ohio Valley
printers published locally. Between 1812 and 1840 libraries “spread like a rash.”
Religious literature figured prominently in reading material of the period. The ac-
tivities of printers and the establishment of libraries in Ohio, Indiana, Kentucky,
western Pennsylvania, and Illinois are treated. Although the isolated farmer’s
cabin contained few books, “frontier communities offered a much wider range
of reading matter.”
1505. Pemberton, Carol A. “Praising God through Congregational Song: Lowell
Mason’s Contributions to Church Music.” The Hymn 44, no. 2 (1993): 22–30.
Mason succeeded in developing congregational singing in American churches
through his promotion of music education, the composition of hymn tunes re-
flecting American taste, and his “tireless publishing that included a wide range
394 Section V

of material: school textbooks and hymnal, teacher guides and glee books, sacred
and secular sheet music, and Sabbath school books for children.” He compiled
hymnals and tunebooks, seven of which each sold over 50,000 copies from 1832
to 1858. Finally he bequeathed his library of about 10,300 books and other items
to Yale Divinity School.
1506. Peterson, Carla L. ‘Doers of the Word’: African-American Women Speak-
ers and Writers in the North (1830–1880). New York: Oxford University Press,
1995.
A study that seeks to identify, recover, and appreciate the cultural heritage of
African American women, organized around religious evangelicalism, travel,
public speaking, and the writing of fiction. Seeking to “elevate the race” and
achieve “racial uplift,” all of the 10 women studied, in varying degrees, felt they
were called by God to speak out on political and social issues. Through preach-
ing, lecturing, and writing, they communicated, first locally and then nationally,
to shape and forge an “imagined community” of political and cultural national-
ity.
1507. Porter, Ellen Jane Lorenz. “The Sunday School Movement.” The Hymn
35 (1984): 209–13.
Early Sunday school songbooks contained adult hymns, none designed for
children, but in 1832 the American Sunday School Union issued Hymns for
Infant Minds, which was followed by a torrent of songbooks specifically for
children. Derived from camp meeting songs, Sunday school songs evolved into
gospel songs made enormously popular by the Gospel Hymns series, 1875–. See
also Ellen Jane Lorenz (listed above).
1508. Preus, Daniel. “Missouri’s Catechetical Heritage.” Concordia Historical
Institute Quarterly 70 (1997): 164–78.
Reviews the use and publication of catechisms used by Missouri Synod Lu-
therans since 1838 to the present. Most influential of these are the ones by Johann
Konrad Dietrich (1575–1639) and Heinrich Christian Schwan (1819–1905),
which form the basis for the more recent catechisms of 1943 and 1991. Based on
Luther’s Small Catechism, they are viewed as “lay Bibles” that church members
are to study faithfully and from which pastors are to teach via sermons.
1509. Quist, John W. “Slaveholding Operatives of the Benevolent Empire:
Bible, Tract, and Sunday School Societies in Antebellum Tuscaloosa County,
Alabama.” Journal of Southern History 62 (1996): 481–526.
Attempts to describe how the benevolent empire, represented chiefly by the
American Bible Society, the American Tract Society, and the American Sunday
School Union, functioned in one Southern county. Their desire to circulate re-
ligious publications and educate children was hampered by the 1837 depression
but subsequently progressed favorably until the late 1850s. “Promoters of the
Bible and tract causes were found generally among the elite,” and many were
 Growth of the Nation, 1800–1860 395

slave holders of local significance. They believed that the spiritual and physical
deficiencies in Alabama’s remote regions could be alleviated and citizens could
be empowered to control their passions and achieve moral rectitude through the
reading of and instruction in the use of the Bible and religious texts.
1510. Raser, Harold E. Phoebe Palmer: Her Life and Thought. Studies in
Women and Religion, 22. Lewiston, N.Y.: Edwin Mellen Press, 1987.
Palmer’s career as author, revivalist, and “indefatigable promoter of holiness,”
or Christian perfection, extended from 1840 to 1874. She modified and amplified
John Wesley’s teachings on sanctification and holiness, laying the basis for the
“sectarian holiness movement” and Pentecostalism. Much of her teaching was
centered in her Tuesday Meetings and she preached “popular Wesleyanism” in
revivals held across America, Canada, and in a tour of Great Britain 1859–1863.
Her theology and views are contained in six volumes, she wrote extensively for
the press, and edited the Guide to Holiness, 1864–1874. She “became the first
of a very small group of women who emerged from the swirl of nineteenth-
century revivalism as full-fledged revivalist ‘preachers.’” This is the first objec-
tive biography of Palmer that places her life and accomplishments in historical
perspective.
1511. Ravitz, Abe C. “Timothy Dwight: Professor of Rhetoric.” New England
Quarterly 29 (1956): 63–72.
Class notes and comments of a Yale undergraduate in 1803 reflect the Rever-
end Timothy Dwight’s reliance on the textbook Lectures on Rhetoric and Belles
Lettres, by Hugh Blair, Scottish Common Sense critic. Blair’s Lectures went
through 39 editions by 1835, were widely used in college courses, and by its
use Dwight introduced Yale students to their philosophic temper. This common-
sense thought dominated early nineteenth-century literary journals in America.
1512. Reid, Ronald F. “Disputes over Preaching Method, the Second Awakening
and Ebenezer Porter’s Teaching of Sacred Rhetoric.” Journal of Communication
and Religion 18, no. 2 (1995): 5–15.
Bartlett Professor of Sacred Rhetoric at Andover Theological Seminary, 1812–
1827, Porter developed an eclectic approach to teaching homiletics that bridged
the differences between traditional Puritan preaching and the “unprepared,
unstructured, dramatically delivered emotional harangue by itinerants” coming
out of the Second Great Awakening. He followed the traditional arrangement of
the Puritan sermon: exordium, exposition and proposition, division into topics,
arrangement with proofs, and application. He placed great stress on elocution,
believing “that a preacher should deliver sermons in an emotional, yet solemn
and dignified way” from memory. Porter published several homiletic manuals
that went through numerous editions.
1513. Revell, James A. “Conscience and Conservatism: Northern Methodist Pe-
riodical Literature, 1836–1860.” Fides et Historia 25, no. 2 (1993): 75–88.
396 Section V

“In Methodist periodical literature of the first half of the nineteenth century, the
historian can find a clear tracing of the development of reform thought among a
socially significant portion of the population. The increasing acceptance of more
radical reform principles in the North was evident in the support of rhetoric in
Methodist periodicals throughout the antebellum period.” The pivotal reform of
the period centered in the slavery question with William Hosmer, editor of the
Northern Christian Advocate and the Northern Independent, as an uncompro-
mising reform editor. By 1860 “all the major denominational papers had strong
anti-slavery editors,” and the divisions of Methodism reflected the division of the
nation, culminating in the Civil War.
1514. Reynolds, David S. Faith in Fiction: The Emergence of Religious Litera-
ture in America. Cambridge, Mass.: Harvard University Press, 1981.
Documenting the triumph of the religious novel as a highly popular literary
form, Reynolds analyzes the content of these novels to show that “the rise of
religious tolerance and diversity in nineteenth-century America was accompanied
by an increasingly widespread tendency to embellish religion with diverting nar-
rative.” Popular authors and clergy employed fiction as the most appropriate liter-
ary mode for accommodating secularism and the antitheological tenor of a nation,
which had radically changed since the demise of Puritanism in the eighteenth
century. Popular religion, embellished in this milieu of wish fulfillment and fan-
tasy, clearly distinguished itself from theology and the demands of incarnational
faith. Includes a chronology of fiction.
1515. ———. “From Doctrine to Narrative: The Rise of Pulpit Storytelling in
America.” American Quarterly 32 (1980): 479–98.
A wide-ranging survey of the transition from doctrinal to narrative preaching
occasioned by shifts in homiletic definition following the American Revolution.
Particular attention is focused on the first half of the nineteenth century, where
Reynolds asserts, “the argument made by some recent scholars that nineteenth-
century American sermons and narratives were part of a ‘feminized’ sub-culture
which had little affect on the masculine world of action is almost a direct rever-
sal of fact.” In the late nineteenth century the “Princes of the Pulpit” adopted
theological simplification and liberalization spurred by “a recognition of the
American public’s growing interest in fiction and secular newspapers. Pulpit
storytelling in the late nineteenth century was largely the result of ministers’
concerns with attracting the attention of a populace that was increasingly lured
by secular diversions.”
1516. Richardson, Paul A. “Southern Baptist Pioneer in Hymnody.” Baptist His-
tory and Heritage 27, no. 2 (1992): 19–30.
Basil Manly “edited the first collection of hymns, The Baptist Psalmody
(1850), published by the denomination (i.e., Southern Baptist) and set a new stan-
dard for Baptist hymn books in America.” A Sunday School Board executive and
seminary professor, he helped compile a collection of Baptist chorales, served
 Growth of the Nation, 1800–1860 397

as principal editor of another collection toward the end of his life, and remained
active as an author, composer, and consultant.

1517. Richey, Russell E. “From Quarterly to Camp Meeting: A Reconsideration

of Early American Methodism.” Methodist History 23 (1984–1985): 199–213.
The emergence of the camp meeting in Methodism is seen as a continuation
of communal features of worship and revival centered in quarterly meetings and
annual conferences. Its adoption safeguarded Methodist ethos, permitting the de-
velopment of organization, the conference into business, and the Discipline into
constitution. “In short, the camp meeting allowed Methodism to change while
appearing to remain the same.”
1518. Rohrer, James R. “The Connecticut Missionary Society and Book Dis-
tribution in the Early Republic.” Libraries and Culture: A Journal of Library
History 34 (1999): 17–26.
“This article examines the book distribution efforts of the Connecticut Mis-
sionary Society between 1798 and 1812. As part of an effort to aid Congregation-
alist migrants in frontier settlements, the society distributed tracts, hymn books,
sermon collections, and theological treatises for use in worship, catechism, and
schooling. The society also established proto-public theological libraries in fron-
tier communities.” Distribution techniques pioneered by the society were later
used by such publishing agencies as the American Tract Society and the Ameri-
can Sunday School Union, which, being national in scope and better funded,
supplanted the Connecticut Missionary Society.
1519. Roth, Randolph A. “The First Radical Abolitionists: The Reverend James
Milligan and the Reformed Presbyterians of Vermont.” New England Quarterly
55 (1982): 540–63.
A Reformed Presbyterian (Scottish Covenanter) pastor, Milligan and his fol-
lowers not only advocated immediate abolition of slavery as early as 1819 but
also abrogated “allegiance to churches, constitutions, or governments that sup-
ported slavery.” Milligan was a noted orator and promoted his strict Calvinist and
Presbyterian views “by publishing learned, militant defenses of predestination
and infant baptism.”

1520. Roy, Jody M. Rhetorical Campaigns of the 19th Century Anti-Catholics

and Catholics in America. Studies in American Religion, 71. Lewiston, N.Y.:
Edwin Mellen Press, 2000.
A close examination of the anti-Catholic ideology and rhetoric that crystallized
in the mid-1830s, concomitant with the effort to transform evangelical Protestant-
ism into a national religion following the Second Great Awakening. As large
numbers of immigrants entered the United States over the following two decades,
a rhetoric with strong affinities to Native American captivity narratives and
gothic horror stories coalesced in the tale of Maria Monk’s “Awful Disclosures,”
Samuel F. B. Morse’s conspiracy theory, and the political rhetoric of the “Know
398 Section V

Nothings,” to portray Catholics as papist, foreign aliens. The counter-rhetoric of

Catholics was fragmented and lacked unity. The American bishops’ response was
largely placationist, although Bishop John Hughes of New York was confronta-
tional, while layman Orestes Brownson advocated that Catholics Americanize in
order to create a Catholic America. Much of this struggle was waged in the pulpit,
press, schools, and the political arena.
1521. Ryan, Thomas R. Orestes A. Brownson: A Definitive Biography. Hunting-
ton, Ind.: Our Sunday Visitor, 1976.
As the leading Roman Catholic journalist of the nineteenth century, Brownson
exerted a wide-ranging influence on American thought. His intellectual powers
and firm convictions helped Catholics to discard their self-deprecatory stance and
take their place in the mainstream of American life. This extensive biography
richly details Brownson’s literary efforts, paying attention to the many audiences
or publics whom he addressed.

1522. ———. “Orestes A. Brownson’s Lectures in St. Louis, Missouri, 1852 and
1854.” Records of the American Catholic Historical Society of Philadelphia 89
(1978): 45–59.
Brownson, influential author and editor on social and religious questions, was
also a popular lecturer and Catholic apologist for some 40 years, 1830 to 1870. In
the 1850s he gave a series of lectures in St. Louis on the general theme of Catho-
licity and civilization “in which his aim was to show that all true civilization is of
Catholic origin.” A review of Catholic press coverage reveals “the very purpose
of the lectures was of course to make converts.”
1523. Saillant, John. “‘Remarkably Emancipated from Bondage, Slavery, and
Death’: An African American Retelling of the Puritan Captivity Narrative, 1820.”
Early American Literature 29 (1994): 122–40.
Lemuel Haynes, the first ordained black American, mapped the account
of Stephen and Jesse Boon, convicted of murder and later released “onto the
coordinates and language of a prominent American literary genre, the Puritan
captivity narrative.” By portraying the Boons “as well as that of the Puritans
among the Indians as a symbol of the enslavement of American blacks, Haynes
merged the language of the captivity narrative with the language of slavery and
emancipation. Drawing on Edwardsian and Hopkinsonian theology, Haynes
asserted that the Boons’ captivity and deliverance had indeed been planned
by God as a display of divine power, justice, and benevolence.” The strictures
of this Calvinist theology pained Haynes, yet he held hope that “affection,
benevolence, and sentiment could unite a society in pursuit of the virtue that
would guarantee liberty.” This was not to be, even as Haynes valiantly claimed
his selfhood.

1524. Sappington, Roger E. “Brethren Preaching During the Years Before the
Civil War.” Brethren Life and Thought 22 (1977): 89–97.
 Growth of the Nation, 1800–1860 399

Covering the years from 1835 to 1861, the author notes that only one Brethren
sermon from this period appeared in print because the Brethren believed such a
practice to be too worldly. Based on reports of Brethren preaching, Sappington
notes that it covered such subjects as baptism, slavery, and temperance. “The
approach to these subjects was based on the basic Brethren desire to be separate
from or different from worldly society. Also the Brethren of the nineteenth cen-
tury were a sect group, not a church group, and their preaching was an accurate
reflection of their sectarian nature.”
1525. Saunders, R. Frank, and George A. Rogers. “Bishop John England of
Charleston: Catholic Spokesman and Southern Intellectual, 1820–1842.” Journal
of the Early Republic 13 (1993): 301–22.
The leading spokesman on slavery for his denomination, England was a popu-
lar speaker and essayist. Throughout his writings, “he emphasized the ameliora-
tive influence of the church on slavery and the compatibility of the practice with
Christianity.” He was responsible for the establishment of the Charleston Book
Society to promote general religious education, formed a general society for the
production and dissemination of books, and “in 1822 founded The United States
Catholic Miscellany, which became the doctrinal voice of the church in the
United States.” He lectured and wrote on a wide range of secular as well as reli-
gious topics. “He left more religious and political publications on both sides of
the Atlantic than any other prominent nineteenth-century Catholic immigrant.”
1526. Schaffer, Ellen. “The Children’s Books of the American Sunday-School
Union.” American Book Collector 17 (1966): 21–28.
Founded in 1817 as the Sunday and Adult School Union, this nondenomina-
tional organization grew rapidly to become the leading publisher of children’s
literature. “By 1830 the Union had published 6,000,000 books and had 400,000
scholars in its schools.” It pioneered in developing lesson books, magazines for
young people, series, annuals, and storybooks, employing some of the best artists
as illustrators.
1527. Schantz, Mark S. Piety in Providence: Class Dimensions of Religious
Experience in Antebellum Rhode Island. Ithaca, N.Y.: Cornell University Press,
2000.
Chapter 2, ‘Brought into Liberty’: Religion and the Rhode Island Country-
side, 1812–1837, relates the formation of the Providence Female Tract Society,
organized 1815, and the Rhode Island Sunday School Union, organized 1825.
Together these organizations conducted a large-scale project of social redemp-
tion in which the evangelicals of the Benevolent Empire engaged in reforming
rural manufactories through distributing religious tracts and creating a network
of schools. Controlled by bourgeoisie women, these organizations reached out
to plebeian workers. Their missionaries lost no opportunity to work with tracts,
books, and Bibles, “ready to savor a moment of ‘leisure’” in which to improve
the souls of mill hands and workers.
400 Section V

1528. ———. “Religious Tracts, Evangelical Reform, and the Market Revolution
in Antebellum America.” Journal of the Early Republic 17 (1997): 426–66.
An analysis of some 50 tracts addressed to “three major clusters of working
people: farmers, sailors, and artisans,” published by the American Tract Society
between 1825 and 1850. In this analysis the “context and character of work re-
volves around the household rather than the market, saves perishing sailors from
perdition,” and places the artisans “in shops in which religion, rather than the
merits of the ten-hour day, guided the conversation between master and appren-
tice.” In rejecting the reality of the workplace, resulting from the Industrial Revo-
lution and the rise of the market economy, and by rejecting the pursuit of worldly
goods, the Tract Society “propelled the tracts as agents of cultural subversion.
Thus the tracts offer deeply conflicted perspectives on the market revolution in
antebellum America.”
1529. Schneider, A. Gregory. “From Democratization to Domestication: The
Transitional Orality of the American Methodist Circuit Rider.” In Communica-
tion and Change in American Religious History, edited by Leonard I. Sweet,
141–64. Grand Rapids, Mich.: Eerdmans, 1993.
Early Methodist rhetoric in the late colonial upper South was oral, centered in
the intimacy and structural privacy of the class meeting challenging social hierar-
chies of gentry, privilege, and literacy, to be replaced with egalitarian, oral testi-
mony and preaching, invigorating the democratization of American religious life.
Toward the end of the nineteenth century Methodist rhetoric evolved and shifted,
“the proliferation of print in American Methodism, then, may well have been a
major agent in encouraging the development of ‘objective Methodism.’” Further
evidence of this shift was the adoption of fiction to promote domesticity and to
encourage Methodists to engage in transformative benevolent activities, such as
the support of Bible societies, temperance, missions, and the Sunday school.
1530. ———. “The Ritual of Happy Dying among Early American Methodists.”
Church History 56 (1987): 348–63.
Methodist publications of the antebellum period are replete with accounts of
happy deaths. “The ritual of happy dying among Methodists must be understood
as an instance of social religion and thus as one more element in an overall
evangelical effort to define and propagate the family of God.” It was a form of
communal holiness; an extension of other Methodist communal rituals, such as
quarterly meetings, love feasts, and camp meetings.
1531. Schorsch, Anita. “Samuel Miller, Renaissance Man: His Legacy of ‘True
Taste.’” American Presbyterians: Journal of Presbyterian History 66 (1988):
71–87.
Author of A Brief Retrospect of the Eighteenth Century (published 1803),
Miller and his work was hailed as “the only full-scale analysis of the intellectual
milieu in eighteenth-century America.” A Princeton Seminary professor, he is
credited with “203 published works consisting of sermons, tracts, discourses,
 Growth of the Nation, 1800–1860 401

books and book reviews and articles for religious, historical and literary periodi-
cals.” Dr. Schorsch provides a synopsis of Brief Retrospect and concludes, “his
writing, and his library [at Princeton Theological Seminary] were the result of
an unprecedented union in America of religion, science, and art in the eighteenth
century.”

1532. Schroeder, Glenna R. “‘We Must Look This Great Event in the Face’:
Northern Sermons on John Brown’s Raid.” Fides et Historia 20, no. 1 (1988):
29–43.
An analysis of 47 sermons, preached during the period October–December
1859, in which Northern clergymen demonstrated support in their public speeches
for John Brown as leader of the raid on Harper’s Ferry. Brown was praised for
his piety and favorably compared to various biblical characters from both the
Old and the New Testaments. The rhetoric of the Northern anti-slavery ministers
is judged to have influenced public opinion and reinforced the Southerner’s per-
ception that the Northern populations were opposed to slavery and the laws that
protected it.

1533. Schulz, Constance B. “‘Of Bigotry in Politics and Religion’: Jefferson’s

Religion, the Federalist Press, and the Syllabus.” Virginia Magazine of History
and Biography 91 (1983): 73–91.
During the presidential campaign of 1800 and following, the Federalist press
launched a sustained and unrelenting attack on Jefferson’s religious views, ac-
cusing him of atheism and hostility toward Christianity. Reluctant to answer
his critics, Jefferson composed a syllabus in 1803, detailing his views on Jesus
Christ and religion, which he circulated to friends. After his retirement he filled
his library with religious books and “through an extensive correspondence he
expounded upon religion to friends who shared this interest.”

1534. Schweiger, Beth Barton. The Gospel Working Up: Progress and the Pulpit
in Nineteenth-Century Virginia. Religion in America Series. New York: Oxford
University Press, 2000.
Based on biographies of 400 Methodist and 400 Baptist pastors “who preached
in Virginia between approximately 1830 and 1900.” Examines their role in ini-
tiating and promoting “progress” by writing and publishing, leading denomina-
tional assemblies, establishing schools, and building attractive churches. Chapter
3, Reading, Writing, and Religion, details efforts made by clergy to promote
“the religious and moral benefits of literary culture at a time when reading, the
ownership of books, and free time to read them were largely the pastimes of the
privileged.” Chapter 5, Pastors and Soldiers, documents the activities of army
chaplains who used the pulpit and the printed word to employ a mass evangelistic
campaign aided by burgeoning denominational agencies. To a marked degree the
press replaced preaching as the means of conversion, sparking a “silent revival”
402 Section V

of reading soldiers. This view of Southern religion belies the “formulations of a

monolithic ‘Southern evangelicalism.’”

1535. Scott, David M. “Print and the Public Lecture System, 1840–60.” In Print-
ing and Society in Early America, edited by William L. Joyce, David D. Hall,
Richard D. Brown, and John B. Hench, 278–99. Worcester, Mass.: American
Antiquarian Society, 1983.
Focuses on the popular lecture system that emerged as an organized, national
system, centering on a core of professional lecturers. Although the “popular”
lecture was explicitly a public occasion, it was in many respects a creation of the
world of print of mid-nineteenth-century America. The new oral medium of the
lecture emerged, “firmly rooted in both the revolutionary new world of cheap
literature and in the older modes of oratorical discourse.”
1536. Scott, John Thomas. “James McGready: Son of Thunder, Father of the
Great Revival.” American Presbyterians: Journal of Presbyterian History 72
(1994): 87–95.
Examines McGready’s theological understanding “of the process of conver-
sion and salvation and his eschatology,” emblematic of his traditionalist nature.
He preached a modified plain style with a generous and effective use of hymns
and lyrics to reinforce a theological point. Drawing on a well-established heri-
tage of Scottish revivalism, McGready remained a traditionalist, which led to his
ejection from the mainstream of revivalism after 1807. “He preached mostly in
the nineteenth century, but his heart and mind, methods and theology, remained
in the eighteenth.”

1537. Seay, Scott D. “Breaking Up Fallow Ground or Sowing the Seeds of

Discord?: Estimating the Populist Influence of Alexander Campbell’s Christian
Baptist.” Discipliana 61 (2001): 113–27.
Analyzes “the editorial efforts of the early Campbell (ca. 1823–30), describing
the way in which his radical populism became increasingly shrill and eventu-
ally unbearable to his ‘elitist’ targets within the Baptist tradition.” Campbell’s
populist attacks against clergy and other elites on the trans-Appalachian frontier
are related to the political and economic realities of frontier life in antebellum
America. Includes statistics on the circulation of the Christian Baptist, its geo-
graphical distribution, and the vehement opposition of Baptist elites to his “bil-
lingsgate journalism.”

1538. Selph, Bernes K. “Baptist Communication 150 Years Ago.” Baptist His-
tory and Heritage 1, no. 3 (1966): 37–45.
Brief description of the means and content of communication under 10 head-
ings: travel, mail, magazines and newspapers, interest (missions), churches and
memberships, education, leaders, finances, optimism, and communications break
down.
 Growth of the Nation, 1800–1860 403

1539. Shaw, Richard. “James Gordon Bennett, Improbable Herald of the King-
dom.” Records of the American Catholic Historical Society of Philadelphia 88
(1977): 88–100.
Catholic Bennett, as editor of the New York Herald from 1835 until after the
Civil War, was critical of all denominations and religious groups, never hesitat-
ing to “draw a bead” on his own church and its clergy. He maintained a steady
stream of criticism against John Hughes, bishop of New York. At the same time
Bennett came to the church’s and the clergy’s defense when he felt they were
being unfairly attacked and complimented them when they acted judiciously.
His rigorous devotion to journalistic fairness provided American Catholicism “a
strong secular voice, a voice which often disagreed with the voices of the Ameri-
can Catholic hierarchy.”
1540. Shedd, William G. T. Homiletics, and Pastoral Theology. 8th ed. New
York: Charles Scribner, 1869.
A mid-nineteenth-century homiletic manual, which went through many edi-
tions, for students and pastors by a professor at New York’s Union Theological
Seminary. Based on Reformed theology but also informed by a nascent personal-
ism and influenced by the rising tide of the Industrial Revolution, this approach
to homiletics relied on the time-honored plan of the sermon consisting of: (1) an
introduction; (2) propositions; (3) proof(s) with heads and divisions; and (4) a
conclusion. The preacher is the herald of the gospel “at a period when the Chris-
tian religion and church are assailed by materialism in the masses, and skepticism
by the cultivated.” Relies on the theological, pastoral work of Richard Baxter and
the philosophical approaches of John Locke and German idealism. Represents a
shift from the doctrinally centered preaching of the eighteenth century to a more
personal, literary, and persuasive style. Includes a section on pastoral theology
with a chapter on catechizing.
1541. Sherwin, Oscar. “The Armory of God.” New England Quarterly 18
(1945): 70–82.
The abolitionists, particularly those allied with William Lloyd Garrison,
framed the crusade against slavery through the employment of free discussion
based on Christian principles and methods. They worked out a thoroughgoing
propaganda: circulated petitions to Congress and state legislatures by the thou-
sands, circulated prints and pictures depicting the cruelties of slavery, set up
printing presses, founded newspapers, circulated hand bills, held mass meetings,
funded missionary speakers, and issued tracts. The movement produced orators,
poets, satirists, even anti-slavery hymn writers.
1542. Shiffler, Harrold C. “The Chicago Church-Theater Controversy of 1881–
1882.” Journal of the Illinois State Historical Society 52 (1960): 361–75.
Reviews the fierce debate in the press concerning the alleged immorality of
the theater in Chicago. Two of the chief antagonists were James H. McVicker,
404 Section V

the “dean” of Chicago’s legitimate theater, and Herrick Johnson, pastor of

the Fourth Presbyterian Church. Illustrates a kind of ethical controversy, not
unusual in America during the nineteenth century, which generated extensive
press coverage.
1543. Shiffrin, Steven H. “The Rhetoric of Black Violence in the Antebellum Pe-
riod: Henry Highland Garnet.” Journal of Black Studies 2 (1971–1972): 45–56.
Presbyterian minister Garnet, in an address to the National Convention of
Colored Citizens in 1843, delivered “the earliest extant speech by a black man
advocating violence in America.” He advocated that slaves were religiously re-
quired to revolt, an argument that “transformed physical violence from cardinal
sin to divinely ordained responsibility.” His call to radical action failed at the
time because communication among four million slaves was strictly controlled
by slave holders. His appeal, largely shorn of its theological trappings, is alive
today among some advocates of black empowerment.
1544. Shurden, Walter B. “Documents on the Ministry in Southern Baptist His-
tory.” Baptist History and Heritage 15, no. 1 (1980): 45–54, 64.
Excerpts from associational circular letters for the 50-year period 1800–1850
are grouped under six subject headings: (1) the “call to the ministry,” (2) calling
out the called, (3) ordination to ministry, (4) preaching, (5) ministerial support,
and (6) ministerial education. These letters give witness to the presence of the
“Baptist farmer preacher” but also to “the Gentleman Theologian.”
1545. Silver, Rollo G. “The Baltimore Book Trade, 1800–1825.” Bulletin of
the New York Public Library 57 (1953): 114–25, 182–201, 248–51, 297–305,
349–57.
By 1800 Baltimore had become a major port and economic center for the new
nation and by “1825 the population had climbed to about 70,000, and the book
trade flourished, responding to the increased requirements for newspapers, books,
and pamphlets.” Among the novelists and poets of the city were clergymen John
Pierpont and Jared Sparks. Several Bible societies, including the Baltimore Bible
Society founded in 1810, were active and “zealously spread the Gospel.” The ma-
jor portion of this study is “The Directory,” which lists alphabetically the names
of printers, booksellers, libraries, bookbinders, engravers, paper manufacturers,
editors, auctioneers, and others active in the book trade. Some of the booksellers
and libraries specialized in theology.
1546. ———. The Boston Book Trade 1800–1825. New York: New York Public
Library, 1949.
Provides a brief history of the Boston book trade during the first quarter of the
nineteenth century, including the printing trade, the business of book selling and
publishing, book trade organizations, and the trade’s output. Includes a “Direc-
tory of the Boston Book Trade, 1800–1825,” which lists alphabetically the names
of printers, booksellers, type founders, manufacturers, engravers, editors, and
 Growth of the Nation, 1800–1860 405

bookbinders. Also includes the names of libraries, foundries, and book/stationery

stores. Entries provide names, dates of business, addresses, and historical notes.
As one of the three major publishing centers of the United States, “the Boston
book trade supplied a significant share of the reading of the growing republic.”
Reprinted from the Bulletin of the New York Public Library (October–December,
1948).
1547. Sizer, Sandra S. Gospel Hymns and Social Religion: The Rhetoric of 19th
Century Revivalism. Philadelphia: Temple University Press, 1978.
Attempts to relate texts to a general social situation, namely, nineteenth-cen-
tury revivalism, as a form of evangelization and social control. The texts achieved
a tremendous popularity with sales in the millions and became a staple feature of
urban revivalism, which persists today in the Billy Graham Crusade. Rhetorical
analysis of the hymns reveals them to have become popular because they built
community identity around an ideology of “‘evangelical domesticity’: of home
and woman as primary vehicles of redemptive power, as embodiments of a pure
community of feeling.” Sizer’s methodology is based on an interdisciplinary fu-
sion of history, anthropology, and literary criticism.
1548. Smith, James D. “The Pilgrimage of James Smith (1798–1871): Scottish
Infidel, Southern Evangelist, and Lincoln’s Springfield Pastor.” American Pres-
byterians: Journal of Presbyterian History 66 (1988): 147–56.
Best known as pastor to President Abraham Lincoln and his family, Smith’s
first 50 years included two decades of ministry in the South “as a Cumberland
Presbyterian camp meeting preacher of great power, and an influential (if contro-
versial) editor and author.” Editor of several denominational papers, stated clerk
of his denomination, and first president of the Cumberland Presbyterian Missions
Society, Smith was honored when Lincoln appointed him U.S. consul in Dundee,
Scotland.
1549. Smith, Timothy J. “Protestant Schooling and American Nationality,
1800–1850.” Journal of American History 53 (1966–1967): 679–95.
Reviews the “emergence of a national identity that was not simply religious, but
distinctly Protestant,” as communities, both urban and rural, laid aside denomina-
tional and theological distinctions to unite in establishing nonsectarian schools.
Employing the pedagogical methods of Joseph Lancaster, the Free School Soci-
ety in New York City and citizens in Wisconsin and Illinois organized grammar
schools and founded teachers’ institutes and colleges. These developments were
initiated largely because state legislatures refused to appropriate funds or support
a public school system until after 1850. This nonsectarian Protestant consensus
relied on a relationship between schooling, religion, and nationality.
1550. Smith, Timothy L. Revivalism and Social Reform: American Protestant-
ism on the Eve of the Civil War. Baltimore: Johns Hopkins University Press,
1957.
406 Section V

Frames mid-nineteenth-century religious history in terms of “revival measures

and perfectionist aspirations [which] flourished increasingly between 1840 and
1865 in all major denominations—particularly in the cities.” Examines the 1858
prayer meeting revival, the widespread popularity of holiness and perfectionism,
the evangelical origins of social Christianity, the churches’ struggles with slav-
ery, and the identification of America’s destiny with Christian hope and fulfill-
ment. Pays particular attention to and quotes liberally from both the secular and
religious press. In a brief afterword, History, Social Theory, and the Vision of
the American Religious Past, 1955–1980, Smith emphasizes the importance of
scripture and “the significance of the recovery of the doctrine of the Holy Spirit
in antebellum America” as basic to understanding the period.
1551. Southall, Eugene Portlette. “The Attitude of the Methodist Episcopal
Church, South, Toward the Negro from 1844 to 1870.” Journal of Negro History
16 (1931): 359–70.
As early as 1829 and 15 years before the division of the church, Southern
Methodists “manifested considerable interest in the religious welfare of the
Negro.” In 1846, the Southern church formed plans to provide “catechetical
instruction orally, both to the adults and children” of slaves. After the Civil War
provisions were made for “the establishing of day-schools for the education of
Negro children.” Although today and in retrospect these efforts might be judged
inadequate yet, “from 1844 to 1864 the Southern Methodist Church spent more
than a million dollars for mission work among Negroes.”
1552. Speicher, Anna M. The Religious World of Antislavery Women: Spiritu-
ality in the Lives of Five Abolitionist Lecturers. Women and Gender in North
America Religions. Syracuse, N.Y.: Syracuse University Press, 2000.
Examines the religious faith of five antebellum antislavery lecturers and writ-
ers: Sarah Moore Grimke, Angelina Grimke Weld, Lucretia Coffin Mott, Abby
Kelly Foster, and Sallie Holley, who viewed their abolitionist speaking and writ-
ing as proclamation and mission. Speicher challenges the conventional view that
these women were only interested in reform and ethics, with religion playing a
diminishing role in their lives. Instead, she attempts “to place religiosity into its
appropriate position of preeminence in the lives of these five women reformers.”
Extensive quotes from their writings and reports of their lecturing reveals the
extent of their influence, extending to other female reformers such as Susan B.
Anthony and Elizabeth Cady Stanton. An appendix provides basic biographical
sketches of an additional 13 antislavery lecturers.
1553. Spencer, Claude E. “Bibliography of Alexander Campbell’s Writings.”
In The Philosophy of Alexander Campbell, edited by S. Morris Eames, 97–104.
Bethany, W.Va.: Bethany College, 1966.
A comprehensive listing of books and pamphlets by Campbell together with
the periodicals he published, edited, and for which he wrote much of the copy.
 Growth of the Nation, 1800–1860 407

Entries include titles with imprints and notes on reprints. Originally published in
Discipliana 20, no. 4 and 20 no. 6.
1554. Spiller, Robert E. “A Case for W. E. Channing.” New England Quarterly
3 (1930): 55–81.
Presents a case for rehabilitating the literary reputation of the eminent Unitar-
ian clergyman who, in his day, was widely acclaimed in both England and Amer-
ica. The author shows that “Channing not only mastered the critical essay, which
was recognized in his day as one of the most worthy means of literary expression,
but that his thought spread far beyond the limits of controversial Unitarian dogma
and the rhetorical restrictions of the pulpit.”
1555. Spillers, Hortense, and John W. E. Bowen. “Moving on Down the Line.”
American Quarterly 40 (1988): 83–109.
Analyzes the texts of several African American sermons published prior to
1917 and prior to the electronically recorded sermon. “These sermons provide a
demonstration of the rhetoric of admonition.” Spillers maintains that the audience
of these sermons, in the process of hearing and/or reading them, understands that
there is only one conclusion possible: history as process guarantees, as does the
Gospel, that on the other side of this disaster is resurrection “good times coming.”
There is an extensive analysis of two sermons by the Reverend J. W. E. Bowen,
pastor of Washington, D.C.’s Asbury Methodist Episcopal Church. The passion
to remember and to repeat the narratives of African American history stands as
a contract between preacher and audience, a means of cultural management ex-
pressed both orally and in print.
1556. Sprague, W. B. “Dangers of Young Men.” The Parlor Annual and Chris-
tian Family Casket 4 (1846): 307–12.
In addition to materialism, young men are in danger of reading “swarms of
trashy and profitless productions.” Warning against bad books that are “licen-
tious and polluting,” young men are advised to select good works from among
the countless titles flooding the market.
1557. Spring, Gardiner. Memoirs of the Rev. Samuel J. Mills, Late Missionary
to the South Western Section of the United States, and Agent of the American
Colonization Society, Deputed to Explore the Coast of Africa. New York: New
York Evangelical Missionary Society, 1820.
Mills estimated that the Western and Southern territories of the nation con-
tained more than a million inhabitants, soon to be increased by a flood of emi-
gration. Seventy-six thousand families were destitute of the Bible, and the larger
need was for a half million Bibles. After two tours of this vast region he appealed
for missionaries and religious literature to be sent.
1558. Spykman, Gordon J. “The Van Raalte Sermons.” Reformed Review 30
(1976–1977): 95–102.
408 Section V

An analysis of “about three hundred sermon notes from the career of a Seceder
Dutch Reform minister in the Netherlands from 1836 to 1846 and as a pioneer
preacher in Mid-America from 1847 to 1876.” They reveal him to have been
a doctrinalist-pietistic preacher of the Reformed tradition who was influenced
by both the era of Protestant scholasticism and nineteenth-century revivalism.
Preaching a call to personal salvation, Van Raalte addressed his message “to the
worshippers in strictly personal terms, a eloquent and inspiring spokesman for
the Seceder mind.” See also Peter DeKlerk’s Van Raalte bibliography (listed in
Section I).
1559. Stange, Douglas C. “Benjamin Kurtz of the Lutheran Observer and the
Slavery Crisis.” Maryland Historical Magazine 62 (1967): 285–99.
Over a 25-year career (1833–1858) as editor of the Lutheran Observer, “the
most important Lutheran periodical in ante-bellum America,” Kurtz steered an
editorial policy of neutrality on the question of slavery. This policy offered little
guidance to the readers, either political or moral, but the church remained united
at a time when other denominations were split apart. This study tends to verify the
influential and powerful role that editors of nineteenth-century religious journals
exercised.
1560. Stearns, Bertha Monica. “Early New England Magazines for Ladies.” New
England Quarterly 2 (1929): 420–57.
Documents the existence of 16 periodicals for women, beginning as early as
1784, which were predecessors to Louis A. Godey’s Lady’s Book (1830–1877),
often identified as the first significant periodical for women in America.
1561. ———. “New England Magazines for Ladies, 1830–1860.” New England
Quarterly 3 (1930): 627–56.
Pieces together the story of no fewer than 30 periodicals for women published
in the early nineteenth century. At least two titles were explicitly religious. The
Universalist Palladium and Ladies’ Amulet, published in Portland, Maine, was
conducted by an association of clergymen and was devoted to the defense of
Universalism, the rights and duties of females, and general literature. The Univer-
salist and Ladies Repository (1843–1873) held undisputed preeminence among
New England publications and was united with Godey’s Lady’s Book in 1874.
In June 1834, the Reverend Henry Bacon began a 21-year connection with the
publication, first as a contributor and later as editor.
1562. ———. “Reform Periodicals and Female Reformers, 1830–1860.” Ameri-
can Historical Review 37 (1931–1932): 678–99.
Discusses women reformers and papers they founded and published. Al-
though all urged some reform of American society and promoted improvement
in women’s conditions, the particular causes chosen and the means of reform
varied widely. The earlier papers carried unmistakable religious conviction, and
 Growth of the Nation, 1800–1860 409

clergymen as well as church women were instrumental in their founding and

operation. On the other hand, the clergy were not infrequently rebuked for their
passivity and lack of sensitivity to women’s conditions. After the Civil War these
early efforts, largely individualistic, were usurped by reform organizations and by
periodicals that became business enterprises.

1563. Steel, David W. “Truman S. Wetmore of Winchester and His ‘Republican

Harmony.’” Connecticut Historical Society Bulletin 45, no. 3 (1980): 75–89.
Wetmore, Connecticut physician and musician, was most active in the latter
avocation in the first decade of the nineteenth century. His manuscript collec-
tion, “Republican Harmony,” composed about 1805, consists of 53 texts and
132 pages, probably intended for publication. Two of his tunes, “Florida” and
“America,” are still sung in Southern singing schools.

1564. Stevens, Abel. Essays on the Preaching Required by the Times and the
Best Methods of Obtaining It. New York: Carlton and Phillips, 1856.
A cautionary treatise directed to Methodist clergy that extols the strengths and
virtues of inspired preaching by frontier circuit riders and pastors illustrated with
homiletic examples from some of the better known early denominational pulpiteers.
Although critical of “homiletics” and academic theological training, at the same
time Stevens argues for a disciplined, thoughtful approach to preaching, using
propositional discourse and employing striking illustrations to evangelize. The
example, par excellence, of this approach is George Whitefield. Stevens places
his appeal for revivalistic oratory in the larger context of contemporary com-
munication as exemplified in the lyceum and public platform of mid-nineteenth-
century America. Perry Miller identified this text as “possibly the most monu-
mental hermeneutical pragmatic exposition of revivalistic oratory which was
colloquial, ‘sublime,’ informal, plain speech.”

1565. ———. Life and Times of Nathan Bangs, D. D. New York: Carlton and
Porter, 1863.
Founded in 1789, the Methodist Book Concern, now the United Method-
ist Publishing House, was in moribund condition when Bangs was appointed
book agent and editor in 1820. Chapters 16 and 17 recount his leadership, over
an eight-year tenure, which transformed the Concern into a greatly expanded,
dynamic agency of the church. He increased the book stock, published titles by
American authors, launched the Christian Advocate, which quickly grew to be
the most widely circulated paper in America, and was largely responsible for es-
tablishing the Sunday School Union of the Methodist Episcopal Church. Thirty-
five years later (1862) this organization was responsible for placing 2,400,000
volumes in 13,600 Sunday school libraries. A gifted entrepreneur of the time,
Bangs’s visionary leadership provided the church with a powerful press, which,
when coupled with every Methodist minister acting as a publishing house agent,
410 Section V

created a comprehensive communication system flooding the nation with inex-

pensive Christian literature.
1566. Stewart, Sonja M. “The Reformed Church and the Sunday School: The
General Synod’s Adoption of an American Movement.” Reformed Review 34
(1980–1981): 4–11.
As early as 1816, lay persons in the Reformed Church made efforts to establish
Sunday schools. Originally affiliated with the American Sunday School Union,
“the Sunday school movement was assimilated into the Reformed Church” and
came under General Synod care by 1830. As missionary enterprises, Sunday
schools often formed the genesis of new churches. Educationally, they were
closely tied to the board of publication and engaged in catechetical instruction.
Organizationally, they are “under the oversight and care of the pastor and consis-
tory” in conformity with the General Synod’s original design of the 1830s.
1567. Strickland, William Peter. History of the American Bible Society, Revised
and Brought Down to the Present Time. New York: Harper, 1856.
Drawn largely from annual reports, legal documents, correspondence, and
financial statements, this general history of the American Bible Society treats its
organization, including the establishment of the Bible House and the printing,
publication, and circulation of Bibles. Besides general distribution, special atten-
tion is given to its work in prisons, among seamen and boatmen, in the army and
navy, in Sunday schools, and among Native Americans. The translation of the
Bible into many languages and the work of the Society in all parts of the world
is also included. A brief chapter on the “Biblical Library” contains a complete
listing of all the books in the Society’s library. During the 40 years covered,
1816–1856, it issued nearly 7,500,000 copies of scripture. See also the studies by
Henry O. Dwight (listed above), Paul C. Gutjahr (listed in Section II), and Peter
J. Wosh (listed below).
1568. Sutton, Walter. The Western Book Trade: Cincinnati as a Nineteenth
Century Publishing and Book Trade Center. Columbus: Ohio State University
Press, 1961.
Cincinnati was, prior to the Civil War, the fourth-largest publishing center in
the United States, and this study “focuses attention upon the leading center of the
regional publishing industry from its pioneer beginnings, through its period of
greatest importance, into its decline in the years following the Civil War.” The
Swedenborgians, Episcopalians, Methodists, Presbyterians, and Catholics all had
western agencies for the distribution of their publications. Chapter 12, The West-
ern Methodist Book Concern, details the history of religious publications, with
major attention given to the largest of these operations run by the Methodists.
1569. Sweet, Leonard I. “The Female Seminary Movement and Woman’s Mis-
sion in Antebellum America.” Church History 54 (1985): 41–55.
 Growth of the Nation, 1800–1860 411

“By examining public speeches delivered on the subject of female education,

during the antebellum period,” the author shows that the rationale for female
education included the concept of messianic motherhood, education as a means
of world regeneration, the preparation of women for usefulness, and the value
of women in the home to maintain national purpose. While other studies of the
female seminary movement view it as restrictive and as having put women in
their place, this study concludes that “as her education was taken seriously, so
too was she.”
1570. ———. “A Nation Born Again: The Union Prayer Meeting Revival and
Cultural Revitalization.” In In the Great Tradition: In Honor of Winthrop S. Hud-
son; Essays on Pluralism, Voluntarism, and Revivalism, edited by Joseph D. Ban
and Paul R. Dekar, 193–221. Valley Forge, Pa.: Judson Press, 1982.
The Union Prayer Meeting Revival of 1857–1858 was nationwide and
transatlantic, largely lay led with its urban components coordinated by the
YMCA. Communication was central to the revival’s geographic spread and
success, afforded prominent coverage by both the religious and secular press.
It “was one of the most covered religious events in the history of American
journalism. By bannering the work of the Spirit, the press became one of the
major advertising agencies for the national awakening.” The successful lay-
ing of the Atlantic cable during the height of the revival was thought to help
signal the approach of the millennium. The telegraph provided instantaneous
communication between scattered meetings as salvific messages were flashed
back and forth.
1571. Sweet, William Warren. “The Rise of Theological Schools in America.”
Church History 6 (1937): 260–73.
Theological schools were established to meet the conditions in the new nation
and to help meet the demand for ministers as the nation grew and expanded.
“These institutions came into existence to meet a need, felt at first only by those
churches which had a long tradition of an educated ministry, but eventually rec-
ognized by every considerable religious body in America.”
1572. Taulman, James E. “The Life and Writings of Amos Cooper Dayton
(1813–1865).” Baptist History and Heritage 10, no. 1 (1975): 36–43.
Founder of the Southern Baptist Sunday School Union, Dayton was a volu-
minous author. In a 10-year period he produced 13 volumes and “had nearly a
thousand articles published in twenty different periodicals.” His Sabbath school
books promoted Sunday schools, and as the author of religious fiction “he was
the first Baptist in the South to write a religious novel (1853) which sought to
disseminate Baptist doctrine through the medium of fiction.”
1573. Taupin, Sidonia C. “‘Christianity in the Kitchen’ or a Moral Guide for
Gourmets.” American Quarterly 15 (1963): 85–89.
412 Section V

A review of Mary Mann’s 1857 cookbook in which she attempts to reform the
intemperate eating habits of Americans. “With its Biblical overtones and Old-
Testament injunctions, it purported to serve as a moral guide to good eating.”
1574. Tell, David W. “The Man and the Message: Timothy Dwight and Homi-
letic Authorization.” Journal of Communication and Religion 26, no. 1 (2003):
83–108.
“Using Max Weber’s modes of legitimation, [Tell analyses] the rhetorical
authorization of Dwight’s A Sermon Preached at the Opening of the Theological
Institution at Andover (1808).” He asserted traditional status for clergy who held
their elite rank as university trained speakers while concurrently recognizing the
democratic spirit of the nineteenth century, which emphasized the importance
of the message over the status of the speaker. The sermon text “suggests that, to
Dwight’s mind, the deferential society of colonial America was not inconsistent
with the egalitarian society of the early nineteenth century.”
1575. Thomas, Arthur Dicken. “Moses Hoge: Reformed Pietism and Spiritual
Guidance.” American Presbyterians: Journal of Presbyterian History 71 (1993):
95–109.
Identifies Moses Hoge (1752–1820) as an educator and representative spiritual
guide in the Reformed tradition during the Second Great Awakening. Drawing
on the pietist tradition of August Hermann Francke, Phillip Jakob Spener, and
others, Hoge, president of Hampden-Sydney College (1807–1820), counseled
students, evangelized, and formed “praying societies” devoted to prayer, the
reading of devotional literature, and serious study of scripture. His instruction of
ministerial students emphasized piety as well as knowledge.
1576. Thomas, Cecil K. Alexander Campbell and His New Version. St Louis,
Mo.: Bethany Press, 1958.
Campbell is well known as the founder of the Disciples of Christ denomination
and as a prolific author and publisher of religious works. He was also a careful
translator of and commentator on biblical texts. In 1826 he issued his version
of the New Testament derived from works published by three Scottish clergy:
George Campbell, James Macknight, and Philip Doddridge. It went through some
16 editions, six during his lifetime. In 1855, Campbell completed a translation
of the Acts of the Apostles for a Bible version issued by the American Bible
Union in 1858. Employing the grammatico/philological-historical methodology
of biblical criticism, he endeavored to produce vernacular texts in contemporary
language so that the common reader could interpret and understand scripture, an-
ticipating by many years the same effort that produced the Revised and Revised
Standard Versions. In so doing he was one of the first American religious leaders
to “democratize scripture” and wielded a measurable influence upon subsequent
American versions of scripture. Based on the author’s Princeton Theological
Seminary doctoral dissertation.
 Growth of the Nation, 1800–1860 413

1577. Thompson, Lawrance. “The Printing and Publishing Activities of the

American Tract Society from 1825 to 1850.” Papers of the American Biblio-
graphic Society 35 (1941): 81–114.
A general overview of the society from its origins in local tract societies, with
modest publishing programs, to its development as a national organization and
one of the nation’s first mass media institutions. See also the study by David P.
Nord, The Evangelical Origins (listed above).

1578. Thorp, Willard. “Catholic Novelists in Defense of Their Faith, 1829–

1865.” Proceedings of the American Antiquarian Society 78 (1968): 25–117.
Anti-Catholicism ran high in the early nineteenth century and was often ex-
pressed in the Protestant press. Catholic writers turned to novel writing as one
way of presenting a positive view of their faith. This study discusses some 50 pro-
Catholic novels on American themes published both domestically and abroad.
1579. Thrift, Charles T. “Frontier Missionary Life.” Church History 6 (1937):
113–26.
Missionaries of the American Home Missionary Society, laboring in the
Southern states during the early years of the nineteenth century, experienced lives
of hardship and deprivation. Poverty severely limited their access to education,
and the scarcity of books handicapped their work.
1580. Tiro, Karim M. “Denominated ‘Savage’: Methodism, Writing, and Iden-
tity in the Works of William Apess, a Pequot.” American Quarterly 48 (1996):
653–79.
In 1829 Apess “gained notoriety with the publication of his memoir. Titled A
Son of the Forest, it was the first full-length autobiography published by a Na-
tive American.” As a convert to Methodism, Apess experienced and assumed an
identity coterminous with the rise of the despised sect to respectability. In 1836
his Eulogy on King Philip vigorously attacked the Puritan clergy for its sanction
of the destruction and dispossession of Native Americans. He also castigated the
orthodox denominations for their racism. “Rather than a rejection of his Pequot
background and a passive submission to the demands of the dominant culture,
Apess’s espousal of Methodism was an affirmation of his Indian identity.”

1581. Trendel, Robert. “The Expurgation of Antislavery Materials by American

Presses.” Journal of Negro History 58 (1973): 271–90.
Evangelical abolitionists such as Lewis Tappan and William Jay and their
friends in both England and America exposed the expurgation, suppression, and
censorship of the press by such religious societies as the American Tract Society,
American Sunday School Union, and the American Bible Society; the Methodist
Book Concern and Presbyterian Board of Publication; and of secular publishers
like Harper and Brothers. Religious literature of all types “including psalms and
hymns for public worship were purged of references to the slave and slavery.”
414 Section V

Tappan, disturbed that the American Tract Society refused to change its publish-
ing policy, formed the American Reform Book and Tract Society in 1852.
1582. Tripp, Bernell E. “The Origins of the Black Press.” In Media and Religion
in American History, edited by William David Sloan, 94–103. Northport, Ala.:
Vision Press, 2000.
Presbyterian clergyman, the Reverend Samuel Cornish and John Russwurm
founded Freedom’s Journal in 1827 in response to press attacks on African
Americans. They advocated “the elevation of the race through such means as
education, civil treatment of blacks, equal rights, job opportunities, morality, and
self-improvement.” Russwurm joined the colonization movement, emigrating to
Liberia where he became editor of the Liberia Herald. Cornish continued Free-
dom’s Journal under a new name, Rights of All. In his second paper, the Colored
American, he persisted in “his battle for equal rights and a higher social status
for blacks.” His sermons were of special significance to abolitionist William
Lloyd Garrison. The early struggles and efforts of Cornish and Russwurm were
multiplied in response to their accomplishment of launching African American
journalism.
1583. Trueblood, D. Elton. “The Influence of Emerson’s Divinity School Ad-
dress.” Harvard Theological Review 32 (1939): 41–56.
The young Emerson’s address to Harvard Divinity students in 1838 occasioned
spirited criticism at its first publication rather than at the time of its delivery. “Its
influence was felt more strongly by men in early maturity than by the students
to whom it was originally directed.” Henry Ware Jr.’s friendly critique was fol-
lowed by a swarm of critics who censured Emerson for replacing the worship
of the heavenly father with a nature mysticism. Basic to Emerson’s thought was
“the conviction that revelation can be continuous and immediate, that a first hand
religion is possible,” a theological staple preached thousands of times since by
clergy.
1584. Trulear, H. Dean, and Russell E. Richey. “Two Sermons by Brother
Carper: ‘the Eloquent Preacher.’” American Baptist Quarterly 6 (1987): 3–16.
Transcriptions of excerpts from two sermons by an early nineteenth-century
African American preacher made by J. V. Watson, Methodist preacher and editor.
The sermons are briefly analyzed. It is noted: “Carper’s typological preaching,
however much it may owe to New England, also has antecedents in West Africa
storytelling. As a storyteller in the Afro-American tradition and in keeping with
African precedent, Carper relies on story as the most useful mode of discourse
for the communication of truth.”
1585. Twaddell, Elizabeth. “The American Tract Society, 1814–1860.” Church
History 15 (1946): 116–32.
Traces the development of the tract society from regional efforts to that of a
powerful, national evangelistic and publishing organization that “through the two
 Growth of the Nation, 1800–1860 415

agencies of the wandering evangelist and the printed word, played an unobtrusive
and lastingly effective part in shaping American thought into fundamentalist
Protestant patterns.”
1586. Tyler, Alice Felt. “The Education of a New England Girl in the Eighteen-
Twenties.” New England Quarterly 17 (1944): 556–79.
A diary kept by a nineteenth-century farm girl supplies evidence that her
education included schooling, attendance at the village Lyceum, attendance at
church, extensive reading, and long winter evenings when the family read aloud.
The readings were drawn from a wide range of subjects, with religion and theo-
logical materials occupying a prominent place. Families “were such indefatigable
sermon-tasters that even the youngest could compare ministerial doctrines, pulpit
presence, and styles of discourse with considerable perspicosity.”
1587. Tyms, James D. The Rise of Religious Education among Negro Baptists:
A Historical Case Study. New York: Exposition Press, 1965.
Parts 1 and 2 of this study cover the “Social Background” and “Religious
Education Before Emancipation,” providing an overview of efforts by slave
owners, the Society for the Propagation of the Gospel, and evangelical Protes-
tant denominations to educate blacks, both slave and free. Baptist efforts “in the
religious training of Negroes consisted of a mixture of efforts at active training
and soul winning.” Sunday school work for and among blacks began as early as
the 1790s and developed significantly in the early nineteenth century. Baptist lit-
erature used prior to 1865 was characteristically scriptural, stressing the spiritual
life; advocated the natural rights of all persons before the law, as before God; and
“encouraged the enlargement of the boundaries of human knowledge,” includ-
ing ethical and moral teachings. Sunday school societies “engaged in the task
of distributing Bibles and other literature among the colored people,” providing
experiences that helped blacks learn how to organize associations. Based on the
author’s doctoral dissertation.
1588. Van Dussen, D. Gregory. “An American Response to Irish Catholic Im-
migration; The Methodist Quarterly Review, 1830–1870.” Methodist History 29
(1990–1991): 21–36.
Espousing an evangelical Anglo American civilization, “Methodism’s intellec-
tual leadership, in The Methodist Quarterly Review, the scholarly journal of the
Methodist Episcopal Church, wrestled with issues surrounding Irish immigration
and resisted an emerging cultural and religious pluralism.” Part of the attack was
against the Roman Catholic press.
1589. Venable, William H. Beginnings of Literary Culture in the Ohio Valley:
Historical and Biographical Sketches. Cincinnati, Ohio: Robert Clarke, 1891.
“The Voice of the Preacher and the Clash of Creeds” is more biographically
oriented than literary but does provide an overview of religious writings in the
first half of the nineteenth century. Sermons, debates, and sectarian discourse,
416 Section V

both oral and written, “had an immense influence in shaping the literature of the
Ohio Valley in the beginning.”
1590. Vieker, Jan D. “C. F. W. Walther, Editor of Missouri’s First and Only Ger-
man Hymnal.” Concordia Historical Institute Quarterly 65 (1992): 53–69.
Walther, first president of the Missouri Synod, was also a talented musician
and as editor-in-chief, produced the first and only German language hymnal the
denomination was to have. “First published in 1847, it was reprinted and used for
nearly a century until The Lutheran Hymnal of 1941 came into use. It provided
the basic structure for Missouri Lutheran hymnody, setting a pattern for piety and
worship which has continued to the present day.”
1591. Wallace, Anthony F. C. “Handsome Lake and the Great Revival in the
West.” American Quarterly 4 (1952): 149–65.
Surveys and reviews the history of Gaiwiio, a Native American faith founded
in 1799 by Handsome Lake, still practiced by the Iroquois and Seneca of New
York state. It appears to have been spawned out of the great revival forces sweep-
ing the area around 1797–1805. Like the whites, the native peoples had relocated
on the frontier and “in them, as in the whites, emotional comfort could only be
achieved in an intense experience of confession, repentance, and the experience
of salvation.”
1592. Walter, Frank K. “A Poor But Respectable Relation: The Sunday School
Library.” Library Quarterly 12 (1942): 731–39.
A study on the origins and development of Sunday school libraries during the
nineteenth century as predecessors to the public library. Its efforts were directed
toward children. “In the years preceding the Civil War, rising tides of temperance
and antislavery sentiments, as well as religious evangelism, added support to the
Sunday school library. During the War, extension of these libraries was retarded
in the South, but their growth and use in the North continued.” After the war they
became more secular, gradually faded into disuse, and were displaced, in part, by
the development of public libraries.
1593. Wayland, John T. The Theological Department in Yale College, 1822–
1858. American Religious Thought of the 18th and 19th Centuries. New York:
Garland Publishing, 1987.
Recounting the formative years of the Yale Divinity School, this history
details the development of New England theology through the lives and teach-
ings of four faculty members. Each professor’s biography includes an annotated
bibliography of his writings. Of special interest to communication are chapter
6, The Purpose and Plan of the Course of Study; a sub-section of chapter 7,
The Course of Study for the Junior, Middle, and Senior Years; and chapter 8,
The Libraries. The latter (pp. 226–89) contains an analysis of library holdings
and their usage by students, including lists of titles withdrawn (borrowed) by
them. Of particular note is a brief description of “Revivals of Religion in Yale
 Growth of the Nation, 1800–1860 417

College and in New Haven” (pp. 366–76), which numbered 20 for the period
1741–1837, 17 of them in the nineteenth century. Reprint of the author’s 1933
Yale University Ph.D. thesis. See also the study by Roland Bainton and Leander
Keck (listed above).
1594. Weathersby, Robert W. “Joseph Holt Ingraham.” In Antebellum Writers in
New York and the South, edited by Joel Myerson, 163–65. Dictionary of Literary
Biography, Vol. 3. Detroit: Gale Research, 1979.
Having written “nearly ten percent of the novels published in the 1840s,” in
1853 Ingraham took holy orders as an Episcopal priest. His epistolary tale, The
Prince of the House of David (1855), “was the best selling book of Ingraham’s
life and a best seller before the Civil War”; kept in print until 1975, it sold mil-
lions of copies. His voluminous output satisfied the literary taste of the age, which
favored biblically based tales. Includes a bibliography of his principal works.
1595. Webster, George Sidney. The Seamen’s Friend: A Sketch of the American
Seamen’s Friend Society. New York: American Seamen’s Friend Society, 1932.
Organized in 1828, the American Seamen’s Friend Society has, as part of its
purpose, the promoting in every port of libraries, reading rooms, and schools so
as to improve the social and moral condition of seamen. Its activities as a pub-
lisher are detailed in a chapter on publications. Libraries in ports and on ships
are reviewed in another chapter on loan libraries. From 1859 to 1932, the Society
sent to sea 13,543 new libraries “and the reshipment of the same 17,187, making
in the aggregate 30,730.”
1596. Weedman, Mark. “History as Authority in Alexander Campbell’s 1837
Debate with Bishop Purcell.” Fides et Historia 28, no. 2 (1996): 17–34.
Reassessment of a debate between Campbell, founder of the Disciples of
Christ, and Catholic Bishop John Baptist Purcell of Cincinnati. Often dismissed
as an insignificant skirmish exemplifying nineteenth-century nativism, Weedman
sets the debate in the broader historical context of Protestant–Roman Catholic
dialogue and notes that both men grounded their arguments in a view of history
as authority. Purcell claimed the historical validity of Rome’s claim to author-
ity; Campbell denied Roman authority claiming it for himself. The debate, im-
mensely popular, drew large audiences, was widely reported in the press, and was
published as a monograph.
1597. Weiss, Harry B. “Hannah More’s Cheap Repository Tracts in America.”
Bulletin of the New York Public Library 50 (1946): 539–49, 632–41.
The Cheap Repository Tracts, as a serial, made their appearance in America in
1800 at Philadelphia after having gained great popularity in England. “The series
of tracts published by B. & J. Johnson were direct approaches and even though
not sponsored by a religious group, they constitute, as far as I know, the first or-
ganized distribution of tracts in America.” Their popularity continued for many
years, and they were used frequently, mainly by various tract societies. Includes
418 Section V

“A Preliminary Check List of Cheap Repository Tracts Published in America,

1797–1826,” with location of copies in libraries.
1598. Wetzel, Richard D. “The Hymnody of George Rapp’s Harmony Society.”
The Hymn 23 (1972): 19–29.
Includes a summary history of this German pietistic-mystical society that
settled in Pennsylvania in 1804–1805. Initially they used well-known hymn col-
lections of the eighteenth century, but then published hymnals of their own in
1820, 1824, and 1827. The 1827 edition was reprinted unchanged in 1889.
1599. Willey, Larry G. “John Rankin, Antislavery Prophet, and the Free Pres-
byterian Church.” American Presbyterians: Journal of Presbyterian History 72
(1994): 157–71.
Author of Letters on American Slavery, one of the most widely circulated anti-
slavery publications of the 1830s and 1840s, Rankin was also a founder and the
first president of the American Reform Tract and Book Society (1851) as well
as principal founder of the Free Presbyterian Church (1847). Although generally
neglected by historians, “few indeed were the facets of the antislavery move-
ment in the nineteenth century that were not in some way touched by his pen, his
preaching or his presence.”
1600. Wilson, Major L. “Paradox Lost: Order and Progress in Evangelical
Thought of Mid-Nineteenth-Century America.” Church History 44 (1975):
352–66.
Four Protestant denominational periodicals—Disciples, Baptist, Methodist,
and Presbyterian—comprise the basic sources for this study whose purpose “is
to analyze in a systematic way the evangelical view of man’s venture in time, as
that venture was formulated in the related concepts of order and progress.” At
mid-century America was seen as progressive, enjoying Christian liberty.
1601. Winter, Robert Milton. “Daniel Baker and Old School Revivalism in Mis-
sissippi.” American Presbyterians: Journal of Presbyterian History 74 (1996):
227–40.
As an Old School Presbyterian, Baker’s extensive evangelistic preaching was
theologically orthodox and his sermons were prepared to appeal to the intellect.
His published sermons went through numerous editions, making him “one of the
South’s most widely published authors.” His pastorate at Holly Springs, Missis-
sippi (1839–1848), was followed by missionary service in Texas.
1602. Wolfe, Richard J. “A Footnote to the Publication of Peter Smith’s Indian
Doctor’s Dispensatory (Cincinnati, 1813).” Harvard Library Bulletin 27 (1979):
209–22.
The Reverend Peter Smith, Baptist minister-farmer-physician like numerous
clergy in the seventeenth and eighteenth centuries, practiced medicine. His rem-
edies were based on anatomy, folk-knowledge, and “the use of herb, root, and bo-
 Growth of the Nation, 1800–1860 419

tanical substances that had been borrowed from the Indians.” His Dispensatory,
“the second meteria medica published west of the Allegheny Mountains and the
first medical book issued in the state of Ohio,” was intended for popular use on
the Ohio-Kentucky frontier. Smith attempted without success to have an edition
of his work published in the East. An interesting example of a title by one who
practiced the cure of both the body and the soul.
1603. Wosh, Peter J. Spreading the Word: The Bible Business in Nineteenth-
Century America. Ithaca, N.Y.: Cornell University Press, 1994.
This history of the American Bible Society analyzes its “transformation
from missionary moral reform agency to national nonprofit corporate bureau-
cracy.” Founded in 1816, its evolution was guided by Protestant laymen who
were businessmen philanthropists, and it managed one of the nation’s largest
publishing houses, weathered the economic depression of 1837, faced the chal-
lenges of a burgeoning Roman Catholicism, survived denominational schisms
and the Civil War, and expanded its overseas operations into the Levant.
However, its evangelical mission of producing and distributing the Bible never
wavered, while at the same time it pioneered in employing “the new methods
of mass production and mass distribution, and the structural innovations that
produced a new managerial capitalism by the end of the nineteenth century.”
Especially valuable as an analysis of the economic and social changes that
impacted the Bible Society in its efforts to evangelize as the nation shifted
from being an agricultural, rural economy to becoming an industrialized, ur-
ban, market-oriented economy. See also studies by Henry O. Dwight (listed
above), William P. Strickland (listed above), and Paul C. Gutjahr (listed in
Section II).
1604. Wright, Conrad. “The Religion of Geology.” New England Quarterly 14
(1941): 335–58.
Recounts the efforts, in the early nineteenth century, of Benjamin Silliman,
Edward Hitchcock, author of The Religion of Geology, and James Dwight Dana
to reconcile the evidence of geology with the biblical account of creation. Their
efforts collapsed in 1859 with the publication of Charles Darwin’s The Origin of
the Species.
1605. Wyman, Margaret. “The Rise of the Fallen Woman.” American Quarterly
3 (1951): 167–77.
The fallen woman, in pre–Civil War novels, was a sinner beyond personal
salvation. “In the pre-war nineteenth century, the female sinner virtually disap-
peared from the pages of domestic novelists.” After the war Bayard Taylor,
Elizabeth Stuart Phelps, Harriet Beecher Stowe, and Edgar Fawcett dealt with the
problem of prostitution. Their fallen women achieve personal salvation through
repentance and conversion. Later novelists, such as D. G. Phillips, shift the focus
to secular salvation achieved through independence and success.
420 Section V

1606. Yoakam, Doris G. “Women’s Introduction to the American Platform.” In

A History and Criticism of American Public Address, edited by William Nor-
wood Brigance, Vol. 2:153–92. New York: Russell and Russell, 1960.
Women emerged as effective public speakers during the antebellum period be-
ginning in 1828. Most of them in addition to advocating women’s rights were ac-
tive as reformers, notably as anti-slavery speakers. Until 1840 they faced virulent
opposition from the churches and clergy. “The 1840s witnessed increased activity
of women upon the public platform,” where they sometimes appeared alongside
such famous men orators as Wendell Phillips and Ralph Waldo Emerson. After
1850 a much larger group of pioneer women orators emerged to become profes-
sional lecturers and agents of reform societies. Among them were women clergy
such as Angelina Grimke, Lucretia Mott, and Antoinette Brown. Sallie Holley,
while not clergy, was noted for her “earnest, faithful, heart-searching, revival”
preaching. These women are credited with “toppling oratory off its rhetorical
stilts and in guiding it toward a more natural, straightforward and conversational
means of communication.”
1607. Young, Betty I. “A Missionary/Preacher as America Moved West: The
Ministry of John Wesley Osborne.” Methodist History 24 (1985–1986): 195–
215.
Serving as both a Methodist minister (1832–1849) and an Episcopal priest
(1857–1881), Osborne served first in Baltimore and Virginia. In 1853 he was
hired as a colporteur for the American Tract Society in Illinois, a position he
held until the Episcopal Diocese of Illinois commissioned him as a missionary
on the Illinois Central Railroad in 1857, a position he held until 1872. He labored
tirelessly to distribute Bibles, tracts and other literature, preach, establish Sunday
schools, and build churches. He was one of hundreds of circuit riders and colpor-
teurs who were the major propagandists of “a new mass culture of reading and
writing.”
1608. Zboray, Ronald J. “Antebellum Reading and the Ironies of Technological
Innovation.” American Quarterly 40 (1988): 65–82.
Challenges the commonly held view that the dramatic growth of American
publishing and of the reading public in the period 1790–1855 can be attributed
solely to the industrialization of printing and the unprecedented expansion of
publishing. Other factors include improved transportation, especially canals and
railroads. Reading was affected by improved illumination, cheaper corrective
eyewear, more leisure time, and higher disposable income. “The publishers’ ac-
complishments in disseminating literature, though real, did not conform to the
democratizing ideal of the Protestant printer. Instead, the social distribution of lit-
erature followed quite closely the march of American economic development—a
different and much more complex sense of ‘democracy.’”
1609. ———. A Fictive People: Antebellum Economic Development and the
American Reading Public. New York: Oxford University Press, 1993.
 Growth of the Nation, 1800–1860 421

Viewing fiction as a unifying force in antebellum America, Zboray explores

the powerful economic forces focused in industrialization that transformed the
country from a provincial, fragmented, agricultural federation of states into a
nation. “As industrialization spread in antebellum America, the printed word be-
came the primary avenue of national enculturation.” The many fictions by which
Americans shaped their approach to the future included novels and stories. One
of the values of this study is its focus on readers and the reading public. Although
a minimum of attention is given to the production of religious literature and the
place of such publications in the American literary tradition, it is assumed that
the Bible and associated literature was widely available. A valuable contribution
to understanding the development of the book industry and trade, the emergence
of a national literature on the eve of the Civil War, and the growth of popular
culture.
1610. ———. “The Railroad, the Community, and the Book.” Southwest Review
71 (1986): 474–87.
“Rail opened a mass market of national dimensions for books and assured an
easy dissemination of literature from publishers in New York, Philadelphia, and
Boston.” However, the focus here is also on the personal impact of rail upon the
common reader and his or her community. Rail brought a new temporal accu-
racy, strengthened social networks through correspondence, improved economic
conditions, and helped disseminate information on a national scale. “Clearly, im-
proved communications challenged a sense of community that had long managed
to control and interpret the influx of information about the outside world within a
local context.” In books, the antebellum American reader participated in a larger
world yet still related to kin, community, and church.
1611. ———. “Technology and the Character of Community Life in Antebel-
lum America: The Role of the Story Paper.” In Communication and Change in
American Religious History, edited by Leonard I. Sweet, 185–215. Grand Rapids,
Mich.: Eerdmans, 1993.
The highly transient nature of American life in the early nineteenth century
coupled with industrialization led to a loss of community. Changes in printing
and publishing led to the creation of inexpensive, large press runs of story papers.
These cheap publications flooded the marketplace with sensationalistic and sen-
timental fiction, which “offered the reader flattery as a part of their therapy.” By
creating surrogate communities of readers the papers “helped Americans to re-
construct a human assemblage akin to the old communities that industrialization
undermined.” Ironically, part of the therapy employed the image of the machine
as a system of reliability, predictability, and order. Agricultural and religious
papers were part of this mix, popular and widely read.
 Section VI
The Civil War and Rapid Technological
Development, 1861–1919

1612. Abernathy, Elton. “Trends in American Homiletic Theory Since 1860.”

Speech Monographs 10 (1943): 68–74.
Prior to 1900 sermons were largely doctrinal in nature, the principal aim of
which was the individual “soul salvation” of auditors. Since then two theories
of homiletics have emerged: one emphasizes the authoritative conception of the
ministerial office relying on scriptural texts for preaching, while the other em-
phasizes the social message based on experience in which the minister seeks to
“interpret the social and ethical problems of the hearers in the light of Christian
principles.” Based on the author’s 1940 University of Iowa dissertation.
1613. Albrecht, Robert C. “The Theological Response of the Transcendentalists
to the Civil War.” New England Quarterly 38 (1965): 21–34.
The majority of Transcendentalist-Unitarian clergy fell back on the rhetoric
of orthodoxy to explain the tragedy of the Civil War. “They became religious
nationalists in formulating their response to the crisis, preaching that the war was
a remission by blood for the salvation of man and nation.” Only Ralph Waldo
Emerson managed to employ a religious rhetoric that moved beyond orthodoxy.
1614. Alexander, Doris M. “The Passion Play in America.” American Quarterly
11 (1959): 351–71.
“No single theatrical event in America ever aroused fiercer protest than the
attempt to put on a Passion play in 1879, in 1880, and again in 1882–83.” Clergy
and religious groups vehemently denounced the attempts of Salmi Morse, its
author and producer, to stage the pageant. They enlisted the press, the courts, the
police, and reform organizations to oppose it. A version of Morse’s play/pageant
was produced as a film by Thomas A. Edison in 1898. By 1900 public opinion
had shifted, resulting in “the production of a flood of dramas based on Biblical
themes.”

423
424 Section VI

1615. Allison, William Henry. “Theological Libraries.” In The New Schaff-Her-

zog Encyclopedia of Religious Knowledge, edited by Samuel Macauley Jackson,
Vol. 11:336–41. New York: Funk and Wagnalls, 1911.
Section 3 on libraries in the United States and Canada lists theological school
collections, noting special collections held by each institution. Valuable as a
snapshot of holdings but limited since it omits significant collections such as
Andover-Newton, Harvard, no libraries west of the Mississippi, and others.
1616. Ander, Oscar Fritiof. “The Swedish American Press and the American
Protective Association.” Church History 6 (1937): 165–79.
The Swedish American press, particularly a minority of democratic news-
papers, was sympathetic to the rabidly anti-Catholic American Protective As-
sociation. While denominational newspapers joined in attacking Catholics, more
moderate voices prevailed and the American Protective Association declined
after the election of 1896.
1617. ———. T. N. Hasselquist: The Career and Influence of a Swedish-Ameri-
can Clergyman, Journalist and Educator. Publications of the Augustana Histori-
cal Society, 1. Rock Island, Ill.: Augustana Historical Society, 1931.
The father of Swedish Lutheranism in America, Hasselquist expounded his
strong religious, educational, and political views through the use of the press. In
1855 he purchased a press and began publishing two newspapers, Hemlandet, a
general interest organ with some religious news, and Rätta Hemlandet, a pietistic
devotional paper, which, in 1868, became Augustana. As the leading religious
organ of the Swedish Lutheran Augustana Synod, its purpose was to educate
church members in matters of doctrine and order. He wrote copy and edited Au-
gustana from 1868 to 1889. In addition to serving as an editor for many years,
he also served as president of the Augustana Synod, 1860–1870, and as president
of Augustana College and Theological Seminary, 1863–1891. In these positions
Hasselquist was able to exert a strong influence on Swedish American society
and on other Swedish publications. Revision of the author’s 1931 University of
Illinois Ph.D. dissertation.
1618. Anderson, Douglas Firth. “Presbyterians and the Golden Rule: The Chris-
tian Socialism of J. E. Scott.” American Presbyterians: Journal of Presbyterian
History 67 (1989): 231–43.
Founder and editor of several West Coast Christian socialist periodicals, J.
E. Scott espoused an ecumenical, simplistic social progressivism based on the
Golden Rule.
1619. Anderson, Warren B. “Union Chaplains and the Education of the Freed-
men.” Journal of Negro History 52 (1967): 104–15.
Responding to the need of emancipated blacks to make the transition from bond-
age to freedom, many U.S. army chaplains began teaching them to read and write.
In 1862 General U. S. Grant appointed Chaplain John Eaton administrator of Ne-
 The Civil War and Rapid Technological Development, 1861–1919 425

gro affairs in the Department of Tennessee (covering a large area of the Southern
states). Eaton decided that a rudimentary school system “would produce ultimately
the greatest benefit for the former slaves and the nation.” More than 113,000 blacks
benefited from the chaplains’ educational program in the year 1863–1864.
1620. Angell, Stephen Ward. Bishop Henry McNeal Turner and African-Ameri-
can Religion in the South. Knoxville: University of Tennessee Press, 1992.
South African missionary, liberation theologian, social and political activ-
ist, U.S. military chaplain, and twelfth bishop of the A. M. E. Church, Turner
was also an advocate for education and took a leading interest in the publishing
program of the church, serving as its publisher, 1876–1880. Also copublisher
of the Savannah Colored Tribune, he became editor of the Voice of Missions
(1890s) and subsequently inaugurated “a new, personally controlled publication,
the Voice of the People” to promulgate his outspoken views on social, political,
and church concerns. A forceful advocate for an educated ministry, he served as
chancellor of Morris Brown University in Atlanta from 1896 to 1908. Proponent
of “preaching pride in blackness and in Africa,” he was an early advocate of the
black cultural nationalism that emerged in the 1960s.
1621. Angell, Stephen Ward, and Anthony B. Pinn, eds. Social Protest Thought
in the African Methodist Episcopal Church, 1862–1939. Knoxville: University of
Tennessee Press, 2000.
Prefaced by an introductory essay, “The A. M. E. Church and Printed Media,”
the editors provide an overview of the development of the African American
press with special attention given to newspapers and magazines. The body of this
work consists of excerpts from two outstanding titles: the Christian Recorder
and the African Methodist Episcopal Church Review, organized in six thematic
chapters: (1) Civil Rights; (2) Education; (3) Theology; (4) Missions and Emigra-
tionism; (5) Women’s Identities; and the (6) Social Gospel and Socialism. Each
chapter includes an introduction to its theme. This anthology serves “to highlight
the quality, depth, and passionate character of the thought which A. M. E. Church
members devoted to sorting out the implications of the social issues of the time,
and to designing action agendas.”
1622. Appel, Richard G. “Philip Schaff: Pioneer American Hymnologist.” The
Hymn 14 (1963): 5–7.
Wrote the article on German hymnody in Julian’s Dictionary of Hymnody
(1892–1957) and served as editor of several Reformed Church hymnals including
the Deutsches Gesangbuch (1859), English edition German Hymn Book (1874),
Songs of Praise (1874), and a Sunday School Hymnal. He also served as editor of
Der Deutsche Kirchenfreund and The Mercersburg Quarterly Review.
1623. Balmer, Randall H. “From Frontier Phenomenon to Victorian Institution:
The Methodist Camp Meeting in Ocean Grove, New Jersey.” Methodist History
25 (1986–1987): 194–200.
426 Section VI

Founded in 1869 by the Methodists, Ocean Grove was developed as a religious

resort and retreat for workers of the industrialized city, effectively institutional-
izing the revival techniques of the early nineteenth century.
1624. Banker, Mark T. “Presbyterian Missionary Activity in the Southwest: The
Careers of John and James Menaul.” In Religion in the West, edited by Ferenc M.
Szasz, 55–61. Manhattan, Kans.: Sunflower University Press, 1984.
The Menaul brothers worked as home missionaries among the Laguna, Na-
vajo, and Apache peoples in Arizona and New Mexico, helping to establish
the Synod of New Mexico in 1889. John, a physician as well as a clergyman,
was active 1870–1889. Among his educational activities was to put the native
Keresan language into written form. “By 1882 he had succeeded in translating
McGuffey’s First Eclectic Reader and the Shorter Catechism and with a small
printing press provided by eastern friends, printed copies of his translations for
use by his students.” James, active 1881–1904, organized both the First and
Spanish Presbyterian churches of Albuquerque, supported the joint Presbyterian-
government–operated Native American boarding school (now Menaul School),
was active in the Spanish Tract Service, “printed in Spanish thousands of re-
ligious tracts, several hymnals, temperance tracts, and beginning in 1902 the
Synod’s bilingual mouthpiece, La Aurora.” Circulation of the tracts extended into
Mexico and the Caribbean. The printing work of the brothers was an important
factor in Presbyterian accomplishments in the Southwest.
1625. Barton, William E. “The Library as a Minister in the Field of Religious
Art.” Religious Education 4 (1909–1910): 594–603.
Black and white reproductions, half-tone cuts, colored lithographs, and three-
colored reproductions of art work were commonplace and affordable by 1900.
There is a brief discussion of art followed by a bibliography in eight parts: books
recommended for private libraries and public libraries; painting; Christian art; ar-
chitecture; sculpture, etc.; series of monographs on artists; a few standard works;
and instruction in art.
1626. Bartow, Charles L. “In Service to the Servants of the Word: Teaching
Speech at Princeton Seminary.” Princeton Seminary Bulletin n.s. 13 (1992):
274–86.
Traces the history of the teaching of speech at Princeton over a period of 134
years, 1858–1992. The nomenclature for describing the discipline over these
years includes elocution, expressionism, oral interpretation, and interpretative/
situational speech. Includes biographical information on faculty and reviews their
approaches to teaching, both the reading of scripture and preaching.
1627. Batten, J. Minton. “Henry M. Turner, Negro Bishop Extraordinary.”
Church History 7 (1938): 231–46.
Turner’s public ministry covered 64 years (1851–1915) of the most critical
period in the history of African Americans. A gifted Christian leader of an under-
 The Civil War and Rapid Technological Development, 1861–1919 427

privileged people, he was a tireless champion for a trained and educated ministry.
He helped to create a literature that informed his people. His abilities as an orator
were widely recognized and he was frequently selected as the spokesperson for
his race and denomination (Methodist).
1628. Becker, Penny Edgell. “‘Rational Amusement and Sound Instruction’:
Constructing the True Catholic Woman in the Ave Maria, 1865–1889.” Religion
and American Culture: A Journal of Interpretation 8 (1998): 55–90.
Challenging the prevailing sociological view that ideological innovations are
most often found in ritual and devotional practices, the author finds multiple ver-
sions of Catholic gender ideology in the family-oriented publication, Ave Maria.
Widely read in parish reading circles and convent schools, it displayed “five pos-
sible ways in which women can be oriented to the arena of home, church and the
world.” Alternative interpretations include “worldly women” who work for pay
and a conflicted realm where the contradictory demands of church versus home
are intensified. This analysis demonstrates that “even at the center of the church,
in its internally produced didactic literature, contradictions and alternatives
emerged despite the energies expended toward social and cultural control.”
1629. Bender, Harold S. “John Horsch, 1867–1941: A Biography.” Mennonite
Quarterly Review 21 (1947): 131–55.
Best known for his outstanding work in the field of Mennonite history, Horsch
wrote “countless periodical articles in addition to numerous pamphlets and books
which flowed from his pen for over fifty years.” Early in his career, he was em-
ployed by the Light and Hope Publishing Company and later by the Mennonite
Publishing House (1908–1941) as an editor. He was also largely responsible for
the development of the Mennonite Historical Library as a rich resource of Anabap-
tist history. See also the Horsch bibliography by Edward Yoder (listed below).
1630. Bendroth, Margaret Lamberts. “Men, Masculinity, and Urban Revivalism:
J. Wilbur Chapman’s Boston Crusade, 1909.” Journal of Presbyterian History 75
(1997): 235–46.
The Chapman-Alexander Simultaneous Evangelistic Campaign included city-
wide meetings, drawing an “accumulated total attendance for the crusade of
800,000” over a period of three weeks. Chapman’s appeal to men, ostensibly to
counteract the feminization of American Protestantism, also spoke to deeper cul-
tural circumstances such as the religious dominance of Roman Catholics in urban
areas. Chapman successfully “tugged at earnest, turn-of-the-century conventions
around gender roles and shamelessly overdramatized them.”
1631. Berkman, Dave. “Long Before Falwell: Early Radio and Religion—As
Reported by the Nation’s Periodical Press.” Journal of Popular Culture 21, no.
4 (1988): 1–11.
Reviews the reporting, in the periodical press of the 1920s, of religion and
radio’s “coming together.” Initial fears that listening to religion would come to
428 Section VI

replace attendance at religious services gave way by 1924 to accommodation and

acceptance of the new medium. The press helped to inform both clergy and laity
about this new extension of religion into the home.
1632. Betts, John R. “The Negro and the New England Conscience in the Days
of John Boyle O’Reilly.” Journal of Negro History 51 (1966): 246–61.
O’Reilly, idealistic Irish refugee from an Australian prison camp, assumed edi-
torship of The Pilot, Boston’s Catholic diocesan paper during the postwar period
of Reconstruction, 1870–1890. He transformed the paper’s editorial policy from
lukewarm tolerance of racial injustice to that of outspoken critic of racism. At his
death in 1890, “Negroes had lost their most ardent and vocal defender.”
1633. Biesecker-Mast, Gerald J. “Anxiety and Assurance in the Amish Atone-
ment Rhetoric of Daniel E. Mast and David J. Stutzman.” Mennonite Quarterly
Review 73 (1999): 525–38.
Explores how two early twentieth-century Old Order Amish writers negotiated
the theological and spiritual tension “between the Anabaptist commitment to a
communally shaped ethic of discipleship and the American Protestant evangelical
experience of a personally focused story of salvation.” In the continuing struggles
of the Amish with modernity, the texts of both Mast and Stutzman “continue to be
reprinted and read among the Old Order, New Order and Beachy Amish.”
1634. Billman, Carol. “Edward Everett Hale.” In American Writers for Children
before 1900, edited by Glenn E. Estes, 197–203. Dictionary of Literary Biogra-
phy, Vol. 42. Detroit: Gale Research, 1985.
Unitarian clergyman, reformer, philanthropist, journalist, educator, creative
writer—Hale wrote voluminously for young people, focusing special attention on
school life, history, and moral advice. Over his long life he produced a corpus of
titles including sermons, prayers, and treatises on practical Christianity. Many of
his titles were published by Roberts Brothers of Boston. Includes a selective but
extensive bibliography of his books.
1635. Blaisdell, Charles R. “The Attitude of the Christian-Evangelist towards
the Spanish-American War.” Encounter 50 (1989): 233–45.
Chronicles the Disciples of Christ Evangelist’s attitude toward the war during
the year 1898 and attempts an analysis of its motivation for viewing the war in the
way that it did. The paper’s editor put forth justification for the United States to
wage war against Spain, including “the general idea of the United States’ mani-
fest destiny to control this hemisphere, the desire to solidify the post–Civil War
reunification of America North and South, and a pervasive anti-Catholicism.”
A strong current of nationalism is judged to have truncated the claims of the
gospel.
1636. Boyd, Lois A. “Shall Women Speak? Confrontation in the Church, 1876.”
Journal of Presbyterian History 56 (1978): 281–94.
 The Civil War and Rapid Technological Development, 1861–1919 429

Prompted by a case where two women were permitted to “preach and teach”
in a Newark, New Jersey, church in 1876, three judicatories of the Presbyterian
Church in the U.S.A. ruled that women could not “preach, be ordained, or serve
as officers.” This stance, while provoking much publicity in both the secular and
religious press at the time, held until the second half of the twentieth century.
1637. Boynton, Percy H. “The Novel of Puritan Decay from Mrs. Stowe to John
Marquard.” New England Quarterly 13 (1940): 626–37.
Reviews a group of novels from the past century that show that American
religious life, as exemplified in Puritanism, had to adjust itself to secular culture.
These novels about churchmen and the church gained popularity because readers
were participants and/or bystanders in the events depicted and therefore respon-
sive to them.
1638. Brauer, Jerald C. “Images of Religion in America.” Church History 30
(1961): 3–18.
Examines the written representations of American life and institutions by
nineteenth-century nonclerical visitors from Europe. An impressive number of
these visitors painted “a picture of American life as it was—with religion at the
center of that picture.” American religion was seen as antihistorical and perfec-
tionistic. Brauer believes these journalistic insights correlate and are compatible
with the views of many church historians.
1639. Breeze, Lawrence E. “The Inskips: Union in Holiness.” Methodist History
13, no. 4 (1975): 25–45.
John S. and Martha J. Inskip were successful evangelists and founders of the
National Camp Meeting Association for the Promotion of Holiness, a popular
movement attracting thousands to its meetings. They also wrote for and edited
The Christian Standard for a number of years. Working together their ministry
spanned 47 years.
1640. Broadus, John A. On the Preparation and Delivery of Sermons. Edited by
Jesse Burton Weatherspoon. New and rev. ed. New York: Harper and Brothers,
1944.
Originally published in 1870 this homiletic textbook has appeared in several
editions and remained popular for over 75 years. Grounded in classical rhetoric,
homiletics is defined as “the adaptation of rhetoric to the particular ends and
demands of Christian preaching.” The essential elements of the sermon are: the
introduction, the discussion, or body of the discourse with divisions, and the
conclusion/application. The favored rhetoric of the sermon is argument expressed
to persuade. Also, “preaching is essentially [a] personal encounter, in which the
preacher’s will is making a claim through the truth upon the will of the hearer.”
Comprehensive and practical, this text served as a standard late nineteenth- and
early twentieth-century Protestant manual, providing instruction in oral delivery
for literate, well-read students and clergy.
430 Section VI

1641. Brown, Ira V. “Lyman Abbott: Christian Evolutionist.” New England

Quarterly 23 (1950): 218–31.
Abbott helped reconcile Darwinian science and religion. His views on science
were somewhat superficial, but as an author and editor he was influential in
creating “a friendly attitude toward science.” His Christian evolutionism “pre-
served spiritual values in a new world where the old moral sanctions were being
removed.”
1642. Buckham, John Wright. “American Theists.” Harvard Theological Review
14 (1921): 267–82.
A succinct review of the thought and major theological-philosophical works
of American theists in the last half of the nineteenth century, with mention of
noteworthy titles on theism published in the early twentieth century. This litera-
ture had a strong influence on subsequent generations of theological students and
ministers, as evidenced in the popularity of John Fiske’s The Idea of God, which
went through 15 editions (1885–1927).
1643. Buckley, James M. “Religious Education by the Press.” In Church Feder-
ation: Inter-Church Conference on Federation, 1905, edited by Elias B. Sanford,
213–22. New York: Fleming H. Revell, 1906.
General reflections, by Methodist editor Buckley, on the religious press and its
place and influence in society. Discusses the press “under the form of the leaflet,
the tract, the pamphlet, the book and the periodical.” The church press is clas-
sified into three categories: those devoted to sectarian interests, denominational
papers, and undenominational religious papers. Judges the church press to be in
decline with its publications characterized by forceless platitudes.
1644. Buddenbaum, Judith M. “The Religious Roots of Sigma Delta Chi.”
In Media and Religion in American History, edited by William David Sloan,
206–16. Northport, Ala.: Vision Press, 2000.
Details the founding of Sigma Delta Chi, honorary fraternity for members
of the journalism profession, at De Pauw University in 1909. Established in
response to conditions on campus where journalism was provincial and conten-
tious, a small group of students had “a determination to spread their own values to
other journalists. Those values were grounded as firmly in the Methodist religion
as in science and social science.” Journalism was mission.
1645. Burroughs, Prince E. Fifty Fruitful Years, 1891–1941: The Story of the
Sunday School Board of the Southern Baptist Convention. Nashville, Tenn.:
Broadman Press, 1941.
Founded in 1845, the Southern Baptist Convention struggled to establish a
denominational press. After several attempts were made and aborted, the Con-
vention established its Sunday School Board in 1891, which became the chief
publishing enterprise of the church. Although “publication of Bible interpreting
periodicals was, and is, the primary assignment” of the Board, it began publishing
 The Civil War and Rapid Technological Development, 1861–1919 431

books in 1898 and by 1910 began issuing titles under the name Broadman Press.
Over the years it worked closely with and supported missionary work, student
work through the Baptist Training Union, and theological education through the
denomination’s seminaries. By 1930 the Board was issuing 66 periodicals with
an annual circulation of over 34 million, and by 1941 it had become one of the
largest religious publishing houses in the United States.
1646. Bynum, Alton C. “Albert B. Simpson, Hymn Writer, 1843–1919.” The
Hymn 30 (1979): 108–12.
Pastor, educator, hymn writer, and founder of the Christian and Missionary
Alliance, Simpson wrote more than 172 hymns, many of which have appeared
in every edition of the Alliance’s Hymns of the Christian Life. His hymns, origi-
nally composed to accompany sermons, as much as the sermons themselves, have
given doctrinal direction to the denomination he founded.
1647. Cadegan, Una M. “A Very Full and Happy Life: Kathleen Thompson Nor-
ris and Popular Novels for Women.” Records of the Catholic Historical Society
of Philadelphia 107, no. 3–4 (1996): 19–38.
In a literary career spanning 48 years, 1911–1959, Norris published over 90
books, 81 of which were novels. Her first novel, Mother, sold over a million
copies, launching her on a career as one of the most popular novelists of the cen-
tury. Dismissed by literary critics she, nevertheless, filled a cultural gap between
“conventional literary criticism and literary history.” She is evaluated as a transi-
tional author, navigating between Victorianism and the “new woman.” In dealing
with themes of family and woman’s role, she displayed Catholic sensibility by
advocating simple living in contrast to the effects of national prosperity. While
defending the traditional roles of home and family, she also entered the public
sphere by participating in women’s suffrage and the peace movement.
1648. Caldwell, David A. “What a Disciple Learned from a Church Library: A
Tribute to Peter Ainslie.” Discipliana 53 (1993): 85–94.
Well-known ecumenist, Ainslie in his early career established a weekly pa-
per, The Christian Tribune, in May 1892, which he edited for six years until it
was consolidated with the Christian Century of Chicago. A popular author on
ecumenics, he was also a popular preacher, and his sermons were published in
newspapers around the country.
1649. Campbell, Charles L. “Nineteenth Century Popular Fiction and Pulpit
Storytelling.” Theology Today 51 (1994): 574–82.
Traces the etiology of pulpit storytelling back to popular fiction of the previ-
ous century, which was, itself, a reaction against the abstract, didactic sermons
of the early nineteenth-century pulpit. This homiletic shift, however, “required
the rejection of the homiletical value of intellectual doctrine.” Campbell views
the contemporary return to storytelling as posing the same “absence of serious
theological reflection.”
432 Section VI

1650. Carroll, Henry King. “The Relation of Editors of Religious Journals to

Foreign Missions.” In Report of the Sixth Conference of Officers and Represen-
tatives of the Foreign Missions Boards and Societies in the United States and
Canada, 38–44. New York: Foreign Missions Library, 1898.
Advocates a pro-active stance of editors to promote the cause of missions.
1651. Carter, Joseph C. “Russell Conwell’s ‘Lectures on Oratory.’” Founda-
tions: A Baptist Journal of History and Theology 12 (1969): 47–65.
A public speaker for nearly 50 years, famous for his oratory and billed as
“Dean of the American Platform—The Greatest Lecturer in the World,” Conwell
preached and lectured to millions. Contains stenographic notes made by a student
enrolled in Conwell’s class, “Lectures in Oratory,” at Temple University, Octo-
ber 1889–January 1890, in which Conwell presented his system of oratory.
1652. Carter, Robert M. “Forum on the Bay: Factors in the Survival of Bay View
Association.” Methodist History 6, no. 2 (1968): 50–58.
“Bay View, Michigan, about 45 miles southwest of the Mackinaw Bridge, is
one of the earliest summer speaking platforms or Chautauquas to be established
in America (1875). This ninety-year period of speech history shows that it has
been effective as a platform in both religious and secular contexts.”
1653. “The Catholic Press in the United States of America.” Records of the
American Catholic Historical Society of Philadelphia 23 (1912): 91–93.
Reports an appeal to U.S. Catholics to support the Catholic Miscellany and of
efforts in Boston to publish The Jesuit and the Catholic Sentinel, both viewed by
the British author as a free expression of religion.
1654. Caudill, Ed. “A Content Analysis of Press Views of Darwin’s Evolution
Theory, 1860–1925.” Journalism Quarterly 64 (1987): 782–86, 946.
Stories about Charles Darwin and his evolution theory in the press between
1860 and 1925 centered on the conflict of science and religion. “Even though
press opinion about the theory changed, the press’ orientation to conflict did not.
Only the conflict changed—from the challenge of evolution to religion, to the
challenge of religion to scientific fact.”
1655. Caulfield, Benjamin. “Fanny Crosby Still Sings Jesus.” The Hymn 21
(1970): 51–53.
Ranks Crosby next to Isaac Watts and Charles Wesley as a composer of
gospel songs. Notes her hymns, which are included in contemporary hymnals.
Sixty years after her death, “her songs are still familiar in millions of homes and
churches.”
1656. Chandler, Daniel Ross. “Henry Ward Beecher.” Religious Communication
Today 6 (1983): 1–11.
Credited by many as American Protestantism’s most powerful preacher of the
nineteenth century, this appraisal holds that “although Beecher imitated no Tran-
 The Civil War and Rapid Technological Development, 1861–1919 433

scendentalist, he remained a genuine Christian Transcendentalist whose experi-

ential communion with God in Nature required the prerequisite endowment of
sensation, reason, imagination, and intuition.” As such he is seen as a transitional
figure bridging the gap between a stern Calvinism and a liberal faith grounded
in Darwinian science and an expanding appreciation for nature. He used not
only the pulpit and his oratorical skills to promote religious knowledge but also
employed “nondenominational religious journalism when he determined that his
newspaper, the Christian Union, would have an editorial policy as spacious as
Christianity and as unrestricted by sectarianism as the Sermon on the Mount.”
1657. ———. “Preston Bradley on Preaching.” Religious Communication Today
1, no. 1 (1978): 11–14.
Identifies Bradley, founder and pastor of The Peoples Church of Chicago, as
a preacher who “employs an old-fashioned eloquence to preach a humanistic
religious liberalism.” Examines his preaching by rhetorical categories, including
language, preaching out of experience, preparation, prophetic preaching, and
sources.
1658. ———. “Preston Bradley: The Living Legacy.” Journal of Communication
and Religion 11, no. 2 (1988): 25–34.
Identifies four factors that enabled Bradley, for 65 years as pastor of The
Peoples Church in Chicago, to found and establish the largest nondenominational
church in the world. One factor was his eloquence as a pulpit orator.
1659. Cherry, Conrad. Hurrying toward Zion: Universities, Divinity Schools,
and American Protestantism. Bloomington: Indiana University Press, 1995.
“Offering a historical analysis of American Protestant university-related divin-
ity schools for the period from the 1880s to the 1980s,” the author focuses on
four social and cultural forces that decisively influenced the 11 schools studied:
professionalization, specialization, social reform, and pluralism. Taking their cue
from William Rainey Harper and the University of Chicago, seminaries fostered
and helped nourish the ideal of an American Protestant culture rooted in liberal
theology, democratic expectations, and educational evangelism. A powerful
communications network consisting of Sunday schools, extension education,
publishing, lecturers, associations, accrediting bodies, and national conventions
promoted this ecumenical Protestant hegemony. The obstacles to the realization
of this cultural ideal were too strong to overcome, relegating the university-
related divinity schools to a more modest and vulnerable position. Where once
they had been envisioned as essential and primary to the concept of a university,
after 1925 they were accorded a more modest place as one of many voices in the
competitive educational environment.
1660. Chesebrough, David B. “‘Bitterness of Soul’: The Response of Baptist
Preachers in the North to the Assassination of Abraham Lincoln.” American
Baptist Quarterly 11 (1992): 207–24.
434 Section VI

An analysis of 26 sermons delivered in the seven weeks following Lincoln’s

assassination “from Baptist pulpits in the North, representing twenty-four dif-
ferent preachers” compared with “responses of the more general population of
Northern Protestant preachers.” The sermons express grief, praise Lincoln’s
character, blame the South for the tragedy, demand justice, and identify the as-
sassination as an act of providence. The Baptist sermons differed from the other
Protestant sermons in only one respect, “The Baptists did not demonstrate the
concern that many other Protestant sermons did over the fact that Lincoln never
publicly professed his faith or joined a church.”
1661. ———. “‘God Has Made No Mistake’: The Response of Presbyterian
Preachers in the North to the Assassination of Lincoln.” American Presbyterians:
Journal of Presbyterian History 71 (1993): 223–32.
Analyzes “ninety-six Presbyterian post-assassination sermons which represent
eighty-nine different preachers.” All perceived “the assassination of the beloved
Lincoln as a providential event.” They agreed that the assassination “assured the
immortalizing of the victim,” that the tragic death unified the Northern portion of
the nation, and the ministers “expressed concerns that the nation had been adopt-
ing policies that were far too lenient toward the rebellious South. There were
significant differences between the Presbyterian ministers and other Northern
Protestant clergymen in their interpretations of Providence’s hand in the nation’s
first presidential assassination.”
1662. ———. “‘Who Has Done This Deed?’: The Response of Methodist Pulpits
in the North to the Assassination of Abraham Lincoln.” Methodist History 32
(1993–1994): 211–21.
Analyzes 38 of 340 (11 percent) Protestant sermons preached by Methodist
clergy in the seven-week period following the assassination of Abraham Lincoln.
“There were no significant differences in post-assassination sermons delivered by
the Methodist ministers and those delivered by other Protestant clergymen in the
North.” Lincoln’s death was widely interpreted as a revival of “the historic mil-
lennial vision of America, a vision that could only be secured through a [blood]
sacrifice.”
1663. Clarke, Erskine. “Southern Nationalism and Columbia Theological
Seminary.” American Presbyterians: Journal of Presbyterian History 66 (1988):
123–33.
Up until the election of Abraham Lincoln as president, the faculty of Colum-
bia were pro-Unionist and opposed to secession. After the Civil War began the
faculty and school actively championed the issue that divided the South from the
North—slavery. After the war, they advocated the “spirituality of the church” and
the concept of a white South.
1664. Clinton, George W. “The Literature of the A. M. E. Zion Church.” A. M.
E. Zion Quarterly Review 5 (1895): 248–60.
 The Civil War and Rapid Technological Development, 1861–1919 435

Reviews the publishing activities of the African Methodist Episcopal Zion

Church, including histories of the denomination, autobiographies of prominent
church men and women, the sermonic literature of the denomination, its Sunday
school literature, church journalism, and hymnody. The authors of the church’s
literature are credited with courageously confronting racial discrimination, up-
holding the worth and character of “the race,” while also inspiring Christian
devotion in true Methodist fashion.
1665. Clouse, Robert G. “Henry R. Holsinger.” Brethren Life and Thought 24
(1979): 134–44.
A brief synopsis and evaluation of Holsinger’s life as a Church of the Brethren
minister, publisher, editor, and, toward the end of his life, founder of the Brethren
Church. He actively engaged in publishing and editorial work for nearly 30 years
(1863–1892), having founded several periodicals promoting his progressive ideas
including “a paid ministry, new styles of clothing, revival meetings, and a free
press.”
1666. Coleman, Earle. “Edward Everett Hale: Preacher as Publisher.” Biblio-
graphic Society of America Papers 46 (1952): 139–50.
Hale felt the need to disseminate his ideas to an audience larger than his
churches, which led him to write for the press, undertake the publication of his
own sermons, and to edit monthlies and weeklies. “As a businessman and pub-
lisher he was not a notable success. As a preacher and publisher his success is
indeterminate.”
1667. Combs, W. William. “Baptist Higher Education in Missouri.” Baptist His-
tory and Heritage 33 (1998): 55–61.
Briefly sketches the founding of four Southern Baptist institutions of higher
learning: Hannibal-LaGrange College, Southwest Baptist University, William
Jewell College, and Missouri Baptist College.
1668. Connaughton, Mary Stanislaus. The Editorial Opinion of the Catholic
Telegraph of Cincinnati on Contemporary Affairs and Politics 1871–1921.
Washington, D.C.: Catholic University of America Press, 1943.
Founded in 1831, the Catholic Telegraph was originally established to meet
attacks against the church and to expound Catholic doctrine. Later, its editors
frequently commented on current affairs and politics. During the period studied
they gave extensive coverage to events in Europe, but from 1890 to 1921 they
confined their editorial coverage largely to domestic affairs, discussing political
attitudes, the war with Spain and imperialism, internationalism, monetary prob-
lems, capitalism, the labor question, social problems, and educational and reli-
gious problems. This study concludes, “the attitudes of the Catholic Telegraph on
these vitally important questions warrants the conclusion that it was sane, moder-
ate, and thoroughly Catholic in its views.” The author’s Catholic University of
America Ph.D. dissertation.
436 Section VI

1669. Conwell, Russell H., and Robert Shackleton. Acres of Diamonds [and]
His Life and Achievements with an Autobiographical Note. New York: Harper,
1915.
Contains the famous address Conwell delivered over 5,200 times on the lecture
circuit from the Civil War era to the outbreak of World War I to an audience
estimated in the millions. A Philadelphia clergyman, philanthropist, and educa-
tor, he advocated a gospel of wealth, self-help, and positive thinking. Conwell’s
career included the founding of Temple University, which extended his ideals of
entrepreneurship and self-help through education.
1670. Cook, David C. Memoirs of David C. Cook. Elgin, Ill.: David C. Cook
Publishing, 1929.
Biographical impressions of Cook who founded the publishing firm bearing his
name shortly after the great Chicago fire of 1871. His lifelong interest in Sunday
school work prompted him to develop curriculum materials for them. Provides
some detail on publications Cook developed and the rapid growth of his firm.
1671. Coulling, Mary Price. “Sonnets, Sauces, and Salvation: The Poetry of
Margaret Junkin Preston.” American Presbyterians: Journal of Presbyterian His-
tory 73 (1995): 99–109.
Hymn writer, poetess, and author, Preston became a widely published and
respected literary figure in the post–Civil War South. Daughter of a Presbyterian
minister, her poetry is characterized by sentiment, consolation, and biblical-
theological themes. She championed Southern literature, urging editors to publish
the work of regional writers.
1672. Crocker, Lionel. “Henry Ward Beecher.” In A History and Criticism of
American Public Address, edited by William Norwood Brigance, Vol. 1:265–93.
New York: Russell and Russell, 1960.
Views Beecher as preacher and reformer. In both roles his gifts as an outstand-
ing orator and communicator contributed to his stature as one of the premier
Protestant pulpiteers of the nineteenth century. “As a preacher he influenced the
content of the sermon in America, and he influenced the manner of its presenta-
tion. Whereas the sermon had been concerned with the inculcation of a correct
set of beliefs, he put the emphasis on the implications of religion in everyday
living, and whereas the sermons had been argumentative he helped to make
them illustrative.” In addition to preaching and lecturing Beecher published his
Plymouth Collection, widely influential hymnal (1855), served as editor of the
Independent (1861–1863), wrote widely, and delivered the Yale Lectures on
Preaching, 1872–1874. At his death Phillips Brooks judged him “the greatest
preacher in America.”
1673. ———. “The Rhetorical Influence of Henry Ward Beecher.” Quarterly
Journal of Speech 18 (1932): 82–87.
 The Civil War and Rapid Technological Development, 1861–1919 437

Evaluates the rhetorical skills and influence of Beecher who has been widely
studied and emulated in both North America and Great Britain. His influence was
disseminated not only through his own published sermons but also by academics
and critics who have frequently incorporated his rhetorical methods in textbooks
and reviews. The Yale Lectures on Preaching, named in his honor, were origi-
nally founded so that Beecher would have the “opportunity of describing his own
theology and practice of preaching.”
1674. ———. “The Rhetorical Training of Henry Ward Beecher.” Quarterly
Journal of Speech 19 (1933): 18–24.
Judged one of the most eloquent and influential Protestant pulpiteers of the
nineteenth century, Beecher excelled in the delivery of sermons, perfected the use
of illustrations, studied the works of classical orators, and crafted a rhetoric of
persuasion grounded in the experience of his audience and addressing the sermon
to the audiences’ wants. Reviews the texts and literature used by Beecher in his
training and ministry.
1675. Crowther, Edward R. “Charles Octavius Boothe: An Alabama Apostle of
‘Uplift.’” Journal of Negro History 78 (1993): 110–16.
Boothe, a black Baptist evangelical clergyman who was largely self-educated,
emphasized that blacks “rely on their own resources or ‘uplift,’ a phenomenon
among postbellum blacks to improve their lot.” He helped found the Colored
Baptist Missionary Convention of the State of Alabama, served as assistant editor
of The Baptist Pioneer, conducted “ministerial institutes” to train black preachers
and deacons, wrote for the press, and worked tirelessly to put in place the institu-
tions and values that would better or “uplift” blacks.
1676. Cummings, Melbourne S. “The Rhetoric of Bishop Henry McNeal
Turner.” Journal of Black Studies 12 (1981–1982): 457–67.
Fiery radical and proponent of African colonization, Turner spurned middle-
class black leaders such as Frederick Douglass, Henry Tanner, and Bishop Daniel
Payne. His revolutionary rhetoric appealed to the masses who were mired in pov-
erty, hardship, and discrimination. His rejection of white America, his advocacy
of black pride, and his belief that God is black were powerfully communicated
through a rhetoric of black manhood and pride.
1677. Cyprian, Mary. “The Catholic Sentinel, Pioneer Catholic Newspaper of
Oregon.” Records of the American Catholic Historical Society of Philadelphia
71 (1960): 85–92.
One of four pioneer Catholic journals from the nineteenth century still in pub-
lication, The Sentinel was founded in 1870 at Portland, Oregon. Like the Cincin-
nati Catholic Telegraph, its initial purpose was to diffuse a correct knowledge of
the Roman Catholic faith and “to defend the claims of Catholics against all who
dared oppose them.” It is “the surviving pioneer of Catholicity in Oregon.”
438 Section VI

1678. Daniel, W. Harrison. “Biblical Publication and Procurement in the Con-

federacy.” Journal of Southern History 24 (1958): 191–201.
Attempts to meet the demand for Bibles in the South included publication,
formation of the Bible Society of the Confederate States of America, importation
from England, and procurement from the North. These efforts were frustrated by
shortages of paper, uncertain mail runs, federal raids, the naval blockade, and
rising inflation. “Thousands of copies of Scripture were acquired and distributed,
but never enough to supply the need.”
1679. ———. “The Southern Baptists in the Confederacy.” Civil War History 6
(1960): 389–401.
Reviews the stance of the Southern Baptist press on the questions of secession
from the Union and Confederate governments’ conduct of the war. It also details
cooperation with other Christian groups, especially efforts to provide religious
reading for the Confederacy: the Bible Society of the Confederate States of
America, the Evangelical Tract Society, the South Carolina Tract Society, and
the Tract Society of Houston, Texas. On the denominational level the Sunday
School and Publication Board at Richmond directed its work to the publication
and distribution of literature to the armed forces.
1680. Daniels, Harold M. “Service Books among American Presbyterians.”
American Presbyterians: Journal of Presbyterian History 71 (1993): 185–96.
Reviews the development of service books in the European Reformed tradi-
tion, with special attention to their publication in America beginning in 1855.
Five denominationally sponsored service books since 1906 “have witnessed a
remarkable recovery in Presbyterian worship.”
1681. Davis, Lenwood G. “Frederick Douglass as a Preacher, and One of His
Last Most Significant Letters.” Journal of Negro History 66 (1981–1982):
140–43.
Famous as an abolitionist, orator, lecturer, editor, author, and writer, less known
is that Douglass was also a lay preacher in the African Methodist Episcopal Zion
Church and “often preached in the pulpit of not only his church, but also nearby
churches.” The letter, written December 17, 1894, praises “black newspapers and
leaders in the nation in general and in North Carolina in particular.”
1682. Dawson, Jan C. “Puritanism in American Thought and Society, 1865–
1910.” New England Quarterly 53 (1980): 508–26.
A review of major journals and of the books reviewed in them after the Civil
War through 1910 “reveals that at least a thoughtful minority of Americans ac-
cepted an essentially Puritan view of reality in combatting the influence of natu-
ralism in the late nineteenth century.”
1683. Delloff, Linda M., Martin E. Marty, Dean Peerman, and James M. Wall. A
Century of the Century. Grand Rapids, Mich.: Eerdmans, 1987.
 The Civil War and Rapid Technological Development, 1861–1919 439

A centennial history of The Christian Century, liberal Protestantism’s indepen-

dent but quasi-official journal. Originally a Disciples of Christ publication, under
the 40-year editorship of Charles Clayton Morrison (1908–1947), it expanded its
denominational reach to become an ecumenical opinion leader. It went through
seven crucial and sometimes traumatic transitions in American and religious his-
tory since 1884, steadfastly articulating and championing a progressive Protestant
outlook on virtually every important ecclesiastical, ethical, social, and political
issue to confront Christianity in the modern world.
1684. Delp, Robert W. “Andrew Jackson Davis: Prophet of American Spiritual-
ism.” Journal of American History 54 (1967–1968): 43–56.
“The author of 30 published works and numerous articles, the National Spiritu-
alist Association, the largest and oldest body of Spiritualists in the United States,
traces its origins to his writings.” He was also the editor of several spiritualist
journals and the founder of the Children’s Progressive Lyceum, “an association
for the mutual improvement of children of all ages, and both sexes, from two
years to eighty. Less famous than the Fox sisters, his contributions to spiritualist
thought provided the intellectual basis for the movement.”
1685. Detweiler, Robert. “American Fiction and the Loss of Faith.” Theology
Today 21 (1964–1965): 161–73.
Traces the loss of faith and the rejection of Christian values in their traditional
form back over 100 years, to the decline of Protestantism and the rise of secu-
larism. This was followed by “the failure to find adequate substitutes for those
values” to a rediscovery of the Christian heritage, particularly in reference to
America. This rediscovery, however, is strongly tinged with disillusionment.
1686. Donahoe, Patrick. “Reminiscences of an Old-Time Journalist—The Late
Patrick Donahoe of Boston.” Records of the American Catholic Historical Soci-
ety of Philadelphia 15 (1904): 314–17.
Texts of two Donahoe letters written in 1890 recalling his service as the first
editor of The Pilot, Boston Catholic paper established in 1837.
1687. Dorn, Jacob H. “Sunday Afternoon: The Early Social Gospel in Journal-
ism.” New England Quarterly 44 (1971): 238–58.
Published from January 1878 to September 1881, this early Social Gospel pa-
per, edited by Washington Gladden, reflected the tensions between the national
status quo and the pressing need to address problems created by urbanization and
industrialization. It reflected views out of which evolved a more nuanced and
mature religious response to social needs.
1688. Dorsett, Lyle W. Billy Sunday and the Redemption of Urban America.
Library of Religious Biography. Grand Rapids, Mich.: Eerdmans, 1991.
Popularly written, well-researched biography based on the use of the Billy
Sunday family papers. Sunday gave up a promising baseball career to work for
440 Section VI

the YMCA and in 1894 began evangelistic work and preaching with J. Wilbur
Chapman. Established his own evangelistic campaigns in 1896 traveling to small
midwestern communities. Ordained a Presbyterian minister in 1898, he expanded
his work to include large urban mass crusades, a ministry he conducted into the
1920s. Gradually he lost his earlier appeal and spent his last years of ministry in
small urban areas and towns. Between 1908 and 1920 his revivals reached over
100 million people. His name became a household word and the press (largely
newspapers) gave him front page coverage, catapulting him to celebrity status.
His crusades included literary evangelism, with his assistant Elijah P. Brown
producing a Sunday biography, and also writing articles and tracts. By the 1930s
radio and films commanded public attention, eclipsing the era of tabernacle and
big tent evangelism. Includes texts of two Sunday sermons, “Heaven,” and “Get
on the Water Wagon.”
1689. Douglas, Susan J. Inventing American Broadcasting, 1899–1922. Balti-
more: Johns Hopkins University Press, 1987.
Examines in detail broadcasting’s “pre-history,” 1899–1922, as the period
when the basic technological, managerial, and cultural template of American
broadcasting was cast. A historical, cultural analysis of how individuals, institu-
tions, ideas, and technology interacted to produce radio broadcasting, which rose
to widespread use by 1922. Chapter 9, The Social Construction of American
Broadcasting, 1912–1922, is especially helpful in understanding how radio was
envisioned as overcoming cultural isolation in education, entertainment, politics,
and religion.
1690. Druin, Toby. “The Baptist Standard, Texas Baptists, and Southern Bap-
tists.” Baptist History and Heritage 33 (1998): 61–70.
Founded in the 1880s, this state paper has been the official denominational
publication since 1914 when it was purchased by the Baptist General Convention
of Texas and currently serves the convention’s 2.7 million members. Through the
years it has succeeded in maintaining a fiercely independent editorial policy. The
tenures of 11 editors, 1892 to the present, are reviewed.
1691. Edwards, Otis C. “The Preaching of Romanticism in America.” In Pa-
pers of the Annual Meeting: Preaching Parables: Performance and Persuasion,
11–22. Denver, Colo.: Academy of Homiletics, 1999.
Examines nineteenth-century Protestantism’s three best-known preachers,
Horace Bushnell, Henry Ward Beecher, and Phillips Brooks, who based their
homiletic ethos in the intellectual tradition of Romanticism. All three developed
and communicated their understandings of faith through sermons. Bushnell
based his preaching in linguistics, developing preaching as an art form; Beecher,
a superb communicator, grounded his preaching in rhetoric and elocutionary
eloquence; while Brooks based his on moral example and persuasion, the com-
munication of truth through personality. All three agreed that Christianity “is not
so much a belief about life as it is a way of life.”
 The Civil War and Rapid Technological Development, 1861–1919 441

1692. Eenigenburg, Elton M. “The History of the Seminary.” Reformed Review

19, no. 4 (1966): 18–32.
Begun in 1866 as a department of Hope College, Western Theological Semi-
nary was established in 1885 as a separate institution with its own governing
board, faculty, and curriculum. Until 1895 the seminary had no library of its own,
after which a theological collection was formed and facilities were developed to
house it. In the twentieth century the seminary “has been the largest single source
of supply for ministers of the Reformed Church.”

1693. Ek, Richard A. “The Irony of Sheldon’s Newspaper.” Journalism Quar-

terly 51 (1974): 22–27.
Recounts Charles M. Sheldon’s (famed author of In His Steps) attempt to edit
the Topeka Daily Capital newspaper for a week in March 1900, as Jesus might
have. Although it spawned widespread national interest, the experiment failed
and left Sheldon disillusioned. In 1920, he accepted appointment as editor of the
great Christian Herald, a position he held for four years, “thus vindicating his
earlier journalistic efforts.”

1694. ———. “Victoria Woodhull and the Pharisees.” Journalism Quarterly 49

(1972): 453–59.
Having exposed the adulterous affair between the Reverend Henry Ward
Beecher, arguably the nation’s most popular nineteenth-century preacher,
and Mrs. Elizabeth Tilton, Victoria Woodhull was ostracized and hounded by
Beecher supporters. She retaliated by taking to the lecture platform to defend
herself and by reprinting the original expose in her Woodhull & Claflin’s Weekly
(May 1873). Although she gained widespread public sympathy, Beecher’s popu-
larity on the lyceum circuit, where he was immensely popular, only grew.
1695. Ellis, John Tracy. “The Bishops and the Catholic Press, October 21, 1866.”
In Documents of American Catholic History, Volume 2, 1866 to 1966, edited by
John Tracy Ellis, 387–89. Wilmington, Del.: Michael Glazier, 1987.
Noting that “the power of the press is one of the most striking features of
modern society,” the seven archbishops and 38 bishops attending the Second
Plenary Council of Baltimore exhort the laity to support the press and the newly
established Catholic Publication Society.
1696. Endres, Kathleen L. “A Voice for the Christian Family: The Methodist
Episcopal Ladies’ Repository in the Civil War.” Methodist History 33 (1994–
1995): 84–97.
Blessed with capable and strong editorial leadership, the Repository became a
leading ladies’ magazine championing the rightness of the Union cause and of-
fering its readers morally uplifting readings. It also sought to serve its Christian
family audience by “redefining the war into issues and terms that the magazine’s
highly religious audience would value.” A top quality publication, it encouraged
reader participation and took a radical political stance on slavery and the war.
442 Section VI

1697. Eskew, Harry L. “Southern Baptist Contributions to Hymnody.” Baptist

History and Heritage 19, no. 1 (1984): 27–35.
“Sketches the broad outlines of Southern Baptist contributions to hymnody as
evidenced by their activity in writing hymn texts, composing hymn tunes, and
collecting hymns for publication. Southern Baptist contributions to the 1956 and
1975 editions of Baptist Hymnal are listed at the close of the article.”

1698. Eubank, Wayne C. “Palmer’s Century Sermon, New Orleans, January 1,

1901.” Southern Speech Journal 35 (1969): 28–39.
Celebrated as one of the South’s finest pulpiteers, the citizens of New Orleans
invited the Reverend Benjamin Morgan Palmer to deliver a sermon dedicated to
the twentieth century. “In addition to the content of the sermon, this article exam-
ines Palmer’s proofs, organization, style, delivery, and audience reaction.” The
sermon is judged to have been an excellent example of ceremonial speaking.
1699. Evensen, Bruce J. “The Evangelical Origins of Muckraking.” Media and
Religion in American History, edited by William David Sloan, 186–205. North-
port, Ala.: Vision Press, 2000.
“Analyzes the private and public writings of seven muckrakers in the context
of the evangelical origins of this remarkable group of men and women: Samuel S.
McClure, Ida M. Tarbell, Ray S. Baker, Lincoln Steffens, Upton Sinclair, Edwin
Markham, and William A. White.” This study questions the common assumption
that the seven embraced social Darwinism. Instead, they are viewed as having
wrestled with questions of faith, seeking to “arouse a generation to right thinking
and conduct.” Reprinted from American Journalism 6 (1989): 5–29.
1700. ———. “‘Expecting a Blessing of Unusual Magnitude’: Moody, Mass Me-
dia, and Gilded Age Revival.” Journalism History 24, no. 1 (1998): 26–36.
A review of the extensive advertising campaigns and press coverage of
Moody’s evangelistic tour of the British Isles, 1873–1875. Moody recognized
that “the engine of mass communication could be used in the service of Christ’s
coming kingdom.” Upon his return to America he perfected the modern mass
media evangelistic campaign.

1701. ———. “The Mass Media and Revivalism in the Gilded Age.” In Media
and Religion in American History, edited by William David Sloan, 119–33.
Northport, Ala.: Vision Press, 2000.
Details the 1873–1875 campaign of Chicago evangelist Dwight L. Moody in
Great Britain where he crafted the use of communications to prefect his methods
of urban mass evangelism, which laid the basis for his later revival crusades in
America. His marketing strategy employed advertising, press accounts of his
meetings, the support of sympathetic clergy, and the staging of salvation as a
civic spectacle. He left the British Isles a superstar, attaining celebrity status, hav-
ing demonstrated the wisdom of using “every available means in bringing men
and women to the truth of the gospel, reaching them through the mass media.”
 The Civil War and Rapid Technological Development, 1861–1919 443

1702. ———. “‘Saucepan Journalism’ in an Age of Indifference: Moody,

Beecher, and Brooklyn’s Gilded Press.” Journalism History 27 (2001–2002):
165–77.
Reeling from the Panic of 1873 and on the cusp of the American Centennial
(1876), the press seized on Dwight L. Moody’s triumphant transatlantic revival
success and Henry Ward Beecher’s adulterous affair with Mrs. Elizabeth Tilton
to craft religious news as a civic spectacle. The Beecher-Tilton affair provided a
sensationalistic backdrop and context for Moody’s Brooklyn campaign of 1875.
The city’s newspapers eagerly reported the story, citing both its sacred and its
profane features. “Religious news not only offered moral instruction for modern
readers, but also entertained them.”
1703. Farley, Alan W. “An Indian Captivity and Its Legal Aftermath.” Kansas
Historical Quarterly 31 (1954–1955): 247–56.
Recounts the captivity narratives of two white women, Fanny Kelly and Sarah
L. Larimer, and their capture from a wagon train in 1864 by the Sioux near
Fort Laramie, Wyoming. Much of this study focuses on a legal dispute between
the two women over the rights to the publication of their narratives. Larimer’s
manuscript “was rewritten by her mother, who wrote for the Presbyterian Board
of Missions and it reads like a Sunday School tract, full of religious platitudes
and expressions.”
1704. Farley, Benjamin W. “George W. Cable: Presbyterian, Romancer, Re-
former, Bible Teacher.” Journal of Presbyterian History 58 (1980): 166–81.
One of America’s prominent nineteenth-century literary figures, Cable retained
traditional Calvinistic theological views on society and human nature until his
novel The Grandissimes was published in 1880. He challenged and denounced
the racism of American society. Until his death in 1925 he remained a reformer,
albeit with Presbyterian inclinations heavily laced with a clear concern for the
civil rights of African Americans.
1705. Faunce, Daniel W. “As to One’s Library.” In The Young Pastor and His
People: Bits of Practical Advice to Young Clergymen, by Distinguished Minis-
ters, edited by B. F. Liepsner, 210–17. New York: T. Tibbals and Sons, 1878.
Advises the young pastor to base his library on the Bible, various types of
biblical commentaries, branching out into theology.
1706. Felheim, Marvin. “Two Views of the Stage; or, the Theory and Practice of
Henry Ward Beecher.” New England Quarterly 25 (1952): 314–26.
Beecher was adamantly opposed to the theater and attacked it in the press as
well as from the lecture platform and pulpit. Ironically, he gave permission for
his novel Norwood to be recast as a play and it was performed in New York City
in 1867.
1707. Ferré, John P. “Protestant Press Relations in the United States, 1900–
1930.” Church History 62 (1993): 514–27.
444 Section VI

Partially in response to dwindling attendance and a decline in their social

authority, churches turned to the press, especially newspapers, as a means of
reaching a larger audience. By 1929 church publicity had become a large enough
enterprise to support a professional organization and the Religious Publicity
Council was organized. Rather than gaining a larger social voice or increasing
church membership, “the primary benefit of Protestant publicity was to ease the
newspapers’ task of producing religious news.”

1708. ———. A Social Gospel for Millions: The Religious Bestsellers of Charles
Sheldon, Charles Gordon, and Harold Bell Wright. Bowling Green, Ohio: Bowl-
ing Green State University Press, 1988.
“In His Steps by Charles Sheldon, Black Rock by Ralph Connor (Charles Gor-
don), and The Shepherd of the Hills and The Calling of Dan Matthews by Harold
Bell Wright outsold almost every other book of the generation before World War
I, religious or not. The analysis of these best selling religious novels in A Social
Gospel for Millions illustrates a way to understand the meaning of historical and
contemporary mass media in American culture.”
1709. Findlay, James F. Dwight L. Moody: American Evangelist, 1837–1899.
Chicago: University of Chicago Press, 1969.
Presents a balanced, judicious, and detailed biography of the famed nineteenth-
century revivalist who, with Ira D. Sankey and others, perfected urban mass
evangelism crusades and city mission work in America and Great Britain. He
birthed professional revivalism as a self-conscious, institutionalized historical
movement of American Protestantism. His greatest successes as an evangelist
followed the Civil War in the 1870s when his “revivals served as a constructive
force in the urban centers to bridge the cultural chasm that lay for many of the
revivalist’s hearers between early rural or small-town experiences and the later
years of metropolitan living.” In the 1880s he embraced education and student
work as an extension of his evangelistic efforts by founding the Northfield School
for Girls, Mount Hermon School for Boys, the Moody Bible Institute, the Student
Volunteer Movement, and the Bible Institute Colportage Association. By the
1890s his “inability to adjust his thinking in a time of rapid social change had
helped to bring about his loss of prestige.”
1710. ———. “Education and Church Controversy: The Later Career of Dwight
L. Moody.” New England Quarterly 39 (1966): 210–32.
Following the great success of his urban mass revivals of 1875–1880, Moody
focused his efforts on the founding of three educational institutions, including
Moody Bible Institute at Chicago. By the 1890s, however, he was unable to ad-
just his thinking in a time of rapid social change, resulting in the decline of his
prestige and influence.

1711. ———. “Moody, ‘Gapmen’ and the Gospel: The Early Days of Moody
Bible Institute.” Church History 31 (1962): 322–35.
 The Civil War and Rapid Technological Development, 1861–1919 445

Views the founding of Moody Bible Institute as one of the tools Dwight L.
Moody used, together with urban mass evangelism, to construct a counterforce
to radicalism and unrest among the laboring classes. The school offered a cur-
riculum of biblical studies and practical training in evangelism.
1712. ———. “Preparation for Flight: D. L. Moody in Illinois and the Midwest,
1865–1873.” Journal of Presbyterian History 41 (1963): 103–16.
Reviews the influence and experience in Moody’s life during the post–Civil
War years that prepared him “as the molder of urban mass revivalism in the
1870s.” His flight from Chicago and the problems he encountered there placed
him on the national and international stage where his years of apprenticeship rip-
ened into “the full fruit of a spectacular career as revivalist and popular religious
hero.”
1713. Foner, Philip S. “Reverend George Washington Woodbey: Early Twen-
tieth Century California Black Socialist.” Journal of Negro History 61 (1976):
136–57.
Widely known in California and among socialists as “The Great Negro Social-
ist Orator” and as a “well known Socialist Lecturer,” Woodbey “called for the
use of all forms of educational techniques to reach the black masses, ‘the press,
the pulpit, the rostrum and private conversation.’” Also, to win black support he
endeavored to show that the economic teachings of the Bible and of socialism
were the same.
1714. Foote, Henry Wilder. “The Anonymous Hymns of Samuel Longfellow.”
Harvard Theological Review 10 (1917): 362–68.
Identifies 27 hymns, contained in the Unitarian Hymn and Tune Book (1877),
by Longfellow “who has made what is probably a more precious contribution in
song to the religious life of America than any other nineteenth-century writer.”
1715. Frankiel, Sandra Sizer. California’s Spiritual Frontiers: Religious Alter-
natives in Anglo-Protestantism, 1850–1910. Berkeley: University of California
Press, 1988.
Drawing heavily on newspapers, sermons, and other popular sources, the
author reconstructs the religious history of California following the discovery
of gold. She concentrates attention on Protestant evangelicalism with its volun-
taristic, revivalistic aim to shape American civilization along moral lines. Much
of the struggle to plant traditional Protestantism in California, its encounter with
alternative religious groups, and the development of denominational networks
was articulated in the press, both secular and religious.
1716. Frantz, Evelyn M. “The Influence of American Music on Four Brethren
Hymnals.” Brethren Life and Thought 20 (1975): 169–90.
Although the American Brethren hymnal tradition is traced since 1744, this
study “examines the effect of American musical trends on the Brethren as
evidenced by their four major hymnals [published 1879–1951] which included
446 Section VI

notation.” The earliest hymnals included many Lutheran German chorales, while
those of the twentieth century are much more American. One table compares
musical sources in the four Brethren hymnbooks and another analyzes settings of
the tune “Nettleton” and the hymn “How Firm a Foundation.”
1717. Fry, C. George. “Henry Eyster Jacobs: Confessional Pennsylvania-Ger-
man Lutheran.” Concordia Historical Institute Quarterly 55 (1982): 158–62.
A founder of the United Lutheran Church in America in 1918, Jacobs was
also “a seminary professor and dean, author, editor, translator,” and theologian.
Contains details of his editorial work and writing, 1868–1916.
1718. Gatta, John. American Madonna: Images of the Divine Woman in Literary
Culture. New York: Oxford University Press, 1997.
Examines the writings of six Protestant authors (largely nineteenth century)
and their confrontation with a new American Catholic subculture in which the
Marian image of “holy womanhood” is present. These figures of divine maternity
challenged the predominately masculine symbol–system inherited from Puritan
forebearers, expressing an American Protestant need to recover the Virgin’s ar-
chetypical femininity.
1719. Getz, Gene A. MBI: The Story of Moody Bible Institute. Chicago: Moody
Press, 1969.
Part 5 on the Origin, Development and Outreach of the Literature Ministries
of Moody Bible Institute, discusses the Bible Institute Colportage Association,
Moody Press, Moody Literature Mission, and Moody Monthly. Part 6 devotes
chapters to broadcasting, radio, and films. With sales in the millions the Col-
portage Association and Moody Press publications reach a large audience both
domestically and abroad. Spin offs of the Moody enterprises include the Christian
Booksellers Association, which is the largest network of evangelical publishers
in the United States, with the radio department of MBI considered the pacemaker
for several hundred stations that classify themselves as Christian radio.
1720. Gilbert, James B. “The Chicago Campaign.” In Transforming Faith: The
Sacred and Secular in Modern American History, edited by M. L. Bradbury and
James B. Gilbert, 75–85. New York: Greenwood Press, 1989.
Dwight L. Moody organized an ambitious campaign to evangelize the city
during the 1893 Chicago Columbian Exposition. By borrowing certain elements
of popular culture and by adapting “to his evangelical operations the modern
communication technology and advanced forms of organization from corporate
enterprise,” he helped forge an affinity between mass culture and evangelical
ideas. Although the exposition organizers focused their concerns on technology,
enterprise, and social and cultural enterprise, he “offered his vision of a more
celestial city.”
1721. Gilpin, W. Clark. “Toward a Christian Century: Disciples of Christ in the
Chicago Ethos, 1899–1909.” Discipliana 59 (1999): 99–112.
 The Civil War and Rapid Technological Development, 1861–1919 447

In attempting “to understand the transition from the nineteenth century to the
twentieth as a religious event in the lives of Disciples of Christ intellectuals who
were living and working in the urban Midwest and, second, to suggest the signifi-
cance of their response to the broader history of the Disciples of Christ,” Gilpin
sketches the transformation of the Christian Oracle into The Christian Century.
Originally an organ of the Disciples of Christ, of minor importance even within
its own communion, the editor Charles Clayton Morrison transformed the journal
into a prominent voice for progressive, mainstream ecumenical Protestantism.

1722. Gladden, Richard K., and Grant W. Hanson. “American Baptist Church
School Curriculum.” Foundations: A Baptist Journal of History and Theology
17 (1974): 214–25.
Traces the history and development of curriculum resources through the work
of the American Baptist Publication Society and the American Baptist Board
of Educational Ministries since 1824. The major emphasis is on the twentieth
century when, increasingly, materials were developed on an ecumenical and co-
operative basis with other Christian groups. A strong commitment to cooperative
publishing has marked the work of the board, particularly since 1900.
1723. Goodman, Susan. “Ellen Glasgow: Calvinism and a Religious Odyssey.”
American Presbyterians: Journal of Presbyterian History 74 (1996): 31–42.
Recounts the religious development and struggles of Glasgow, “one of the
twentieth century’s most acclaimed women writers.” In her early career she re-
belled against her father and his rigid Calvinism, turned to science and Charles
Darwin, embraced philosophy and mysticism before returning to “the primary el-
ements of the Presbyterian spirit and theology.” Her life experiences are reflected
as fictive life in her novels and other writings.
1724. Graham, Maryemma. “The Origins of Afro-American Fiction.” Proceed-
ings of the American Antiquarian Society 100 (1990): 231–49.
Discusses the background out of which black fiction emerged in the second
half of the nineteenth century. Graham states that the vitality and quality of con-
temporary African American fiction “is significant because what many of us fail
to realize is that this great black fiction is now so widely published, read, and
adapted to movies and television, reached its zenith after the novel [American or
Western form] had been proclaimed dead by well-known and respected critics.”

1725. Gravely, William B. “A Black Methodist on Reconstruction in Missis-

sippi: Three Letters by James Lynch in 1868–1869.” Methodist History 11, no.
4 (1973): 3–18.
Originally a minister of the African Methodist Episcopal Church and briefly
editor of its paper the Christian Recorder (February 1866–July 1867), Lynch
transferred his clergy standing to the Methodist Episcopal Church. In July 1867
he went to Mississippi to engage in Northern Methodist work among the blacks
where he published the Colored Citizens Monthly and served, at the same time, as
448 Section VI

a corresponding editor of the Methodist Advocate from 1869 to 1872. His promis-
ing career was cut short by death in 1872 at age 33.

1726. Grindal, Gracia. “The Swedish Tradition in Hymnals and Songbooks.”

Lutheran Quarterly 5 (1991): 435–68.
Surveys the history of American Swedish hymnody, including its Old World
origins, pioneered by Lars Paul Esbjorn of the Swedish Augustana Synod. In ad-
dition to church hymnody, the immigrant congregations brought and perpetuated
the pietistic folk song traditions of their homeland. The most popular collection
of this genre, the Hemlandssanger (1860), remained in use for about 75 years and
its repertoire was represented in the denominational hymnals of 1901 and 1925.
By the 1950s, when The Service Book and Hymnal was published, the pietist
gospel songs were shunned in favor of more traditional, liturgical hymns, thus
obscuring the pietist tradition so long prevalent in the Augustana Synod.

1727. Gross, Cheryl Ratz. “Philip Martin Ferdinand Rupprecht.” Concordia

Historical Institute Quarterly 77 (2004–2005): 112–17.
A brief appreciative biographical sketch of Rupprecht who, for four years,
1896–1900, served as assistant editor with the Lange Publishing Company, and
from “June 1900 to September 1941 worked in the proof and editorial depart-
ment of Concordia Publishing House,” both at St. Louis. An ordained Missouri
Synod Lutheran minister, he was instrumental in developing Sunday school and
educational materials for the denomination and “wrote Bible History References,
a two-volume reference work widely used by pastors, Lutheran teachers, and
Sunday school workers.”
1728. Gundlach, Bradley J. “McCosh and Hodge on Evolution: A Combined
Legacy.” Journal of Presbyterian History 75 (1997): 85–102.
James McCosh, Princeton proponent of Darwinian evolution, has often been
portrayed as the polar opposite of his Princeton colleague Charles Hodge who
questioned the Darwinian hypothesis. Gundlach shows, in fact, that the two
supposed antagonists actually “agreed far more than they disagreed on matters
of science and religion, and even on the evolution question itself. They worked
together, not against each other, to probe the religious aspects of evolution.”
1729. Hackett, Alice P. 70 Years of Best Sellers, 1895–1965. New York: R. R.
Bowker, 1967.
The purpose of this book is “to present as completely as possible the facts and
figures about American best sellers during the period in which their records have
been preserved, to interpret and comment to some extent upon the statistics and
the trends, but not to evaluate them from a literary point of view.” Contains a
section on religion.
1730. Haggard, Fred Porter. “Missionary Magazines: Their Value to the Societ-
ies, Make-Up and Distribution.” In Twelfth Conference Foreign Mission Boards,
 The Civil War and Rapid Technological Development, 1861–1919 449

United States and Canada, 1905, 61–75. New York: Foreign Missions Library,
1905.
Missionary magazines have a threefold value: as organs, as records, as an
advertising and educational media. Greatest value of the magazine is seen in the
fulfillment of its function as advertising and educational media. The newspaper
is seen as giving way to the magazine in popularity. Subscription Clubs, as
means for circulating the missionary magazine, are identified as the most effec-
tive method in churches as opposed to direct appeal to subscribers used by the
secular press.
1731. Hagins, John E. “Publications and Literature of the African Methodist
Episcopal Church.” A. M. E. Church Review 19, no. 3 (1903): 596–604.
Notes the beginning of the church’s publishing efforts as early as 1819, with its
publishing house having been founded in 1832. It is credited with issuing “more
than five hundred thousand volumes bearing upon more than five hundred differ-
ent subjects, besides minutes, Disciplines and pamphlets.” Publishing plants at
Philadelphia and Nashville have furnished “five thousand Sunday schools with
literature, aggregating in circulation each year, 1,100,000 of our Sunday school
periodicals,” together with another three periodicals: the Christian Recorder, the
Voice of Missions, and the A. M. E. Church Review. The press has also produced
books of law, medicine, travels, biographies, history, science, philosophy, and
fiction.
1732. Hall, Paul M. “The Shape-Note Hymnals and Tune Books of Ruebush-
Kieffer Company.” The Hymn 22 (1971): 69–75.
“Possibly the most active shape-note hymnal and tune book publishing com-
pany in the nation from about 1870 until the third decade of this century was
the Ruebush-Kieffer Company of Dayton, Virginia.” Known to have produced
some 108 volumes, this study includes a select listing of 27 titles, 1870–1912.
Each entry provides date of publication, title, and editor(s)-compiler(s). Selling
in the thousands these books were supplied to churches, conventions, and singing
schools, particularly popular in the Southern states.
1733. Hance, Kenneth G. “The Elements of Rhetorical Theory of Phillips
Brooks.” Speech Monographs 5, no. 1 (1938): 16–39.
Rector of Boston’s Trinity Church, Brooks was hailed at his death in 1893,
“the greatest preacher in America.” Hance surveys “the elements of Brooks’
theory from the point of view of the traditional constituents of rhetoric: Invention,
Disposition, Style, Memory, and Delivery.” Based on his Lectures on Preaching,
The Bohlen Lectures, and other sources, Brooks is judged to have been both a
good speaker and an able rhetorician.
1734. Handy, Robert T. “Union Theological Seminary in New York and Ameri-
can Presbyterianism, 1836–1904.” American Presbyterians: Journal of Presby-
terian History 66 (1988): 115–22.
450 Section VI

Reviews the first 68 years of the Union Theological Seminary’s history as a

Presbyterian theological school. Intense controversy surrounding the heresy trial
of faculty member Charles Briggs in 1891–1893 “attracted wide attention in the
United States and abroad, and [was] accompanied by a vast outpouring of writ-
ings of all kinds.” As a result of two trials, the connections with the church were
severed in 1904 and Union became a nondenominational, ecumenical seminary.

1735. Hardenbergh, Jane Slaughter. “E. Y. Mullins: Man of Vision.” American

Baptist Quarterly 11 (1992): 246–58.
Reviews the career of Mullins who was judged by 1920 to be “the most impor-
tant moderate Baptist leader in the country. He was the last outstanding Baptist
leader who served in both Northern and Southern Conventions.” As pastor, mis-
sion board executive, and seminary president, he traveled widely, was in constant
demand as a pulpiteer, and found time to write extensively. He was judged to be
“a man of books and a man of the people.”
1736. Harrold, Philip E. “Alexander Winchell’s ‘Science With a Soul’: Piety,
Profession, and the Perils of 19th Century Popular Science.” Methodist History
36 (1997–1998): 97–112.
As a popularizer of science in the last half of the nineteenth century, Winchell
was a scientifically educated evangelical who sought to be modern within a theo-
logical framework. He achieved access to popular audiences through appearances
before lyceums, literary, and church conferences. His lectures were widely dis-
tributed in several published volumes and through articles in the religious press.
His views on human evolution led to his expulsion from Vanderbilt University
in 1878. His evangelical piety gave way to the dictates of modernity and he cast
himself as a martyr for science.
1737. Hart, James D. “Platitudes of Piety: Religion and the Popular Modern
Novel.” American Quarterly 6 (1954): 311–22.
Originally condemned as immoral, novels did not gain respectability until
nineteenth-century authors began to fill them with piety and preachment. Begin-
ning with the Christian social fiction of Charles Sheldon and others, the religious
novel gained a huge popularity. By the 1950s, preachment had given way to a
happy fusing of psychiatry and theology that produced a dramatic tale of spiritual
struggle, which, when read by believers, reinforced their piety and for the alien-
ated or strayed, provided the “relish of salvation.”

1738. Harvey, Paul. “The Ideal of Professionalism and the White Southern
Baptist Ministry, 1870–1920.” Religion and American Culture: A Journal of
Interpretation 5 (1995): 99–123.
After the Civil War the status of Southern Baptist pastors began to change as
farmer-preachers in rural pulpits began to demand “for themselves and their peers
specialized training, regular and sufficient pay from congregations to support
middle-class practices, and carefully regulated personal and social decorum sug-
 The Civil War and Rapid Technological Development, 1861–1919 451

gesting a demand for professional ‘respect’ from their communities.” The autobi-
ography, often originally published in serial form in denominational newspapers,
served as a means of communicating these values. Denominational newspapers
helped reform and change sermon styles from those of nineteenth-century camp-
meeting Protestant evangelicalism to more prosaic methods of oral delivery by
“providing instructional tips on proper sermon organization and delivery, using
examples from well-known urban clerics to illustrate these points.” This pro-
fessionalism of clergy was only partially realized and illustrates the “complex
relationship of southern evangelical culture and broader national currents of
bourgeois evangelism.”
1739. Heinrichs, Timothy. “‘Onward Christian Soldiers’: Philadelphia’s Re-
vival of 1905.” Pennsylvania Magazine of History and Biography 118 (1994):
249–67.
The national religious awakening of 1904–1906 was a major catalyst for pro-
gressive reforms of which the 1905 Philadelphia civic upheaval was a dramatic
and clear example of the “confluence of civic and religious revivalism that char-
acterized many Progressive causes.” Episcopalian, Methodist, and Presbyterian
clergy mobilized their congregations to political action in the municipal elections
of 1905. Their efforts were prominently reported in the press. Among the results
of the revival were the encouragement of interdenominational cooperation, the
establishment of the Federal Council of Churches, and the Men and Religion
Forward Movement (1911–1912). As enthusiasm waned after 1906, revivalism
changed, becoming “better organized, more professional, and less dependent on
spontaneous waves of religious fervor.”
1740. Henry, James O. “The United States Christian Commission in the Civil
War.” Civil War History 6 (1960): 374–88.
The Christian Commission, a voluntary association, sent some 5,000 delegates
and permanent agents to the battlefields, hospitals, and camps during the Civil
War. It was organized by evangelical clergy and laity to aid surgeons, to cooper-
ate with chaplains, visit hospitals, distribute reading matter, to bury the dead, and
so forth. “Collectively they distributed among the Federal armies the contents
of 95,000 packages of stores and publications, which included nearly 1,500,000
Scriptures, more than 1,000,000 hymnbooks, and over 39,000,000 pages of
tracts.”
1741. Herb, Carol Marie. The Light Along the Way: A Living History through
United Methodist Women’s Magazines. N.p., 1994.
A reflective, retrospective sampling of commentary and analysis of 16 wom-
en’s magazines issued by the United Methodist Church and its predecessor bodies
1869–1933. Some 40 women “edited with clarity and compassion the women’s
missionary magazines,” covering such topics as language and writing style, art
and photography, spirituality, women’s lives, customs and cultures, children, race
and ethnicity, war and peace, and the challenge of missions. Includes statistics
452 Section VI

on the magazines, title changes, and editors’ names and tenure. Concludes with
a chapter by the author, “Reflections on Editing.” Covers an area of journalism
largely neglected in press and denominational histories.
1742. Hicks, Roger Wayne. “Louis F. Benson’s 1895 Presbyterian Hymnal In-
novation.” The Hymn 47, no. 2 (1996): 17–21.
Benson, as editor of the hymnal, demanded accuracy of texts and “determined
to print the hymn texts just as their authors had written them, so far as practical.”
He amended some texts and several of these are noted. His meticulous editing,
careful selection of hymns, and exacting scrutiny “set a new standard for church
hymnals of all denominations.” The hymnal ultimately sold a million copies and
was adopted by nearly 5,000 churches.
1743. Higginson, J. Vincent. “Clarence A. Walworth (1820–1902).” The Hymn
21 (1970): 69–74.
Traces the career of Walworth, Redemptorist priest and author of the famed
hymn “Holy God, We Praise Thy Name,” first published in 1853. He also trans-
lated other hymns and compiled a collection of poems and hymns for use by Native
Americans, Andiatoracte, or On the Eve of Lady’s Day on Lake George (1888).
1744. ———. “Phillips Brooks and Sunday School Music.” The Hymn 19 (1968):
37–43.
Early in his ministry Brooks compiled a Sunday School Service and Chant
Book (1865) for the Episcopal churches in Pennsylvania. The story and con-
text for his writing “O Little Town of Bethlehem,” which was first published
in William Reed Huntington’s Church Porch (1874, reprint 1906), is recalled.
He cultivated a special interest in hymns and carols for children throughout his
ministry.
1745. Hinckley, Ted C. “Sheldon Jackson: Gilded Age Apostle.” In Religion
in the West, edited by Ferenc M. Szasz, 16–25. Manhattan, Kans.: Sunflower
University Press, 1984.
Presbyterian clergyman-educator-lobbyist, Jackson served as a “home mis-
sionary” in the Rocky Mountain region from Canada to Arizona during the
period 1870–1882. “By March of 1872, he was editing and publishing his own
newspaper, The Rocky Mountain Presbyterian, for which he wrote much of the
copy himself.” In this way he tirelessly promoted his efforts and those of his
fellow missionaries, succeeding in raising thousands of dollars, founding many
churches, and offending his Home Board superiors with his brash “synodical
freelancing.”
1746. Hinson, E. Glenn. “Between Two Worlds: Southern Seminary, Southern
Baptists, and American Theological Education.” Baptist History and Heritage
20 (1985): 28–35.
A brief review of the tensions and controversies marking the history of the first
century and a quarter (1859–1984) of the Southern Baptist Theological Seminary
 The Civil War and Rapid Technological Development, 1861–1919 453

located at Louisville, Kentucky. Centered in tensions between the demands of

academia (largely personal) and denomination (institution), repeated crises have
generally been resolved in favor of denominational interests.
1747. Hirst, Russell. “The Sermon as Public Discourse: Austin Phelps and the
Conservative Homiletical Tradition in Nineteenth-Century America.” In Oratori-
cal Culture in Nineteenth-Century America: Transformations in the Theory and
Practice of Rhetoric, edited by Gregory Clark and S. Michael Hollaran, 78–109.
Carbondale: Southern Illinois University Press, 1993.
Analyzes “an important dimension of nineteenth-century American homiletic
theories through a representative figure: Austin Phelps, Bartlett Professor of
Sacred Oratory at Andover Theological Seminary from 1848 to 1879.” Phelps’s
ideal preacher/orator employed neoclassical rhetoric to construct sermons aimed
at “the spiritual transformation and subsequent intellectual and moral develop-
ment of the individual soul.” Such preaching was designed to create a univer-
sal consensus of right principle and legitimate authority that would transform
society and inspire reform. This sacred oratorical culture that Phelps embodied
and taught yielded to professionalism and to trends in those denominations and
religious movements that required less theological and rhetorical training.
1748. Hochmuth, Marie. “Phillips Brooks.” Quarterly Journal of Speech 27
(1941): 227–36.
Analyzes the effectiveness and influence of Brooks’s sermons by identify-
ing his central message, examining the manner in which he delivered it, and by
considering the nature of his audience. Brooks and his audience “must be seen
as forces interacting and reshaping each other.” His sermons were crafted to one
purpose, “the persuading and moving of men’s souls.” He was judged by contem-
poraries to have been the ideal American minister and orator.
1749. Hochmuth, Marie, and Norman W. Mattis. “Phillips Brooks.” In A History
and Criticism of American Public Address, edited by William Norwood Brig-
ance, Vol. 1:294–328. New York: Russell and Russell, 1960.
Views Brooks as neither a theologian nor reformer but as a preacher “par ex-
cellence.” His organization of the sermon included a scriptural text upon which
he elaborated, a definition of his topic, examples and imagery drawn from com-
mon experience, travel, and reading, with questions used to stimulate thought,
followed by answers. The climax is brought together in an emotional rather than
a logical unity. His immanentalist theology and view of preaching held that it is
the communication of “truth through personality.” Possessed of a keen intellect,
a robust physique, attractive personality, and a spiritual/mystical sensitivity, he
was uniquely suited to satisfy the aesthetic temperament of his Boston congrega-
tion who desired to retain their religion in a skeptical, scientific age. His Yale
Lectures on Preaching (1877) are classics of late nineteenth-century homiletics.
Oliver Wendell Holmes described him as “the ideal minister of the American
people.”
454 Section VI

1750. Hostetler, John A. “The Mennonite Book and Tract Society, 1892–1908.”
Mennonite Quarterly Review 31 (1957): 105–27.
One of the publishing concerns that became a part of the Mennonite Publish-
ing House organized in 1908, the Mennonite Book and Tract Society was active
for 16 years, publishing both books and tracts. Providing a historical overview,
Hostetler also includes the 1892 Constitution and By-Laws, lists of tracts and
books published in English, and reports of the Society’s “annual” and special
meetings, 1892–1907. The Society also published a paper for young people and
Sunday school materials with an emphasis on Bible sales and distribution. “When
the Society ceased publication in 1908, the Mennonite Publishing House contin-
ued the tract enterprise which the Society had begun, and has expanded it into a
much larger program.”
1751. Housley, Kathleen. “‘The Letter Kills but the Spirit Gives Life’: Julia
Smith’s Translation of the Bible.” New England Quarterly 61 (1988): 555–68.
Briefly reviews the occasion for and history of the first woman ever to translate
and publish the Bible (1876) in its entirety.
1752. Hovde, David M. “Sea Colportage: The Loan Library System of the
American Seamen’s Friend Society, 1859–1967.” Libraries and Culture: A Jour-
nal of Library History 29 (1994): 389–414.
An outgrowth of the Sunday school movement and the organization of be-
nevolent societies in the early nineteenth century, the American Seamen’s Friend
Society (ASFS) “provided thousands of portable libraries to seamen of the Navy,
Coast Guard, and the Merchant Marine” during its 108-year history. Seeking to
improve the social and moral conditions onboard ship, the libraries contained
a sizable component of theological and religious titles. The ASFS shipboard
libraries were “the last vestige of the Sunday school libraries, surviving into the
1960s.”
1753. ———. “The U.S. Christian Commission’s Library and Literacy Programs
for the Union Military Forces in the Civil War.” Libraries and Culture: A Journal
of Library History 24 (1989): 295–316.
The U.S. Christian Commission, an outgrowth of the YMCA organized in
1861, sought to provide Union soldiers with food, hospital care, and relief. A
pressing need was for providing literacy and supplying reading materials. Work-
ing with chaplains and officers, the Commission provided instruction in reading
and secured books, pamphlets, tracts, and magazines for the troops. By organiz-
ing and supplying portable loan libraries that they furnished to hospitals, camps,
depots, and naval vessels, they provided a form of universal education. Also, it
“was the first national effort by any organization directed toward a nontraditional
library user.” Largely church supported, the Commission’s primary goal was the
saving of souls, but it expanded its mission beyond proselytizing to offer military
personnel cultural, recreational, and educational opportunities.
 The Civil War and Rapid Technological Development, 1861–1919 455

1754. Howden, William D. “Social Class in the Sermons of The New York
Times.” In Papers of the Annual Meeting: Preaching in the Age of Mega-
Churches: Homiletic Possibilities for the Twenty-First Century, 55–63. Dallas,
Tex.: Academy of Homiletics, 2000.
Examines a series of articles “appearing in The Times’ Monday editions from
May 1874 through May 1875, profiling Protestant churches, each account includ-
ing a complete stenographer’s transcript of the [previous day’s] sermon.” The
sermons (Episcopalian, Presbyterian, Unitarian, Methodist) were by preachers
who were published and widely read. Sadly, most of the sermons focused on “the
fears, biases, and self-interests of the upper classes,” ignoring or discounting the
less advantaged and the poor.

1755. Huber, Robert B. “Dwight L. Moody.” In A History of American Public

Address, edited by Marie Kathryn Hochmuth, W. Norwood Brigance, and Donald
Bryant, Vol. 3:222–61. New York: Russell and Russell, 1965.
Details Moody’s career from that of a businessman, religious worker, and
administrator to that of America’s preeminent revivalist in the late nineteenth
century, 1873–1899, during which he perfected mass urban evangelism, speaking
to over 100 million people. To identify the persuasive power of his speeches, they
are analyzed under four heads: delivery, methods of preparation, religious mes-
sage, and rhetorical devices. Likewise, the techniques of audience psychology
are examined under five heads: preparation for the meetings, the services, inquiry
room meetings, auxiliary meetings, and Christian work for all. He became a pub-
lisher to make religious music and literature more readily available, with many
books and tracts issued by Colportage Library Publications. His series of Gospel
Hymns sold millions of copies and his papers, Heavenly Tidings and Everybody’s
Paper, were widely distributed and popular.

1756. Huckins, Kyle. “Religion and Western Newspapers, 1860–1990.” In Me-

dia and Religion in American History, edited by William David Sloan, 134–48.
Northport, Ala.: Vision Press, 2000.
Identifies and analyzes “five identifiable cycles of the depiction of religious
movements and use of religious imagery, evolving from outright scorn for the
devout to approval of spirituality.” Editors during the frontier period, 1860–1900,
were often indifferent if not hostile to organized religion. Business and religion
began to mix during the era of politization, 1890–1910, reaching a tenuous al-
liance with boosterism and a burgeoning “gospel of success” during the years
1910–1919. As the frontier era and way of life came to an end in the period 1929–
1945, a dramatic shift occurred, with newspapers openly encouraging religious
belief. Western papers since 1945 have failed to embrace the 1960s revolution
against traditional moral and religious values, with respect for religious traditions
continuing into the 1990s. Western journalism’s reporting of religion has evolved
along lines unique to the region’s development and history.
456 Section VI

1757. Hudson, Winthrop S. “Protestant Clergy Debate the Nation’s Vocation,

1898–1899.” Church History 42 (1973): 110–18.
The views of Protestant clergy, expressed from the pulpit and in the press,
were influential in affirming events leading to the Spanish American War and
conversely, 18 months later, to repudiating the U.S. policy of intervention and
colonialism.
1758. Hunsacker, Kenneth B. “Mormon Novels.” In A Literary History of the
American West, 847–61. Fort Worth: Texas Christian University Press, 1987.
Although not exhaustive in coverage, this essay’s intent “is to acquaint stu-
dents of western American literature with some of the names and titles frequently
mentioned in discussions of Mormon novels and place them in sequence.” Set-
tings of Mormon novels since 1850 have moved from a focus on polygamy to a
more modern, realistic view of Mormon society. Includes a selected bibliography
of relevant titles.
1759. Hunt, Thomas C. “The Reformed Tradition, Bible Reading and Education
in Wisconsin.” Journal of Presbyterian History 59 (1981): 73–88.
The 1848 Wisconsin state constitution was interpreted to permit moral in-
struction, including Bible reading, in public schools. By 1890 the courts ruled,
in a unanimous decision, that Bible reading was unconstitutional “because it
constituted sectarian instruction.” Although Protestants decried and condemned
the ruling, they were simply outnumbered in a state where Catholics, immigrants
(largely Germans), and others attained political power and influence, eclipsing
that of the original Protestant Reformed settlers.
1760. Hurlbut, Jesse Lyman, and Joseph Howard Gray. Hurlbut’s Story of the
Bible for Young and Old: A Continuous Narrative of the Scriptures Told in One
Hundred Sixty-Eight Stories. Grand Rapids, Mich.: Zondervan, 1967.
First published in 1904, by 1967 this popular classic in the Bible storybook
field had been issued in over four million copies and translated from English
into many other languages. First recited as stories to children, the printed text
retains the language of the King James and American Revised Standard Bible
Versions. This edition is augmented with Hurlbut’s Bible Lessons, presented
as a course of study “designed to carry one through the Old Testament in one
year, and through the New Testament in one year” and by a “History of the
Books of the Bible” by Joseph Howard Gray. Special features include full-
color illustrations by distinguished artists, two-color geographical and his-
torical maps. Illustrative example of the oral tradition of biblical storytelling
set to print, augmented with teaching and visual aids, which has retained its
popularity for nearly a century.
1761. Huxman, Susan Schultz. “Mennonite Rhetoric in World War I: Lobbying
the Government for Freedom of Conscience.” Mennonite Quarterly Review 67
(1993): 283–303.
 The Civil War and Rapid Technological Development, 1861–1919 457

The National Defense Act of 1916 (Selective Service Act) requiring universal
military service for all young male Americans was viewed by Mennonites as a
threat to their historic stance as a peace church. This study analyzes “selected
church records and year books, Mennonite newspapers, personal correspondence,
pamphlets and tracts” to identify rhetorical patterns used to challenge the U.S.
government’s failure to define and recognize noncombatant service. The Men-
nonite press both challenged and questioned the government’s position and, at
the same time “maintained an open, albeit strained, communication with the
government.”
1762. Jenkins, Richard A. “Regular Preaching in the Methodist Episcopal Church,
South: North Carolina, 1870–1900.” Methodist History 33 (1994–1995): 34–45.
An analysis of 33 manuscript sermons “written by seven ministers in North
Carolina between 1867 and 1900 within the Methodist Episcopal Church,
South.” The sermons reveal a heavy reliance on scriptural narrative together
with hierarchical images of community. They do not reflect concerns typically
cited in historical analyses but do “reveal a new picture of a portion of southern
Protestantism.”
1763. Jensen, Billie Barnes. “A Social Gospel Experiment in Newspaper Re-
form: Charles M. Sheldon and the Topeka Daily Capital.” Church History 33
(1964): 74–83.
Famous as the author of In His Steps, a devotional novel in which he “ex-
pressed a formula for the conduct of a daily newspaper according to Christian
principles, the Reverend Sheldon edited the Topeka newspaper for one week in
January 1900. Journalistically the experiment was a novelty and provided the
preacher-editor the opportunity to spread his social gospel ideas to a wide audi-
ence.”
1764. Johnson, James F. “Frederic Mayer Bird: A Hymnologist Remembered.”
The Hymn 18 (1967): 54–58.
A Lutheran and Episcopal minister, Bird compiled at least three hymnals: Min-
isterium of Pennsylvania Hymns (Lutheran, 1865), Ministerium of Pennsylvania
Church Book (Lutheran), and Songs of the Spirit (Episcopal). He wrote the article
on American hymnody for Julian’s Dictionary of Hymnody (1892, 1901, 1907).
His hymnal collection of over 3,000 volumes is at the library of Union Theologi-
cal Seminary, New York City.
1765. Jones, Howard Mumford. “Literature and Orthodoxy in Boston after the
Civil War.” American Quarterly 1 (1949): 149–65.
Elizabeth Stuart Phelps, Henry Wadsworth Longfellow, John Greenleaf Whit-
tier, and Oliver Wendell Holmes all abandoned orthodox theology to embrace
a cheerful deity of love. They turned from concerns about sin and salvation to
extol personality, individual growth in Christian nurture, and the comforts of
spiritualism. Clerical exponents of this new theology were George A. Gordon
458 Section VI

and Phillips Brooks. “During the postwar battle between dogmatic theology and
religious intuitions the literature one associates with Boston enlisted heavily
against theology.”
1766. Juhnke, James C. “Gemeindechristentum and Bible Doctrine: Two Men-
nonite Visions of the Early Twentieth Century.” Mennonite Quarterly Review 57
(1983): 206–21.
“A few moments before the dawn of the twentieth century two Mennonite
leaders,” Cornelius H. Wedel and Daniel Kauffmann, “published first books
which signaled major redefinitions of the Mennonite reality in a rapidly changing
society.” Wedel, president of Bethel College and a historian, wrote extensively
on his concept of the Gemeindechristentum (Christian community) as the bearer
and transmitter of apostolic and modern Christian faith. Kauffmann, more doc-
trinally included, developed the concept of “Bible Doctrine,” which sought to
solidify the Mennonite view of society over against the world. The teachings and
publications of both men were widely influential among early twentieth-century
American Mennonites.
1767. Kalas, Robert D. “The Poet of Gospel Song.” The Hymn 25 (1974):
101–04; 26 (1975): 46–50.
Provides biographical information on the famous gospel singer and composer
Philip P. Bliss, associated with Dwight L. Moody, D. W. Whittle, and other nine-
teenth-century evangelists. “Nearly one hundred years after his death, almost a
score of his songs remain in popular use.”
1768. Kansfield, Norman J. “‘Study the Most Approved Authors’: The Role of
the Seminary Library in Nineteenth-Century American Protestant Ministerial
Education.” Ph.D. diss., University of Chicago, 1981.
Describes and defines the role and development of the nineteenth-century
seminary library “within protestant ministerial education.” Prior to 1870 the
function of seminary education was to equip future pastors so that they could
defend theological orthodoxy and proclaim the gospel. Around 1870 a major
shift occurred when seminaries were expected “to prepare persons to lead the
congregations of American Protestantism in the doing of the mission of the
church.” In the earlier period the seminary library needed only those texts deemed
orthodox, together with heretical works needing refutation. The period after 1870
was marked by the establishment of many more seminaries, curricular develop-
ments expanding the scope of studies, and the expansion of libraries capable of
promoting research. Libraries expanded by instituting sustainable acquisitions
programs, better cataloging, improved indexing, the provision of trained staffs,
and better access to their resources. However, throughout the century the impetus
of schools and their faculties was to emphasize the reading and study of selected,
approved authors. Based on detailed empirical evidence and informed by sound
historical interpretation, this study provides significant insights into seminary
library development.
 The Civil War and Rapid Technological Development, 1861–1919 459

1769. Kaser, David. Books and Libraries in Camp and Battle: The Civil War
Experience. Westport, Conn.: Greenwood Press, 1984.
Reviews the reading of soldiers during the Civil War. Three factors are con-
sidered: “the degree of literacy prevalent, the amount of reading material easily
at hand, and the availability of time to read.” Also considered are the sources of
soldiers’ reading matter. There are sections on “Religious Reading” and “Reli-
gious and Charitable Sources.” Considerable effort was made both North and
South to place religious books, hymnals, and tracts into the hands of soldiers, and
they were eagerly read. Interesting also as a study of what men were reading in
the nineteenth century.
1770. Keefe, Thomas M. “America, the Ave Maria and the Catholic World Re-
spond to the First World War, 1914–1917.” Records of the American Catholic
Historical Society of Philadelphia 94 (1983): 101–15.
A documented study of American Catholic opinion prior to the U.S. entrance
into the war of conflict as expressed in three leading Catholic journals, “all of
which devoted significant space to world affairs in each issue, demonstrating
that interests other than ethnic determined many of their opinions.” Ave Maria
and America responded to the war with religion most often in mind, “while the
Catholic World adopted a liberal and democratic stance consistent with American
ideals.”
1771. Kershner, Frederick D. “The Disciples and Christian Journalism.” Shane
Quarterly 2 (1941): 264–72.
A brief historical review of journalism and the publication of theological
papers and journals in a denomination that has depended “upon journalistic lead-
ership to an extent probably not duplicated in the annals of any other religious
group.” Lacking a highly structured central organization, bishops, or a carefully
selected general assembly, the Disciples “have depended almost entirely upon
editorial advice to clarify their thinking and to lead them in finding the best solu-
tion for present day problems.”
1772. Kinney, John M. “The Fond Du Lac Circus: The Consecration of Regi-
nald Heber Weller.” Historical Magazine of the Protestant Episcopal Church 38
(1969): 3–24.
A photograph of 10 bishops, two of them foreigners, at the consecration of
Bishop Weller in November 1900, ignited controversy and outrage over the
visual representation of bishops dressed in copes and mitres. Antiritualists were
offended and shocked at the display of “Romanism,” even demanding an eccle-
siastical trial of those responsible for the alleged offense. The picture was widely
published in both church and secular papers, sparking widespread protest and
debate in the press. The adage “a picture is worth a thousand words” was proof
that photography, a new visual communication feature, added powerful dimen-
sions to church news reporting.
460 Section VI

1773. Kirby, James E. “Matthew Simpson and the Mission of America.” Church
History 36 (1967): 299–307.
Examines the words of Methodist Bishop Simpson who, along with his con-
temporary Henry Ward Beecher, “was the best known Protestant clergyman in
the North.” His rhetoric, couched in the language of nineteenth-century revival-
ism, extolled America as the most favored nation on earth, a society destined to
proclaim the gospel across the globe.
1774. Knight, George Litch. “Louis F. Benson—Man of Vision.” The Hymn 6
(1955): 113–16.
Called “the pre-eminent American hymnologist,” Benson was the editor of the
Presbyterian Hymnal of 1895 and of its 1911 revision. Also noted as the author of
The English Hymn. Includes a survey of hymnals in which his hymns appear.
1775. Kraus, Joe W. “Libraries of the Young Men’s Christian Association’s in
the Nineteenth Century.” Journal of Library History, Philosophy, and Compara-
tive Librarianship 10 (1975): 3–21.
Founded at Boston in 1851, American YMCAs grew rapidly before the Civil
War, declined during the war, and experienced rapid growth after 1865. Of 1,373
YMCAs 734 were listed as having libraries of 50 volumes or more in 1891. The
purpose of the libraries was largely evangelistic, to win young men to Christ, “to
uplift moral character by providing good reading and lessening the temptation
to read harmful books.” Competition from public libraries and lack of adequate
financial support led to the decline of YMCA libraries. Includes “A Note on
Railroad Y. M. C. A. Libraries.”
1776. Krieger, Michael T. “The Seminary Libraries of the Franciscan Province
of St. John the Baptist.” Libraries and Culture: A Journal of Library History 30
(1995): 284–308.
Investigates “the development of the seminary libraries of St. John the Baptist
Province from modest beginnings (1858) through prosperous years, to eventual
closings (1983).” The four libraries studied are examined in relation to their col-
lections, size and nature of the collections, their organization, their relation to
seminary and academic libraries in general, and their operation and evaluation as
libraries of the Franciscan mendicant order in the United States. Although they
developed in isolation from other libraries, “their patterns of development and
issues of concern were markedly similar” to those of Protestant seminaries and
other academic libraries.
1777. Lackner, Joseph H. “The American Catholic Tribune and the Puzzle of Its
Finances.” Records of the American Catholic Historical Society of Philadelphia
106, no. 1–2 (1995): 25–38.
Founded in 1886 at Cincinnati by Dan A. Rudd, the American Catholic Tri-
bune was a successful newspaper owned and operated by African Americans. It
prospered for 11 years but collapsed in 1897. An examination of the paper’s fi-
 The Civil War and Rapid Technological Development, 1861–1919 461

nances concludes that its major support came from subscribers. At one time it was
reputed to have a circulation of 10,000. Rudd’s alienating manners and his overly
ambitious plans for the paper’s expansion may have contributed to its demise.
1778. ———. “Dan A. Rudd, Editor of the American Catholic Tribune, from
Bardstown to Cincinnati.” Catholic Historical Review 80 (1994): 258–81.
Reviews the life and career of Rudd who, as a black Catholic journalist, edited
several black papers, most notably the American Catholic Tribune, published
at Cincinnati. Three characteristics distinguished his journalistic work: the use
of his paper to urge and promote the advancement of African Americans; his
promotion of African American pride both in their race and their church; and an
unswerving demand for civil rights.
1779. LaRue, Cleophus J. The Heart of Black Preaching. Louisville, Ky.: West-
minster John Knox Press, 2000.
“The distinctive power of black preaching is to be found, first and foremost,
in that which blacks believe scripture reveals about the sovereign God’s involve-
ment in the everyday affairs and circumstances of their marginalized existence.”
This distinctive biblical hermeneutic, which came to formative expression in the
post–Civil War period, is examined in the sermons of five nineteenth-century
representative clergy. This same hermeneutic is also identified in the sermons of
six twentieth-century preachers. Basic to this biblical hermeneutic is the convic-
tion that blacks, out of their lived experience, believe in an intimate relationship
with a powerful God who is active in the everyday drama of life. The texts of
the 12 sermons, each of which is analyzed in terms of context, content, structure,
meaning, dynamics, and rhetorical strategies, are included. An excellent bibliog-
raphy on black preaching is provided.
1780. Leeman, Richard W. Do Everything Reform: The Oratory of Frances E.
Willard. Great American Orators, no. 15. New York: Greenwood Press, 1992.
Locates Willard’s oratory within the broad framework of nineteenth-century
reform, especially temperance and suffrage, gospel politics, and Christian social-
ism. Organized in two sections, part I is a critical analysis of six speeches con-
tained in part II, delivered 1874–1897. Her rhetoric is characterized as “feminine
feminism,” her oratory as influential and “eloquent,” her style as a mixture of
both the feminine and the masculine. She served as president of the Woman’s
Christian Temperance Union, the nation’s largest woman’s organization, in the
late nineteenth century, 1879–1898. Her rhetoric, employing the logic of ex-
pediency, is credited with persuading many women and some men to embrace
a Christian or values-based approach to reform, coupled with political action.
Includes a chronology of speeches and a bibliography.
1781. Lienhard, Joseph T. “The New York Review and Modernism in America.”
Records of the American Catholic Historical Society of Philadelphia 82 (1971):
67–82.
462 Section VI

Published from 1905 through June 1908, the Review was called “the most
learned ecclesiastical journal to be published under Catholic auspices up to the
time.” The many theological articles (with a particular emphasis on scripture) are
reviewed and extensive comments are supplied on a column titled “Notes,” attrib-
uted to Francis P. Duffy. An American, Edward J. Hanna, accused of modernism,
published a controversial four-part article, “The Human Knowledge of Christ.”
Although modernism was primarily a European phenomenon, the Review fell
under suspicion and was suppressed.
1782. Lindley, Susan H. “Women and the Social Gospel Novel.” Church History
54 (1985): 56–73.
An examination and brief analysis of the role of women in 37 Social Gospel
novels published from 1871 to 1921. “Of these, ten were written by women and
twenty-seven by men, including eleven by Charles Sheldon, unarguably the most
prolific Social Gospel novelist.” Differences between the novels by male and
female authors suggest that further study of works by female authors will lead
to an expanded understanding of the Social Gospel, shifting the focus to include
women.
1783. Lindsey, Jonathan A. “Sheldon’s Serial Sermons.” Journal of Library His-
tory, Philosophy and Comparative Librarianship 21 (1986): 362–75.
Congregationalist clergyman Charles M. Sheldon, best known for his novel In
His Steps, or What Would Jesus Do?, produced 30 volumes of sermons during
his career. This study examines 14 titles published 1891–1900, all composed as
serial sermons. Employing the story form, Sheldon found it a suitable genre for
“teaching certain vital things like love and the social side of life.” First delivered
as weekly sermons to his congregation, when compiled and issued as collec-
tions, they reached a much wider audience in printed form. Most were issued
in cheap paper copies. “Sheldon self-consciously used the serialized story form
as a homiletical tool. Thus, among collections of sermons, these novels are
unique.” Includes an appendix, Chronological List of Sheldon’s Serial Sermons,
1891–1900.
1784. Linkugel, Wil A., and Martha Solomon. Anna Howard Shaw: Suffrage
Orator and Social Reformer. Great American Orators, no. 10. New York: Green-
wood Press, 1991.
Educated as both a minister and a physician, Shaw served seven years as a
Methodist pastor before she committed herself to the cause of women’s suffrage.
She became, in a career spanning 34 years, 1885–1919, the suffrage movement’s
greatest orator, president of the National American Woman Suffrage Association,
1904–1915, and the first woman to be awarded the nation’s Distinguish Service
Medal. Her grounding in biblical scholarship and homiletics infused her public
speaking with reasoned arguments, persuasiveness, and conviction. She lectured
on temperance, pacifism, and patriotism as well as on suffrage. “In her career,
Shaw spoke more than 10,000 times on many sorts of occasions for a host of
 The Civil War and Rapid Technological Development, 1861–1919 463

causes. Her speeches ranged from sermons to eulogies to campaign speeches

and legislative addresses.” She was labeled in her day, as “Queen of the Suffrage
Platform.” The volume includes the texts of one sermon and five addresses.

1785. Lippy, Charles H. “The Camp Meeting in Transition: The Character and
Legacy of the Late Nineteenth Century.” Methodist History 34 (1995–1996):
3–17.
The Methodist camp meeting, originally structured to provide for the spiritual
transformation of individuals on the frontier, was itself transformed by a series of
internal developments and external social changes occasioned by the nation’s expan-
sion, growth, industrialization, and urbanization. By the latter part of the century it
had moved away from its roots in revivalism to focus on new forms of ministry.
1786. Longinow, Michael A. “The Foundations of Evangelical Publishing,
1900–1942.” In Media and Religion in American History, edited by William
David Sloan, 244–60. Northport, Ala.: Vision Press, 2000.
An examination of the religious media marketplace in the first half of the
twentieth century, “focusing in particular on revivalist newspapers,” which paved
the way for the rapid growth of evangelical publishing in the second half of the
century. Henry Clay Morrison’s Pentecostal Herald (1887–1976), which he ed-
ited for 53 years, 1887–1942, is analyzed as an example of populist, revivalistic,
conservative, nonurban religious life. With a readership stretching from Georgia
to California, the Herald “newspaper had become a primary emblem and rally-
ing point for the Holiness Movement,” which was largely nondenominational
although affiliated with Methodist-related Asbury College and Theological Semi-
nary. Morrison crafted both himself and his paper into a well-defined image that
evoked intense reader loyalty to both him and his publication.
1787. Loughborough, John N. “Providence of God in the Publishing Work.” In
The Great Second Advent Movement: Its Rise and Progress, 281–98. New York:
Arno Press, 1972.
Covers the early history of Seventh-Day Adventist publishing from its begin-
nings in 1849 to the close of the nineteenth century. Publishing books, periodicals,
and tracts the Seventh Day Adventist Publishing Association (organized 1861)
rapidly expanded, establishing 20 publishing houses worldwide. At century’s end
it had realized sales of some 11 million dollars and had distributed many of its
publications for free. Reprint of the 1905 edition.
1788. Lovelace, Austin C. “Louis F. Benson, The Hymnal.” American Presbyte-
rians: Journal of Presbyterian History 66 (1988): 288–93.
Gives a brief overview of American Presbyterian hymnody and reviews the
work of Louis F. Benson as editor of the 1895 Hymnal of the General Assembly
of the Presbyterian Church of America. Benson is credited with having helped
move “the Presbyterian Church into the twentieth century” as a result of his edito-
rial and musical efforts.
464 Section VI

1789. Lovett, Bobby L. A Black Man’s Dream: The First 100 Years: Richard
Henry Boyd and the National Baptist Publishing Board. [Jacksonville, Fla.?]:
Mega Corporation, 1993.
A richly detailed and illustrated history of the National Baptist Publishing
Board. Founded in 1896 and located in Nashville, Tennessee, it became “Amer-
ica’s largest religious publishing company owned and operated by blacks.” This
account blends “the business history of the Publishing Board, the biography of
Richard Henry Boyd (founder), the history of the National Baptist Convention,
and the politics between black and white Baptists.” The board not only developed
a vigorous publishing program but also sponsored mission work, Sunday schools,
and religious educational services, including support of cultural activities and
opportunities for blacks. “The $5,664 operation of 1897 became a multi-million
dollar company by 1992.”
1790. Luthy, David. “A History of Raber’s Bookstore.” Mennonite Quarterly
Review 58 (1984): 168–78.
Founded by John A. Raber and continued by his son Ben, Raber’s Bookstore
in Southeastern Holmes County, Ohio, has been serving Amish customers across
America since 1915. Also publishers, the Raber’s have issued 88 items (1915–
1981) including an annual almanac, Der Neue Amerikanische Calendar. Includes
a Raber bibliography of imprints, pp. 174–78.
1791. Mains, George Preston. James Monroe Buckley. New York: Methodist
Book Concern, 1917.
Prolific author and editor of the Christian Advocate (1880–1912), official
weekly publication of the Methodist Episcopal Church, Buckley was also a popu-
lar Chautauqua speaker for more than 30 years, beginning in 1877. Conservative
but persuasive, he exerted a powerful influence within the denomination and
beyond as an eloquent speaker and orator. Believing that “conservative criticism
is a condition of genuine progress,” his editorial opinions not infrequently chal-
lenged more liberal interests and voices in the church. Serving eight consecutive
four-year terms as editor, his controversial stands on many issues received wide
support across the church.
1792. Malin, James C. “William Sutton White, Swedenborgian Publicist, Edi-
tor of the Wichita Beacon, 1875–1887 and Philosopher Extraordinary.” Kansas
Historical Quarterly 24 (1958): 68–103; vol. 25, 197–227.
An extended examination of the philosophical and religious views of William
S. White, editor for 11 years of the Wichita Beacon. Philosophically a follower of
Herbert Spencer and religiously of Emanuel Swedenborg, White based his press
comments on their writings and thought. He commented extensively on such sub-
jects as church doctrine as applied to life, the pulpit and secular press, inter- and
intracultural relations, theology and science, revivalist methods, and science and
technology, man, freedom, and use. As a civil libertarian in advance of his time,
White held that schools, libraries, and churches should be supported by private
 The Civil War and Rapid Technological Development, 1861–1919 465

associations of their patrons. This Swedenborgian editor stands as an example of

a journalist who, through his conviction that religion relates to life, compelled his
readers “to re-examine the whole of society, its ideals and procedures, in fresh
perspectives.”

1793. Mankin, Jim. “L. O. Sanderson, Church of Christ Hymn Writer.” The
Hymn 46, no. 1 (1995): 27–31.
Dubbed “the music man of the Churches of Christ,” Sanderson edited Christian
Hymns, the major hymnal of the denomination, issued in three editions, which
sold approximately one million copies, 1935–1966. Discusses his philosophy of
church music and some of the hymns he composed. Also includes brief discus-
sion and description of other Church of Christ hymnals.
1794. Marvin, Carolyn. When Old Technologies Were New: Thinking about
Electric Communication in the Late Nineteenth Century. New York: Oxford
University Press, 1988.
“Argues that the early history of electric media (last quarter of the nineteenth
century) is less the evolution of technical efficiencies in communication than a
series of arenas for negotiating issues crucial to the conduct of social life; among
them, who is inside and outside, who may speak, who may not, and who has
authority and may be believed.” This historical interpretation centering on the
human body as a delimiting line between nature and culture; the immediate com-
munity of family, professional group, gender, and so forth; and the unfamiliar
community. Although religion is given minimal attention, this study is one of the
few to push back the history of twentieth-century electronic mass media to its
nineteenth-century roots.
1795. May, Lynn E. “The Emerging Role of Sunday Schools in Southern Baptist
Life to 1900.” Baptist History and Heritage 18, no. 1 (1983): 6–16.
Beginning in 1803 Baptist churches in the South organized Sunday schools.
The movement to expand the work was disrupted by the Civil War and did not
receive solid institutional support until 1891, when the Southern Baptist Conven-
tion established its Sunday School Board. The development and use of Sunday
school literature under both the American Baptist Publication Society and, later,
the Sunday School Board contributed significantly to the growth of Southern
Baptist Sunday schools “from one to more than ten thousand” by 1900. Prior to
1900 Sunday school work at the national level was limited to literature, tract, and
Bible distribution.

1796. ———. “The Sunday School: A Two-Hundred-Year Heritage.” Baptist

History and Heritage 15, no. 4 (1980): 3–11.
“At first slow to endorse the Sunday School movement, they [Baptists] gradu-
ally came to utilize the Sunday School as an effective church organization.”
Following the Civil War, the Southern Baptists organized their efforts, which en-
abled them to publish lesson books, question books, hymnbooks, teachers’ class
466 Section VI

books, and pupils’ papers. By 1978 they had launched a weekly television series
to promote home Bible study. The Sunday school became the teaching agency of
the denomination.
1797. McBath, James H. “Darwinism at Chautauqua.” Methodist History 24
(1985–1986): 227–37.
The platform at the Chautauqua Assembly in New York gave opportunity in
the late nineteenth century for more than a dozen speakers to address audiences
on the evolutionary question. Clergy, educators, and scientists discussed the sup-
posed conflict between science and theology. By century’s end the search for un-
derstanding indicated the long separation between the two had begun to close.
1798. ———. “The Emergence of Chautauqua as a Religious and Educational
Institution, 1874–1900.” Methodist History 20 (1981–1982): 3–12.
Founded in 1874, Chautauqua (New York state) was hosting as many as
100,000 visitors a year by 1885. By 1900 nearly 400 Chautauquas, scattered
across the country, were in operation. As early as 1878 no less than 38 newspa-
pers had correspondents at Chautauqua. By 1881 the circulation of the Chautau-
qua newspaper exceeded 100,000 copies, and by 1900 its home study program,
the Chautauqua Literary and Scientific Circle, had formed 10,000 local circles
with over 250,000 persons enrolled. It became a national institution, appealing to
middle-class American Protestants.
1799. McFadden, Margaret. “The Ironies of Pentecost: Phoebe Palmer, World
Evangelism, and Female Networks.” Methodist History 31 (1992–1993): 63–75.
A study of the “transatlantic preaching missions of evangelists like Phoebe
Palmer, Amanda Smith, and Elizabeth Atkinson (Mrs. Charles) Finney, which
helped to develop important female networks in the nineteenth century.” The
religious and “holiness” press was instrumental in solidifying these extra national
connections and expanding the outreach of women’s religious groups.
1800. Meehan, Brenda M. “A. C. Dixon: An Early Fundamentalist.” Founda-
tions: A Baptist Journal of History and Theology 10 (1967): 50–63.
A revivalist in the style of Dwight L. Moody, Dixon “became involved with
movements that were anti-modernism, anti-Biblical criticism, anti-Social Gospel
and anti-evolution.” An author, preacher, and newspaper columnist, “his greatest
fame arose from his editorship of The Fundamentals, which became the rallying
point of the fundamentalist movement.” Over three million copies of the tracts,
issued in several volumes, were distributed.
1801. Mitchell, Joseph. “Southern Methodist Newspapers during the Civil War.”
Methodist History 11, no. 2 (1973): 20–39.
Church life was disrupted with the Methodist Episcopal Church, South virtu-
ally destroyed by the Civil War. “One thing which enabled it to retain some
kind of unity during this time of destruction and then rise again from the ashes
of calamity was its newspapers.” Under the leadership of capable editors and in
 The Civil War and Rapid Technological Development, 1861–1919 467

spite of disruptions, some 10 weekly papers were important sources of infor-

mation about religious and secular affairs. “But these papers were not simply
sources of information about the church and the world. They were pulpits from
which Southern Methodists could condemn sin and the Methodist Episcopal (i.e.,
Northern) Church.”
1802. Mondello, Salvatore. “Baptist Railroad Churches in the American West,
1890–1946.” In Religion and Society in the American West: Historical Essays,
edited by Carl Guarneri and David Alvarez, 105–27. Lanham, Md.: University
Press of America, 1987.
Capitalizing on a tradition of itinerancy, Baptist evangelicals and revivalists
initiated extensive use of the expanding railway network in the western states by
operating churches on trains. Begun in 1891 by the American Baptist Publica-
tion Society, railway chapel cars were put to use, providing religious services to
communities and railroad workers, organizing Sunday schools, and distributing
Bibles, tracts, and other religious publications. During the 1920s and 1930s au-
tomobile and truck chapels equipped with trailers proved a less costly means of
reaching towns and remote areas. By 1946 the expense of maintaining the railway
ministry proved economically burdensome. “By establishing and strengthening
churches in the West, by extending literacy to remote settlements, and by orga-
nizing Sunday schools, the Baptist chapel cars played a permanent role in taming
the West.”
1803. Moorhead, James H. American Apocalypse: Yankee Protestants and the
Civil War 1860–1869. New Haven, Conn.: Yale University Press, 1978.
Long convinced that America was set within an “apocalyptic framework of
universal history” destined to be a new Israel, the prospect of civil war was
initially viewed cautiously, then claimed as the harbinger of sacred loyalty, and
finally was embraced by the Protestant establishment including Baptists, Congre-
gationalists, Methodists, and Presbyterians (Old and New Schools). Employing a
magisterial marshaling of evidence drawn from printed sermons and the popular
religious press, Moorhead clearly shows how the clergy and their allies used the
press and denominational pronouncements to shape and mold public perceptions
and opinions. After the war these forces became divided and ambivalent as the
challenges of Reconstruction, immigration, the growing power of the Catholic
Church, and materialism eclipsed the victory won by war and truncated the mil-
lennial vision of America as the long anticipated unified Protestant republic.
Based on the author’s 1975 Yale thesis.
1804. Morgan, David. Protestants and Pictures: Religion, Visual Culture, and
the Age of American Mass Production. New York: Oxford University Press,
1999.
A detailed, meaty “history of mass-produced religious images in the United
States during the nineteenth century,” extending into the mid-twentieth century.
Rooted in the Reformation and the millennial ethos of the American Republic,
468 Section VI

shaped by Adventism and images of the end, Protestants employed visual media
to convert the nation to evangelicalism, to elaborate biblical interpretation, to
instruct and teach, to crusade for reform, to refute a threatening Catholicism, to
instill literacy, to nurture Christian character, and to promote and develop the de-
votional life. The latter was vigorously expanded in the twentieth century by art-
ists such as Warner Sallman with his pictures of an attractive, masculine, friendly
Jesus. Protestant use of technological innovations and the development of charts,
blackboarding, and chalk talks are identified as the genesis of modern advertis-
ing and a culture of mass consumption. Easily the most detailed and authoritative
interpretation of American Protestant visual culture. Lavishly illustrated and with
a valuable bibliography, pp. 393–406.
1805. Morris, George P. “Religious Journalism and Journalists.” Review of Re-
views 12 (1895): 413–29.
A wide-ranging succinct, ecumenical, and comprehensive overview and evalu-
ation of the religious press and journalists in the United States, and to a lesser ex-
tent in Great Britain, at the close of the nineteenth century. Among the challenges
impacting the religious press at that time were improving technology, the chang-
ing role of editors from that of sectarian and doctrinal spokespersons to that of be-
ing more representative commentators, and competition from Sunday newspapers
and the secular press, which presented a broader interpretation of everyday life
and concerns. Includes photographs of the leading religious journalists.
1806. Moses, Wilson J. “Civilizing Missionary: A Study of Alexander Crum-
mell.” Journal of Negro History 60 (1975): 229–51.
Twenty years a missionary in Liberia (1853–1873), Crummell returned to
America where he advocated “the civilization of the Negro race in the United
States, by the scientific process of literature, art, and philosophy.” In founding
the American Negro Academy in 1897, he proposed to create a black elite who
would elevate and lift his race in the creation of an African American civilization,
a kind of nation within the nation. His thinking and writing influenced such later
black leaders and nationalists as Martin Delaney, Francis J. Grimke, E. Franklin
Frazier, W. E. B. DuBois, and William H. Ferris.
1807. Mott, Frank Luther. “The Magazine Revolution and Popular Ideas in
the Nineties.” Proceedings of the American Antiquarian Society 64 (1955):
195–214.
The role of the 10-cent magazine is discussed in terms of the mass movement
toward adult education, its appeal to the interests of young men, as a channel for
advocating social and economic reform, and the development of national adver-
tising. Culturally, the 10-cent magazine became popular because of the aggres-
sive drive for self-improvement by the middle class in the 1890s.
1808. Mulder, John M. “Wilson the Preacher: The 1905 Baccalaureate Sermon.”
Journal of Presbyterian History 51 (1973): 267–84.
 The Civil War and Rapid Technological Development, 1861–1919 469

U.S. President Woodrow Wilson delivered six baccalaureate sermons at

Princeton University and was acclaimed by Washington Gladden as “the greatest
preacher of this century.” The text of the 1905 sermon, included here, contains
a heavy dose of Wilson’s gospel of duty and service preached “to the fledgling
Christian soldiers of the student body.”
1809. Nelson, Clyde K. “Russell H. Conwell and the ‘Gospel of Wealth.’” Foun-
dations: A Baptist Journal of History and Theology 5 (1962): 39–51.
Founder of Temple University, noted educator-clergyman Conwell became
famous as a proponent of the “religion of success.” He spoke to audiences num-
bering more than 13 million in a day before radio. “His total earnings from the
more than six thousand repetitions of his famous lecture, ‘Acres of Diamonds,’
alone would have amounted to more than eight million dollars.” His sermons
were stenographically reproduced and published by his church in a weekly peri-
odical known as The Temple Review. Although noted as an advocate of the gospel
of wealth, Nelson also cites evidence to demonstrate that Conwell emphasized
“Progressive Social Christianity” and “his preaching became impassioned with
increasing social concern as the industrial order appeared to widen the gap be-
tween the rich and the poor.”
1810. Nicholl, Grier. “The Image of the Protestant Minister in the Christian So-
cial Novel.” Church History 37 (1968): 319–34.
Surveys “the image of the social gospel clergyman in the Christian social novel
between 1865 and 1918. Christian social novelists aimed to project an idealized
image of a minister who could lead the faltering church out of the morass of
conservatism, outdated creeds, and worldliness and show concern for urban and
industrial problems. Although it is difficult to determine whether these suggested
roles of the social gospel minister had any influence at all, they served in their own
way to stem the waning influence and image of the Protestant clergy, tarnished by
their own failures, and by criticism in the press and literature of the day.”
1811. Nicklason, Fred. “Henry George: Social Gospeller.” American Quarterly
22 (1970): 649–64.
Provides documentation to show that economist Henry George enjoyed
widespread support from the American religious community and that he es-
poused the ideals of the Social Gospel movement. He advocated his plan for
economic reform, “a single tax on the unearned increment in the value of land,”
by running “for public office three times, published a newspaper [The Standard
(1887–1892)], played an active part in the Anti-Poverty Society, and had oc-
casion to chastise Pope Leo XIII.” He traveled widely, lectured tirelessly, and
published extensively to promote his ideas, many of which were theological and
progressive.
1812. O’Connor, Thomas F. “American Catholic Reading Circles, 1886–1909.”
Libraries and Culture: A Journal of Library History 26 (1991): 334–47.
470 Section VI

Similar in many respects to the reading circles of the Chautauqua movement,

the Catholic circles offered white, middle-class, middle-aged women a program
of self-education and personal improvement. They developed in part “because of
Catholic ambivalence toward public libraries and because of a lack of Catholic
higher education for women.” Special attention is focused on the purpose and
organization of the circles, their membership and leadership, and their programs
and procedures. An appendix lists the required readings of the Catholic Educa-
tional Union (later the Catholic Reading Circle Union), 1889–1896.
1813. O’Donnell, Saranne Price. “Distress from the Press: Antifeminism in the
Editorials of James Monroe Buckley, 1880–1912.” In Women in New Worlds:
Historical Perspectives on the Wesleyan Tradition, edited by Rosemary Skinner
Keller, Louise L. Queen, and Hilah F. Thomas, Vol. 2:76–93. Nashville, Tenn.:
Abingdon, 1982.
Editor for 32 years of the Christian Advocate (New York), the most powerful
newspaper of the Methodist Episcopal Church, Buckley was an outspoken op-
ponent of women’s right to a place in the government of the church and to their
becoming pastors. In countless editorials he explained his opposition and argued
for the maintenance and integrity of the status quo. Although Buckley’s emphasis
changed over the course of his editorial career, his basic point of view remained
the same. Not able to block the progress of women’s entrance into church gov-
ernment, his powerful voice and influence did slow its momentum. Ironically,
his tenacious opposition “helped the women of the church prove the integrity of
their own movement.”
1814. Olasky, Marvin. “Late 19th-Century Texas Sensationalism: Hypocrisy or
Biblical Morality?” Journalism History 12 (1985): 96–100.
While Texas newspapers, in the period 1880–1900, used sensationalism in
reporting, their reasons may have been based in biblical morality as much as
in profiteering. By examining the context of the reporting, “There is no reason
to assume hypocrisy. There is every reason for us to refrain from condemning
sensationalism in general. Instead we should examine context and underlying
morality.”
1815. Osborn, Ronald E. “Education for Ministry among the Disciples of
Christ.” Discipliana 47 (1987): 40–45.
The founders of the Disciples were well educated and as early as 1836 the
denomination founded institutions of higher education to provide training for
future ministers and leaders of the churches. Prior to the founding of seminaries,
Disciples relied on professors of Bible and minister-presidents of its colleges to
impart “sound doctrine,” write textbooks and Bible lessons in the popular jour-
nals, serve as arbiters of doctrinal disputes, and double as editors of or contribu-
tors to “brotherhood” journals. By the 1920s more formal education for ministry
was recommended, and by the 1950s seminaries were well established. In 1957
 The Civil War and Rapid Technological Development, 1861–1919 471

the bachelor of divinity degree was defined as the minimal educational standard
recommended for ordination.

1816. Ostrander, Richard. “The Battery and the Windmill: Two Models of Prot-
estant Devotionalism in Early-Twentieth-Century America.” Church History 65
(1996): 42–61.
Early in the century “liberals and fundamentalists both perceived themselves
as religious reformers whose mission was to recover vibrant spirituality in an
age obsessed with material achievement.” Through the writing of devotional
guides and manuals, both persuasions sought to cultivate the devotional life. The
fundamentalists advocated an emergency mood, fervent, time-consuming devo-
tional ethic, while liberals promoted a flexible devotional ethic rooted in divine
immanence. Both attempted to “awaken the spiritually tepid churches of early-
twentieth-century America to a more vital, fervent, life-changing piety.”
1817. Overdeck, Kathryn J. “Religion, Culture, and the Politics of Class: Alex-
ander Irvine’s Mission to Turn-of-the-Century New Haven.” American Quarterly
47 (1995): 236–79.
Irish American missionary Irvine “found in the city of New Haven a formative
training ground for his remarkable trajectory between the Protestant pulpit and
the vaudeville stage.” Using evangelism, popular theater, class politics, and by
writing short stories, novels, autobiographies, plays, and reminiscences, he advo-
cated for labor and challenged cultural elites to fashion a type of Social Gospel
ministry. He often used the stereopticon to illustrate his sermons and lectures,
drawing on religious best sellers such as Ben-Hur and In His Steps; or What
Would Jesus Do? He made his mission comprehensible by crossing over cultural
barriers and by employing early forms of commercial entertainment in the early
twentieth-century’s social and hierarchical struggle.
1818. Parker, Sandra. “From ‘True Woman’ to ‘New Woman’: Ohio’s Jessie
Brown Pounds.” Discipliana 60 (2000): 110–18.
Pounds was “an optimistic social activist whose 600 hymns, dozens of short
stories and essays, as well as seven novels all promoted social justice issues.”
Her fictional narratives dramatize “how women may successfully confront chal-
lenges, despite privation.” Her last literary efforts were a series of essays pub-
lished in The Christian Century, 1919–1921, which extol the “New Woman” who
makes “a social contribution that extends into the public domain.”
1819. Patterson, L. Dale. “Improvement in Methodist Ministerial Education at
the End of the Nineteenth Century.” Methodist History 23 (1984–1985): 68–78.
Methodists developed an apprentice approach to its ministerial educational
needs “in lieu of seminary, which was based on a reading of selected texts and
a battery of examinations.” Introduced in 1816, extensively revised in 1844, and
overhauled in the 1880s under the leadership of Bishop John H. Vincent, the
472 Section VI

course of study became the normative requirement for ministerial education by

the end of the century.

1820. Patterson, W. Morgan. “The Southern Baptist Theologian as Controver-

sialist: A Contrast.” Baptist History and Heritage 15, no. 3 (1980): 7–14.
James R. Graves (1820–1893) and Edgar Y. Mullins (1860–1928) were se-
lected for this study partly because they published significant works of theologi-
cal discourse and because of their relation to theological controversy. The former
as a polemicist for the Landmark controversy and the latter who got caught up in
the fundamentalist-modernist controversy of the 1920s. Both were effective lead-
ers of significant influence in Baptist circles who articulated their views through
publishing, preaching, teaching, and debate.
1821. Peabody, Francis Greenwood. “University Preaching.” Harvard Theologi-
cal Review 9 (1916): 143–56.
A description and evaluation of American university preaching measured
and assessed against English academic preaching, especially that of John Henry
Newman. The tradition of insight and depth characteristic of English university
sermons “became amplified by the more graphic and vivid method of the Ameri-
can pulpit.” Henry Van Dyke and Phillips Brooks are examined as American
homileticians who were judged to embody the attributes of intellectual mastery
and oratorical acuity, which made them masters of the university preaching tradi-
tion.
1822. Pearson, Samuel C. “The Power of the Press and the Career of Robert
Cave.” Discipliana 42 (1982): 19–20, 27–30.
Sometime Disciple minster Robert Cave became a controversial figure, first as
an editor of the Apostolic Times (1872–1883) and later as pastor of congregations
in St. Louis, where his sermons openly championed liberalism. His sermons,
carried in the press, catapulted him into prominence and controversy. “His entire
career constitutes a study in the role of the religious press in post–Civil War
America.”

1823. Peel, Robert. “Science and Health With Key to the Scriptures ‘. . . to Gyve
Science & Helthe to His Puple. . . .’” In The Bible and Bibles in America, edited
by Ernest S. Frerichs, 193–213. Atlanta: Scholars Press, 1988.
Explores the origins, development, controversy, authority, and future of Mary
Baker Eddy’s Science and Health with Key to the Scriptures. First privately
printed in 1875, Eddy continuously revised the work until the time of her death
in 1910. “This volume has gone through hundreds of editions, comprising sev-
eral million copies, bought by individuals all over the world.” Granted copyright
protection through the year 2046 by special act of Congress, Science and Health
enjoys semicanonical status among Christian Scientists and is not only the
church’s most significant script but is read orally, together with biblical passages,
in worship weekly.
 The Civil War and Rapid Technological Development, 1861–1919 473

1824. Pelt, Owen D., and Ralph Lee Smith. The Story of the National Baptists.
New York: Vantage Press, 1960.
Chapter 7, A Great Free Press—The New Publishing Board, presents a suc-
cinct historical sketch, 1915–1960, of the Sunday School Publishing Board of this
major African American Baptist denomination. Crucial to the development of its
publishing program was the leadership of Arthur Townsend, M.D., 1920–1959. In
addition to his duties as director of the press, he and his wife, Willa A. Townsend,
collaborated to compile and produce the widely acclaimed and successful Stan-
dard Baptist Hymnal. The Publishing Board grew to provide a full program of
books, periodicals, and curriculum materials to service the denomination.
1825. Peterson, Walter F. “Mary Mortimer: A Study in Nineteenth Century Con-
version.” Journal of Presbyterian History 41 (1963): 80–88.
Mary Mortimer, possessed of an inquisitive nature and a skeptical, inquir-
ing mind, is an example of an educated woman who experienced conversion
through intellectual processes. At Milwaukee Female College (1850–1857 and
1866–1874) she imparted the result of her search for truth and assurance to her
students.
1826. Phelps, Austin. Men and Books, or Studies in Homiletics: Lectures Intro-
ductory to the Theory of Preaching. New York: Charles Scribner’s Sons, 1894.
“A thoroughly trained preacher is first a man, at home among men: he is then
a scholar, at home in libraries.” A nineteenth-century study of books and read-
ing, or literary culture, addressed to young ministers who have graduated from
seminary. Although acknowledging that “the living voice is above all other media
of communicating thought,” the uses of literature and its reading are defined as
a part of the pastor’s professional duties. Provides an overview of the literature a
Protestant clergyman of the period was expected to read, study, and use in sermon
preparation.
1827. Phillips, Paul T. A Kingdom on Earth: Anglo-American Social Christian-
ity, 1880–1940. University Park: Pennsylvania State University Press, 1996.
Chapter 4, Modes of Transmission, describes the various means of commu-
nication used by Social Christians in England, Canada, and the United States
to reach a broad public audience. Prior to 1914 their chief means of commu-
nicative action was the use of print media, employing the novel coupled with
sensationalistic religious journalism. Books, pamphlets, and periodicals were
reliable components of propagation throughout the period. After 1900 new and
improved technology stimulated the use of public relations and advertising. The
development of cinema and radio led the Social Christians to dabble in celebrity
and image-making, the admixture of religion with entertainment. By the 1930s
the Social Gospelers, particularly in the United States, “never had a clear idea
of what constituted victory in the struggle to capture the hearts and minds of
people,” and the purpose for communicating their reformist, religious message
became increasingly ambiguous.
474 Section VI

1828. Pointer, Steven R. Joseph Cook, Boston Lecturer and Evangelical Apolo-
gist: A Bridge between Popular Culture and Academia in Late Nineteenth-Cen-
tury America. Studies in American Religion, 57. Lewiston, N.Y.: Edwin Mellen
Press, 1991.
Now largely forgotten, Congregationalist clergyman Cook was an internation-
ally known and celebrated orator, syndicated author, and editor who described
himself as a “scholarly evangelist.” He gained recognition and reputation as the
featured speaker at the Boston Monday Lectures where, over a period of some
32 years (1875–1907), he delivered 254 lectures on the harmonization between
science and religion and also championed “conservative social Christianity.” The
lectures were syndicated and published in newspapers and church organs. They
were also collected in book form and published in 11 volumes, enjoying a reader-
ship estimated in the millions. A prolific author, he produced 16 monographs and
hundreds of periodical articles, many published in his journal Our Day, which he
edited for seven years, 1888–1895. As an Edwardsean Calvinist, Cook’s ortho-
dox theological views, like those of many turn-of-the-century evangelicals, were
thwarted by a rising tide of liberalism and he fell into obscurity.

1829. Porter, Elbert S. “Systematic Reading.” In The Young Pastor and His Peo-
ple: Bits of Practical Advice to Young Clergymen, by Distinguished Ministers,
edited by B. F. Liepsner, 263–70. New York: N. Tibbals and Sons, 1878.
Identifies the Bible as the young pastor’s textbook to be mastered and supple-
mented with biblical lexicons, dictionaries, and commentaries. In addition the
pastor is to read “every species of knowledge that will be of service in unfolding
the truth of the divine oracles.”

1830. Porter, Ellen Jane Lorenz. “American Folk Hymns in Three Nineteenth-
Century United Brethren Hymnals.” The Hymn 48, no. 1 (1997): 28–29.
Analyzes folk hymns in three denominational hymnals published 1874–1890,
all three edited by Edmund S. Lorenz. By including these songs he preserved “the
revival folk hymns of the early half of the nineteenth century, which were being
replaced elsewhere by the newer gospel hymns.”

1831. ———. “The Revivalist.” The Hymn 41, no. 2 (1990): 26–29.
This 1868 songbook, which went through 11 editions, “occupies an important
place in hymnody because it marks a transition between folk hymns and Gospel
songs.” It, together with Hiram Mattisons’s Sacred Melodies for Social Worship
(1859), “records the oral transmission of the campmeeting spiritual,” demonstrat-
ing how folk hymns were actually sung. Revivals in and around Troy, New York,
provided the context for The Revivalist, compiled by Joseph Hillman, Methodist
layman, and edited by Lewis Hartsough, Methodist minister, “writer of works
and music of Gospel songs.” Popular in the Northeastern states, it contains more
camp meeting songs than most other collections.
 The Civil War and Rapid Technological Development, 1861–1919 475

1832. Power, Edward John. “Orestes A. Brownson.” Records of the American

Catholic Historical Society of Philadelphia 62 (1951): 72–94.
Provides a succinct but informative account of Brownson’s activities as a
Protestant minister and, later, widely known Catholic apologist. As a very ac-
tive journalist and reviewer he served as editor of several periodicals but is best
remembered for his work with the Boston Quarterly Review (1838–1842) and
Brownson’s Quarterly Review (1844–1875), the latter becoming the leading
Catholic journal in nineteenth-century America.
1834. Priest, Charles Thomas. “Music and the Civil War.” Baptist History and
Heritage 32, no. 3–4 (1997): 75–87.
“A thriving music industry was already established in American culture by the
beginning of the war” and publishers were quick to capitalize on the outbreak of
hostilities. Hymn singing was popular among soldiers around the campfire, dur-
ing Sunday services, and for evening prayer services. Julia Ward Howe’s “Battle
Hymn of the Republic,”composed in 1862 replete with religious imagery, was
immensely popular among Union soldiers.
1835. Prim, C. [i.e., G.] Clinton. “Colporteurs: Propagandists and Revivalists in
the Confederate Army.” American Baptist Quarterly 2 (1983): 228–35.
Reviews the work of colporteurs as distributors of literature supplied by tract
societies and denominational publishing houses. Enthusiastically welcomed by
the soldiers, colporteurs supplied them with millions of copies of sacred script.
“The religious revivals which ensued due in large part to the work of colporteurs
and the religious press reached an untold number of men in an unknown number
of ways.” Includes statistics on production and titles of tracts and other literature
popular with the soldiers. Based on the author’s 1982 Florida State University
Ph.D. dissertation.
1836. Quandt, Jean B. “Religion and Social Thought: The Secularization of
Postmillennialism.” American Quarterly 25 (1973): 390–409.
Examines the role of religion in social thought for the period of the 1880s
through 1914. The theological, pietistic concept of postmillennialism held that
there would be a “gradual redemption of the world under the influence of Christ’s
spirit rather than his physical presence.” Growing out of an earlier Protestant
revivalism that spawned reform and benevolent impulses, leading intellectual
social thinkers such as Richard T. Ely, John Dewey, Washington Gladden, and
Josiah Strong advocated a secularized postmillennial approach to society’s re-
generation. “These modern postmillennialists lent to reform thought much of its
optimism, its perfectionism, and its faith in the ability of brotherhood, united to
the modern scientific spirit, to conquer all the evils of the world.”
1837. Quimby, Rollin W. “Recurrent Themes and Purposes in the Sermons of
the Union Army Chaplains.” Speech Monographs 31 (1964): 425–36.
476 Section VI

Civil War sermons delivered by Union Army chaplains to the troops, whether
delivered as departure, field, evangelistic, or special addresses, were Protestant
and usually featured two themes: love of God and country, urging the soldiers to
be brave, reverential, strong, and righteous, and “What must I do to be saved?”
with an urgent appeal to conversion under the threat of death that war imposed.
Evidence suggests that the chaplains were partially successful in communicating
their message, in circumstances alien to their prior experience, to appreciative
soldiers.
1838. Quimby, Rollin W., and Robert H. Billigmeier. “The Varying Role of
Revivalistic Preaching in American Protestant Evangelism.” Speech Monographs
26 (1959): 217–28.
“The purpose of this paper [is] to consider the shifting role of evangelistic
preaching of the type associated with Moody, Sunday, and Graham between 1875
and 1955.” The revivalistic preaching of the late nineteenth century was rejected
by the churches after World War I to be replaced by visitation evangelism, which,
in turn, saw the return of evangelistic preaching in modified form after World
War II.
1839. Rausch, David A. Arno C. Gaebelein, 1861–1945: Irenic Fundamentalist
and Scholar, Including Conversations with Dr. Frank E. Gaebelein. Studies in
American Religion, 10. New York: Edwin Mellen Press, 1983.
In the 1890s Gaebelein, then a Methodist pastor, established the Hope of Israel
movement. He continued his interest in promoting Zionism and condemning
anti-Semitism, an interest he championed throughout his long career. Chapter
2, Our Hope, details his founding in 1894 of the magazine by that name, which
he edited for many years. The journal gave prominence to his views on the Jews
and Judaism, linking them to biblical prophecy. It was also a popular Bible study
magazine. Our Hope, with its “dispensational premillennialist” views, was “a key
periodical in the fundamentalist movement of the twentieth century.” A prolific
author, Gaebelein wrote many volumes, penned the article on prophecy for The
Fundamentals series, produced his Annotated Bible, and contributed substantially
to the Scofield Reference Bible. This study lacks a bibliography of Gaebelein’s
writings, although many titles are cited in the text.
1840. ———. “Our Hope: an American Fundamentalist Journal and the Holo-
caust, 1937–1945.” Fides et Historia 12, no. 2 (1980): 89–103.
Documents the editorial activities of Arno C. Gaebelein, a leader of the fun-
damentalist movement, and others in chronicling “with unbelievable accuracy
the plight of the Jews during the Nazi regime,” in the pages of Our Hope, a fun-
damentalist periodical published 1894–1957. Gaebelein not only reported Nazi
atrocities and persecution of Jews but denounced and condemned such activities
as both anti-Semitic and anti-Christian. Although other fundamentalist journals
documented Nazi atrocities, Our Hope reported them consistently and more thor-
oughly than other publications of similar theological outlook and conviction.
 The Civil War and Rapid Technological Development, 1861–1919 477

1841. Reid, William Watkins. “Frank Mason North—An Appreciation.” The

Hymn 1, no. 3 (1949–1950): 5–10, 14.
Author of “Where Cross the Crowded Ways of Life,” one of the most popular
hymns of the twentieth century, Methodist North also wrote other hymns with
wide appeal. During his tenure, 1892–1912, as corresponding secretary of the
New York Church Extension and Missionary Society, he edited its paper The
Christian City. Reviews a number of North’s better-known hymns.

1842. Reynolds, William J. “Isham Emmanuel Reynolds: Church Musician.”

Baptist History and Heritage 27, no. 2 (1992): 31–41.
Director of music at Southwestern Baptist Theological Seminary and founder
of its School of Sacred Music, Reynolds’s academic career spanned 30 years,
1915–1945. An evangelistic singer in his early years, he later expanded his teach-
ing and activities to include English and American hymnody. As a crusader for
good music in churches, he employed radio conferences, speaking, and writing to
strengthen the quality of congregational music programs. His musical composi-
tions—more than 250 hymns and gospel songs and other works—are now largely
forgotten. His chief contribution was as a music educator.

1843. Richardson, Paul A. “Basil Manly, Jr.: Southern Baptist Pioneer in Hym-
nody.” Baptist History and Heritage 27, no. 2 (1992): 19–30.
Manly “edited the first collection of hymns, The Baptist Psalmody (1850),
published by the denomination (i.e., Southern Baptist) and set a new standard
for Baptist hymn books in America.” A Sunday School Board executive and
seminary professor, he helped compile a collection of Baptist chorales, served
as principal editor of another collection toward the end of his life, and remained
active as an author, composer, and consultant.

1844. Ripley, John W. “Another Look at the Rev. Charles M. Sheldon’s Chris-
tian Daily Newspaper.” Kansas Historical Quarterly 31 (1965): 1–40.
A reconstruction of the 1900 experiment of the Topeka, Kansas, Daily Capital
newspaper to appoint the Reverend Charles M. Sheldon, as editor for one week
during which time the clergyman and noted author would publish the daily paper
as he thought Jesus would. This account differs in many respects from Sheldon’s
remembrance of the events in his autobiography, where “there is not a hint of the
intrastaff squabble brought on by his experiment.” The experiment created dif-
ficulties for the many persons involved, even indifference and criticism from the
religious press and others.
1845. Rist, Martin. “Colorado’s First Magazine: The Rocky Mountain Sunday
School Casket, 1864–68.” Brand Book, Denver Posse of the Westerners 25
(1969): 43–72.
Brief history and description of a Methodist paper, later magazine, designed
to promote Sunday schools and provide a much needed resource for religious
instruction. Locally produced, it could be inexpensively distributed in a territory
478 Section VI

lacking rail transportation. Also sketched are two other early Colorado periodi-
cals, The Rocky Mountain Presbyterian (1872–1881) and The District Methodist
(1873–1876).
1846. Roberts, Wesley. “The Hymnody of the Christadelphians: A Survey of
Hymnists and Hymn Collections.” The Hymn 48, no. 3 (1997): 44–51.
Surveys the hymnody of this worldwide fellowship of independent ecclesias
(churches) distinguished by an anti-Trinitarian theology but with strong affinities
to revivalism in both Great Britain and the United States. Their hymn collec-
tions date from 1864 to 1996. The group’s heritage and faith “has been enhanced
through a strong emphasis on hymnody from their beginnings to the present day,”
and they have produced an amazing number of hymnodists.
1847. Rodechko, James P. “An Irish-American Journalist and Catholicism: Pat-
rick Ford of the Irish World.” Church History 39 (1970): 524–40.
Traces the life and turbulent career of Ford whose Irish World paper attained
a weekly circulation of above 100,000 copies. Active editorially from 1870 to
1913, Ford turned from Catholicism in the 1870s but began realigning himself
with the church in the mid-1880s. By the time of his death in 1913, Ford had
become an articulate spokesperson for liberal American Catholicism.
1848. Rogal, Samuel J. “The Evolution and Demise of the American Temper-
ance Hymn.” The Hymn 42, no. 3 (1991): 5–9.
In the century 1826–1930, approximately 600 hymns by some 120 to 140
composers appeared in this distinct and significant genre of hymnody in English.
In the nineteenth century, temperance songbooks featured verses that directly
attacked “demon rum.” Denominational hymnals, however, especially in the
twentieth century, contained only a highly select number of these hymns usually
classified with songs about various social concerns. By 1964 even the Women’s
Christian Temperance Union issued a small songbook that concentrates attention
on patriotism, gospel songs, and organizational rally cries rather than on temper-
ance per se. The temperance hymnal has lost its applicability “to the lives of
late twentieth-century Americans.” Includes a select bibliography of temperance
hymnals.
1849. ———. “Sankey’s Sacred Sisters: Women in Gospel Hymns, Numbers 1–6
Complete (1894–1895).” The Hymn 49, no. 1 (1998): 15–20.
Of the 312 separate hymnodists who appear in the volume: “201 [are] men
(64.4 percent), 102 women (32.7 percent) and nine (2.9 percent) identified as
Anonymous.” By the mid-nineteenth century middle-class women had time to
write religious verse and began publishing in “religious magazines and news-
papers, broadsheets, hymnals or bound collections of their own works.” The
two institutions where women fit comfortably were the home and the church.
Their verse, reflecting steadfast purpose, patient understanding, and gentle spirit,
 The Civil War and Rapid Technological Development, 1861–1919 479

served to convey the total message of late nineteenth-century evangelism in the

United States.
1850. ———. Sisters of Sacred Song: A Selected Listing of Women Hymnists in
Great Britain and America. New York: Garland, 1981.
“The main purpose of this list is to chart the course that will lead, eventually,
to a recognition of the totality of women’s contribution to the history and devel-
opment of British and American congregational song.” Entries, largely of nine-
teenth- and twentieth-century hymnists, are arranged alphabetically, by author’s
last name with dates of birth and death together with national and denominational
identity. “Hymnals and hymn collections principally by the writer, with dates of
publication, listed alphabetically by title. Hymns are listed by the most widely
accepted titles and all hymns are identified by the opening line of the first verse.”
Includes appendixes of hymnists classified by nationality and denominational
affiliation, also “Hymn Collections Arranged Alphabetically” and “Titles of
Hymns Arranged Alphabetically.”
1851. Roppolo, Joseph P. “Uncle Tom in New Orleans: Three Lost Plays.” New
England Quarterly 27 (1954): 213–26.
Harriet Beecher Stowe’s Uncle Tom’s Cabin was a notable success as a play
and was staged for at least 10 years. New Orleans dramatists produced Southern
versions to counteract the Stowe story. The Southern plays failed to “answer”
Stowe, but her Uncle Tom, “honest, faithful, and capable of happiness without
freedom,” invaded and conquered the South.
1852. Rottenberg, Isaac C. “Tendencies and Trends in a Century of Theological
Education at Western Theological Seminary.” Reformed Review 20, no. 2 (1966):
22–24, 41–49.
Traces the theological struggles within the Dutch Reformed churches espe-
cially as they relate to theological education. In a section on “Fugitive Litera-
ture,” it is noted that few books have been produced by the seminary’s faculty,
but, instead, they disseminated their views through the denominational press and
in pamphlets. There were also attempts to establish theological journals, but only
one, The Leader, begun in 1906, survived for any length of time.
1853. Rowe, Kenneth E. “Power to the People: George Richard Crooks, The
Methodist, and Lay Representation in the Methodist Episcopal Church.” Method-
ist History 13 (1974–1975): 145–76.
Crooks, a Methodist minister together with sympathetic supporters, established
a weekly newspaper, The Methodist, in July 1860, the objective of which was
to promote lay representation in the church. Employing the newspaper, issuing
pamphlets and tracts, the forces for reform were successful in using the power of
the press to promote and advance their cause. In 1872 the church voted to seat lay
delegates at its quadrennial general conference. Crooks resigned his editorship in
480 Section VI

1875, while The Methodist continued publication until October 1882 when it was
merged with the Christian Advocate, the official paper of the church.

1854. Rowland, Thomas J. “The American Catholic Press and the Easter Rebel-
lion.” Catholic Historical Review 81 (1995): 67–83.
Based on “a review of over twenty diocesan newspapers and Catholic periodi-
cals,” nearly all controlled by Irish Americans. Although most editors decried the
futility of the 1916 Irish Easter Rebellion, they likewise denounced the British
brutality of its repression. Despite the fresh memory of British cruelty, the Catho-
lic hierarchy and press responded favorably to President Woodrow Wilson’s call
“for the support of the American people in the war (World War I) against the
Central Powers.” Winning the war with England as an ally was a response to
new geopolitical realities and fundamental to proving that Catholics were loyal,
patriotic Americans.

1855. Ryan, Halford R. Henry Ward Beecher: Peripatetic Preacher. Great

American Orators, no. 5. New York: Greenwood Press, 1990.
Part I of this assessment of Beecher “envisages him as an orator-writer and only
secondarily as a pastor,” although he spent most of his career as pastor of Plym-
outh Church, Brooklyn, 1847–1887. It analyzes his speaking both in the pulpit and
on the lecture platform in terms of actio, that canon of rhetoric/speaking denoting
bodily movement, voice production, and platform presence to produce persuasive
delivery. He became famous for his liberal theology, anti-slavery protests, patriotic
fervor, as apologist for Darwinian evolution, and advocate for women’s suffrage.
He “probably delivered well over 2500 sermons” and approximately 132 lectures.
“In a real sense, he was the precursor, if not the prototype, of the preacher militant
that has marched into America’s hearts and minds first over the radio and then
over the television. Beecher exploited the technology of his times to reach as
many listeners and readers as he could.” Part II includes “Collected Sermons and
Speeches,” a “Chronology of Sermons and Speeches,” and a bibliography.

1856. Ryan, James Emmett. “Sentimental Catechism: Archbishop James Gib-

bons, Mass-Print Culture and American Literary History.” Religion and Ameri-
can Culture: A Journal of Interpretation 7 (1997): 81–119.
As a missionary priest in North Carolina, Gibbons realized the power of print
in helping to establish Catholicism in the South by producing a catechism, The
Faith of Our Fathers (1876). He noted that “one of the most powerful methods
of winning and keeping converts was the development of mission libraries.” His
catechism invoked the concept of domestic tranquility, which he defined in reli-
gious terms of duty, the church as mother, Jesus as husband, and church members
as children. Sold in thousands of copies, the catechism remained popular through
the end of the nineteenth century. As a widely distributed religious text, “in this
case, an authorized catechism, complete with papal imprimatur, it craftily embod-
ied the narrative and thematic methods of mainstream sentimental writing.”
 The Civil War and Rapid Technological Development, 1861–1919 481

1857. Sandeen, Ernest R. “The Fundamentals: The Last Flowering of the Mil-
lenarian-Conservative Alliance.” Journal of Presbyterian History 47 (1969):
55–73.
Interprets the publication of a series of 12 volumes, The Fundamentals,
1910–1915, the cost underwritten by Lyman and Milton Stewart, to “reflect the
last positive thrust of an alliance between millenarians and conservative Calvin-
ists which characterized the waning years of the nineteenth century.” Over three
million copies were published, but the extent of their influence is problematical,
“The Fundamentals plainly failed in their primary purpose—that of checking
the spread of Modernism.” They foreshadowed the controversy of the 1920s but
clearly reflect the concerns of an earlier age.
1858. Sappington, Roger E. The Brethren in Industrial America: A Source Book
on the Development of the Church of the Brethren, 1865–1915. Elgin, Ill.: Breth-
ren Press, 1985.
Chapter 7, Publications, notes that “one of the many significant changes
among Brethren in the years following the Civil War was their enthusiasm for
the publication of books, tracts, periodicals, hymnals, and just about anything
that could be printed.” Included is a survey of Brethren periodicals published in
1882, supplemented by more contemporary titles and a section on “Hymnbooks
and Hymnals,” 1872 through approximately 1918. See also Sappington’s The
Brethren in the New Nation (listed in Section IV) and Donald F. Durnbaugh’s
The Brethren in Colonial America (listed in Section III).
1859. Schmandt, Raymond H. “Some Reactions to Dr. Lawrence F. Flick’s
Proposal for a Daily Catholic Newspaper.” Records of the American Catholic
Historical Society of Philadelphia 91 (1980): 85–103.
Flick of Philadelphia, convinced that a daily newspaper could exercise a large
influence in the formation of public opinion, waged a campaign to establish such
an organ beginning in 1914 and continuing to 1920. “The demise of the project
came with the refusal of Archbishop Dennis J. Dougherty to give it his stamp of
approval.” Includes 20 letters of Flick’s pertaining to the newspaper project.
1860. Schmidt, Leigh Eric. “The Easter Parade: Piety, Fashion and Display.”
Religion and American Culture: A Journal of Interpretation 4 (1994): 135–64.
Inspired by Irving Berlin’s popular musical of 1948 Easter Parade, Schmidt
investigates the religious history and context behind the late nineteenth- and
twentieth-century commercialization of Easter. As church decoration developed
after the Civil War, it migrated into the marketplace to become a means of attract-
ing holiday shoppers. By 1890, New York City’s Easter parade had become both
pageant and institution, spreading rapidly to communities both large and small.
Although critics of piety and display fretted “about where this alliance between
Christian celebration and the consumer culture was headed,” critics “failed to see
the hybridization commingling of faith and fashion, renewal and laughter, piety
and improvisation that paraded before them.” Reprinted in Religion in American
482 Section VI

History: A Reader, edited by Jon Butler and Harry S. Stout (New York: Oxford
University Press, 1998), pp. 345–69.

1861. Schnell, Kempes. “John F. Funk, 1835–1930, and the Mennonite Migra-
tion of 1873–1875.” Mennonite Quarterly Review 24 (1950): 199–229.
A key figure in the work of settling 18,000 European Mennonites in the Ameri-
can prairie states and Canadian provinces, Funk used his position as an editor
and publisher to educate American Mennonites on the plight of their Russian
compatriots who were in danger of losing their religious liberties and who wished
to migrate. Largely through the periodical Herald of Truth, “he reached a larger
American Mennonite community than was reached by any other agency.” Using
his writing skills and editorial influence, he informed the public, raised funds, and
coordinated efforts to aid the refugee/immigrants.

1862. Schwalm, Vernon F. “Bethany Seminary and the Church.” Brethren Life
and Thought 1, no. 3 (1956): 22–30.
A fiftieth anniversary tribute of persons prominent in the founding and life of
the seminary. Founded as a Bible school in 1905, it developed into a graduate
theological seminary of the Church of the Brethren. The author speculates about
the effects and challenges of the religious revival sweeping American Protestant-
ism in the 1950s, noting the influence of popular theology and Hollywood.
1863. Sellers, Josephine. “Art in Southern Baptist Churches.” Baptist History
and Heritage 3, no. 2 (1968): 8–17, 65.
Historically opposed to all representational art in the decoration of church
sanctuaries, the author reviews the art that has been used since 1900 in Southern
Baptist churches, which is usually focused around baptistries and in stained glass
windows.
1864. Seraile, William. Fire in His Heart: Bishop Benjamin Tucker Tanner and
the A. M. E. Church. Knoxville: University of Tennessee Press, 1998.
Serving as editor of the Christian Recorder (1868–1884) and the A. M. E. Review
(1884–1888), Tanner was elected a bishop of the African Methodist Episcopal
Church in 1888, an office he served with distinction for 20 years. Author of 10
books and hundreds of articles for the church press, his greatest contribution toward
African Methodism and an educated clergy “was his devotion to scholarship and
historical truth.” Five of the 12 chapters in this study are devoted to Tanner’s ca-
reer as an editor and black journalist. Seraile’s reconstruction of Tanner’s thought,
based on his writings, clearly demonstrates that African American editors advo-
cated freedom for their people, ably and perceptively critiqued American society,
and helped establish a major black Protestant denomination. A valuable study of
early black religious journalism, a field woefully neglected and little understood.
1865. ———. Voice of Dissent: Theophilus Gould Steward (1843–1924) and
Black America. Brooklyn, N.Y.: Carlson Publishing, 1991.
 The Civil War and Rapid Technological Development, 1861–1919 483

Accomplished African Methodist pastor, military chaplain, educator, and

author, Steward was a frequent contributor to the Christian Recorder, A. M. E.
Review, The Independent, and other religious and cultural magazines of the day.
He was a forceful, dynamic, and uncompromising champion of equality of op-
portunity for blacks, tirelessly criticizing racial prejudice and discrimination. A
gifted orator as well as author, his was an articulate voice during the difficult
period of Reconstruction following the Civil War and the institutionalization of
racism in the early twentieth century.
1866. Shankman, Arnold. “Converse, The Christian Observer and Civil War
Censorship.” Journal of Presbyterian History 52 (1974): 227–44.
Amasa Converse, a veteran newspaperman and an ordained minister of the
New School of the Presbyterian church, edited several publications, among them
The Christian Observer. Issued both at Philadelphia and Richmond, Converse
moved the Observer’s offices to Richmond after federal officials closed his Phila-
delphia operation. The newspaper, as both a Presbyterian and a patriotic Southern
organ, prospered under his guidance, and at the time of his death in 1872 he had
“become one of the most celebrated of southern Presbyterian editors.”
1867. Shaw, Robert K. “Typical Sunday School Library.” In Encyclopedia of
Sunday Schools and Religious Education, edited by John T. McFarland, Vol.
3:1201–9. New York: Thomas Nelson, 1915.
A classified listing of books “suitable for young people, both boys and girls,”
up to 19 years of age, graded by ages in four sections. Part I lists works by title
and part II lists them by author’s name. There is a heavy emphasis on literary
works, especially stories and poetry. Entries provide author and short title only.
1868. Sheedy, Morgan M. “History of the Catholic Summer School of America.”
Records of the American Catholic Historical Society of Philadelphia 27 (1916):
287–95.
Traces the beginnings, purpose, and accomplishments of this school, founded
in 1892, at Cliff-Haven on Lake Champlain, which grew out of the Catholic
Reading Circle movement. It is credited with “stimulating the reading habit, es-
tablished and carried on university extension courses, helped the Catholic press,
and widened the opportunity for Catholic authors.”
1869. Shelley, Bruce. “A. J. Gordon and Biblical Criticism.” Foundations: A
Baptist Journal of History and Theology 14 (1971): 69–77.
One of the reactions to the rise of a new theology in the 1890s, sparked by
the rise of biblical criticism, was from the “Bible school” men or premillennial
movement of which A. J. Gordon was a prominent member. Gordon expressed
his views as associate editor of The Missionary Review, in his own newspaper,
The Watchword, and in his sermons. A close associate of Dwight L. Moody, he
was a leader of “the prophetic and Bible conference movement in the 1880s and
early 1890s.”
484 Section VI

1870. Shiffler, Harrold C. “The Chicago Church-Theater Controversy of 1881–

1882.” Journal of the Illinois State Historical Society 52 (1960): 361–75.
Reviews the fierce debate in the press concerning the alleged immorality of
the theater in Chicago. Two of the chief antagonists were James H. McVicker,
the “dean” of Chicago’s legitimate theater, and Herrick Johnson, pastor of the
Fourth Presbyterian Church. Illustrates a kind of ethical controversy not unusual
in America during the nineteenth century, which generated extensive press cover-
age.

1871. Shurden, Walter B. “The Pastor as Denominational Theologian in South-

ern Baptist History.” Baptist History and Heritage 15, no. 3 (1980): 15–22.
Until 1859 pastors were the primary denominational theologians, eclipsed by
the burgeoning role of theological professors for a century, 1859–1960. Pastors of
large churches have reemerged since 1960 as denominational theologians partly
because they have achieved media prominence and because they have popular-
ized theology from the pulpit, both abilities highly prized by Southern Baptists.
1872. Sibilia, Dominic. “Thomas McGrady: American Catholic Millennial-
ist—Millennial Social Catholic.” Records of the American Catholic Historical
Society of Philadelphia 105, no. 1–2 (1994): 32–46.
Social democrat, author, and one-time Catholic priest, McGrady espoused a
“millennial viewpoint that both nuances social Catholicism with a distinctively
American perspective and adds incarnational and sacramental contours to an
American Christian millennialism.”

1873. Siemsen, Elaine. “D. L. Moody: Evangelistic Preaching and Christian

Rock Music.” In Papers of the Annual Meeting: Preaching in the Age of Mega-
Churches: Homiletic Possibilities for the Twenty-First Century, 77–86. Dallas,
Tex.: Academy of Homiletics, 2000.
Moody organized his 1893 evangelistic campaign at Chicago’s Columbian Ex-
position to transform “culture through the power of the proclamation of the Gos-
pel,” utilizing the means of mass culture and communications. Services spread in
various locations throughout the city featured well-prepared speakers and music,
which was both entertaining and well performed. It is proposed that the revival of
preaching and evangelism for the twenty-first century could profit by replicating
these approaches used effectively by Moody over one hundred years ago.

1874. Sizer, Sandra S. “Politics and Apolitical Religion: The Great Urban Reviv-
als of the Late Nineteenth Century.” Church History 48 (1979): 81–98.
Citing the popular religious press, Sizer contends that political events evoked
and prompted the rise of revivals in the nineteenth century, notably the revival of
1857–1858, growing out of the heated anti-slavery crisis and the rise of the Re-
publican Party as well as by Dwight L. Moody’s revival of 1875–1877, prompted
by the failure of Reconstruction and its attendant political corruption. These
urban revivals occurred when the Protestant “evangelical community was under
 The Civil War and Rapid Technological Development, 1861–1919 485

threat . . . and the necessity of purification was pressing to strengthen the com-
munity and redeem individuals.” The rhetoric of the revivals translated political
issues into moral terms.
1875. Slaght, Lawrence T. Multiplying the Witness: 150 Years of American Bap-
tist Educational Ministries. Valley Forge, Pa.: Judson Press, 1974.
An update of the American Baptist Publication Society’s centennial history
Pioneers of Light by Lemuel C. Barnes and others (listed in Section V). Credits
the Society as the basis for a greatly expanded program of mission and publish-
ing, education, social service, camping, evangelism, missions, and utilization
of electronic media, including radio and television broadcasting. These various
ministries, including American Baptist News Service, were consolidated in 1972
under the Board of Educational Ministries. Of special note are chapter 4, The
Founding of Baptist Educational Institutions; chapter 8, New Advances in Chris-
tian Education and Publication; and chapters 9 and 10 on higher education and
publishing, respectively. The development of theological seminaries is treated
specifically in pp. 91–98 and 163–67. These expansions are identified as “modern
applications of the old tract society mission, the multiplying of the witness, the
dissemination of ‘evangelical truth,’ and the inculcation of ‘sound morals.’”
1876. Slavens, Thomas P. “The Librarianship of Charles Augustus Briggs.”
Union Seminary Quarterly Review 24 (1968–1969): 357–63.
“A pioneer in the higher criticism of the Bible in this country,” Briggs served
as librarian at Union Theological Seminary from 1876 to 1883. Under his di-
rection the McAlpin collection of English theology and literature was greatly
enlarged, the library reclassified with the construction of a card catalog, and the
foundation of the Union Theological Seminary classification scheme established.
Tried for heresy, Briggs surrendered his Presbyterian credentials to become an
Episcopal priest. In 1913 Union appointed Henry Preserved Smith, a defrocked
Presbyterian minister, as librarian. “To replace Briggs with Smith was too much.”
The Presbyterians yielded control of the seminary and it became an ecumenical
school. Two heretical librarians changed the course of Union’s history!
1877. ———. “William Walker Rockwell and the Development of the Union
Theological Seminary Library.” Journal of Library History, Philosophy, and
Comparative Librarianship 11 (1976): 26–43.
Reviews Rockwell’s career as librarian, 1908–1915 and 1926–1942, during
which time he administered the move of the library to modern quarters, expanded
the staff, and aggressively developed holdings by cultivating donors, accepting
donations of important collections such as the Missionary Research Library, and
acquired retrospective materials. His employment of Julia Pettee as chief cata-
loger led to her development of the Union Classification System and the complete
reclassification of the library. As a scholar and bibliophile Rockwell contributed
significantly to the long-range development of the nation’s foremost theological
library.
486 Section VI

1878. Slout, William L. “Uncle Tom’s Cabin in American Film History.” Jour-
nal of Popular Film 2 (1973): 137–51.
Adapted to the stage as a play in 1853, only one year after its publication as a
novel, Uncle Tom’s Cabin spawned a virtual industry of Tom shows or “Tom-
mer’s.” Enjoying immense popular appeal the story was subsequently adapted
for presentation as a motion picture in 1903 by the Thomas A. Edison Company
with the final film version appearing in 1927, directed by Harry Pollard at a cost
of nearly two million dollars. In 1958 Columbia Pictures reissued it with a new
sound track. “The world’s greatest hit refuses to be forgotten. It is still around,
still controversial, still alive with emotional appeal.”
1879. Smith, C. Howard. “Scandinavian Free Church Hymnody in America.”
The Hymn 29 (1978): 228–37.
“The denominations treated in this study include the Baptist, Methodist, and
Evangelical Covenant churches of Scandinavian origin.” Discusses hymnals used
and produced by these denominations in the nineteenth and twentieth centuries.
1880. Smith, Gary Scott. “Charles M. Sheldon’s In His Steps in the Context of
Religion and Culture in Late Nineteenth Century America.” Fides et Historia 22,
no. 2 (1990): 47–69.
Arguably America’s most popular devotional book, Sheldon’s In His Steps
(1896), a Social Gospel novel, is analyzed in the context of late nineteenth- and
twentieth-century social conditions. The novel appealed to a large, growing
middle class because it addressed the interrelated problems of the city, unemploy-
ment, and poverty. Its theological emphasis on “the work of the Holy Spirit and
the call of Christ to suffer in His service,” resonated with the theological concerns
of many Christians. Sheldon’s “stress on both individual evangelism and revivals,
his support of moderate social reform, and his focus on a central Scriptural ques-
tion—how did Jesus want people to live—powerfully challenged a generation of
readers to reflect and respond.”
1881. ———. “Conservative Presbyterians: The Gospel, Social Reform and the
Church in the Progressive Era.” American Presbyterians: Journal of Presbyte-
rian History 70 (1992): 93–110.
Initially a very active and strong supporter of the Social Gospel movement,
by the 1920s the Presbyterian Church U.S.A. had changed its approach to so-
cial service. Some theologically conservative Presbyterians began challenging
the stance of their denomination toward social questions. “Through a variety of
means—publications, addresses, sermons, seminary and college lectures, and
denominational pronouncements and actions—they protested against some of the
emphases of the Social Gospel.”
1882. ———. “When Stead Came to Chicago: The ‘Social Gospel Novel’ and
the Chicago Civic Federation.” American Presbyterians: Journal of Presbyterian
History 68 (1990): 193–205.
 The Civil War and Rapid Technological Development, 1861–1919 487

Labeled a Social Gospel novel, William T. Stead’s If Christ Came to Chicago

(published 1894) was largely nonfiction and “accurately analyzed many of the
city’s social problems.” Although the book denounced Chicago’s corruption,
Stead was successful in generating “an extensive campaign against social ills.”
The book expanded Stead’s message for reform and marshaled support through
the organization of the Chicago Civic Federation. As a prod to Christian con-
science Stead’s “novel” was unique.
1883. Smith, Harold S. “The Life and Work of J. R. Graves (1820–1893).” Bap-
tist History and Heritage 10, no. 1 (1975): 19–27, 55–56.
Editor of at least three Baptist periodicals, Graves was a popular preacher
and a prolific writer. His theological writings were ecclesiological, undergirding
“Landmarkism,” a defense and exposition of basic Baptist belief. He labored
nearly 50 years to produce religious literature “to repel falsehood and assert the
truth.”
1884. Smith, Karen Manners. “Mary Virginia Terhune (Marion Harland):
Writer, Minister’s Wife, and Domestic Expert.” American Presbyterians: Jour-
nal of Presbyterian History 72 (1994): 111–22.
A prolific author, Mary Terhune, in a career spanning over 70 years, published
some 70 books and hundreds of articles. Her short stores, novels, cookbooks,
domestic manuals, marriage and etiquette manuals “elaborated and glorified
woman’s role.” They and her devotional writings were immensely popular, gen-
erously seasoned with biblical references. Later in life she produced travel and
history books as well as novels depicting ministers’ wives. “She never doubted
that her household ministry was as clear a calling as an ecclesiastical vocation,
and as worthy.”
1885. Smoak, A. Merril. “Charles H. Gabriel: The Turning Point.” The Hymn
34 (1983): 160–64.
“The most popular gospel song composer during the historic Billy Sunday–
Homer Rodeheaver evangelistic crusades,” Gabriel wrote and published some
95 songbooks and collections, many produced by the publishing firm of Homer
Rodeheaver.
1886. Smylie, James H. “The Hidden Agenda of Ben Hur.” Theology Today 29
(1972–1973): 294–304.
A redactional interpretation of Lew Wallace’s famous 1880 novel intended to
counteract Hollywood’s “theatrics which have characterized Ben Hur as drama.”
Written partly as an apologetic against Robert Ingersoll’s speech, “An Hon-
est God Is the Noblest Work of Man,” but also as much against the “gods” of
America’s Gilded Age and the corruption of the late industrial period as against
the corruption of ancient Roman society. Placed in the context of its time, the
apology is judged to have “succeeded in shaping a God after the image of a nine-
teenth century American.”
488 Section VI

1887. ———. “King Coal, King Jesus, and Moonshine: Faith and Life in Appa-
lachian Fiction.” Theology Today 56 (1999–2000): 235–44.
Describes and comments on six novels, with settings in Appalachia, published
1873 to 1987. The authors include Edward Eggleston, Mary Murfee (pen name
Charles Egbert Craddock), John Fox, Arthur Train, Denise Giardina, and Harri-
ette Arnow. Each novel deals with the role of religion and its place in the lives of
Appalachians who wrestle with questions of alienation, exploitation, and greed.
The image of a loving, compassionate Jesus infuses the faith of the coal miners
as they seek identity, dignity, and justice.
1888. ———. “The Preacher: Mark Twain and Slaying Christians.” Theology
Today 57 (2000–2001): 484–500.
Analyzes Twain’s major writings and sermons. Remembered as a humorist,
he noted in his autobiography, “I have always preached, that is the reason I
have lasted thirty years.” He formed close friendships with several nineteenth-
century clergy and was influenced among others by Henry Ward Beecher, Joseph
Twichell, and Henry Van Dyke. The targets of his sermons included exploitation,
greed, injustice, political corruption, and myriad other social ills. At one time he
“wrestled with the issue of white-black relations and tried unsuccessfully to re-
solve it by [helping] organize a separate African American denomination.”
1889. ———. “Sheldon’s In His Steps: Conscience and Discipleship.” Theology
Today 32 (1975–1976): 32–45.
Estimates of how many copies of Sheldon’s novel In His Steps have been
printed range anywhere from two to 30 million, easily making it one of the
most popular Christian tracts ever published. The novel is seen as a morality
play featuring various cases of conscience where characters must make ethical
decisions. Sheldon’s Social Gospel ethical model challenged the prevailing late
nineteenth-century code, “which was the path to success, with a code which
called for service.” A century later the novel still has appeal because there is a
continuing yearning “for some word about Christian behavior.”
1890. ———. “Uncle Tom’s Cabin Revisited: The Bible, the Romantic Imagina-
tion and the Sympathies of Christ.” American Presbyterians: Journal of Presby-
terian History 73 (1995): 165–75.
Traces Harriet Beecher Stowe’s power to condemn slavery “to her vivid imagi-
nation and the manner in which she employed and interpreted biblical passages
about the life, teachings, and death of Jesus to express the evils of slavery.” Using
images to evoke feelings and sympathy for blacks she challenged the cold, formal
distinctions of Calvinism. Drawn to romanticism she emphasized “the sympa-
thies of Christ to draw readers into a clearer understanding of their relationship
to God and to their neighbors.”
1891. Smylie, John Edwin. “Protestant Clergymen and American Destiny: II.
Prelude to Imperialism, 1865–1900.” Harvard Theological Review 56 (1963):
297–311.
 The Civil War and Rapid Technological Development, 1861–1919 489

Northern Protestant clergymen in the decades following the Civil War, taking
their cue from Hegel’s immanentalist doctrine of history, reshaped the doctrine of
providence to proclaim America’s role in manifest destiny, which laid the foun-
dations for imperialism at the close of the nineteenth century. Through historic
advance involving moral and physical struggle America’s destiny moved “toward
the realization of the key values of history, believed to be the very fullness of
God’s time (kairos).”
1892. Soden, Dale E. “Anatomy of a Presbyterian Urban Revival: J. W. Chap-
man in the Pacific Northwest.” American Presbyterians: Journal of Presbyterian
History 64 (1986): 49–57.
Noting that local revivals differed from the campaigns of Dwight Moody and
Billy Sunday, Soden examines an urban revival of 1905 in Portland, Oregon,
and Seattle, Washington, led by J. Wilbur Chapman. Chapman employed team
evangelism and used tent meetings, preaching at major churches, marches into
red-light districts, and children’s parades. He also engaged Charles Stelzle, Social
Gospel proponent, and W. E. Biederwolf, ex-athlete, and others to expand the
revival’s appeal and to incorporate social concerns in its message.
1893. Soderbergh, Peter A. “Bibliographical Essay: The Negro in Juvenile Se-
ries Books, 1899–1930.” Journal of Negro History 58 (1973): 179–86.
Produced in the millions, this literature antedates motion pictures, radio, comic
books, and television. The contents of 21 vintage juvenile books were examined
for the period and were found to contain a “harmfully stereotyped conception of
the Negro. All the major series books authors were white, middle-class Northern-
ers of Protestant persuasion.”
1894. Spencer, Jon Michael. “The Hymnody of the National Baptist Conven-
tions.” The Hymn 41, no. 2 (1990): 7–18.
Surveys the hymnal output of three African American Baptist denominations
with detailed attention: The National Baptist Hymnal (1903), edited by R. H.
Boyd, The Baptist Standard Hymnal (1924), edited by Arthur Melvin Townsend
and Willa Townsend, and the New National Baptist Hymnal (1977), edited by
D. E. King. The latter is ranked as a landmark music publication of “post-civil
rights Afro Baptists.”
1895. ———. “Hymns of the Social Awakening: Walter Rauschenbush and So-
cial Gospel Hymnody.” The Hymn 40, no. 2 (1989): 18–24.
Reviews Rauschenbush’s desire for but failure to produce a hymnal contain-
ing “kingdom” hymns of the Social Gospel. But published efforts of three others
are surveyed and analyzed: Mabel Mussey’s Social Hymns of Brotherhood and
Aspiration (1914); Henry Sloane Coffin and Ambrose White Vernon’s Hymns
of the Kingdom of God (1911); and Mornay Williams’s Hymns of the Kingdom
of God (n.d.). Mussey’s Social Hymns, approved by Rauschenbush and others,
came closest to providing suitable hymnological texts for the Social Gospel
movement.
490 Section VI

1896. Spillers, Hortense, and John W. E. Bowen. “Moving on Down the Line.”
American Quarterly 40 (1988): 83–109.
Analyzes the texts of several African American sermons published prior to
1917 and prior to the electronically recorded sermon. “These sermons provide a
demonstration of the rhetoric of admonition.” Spillers maintains that the audience
of these sermons, in the process of hearing and/or reading them, understands that
there is only one conclusion possible: history as process guarantees, as does the
gospel, that on the other side of this disaster is resurrection “good times coming.”
There is an extensive analysis of two sermons by Reverend J. W. E. Bowen,
pastor of Washington, D.C.’s Asbury Methodist Episcopal Church. The passion
to remember and to repeat the narratives of African American history stands as
a contract between preacher and audience, a means of cultural management ex-
pressed both orally and in print.

1897. Squires, William Harder, and Richard Hall, eds. The Edwardean: A
Quarterly Devoted to the History of Thought in America. Studies in American
Religion, 56. Lewiston, N.Y.: Edwin Mellen Press, 1991.
Published in only four numbers, from October 1903 to July 1904, this peri-
odical was issued to mark the two hundredth anniversary of Jonathan Edwards’s
birth and to help “fix Edwards’ place in nineteenth-century European and Ameri-
can thought.” Squires, who taught at Hamilton College, 1891–1910, was a lay
preacher who strongly believed that “only a philosophy informed by religion
would resonate with the American public.” A reprint of the original edition with
an introduction by Richard Hall.

1898. Starks, George L. “Singing ’Bout a Good Time: Sea Island Religious Mu-
sic.” Journal of Black Studies 10 (1979–1980): 437–44.
Traditionally all songs on the Sea Islands are religious and their influence is
strongly evident today. Music and dance are significant elements in worship ser-
vices, with frequent use of the “pure shouting” song as opposed to the “shouting”
spiritual. Gospel music has become popular more recently with recordings, radio
programs, television programs, and live appearances featuring gospel groups.
“Nevertheless, gospel music also has been infused with the spirit of the older
religious music native to this area.” The old spirituals are judged to be indispens-
able to the people of the islands.

1899. Starr, Edward C. “The Samuel Colgate Baptist Historical Library of the
American Baptist Historical Society.” Foundations: A Baptist Journal of History
and Theology 19 (1976): 20–23.
Briefly recounts the history of the library and describes its extensive holdings
of Baptist materials.
1900. Stearman, Horace D. “Samuel Clemens’s Temporary ‘Conversion’ to
Christianity and the Revision of The Innocents Abroad.” Resources for American
Literary Study 22 (1996): 16–29.
 The Civil War and Rapid Technological Development, 1861–1919 491

“Clemens’s avowed conversion to Christianity at the urging of his wife-to-be,

Olivia Langdon, offers the most convincing explanation for his expurgation of
much irreverence from the letters making up The Innocents Abroad. The alacrity
with which Clemens abandoned Christianity shortly after his marriage suggests
that his conversion was as much imaginative and literary as actual.”
1901. Steen, Ivan D. “Cleansing the Puritan City: The Reverend Henry Morgan’s
Antivice Crusade in Boston.” New England Quarterly 54 (1981): 385–411.
Author of Boston Inside Out! Sins of a Great City (1880), which went through
six editions in his lifetime, Morgan was a tireless crusader against corruption in
government, society, and religion. Through lectures, sermons, and writings “his
appeal was to the masses.”
1902. Stephens, Bruce M. “Mail Order Seminary: Bishop John Heyl Vincent
and the Chautauqua School of Theology.” Methodist History 14 (1975–1976):
252–59.
Immensely popular, Vincent’s Chautauqua movement helped promote the
mass education of adults. Its School of Theology, established in 1881, was de-
signed to “equip the candidate with credentials adequate for the discharge of his
sacred office.” This experiment, employing correspondence courses and exacting
requirements, was in advance of its time and was terminated in 1894.
1903. Stern, Madeleine B. Books and Book People in 19th-Century America.
New York: R. R. Bowker, 1978.
Includes a chapter, “The First Feminist Bible: the Alderney Edition, 1876,”
giving the history of its publication by Julia Evelina Smith who is credited with
being “the only woman in the world’s history to translate the entire Bible into any
language.” The Bible was published at Hartford, Connecticut, by the American
Publishing Company in an edition of 1,000 copies.
1904. Stewart, Charles J. “The Pulpit and the Assassination of Lincoln.” Quar-
terly Journal of Speech 50 (1964): 299–307.
A detailed study of 372 northern Protestant sermons delivered between April
16 and June 1, 1865, by 332 ministers occasioned by the assassination of Presi-
dent Abraham Lincoln. The thousands of persons who attended churches heard
“inordinately emotional discourses describing the intense grief and sorrow of the
occasion, calling for love of Lincoln, arousing hatred and anger toward the South,
and appealing to hope in the future. In short, the pulpit reacted in the same man-
ner as the general public.”
1905. Stone, Sam E. “Highlights of Standard Publishing’s History.” Discipliana
45 (1985): 19–21.
Traces the history from the first issue of Christian Standard in 1866, to incor-
poration as the Standard Publishing Company in 1872, continuing to the present.
Originally best known for take-home papers and Bible-school curriculum, it has
expanded to become one of the largest publishers of children’s literature, Bible
492 Section VI

school, and youth program materials, reaching an estimated three and a half
million pupils. It claims identification with the Restoration movement in the
Disciples and Churches of Christ tradition.

1906. Straton, Hillyer H. “John Roach Straton: The Great Evolution Debate.”
Foundations: A Baptist Journal of History and Theology 10 (1967): 137–49.
Beginning in 1923, the Reverend Straton began debating advocates of Darwin-
ian evolution. Two of his most famous debates were with Henry Fairfield Osborn,
director of the American Museum of Natural History and research professor of
zoology at Columbia University, and Kirtley F. Mather, professor of geology at
Harvard University. The debates were widely reported in the press. The author
concludes, “Straton was primarily an orator, not a scientist; and an orator who
believed mightily in both a great and good God.”

1907. Stuempfle, Herman G. “Daniel Alexander Payne as Hymn Writer.” The

Hymn 44, no. 1 (1993): 29–31.
Reviews four hymns by Payne contributed to the 1876 Hymn Book of the Afri-
can Methodist Episcopal Church. As a bishop and educator, he used his musical
interests “to move the African Methodist Episcopal Church more fully into the
mainstream of Western Christian hymnody.”

1908. Suderman, Elmer F. “The Social-Gospel Novelists’ Criticisms of Ameri-

can Society.” Midcontinent American Studies Journal 7 (1966): 45–60.
Analyzes 62 novels written by 43 authors of the Social Gospel novel, which
flourished from 1882 to 1915. These novels, which had a wide circulation, “were
propagandistic rather than literary in purpose, these novels were one of the most
spectacular and effective methods of acquainting Americans with social Chris-
tianity.” The novels are classified, in part, with the larger genre of American
economic novels. Includes a bibliography of Social Gospel novels.

1909. ———. “A Study of the Revival in Late Nineteenth-Century American

Fiction.” Methodist History 5, no. 2 (1967): 17–30.
Based on 20 novels that make use of revivals, the author describes “as accu-
rately as possible the literary use which American novelists made of the revival
during the rise of American realism (1870–1900), and to assess the tone of the
novelists in the hope that it will further our understanding of the significance of
the revival meeting during this period.” Includes a bibliography of the novels.

1910. Sweet, Leonard I. “The University of Chicago Revisited: the Moderniza-

tion of Theology, 1890–1940.” Foundations: A Baptist Journal of History and
Theology 22 (1979): 324–51.
Portrays Chicago as a millennial outpost and vanguard, destined to play a
crucial role in developing the modernist movement in American Protestantism
and society, a “religion of democracy.” The University of Chicago Press, the first
university press in the nation, was instrumental in channeling these democratic,
 The Civil War and Rapid Technological Development, 1861–1919 493

socializing, humanizing, and religious impulses into titles of both scholarly and
pragmatic works.
1911. Szasz, Ferenc M. “T. DeWitt Talmage: Spiritual Tycoon of the Gilded
Age.” Journal of Presbyterian History 59 (1981): 18–32.
Author of over 50 books, a newspaper columnist, lecturer, editor of numerous
religious magazines, and gifted pulpiteer, he has been judged one of the three
most influential Protestant clergymen of the nineteenth century. “It was estimated
that fifty million people read his articles every week. No other American cleric
ever addressed so wide an audience in print.” His great success lay in his ability
“to voice the hopes and fears of the middle classes of Gilded Age America.”
1912. Theisen, Lee Scott. “‘My God, Did I Set All This in Motion?’ General Lew
Wallace and Ben Hur.” Journal of Popular Culture 18, no. 2 (1984): 33–41.
First published in 1880, the famous novel on the life of Christ sold in the mil-
lions, became a stage play in 1899, was made into a motion picture in 1921, and
in 1971 drew over 85 million television viewers. Ben-Hur “broke down the last
prejudices in the American public to the novel and made acceptable to many the
stage and then the motion picture.” With Harriet Beecher Stowe’s Uncle Tom’s
Cabin it stands as one of the most popular novels written in America.
1913. Thomas, Dwight. “A Brief Introduction to the Hymnody and Musical Life
of the Old Order River Brethren of Central Pennsylvania.” The Hymn 35 (1984):
107–14.
Describes the singing practices of these German American Anabaptists whose
traditions date to at least the eighteenth century. Includes titles of small German
and English language hymnals used by these groups, 1874–1980.
1914. Thomas, Samuel J. “The American Press and the Church-State Pronounce-
ments of Leo XIII.” U.S. Catholic Historian 1 (1980–1981): 17–36.
Reviews the responses of Protestant and secular journals to encyclicals on
church-state relations issued by Pope Leo XIII in the decade 1885–1895. The
press tended to Americanize the encyclicals, that is to interpret the pope’s con-
cern with temporal affairs in Europe as also applicable to the United States. Re-
sponses ranged from hostility and distrust to qualified, reasoned understanding.
In retrospect, “most anti-Catholic prejudice in the United States was largely a
result of anti-papal prejudice.”
1915. ———. “The American Press Response to the Death of Pope Pius IX and
the Election of Pope Leo XIII.” Records of the American Catholic Historical
Society of Philadelphia 86 (1975): 43–52.
Reflects on Catholic, Protestant, and secular press responses to the death of
Pope Pius IX in 1878, who was stoutly defended by Catholic journalists but criti-
cized by Protestants and others for having issued controversial church teachings
thought to promote Catholic hegemony. Initially hopeful that Pope Leo would be
more progressive and liberal, the pope’s interventions in the American church
494 Section VI

are judged to have reintrenched “conservative Catholic influence in the American

hierarchy.” At his death in 1903 the non-Catholic press viewed Leo in eulogistic
rather than polemical terms.
1916. Thompson, Ernest Trice. “Black Presbyterians, Education, and Evange-
lism after the Civil War.” Journal of Presbyterian History 76 (1998): 55–70.
Recounts the many frustrating efforts by both Northern and Southern Presby-
terians to provide for the organization of black churches, either independently
or as part of the general church, and to provide educational opportunities for
black clergy and laity in the South. Efforts to evangelize blacks met with similar
expressions of resistance, hostility, and indifference. One success was the school
begun by the Reverend C. A. Stillman, pastor at Tuscaloosa, Alabama, which
“became an institution [Stillman College] of which the church could be proud.”
Adapted from the author’s Presbyterians in the South, Volume 2: 1861–1890
(listed in Section II).
1917. Thompson, Evelyn Wingo. “Southern Baptist Women as Writers and Edi-
tors.” Baptist History and Heritage 22, no. 3 (1987): 50–58.
Identifies Baptist women who, as early as 1843, began writing and editing
Christian literature. “The preeminent contribution of Southern Baptist women as
writers and editors has been in missions, the impetus that thrust them into publi-
cation in the 1880’s and the constant driving force through a century of service.”
Women have also written in the areas of Christian education, Baptist history, and
served as editors of regional church papers.
1918. Todd, Jesse T. “Battling Satan in the City: Charles Henry Parkhurst and
Municipal Reform in Gilded Age New York.” American Presbyterians: Journal
of Presbyterian History 71 (1993): 243–52.
Reverend Charles H. Parkhurst (1842–1933), pastor of Madison Square Pres-
byterian Church, New York City, personally investigated the city’s sexual and
criminal underworld. In 1892 he preached two sensational sermons launching a
two-year crusade of moral reform. “Through his well-publicized tours, his ser-
mons, and above all through his political efforts, Parkhurst embarked on a project
to regain control of a city that had slipped from the grasp of Anglo-American
Protestants long before.”
1919. Torbet, Robert G. “Baptist Theological Education: An Historical Survey.”
Foundations: A Baptist Journal of History and Theology 6 (1963): 311–35.
“The purpose of this article is to trace the major developments in Baptist theo-
logical education in the United States, especially since 1850.” Despite opposition
from within to an educated ministry and disagreement over theological views,
Baptists have founded and supported an educated ministry in America for over
two and a half centuries. By 1960, the number of students enrolled in Baptist
seminaries “fell far short of that needed to supply the churches.” Consequently,
 The Civil War and Rapid Technological Development, 1861–1919 495

many congregations were forced to rely on untrained or inadequately prepared

ministers.
1920. Toulouse, Mark. “The Origins of the Christian Century, 1884–1914.”
Christian Century (January 26, 2000): 80–83.
Begun in 1884 as a Disciples of Christ paper, the Christian Oracle changed its
name to The Christian Century in 1900. In 1916 it declared itself an “undenomi-
national journal.” Strenuously optimistic, its editors and writers hailed the new
century as an opportunity to evangelize the world. Following Charles Clayton
Morrison’s progressive editorial leadership, the paper spoke on all the major so-
cial issues of the day, supported evolution, women’s suffrage, fair wages, labor,
sports, and motion pictures.
1921. Trautmann, Frederick. “Harriet Beecher Stowe’s Public Readings in New
England.” New England Quarterly 47 (1974): 279–89.
In the autumn of 1872, Stowe traveled to New England, giving readings from
Uncle Tom’s Cabin and other portions of her well-known writings. These public
appearances, late in her career, showcased her as a storyteller, for which she was
justly renowned.
1922. Tyms, James D. The Rise of Religious Education among Negro Baptists:
A Historical Case Study. New York: Exposition Press, 1965.
Parts 3, 4, and 5 of this study cover the “Religious Education of the Middle
Period, 1865–1896”; the “Religious Education Under Negro Baptist Leadership,
1896–1961”; and “Conclusions,” respectively. Early efforts at organized reli-
gious education centered in the Baptist Home Mission Society, followed by an
emphasis on the training and education of clergy. The failure of whites to publish
materials written by blacks led Reverend R. H. Boyd to establish the National
Baptist Publishing Board in 1896. Chapter 10, Literature and Curriculum, cov-
ers the development of a publishing program, a consideration of the aims and
objectives of religious education, and a detailed analysis of the literature and
curriculums of 1940 and 1961. Based on the author’s 1942 Boston University
Ph.D. dissertation.
1923. Umble, Roy H. “Characteristics of Mennonite Preaching.” Mennonite
Quarterly Review 27 (1953): 137–44.
A study of the preaching of 11 leading American (old) Mennonite ministers
of the period 1864–1944. Over the 80-year period, sermons changed “from half-
memorized rote preaching to a presentation based on indirect and direct prepara-
tion, meditation, and outlines.” Also, the language used in worship “shifted from
German and Pennsylvania ‘Dutch’ to English.” Includes “An Annotated Bibliog-
raphy of Published Mennonite Sermons.” A summary of the author’s 1949 North-
western University Ph.D, dissertation, “Mennonite Preaching, 1864–1944.”
496 Section VI

1924. Vincent, Leon H. John Heyl Vincent: A Biographical Sketch. New York:
Macmillan, 1925.
Based on Bishop Vincent’s journals, private papers, his printed books and
essays, and his Autobiography, chapters 8 through 16 provide basic data on his
career and service as a specialist in Sunday schools, his work with the Christian
Commission during the Civil War, the Chautauqua Assemblies, as an orator
and lecturer, as an editor, and as the author of books and pamphlets. He is best
remembered for his educational and promotional work with Sunday schools, the
National Lesson System, and Chautauqua, and its Reading Circles. The latter was
highly influential in establishing popular adult education in the United States,
influencing patterns and methods of education in thousands of local communities
as well as in institutions of higher learning.
1925 Weaver, John B. “Charles F. Deems: The Ministry as Profession in Nine-
teenth-Century America.” Methodist History 21 (1982–1983): 156–68.
Deems is viewed as an example of a nineteenth-century clergyman who il-
lustrates the professionalization of the ministry. His multifaceted career included
service as a pastor, educator, and journalist. He edited the Southern Methodist
Pulpit, helped establish the North Carolina Christian Advocate, and founded The
Watchman (1865–1867). He was a prolific author, producing a voluminous life of
Christ, volumes of sermons, devotional material, biblical commentaries, a book
of hymns, and writings on the relation of Christianity to science.
1926. Welter, Barbara. Dimity Convictions: The American Woman in the Nine-
teenth Century. Athens: Ohio University Press, 1976.
See the chapter “Defenders of the Faith: Women Novelists of Religious Con-
troversy in the Nineteenth Century.” In the post–Civil War period three female
novelists wrote prolifically and some of their fiction attained best-seller status.
They were Augusta Evans Wilson, Elizabeth Stuart Phelps Ward, and Margaret
Deland. These and other women of the period wrote in reaction to the rapid
changes in American society, responding “to the challenge of suggested doctri-
nal, as well as social change.” Their novels of religious controversy deal with
problems of marriage, divorce, apostasy, sorrow, and male ineptitude, where
“resolution replaces male skepticism and reason with Female faith and intuition.”
They became defenders of the faith, Jesus was their friend, and domestic female
virtue was normative.
1927. White, John T. S. “The Sermon as a Work of Art.” A. M. E. Church Re-
view 20, no. 4 (1904): 354–60.
Stating that “a sermon is a work of art in proportion as it stirs the higher emo-
tions,” the author goes on to advocate seminary training in homiletics for the
minister. He then discusses the rhetorical elements of the sermon.
1928. Whitman, Walt. “Father Taylor (and Oratory).” The Complete Writings of
Walt Whitman, Vol. 6:110–15. New York: G. P. Putnam’s Sons, 1902.
 The Civil War and Rapid Technological Development, 1861–1919 497

Whitman describes hearing the Reverend “Father” Edward Taylor, pastor of

Boston’s Seaman’s Bethel, preach and pray in 1859–1860, judging him to be the
“one essentially perfect orator [who] when be preach’d or pray’d, the rhetoric and
art, seem’d altogether to disappear and the live feeling advanced upon you and
seiz’d you with a power before unknown.”
1929. Wilhoit, Mel R. “‘Sing Me a Sankey’: Ira D. Sankey and Congregational
Song.” The Hymn 42, no. 1 (1991): 13–19.
Evaluates Sankey’s career and influence “in four critical areas: (1) professional
gospel singer; (2) gospel song composer; (3) gospel song writer/arranger; and (4)
gospel song promoter/popularizer.” In the second role, he and Philip Bliss col-
laborated to produce the six volume Gospel Hymns and Sacred Songs (1875–),
which “not only immediately became the bible of gospel hymnody, but also had
a profound impact on the contents of church hymnals and the singing practices
of congregations.”
1930. Williams, Gilbert Anthony. The Christian Recorder, Newspaper of the
African Methodist Episcopal Church: History of a Forum for Ideas, 1854–1902.
Jefferson, N.C.: McFarland, 1996.
The bishops, ministers, and members of the African Methodist Episcopal
(A. M. E.) Church worked together to support the publication of the Phila-
delphia Christian Recorder, “the oldest continuously published black news-
paper in the United States.” Integrating the perspective of journalism, history,
religion, and education, this study examines civil rights, voting rights, and
politics; education; the African emigration movement; and family, unity, and
women as reported in the Recorder during the last half of the nineteenth cen-
tury. Control of the Recorder as well as of the A. M. E. church’s educational
institutions was kept under black leadership. Thus, the newspaper is a valuable
record of the church’s effort to secure an educated ministry, to give voice to
divergent voices in the community, and to vigorously advocate for the rights
of its constituency.
1931. Williams, Julie Hedgepeth. “The Founding of the Christian Science Moni-
tor.” In Media and Religion in American History, edited by William David Sloan,
149–65. Northport, Ala.: Vision Press, 2000.
Recounts the founding of The Christian Science Monitor newspaper by Mary
Baker Eddy in response to efforts by McClure’s Magazine and Joseph Pulitzer’s
newspaper, the New York World, to discredit her and destroy Christian Science.
Launched in 1908, two years before her death, it sought to silence her detractors
but also fulfilled Eddy’s long-held wish to issue a daily newspaper employing
exemplary ethical standards.
1932. Wills, Anne Blue. “‘Memorial Stones’: The Geography of Womanhood
in Heathen Woman’s Friend, 1869–1879.” Religion and American Culture: A
Journal of Interpretation 7 (1997): 247–69.
498 Section VI

Obituaries, together with other consolation literature, sought “to instruct those
living in this world to look to their own destinies.” The pages of Heathen Wom-
an’s Friend memorialized members of the Boston-based Women’s Foreign Mis-
sionary Society of the Methodist Episcopal Church, missionary women, and the
women in “heathen” lands. A prominent feature of these obituaries were accounts
of death-bed confessions, proof that the deceased was assured of passage to
heaven. Although Society members claimed their right to the public sphere, their
lives are defined through the categories of nineteenth-century domestic Christian-
ity. “Domesticity, then, provided Society women with their vocabulary.”
1933. Wilson, Robert S., and Mel R. Wilhoit. “Elisha Albright Hoffman.” The
Hymn 35 (1984): 35–39.
An Evangelical Church, Congregationalist, and Presbyterian pastor, Hoffman
composed some 2,000 hymns and nearly a century later “the songs of Elisha
Hoffman are more widely known and sung than those of Ira Sankey whose
name has been almost synonymous with early gospel song.” He founded a music
publishing business, edited about 50 songbooks and collections, and published
a monthly magazine titled Hoffman’s Musical Monthly, A Journal of Song. His
Jubeltone, a German language Sunday school songbook, had gone through 39
editions by 1904.
1934. Wolfe, Charles. “Bible Country: The Good Book in Country Music.” In
The Bible and Popular Culture in America, edited by Allene Stuart Phy, 85–100.
Philadelphia: Fortress Press, 1985.
Traces the icon of the Bible, associating it with domestic images of the home,
motherhood, and nostalgia “as it has appeared in the sentimental country song
over the last one hundred years.” The Bible image is identified in a series of folk
and pious country songs beginning as early as 1843. These songs were popular-
ized and disseminated widely through songbooks and by audio recordings in the
1920s and following. “Though such songs never played a major role in music
. . . they form a small but unique commentary on the Bible’s place in a vital and
influential culture.”
1935. Wolosky, Shira. “Rhetoric or Not: Hymnal Tropes in Emily Dickinson and
Isaac Watts.” New England Quarterly 61 (1988): 214–32.
Dickinson’s reliance on the hymns of Isaac Watts in her poetry is widely
known, but the author seeks to demonstrate that the similarities encompass more
than meter, rhyme, images, and so forth and move “from theology to tropes and
from tropes to theology.” As Dickinson sought to deny doctrine and then deny her
denials, her art failed “to close the gap between figure and faith.”
1936. Woodward, Fred E. A Graphic Survey of Book Publication, 1890–1916.
Washington, D.C.: U.S. Government Printing Office, 1917.
Annual statistics, covering 27 years, charted for 24 categories including reli-
gion and theology.
 The Civil War and Rapid Technological Development, 1861–1919 499

1937. Wrangler, Thomas E. “American Catholic Expansionism, 1886–1894.”

Harvard Theological Review 75 (1982): 369–93.
Several prominent American bishops who promoted a reinterpretation of the
founding of Puritan myth believed that a responsibility had been bestowed on the
American Catholic Church to lead the European church into a new era. Dubbed
the Americanists, they believed the universal Roman Catholic Church “would
have to update itself in order to survive.” By gaining access to the Moniteur de
Rome, a daily newspaper enjoying Vatican approval and edited by Eugene Boeg-
lin, Bishops John Ireland and John Keane began writing for and manipulating the
international Catholic press. In doing so they were able to influence important
decisions facing the church and to mobilize public opinion in favor of American
expansionism. However, these efforts were brought to an abrupt end with the
papal condemnation of Americanism in 1899.
1938. Wright, Willard E. “A Regimental Library of the Confederate Army.”
Journal of Library History 4 (1969): 347–52.
Discusses the provision of a library in early 1864 for the 27th Regiment of the
Virginia Volunteer Infantry and, more generally, of libraries for soldiers. They
were often organized and administered by chaplains who collected “money from
officers and men to purchase reading matter for them, distribute religious litera-
ture, and organize and administer a circulating library.” Libraries ranged in size
from a few to as many as 800 volumes containing monographs, newspapers, and
tracts, many of them religious in nature. Contains author and title references.
1939. Yoder, Anne. “A Guide to Mennonite Women’s Diaries (1850–1950).”
Mennonite Quarterly Review 70 (1996): 483–95.
“Provides biographical information about 62 (out of over 300) women and
annotations to their diaries found in (five) Mennonite archives. The annotations
reflect the most prevalent or unusual subjects on which the diarists wrote.”
1940. Yoder, Edward. “A Bibliography of the Writings of John Horsch.” Men-
nonite Quarterly Review 21 (1947): 205–28.
Includes citations to articles in periodicals, books and pamphlets, and book
reviews by this Mennonite author, editor, and historian active 1887 to 1941. See
also the study by Harold S. Bender (listed above).
1941. Yoder, Harvey. “The Budget of Sugarcreek, Ohio, 1890–1920.” Menno-
nite Quarterly Review 40 (1966): 27–47.
Begun as a small town weekly newspaper, the Budget “began to form a com-
municating link between Amish people everywhere,” resulting in its growth to a
circulation of over 11,000 by 1964. Throughout the years it has regularly promoted
the cause of church and Bible conferences, revival meetings, Sunday schools,
and Bible schools. As Amish and Mennonites moved west, the Budget served
as a significant means of communication within these religious communities.
500 Section VI

It also “was able to bring new insights into world need at a time when many in
the church were looking for new ways of relating to the world.”
1942. Zacharewicz, Mary Misaela. “The Attitude of the Catholic Press toward
the League of Nations.” Records of the American Catholic Historical Society of
Philadelphia 67 (1956): 3–20, 88–104; vol. 68 (1957): 46–50.
“Catholic newspapers and magazines obtainable from 1918 to 1920 were con-
sulted exhaustively.” The majority of these publications supported the creation of
the League of Nations because the peace proposals of President Woodrow Wil-
son were essentially congruent with those of Pope Benedict XV. As U.S. public
opinion shifted against the League in 1920 over concerns about the subordination
of national interests to those of international adjustment, Catholic publications
also shifted their editorial stances, and while “generally sympathetic with the
principles of the League, deeply distrusted some of its consequences, especially
as they affected the future of American policy.” The Catholic press is judged to
have accurately reflected public opinion.
 Section VII
The Modern Electronic Era, 1920–2000

1943. Abelman, Robert. “A Comparison of Black and White Families as Por-

trayed on Religious and Secular Television Programs.” Journal of Black Studies
20 (1989–1990): 60–75.
“An extensive and systematic content analysis of nationally distributed re-
ligious programming” conducted in 1984 found that older people are rarely
portrayed, an absence that “demonstrates their lack of importance in family life.”
Religious television programs present no depiction of the black family, which is
noticeably different from their secular counterparts. This seems to contradict the
role of older blacks in the living church “where elders are perceived as sources
of great knowledge and wisdom.”
1944. ———. “Influence of News Coverage of the ‘Scandal’ on PTL Viewers.”
Journalism Quarterly 68 (1991): 101–10.
“A sample of 179 faithful viewers of religious television with divergent pat-
terns of secular television exposure were found to possess significantly different
perception of religious broadcasters in light of the PTL scandal.” High consumers
were more critical, while low consumers of secular television were more support-
ive of religious broadcasters after the scandals broke.
1945. ———. “News on the ‘700 Club’ after Pat Robertson’s Political Fall.”
Journalism Quarterly 67 (1990): 157–62.
Following Robertson’s unsuccessful bid to become the 1988 Republican
presidential candidate, he “retreated to his ‘700 Club’ and transformed his pro-
gram from one centering on religion to one serving as a political form, that is,
from evangelical proselytizing to political posturing.” The 700 Club, with an
estimated audience of 27 million viewers, supplies a venue for continued politi-
cal persuasion.

501
502 Section VII

1946. ———. “News on the 700 Club: The Cycle of Religious Activism.” Jour-
nalism Quarterly 71 (1994): 887–92.
“Using random sampling of off-air programming, thirty episodes of The 700
Club were collected from February to April 1992,” the early months of the 1992
presidential campaign. The sample shows that the 700 Club was clearly less po-
litical than in previous years: 15.3 percent of the programs were political, 35.7
percent social, and 48.9 percent religious.
1947. ———. “‘The PTL Club’ Viewer Uses and Gratifications.” Communica-
tion Quarterly 37, no. 1 (1989): 54–66.
“This investigation examined the particular patterns of viewing and viewing
motivations for the ‘PTL Club’ in light of the recent PTL scandal.” Ritualized
(regular) viewers remain loyal to the program; instrumental (information-seeker)
viewers “no longer perceive the program as an accurate source of information”;
and reactionary viewers “who are generally dissatisfied with commercial televi-
sion have been turned away from the program.” In their place, there appears to be
a relative plethora of nonhabitual curiosity-driven television consumers, “many
of whom will lose interest in the show’s future.”
1948. ———. “Religious Television Uses and Gratification.” Journal of Broad-
casting and Electronic Media 31 (1987): 293–307.
Based on a conceptual research “distinction between ritualized and instrumen-
tal secular television use,” 210 adult viewers of religious television were queried
on their viewing patterns and viewing motives. A distinctive result was “that
religious fare serves as one of many available alternatives to commercial televi-
sion,” especially for reactionary or dissatisfied consumers.
1949. Abelman, Robert, and Stewart M. Hoover, eds. Religious Television: Con-
troversies and Conclusions. Norwood, N.J.: Ablex Publishing, 1990.
A collection of 27 essays that examine and critique the rise of the electronic
church in the mid-1970s and its rapid growth and development in the 1980s.
The authors, from a variety of perspectives, “represent the best and most pro-
found thought and research on the electronic church,” organized and grouped
into nine sections: (1) myths and misperceptions; (2) the history of religious
television; (3) the viewers of religious television; (4) how religious is televi-
sion; (5) the electronic collection plate; (6) the lack of division between elec-
tronic church and state; (7) the portrayal of religion on secular television; (8)
the portrayal of family on religious television; and (9) issues in international
religious broadcasting. The editors provide a helpful overview of the 1980s
in the book’s introduction as well as in introductions to each section of the
volume.
1950. Abelman, Robert, and Kimberly Neuendorf. “Televangelism: A Look at
Communicator Style.” Journal of Religious Studies 13, no. 1 (1986): 41–59.
 The Modern Electronic Era, 1920–2000 503

This investigation “focuses on the communicator style of the various televan-

gelists featured in the country’s most popular and prevalent programs,” examin-
ing factors such as target recipient, communication type, direction and mode,
and intensity. Among the communication types identified are song, sermon,
story, conversation, prayer, reading, recitation, narrative testimonial, and others.
Concludes that the 14 televangelists studied “are destined to play a critical role
in the shaping of American society,” and that they will likely breed “spin-offs.”
Includes statistical tables on communication type, communication mode, and
intensity.
1951. ———. “Themes and Topics in Religious Television Programming.” Re-
view of Religious Research 29 (1987–1988): 152–74.
The “Top 27” religious television programs, drawn from 40 U.S. towns and
cities, were analyzed for a two-week period in 1983. Social, political, and reli-
gious topics were analyzed. “The theme in the majority of programs was, indeed,
religion controlled,” with only 2 percent of all programming having an overriding
political content, with “social and political themes concentrated in a subset of
religious programs.”
1952. Abelman, Robert, and Gary Pettey. “How Political Is Religious Televi-
sion?” Journalism Quarterly 65 (1988): 313–19, 359.
An analysis of selected televangelists to determine the quantity and nature of
the political content in their broadcasts. It was found that “televised discussions
centering on political topics or persons were neither overly prevalent nor wide-
spread across the televangelical population.” However, from 1983 to 1986 the
political content of programs was found to be increasing with the likelihood that
they will become more political and evaluative in the future.
1953. Adair, James R. M. R. DeHaan: The Man and His Ministry. Grand Rapids,
Mich.: Zondervan, 1969.
A popular biography of Martin R. DeHaan, separatist, fundamentalist pastor,
who began preaching on the radio in the 1920s. By 1938, his Radio Bible Class
was firmly established, a program he continued until 1965, the year of his death.
The author of 25 books, in 1956 he began publication of Our Daily Bread, a daily
devotional booklet. The broadcasts and publications begun by DeHaan continue
today as RBC Ministries. See www.rbc.org.
1954. Afrasiabi, K. L. “Communicative Theory and Theology: A Reconsidera-
tion.” Harvard Theological Review 91 (1998): 75–87.
Critiquing the new body of theological works that attempt to assimilate the
thought of German philosopher Jurgen Habermas, Afrasiabi concludes that
“Habermasian theory has little to contribute to theological thought.” In reject-
ing Habermas he turns his attention to “Postcommunication Theology: Toward
a Theory of Theological Competence” in which he draws upon John Calvin’s
504 Section VII

“reverence for God” and Albert Schweitzer’s “reverence for life” as intellectual
antecedents for a postcommunication theology.
1955. Albanese, Catherine L. “From New Thought to New Vision: The Sha-
manic Paradigm in Contemporary Spirituality.” In Communication and Change
in American Religious History, edited by Leonard I. Sweet, 335–54. Grand Rap-
ids, Mich.: Eerdmans, 1993.
Traces the trajectory from the twentieth-century Unity tradition of New
Thought, where “the word became magical instrument and sacramental tool,” to
shamanic spirituality where magic flight during trance transports the soul to other
worlds. These visionary journeys feature electromagnetic phenomena bridging
“the divide between the world of physical science and the world of the spirit.”
The word of New Thought has been replaced by the image through photograph,
film, and television. “Because of the ubiquitousness of electromagnetically de-
rived images in our society individuals can turn easily to shamanic spirituality.”
Bibliographic footnotes document the shamanic literature cited.
1956. Alexander, Bobby C. Televangelism Reconsidered: Ritual in the Search
for Human Community. American Academy of Religion Studies, no. 68. Atlanta:
Scholars Press, 1994.
“This book reconsiders the attraction of televangelism for its conservative
Christian audience at the height of its popularity during the 1980s.” Viewers
were active participants employing ritual legitimation and ritual adaptation,
which helped them participate in communal activity, offering the opportunity
to overcome their social marginalization and win “greater acceptance and inclu-
sion by the social mainstream.” While retaining their conservative theology and
millenarian worldview, the televangelism audience used ritual to transform their
interaction with the secular world. The television programs of four televangelists
are examined to illustrate televison’s ritual roles: Jerry Falwell’s The Old-Time
Gospel Hour, Pat Robertson’s 700 Club, the Jimmy Swaggart Show, and Jim and
Tammy Bakker’s PTL Club, and The Jim and Tammy Show. Concludes by not-
ing a shift toward “a new emphasis on televangelism’s role as ritual community.”
Includes a survey of users in the top television markets where televangelism
programs were viewed.
1957. Alvarez, Alexandra. “Martin Luther King’s ‘I Have a Dream’: The Speech
Event as Metaphor.” Journal of Black Studies 18 (1987–1988): 337–57.
An analysis of Martin Luther King Jr.’s famous speech delivered in 1963, which
is identified as a dialogic sermon in the black Baptist tradition. Based on a transcrip-
tion of the speech that, in contrast to the usual prose print text, includes audience
responses. In this interpretation “both speaker and hearer form the category sender.”
The dialogic form of the sermon is then analyzed in categories of formulism, use of
common knowledge, and figures of speech such as antithesis, metaphor, periphrasis,
anaphora, and anadiplosis. “The addressee was the Congress of the United States, as
representative of the nation,” signaling political protest.
 The Modern Electronic Era, 1920–2000 505

1958. Anderson, Fred R. “Three New Voices: Singing God’s Song.” Theology
Today 47 (1990–1991): 260–72.
A review and critique of three new hymnals by denominations “representing
a centrist position within the heritage of the Reformation.” The three new voices
are: Psalter Hymnal of the Christian Reformed Church (1987), The United
Methodist Hymnal (1989), and The Presbyterian Hymnal: Hymns, Psalms, and
Spiritual Songs (1990). All three display strong convictions about the role of
scripture, have been influenced by the development of the Common Lectionary,
and include the works of contemporary poets and composers. They succeed in
reflecting “personal as well as corporate devotion.”

1959. Anderson, Patrick D. “From John Wayne to E. T.: The Hero in Popular
American Film.” American Baptist Quarterly 2 (1983): 16–31.
Examines “the evolution of the film hero throughout the history of movies in
America, with special attention given contemporary screen royalty,” especially
John Wayne, who is “the nineteenth century hero ideal transferred to the twenti-
eth century.” Others included in this study are Charles Chaplin (anti-hero), Hum-
phrey Bogart, Marlon Brando, Paul Newman, Clark Kent, Sylvester Stallone, and
Steven Spielberg’s E. T., among others. “Evidently, there is still a need to believe
(or at least long for) this ‘myth’ of a savior, for we are continually inventing fan-
tasy versions that are entertaining and less demanding than the real thing.”

1960. Armstrong, Ben. The Electric Church. Nashville, Tenn.: Thomas Nelson,
1979.
A general history of conservative/evangelical radio and television broadcast-
ing from the 1920s through the late 1970s that identifies evangelism as the chief
purpose and message of religious media. Provides information on persons, orga-
nizations, and programs prominent in the development and growth of the electric
church. Some opinions and criticism of liberal churches injects a partisan tone,
which detracts from the volume’s objectivity.
1961. Athans, Mary Christine. “A New Perspective on Father Charles E. Cough-
lin.” Church History 56 (1987): 224–35.
Next to the writings of the popes and Thomas Aquinas, the “theologian” Coughlin,
radio priest, quoted most frequently was an Irish priest, Father Denis Fahey. Based
on an examination of letters Coughlin wrote to Fahey in the period 1938–1953, the
author concludes that Fahey was the principal source of Coughlin’s anti-Semitism.
Together the Irish theologian and the radio priest “provided a generation of Ameri-
can Catholics with a pseudo-theological justification for anti-Semitism.”
1962. Austin, Charles. “The History and Role of the Protestant Press.” In Re-
ligious Reporting: Facts and Faith, edited by Benjamin J. Hubbard, 108–17.
Sonoma, Calif.: Polebridge Press, 1990.
Views the Protestant press as having “had a distinguished history, paralleling
the steady influence of Protestantism on the development of American society.”
506 Section VII

This essay gives only a cursory bow to history, focusing primarily on the role of
the press today.
1963. Avey, Edward W. “Change in Attitude Toward a Catholic for President.”
Journalism Quarterly 40 (1963): 98–100.
A comparative study of 12 Southern Baptist state papers on the amount of
anti-Catholicism in articles published in 1928 (Alfred E. Smith, candidate) as
compared to 1960 (John F. Kennedy, candidate). By 1960 anti-Catholicism was
more openly discussed.

1964. Avni, Abraham. “The Influence of the Bible on American Literature: A Re-
view of Research from 1955 to 1965.” Bulletin of Bibliography 27 (1970): 101–6.
Reviews articles in which authors identify biblical myths, archetypal figures,
allusions, relationships, and situations appearing in American literature. “Several
relevant bibliographies and anthologies, useful for reference,” are noted.

1965. Bachman, John W. The Church in the World of Radio-Television. New

York: Association Press, 1960.
Reflects the thinking of a 1958 National Council of Churches’ Study Com-
mission on the Role of Radio, Television, and Film in Religion, dealing with the
churches’ responsibilities for religious broadcasting in relation to advertising,
news, entertainment, and the organization and regulation of the American sys-
tem of broadcasting. Identifies and discusses the churches’ need for a planned
diversity of programs, continuing research, better utilization of programs, stan-
dards for program evaluation, candid exchange of views with representatives of
industry and government, and coordination of effort among churches. Suggests
policies and approaches to meet the perplexing issues raised by the Study Com-
mission. “An appendix provides a kind of primer on the organization of TV by
Jack Gould, radio-TV editor of The New York Times.”
1966. Baergen, J. Darrel. “A History and Evaluation of the Radio and Televi-
sion Commission of the Southern Baptist Convention: 1938–1964.” Ph.D. diss.,
University of Denver, 1964.
Part I is a historical study that evaluates the radio and television programming
of the Commission first organized in 1938–1939 as the Radio Commission,
expanded in 1954 to become the Radio and Television Commission. Its justifica-
tion for using mass media was to employ persuasion for “reaching unconverted
and unchurched individuals.” The many programs the Commission developed
for both domestic and foreign broadcast was reaching an estimated audience of
50 million listeners/viewers by 1958. Part II includes the results of a telephone
survey conducted at Waco, Texas, in 1964 designed to evaluate the effectiveness
of the Commission’s radio and television broadcasting. This revealed that the
“converted” and “church affiliated” were being reached, but because the aims,
goals, and objectives of programs were not well defined, there was a need to
“target audiences, and then design programs to reach those audiences.”
 The Modern Electronic Era, 1920–2000 507

1967. Baker, Carlos. “The Place of the Bible in American Fiction.” In Religious
Perspectives in American Culture, edited by James W. Smith, 243–72. Princeton,
N.J.: Princeton University Press, 1961.
Identifies the Bible, especially the King James Version, as the greatest English
classic that has and continues to exert a pervasive influence on American novel-
ists. Although the stylistic influence of the Bible has declined in recent years,
“the present-day critic can discover a very ample use of Biblical metaphors,
symbols and mythological stories in recent American fiction.” The forms and
visual images of these ancient mythologies and ideas are powerfully present in
contemporary culture because they deal with the whole soul and are “inexhaust-
ible to meditation.”
1968. Baldwin, Carolyn W. “Denominational Publishing: A Study of Major
Church-Owned Publishing Houses in the United States.” Master’s thesis, Uni-
versity of Chicago, 1971.
A study of nine Protestant denominational publishing houses, with significant
trade book production, based on interviews with editors and the study of their cat-
alogs and other literature. Seven questions were addressed to each editor. There
is a separate chapter on each publishing house, “including a general statement
of policy with appropriate examples of titles to illustrate.” The author concludes
that significant books, not limited to apologetic or narrow denominational con-
cerns, are being issued by these presses. The publishing houses studied include
Abingdon, Beacon, Broadman, Judson, Augsburg, Fortress, Pilgrim, Seabury,
and Westminster.
1969. Balmer, Randall H. “Kinkade Crusade.” Christianity Today 44, no. 14
(December 4, 2000): 48–55.
Sketches the life and career of Thomas Kinkade, “America’s most collected
artist,” whose Media Arts Group, Inc. manufactures reproductions of his paint-
ings and other products with sales exceeding 120 million dollars in the year 2000.
Disdaining modernism, Kinkade’s art is quintessentially evangelical, portrays
feminine space, and is characterized by interiority. As such it “offers an oasis,
a retreat from the assaults of modern life, a vision of a more perfect world.”
Immensely popular, it is estimated that Kinkade paintings hang in 10 million
American homes.
1970. Barker, Kenneth S. “Annie, Warbucks, and Harold Gray’s Gospel.” Theol-
ogy Today 35 (1978–1979): 178–90.
Gray’s syndicated comic strip Little Orphan Annie was produced for 44 years,
1924–1968. Politically and socially controversial, Gray focused his critical
abilities at religion, the clergy, and laity. His approach toward the clergy was
remarkably positive, less charitable toward self-righteous laity. He occasionally
picked up gospel themes of wisdom, compassion, forgiveness, rehabilitation, and
humility. “Beyond this, one can find at least one ‘Christ figure’ presented with
sympathy if not unconditional approval.”
508 Section VII

1971. Barnhart, Joe E., and Steven Winzenburg. Jim and Tammy: Charismatic
Intrigue Inside PTL. Buffalo, N.Y.: Prometheus Books, 1988.
A gossipy review of the 1986–1988 Gospelgate scandals that touched televi-
sion evangelists such as Jim and Tammy Bakker, Jimmy Swaggart, and Oral
Roberts. Chapter 7 is particularly interesting because it details the 12-year war of
words between PTL and the Charlotte (Virginia) Observer.

1972. Baugh, Lloyd. Imaging the Divine: Jesus and Christ-Figures in Film.
Kansas City, Mo.: Sheed and Ward, 1997.
Covers 100 years of motion picture/television production, 1897–1997, critiqu-
ing and reviewing “classic” films about Jesus. Analyzes both North American
and European productions from a historical, iconic, theological, metaphysical
approach enriched with extensive biblical references. Divided into two parts, the
first explores the Jesus-film, while the second deals with the Christ-figure film.
The critiques include background information about the films, biographical data
on the filmmaker auteurs, analysis of the actor’s/actress’s roles and performance,
biblical references to the Jesus story, and extensive theological/metaphysical
interpretation, particularly of the Christ-figure films. These efforts underscore
the challenges and difficulties of translating the oral, metaphoric, poetic nuances
of the gospel narrative via the highly technological nature of film. Most of these
attempts are judged to have been disappointments, if not failures. Includes a bib-
liography, pp. 309–30, and indexes of names of filmmakers and titles of films.

1973. Ben Barka, Mokhtar. “Quand la prédication évangélique envahit la télévi-

sion américane.” Mélanges de Science Religieuse 51 (1994): 255–77.
Briefly chronicles the history of the “Electronic Church” from radio broadcast-
ing in the 1920s to its present prominence on television. Identifies televangelism
as fundamentalist with a high percentage of the audience being drawn from the
Southern states or the “Bible Belt.”

1974. Berckman, Edward M. “The Changing Attitudes of Protestant Churches to

Movies and Television.” Encounter 41 (1980): 293–306.
Noting that evangelical churches are exhibiting “a cautiously critical acceptance
of entertainment media,” that is, movies and television, this trend is reviewed in
relation to an earlier and analogous shift by late nineteenth- and early twentieth-
century Methodists. Although most evangelicals view selected movies and televi-
sion programs as worthwhile, some Protestant sect groups continue to reject worldly
entertainment. Although “the urge to censor is not gone, the watchdog image still fits
many Protestant responses to television and, occasionally, movies.”
1975. Berkman, Dave. “Long before Falwell: Early Radio and Religion—As
Reported by the Nation’s Periodical Press.” Journal of Popular Culture 21, no.
4 (1988): 1–11.
Reviews the reporting, in the periodical press of the 1920s, of religion and
radio’s “coming together.” Initial fears that listening to religion would come to
 The Modern Electronic Era, 1920–2000 509

replace attendance at religious services gave way by 1924 to accommodation and

acceptance of the new medium. The press helped to inform both clergy and laity
about this new extension of religion into the home.
1976. Betten, Neil. “Catholic Periodicals in Response to Two Divergent De-
cades.” Journalism Quarterly 47 (1970): 303–8.
An analysis of major Catholic journals during the 1920s and 1930s shows that
those periodicals “neither followed a party line nor were static in their views.”
They reflected not only the concerns, but also the general tendencies of these pe-
riods, particularly on economic and social issues. “At the same time, the journals
provided different answers to the problems of the day, illustrating the indepen-
dence of Catholic publications.”
1977. Bird, George L. “Does the Press Fail in Religious News Reporting?”
Christianity Today (October 14, 1966): 11–14.
This Syracuse University journalism processor enumerates the various reasons
why “the American press—daily and weekly—fails to report religious news ad-
equately”: limitations under which journalists operate, economic pressures in a
competitive system, competition with radio and television, inadequate reporting,
and clergy ignorance of journalism.
1978. Birkerts, Sven. The Gutenberg Elegies: The Fate of Reading in the Elec-
tronic Age. Boston: Faber and Faber, 1994.
Birkerts “powerfully argues that we are living in a state of intellectual emer-
gency—an emergency caused by our willingness to embrace new technologies at
the expense of the printed word. As we rush to get ‘on line,’ as we make the tran-
sition from book to screen, we are turning against some of the core premises of
humanism—indeed, we are putting the idea of individualism itself under threat.
The printed page and the circuit driven technologies are not kindred—they repre-
sent fundamentally opposed forces. In their inevitable confrontation our deepest
values will be tested.”
1979. Bisset, J. Thomas. “Religious Broadcasting: Assessing the State of the
Art.” Christianity Today (December 12, 1980): 28–31, 1486–89.
A Christian radio station manager evaluates the current state of radio and
television religious broadcasting, coming to the conclusion that by spending two
billion dollars annually, “we [i.e., conservatives and evangelicals] are talking
largely to ourselves while most of America (and the world) goes unevangelized
in the mass media.”
1980. Black, Gregory D. The Catholic Crusade Against the Movies, 1940–1975.
New York: Oxford University Press, 1998.
Catholics began solidifying and codifying their concerns about movie contents
in the 1930s, resulting in the Production Code Authority (PCA) adopted in 1930
and the formation of the Legion of Decency in 1933–1934. Working with the
PCA code and movie producers, the Legion constructed a system of censorship
510 Section VII

that effectively controlled movie contents, excluded independent and foreign

producers from the American market, and created a form of protection for the
industry. This complex system is explained and illustrated by analyzing a wide
range of films from the era. The Legion was able, over a 35-year period, to
censor and dictate what the public was allowed to view in movie theaters. This
hierarchically constructed system ultimately collapsed as Catholic clerics and la-
ity embraced the right of individuals to exercise their rights of conscience. “No
other medium of communication in America accepted such restrictions on its
ability to disseminate ideas to the public.” Appendixes include a “Working Draft
of the Lord-Quigley Code (PCA) Proposal,” a bibliography and filmography. A
carefully researched and focused study.
1981. Blackwell, Lois S. The Wings of the Dove: The Story of Gospel Music in
America. Norfolk, Va.: Donning Company, 1978.
Traces the origins of gospel music from the emergence of the American folk
hymn and camp meeting songs in the eighteenth century to country singing in
Virginia and the Southern Highlands after the Civil War. Includes historical data
on the major music publishing firms that have flourished since the 1870s, with
details on composers, singing teachers, gospel singers, and black gospel music.
After World War II this genre of music gained in popularity, and the 1960s
saw the emergence of an industry employing personal appearances and tours
by singers, record and video recordings, and radio and television broadcasts. Its
professional status was confirmed with the organization of the Gospel Music As-
sociation in 1964. Gospel music is a significant component of twentieth-century
evangelical culture, which has flourished in country churches, mass meetings,
and other settings, to become a part of American popular culture. “Photographs
and memorabilia complement the narrative; lyrics from some of gospel’s most
popular songs are included.”
1982. Blake, Richard. “Secular Prophecy in an Age of Film.” Journal of Reli-
gious Thought 27, no. 1 (1970): 63–75.
Pleads for theologians to approach “with reverence the work of the artist, es-
pecially the work of the serious film-makers.” In fact, filmmakers are viewed as
a type of prophet. In this interpretation the artist works in present and existential
time showing how grace has and is working in humankind and history. God
“speaks as loudly through his secular prophets who use the media of their own
culture.”
1983. Bluem, A. William, and William F. Fore. Religious Television Programs:
A Study of Relevance. New York: Hastings House, 1969.
Study based on a “detailed questionnaire which was sent to all TV stations in
the U.S.A. in 1966. Stations were asked to provide specific information concern-
ing their religious program activity during the year July 1, 1964 to June 30, 1965,
as well as to enter descriptions of their own locally created programs. Over 430
individual stations responded to the survey”; the stations are identified on pp.
 The Modern Electronic Era, 1920–2000 511

193–200. Chapters 2 and 3 cover religious television programming in America,

1965–1966, together with brief descriptions of syndicated, network, and local
programming. Includes “A Short History of Religious Broadcasting,” by William
F. Fore (pp. 203–22).

1984. Blumhofer, Edith L. “Restoration as Revival: Early American Pentecostal-

ism.” In Modern Christian Revivals, edited by Edith L. Blumhofer and Randall
H. Balmer, 145–60. Urbana: University of Illinois Press, 1993.
Examines the early pentecostal understanding of revival as a belief that the
“last days would be marked by an intense revival that would issue in Christ’s
physical return.” Pentecostalism was its own medium and message, with Holy
Spirit baptism validated through speaking in tongues, divine healing, and the
life of faith. Biblical rhetoric replaced concrete doctrine, and church publications
proclaimed the restoration of apostolic faith.

1985. Board, Stephen. “Moving the World with Magazines: A Survey of Evan-
gelical Periodicals.” In American Evangelicals and the Mass Media, edited by
Quentin J. Schultze, 119–42. Grand Rapids, Mich.: Academie Books, Zondervan,
1990.
Uses a fourfold typology to survey the plethora of religious periodicals (largely
evangelical) on the market in the late 1980s: independently owned advocacy
publications; officially sponsored publications of an organization, mission, or
charity; house organs serving an internal constituency; and consumer magazines.
The latter represents the largest sector of the market, with subscribers “identify-
ing themselves with social movements and styles of life.” Includes a discussion
of publishing economics, circulation, and cultural impact, concluding that “evan-
gelical magazines contribute primarily to the internal dialogue of the religious
community and to the economic health of some religious businesses.” Reprinted
in Inside Religious Publishing: A Look Behind the Scenes, edited by Leonard
George Goss and Don M. Aycock (Grand Rapids, Mich.: Zondervan, 1991), pp.
305–27.
1986. Bode, Carl. “Lloyd Douglas: Loud Voice in the Wilderness.” American
Quarterly 2 (1950): 340–52.
Douglas began his literary career at age 40, during the 1920s, and wrote profes-
sional books for ministers. In the 1930s he wrote novels extolling a “philosophy
of doing good for the sake of improving one’s own personality.” In The Robe and
The Big Fisherman, written in the 1940s, he focused on life-and-death struggles
where the goal is not this world but the next. Over seven million copies of his
works were printed, making him one of the most popular novelists of the Depres-
sion and postwar years.
1987. Bonnot, Bernard R. “Vision, the Vision Interfaith Satellite Network:
The Quest for Human Unity in the Good Society.” Criterion 32, no. 2 (1993):
31–34.
512 Section VII

Suggests that VISN/ACTS, The Faith and Values Channel, “is a strong candi-
date to serve as the kind of ‘intermediate institution’ which can enable believers
and non-believers alike to grasp both the inner and outer meanings of various
religious traditions.”

1988. Boogaart, Peter C., and Thomas A. Boogaart. “The Popular Fiction of Tim
LaHaye and Jerry B. Jenkins.” Reformed Review 52 (1998–1999): 141–59.
A review of Left Behind and Tribulation Force, dispensationalist novels by
LaHaye and Jenkins, which have sold millions of copies. They are analyzed in
terms “of their literary and theological achievement from a Reformed perspec-
tive.” This fiction is identified as derivative with heavy borrowing from earlier
authors and a long tradition of interpreting biblical prophecy. Their success is
explained in the context of heightened theological speculation about a new mil-
lennium, by an eschatology of consumerism, and through brilliant marketing.
The author questions if the novels are consistent with the spirit of the founders of
dispensationalism who rejected commercialization.

1989. Boomershine, Thomas E. “Christian Community and Technologies of the

Word.” In Communicating Faith in a Technological Age, edited by James Mc-
Donnell and Frances Trampiets, 84–103. Middlegreen, Slough, Engl.: St. Paul
Publications, 1989.
After reviewing the history of communication transitions in the Christian tradi-
tion, including shifts from oral to literate communities and to new cultures created
by electronic communication, this study argues that “the Church may be called to
use the power of electronic media to link and resource existing oral and textual
communities.” This opens the possibility that the proclamation of the gospel and
the administration of the sacraments on television may be realized when persons
can “gather around a common mediated experience of word and sacrament.”
1990. ———. “Does United Methodism Have a Future in an Electronic Culture?”
In Questions for the Twenty-First Century Church, edited by Russell E. Richey,
William B. Lawrence, and Dennis M. Campbell, 79–90. Nashville, Tenn.: Abing-
don, 1999.
Reviews the history and development of a powerful, ubiquitous connectional
communication network of oral/print culture that served the church well until
about 1950, but now hampers its need to adopt and utilize the technologies of
electronic culture. An alternative future is possible for the church if it can restruc-
ture to take advantage of this technological/cultural media shift.
1991. ———. “Doing Theology in the Electronic Age: The Meeting of Orality
and Literacy.” Journal of Theology (United Theological Seminary) 95 (1991):
4–14.
Reviews five major media adjustments made by the Christian church to com-
municate the story of theology, “not in relation to the history of dogma but in
relation to the history of communications technology”: in oral culture, in manu-
 The Modern Electronic Era, 1920–2000 513

script culture, in print culture, in the culture of silent print and documents, and in
electronic media. Concludes by offering four “suggestions for a reformulation of
a theological understanding of revelation within electronic media.”
1992. Boorstin, Daniel J. The Image or What Happened to the American Dream.
New York: Atheneum, 1962.
Predating Marshall McLuhan by three years, Boorstin provides a cultural anal-
ysis of the “Graphic Revolution,” a distinctly modern and American revolution
that enables “us to make an imitation of reality more attractive than reality itself.”
News making has replaced news reporting, the digest replaces the substance of
the original, ideals give way to images, and pseudo-events become reality. This
analysis of image at mid-century seems especially apt on the verge of a new mil-
lennium, when image has become even more powerful and omniscient, extending
the Graphic Revolution to virtual reality. A valuable feature of the concluding
section, “Suggestions for Further Reading (and Writing),” is an extended biblio-
graphical essay, pp. 263–94.
1993. Boyd, Malcolm. Crisis in Communication: A Christian Examination of the
Mass Media. New York: Doubleday, 1957.
One of the first books to bring a Christian judgment to bear on the general use
made of the mass media: radio, television, movies, and public relations. Views
mass media from the perspective of publicity. Chapters include the following: 1:
The Age of Publicity; 2: Religious Communication by the Mass Media; 3: Point
of Contact. The author argues, “It is the difficult task of the Church both to em-
ploy the implements and techniques of public relations and publicity in doing its
missionary work—and, as a part of its mission in the world, to stand in judgment
upon these implements and techniques.”
1994. ———. “God and DeMille in Hollywood.” Christian Century (February
25, 1959): 230–31.
A retrospective evaluation of Cecil DeMille’s motion picture career, focusing
on his production of biblical spectacular films, judged to have been both pious
and profitable, exhibiting “elements of sex, sadism, spectacle, sin and sentiment.
(And salvation? Sometimes.)”
1995. ———. “How Does the Secular Press Interpret Religious Movies?” Reli-
gion in Life 27 (1958): 276–85.
In an appraisal of religious movie reviews in the 1950s, the author concludes,
“The press on the one hand accentuates or magnifies existing popular, or mass
media, stereotypes; and, on the other hand, creates new stereotypes, sometimes
by publicizing new mass media portrayals. Religiosity is rooted in mass cul-
ture—and the gentlemen and ladies of the press, in reporting and interpreting
mass culture, wield a powerful influence.”
1996. ———. “Theology and the Movies.” Theology Today 14 (1957–1958):
359–75.
514 Section VII

Critiques movies in terms of “negative witness,” which is “the proclamation of

hell, of a state of life outside the grace and sovereignty of God” through which the
Christian moves to a “positive witness, that is, the positive proclamation of what
the Gospel of Jesus Christ has to say about a specific problem or situation which
has been graphically set before men’s eyes in the form of ‘negative witness.’”
Boyd asserts “the Christian expression in any medium of communication is that
which is essentially honest, and because its portrayal of character and event is
true, enables us to perceive the person of Christ and his work and their signifi-
cance for us and for our everyday lives.”
1997. Boyea, Earl. “The Reverend Charles Coughlin and the Church: The Gal-
lagher Years, 1930–1937.” Catholic Historical Review 81 (1995): 211–25.
Radio priest Coughlin alarmed many Catholics, including the American bish-
ops, with his attacks against civil authority, including Presidents Hoover and
Roosevelt. Efforts to curb or silence him were frustrated by the strong support
Coughlin received from his superior, Bishop Michael Gallagher. Not even the
Holy See was able to dissuade Gallagher in the supervision of his famous priest.
Only after the bishop’s death in 1937 were church officials successful in muting
Coughlin’s political statements and activities.
1998. Boyers, Auburn A. “Hollywood and Christian Education: A Study of the
Commercial Film Industry’s Practices Relating to the Use of Biblical Content in
Motion Pictures.” Brethren Life and Thought 8, no. 3 (1963): 36–47.
A detailed critique of the biblical spectacular King of Kings. The film is found
to lack scriptural accuracy with “glaring discrepancies and unjustified harmoni-
zations between the film and the New Testament record.” The author warns that
those engaged in and responsible for leadership in the church “cannot uncritically
‘buy’ everything Hollywood attempts to offer.”
1999. Brack, Harold A. “Ernest Fremont Tittle: A Pulpit Critic of the American
Social Order.” Quarterly Journal of Speech 52 (1966): 364–70.
A critique of Tittle’s 31-year preaching career at First Methodist Church,
Evanston, Illinois. He consistently advocated a theologically grounded critique of
the American social order on such issues as war and peace, racism, free speech,
patriotism, civil rights, and slum clearance. Twice, in 1932 and 1940, his effec-
tiveness as an articulate pulpiteer was recognized by the invitation to deliver the
Lyman Beecher lectures on preaching at Yale University.
2000. Branch, Harold Francis. Christ’s Ministry and Passion in Art: Inspiring and
Instructive Sermons on the World’s Religious Masterpieces. Brief Biographical
Sketches of the Artists, Techniques of the Pictures, How They Came to Be Painted,
and the Great Spiritual Lessons They Teach. Philadelphia: Henry M. Shelley, 1929.
Example of art used as sermonic text by a Protestant minister. Indeed, the
works of art themselves are viewed as didactic sermons. “Great pictures are great
teachers. They are tireless preachers. They are wonderful preachers.”
 The Modern Electronic Era, 1920–2000 515

2001. ———. Sermons on Great Paintings: The Spiritual Messages of Fifteen

of the World’s Great Religious Masterpieces. Philadelphia: Harvey M. Shelley,
1930.
Seven of the 15 “picture sermons” treat the paintings of Heinrich Hofmann
(1824–1902). Each sermon includes a brief sketch of the artist and his life, while
the main body of the homily deals with the biblical background of the painting
and draws out the psychological, aesthetic, and inspirational aspects of the art.
The author states that “People need to be encouraged to study art. They need to
be instructed as to how to look at pictures.”
2002. Breen, Michael J. “A Cook, a Cardinal, His Priests, and the Press: Devi-
ance as a Trigger for Intermedia Agenda Setting.” Journalism and Mass Com-
munication Quarterly 74 (1997): 348–56.
Using a content analysis methodology, “this study looks at media coverage of
clergy (Roman Catholic) from 1991 to 1995.” Two hundred thirty-five stories
were judged to be negative, portraying clergy in a poor light. Stories involving
clergy trigger additional news coverage so that “one deviant episode by a single
individual will generate many negative stories about the group with which that
individual is primarily identified.”
2003. Breslin, John B. “Religious Best Sellers.” Theology Today 34 (1977–
1978): 311–14.
Views an “upsurge in religious publishing” as part of something like a reli-
gious revival occurring. The themes of popular titles “are mostly evangelical,
with a stress on popular biblical interpretation and personal experience and wit-
ness.” Billy Graham’s How to Be Born Again, with an initial print run of 800,000
copies, is “reportedly the largest printing of a hardcover on record.”
2004. Briggs, Kenneth A. “The Post-War Religious Revival: Where Is It Go-
ing?” Theology Today 31 (1974–1975): 324–30.
Reviews the postwar revival of interest in religion as a trend that “touched
nearly everyone through the media.” Identified as the “third” Great Awakening
in American history, this latest instance took on a variety of forms and functions,
many outside the bounds of institutionalized religion.
2005. Brink, Emily R. “Metrical Psalmody: A Story of Survival and Revival.”
The Hymn 44, no. 4 (1993): 20–14.
Both branches of metrical psalmody, “those with origins on the European conti-
nent and those which began in England and Scotland,” were used in early America
and continue to influence contemporary psalmody. The Reformed 1912 ecu-
menical Psalter inaugurated the beginnings of a revival, further stimulated more
recently by the 1983 publication of the Common Lectionary, the translation of
the Roman Catholic liturgy into English, and the ecumenical movement. Includes
“Metrical Psalm Settings in Ten Recent North American Hymnals” and a listing of
recent North American Protestant hymnals in order of publication date.
516 Section VII

2006. Brock, Van K. “Images of Elvis, the South, and America.” Southern Quar-
terly 18 (1979–1980): 87–122.
Views Elvis, the king of rock, as a complex, paradoxical iconic American
figure shaped by the struggle “to escape the stigma of his poverty and social odd-
ness” as a Southerner, as a teen rebel, driven by the secular yearning for wealth
and recognition and by the influences in his Pentecostal childhood. He embraced
the fervent individualism of his religious background and recognized the joy-
ous testimony of its music and the charismatic performance of its preachers. He
enhanced “the mainstream of Western popular culture,” while also becoming “a
pawn of his own primary commitment to the mindless, interlocking processes of
mass production, stardom, and maximum profits.”
2007. Brown, James A. “Selling Airtime for Controversy: NAB Self-Regulation
and Father Coughlin.” Journal of Broadcasting 24 (1980): 199–224.
Reviews the radio broadcast activities of the controversial priest Charles E.
Coughlin, who established a network of stations to carry his addresses in the
1930s. National audiences multiplied until his series was one of the most popu-
lar on American radio. However, his strident attacks against President Franklin
Roosevelt, international bankers, and his anti-Semitism provoked a storm of
protest and demands that he be silenced. It was a ban on Coughlin broadcasts by
the National Association of Broadcasters, not the Roman Catholic hierarchy, that
forced Coughlin off the air.
2008. Browne, Benjamin P., ed. Christian Journalism for Today: A Resource
Book for Writers and Editors. Philadelphia: Judson Press, 1952.
Contains 41 addresses delivered at the Christian Writers and Editors’ Confer-
ence, Philadelphia and Green Lake, Wisconsin, 1948–1951, organized in six
parts: (1) What is it all about? (2) What do you have to say? (3) For whom do you
write? (4) How to do the job; (5) From behind the editor’s desk; and (6) Where to
sell it. Written by leading editors and publishers of religious literature, prominent
educators, and successful authors, this collection is a good state-of-the-art view of
religious journalism following World War II. It is broadly ecumenical.
2009. Buchstein, Frederick D. “The Role of the News Media in the ‘Death of
God’ Controversy.” Journalism Quarterly 49 (1972): 79–85.
Surveys news media coverage of this controversy, which gained widespread
attention in 1965–1966. The author concludes, “The news media fulfilled their
traditional responsibilities of collecting and distributing information concerning
the ideas and events of this controversy and of acting as a forum for the exchange
of comment and criticism.” Contains excerpts of replies received from four Death
of God theologians when queried about the controversy.
2010. Buddenbaum, Judith M. “An Analysis of Religion News Coverage in
Three Major Newspapers.” Journalism Quarterly 63 (1986): 600–606.
 The Modern Electronic Era, 1920–2000 517

“This study found there were similarities in the religion news coverage in
the New York Times, Minneapolis Star, and Richmond Times-Dispatch dur-
ing the summer of 1981. These similarities were, in general, consistent with
the findings of previous studies of religion news, which suggest that religion
news stories are longer, broader in scope, and more issue-oriented than they
once were.”
2011. ———. “Characteristics and Media-Related Needs of the Audience for
Religious TV.” Journalism Quarterly 58 (1981): 266–72.
Based on “telephone interviews with persons 14 years and older from 786
randomly-selected households in the Indianapolis metropolitan area,” conducted
in 1978. The results correlate generally with earlier studies that found that older
persons, particularly females with low socioeconomic status, are heavy users of
television. Also, “viewing religious television programs is positively correlated
with the need to know oneself better and negatively correlated with the need for
entertainment.”
2012. Burton, Laurel Arthur. “Close Encounters of a Religious Kind.” Journal
of Popular Culture 17, no. 3 (1983): 141–45.
Maintains that “the mass media have constructed an amazing message of sal-
vation which fits the American belief system perfectly.” All three commercial
television networks and the producers of movies promote this religious belief
system centered in a shared concern with the doctrines of evil, eschatology, and
salvation.
2013. Burton, Louise Proper. “Religion in the ‘Qualities’: Coverage in Harper’s
and Atlantic, 1955–65.” Journalism Quarterly 44 (1967): 138–40.
“The 132 monthly issues of each magazine were analyzed for extent and type
of religious coverage in two areas: general articles (including editorials) and non-
fiction book reviews.” Although there was a general revival of religion during the
years studied, “the coverage of religion in these two quality magazines has not
increased proportionately with the intellectual discussion of religion in the past
five years.”
2014. Burton, M. Garlinda. “Why Can’t United Methodists Use Media?” In
Questions for the Twenty-First Century Church, edited by Russell E. Richey,
William B. Lawrence, and Dennis M. Campbell, 91–104. Nashville, Tenn.:
Abingdon, 1999.
Views United Methodism as reluctant to harness the media because, in part,
the church is not structured to disseminate information quickly and efficiently.
Church leaders also lack training in being able to communicate in a media-literate
world. When faced with controversial or unpleasant situations the church has re-
treated into silence or ossification. Seven first possible steps are offered to make
the church “media-literate, media-friendly, and media-minded.”
518 Section VII

2015. Buttrick, David G. “Preaching to the ‘Faith’ of America.” In Communi-

cation and Change in American Religious History, edited by Leonard I. Sweet,
301–19. Grand Rapids, Mich.: Eerdmans, 1993.
For 300 years the Protestant Enlightenment was a cultural synthesis rooted in
printing, books, reading, and linear logic with writing as its epistemology. This
inherited American framework of a typological synthesis is ending, but preach-
ing “may still be a most satisfactory way of spreading the good news.” It will,
however, be shaped by “the epistemological metaphor” of the electronic media,
calling for homiletic changes including a visual logic of consciousness, points of
view that are multiperspectival, and sermons “plotted in sequence characterized
by movement, their logic mobile.” Any reconceptualization hinges on the ques-
tion, “What happens to Protestantism, a religion of the book, in an electronic
age?”

2016. Campbell, Debra. “A Catholic Salvation Army: David Goldstein, Pioneer

Lay Evangelist.” Church History 52 (1983): 322–32.
David Goldstein, convert to Catholicism, founded the Catholic Truth Guild in
April 1917. An admirer of Billy Sunday, Goldstein envisioned an organization
of action workers who “would speak, would sing, would write for the press or
sell literature.” He toured the United States by automobile until his retirement in
1941. Although his evangelistic efforts were somewhat of an anomaly, they were
part of a larger effort by Roman Catholics to evangelize non-Catholics in the first
half of the twentieth century.

2017. ———. “David Goldstein and the Rise of the Catholic Campaigners for
Christ.” Catholic Historical Review 72 (1986): 33–50.
A lay propagandist, Goldstein launched the Catholic Truth Guild (later Catho-
lic Campaign for Christ) in 1917 whose purpose was to promote evangelization
through street lectures and the sale of literature. He was greatly aided in his
efforts by Martha Moore Avery, Boston socialite. Goldstein campaigned and
lectured by automobile throughout the United States down to the outbreak of war
in 1941. His open air lectures were summarized in a weekly column “which ap-
peared in The Pilot from 1945 until his death in 1958,” extending his lay ministry
over 41 years.

2018. ———. “I Can’t Imagine Our Lady on an Outdoor Platform”: Women in

the Catholic Street Propaganda Movement.” U.S. Catholic Historian 3 (1983):
103–14.
Provides a sketchy overview of lay street lecturing/preaching developed be-
tween the two world wars. Martha Moore Avery and David Goldstein formed
the Catholic Truth Guild in 1916–1917 and began speaking on Boston Common.
The church hierarchy largely disapproved of women speaking publicly, Avery
being the exception that proved the rule. Other guilds were formed, the Catholic
Evidence movement and the Catholic Lay Apostle Guild, in which women were
 The Modern Electronic Era, 1920–2000 519

active. Similar guilds in England are also noted. By 1960 the activities of these
groups had dissipated.
2019. Carleton, Stephen P. “Disseminating Biblical Doctrine through Bible Dis-
tribution and Bible Curriculum.” Baptist History and Heritage 19, no. 3 (1984):
53–60.
Sketches Baptist participation in national, interdenominational efforts to dis-
tribute Bibles and details the organization and development of distinctive Baptist
efforts to create teaching materials to supplement the Bible. Figuring prominently
in these efforts have been the American Baptist Publication Society and the Bap-
tist Sunday School Board.
2020. Carpenter, Joel A. “Fundamentalist Institutions and the Rise of Evangeli-
cal Protestantism.” Church History 49 (1980): 62–75.
Contravening the popular notion that fundamentalism declined or experienced
regression during the Great Depression, Carpenter documents its growth and
expansion until by 1960 “they comprised an estimated half of the nation’s sixty
million Protestants.” Its growth included the creation and development of pub-
lishing houses, radio broadcasting, Bible institutes, summer conferences, and
foreign missions.
2021. Carpenter, Ronald H. Father Charles E. Coughlin: Surrogate Spokesman
for the Disaffected. Great American Orators, no. 28. Westport, Conn.: Green-
wood Press, 1998.
A rhetorical analysis of six radio addresses delivered by Father Coughlin dur-
ing the apogee of his broadcasting career, 1931–1938. Employing epideistic or
demonstrative oratory, he initially supported President Franklin Roosevelt’s New
Deal only to later denounce his programs, denounce “money changer” capitalists
and bankers, fulminate against the Federal Council of Churches, and commu-
nism. His weekly Sunday broadcasts titled the Golden Hour of the Little Flower
attracted a national listening audience estimated as high as 30 million. His prow-
ess as an orator made him an opinion leader and surrogate spokesperson for the
economically disadvantaged during the Great Depression. Includes texts of the
six radio addresses.
2022. Carron, Jay P. “H. A. Reinhold, America, and the Catholic Crusade against
Communism.” Records of the American Catholic Historical Society of Philadel-
phia 105, no. 1–2 (1994): 47–69.
A refugee priest from Nazi Germany, Reinhold’s career as a social and political
critic is seen as having been prophetic for American Catholicism, having helped
reconcile the church to the American liberal political tradition. A journalist as
well as a priest, Reinhold came under attack from Francis X. Talbot, conservative
editor of the journal America during the period 1933–1944. He was criticized by
Talbot and others who were highly suspicious of fellow Catholics with liberal
political and social connections or tendencies.
520 Section VII

2023. Carter, James E. “The Socioeconomic Status of Baptist Ministers in His-

torical Perspective.” Baptist History and Heritage 15, no. 1 (1980): 37–44.
Examines status factors such as education, income, public acceptance, and the
nature of ministers’ work. Although all these factors indicate the socioeconomic
status of the Baptist ministry has improved, patterns of bivocational ministry
remain strong.
2024. Caskey, Douglas Liechty. “Oral Reading of Scripture in Mennonite Wor-
ship Services as Cultural Performance.” In Research in the Social Scientific Study
of Religion: A Research Annual, Vol. 4:105–28. Greenwich, Conn.: JAI Press,
1992.
Study based on 83 responses to a mailed questionnaire from worship planners
of Ohio Mennonite congregations. Analyzes the responses in terms of cultural
performance as defined by anthropologist Milton Singer and folklorist Rich-
ard Bauman. Oral performance was found to be formal in terms of its being a
regularly scheduled part of worship but somewhat informal since “Mennonites
generally place little emphasis on good oral reading technique.” Accomplished
performers were selected on the basis of historic egalitarian “priesthood of all
believers” doctrine, typical of Anabaptist adherents.
2025. Cassels, Louis, George L. Bird, David E. Mason, and Carl F. H. Henry.
“Crisis in Communication.” Christianity Today (October 14, 1966): 4–7.
A panel discussion, moderated by Carl Henry, discussing the crisis in commu-
nication around three concerns: “man isn’t communicating with God, people are
buried by too many words, and half the world is outside the audience.”
2026. Cheney, George. Rhetoric in an Organizational Society: Managing Mul-
tiple Identities. Studies in Rhetorical Communication. Columbia: University of
South Carolina, 1991.
A case study and close examination of “a complex historical-political-rhetori-
cal process, the drafting of the U.S. Catholic bishops’ 1983 pastoral letter, The
Challenge of Peace.” It carefully details the premise that the Catholic church,
much like other industrial and social organizations in the late twentieth cen-
tury, utilizes an organizational rhetoric that makes possible the management of
multiple identities. Intimately involved in this process is the maintenance of a
sophisticated system of communication that addresses many internal and external
identities.
2027. Church Federation of Greater Chicago. The Church and Broadcasting.
Chicago: Church Federation of Greater Chicago, 1962.
After dinner talks largely about television broadcasting by a radio station man-
ager, a television writer for a metropolitan newspaper, and a theologian present-
ing the industry’s view, the listener’s view, and the churchman’s view.
2028. Clark, David L. “‘Miracles for a Dime’: From Chautauqua Tent to Radio
Station with Sister Aimee.” California History 57 (1978–1979): 354–63.
 The Modern Electronic Era, 1920–2000 521

Provides a summary of Aimee Semple McPherson’s career. She is credited

with moving “revivalistic, charismatic religion from the simple tent meeting to
the complex use of radio, publicity, and visual imagery.” Her elaborately crafted
religious services, called “Illustrated Sermons,” were produced on a giant stage at
her famed Angelus Temple in Los Angeles. She founded radio station KFSG, the
first religious radio station in the United States, and “was the first woman to hold
a Federal Communication Commission broadcaster’s license. Aimee pioneered
the use of modern methods of communication for religious purposes.”

2029. Clark, Lynn Schofield. From Angels to Aliens: Teenagers, the Media, and
the Supernatural. New York: Oxford University Press, 2003.
Based on in-depth interviews and focus groups results “with a total of 269
individuals 102 of whom were teens,” in a study conducted between March 1996
and January 2002, employing ethnographic and critical/cultural historical meth-
odologies. Teenage interest in the supernatural is viewed in the contemporary
ascendancy of evangelicalism’s use of apocalyptic themes and the media’s adap-
tation of terror, horror, occultism, and alien presence to capture young people’s
imagination. Teen responses to these influences are categorized into five groups
ranging from the “Resisters,” whose religious views are unconventional, to the
“Intrigued Teens,” who were interested in the possibilities of “beings and powers
from the realm beyond.” Films and television, not the Internet, are most influen-
tial, with parents being important influences in the teens’ religious/moral/spiritual
choices. Aliens were spoken of in terms of science and government, while angels
were spoken of as “inspirational” and “helpful.” As Americans place a high
premium on individualism and freedom, teens tend to choose and craft their own
spiritual lifestyles, influenced by the media and popular culture, and less so by
organized religion.

2030. Clark, Robert D. “Harry Emerson Fosdick.” In A History and Criticism

of American Public Speaking, edited by Marie Kathryn Hochmuth, W. Norwood
Brigance, and Donald Bryant, Vol. 3:411–57. New York: Russell and Russell,
1965.
Provides biographical details of Fosdick’s early life, student days at college
and seminary, and his entrance into the Baptist ministry in 1903. His disillusion-
ment with war following the catastrophe of World War I strongly impacted his
faith and preaching throughout the remainder of his ministry as did his disagree-
ment with the fundamentalists and modernists over the question of Darwinism
and the higher criticism of the Bible. Dramatically successful as a pulpiteer, radio
preacher, and author, as an orator he was without peer. Fosdick addressed both
his congregations and a national audience in problem-solving sermons designed
to persuade his auditors that life based in faith and lived in humility and penitence
with courage, good will, and magnanimity would call out the best in people. His
sermons were classically constructed, propositional, argumentative, and more
evangelical than prophetic. His Sunday National Vespers radio program ran
522 Section VII

from 1927 to 1946, attracting a weekly audience estimated from two to three
million listeners. Little wonder that many considered him liberal Protestantism’s
most evocative and powerful voice of the twentieth century. Includes a selected
bibliography.
2031. Cleath, Robert L. “Communication and Christian Witness: Ten Top Books
of the Decade.” Christianity Today (October 14, 1966): 40–42.
Reviews of 10 titles dealing with religious communication written 1956–1964.
Only one deals explicitly with television, the others focus mainly on preaching.
2032. Clements, Robert B. “Michael Williams and the Founding of ‘The Com-
monweal.’” In Modern American Catholicism, 1900–1965: Selected Historical
Essays, edited by Edward R. Kantowicz, 137–47. New York: Garland Publishing,
1988.
A review of Michael Williams’s activities as founding editor of The Com-
monweal, especially the period 1922–1924, during the journal’s establishment.
George Shuster, as coeditor, set the tone and style of the journal. “The journal
featured some of the most intelligent and progressive comment; it represented
as well one of the earliest and most significant Catholic lay achievements in the
Twentieth Century.” Originally published in Records of the American Catholic
Historical Society 85 (1974): 163–73.
2033. Cogley, John. A Canterbury Tale: Experiences and Reflections: 1916–
1976. New York : Seabury Press, 1976.
The memoirs of a prominent Roman Catholic journalist who “tells of his
early years with the Catholic Worker movement and as a journalist with Today,
Commonweal, The New York Times, Center Magazine and the National Catholic
Reporter.” At the Center for the Study of Democratic Institutions, he directed a
study of blacklisting in radio, television, and motion pictures during the McCar-
thy era (late 1950s). As the first religious news editor of the New York Times,
he covered the final session of Vatican Council II in Rome. His growing doubts
about the future of Roman Catholicism led him to join the Episcopal Church in
1973. This memoir recounts Cogley’s involvement in significant religious and
political events from World War II through the post–Vietnam era.
2034. Coleman, William E. “Religion, Protest, and Rhetoric.” Foundations: A
Baptist Journal of History and Theology 16 (1973): 41–56.
A study of the connections between religion, politics, and rhetoric in the ac-
tivities of Martin Luther King Jr. and Philip Berrigan. “Both men protested and
disobeyed the laws of the majority in order to be heard.” Their rhetoric is exam-
ined in conjunction with justice, suffering, ethics, patriotism, and truth. Coleman
concludes that while America has refused to accept Berrigan’s and King’s judg-
ments of society, they “are effective communicators because they have succeeded
in clarifying the real issues.”
 The Modern Electronic Era, 1920–2000 523

2035. Commonweal. “Religion & the Media: Three 70th Anniversary Forums.”
Commonweal (February 14, 1995): 13–52.
Special supplement includes forums at Chicago, Washington, and New York,
featuring such well-known media observers and critics as Martin Marty, Peter
Steinfels, David Neff, E. J. Dione Jr., John Dart, Randall Balmer, among others.
The discussion centered around reportage of religion in the press and television.
A common observation characterized much of the discussion: “organized religion
needs more media savvy and news media need more expertise and familiarity
with religion.”
2036. Cornell, George W. “The Evolution of the Religion Beat.” In Reporting
Religion: Facts and Faith, edited by Benjamin J. Hubbard, 20–35. Sonoma, Ca-
lif.: Polebridge Press, 1990.
Documents and substantiates the claim that religion news reporting in the
secular press has grown and increased since 1950. The transition from limited to
very widespread growth in religion news reporting has been spurred by the rise
of the ecumenical movement, the Roman Catholic reforms of Vatican Council II,
the civil rights movement, “the upheavals abroad generated by religious passions,
the emergence of religious right-wingers into the political arena and the latter-day
TV preacher scandals.”
2037. ———. “Religion’s New Entree to the City Room.” Christianity Today 11,
no. 1 (1966): 8–10.
An Associated Press religion writer notes that “religion has assumed a growing
place in the press and on the air,” that many denominations have set up public
relations offices staffed by trained media specialists, and that clergy and churches
are receptive to keeping “their informational lines open to the news media.”
2038. Cotham, Perry C. “The Electronic Church.” In The Bible and Popular
Culture in America, edited by Allene Stuart Phy, 103–36. Chico, Calif.: Scholars
Press, 1985.
“The scope of this essay includes providing a brief historical sketch of radio-
TV preaching and surveying the contemporary scene by identifying the most
powerful TV evangelists, citing those issues that are raised most often by crit-
ics, and finally noting the major themes developed by electronic evangelists and
considering some of the strengths and limitations of the medium.” Written prior
to the televangelism scandals of the 1980s.
2039. Couvares, Francis G. “Hollywood, Main Street, and the Church: Trying to
Censor the Movies before the Production Code.” American Quarterly 44 (1992):
584–616.
Views the cultural struggle to impose social control on the movie industry as
“part of a far wider kulturkampf spanning the years from the 1870s to the 1940s.”
Reviews the attempts of Protestants, Catholics, and secular and civic reform
524 Section VII

organizations to regulate the moral and religious content of movies from the early
1900s to the 1930s when Protestant Will Hays took over the Motion Picture Pro-
ducers and Distributors of America and allowed Catholics to write the Production
Code. Hollywood became “an industry largely financed by Protestant bankers,
operated by Jewish studio executives, and policed by Catholic bureaucrats.”
2040. Cowan, Wayne H. “Digesting the ‘Digest.’” Christianity and Crisis
(March 21, 1983): 94–98.
With a circulation of 31 million in 1983, Reader’s Digest regularly published
material on religion including The Reader’s Digest Bible (1982). This article
examines “the editorial guidelines that determine the monthly packaging of the
magazine, and the values it projects.” This analysis finds the magazine to be
highly critical of the social action agencies and programs of the National Council
of Churches, the World Council of Churches, and their affiliated denominational
members.
2041. Cox, Harvey G. “The Gospel and Postliterate Man.” Christian Century
(November 25, 1964): 1459–61.
Explores the implications of “the replacement of book-and-print culture with
a vision of reality arising from the grammar and metaphor characteristic of the
electronic image [which] could bring about immeasurably significant changes
for our entire culture, for theology, and especially for hermeneutics.” The visible
words of the electronic media will supplement and change the spoken word from
the pulpit.
2042. ———. “Religion, Politics, Television.” Christianity and Crisis (Novem-
ber 17, 1986): 408–9.
The televangelists, in their need to continuously seek viewer contributions,
buy into an inescapable dynamic of hucksterism, which undermines reciprocity
and leads to “the deadly transformation of America into a massified audience,”
changing congregants into consumers.
2043. Cox, Kenneth. “The FCC, the Constitution, and Religious Broadcast Pro-
gramming.” George Washington Law Review 34 (1965–1966): 196–218.
Maintains “that regulation of broadcasting in the public interest requires—
regrettably perhaps—that the Commission concern itself with programming,
including that designed to serve the religious needs of the public.” FCC Com-
missioner Cox believes the Commission must consider programming since it was
established to serve the public interest, which includes the expression of religious
views. For a contrary view see the study by Lee Loevinger (listed below).
2044. Crist, Miriam J. “Winifred L. Chappell.” In Women in New Worlds: His-
torical Perspectives on the Wesleyan Tradition, edited by Hilah F. Thomas and
Rosemary Skinner Keller, Vol. 1:362–78. Nashville, Tenn.: Abingdon, 1981.
As “one of the outstanding figures of the Christian left in the United States
during the 1920s, 30s, and 40s,” Chappell served as a staff member of the Meth-
 The Modern Electronic Era, 1920–2000 525

odist Federation for Social Action from 1922 to 1936 and as coeditor of its Social
Service Bulletin, later Social Questions Bulletin. As a Christian journalist she
traveled widely to research and report on labor issues for both the Bulletin and
for Christian Century as well as to critique the capitalist economic system. After
leaving the Methodist Federation she joined the People’s Institute of Applied
Religion, continuing her analysis and critique of the American social order.
2045. Crocker, Lionel. “The Rhetorical Theory of Harry Emerson Fosdick.”
Quarterly Journal of Speech 22 (1936): 207–13.
Identifies success as the fundamental rhetorical tenet of Fosdick’s preaching,
elaborated as utilizing the principles of contrast, collaboration with the audience,
and psychological arrangement. This approach is further identified as Aristote-
lian, the sermon is persuasive “aimed at a transformation of personality.”
2046. Crowe, Charles M. “Religion on the Air.” Christian Century (August 23,
1944): 973–75.
Notes radio network policies on paid religious programming and solicitation
of funds. Goes on to plead for more effective use of the airwaves and better pro-
gramming by churches. Also suggests that the networks themselves should invest
in quality religious programming.
2047. Culkin, John M. “Film and the Church.” In Television–Radio–Film for
Churchmen, edited by B. F. Jackson, 201–317. Communication for Churchmen
series. Nashville, Tenn: Abingdon, 1969.
Approaches commercial and so-called short films as resources for teaching in
schools and churches, employing a viewing and discussion methodology. After
examining the medium of film and Marshall McLuhan’s approach to media, there
are case studies on Fellini’s film La Strada and a teaching unit on war films. Ap-
pendixes include: An Annotated List of Films; Selected Films for Children and
Films which Assist in a Thematic Study of Man and His World; and Bibliography
and Selected Film Distributors, Libraries and Organizations. Makes an intelligent
and balanced case for the use of film with church groups.
2048. Cunningham, Floyd T. “Pacifism and Perfectionism in the Preaching of
Ernest F. Tittle.” Methodist History 31 (1992–1993): 26–37.
Pastor of First Methodist Church, Evanston, Illinois, 1918–1949, Tittle was
one of America’s best-known pulpiteers. His sermons were broadcast over the
radio and published in many volumes. He preached a message of optimism that
society was being transformed into the Kingdom of God. His emphasis on paci-
fism, growing out of a strong perfectionist stance that was once so attractive, was
“strangely out of place after World War II.”
2049. Currie-McDaniel, Ruth. “Catherine Marshall: A Man Called Peter.”
American Presbyterians: Journal of Presbyterian History 66 (1988): 314–19.
Provides biographical information on the Reverend Peter Marshall, popular
Presbyterian pastor, and his wife, Catherine, to help explain the great popularity
526 Section VII

of her best-selling A Man Called Peter. Marshall is viewed as the American

success story and “a reflection of the socio-economic cultural forces at work in
America in the 1950s.”
2050. Czitrom, Daniel J. Media and the American Mind from Morse to McLu-
han. Chapel Hill: University of North Carolina Press, 1982.
An intellectual/cultural history of American modern communication covering
the past century and a half divided into two parts: “Part one analyzes the contem-
porary responses, including popular reactions, to three new media”: the telegraph,
1838–1900; motion pictures, 1893–1918; and broadcasting, 1892–1940. Part two
examines three major approaches to the impact of modern media: “the Progres-
sive trio of Charles H. Cooley, John Dewey, and Robert Park; the behavioral ap-
proach in empirical research, 1930–1960; and the radical media theories of Har-
old Innis and Marshall McLuhan.” An epilogue explores the confusion about the
term media and discusses “several of the latest developments in communications
technology.” Valuable as a history or basic text for communications study that
pays careful attention to cultural context and social consciousness. Containing
few specific comments about religion, Czitrom nevertheless does give attention
to meaning and value.
2051. Dalton, Russell W. “‘Electronic Areopagus’: Communicating the Gospel
in Multimedia Culture.” Journal of Theology (United Theological Seminary) 103
(1999): 17–33.
Uses Paul’s Areopagus speech in the book of Acts as a paradigm of oral com-
munication, effectively engaging the content of Greek culture as well as using its
language and discourse. The career of Reverend G. Ernest Thomas, Methodist
minister, is critiqued as an example of one who successfully communicated in
print culture. In the twenty-first century, clergy and churches are challenged to
employ electronic culture (television, radio, film, and the Internet) since these
media “are the marketplace and Areopagus of the day.” Concludes with practical
suggestions for the use of media in church settings.
2052. Daniel, Jack L., and Geneva Smitherman. “How I Got Over: Communica-
tion in the Black Community.” Quarterly Journal of Speech 62 (1976): 26–39.
The African American communication system is rooted in the traditional Af-
rican worldview and finds expression both in the traditional black church and in
secular life as call-response. “Not only is call-response necessary in the Tradi-
tional Black Church, it is also a basic communication strategy permeating Black
secular life.” The traditional African world view is preserved and maintained in
the traditional black church.
2053. Dart, John. “Covering Conventional and Unconventional Religion: A
Reporter’s View.” Review of Religious Research 39 (1997–1998): 144–52.
Advocates that journalists reporting on marginal or new religious groups usu-
ally select news stories of “events that seem to add something to our picture
 The Modern Electronic Era, 1920–2000 527

of important human endeavors.” There is evidence to suggest that “little overt

antireligious bias existed in the newsroom,” but that ignorance about religion
sometimes leads to inaccuracies and unfair characterizations.
2054. Davis, Edward B. “Fundamentalism and Folk Science Between the Wars.”
Religion and American Culture: A Journal of Interpretation 5 (1995): 217–48.
Recounts a debate between Harry Rimmer, early proponent of “scientific
creationism,” and Samuel Christian Schmucker, a professional scientist, at
Philadelphia in 1930. While Rimmer preached and advocated antievolution
and Schmuker vigorously defended the theory of evolution, the antagonists are
viewed as folk scientists both attempting to achieve a certain harmony between
science and religion. Both men wrote, lectured, and debated extensively, intent
on reaching large audiences.
2055. Day, Dorothy. “Dorothy Day Describes the Launching of The Catholic
Worker and the Movement Behind It, May, 1933.” In Documents of American
Catholic History, Volume 2: 1866–1966, edited by John Tracy Ellis, 625–29.
Wilmington, Del.: Michael Glazier, 1987.
Recounts the beginnings of the Catholic Worker movement’s best-known
publication.
2056. DeMille, Cecil B. “The Screen as Religious Teacher.” In Religion and
American Cultures: An Encyclopedia of Traditions, Diversity, and Popular
Expressions, edited by Gary Laderman and Luis León, Vol. 3:818–19. Santa
Barbara, Calif.: ABC-CLIO, 2003.
Recounts DeMille’s experience bringing together persons of many faiths in the
making of the film The King of Kings and his affirmation of the film “as an ap-
propriate medium for educating millions of viewers around the world about ‘the
Ministry, Crucifixion, and Resurrection of Jesus—the greatest story ever told.’”
Reprinted from Theatre (June 1927).
2057. Dillenberger, John. “Theological Education and the Visual Arts: The Situ-
ation and Strategies for Change.” ARTS: The Arts in Religion and Theological
Studies 5, no. 1 (1992): 3–6.
Noting that the visual arts have suffered neglect in the theological curriculum,
eight proposals are offered for incorporating them in theological education.
2058. Driver, Tom F. “Hollywood in the Wilderness: A Review Article.” Chris-
tian Century (November 28, 1956): 1390–91.
A scathing review of Cecil B. DeMille’s magnum opus, The Ten Command-
ments. “The DeMille God is imprisoned in the DeMille style, which means in
the irrelevant minutiae of Egyptian culture and the costume director. He has no
resemblance to the Old Testament Lord of History.”
2059. Dubourdieu, William James. “Religious Broadcasting in the United
States.” Ph.D. diss., School of Education, Northwestern University, 1933.
528 Section VII

The focus of this research was “the extent to which radio is being used as
an instrument of religion in the United States, the nature of American religious
broadcasts, and the groups responsible for these broadcasts.” Based on a survey
of all U.S. stations in the regular broadcast band, data included are from the
Federal Radio Commission, an audit of religious broadcasts in the Chicago area
for one week in January 1932, documentation from the religious broadcasts, and
auditions. There are chapters devoted to Radio Sermons, Religious Subjects Dis-
cussed Over Radio, Doctrinal Broadcasting, The Music of Religious Radio Pro-
grams, “Conventional Protestant” Broadcasts, Fundamentalist Protestant Broad-
casts, “Irregular Protestant Broadcasts,” Roman Catholic Broadcasts, Broadcasts
of Other Religious Bodies, Broadcasts of Non-Religious Organizations, and a
final chapter with recommendations “for religious broadcasting which should be
further investigated.” The chief value of this investigation is the empirical data
it assembles on religious radio broadcasting on the anniversary of the medium’s
tenth anniversary, while the industry was still in its infancy.

2060. Dugan, George, Caspar H. Hannes, and R. Marshall Stross. RPRC: A 50-
Year Reflection. New York: Religious Public Relations Council, 1979.
A brief history of the Religious Public Relations Council (RPRC), an interfaith
organization founded in 1929, whose membership is made up of professional
public relations personnel who work for a religious communion, organization,
or agency accredited by its Board of Governors. In 1979 it had an international
membership of over 700 persons. An important aspect of the RPRC’s program
has been the discussion and debate among its members of the relationship of the
churches to the media. An addendum includes a list of charter members, a roster
of RPRC presidents, and brief sketches of public relations work in 14 denomina-
tions.

2061. Duke, Judith S. Religious Publishing and Communications. White Plains,

N.Y.: Knowledge Industry Publications, 1981.
“This report aims to analyze the structure of the religious communications in-
dustry as it is today—the demographic, economic and social trends affecting the
industry—and the economics of the industry itself. Second, it intends to analyze
trends within the markets for Jewish books, Bibles and general religious books,
and to discuss the book club, record, magazine and broadcasting markets. Finally,
it will attempt, from an outsider’s point of view, to arrive at some conclusions
about the direction in which the industry appears to be heading and the challenges
it faces in the coming years.”

2062. Duncan, Rodger Dean. “Agnew, Clergymen, and the Media.” Journalism
Quarterly 49 (1972): 147–50.
In 1970 Vice President Spiro Agnew launched sharp criticisms of the media.
To gauge clergy reaction, 276 Latter-Day Saint (Mormon) bishops and 93 rab-
bis were surveyed to confirm the hypothesis that there is a correlation between
 The Modern Electronic Era, 1920–2000 529

religious background and attitudes toward the media. In addition, “an apparent
correlation between self-assigned political labels and attitudes was also shown.”
2063. Durgnat, Raymond, and Scott Simon. “Six Creeds that Won the Western.”
Film Comment 16 (1980): 61–70.
Western movies, featuring the universal cowboy, “far from being apolitical
and nonhistorical, are myths in the sense of being saturated with ideologies and
assumptions.” These myths, solidified into creeds, form a national “essence”
of political, philosophical, and religious ideologies. The predominant religious
ideology is that of the reclusive inner-directed Puritan. “His in-tensity forms
a Puritan-like figure with spring-loaded inner awareness and an exterior calm,
shunning emotionalism and casual intimacies.” Other creeds examined are: (1)
Hobbesian nature (secularized Calvinism); (2) democratic, rural Ur-democracy;
(3) possessive individualism; (4) Social Darwinism (evolutionary, expansionist
progress); and (5) populism (small farmer).
2064. Ellens, Jay Harold. Models of Religious Broadcasting. Grand Rapids,
Mich.: Eerdmans, 1974.
Reviews the history of religious broadcasting, including both radio and tele-
vision, from 1912 through the early 1970s by describing “four basic models in
terms of which the history can be understood: the pulpit model, the spectacle
model, the pedagogical model, and the leaven model.” Each model is described in
reference to specific broadcast programs, including the theological assumptions
implied in their content. Includes analysis of both individual broadcasters and
also programs produced by several Protestant denominations. Concludes with
a critique and appraisal of the ethical and moral issues raised by commercial
programming and the failure of the broadcast industry to adequately honor the
provision for broadcasting in the public interest as required by federal statute.
2065. ———. “Program Format in Religious Television: A History and Analysis
of Program Format in Nationally Distributed Denominational Religious Televi-
sion Broadcasting in the United States of America, 1950–1970.” Ph.D. diss.,
Wayne State University, 1970.
This study focuses on the relative significance of seven influential factors in
the shaping of program format. Three are philosophical: the church’s concept of
its role in society, the church’s communication policy, and the church’s broad-
casting objectives; and four are nonphilosophical: sociological, technological,
administrative, and economic in character. Includes transcripts of interviews with
17 denominational media directors.
2066. Eller, David B. “Top Ten Books for Brethren.” Brethren Life and Thought
44, no. 1–2 (1999–2000): 1–46.
Sixteen pastors, denominational officials, district staff as well as college fac-
ulty and administrators contributed lists of their “Top Ten” books “that have been
the most significant in their own faith development or in the life of the church,
530 Section VII

and which they would recommend to Brethren in general.” Brief annotations

about each book explain reasons for the choice and anecdotes of how the book
influenced the contributor. Represents the reading choices of leaders in an Ameri-
can Protestant denomination.
2067. Elvy, Peter. Buying Time: The Foundations of the Electronic Church.
Mystic, Conn.: Twenty-third Publications, 1987.
This study was commissioned by “concerned Christian church, publishing,
and industry leaders apprehensive about the advent of electronic religious broad-
casting in the United Kingdom and Europe.” Elvy, a European clergyman and
researcher, presents the economic, political, and religious influence the electronic
church exercises in the United States. The study helps to document the rise to
power and dominance of the Christian broadcasting industry by independent
fundamentalist preachers, who in the past 40 years have formed political and
economic alliances that feature superstar preachers aspiring to be candidates for
national office or who plan to influence election campaigns. Includes basic his-
torical information on the development of religious broadcasting.
2068. Elzy, Wayne. “Popular Culture.” In Encyclopedia of the American Reli-
gious Experience: Studies of Traditions and Movements, edited by Charles H.
Lippy and Peter W. Williams, Vol. 3:1727–41. New York: Charles Scribner’s
Sons, 1998.
Locates popular religious culture in the incongruity between reality, which is
predictable and stable, and sense experience, which is ahistorical and timeless.
This proposition is explored in “that most important product of popular piety—
the Holy Bible,” in religious tracts, and the religious novel. At the center of this
incongruity is “the printed word—the Protestant impulse to convert the world.”
2069. Erdel, Timothy Paul. “Bring also the Books: Studies of Ministers as Read-
ers.” Reformed Review 35 (1981–1982): 136–51.
Noting that books and reading have been associated with Christianity and more
specifically with ministry since its founding, Erdel surveys studies of ministers as
readers, produced since 1937. Relatively few in number, these surveys reveal that
“clergy often fail to read either quantitatively or qualitatively at the levels antici-
pated by researchers.” Also, “most ministers do not read very widely outside their
own traditions, nor do many read beyond what their duties require.”
2070. Eskridge, Larry K. “Evangelical Broadcasting: Its Meaning for Evan-
gelicals.” In Transforming Faith: The Sacred and Secular in Modern American
History, edited by M. L. Bradbury and James B. Gilbert, 127–39. New York:
Greenwood Press, 1989.
Identifies four factors explaining why “broadcasting has become so particularly
important within the evangelical subculture.” These include: (1) the desire to evan-
gelize and spread the gospel; (2) broadcasting offers parallel programming, empow-
ering evangelicals to create a media alternative; (3) the media offers evangelicals
 The Modern Electronic Era, 1920–2000 531

the opportunity to harness the forces of modernity and solidify their place within
American society; and (4) “massive use of the broadcast media helps to create and
maintain the context within which they practice their intense piety.” This compat-
ibility with broadcasting serves as a hedge against the encroachment of modernity.
2071. ———. “‘One Way’: Billy Graham, the Jesus Generation, and the Idea of
an Evangelical Youth Culture.” Church History 67 (1998): 83–106.
Billy Graham’s acceptance and backing of the Jesus Movement in the early
1970s was decisive in its gaining approval and acceptance in mainstream evan-
gelical circles. “In countenancing the union of evangelical youth with the popular
style of the Jesus People, Graham gave his blessing to a manner of coping with
American youth culture that became characteristic of evangelicalism in the late
twentieth century.” Details Graham’s use of the media, which enabled him to
influence young people and their place in American culture.
2072. Evans, James F. “What the Church Tells Children in Story and Song.”
Journalism Quarterly 44 (1967): 513–19.
“A look at content of lesson books and hymnals used in Presbyterian Sunday
schools shows that while they help explain society and the church, they empha-
size firm social and religious control.”
2073. Exman, Eugene. “Fosdick as Author.” Christian Century (May 21, 1958):
617–19.
“The head of Harper’s religious book division recalls episodes homiletical and
literary in a great pulpit career.” Harper’s published eight volumes containing
196 of Fosdick’s sermons, with sales of about a third of a million copies.
2074. Fackler, Mark. “A Short History of Evangelical Scholarship in Communi-
cation Studies.” In American Evangelicals and the Mass Media: Perspectives on
the Relationship between American Evangelicals and the Mass Media, edited by
Quentin J. Schultze, 357–71. Grand Rapids, Mich.: Academia Books, Zondervan,
1990.
A bibliographic essay on the primary sources for the study of American reli-
gious communications from an evangelical perspective.
2075. Fadley, Dean, and Ronald Green. “A Man, a Prophet, a Dream.” In The
God Pumpers: Religion in the Electronic Age, edited by Marshall Fishwick and
Ray B. Browne, 75–86. Bowling Green, Ohio: Bowling Green State University
Popular Press, 1987.
An analysis of Martin Luther King Jr.’s use of rhetoric in his Letter from
Birmingham Jail. His rhetoric is shown to have been effective because he utilized
the technique of shifting from a fact or truth statement, “mediated with a transi-
tional metaphor, and argued from a value stance.”
2076. Farley, Benjamin W. “Erskine Caldwell: Preacher’s Son and Southern
Prophet.” Journal of Presbyterian History 56 (1978): 202–17.
532 Section VII

Discusses the extensive influence Presbyterian minister Ira Sylvester Caldwell

had on his novelist son Erskine. Steeped in his father’s concern about the social,
economic, and racial inequalities in the South early in the twentieth century,
Caldwell’s novels reflect a prophetic stance in “protest against Anglo-Saxon
Protestantism in the South and southern indifference to the victims of share-
cropping.” Includes a discussion of Caldwell’s novels that deal with his vision
of religion.
2077. Federal Communications Commission. Reports 2d ser., 54 (1975):
941–51.
Rulemaking, Number RM-2493, December 1974, the so-called “Petition
Against God” proposal, which requested “a ‘freeze’ on all applications by reli-
gious ‘Bible’ Christians, and other sectarian schools, colleges, and institutes for
reserved educational FM and TV channels.” The petition, which generated over
700,000 letters of protest in nine months, was mistakenly attributed to Madalyn
Murray O’Hair and was erroneously thought to propose a ban on the broadcast
of all religious programs. The Federal Communications Commission denied the
petition in this Rulemaking issued August 1, 1975.
2078. Federal Council of the Churches of Christ in America. Broadcasting and
the Public: A Case Study in Social Ethics. New York: Abingdon, 1938.
A broad ranging, ethically based study of the relatively new broadcast medium
of radio by the Federal Council of Churches. A major concern was the question
of “public interest” and the associated factor of the quality of programs offered
to the public. Another concern was the central problem of social control, with the
Council placing its “confidence in voluntary group action on a local and a national
scale, to make high standards operative in the industry.” Chapter 10, Religious
Broadcasting, pp. 128–50, touches on the nature and extent of religious program-
ming. Appendix B contains a summary of the 1934 Communications Act.
2079. ———. The Church in the Sky. New York: Federal Council of the Churches
of Christ in America, 1938.
A stenographic report of the proceedings commemorating the fifteenth anni-
versary of national religious radio under the auspices of the Federal Council of
Churches by 18 people prominent in religious radio broadcasting: Ralph Sock-
man, Norman Vincent Peale, Harry Emerson Fosdick, Daniel A. Poling, David
Sarnoff, and others.
2080. Feldhaus, Mary Grace. “Father Peter Masten Dunne, S. J.: A Bio-Bibli-
ography.” Records of the American Catholic Historical Society of Philadelphia
74 (1963): 24–61.
Professor in the Department of History, University of San Francisco, 1930–
1957, Dunne’s career as a writer is reviewed. Author of 10 books, over 90
periodical articles, and more than 140 book reviews, he is best remembered for
his writings that “describe the work of the Jesuits in colonial New Spain, and
 The Modern Electronic Era, 1920–2000 533

enrich the broader field of the history of Latin America.” Includes bibliography
of Dunne’s writings and sources for a biography of Peter M. Dunne, S. J.
2081. Ferré, John P. “Denominational Biases in the American Press.” Review of
Religious Research 21 (1979–1980): 276–83.
“Because biased religion coverage in the elite press affects the sociopolitical
role denominations play in society, a study of the 1977 coverage of denomina-
tions in The New York Times and the Washington Post was conducted. The results
show that numerical biases were present: establishment denominations tended to
receive inordinate coverage and prominent placement, while evangelical groups
were slighted. The numerical biases probably resulted to a large degree from the
issues which were reported most often.”
2082. ———. “Protestant Press Relations.” In Media and Religion in American
History, edited by William David Sloan, 261–74. Northport, Ala.: Vision Press,
2000.
Over the 40-year period following the stock market crash, Protestants adopted
a strategy to deal with the secular media centered in organized public relations.
The period “begins in 1929, when the Religious Publicity Council was formed,
and it ends in 1970, when the organization, now called the Religious Public Rela-
tions Council, Inc.,” was expanded to become interreligious. Although successful
in professionalizing church public relations and securing expanded coverage of
religion in newspapers, the results were mixed: “A sizable portion of religion
news was soft enough for the Saturday religion page,” and as competition for
space has increased since 1970, the Council has gladly welcomed Catholics and
Jews to join them as interfaith cooperation has become necessary for survival.
2083. ———. “Searching for the Great Commission: Evangelical Book Publish-
ing since the 1970s.” In Inside Religious Publishing: A Look Behind the Scenes,
edited by Leonard George Goss and Don M. Aycock, 241–58. Grand Rapids,
Mich.: Zondervan, 1991.
An analysis and evaluation of evangelical book publishing, which experienced
a sales boom during the 1970s but which has seen a decline in the 1980s. As a
result, the major evangelical publishers are now owned by public corporations
intent on generating profits, and there is the dominance of book distribution by
national wholesalers, with bookstores and markets being bureaucratized and
centralized. Evangelical publishing has settled into catering to the evangelical
subculture largely unable to reach a larger audience, but “remains a dominant
force in religious book sales and a subcultural mainstay.”
2084. ———. A Social Gospel for Millions: The Religious Bestsellers of Charles
Sheldon, Charles Gordon, and Harold Bell Wright. Bowling Green, Ohio: Bowl-
ing Green State University Press, 1988.
In His Steps by Charles Sheldon, Black Rock by Ralph Connor (Charles Gor-
don), and The Shepherd of the Hills and The Calling of Dan Matthews by Harold
534 Section VII

Bell Wright outsold almost every other book of the generation before World War
I, religious or not. “The analysis of these bestselling religious novels in A Social
Gospel for Millions illustrates a way to understand the meaning of historical and
contemporary mass media in American culture.”

2085. Fey, Harold E. How I Read the Riddle: An Autobiography. St, Louis, Mo.:
Council on Christian Unity of the Christian Church (Disciples of Christ), Bethany
Press, 1982.
Autobiography of Disciples of Christ minister and journalist who served as
editor of World Call, a monthly outreach magazine of the Disciples, 1932–1935,
and of The Christian Century, 1940–1964. Fey provides details of the World War
II pacifist stance of The Century and of the decision by Reinhold Niebuhr and
others to launch Christianity and Crisis as an organ of theological and political
realism. The Century was liberal Protestantism’s major voice, and while broadly
ecumenical, it came into disagreement with Judaism over questions of Jewish
nationalism and with Roman Catholicism, questioning the American church’s
allegiance to the Vatican as an alien temporal power. Not surprisingly the paper
was strongly supportive of the civil rights movement in the 1950s and follow-
ing. Provides valuable insights into the thinking and work of a liberal Protestant
twentieth-century journalist.

2086. Fields, Kathleen Riley. “Anti-Communism and Social Justice, the Double-
Edged Sword of Fulton Sheen.” Records of the American Catholic Historical
Society of Philadelphia 96 (1985): 83–91.
Famous as a teacher, orator, and television star, Sheen generated a reputation as
the “‘prophet and philosopher’ of American Catholic anti-communism.” Critical
of both rampant capitalism and communism, “he poured forth a gushing stream
of books, articles, pamphlets, sermons and speeches detailing the theory and dy-
namics of Communism, and emphasizing its relation to Roman Catholicism.” In
addition he commanded an estimated audience of 10 million on television. As the
foremost speaker on the Catholic Hour radio broadcasts (1930–1952) and later on
his television program Life Is Worth Living (1951–1957), Sheen became “a leader
of religious-patriotic rhetoric.”

2087. Fields, Wilmer C. “Message, Mission, and Messenger: Southern Baptists

and the Secular News Media.” Baptist History and Heritage 18, no. 3 (1993):
24–34.
Contains some analysis and interpretation of secular news coverage of histori-
cal events, including the founding of the Southern Baptist Convention in 1845
and of denominationally related news events since 1970 by the retired vice presi-
dent for public relations, executive committee of the Southern Baptist Conven-
tion. Southern Baptist clergy need to become better acquainted with the “objec-
tives, techniques, and results of news media coverage.” Reader/listener interest
 The Modern Electronic Era, 1920–2000 535

in religion is high, but “whether or not secular media throughout the country are
responding appropriately to this interest varies and is debatable.”
2088. Fishwick, Marshall W. “Father Coughlin Time: The Radio and Redemp-
tion.” Journal of Popular Culture 22, no. 2 (1988): 33–47.
Credits radio priest Coughlin with ushering in “the Electric Gospel and the In-
visible Church,” in a career as radio preacher and social demagogue, 1926–1940.
He was the first religious broadcaster to be carried by a national network (CBS),
solicit funds from listeners, set up his own radio network, create a mail operation
responding to contributors, and enter politics attempting to influence both U.S.
domestic and foreign policy. He succeeded in wedding the power of a venerable
institution, the church, to a new electronic medium, the radio, preparing the stage
for today’s televangelists.
2089. Ford, James E. “Battlestar Gallactica and Mormon Theology.” Journal of
Popular Culture 17, no. 2 (1983): 83–87.
Surveys the television program by focusing on Mormon-derived elements
of Battlestar Gallactica. “These doctrines are generalized and ‘philosophied’
enough to lose any direct identification with Mormon theology.” The public’s
enthusiastic acceptance of programs solidly grounded in theology suggests that
audiences will view substantive programming in prime time.
2090. Fore, William F. “Broadcasting and the Methodist Church, 1952–1972.”
Ph.D. diss., Columbia University, 1972.
Rooted in pietism and with a strong relationship between pulpit and pew, the
Methodist Church was indifferent to the impact and potential of mass media prior
to 1952, but was finally awakened to its possibilities by the early 1950s with the
developing cultural influence of television. After a review of broadcasting’s early
years, there follows a detailed history focused around the denomination’s Tele-
vision, Radio and Film Commission (TRAFCO). “Each period of TRAFCO’s
growth and development is examined in terms of its organization, its theology,
and its ability to handle the technique of mass media.” Detailed self-analysis by
the Commission staff, extensive advice provided by external professional con-
sultants, and strong, capable, internal leadership resulted in TRAFCO becoming
one of the most powerful agencies of the church. Its “encounter with both church
life and secular media experiences” helped shape its mission of leadership and
service. An exemplary history including a skillfully articulated theological analy-
sis.
2091. ———. “Communication: A Complex Task for the Church.” Christian
Century (September 17, 1975): 653–54.
Notes the National Council of Churches’ creation of a Communication Commis-
sion, proposing that the new body focus on its news function, “create alternatives
to the commercial mass media,” and that it consider the need of communicating
536 Section VII

“the importance of individual experience.” Also mentions that the National

Council of Churches’ once-a-month one-hour television special has an audience
of 10 million viewers.
2092 ———. “Communication for Churchmen.” In Communication—Learning
for Churchmen, edited by B. F. Jackson, 13–99. Nashville, Tenn.: Abingdon,
1968.
Views the technological explosion as essentially a communication explosion
that impacts society in ways that make it important for the church “to focus criti-
cal attention in the communication media.” This is done by defining communica-
tion (what it is and what it is not) and by examining communication principles
in terms of perception, meanings, and reality. Crucial to this discussion are the
place of social change, education, propaganda, and symbols. Two very helpful
sections deal with a theological view of communication and the church’s com-
munication task.

2093. ———. Mythmakers, Gospel, Culture and the Media. New York: Friend-
ship Press, 1990.
Examines myths, especially their mass media expressions, as powerful tools
of culture and how these impact our worldview in contrast to the worldview of
the gospel and our everyday experiences of living. Issues of media monopoly,
cultural imperialism, and violence are seen as problematic, calling for needed re-
forms, especially in reference to television, motion pictures, and video cassettes.
Includes proposals for media education, industry self-regulation, more vigorous
governmental enforcement of communication regulations, and practical sugges-
tions for what people in churches can do to promote media awareness.

2094. ———. “Religion and Television: Report on the Research.” Christian Cen-
tury (July 18–25, 1984): 710–13.
Summarizes the major findings of the 1984 Annenberg study of religious
television broadcasting supported by a broad range of 39 participating religious
groups. One new discovery was the identification of two greatly different televi-
sion mainstreams: one conservative and restrictive, the other moderate, permis-
sive, and populist. See George Gerbner and colleagues, Religion and Television
(listed below).

2095. ———. “Religion on the Airwaves: In the Public Interest?” Christian Cen-
tury (September 17, 1975): 782–83.
Discusses the Federal Communications Commission’s public interest doctrine
of broadcasting religion, occasioned by the filing of a controversial petition “to
prohibit the assignment of any additional educational television or radio licenses
to applicants controlled by sectarian religious groups.” Fore judges the petition
to have taken unwarranted and unsubstantial swings at religious broadcasting, but
that it did not threaten freedom of religious expression.
 The Modern Electronic Era, 1920–2000 537

2096. ———. “A Short History of Religious Broadcasting.” In Religious Televi-

sion Programs: A Study of Relevance, by A. William Bluem, 203–11. New York:
Hastings House, 1969.
Gives specific information on programs as well as summarizes trends.
2097. ———. Television and Religion: The Shaping of Faith, Values, and Cul-
ture. Minneapolis, Minn.: Augsburg Publishing House, 1987.
“The thesis of this book is that today television is beginning to usurp a role
which until recently has been the role of the church in our society, namely, to
shape our system of values, embody our faith, and express our cultural essence.”
Using a cultural studies, ethical lens, Fore views the new media environment oc-
casioned by television, analyzing it mythic worldview, examining the electronic
church, media violence, and advocating the necessity for constructing a theology
of communication. Proposes that churches can make an effective use of media
by utilizing it as a means of preevangelization, by exploiting the possibilities of
narrow-casting including cable television, video production, local point-to-point
broadcasting, low-power television stations, and direct mail. They can also work
to keep communications open through political action, economic pressure, and
by creating new possibilities. To reform the present monopolistic and exploitative
aspects of television there is a need for churches to insist on a communal, rather
than the present individualistic, approach to enable people to participate fully in
their own development and the development of their nation. An articulate ex-
pression of Niebuhrian “Christ and Culture” views compatible to many mainline
church adherents.
2098. Forshey, Gerald E. American Religious and Biblical Spectacular Films,
1932–1973. Media and Society Series. Westport, Conn.: Praeger, 1994.
Examines the cultural significance of spectacular religious and biblical movies,
“their conventions, their internal structure, the cultural influences which shaped
them, and how the public received them—in order to assess their importance and
to understand how popular culture uses religion.” Problems treated in these mov-
ies include science and religion, the difficulties in sustaining national purpose,
and theological ethics (duty preferable to pleasure). These problems continue to
trouble Americans but are now treated in other ways that are less mythical and
closer to everyday experience. Based on the author’s 1978 University of Chicago
Ph.D. dissertation.
2099. Fortner, Robert S. “The Church and the Debate over Radio.” In Media and
Religion in American History, edited by William David Sloan, 230–43. North-
port, Ala.: Vision Press, 2000.
The struggle between the “modernists” and the “fundamentalists,” growing
out of the 1925 Scopes trial, provided the background for the “introduction of
radio into American life [which] introduced a variety of what eventually became
serious ethical issues.” Instead of seriously challenging the ethical issues posed
538 Section VII

by corporate commercial control of the airwaves, the churches spent their “en-
ergy in-fighting about orthodoxy, beating back assaults from the fringes (such as
Jehovah Witnesses), and complaining about the moral quality of broadcasting.”
Having squandered their responsibility to work out a socially conscious relation-
ship between church and culture, the churches were rendered irrelevant.
2100. Foster, Charles Howell. “The Genesis of Harriet Beecher Stowe’s ‘the
Minister’s Wooing.’” New England Quarterly 21 (1948): 493–517.
Based partly on her father’s (Lyman Beecher) Autobiography, which she
helped edit and write, the Wooing (1859) achieved a critical acclaim never af-
forded the more popular Uncle Tom’s Cabin. Foster argues that Stowe shows
a keen and discriminating appreciation of her Puritan heritage contrary to the
widespread view that she was attacking Calvinism.
2101. Fox, Matthew T. Religion USA: An Inquiry into Religion and Culture by
Way of Time Magazine. Dubuque, Iowa: Listening Press, 1971.
A phenomenologically and pastorally oriented approach, utilizing religion cov-
erage in Time magazine. All issues for the year 1958 were included as primary
data. A dialectical conclusion is posited, “that religion is or can be anywhere and
everywhere in a culture—either positively (living religion) or negatively (dying
religion) and that the latter can pose as religion anywhere and everywhere within
a culture under either of its two guises, manipulated or hypocritical religion.” One
of the few studies undertaken to analyze the religion content of an American mass
circulation secular publication.
2102. France, Inez. “Radio and Television Stations Owned by Religious Bod-
ies.” Journalism Quarterly 32 (1955): 356, 385.
Reports that “there are at least 22 stations, including the five new ones, owned
by religious bodies today.”
2103. Frankl, Razelle. “A Hybrid Institution.” In Religious Television: Contro-
versies and Conclusions, edited by Robert Abelman and Stewart M. Hoover,
57–61. Norwood, N.J.: Ablex Publishing, 1990.
Identifies the historical, regulatory, and economic background and factors that
have led to the development of today’s electronic church as a “hybrid sociopo-
litical institution, made up of one part urban revivalism and one part Golden
Age of Broadcasting.” Reprinted from Critical Studies in Mass Communication
(September 1988): 256–59.
2104. ———. Televangelism: The Marketing of Popular Religion. Carbondale:
Southern Illinois University Press, 1987.
“This study examines the general sociological development of the electronic
church as a social institution (ideal type), the nature of its relationships with other
institutions, its political goals, and the influence of television on its messages.”
The study has two parts: a historical analysis of urban revivalism pioneered by
Charles G. Finney, Dwight L. Moody, and Billy Sunday who developed a new in-
 The Modern Electronic Era, 1920–2000 539

stitution to be modified and transformed by television, and the results of content

analysis of religious television programs. Frankl concludes that the televangelists
are employing broadcasting “as a means of social control, of transmitting their
own ideology.” Represents one of the few attempts to trace the roots of modern
televangelism to nineteenth-century urban revivalism.
2105. ———. “Television and Popular Religion: Changes in Church Offerings.”
In New Christian Politics, edited by David G. Bromley and Anson Shupe, 129–
38. Macon, Ga.: Mercer University Press, 1984.
“The present study examines the fundraising techniques employed by eight
major leaders of the electric church. Specifically, it explored the amount of air-
time devoted to financial appeals, the format of the appeals, and the motivational
basis of the appeals.” Departing from the approach of traditional revivalists, elec-
tric church ministers base their appeals on television functions, creating a hybrid
institution grounded in revivalism and television.
2106. Frankl, Razelle, and Jeffrey K. Hadden. “A Critical Review of the Re-
ligion and Television Research Project.” Review of Religious Research 29
(1987–1988): 111–24.
A critique of the Annenberg/Gallup Religion and Television Report of the
research project issued in 1984 that concludes “the report is flawed in four
fundamental ways.” Although the study itself failed “to produce important new
knowledge, the study is notable in the annals of religious broadcasting as an at-
tempt to work on a joint project despite the long history of conflict between the
liberal and evangelical religious traditions in America.”
2107. Franklin, Clarence LaVaughn. “The Eagle Stirreth Her Nest.” African
American Pulpit 5, no. 1 (2001–2002): 78–81.
Text of a classic, formulaic African American sermon delivered by longtime
pastor of New Bethel Baptist Church, Detroit. Also available on CD-ROM.
2108. Franklin, James L. “What Ails Christian Science?: Costly Media Ventures
Trigger Identity Crisis.” Christianity Today (April 26, 1993): 54.
Examines the failed attempt “to transfer the clout of the church’s respected
daily newspaper, the Christian Science Monitor, to the world of cable televi-
sion.”
2109. Furr, Rhonda F. “Jubilate!—‘Shout for Joy!’ 70 Years in Church Music:
Donald Hustad.” The Hymn 47, no. 2 (1996): 23–25.
Prolific author, composer, seminary music educator, and hymnal editor,
Hustad’s career as a notable influence in evangelical church music for over 60
years is reviewed.
2110. Gaddy, Gary D. “Some Potential Causes and Consequences of the Use of
Religious Broadcasts.” In New Christian Politics, edited by David G. Bromley
and Anson Shupe, 117–28. Macon, Ga.: Mercer University Press, 1984.
540 Section VII

Interprets the results of a 1978 Gallup Organization national survey “that

includes questions on both religious radio and television use.” Thirty-nine per-
cent of the respondents “report using one of the religious broadcast media at
least some during a ‘normal’ week.” Estimates the adult audience of religious
broadcasts “is about 60 million.” Predictors of use include variables such as (1)
how often the respondent reads the Bible; (2) whether the respondent has had a
religious experience; and (3) whether the respondent “thinks religious organiza-
tions should make public statements on moral and ethical issues.” Correlates are
age and living in the South.
2111. Gaddy, Gary D., and David Pritchard. “Is Religious Knowledge Gained
from Broadcasts?” Journalism Quarterly 63 (1986): 840–44.
A national survey of 1,553 respondents conducted in November 1978 by the
Gallup Organization showed that “religious broadcasts, particularly those on
television, are relatively ineffectual in providing audience members, particularly
Protestants, with religious knowledge.”
2112. ———. “When Watching Religious TV Is Like Attending Church.” Jour-
nal of Communication 35, no. 1 (1985): 123–31.
An empirical study based on a 1978 sampling correlated with a 1983 Gallup
survey, “using multiple indicators of religiosity and including a wide assort-
ment of demographic controls,” found that “religious television use may in fact
displace church attendance, at least among Protestants.” Possibly this can be
explained by the functional similarity hypothesis, which holds that less effort will
replace a behavior requiring greater effort.
2113. Gangler, Daniel R. “Celebrating a 140-Year Journey: Keep the Light
Shining.” The Disciple: The Magazine of Disciples’ News and Views 140, no. 2
(2002): 24–26.
The last issue of the title, which, under a variety of names, represents nearly
a century and a half of journalism in the Disciples of Christ (Christian) tradi-
tion. Gangler briefly reviews this history noting that “the Disciples of Christ was
formed through their editorial enterprises.”
2114. Garrett, James Leo. “The Bible at Southwestern Seminary during Its For-
mative Years: A Study of H. E. Dana and W. T. Conner.” Baptist History and
Heritage 21, no. 4 (1986): 29–43.
“This article seeks to investigate and to explicate what was believed and taught
about the Holy Scriptures during the ‘formative years’ of Southwestern Semi-
nary” (i.e., 1915–1942). This is accomplished through investigating the teaching
careers of Harvey E. Dana, professor of Greek New Testament, and Walter T.
Conner, professor of theology, and by analyzing their views on the Bible and
theology.
2115. ———. “Joseph Martin Dawson: Pastor, Author, Denominational Leader,
Social Activist.” Baptist History and Heritage 14, no. 4 (1979): 7–16.
 The Modern Electronic Era, 1920–2000 541

Author of 12 books, for 20 years the Southwestern correspondent for The

Christian Century (1926–1946), editor of several journals, and weekly newspa-
per columnist, he “wrote extensively for publications of the Sunday School Board
of the Southern Baptist Convention, and was the author of a host of articles that
appeared in numerous religious and secular periodicals.”
2116. Gaustad, Edwin S. “The Bible and American Protestantism.” In Altered
Landscapes in America, 1935–1985: Essays in Honor of Robert T. Handy, edited
by David W. Lotz, Donald W. Shriver, and John F. Wilson, 209–25. Grand Rap-
ids, Mich.: Eerdmans, 1989.
The Bible has retained its central place among American Protestants as they
took a leading role in biblical scholarship and translation, producing scores of
new Bible translations and paraphrases. Denominations and their related in-
stitutions were convulsed and even split apart over differing interpretations of
scripture. Despite these difficulties the Bible retains a tenacious hold on both
Protestants and Americans in general. “Even those who do not read it hear it in
sermon and song, see it in art and architecture, contend with it in education and
reform, and find themselves shaped by it in ways too subtle to trace.”
2117. Gerbner, George. “Mass Media and Human Communication Theory.” In
Human Communication Theory, edited by Frank E. X. Dance, 40–60. New York:
Holt, Rinehart and Winston, 1967.
Places the development of mass media in a historically conditioned context that
lends itself to religious and mythic interpretations. After exploring the definition
of terms and concepts, the author summarizes the work of political scientists and
others concerned with the public policy functions of mass media and concludes
by summarizing some of his own notions about a theory of mass media and mass
communications. Includes a bibliography of 90 titles.
2118. Gerbner, George, Larry Gross, Stewart Hoover, and others. Religion and
Television: A Research Report by the Annenberg School of Communication, Uni-
versity of Pennsylvania and the Gallup Organization. Philadelphia: Annenberg
School of Communication, University of Pennsylvania,1984.
Reports the findings of a broadly based coalition of 39 groups who cooperated
to fund, design, and sponsor research on religious television. Several of its sig-
nificant findings, based on empirical data, found that (1) the viewing audience for
religious programs is smaller than estimated; (2) the electronic church confirms
the religious beliefs and practices of viewers; (3) the roles of the “people who
inhabit religious television are similar to the characters who populate the fictional
world of prime-time drama”; and (4) heavy viewers of religious programs report
high satisfaction rates from their viewing. A surprising finding is the discovery
of two television mainstreams: religious television’s conservative and restricted
mainstream and general television’s mainstream, which tends to be politically
“moderate” and populist but not puritanical. Objective, broadly based, and inci-
sive, the study is a landmark document.
542 Section VII

2119. Getz, Gene A. MBI: The Story of Moody Bible Institute. Chicago: Moody
Press, 1969.
Part 5, Origin, Development and Outreach of the Literature Ministries of
Moody Bible Institute, discusses the Bible Institute Colportage Association,
Moody Press, Moody Literature Mission, and Moody Monthly. Part 6 devotes
chapters to broadcasting, radio, and films. With sales in the millions the Col-
portage Association and Moody Press publications reach a large audience both
domestically and abroad. Spin offs of the Moody enterprises include the Christian
Booksellers Association, which is the largest network of evangelical publishers
in the United States, with the radio department of MBI considered the pacemaker
for several hundred stations that call themselves Christian.
2120. Ging, Terry. “Keystone Graded Lessons: Watershed in Baptist Church
School Education.” Foundations: A Baptist Journal of History and Theology 18
(1975): 261–71.
Beginning with the production of tracts, this article traces the history and
development of standardized religious texts for instruction in Baptist Sunday
schools. Begun in 1824, the Keystone series, issued by the Baptist Publication
Society, evolved through the adoption of the uniform lesson plans and the Inter-
national Lesson Courses. Always focused on content, in the twentieth century,
communication techniques such as the use of stereographs, stereoscopes, slides
and projectors, and classroom blackboards were utilized as visual aids to comple-
ment and supplement printed texts.
2121. Glass, William R. “From Southern Baptist to Fundamentalist: The Case
of I. W. Rogers and The Faith, 1945–57.” American Baptist Quarterly 4 (1995):
241–59.
Convinced that the Southern Baptist Convention was abandoning its theo-
logical heritage and undermining its distinctive traditions, a group of pastors and
others “during the late 1940s and early 1950s, began publishing newspapers to
alert rank and file Southern Baptists to the dangerous developments they saw.” I.
W. Rogers promoted the emergence of a new generation of fundamentalists and
established a newspaper, The Faith, to promulgate a conservative agenda and to
attack moderate and liberal ideas and programs. His activities and paper provide
a window through which to view a period often neglected but which is crucial to
understanding the Baptist “holy wars” of the 1970s and following.
2122. Goethals, Gregor T. The Electronic Golden Calf: Images, Religion, and
the Making of Meaning. Cambridge, Mass.: Cowley Publications, 1990.
This study “is an attempt to understand the transformation and dispersal of the
sacramental functions of images in a secular and pluralistic society.” By employ-
ing examples from the history of the Judeo-Christian tradition, the role of the
image maker is viewed as one who constructs a world of values and beliefs made
accessible to ordinary persons. The second half of the study “turns from high art
to popular culture, especially television.” Where once religious institutions were
 The Modern Electronic Era, 1920–2000 543

patrons and arbitrators of the arts, in a secular pluralistic society, their role has
been usurped by powerful governmental and corporate interests who sponsor the
creation of materialistic, consumeristic, and pleasurable images/icons of desire
and gratification employing print and television. Four points are identified where
both liberal and conservative denominations converge: charismatic leadership,
polarization, conversion, and technological sacramentalism. Goethals affirms and
explores the possibilities of an “interactive, dynamic relationship between com-
munication technologies and faith.”
2123. ———. “Religious Communication and Popular Piety.” Journal of Com-
munication 35, no. 1 (1985): 149–56.
Popular piety is being communicated by persuasive evangelical preachers who
emphasize the conversion experience but who also, ironically, rely on image and
object to convey grace, a means vehemently rejected by historic Protestantism.
A complementary expression of popular piety is “popular” or “civic” religion.
Sports events, the nightly news, soap operas, presidential press conferences, and
so forth are ritualistic forms of communication that blend elements from political
and denominational sources. The former seeks to convert, the latter to confirm
time-honored values.
2124. ———. “Sacred–Secular Icons.” In Icons of America, edited by Ray B.
Browne and Marshall Fishwick, 24–34. Bowling Green, Ohio: Popular Press,
1978.
Icons, both sacred and secular, “become popular as they are frequently attuned
to the deeply felt sentiments that transcend the individual and offer persons a
larger whole with which they can identify.” As Americans we express these senti-
ments through our common life, science/technology, and nature. By understand-
ing contemporary icons “we can discern the religious loyalties that abound in our
lives,” aware that both kinds of icons lead us to values that are sacred.

2125. ———. The TV Ritual: Worship at the Video Altar. Boston: Beacon Press,
1981.
Drawing on the disciplines of sociology, art, and theology “the basic task of
this book has been, through analysis between older and newer symbolic forms
of communication, to make connections between earlier American symbols and
those of contemporary culture.” Chapters focus on ritual, icon, iconoclasm, and
television as a substitute for sacraments. Valuable for explaining television’s
analogical use of ritual and the identification of American icons symbolized in
common life, nature, and the machine in contrast to the traditional use of ritual
and icons in religion.

2126. Goff, James R. “The Rise of Southern Gospel Music.” Church History 67
(1998): 722–44.
“This essay seeks to show that the southern gospel music industry emerged
from the mid-nineteenth-century world of rural singing conventions and paper-
544 Section VII

back songbook publishing to become, by the late twentieth century, a friendly

committed arm of conservative Protestantism.” Originally localized, the industry
has expanded through the use of media: print, radio, television, and the recording
industry.
2127. Goff, Philip. “‘We Have Heard the Joyful Sound’: Charles E. Fuller’s Ra-
dio Broadcast and the Rise of Modern Evangelicalism.” Religion and American
Culture: A Journal of Interpretation 9 (1999): 67–95.
By fusing “two long-standing tenets of evangelicalism, namely, revivalism
and foreign mission, the ‘Old Fashioned Revival Hour’ attracted an estimated
audience of more than twenty million listeners. At its height during World War
II it surpassed in popularity virtually every show on American radio.” Combin-
ing American themes of comfort, home, and salvation, the broadcasts had an
international appeal that missionaries found useful in their work. Infused with
both sacred and secular elements, the Hour “helped lay the foundation for a con-
servative resurgence in postwar American religion.” After beginning broadcast-
ing in the 1920s, Fuller closed down the Old Fashioned Revival Hour in 1958,
despite its ongoing success. The emergence of television, with which Fuller was
uncomfortable, and strong opposition from the Federal Council of Churches also
led to its demise.
2128. Goin, Mary Elisabeth. “Catherine Marshall: Three Decades of Popular
Religion.” Journal of Presbyterian History 56 (1978): 219–35.
Author of three national best sellers, her writings had sold nearly 16 million
copies by the late 1970s. Marshall’s popularity is focused on “her reception as
spokesperson for beliefs held in America’s ‘popular religion.’” Goin analyzes the
basic elements of these beliefs as articulated in her best-known works. Her em-
phasis on “individualistic Christianity places her within the evangelical tradition
of ‘rescuers,’ and for three decades she has been a popular voice for this aspect
of American Protestantism.”
2129. Goodloe, James C. “Kenneth J. Forman, Sr.—A Candle on the Glacier.”
Journal of Presbyterian History 57 (1979): 467–84.
Seminary professor, lecturer, journalist, and churchman, Foreman is viewed
here as “a powerful writer and communicator.” Author of several books, he is
best remembered for the weekly columns he wrote for The Presbyterian Outlook,
1941–1967. He was “a liberal of sorts, a questioner of the traditional views of
the Bible, a critic of the Westminster Standards, and a proponent for the social
involvement of the church.”

2130. Gottlieb, Bob, and Peter Wiley. “Static in Zion.” Columbia Journalism
Review 18 (1979): 59–62.
Efforts by Mormon media producers to reach the 18- to 34-year-old audience
have resulted in intervention and revision of programming by church officials.
Beyond reporting these controversies, this article provides a succinct sketch of
 The Modern Electronic Era, 1920–2000 545

Mormon media organizations, which include interests in radio, television, film

production, broadcast consulting, computer services, public relations, and pub-
lishing.
2131. Graham, Billy. “Conversion—A Personal Revolution.” Encounter 19
(1967): 271–84.
Holds that conversion “is man’s response to the ‘kerygma,’ that faith cometh
by hearing and hearing by the Word of God.” He reports that “after three eve-
nings on television with a simple ‘kerygma’ presentation at prime time through-
out America, we received over one million letters.”
2132. Graves, Thomas H. “The History of Baptist Theological Seminary at
Richmond.” In The Struggle for the Soul of the SBC: Moderate Responses to the
Fundamentalist Movement, edited by Walter B. Shurden, 187–200. Macon, Ga.:
Mercer University Press, 1993.
As conservative forces in the Southern Baptist Convention sought to control
the six convention seminaries, Virginia’s moderate Baptists began searching for
alternatives in theological education. After struggling to find a viable alternative,
Baptist Theological Seminary at Richmond was founded in 1990 and opened for
instruction in the autumn of 1991. The challenge of founding the seminary re-
flects the wider struggle faced by theological schools within the Southern Baptist
Convention and the moderate Baptist movement.
2133. Gray, Ina Turner. “Monkey-Trial–Kansas Style.” Methodist History 14
(1975–1976): 235–51.
William Marion Goldsmith, professor of biology at Southwestern College,
Winfield, Kansas, was both vigorously attacked by antievolutionists and de-
fended by more moderate supporters who accepted Darwinian evolution. Sparked
in 1920, this controversy was widely aired in the press, which drew such national
religious figures as S. Parkes Cadman and Harry Emerson Fosdick into its vortex.
It predated the famous Scopes trial by five years.
2134. Greif, Edward L. “Communications: The New Ministry.” In Crisis in the
Church: Essays in Honor of Truman B. Douglass, edited by Everett C. Parker,
85–95. Philadelphia: Pilgrim Press, 1968.
A layman in public relations work challenges the church to make a new com-
mitment to mass communication and urges it “to train theologians to develop the
basis for a ministry of communications, not only to see how the new technologies
apply to the church, but for the statement of the moral and legal codes which must
adhere to the control of the new media, both by secular groups and the church.”
2135. Gribble, Richard. “A Conservative Voice for Black Catholics: The Case of
James Martin Gillis, C. S. P.” Catholic Historical Review 85 (1999): 420–34.
Paulist priest Gillis, politically staunch conservative, was a “dedicated advocate
of social Catholicism” who “boldly proclaimed the rights of blacks and the failure
of the Church to adequately minister to them.” He energetically proclaimed his
546 Section VII

views as editor of The Catholic World (1922–1948), for which he wrote a weekly
syndicated column “Sursum Corda” (1928–1955), as an author, and through radio
broadcasts on the Catholic Hour, 1930–1938.
2136. Hadden, Jeffrey K. “Precursors to the Globalization of American Televi-
sion.” Social Compass 37 (1990): 161–67.
Briefly reviews and summarizes the activities of American evangelical Chris-
tians to extend electronic evangelism on a global scale, speculating that “the vol-
ume and effectiveness of international religious broadcasting is likely to increase
significantly during the rest of this century.” Hadden discusses developments
around the world that will likely make this possible. American evangelicals have
developed a powerful means of evangelization through media that is being uti-
lized internationally and that other religions may also adopt to proselytize.
2137. ———. “Religious Broadcasting and the Mobilization of the New Chris-
tian Right.” Journal for the Scientific Study of Religion 26 (1987): 1–24.
Assesses the New Christian Right (NCR) as a social movement by utilizing
a resource mobilization theory versus theories of secularization. Historically,
urban revivalism is viewed as the precursor of the NCR with Fundamentalism,
which collapsed in the 1920s, reemerging in the 1970s. Billy Graham, Oral
Roberts, Rex Humbard, and other televangelists have used their media minis-
tries to build “substantial off-camera empires.” Since 1960, the evangelicals
and fundamentalists have achieved a virtual monopoly and control of religious
broadcasting. Concludes that the NCR has the potential for broadening its base
of support in the future, with the caveat that social movements are usually
short-lived.
2138. ———. “Soul-Saving via Video.” Christian Century (May 28, 1980):
609–13.
A sociological assessment of the “phenomenal success of the electronic
church,” which accurately predicts the growing political power of evangelical,
conservative Christianity. “The development of the electronic church, its domi-
nance by evangelicals, and the reasons for its recent phenomenal success are to be
seen as part of the electronic communications revolution.” Pleads for an empiri-
cal assessment of the electronic church to balance the many generalized critiques
of it by critics.
2139. ———. “Television and the Future of American Politics.” In New Chris-
tian Politics, edited by David G. Bromley and Anson Shupe, 151–65. Macon,
Ga.: Mercer University Press, 1984.
Views the transformation of electronic pulpits from preaching to their “use
of the airwaves as a means of transforming America politically,” and as an
indication that the New Christian Right in conjunction with the New Right has
consolidated as a new religiously based social movement that will likely prosper
and grow due to its mastery of the mass media, their ability to raise large sums
 The Modern Electronic Era, 1920–2000 547

of money, their organizational skills, and because demographically the American

population is aging and becoming more conservative.
2140. Hadden, Jeffrey K., and Razelle Frankl. “Star Wars of a Different Kind:
Reflections on the Politics of the Religion and Television Research Project.”
Review of Religious Research 29 (1987–1988): 101–10.
Outlines the differences and difficulties encountered in the project, also known
as the Annenberg/Gallup Study of Religion and Television conducted 1980–1984.
Conceived and organized by the Communications Commission of the National
Council of Churches, under the direction of William Fore, the “research became
an instrument in the long struggle between ‘mainline’ church communicators and
the evangelical and fundamentalist broadcasters.” See George Gerbner and col-
leagues, Religion and Television (listed above).
2141. Hadden, Jeffrey K., and Anson Shupe. “Elmer Gantry: Exemplar of
American Televangelism.” In Religious Television: Controversies and Conclu-
sions, edited by Robert Abelman and Stewart M. Hoover, 13–22. Norwood, N.J.:
Ablex Publishing, 1990.
The myth and stereotype of Elmer Gantry as an unscrupulous evangelist por-
trayed in Sinclair Lewis’s 1927 novel of the same name was used by the mass
media to characterize the televangelists caught up in the 1987–1988 televange-
lism scandals. Analyzes the information flow about religious broadcasters to
explain why the Gantry stereotype persists. Although broadcasters who operate
responsibly can become models of integrity, the public not attuned to their theol-
ogy and worldview will likely retain Elmer Gantry “as exemplar of American
televangelism.”
2142. ———. Televangelism: Power and Politics on God’s Frontier. New York:
Henry Holt, 1988.
A provocative sociological analysis of the televangelists and their followers
and how they together are creating a cultural revolution in America. Includes a
detailed examination of Jerry Falwell and Pat Robertson, illustrating the emer-
gence and development of the New Christian Right as a political, economic,
and religious force. The authors warn that the secular press, by discounting and
underestimating the significance of this conservative religious resurgence, have
inaccurately reported and misjudged its significance. The New Christian Right,
with its virtual monopoly of religious broadcasting and mastery of fund-raising
skills, is leading a well-organized and surprisingly sophisticated constituency
whose goal is to evangelize but, at the same time, to reshape the political and
social landscape of America. A shorter treatment of this title appeared in Social
Compass 34 (1987): 61–74.
2143. Hadden, Jeffrey K., Charles E. Swann, and T. George Harris. Prime Time
Preachers: The Rising Power of Televangelism. Reading, Mass.: Addison-Wes-
ley, 1981.
548 Section VII

Sets the rise and development of the electronic church in the historical, so-
cial, cultural, economic, and political context of its time with the 1980 alliance
of the televangelists, Jerry Falwell’s Moral Majority, and other conservative
forces to form the New Christian Right (NCR). This alliance is a powerful
organizational force with the potential of changing the American cultural and
political landscape. The rise of the NCR, however, has provoked formidable
opposition from religious liberals and mainliners, presaging a protracted
struggle to check the power of the religious right. Joining the liberals are
governmental agencies intent on guarding the public’s as well as their own
interests. There are chapters on the various televangelists and their operations,
the history of religious radio and television broadcasting, audience size and
composition, born-again politics, and the basic tenets of fundamentalism and
the NCR. The authors conclude that the media are poised “to transmit religion
and moral messages that speak to the needs as well as the character of the
American people.”

2144. Hamilton, Neal F., and Alan W. Rubin. “The Influence of Religiosity on
Television Viewing.” Journalism Quarterly 69 (1992): 667–78.
Religious conservatives (orthodox Christians) were less likely than their liberal
counterparts to watch “programs with sexual content and felt television was less
important in their lives.” Study based on questionnaires administered “to 346
attendees of six churches in northeast Ohio during November and December of
1987. The findings do suggest that religiosity is an important social and personal-
ity variable.”
2145. Hamilton, William. “Experiment in Theology and Television.” Theology
Today 18 (1961–1962): 77–86.
A “partly fictionalized form, of how one particular religious television pro-
gram was put together, part of the series, ‘Circles of Loyalty,’ on ‘Look Up and
Live,’ the Sunday morning CBS series in connection with the National Council
of Churches.” Partially based on the program that aired August 28, 1960.
2146. Hamlin, Fred S. S. Parkes Cadman: Pioneer Radio Minister. New York:
Harper, 1930.
Chapter 10 of this popularly written biography outlines Cadman’s use of radio
to broadcast Sunday afternoon YMCA meetings in Brooklyn, New York. These
grew in 1927 to become regularly broadcast Sunday afternoon services from the
Cathedral Studio of the National Broadcasting Company, New York City, under
the auspices of the Federal Council of Churches of Christ in America. Together
with Harry Emerson Fosdick, Cadman was one of the first ministers to broadcast
over a national radio network.

2147. Handy, Robert T. “Forty Years of Service: Edward C. Starr as Baptist Bib-
liographer, Librarian, and Curator.” Foundations: A Baptist Journal of History
and Theology 19 (1976): 5–19.
 The Modern Electronic Era, 1920–2000 549

Reviews the career of Starr who served as curator, librarian, and archivist
with the American Baptist Historical Society, 1935–1975. A collector, cataloger,
bibliographer, enabler, and manager, he is arguably best known as compiler and
editor of A Baptist Bibliography, published 1947–1976 (listed in Section I).
2148. Harding, Susan. “The World of the Born-Again Telescandals.” Michigan
Quarterly Review 27 (1988): 525–40.
Reflecting on Ted Koppel’s post-Swaggart special reports on televangelism,
“The Billion Dollar Pie,” aired in May 1988, Harding discusses the Christian
identity industries, Jerry Falwell’s empire, Jim and Tammy Faye Bakker’s em-
pire, and the PTL scandal. Views these developments as a struggle on the part
of aging evangelists to retain and secure economic control of a Christian identity
industry and the opening of a new world where the old fundamentalist, pente-
costal, evangelical divisions are giving way to “preposterous categorical hodge-
podges and antic criss-crossings of social boundaries.” In this new configuration
churches become businesses, faith-healers build ultramodern hospitals, creation-
ism calls itself a science, and fictions come true.
2149. Hargrove, Barbara. “Theology, Education, and the Electronic Media.”
Religious Education 82 (1987): 219–30.
Judges the ubiquitous nature of the electronic media in modern society as hav-
ing led to the loss of local community, an alteration in the nature of representative
government, and to the unpredictable ways “the media may be changing the bases
of the social class structure, though by no means eliminating class distinctions.”
The influence of the church as a countercultural force and the need for the neu-
tralization of zealous government regulation are examined and suggestions given
for how the local church can function “in a revitalization of the communications
function of religion.”
2150. Harrell, David Edwin. All Things Are Possible: The Healing and Char-
ismatic Revivals in Modern America. Bloomington: Indiana University Press,
1975.
Chronicles both revivals largely in terms of their pentecostal origins by exam-
ining the healers/revivalists/teachers responsible for their development. Personal-
ities such as William M. Branham, Oral Roberts, and Gordon Lindsay are promi-
nent among those who led the salvation-healing (1947–1958) and charismatic
movements (1958–1974). With few exceptions all the evangelists launched their
ministries with revivals/crusades (orality/preaching) and typographical resources
(magazines, newsletters), with some branching out into film and television. As
these ministries responded and adapted to major social changes following World
War II, they moved pentecostalism and neopentecostalism into the mainstream
of American religious life, challenging and modifying the established churches.
One of the chief strengths and features of this study is the bibliographical essay,
pp. 240–55, which documents the script produced by both revivals in addition to
identifying major studies of the two movements.
550 Section VII

2151. ———. Oral Roberts: An American Life. Bloomington: Indiana University

Press, 1985.
Based on extensive use of the Oral Roberts archives and on interviews with
Roberts and many of his associates, this study comes close to being an autho-
rized biography with rich detail concerning his life. Harrell believes that “no one
had done more to bring the pentecostal message to respectability and visibility
in America.” He also asserts that “Roberts has influenced the course of modern
Christianity as profoundly as any American religious leader,” and that one way
he has done this stems from his innovative use of the media. Because it covers
every facet of Roberts’s life, this biography is valuable for placing his radio, tele-
vision, and publishing efforts into the larger context of his ministry.
2152. ———. “Oral Roberts, Religious Media Pioneer.” In Communication and
Change in American Religious History, edited by Leonard I. Sweet, 320–34.
Grand Rapids, Mich.: Eerdmans, 1993.
Having developed a successful ministry as a pentecostal crusade preacher and
healer, Roberts launched a radio broadcast, Healing Waters, in 1947. In the 1960s
he perfected computerized direct mail contact with his listeners and “the modern
electronic church was born with the airing of Oral’s first [television] special in
March 1969.” The weekly series of programs employed an entertainment format
featuring celebrity guests and fast-paced music. By 1973 the programs were at-
tracting 37 million viewers. In 1979 he pulled the programs, shifting his energies
to expanding Oral Roberts University. His media innovations were adopted by oth-
ers, and his ambitious and risky methods were widely accepted. He succeeded as a
media pioneer “because he brought to the mass media a disarmingly simple and ap-
pealing message, presenting it with uncommon consistency for over forty years.”
2153. ———. Pat Robertson: A Personal, Religious, and Political Portrait. San
Francisco: Harper and Row, 1987.
Written on the cusp of the 1988 elections when Robertson became a presi-
dential candidate, this study concentrates on his personal, religious, and political
life. From conventional Christian to evangelical, pentecostal, fundamentalist
believer, he is credited with inaugurating and leading the charismatic movement.
In 1960 he purchased a defunct radio-television station at Portsmouth, Virginia,
and launched the Christian Broadcasting Network (CBN), which, by 1987, in-
cluded over 4,000 employees, a physical complex valued at 100 million dollars,
operating on a 200 million dollar annual budget. Although he eschews the title of
televangelist, Robertson has introduced innovations to the religious broadcasting
industry such as the fund-raising 700 Club, the daily news magazine program
format, and a move away from narrow casting toward a news, informational,
interview, counseling, and inspirational focus, which has successfully reached a
larger audience. Chapters 7 and 8 detail the establishment of CBN, 1960–1987,
and chapter 15 details the emergence of the electronic church. A balanced and
fair assessment.
 The Modern Electronic Era, 1920–2000 551

2154. Harrell, John G. “A Theology for Film Making.” Christian Century (Au-
gust 2, 1961): 930–31.
Posits filmmaking in the Christian tradition and experience, which “affirms the
redemptive, sacramental possibilities of creation.” As a creator the filmmaker can
produce validations of experience that are useful in establishing “the foundation
for a comprehensive philosophy of education.”
2155. Hart, James D. “Platitudes of Piety: Religion and the Popular Modern
Novel.” American Quarterly 6 (1954): 311–22.
Originally condemned as immoral, novels did not gain respectability until
nineteenth-century authors began to fill them with piety and preachment. Begin-
ning with the Christian Social fiction of Charles Sheldon and others, the religious
novel gained a huge popularity. By the 1950s, preachment had given way to a
happy fusing of psychiatry and theology that produced a dramatic tale of spiritual
struggle, which, when read by believers, reinforced their piety and for the alien-
ated or strayed, provided the “relish of salvation.”
2156. Hart, Roderick P., Kathleen J. Turner, and Ralph E. Knupp. “Religion and
the Rhetoric of Mass Media.” Review of Religious Research 21 (1979–1980):
256–75.
“Using content-analytic procedures, the authors investigate how American
religion has been defined, described and given ‘social reality’ via mass communi-
cation. Six hundred and forty-eight religion sections appearing in Time magazine
between 1947 and 1978 were analyzed in several ways. Statistical treatment of
the data revealed that (1) religion is depicted as a conflict-ridden human enter-
prise, (2) denominational stereotypes and geographical biases affect media cov-
erage of religion, and (3) media-based portrayals of religion differ sharply from
demographic and sociological facts. Five conventional explanations of these data
are discussed, but a sixth—a rhetorical understanding of mass communication
activities—is preferred.”
2157. Harvey, Louis-Charles. “Black Christology: The History and Theology
of Black Gospel Music.” Journal of Theology (United Theological Seminary) 91
(1987): 1–17.
Originating in the 1850 Protestant revival movement, black gospel music
(BGM) has achieved “an increasingly important position in the religious life of
the Black community.” Antecedent to BGM are the camp meeting spiritual, the
jubilee spiritual, and church songs. More recently jazz, the blues, folk songs, and
work songs have enriched these sources to produce a music of distinctive form
and expression. Theologically, BGM centers on themes of Jesus as friend, protec-
tor, and liberator, expressed as “a dialogue between the contemporary existential
situation of Black folk and the Christian faith.”
2158. Hasty, Stan. “The History of the Associated Baptist Press.” In The
Struggle for the Soul of the SBC: Moderate Responses to the Fundamentalist
552 Section VII

Movement, edited by Walter B. Shurden, 169–85. Macon, Ga.: Mercer University

Press, 1993.
“Created in 1946, Baptist Press was designed to provide a quasi-independent
source of news coverage of significant events in Southern Baptist life. In the mid-
1980s fundamentalists in the Southern Baptist Convention, led by Judge Paul
Pressler, agitated to gain control of the agency.” In 1990 a group of moderates
created a new alternative news service known as Associated Baptist Press. Its cli-
entele includes 43 Baptist state papers, major daily newspapers, news magazines,
and news services.

2159. Hatch, Gary Lane. “Logic in the Black Folk Sermon: The Sermons of C.
L. Franklin.” Journal of Black Studies 26 (1995–1996): 227–44.
Challenges William Pipe’s (Say Amen, Brother, 1951) analysis of black folk
preaching as primarily an emotional appeal lacking either inductive or deductive
reasoning. Hatch counters this conclusion by examining “a type of ‘poetic’ logic”
in three of Franklin’s sermons, which he identifies as analogical reasoning. Ana-
logical reasoning integrates logic, imagination, and emotion.

2160. Heeren, John W., and Donald B. Lindsey. “Secularization: The Trend
from the Comics.” Research in the Scientific Study of Religion, Vol. 8:193–211.
Greenwich, Conn.: JAI Press, 1997.
“Examines the process of secularization in the light of the humorous treatment
religion receives at the hand of newspaper cartoonists,” using theories posited
by sociologists Peter Berger, Bryan Wilson, and Talcott Parsons. An analysis of
120,000 cartoons published during the eight-year periods from 1951–1959 and
1979–1987 were conducted. Quantitatively the rate of appearances of religious
cartoons increased sixfold from the 1950s to the 1980s. However, “the increasing
appearances of religious objects in the comics was accompanied by the demy-
thologizing of these sacred components.” The study provides some support for
the differing theories of all three sociological theorists.

2161. Hefley, J. Theodore. “Freedom Upheld: The Civil Liberties Stance of the
Christian Century between the Wars.” Church History 37 (1968): 174–94.
Judged by Newsweek magazine in 1947 to be “the most important organ of Prot-
estant opinion in the world today,” the Christian Century rose to this eminence
under the editorship of Charles Clayton Morrison who consistently executed a
pro–civil rights policy, especially noteworthy during his tenure 1908–1947, an
era dominated by the big red scare (communism), the rise of fascism, and the
suppression of rights for blacks and other minorities. “The Century’s tone during
the twenties and thirties was consistently critical of America in terms of poten-
tial unfulfilled; but at the same time it was optimistic in terms of the country’s
vitality and historic determination to make a more socially and economically just
democracy.”
 The Modern Electronic Era, 1920–2000 553

2162. ———. “War Outlawed: The Christian Century and the Kellogg Peace
Pact.” Journalism Quarterly 48 (1971): 26–32.
Charles Clayton Morrison, editor of this liberal religious journal (1908–1947),
became interested in the ill-conceived attempt to outlaw war as provided for in
the Kellogg Peace Pact (1928). From 1924 to 1933 Morrison embraced the con-
cept of outlawing war, advocating the ratification of the Pact and promoting and
defending the pacifism it embodied.
2163. Hess, J. Daniel. “The Religious Journals’ Image of the Mass Media.”
Journalism Quarterly 41 (1964): 106–8.
After analyzing over 500 references in the 1962 issues of four prominent
religious journals, the author concludes that “the charges that religious journals
are not ardent admirers and supporters of the mass media, seem not altogether
unfounded.”
2164. Hoffman, Scott W. “Holy Martin: The Overlooked Canonization of Dr.
Martin Luther King, Jr.” Religion and American Culture: A Journal of Interpre-
tation 10 (2000): 123–48.
Using an icon titled “Holy Martin,” painted by artist Robert Lentz in 1984,
Hoffman explores the process by which King has been canonized. “Language,
action, faith, culture and history intersected to elevate him to the status of saint.”
Widely depicted as apostle, Moses, St. Paul, even Christ before his death, jour-
nalists preferred to place a political interpretation on King’s rhetoric but “people
of faith received his message as a spiritual interpretation,” reaching a faith recep-
tive audience within and beyond the church. Americans came to accept King as
a martyr-saint, “he had died in witness to his faith.”
2165. Holden, Edith, and George Litch Knight. “Brick Church’s Role in Ameri-
can Hymnody.” The Hymn 3 (1952): 73–78.
Brick Presbyterian Church, New York City, the congregation, and its clergy
published and contributed to hymnals for congregational use, which were widely
influential. They included hymns written by three of its clergy, which were popu-
lar in the late nineteenth and early twentieth centuries: Henry van Dyke, Shepherd
Knapp, and William P. Merrill.
2166. Homrighausen, Elmer G. “Communicating the Christian Faith.” Theology
Today 1 (1944–1945): 487–504.
Three types of contemporary Christianity—Roman Catholicism, “liberal”
Protestantism, and “evangelical” Protestantism—are thought to have inadequate
philosophies of Christian education, which hampers their ability to communi-
cate faith. Homrighausen then outlines his own philosophy of communication.
Finally, he affirms “there is no real communication of the faith unless the living
spirit confronts the person and brings him face to face with the necessity for a
decision of faith in Jesus Christ.”
554 Section VII

2167. Hoover, Stewart M. The Electric Giant: A Critique of the Telecommunica-

tions Revolution from a Christian Perspective. Elgin, Ill.: Brethren Press, 1982.
An early 1980s ethical assessment and critique of the telecommunications
revolution (begun in 1939) with particular attention to television. Tracing the
movement from broadcasting to the integration of publishing, television, cable,
and new technologies controlled by media conglomerates, this study raises ethi-
cal concerns about program content, information control, censorship, advertising,
education of the young, and television’s effects on viewers. Notes that churches
have successfully developed programming, distribution networks, and technol-
ogy to be a viable presence in the mass media. Interestingly, the “electronic
church” publishes pamphlets, books, tracts, and monthly magazines.
2168. ———. Mass Media Religion: The Social Sources of the Electronic
Church. Newbury Park, Calif.: Sage Publications, 1988.
Using an interdisciplinary approach, the author examines the implications of
religious television primarily on a cultural level, seeking to explicate the transfor-
mational power of television beyond quantitative tabulation and generalization.
Hoover interviewed individual audience members of Pat Robertson’s 700 Club,
one of the more sophisticated evangelical and conservative religious broadcasts.
These interviews document and confirm that the electronic church has created a
new religious consciousness, one where the “new” evangelicals view themselves
as significant participants in society capable of venturing out into the world and
transforming it. This is manifest on at least three levels: (1) the individual who
is empowered, through an enhanced self-confidence, to deal with a wider, more
diverse world; (2) the community level, where the electronic church integrates
the individual “into a broader system of institutions that form the transdenomi-
national parachurch”; and (3) the societal level, where the individual is provided
role models of successful Christians and where evangelicalism has captured one
of secular society’s most powerful tools and contexts to successfully promote
reform and a return to “traditional values.” This transformational power is limited
by the inability of the electronic church to significantly reach beyond adherents
whose experiences and backgrounds accord with its cultural-theological stance
and by a society in which individuals seek a more temporal, social, and cultural
salvation.
2169. ———. “The Religious Television Audience: A Matter of Significance, or
Size?” Review of Religious Research 29 (1987–1988): 135–51.
Reviewing two major efforts to estimate audience size, the author concludes
that “the audience is actually quite small, if any reasonable threshold for weekly
viewing is chosen,” that efforts to expand audience size have had little effect,
and that religious television viewing is “a behavior largely engaged in sections of
society that have traditionally been the most ‘religious.’”
 The Modern Electronic Era, 1920–2000 555

2170. Hoover, Stewart M., and Lynn Schofield Clark. “Event and Publicity as
Social Drama: A Case Study of the RE-Imaging Conference 1995.” Review of
Religious Research 39 (1997–1998): 153–71.
Views the controversial ecumenical conference, “RE-Imaging,” as a dramatic
and engaging news story played out in the media as a social drama. Intended as
an event limited primarily to participants, press coverage quickly catapulted the
conference into the public sphere with organizers forced to defend it against con-
servative critics. “In this instance, the fact that religion received critical coverage,
just like other ‘beats,’ allowed the event to enter the public sphere, and signified
to religious organizations that religion takes place in a public arena dominated by
powers and processes of symbolic production which it cannot claim to control.”

2171. Horsfield, Peter G. “Religious Broadcasting at the Crossroads.” Christian

Century (January 27, 1982): 87–90.
Noting that religious broadcasting (i.e., television) has matured, it is time “to
view and evaluate the effectiveness of both mainline and evangelical strategies,
and to move in new directions.” Offers five suggested new directions.

2172. ———. Religious Television: The American Experience. Communication

and Human Values. New York: Longman, 1984.
A careful review of history, research, and policy together with an assessment
of mid-1980s trends in American religious television. The rise of the so-called
electronic church and its collusion with the television industry to produce a mo-
nopoly of religious programming promulgating a commodification and consum-
erist expression of faith is examined in depth. A careful study based on empirical
research reveals that the use of television by evangelicals and fundamentalists to
evangelize has not succeeded because television by its very nature is commer-
cially oriented and serves an entertainment function. This, in effect, forces paid-
time religious broadcasters to accommodate the Christian message to economic,
cultural, and competitive marketplace forces. Concludes with a proposed strategy
for churches to use in their quest for restoring “a more realistic appreciation of
what may be achieved through programming.” Includes an especially useful
bibliography, pp. 182–93. A must read that offers a penetrating and insightful
perspective on the effects of religious television on American culture.

2173. Houghland, James G., Dwight B. Billings, and James R. Wood. “The In-
stability of Support for Television Evangelists: Public Reactions during a Period
of Embarrassment.” Review of Religious Research 32 (1990–1991): 56–64.
Based on telephone interviews conducted in Kentucky following the 1987
scandals involving television evangelists Jim Bakker and Oral Roberts. Com-
pared to a previous statewide poll in 1981, it was found “that televangelists have
lost a portion of their following and that respect for them is rather low.”
556 Section VII

2174. Howard, Jay R. “Vilifying the Enemy: The Christian Right and the Novels
of Frank Peretti.” Journal of Popular Culture 28, no. 3 (1994): 193–206.
Examining two novels, This Present Darkness and Piercing the Darkness, each
of which has sold over a million copies, the author concludes that “while Peretti’s
works clearly affirm a theological belief in the importance of prayer, they also
affirm a particular worldview. In this worldview education, government, the mass
media, the ecological movement, and big business are each corrupted by the New
Age/Satanic conspiracy for the control of society and the souls of humans.”
2175. Hulsether, Mark. Building a Protestant Left: Christianity and Crisis
Magazine, 1941–1993. Knoxville: University of Tennessee Press, 1999.
Founded by Reinhold Niebuhr and a network of New York ecumenical Prot-
estant realists, the journal Christianity and Crisis (C&C) began as an attack on
the Social Gospel pacifistic tendencies of the Christian Century. Ironically, both
journals “aimed for the same broad liberal Protestant readership.” This history
richly details the transformation of a relatively small journal (peak circulation
close to 20,000 in 1967, 1977–1980) with an influential following, from an organ
of liberal Protestant ethics to a postwar publication espousing the liberation the-
ologies of the 1960s and 1970s. The dialectical/paradoxical rhetoric and vocality
of the Niebuhrians was best exemplified by John C. Bennett’s leadership and
openness to the multiple understandings of Christian realism that characterized
C&C at its best. Faced with shrinking institutional, financial, and moral support,
this significant and influential journalistic endeavor of dynamic vitality ended
in 1993. Of particular note to media studies is chapter 5, Sex, Movies, and the
Death of God.
2176. ———. “Christianity and Crisis in the 1950s and Early 1960s: A Case
Study in the Transformation of Liberal Protestant Social Thought.” Journal of
Presbyterian History 79 (2001): 151–71.
Based largely on the author’s Building a Protestant Left (1999), “this article
discusses the treatment of three issues—Protestant–Catholic relations, civil rights,
and U.S. military policy—in Christianity and Crisis magazine during the 1950s
and early1960s.” Although the journal lost neoconservative support in the 1970s
and 1980s, it also gained support from leading intellectuals as one of America’s
foremost Christian publications. Reasons for its demise in 1993 included the loss
of institutional and financial support as well as because “many of the approaches
pioneered in its pages had become common wisdom in mainline seminaries, so
that its niche was less unique.”
2177. ———. “The Rise and Fall of Christianity and Crisis Magazine.” Sound-
ings 13 (2000): 547–80.
An analysis of the personalities, institutions, and publics that founded, sus-
tained, and championed this foremost liberal Protestant journal of opinion be-
tween 1941 and 1993. Its influence reached into the upper echelons of seminaries,
social agencies, ecumenical organizations, mainline denominations, and to some
 The Modern Electronic Era, 1920–2000 557

extent into the U.S. government. Its advocacy of social justice underwent several
significant challenges in the 1960s and 1970s with the rise of black power, the
emergence of liberation theology, and feminism, among others. In the end the
journal folded due to financial pressures, its divorce from earlier institutional sup-
port such as from New York’s Union Theological Seminary, the failure of Prot-
estant leaders to support the controversial social critique of the journal, and the
polarization “between the neoconservative and liberationist wings that emerged
from its classical liberal constituency.” Parts of this article also appeared in
Hulsether’s book, Building a Protestant Left: Christianity and Crisis Magazine,
1941–1993 (listed above).

2178. Hurley, Neil P. “Hollywood’s New Mythology.” Theology Today 39

(1982–1983): 402–8.
Analyzes early 1980s films by distinguishing between two genres: those that
employ the traditional themes of good versus evil (often portrayed as rural versus
city values) and those of a pre-Christian and post-Christian world where nature’s
law is the survival of the strongest. The new Hollywood mythology proposes
that “through imaginative works that scientific, technical, and organizational ad-
vances can alter, radically and irreversibly, human nature made in God’s image
and likeness.”
2179. Hynds, Ernest C. “Large Daily Newspapers Have Improved Coverage of
Religion.” Journalism Quarterly 64 (1987): 444–48.
“Religion and coverage in large (100,000 and over circulation) newspapers in
the United States appears to be growing both in quantity and quality” based on a
comparison with a similar study by the same author 10 years previously. Most of
the newspapers select and use religion throughout the paper and periodically run
a page or section of religious news.
2180. ———. “News Coverage of Religion Is Growing.” Editor and Publisher
(October 18, 1975): 15, 38.
“It appears that daily newspapers today are continuing a trend, developed
gradually over 25 years, of expanding their coverage of religion.” Analysis,
largely statistical, is summarized under five headings: space allocations, types of
coverage, personnel, growing interest, and readership.

2181. Inbody, Tyron, ed. Changing Channels: The Church and the Television
Revolution. Dayton, Ohio: Whaleprints, 1990.
A collection of eight essays, mostly by faculty members of United Theological
Seminary, that challenge Catholic, Orthodox, Anglican, mainstream Protestant,
and some evangelicals to consider ways in which they can use electronic com-
munications to proclaim faith. Professors of church history, Bible, theology,
religious education, and missiology address the challenge from their respective
disciplines. Two other authors evaluate the place of television in the church’s
communication and the use of television in interpretive communities. A foreword
558 Section VII

by Martin E. Marty reflects on the responses of theological education to the tele-

vision revolution, while Gregor Goethals suggests in an afterword that “seminar-
ies may use their resources to create alternative symbols of faith and to offer a
critique of cultural values and ideologies.”
2182. Jacobs, Hayes B. “Oral Roberts: High Priest of Faith Healing.” Harper’s
(February 1962): 37–43.
A freelance journalist’s portrait of Oral Roberts and his healing ministry, based
partially on interviews with the evangelist who, at the time, had established a na-
tional reputation for his crusades and radio-television ministry. Jacobs is critical
of Roberts’s fund-raising efforts and of his critical attitude toward the press.
2183. James, Ralph E. “Hot Theology in a Cool World.” Theology Today 24
(1967–1968): 432–43.
Employing Marshall McLuhan’s concepts of print as a “hot” medium and tele-
vision as “cool,” James asks, “have we been trying to do hot theology in a cool
world?” He asserts that if Thomas Altizer and Charles Hartshorne’s hot God is
dead, “TV made it possible. The solution to the theological problem illustrated by
the death of the printed God must come from the continued development of cool
categories: change, participation, involvement, etc.”
2184. Janzen, Reinhild Kauenhoven. “Art as an Act of Faith: Sylvia Gross
Bubalo.” Mennonite Quarterly Review 72 (1998): 389–410.
A study of “Sylvia Gross Bubalo’s visual ‘voice,’ expressed in some two
hundred works on paper and on canvas, constitute a significant but as yet largely
‘unheard’ contribution to Anabaptist-Mennonite expressions of faith and dis-
cipleship, to late twentieth-century religious art in America.” Eschewing icono-
clasm, Bubalo’s art is infused with spiritual energy, “but the immaterial, mysti-
cal, surreal forms with which she shapes her image voice is unique.” Includes
illustrations.
2185. ———. “Door to the Spiritual: The Visual Arts in Anabaptist-Mennonite
Worship.” Mennonite Quarterly Review 73 (1999): 367–90.
“The work of Sylvia Gross Bubalo presents one case study of a Mennonite
artist’s imaging of the church community, as these images visualize essential
aspects of Anabaptist-Mennonite theology.” The essay then discusses the role of
the visual arts in Mennonite meeting houses and churches, focusing on contem-
porary examples from the Americas and Russia. Includes illustrations.
2186. Jeansonne, Glen. “Religious Bigotry and the Press: The Treatment of Ger-
ald L. K. Smith.” In Reporting Religion: Facts and Faith, edited by Benjamin J.
Hubbard, 177–91. Sonoma, Calif.: Polebridge Press, 1990.
Gerald L. K. Smith (1898–1976) was a “depression-era religious leader who
won millions of followers through media coverage” of his demagogic appeals.
Early attempts by Jews and leftists, whom Smith regularly attacked, to disrupt
his meetings and curb his activities failed. A new strategy of silence, of persuad-
 The Modern Electronic Era, 1920–2000 559

ing the press to ignore Smith, was successful. By the late 1940s the blackout had
curtailed Smith’s influence and hate-mongering. Jeansonne concludes that for the
future, the activities of threatening figures “should be described in their complex-
ity, and the potential dangers they pose should be discussed realistically.”

2187. Jenkins, Daniel. “The Word, the Media and the Marketplace.” Princeton
Seminary Bulletin n.s. 4 (1983): 88–94.
Advocates that Christians use media discriminatively, employing standards
that are self-critical and somewhat antithetical to the marketplace. Communica-
tion is seen basically as speech in action, with Christian language being a public
language.
2188. Jennings, Ralph M. “Policies and Practices of Selected National Religious
Bodies as Related to Broadcasting in the Public Interest, 1920–1950.” Ph.D. diss.,
New York University, 1968.
A comprehensive historical analysis and critique of the policies and practices
of major Protestant religious bodies “as related to the concept of broadcasting in
the public interest.” Part I covers central organizations: the Federal Council of
Churches, the Joint Religious Radio Committee, the Protestant Radio Commis-
sion, the American Council of Christian Churches, and the National Association
of Evangelicals. Part II includes the broadcasting activities of nine denomina-
tions, each with a membership of one million or more. Concludes “that the role
of the Protestant churches of America in the development of radio broadcasting
was minimal.” Provides significant coverage of religious radio broadcasting’s
early history.
2189. Johnstone, Ronald L. “Who Listens to Religious Radio Broadcasts Any-
more?” Journal of Broadcasting 16 (1971–1972): 91–102.
Reports the results of a “national survey conducted in 1970 by the Lutheran
Council in the U. S. A. concerning the ‘image of Lutheranism.’” It found that
“religious radio broadcasting tends to reach those who have already been reached
in the sense of already having formal association with religious institutions.” The
Lutheran Hour radio program was congruent with this general finding and, con-
sequently, was found to serve primarily a reinforcement function.

2190. Juhnke, James C. “Gerald B. Winrod and the Kansas Mennonites.” Men-
nonite Quarterly Review 43 (1969): 293–98.
Winrod, a Kansas Baptist evangelist and candidate in the Republican primary
race of 1938 for the U.S. Senate, “established sufficient reputation and authority
to unite scattered fundamentalist forces in Kansas into a new non-denominational
organization, ‘Defenders of the Christian Faith.’” Winning the support of many
Mennonites, he disseminated his thought and made appeals for support through
the pages of The Defender, “which reached a total circulation of 100,000 copies
per month in 1937.” Mennonite publishing houses printed the paper from the late
1920s until 1942.
560 Section VII

2191. Keeler, John D., J. Douglas Tarpley, and Michael R. Smith. “The National
Courier, News, and Religious Ideology.” In Media and Religion in American
History, edited by William David Sloan, 275–90. Northport, Ala.: Vision Press,
2000.
Analyzes the challenges, struggles, and demise of the National Courier, a bi-
weekly, national newspaper published by Logos International Fellowship, 1975–
1977. Problems included arriving at a basic philosophical understanding of the
nature of Christian journalism, conflicting internal visions of the paper’s mission,
the challenge of finding a market niche, the problem of distinguishing between
business and ministry, and separating faith versus fact. Generally, marshaling the
formidable resources and research needed and the failure to “find a distinct posi-
tion in the media marketplace and in people’s minds” led to the termination of
this evangelical charismatically oriented paper after two short years.
2192. Kelly, Gerald, and John C. Ford. “The Legion of Decency.” Theological
Studies 18 (1957): 387–433.
Provides historical background to the formation of the Catholic Legion of
Decency in 1934. One strength of this study is its discussion of Protestant sup-
port for the Legion’s crusade to promote enforcement of the 1930 motion picture
Production Authority Code (PCA). Initially, the Legion and Protestant groups
attempted code support through voluntary pledges, asking individuals “to stay
away from all motion pictures that offend decency and the principles of Christian
morality.” Later, a rating system was devised and the PCA was revised in 1956.
Also discusses the theological and moral concerns of the Catholic Church regard-
ing movies.
2193. Kelly, Leontine T. C. “Preaching in the Black Tradition.” In Women Min-
isters, edited by Judith L. Weidman, 67–76. San Francisco: Harper and Row,
1981.
United Methodist pastor and bishop Kelly recounts her own life story as the
daughter of a minister, as a minister’s spouse, and as a pastor. She identifies the
essence of black preaching through experience and witness that women have
employed and developed, enabling them “to speak with compassion and biblical
soundness to people of all colors, races, ages, and classes.”
2194. Kennedy, Douglas. “Heavy Metal Evangelism.” In In God’s Country:
Travels in the Bible Belt, USA, 122–49. London: Hyman, 1989.
A narrative description of the Christian heavy metal (or Christian hard rock)
music business headquartered at Nashville, Tennessee, a part of the Christian
music industry that emerged in the 1980s due to an interface between consumer
and evangelical market forces. Aspiring stars in this highly competitive business
must, in addition to having musical talent, exhibit an inspirational commitment
to proselytize and evangelize for Jesus.
 The Modern Electronic Era, 1920–2000 561

2195. Keyser, Lester J., and Barbara Keyser. Hollywood and the Catholic
Church: The Image of Roman Catholicism in American Movies. Chicago: Loyola
University Press, 1984.
“Surveys the American movies from 1916 to the present which center on
Catholic issues or topics. The authors have selected movies from different genres
in order to analyze how Hollywood has portrayed Catholic clergy, religious, and
laity, ethnic immigrants, saints and sinners, as well as the patriotic and sexual
attitudes of Catholics. Church and cinema co-exist, commingle, and frequently
compete in modern life.” The authors speak about the tension between secular
entertainment and spiritual enlightenment.
2196. Kinkead, Joyce. “The Western Sermons of Harold Bell Wright.” Journal
of American Culture 7, no. 3 (1984): 85–87.
Wright wrote 19 best-selling novels, most of them composed after he moved
to California and after he resigned the ministry to form the lucrative Book Sup-
ply Company. Strongly flavored with a Social Gospel motif, “Thematically and
structurally in these western novels Wright is clearly the preacher.”
2197. Knight, Walter L. “The History of Baptists Today (1982–1992).” In The
Struggle for the Soul of the SBC: Moderate Responses to the Fundamentalist
Movement, edited by Walter B. Shurden, 151–68. Macon, Ga.: Mercer University
Press, 1993.
Recounts the establishment in April 1983 of a national newspaper directed to
Southern Baptists. Initially titled SBC Today, the name was changed to Baptists
Today in 1991 with the intention of broadening “its coverage within the religious
field to be more inclusive of all Baptists.” Affiliated with the Cooperative Bap-
tist Fellowship, the paper provided nearly 10 years of consistent publication and
“became the only publication available for all Moderates (Baptist) to disseminate
their messages.”
2198. Knox, Marv, R. Albert Mohler, and Linda Lawson. “Southern Baptists and
Freedom of the Press: A Panel Discussion.” Baptist History and Heritage 18, no.
3 (1993): 14–23.
Consists of contributions by panel members: Knox on Trends in Southern
Baptist Newswriting since 1950; Mohler on Trends in Southern Baptist State
Paper Editing since 1950; and Lawson on Trends in Southern Baptist News
Broadcasting since 1950. Although tensions over controversial issues have re-
sulted in censorship or attempted censorship, dismissal of editors and personnel,
and denominational control, most papers attempt to report news and promote
denominational interests. However, “The Controversy of 1979, of attempts by
conservatives to gain control of the denomination, has left the papers somewhat
at a loss to respond to a prolonged theological controversy.” Small audiences and
economic constraints have limited the role of broadcasting, with the denomina-
tion relying primarily on print media for news.
562 Section VII

2199. Korpi, Michael F., and Kyong Liong Kim. “The Uses and Effects of Tel-
evangelism: A Factorial Model of Support and Contribution.” Journal for the
Scientific Study of Religion 25 (1986): 410–23.
Employing a factorial modeling technique developed by Paul Lohne and using
survey data from doctoral research by Korpi, this study tests a tentative theory
“that religiously oriented people will expose themselves to religious radio and
television programs, will be gratified by their fare, and will substitute them for
more traditional religious activities.”

2200. Kraemer, Elmer. “Lutheran Hour.” In The Encyclopedia of the Lutheran

Church, edited by Julius Bodensieck, Vol. 2:1415–16. Minneapolis, Minn.:
Augsburg Publishing House, 1965.
First broadcast over the Columbia Broadcasting System in 1930–1931, with
Walter A. Maier as its popular speaker until 1950, this radio program had grown
by the 1960s into an international effort reaching some 30 million people.

2201. Kselman, Thomas A., and Steven Avella. “Marian Piety and the Cold War
in the United States.” Catholic Historical Review 72 (1986): 403–24.
Details efforts to establish a Marian shrine and cult at Necedah, Wisconsin,
in 1950 based on visions of Anna Von Hoof, a farmer’s wife. This phenomena
is seen as part of the larger Marian devotional movement, such as Lourdes and
Fatima, which “answered a need many Catholics felt for guidance from heaven
to earth.” The Necedah visions accompanied by Von Hoof’s warnings about
Russia and communism provoked widespread interest in the press and reflected
a popular religious response to the tensions of the Cold War both in the church
and in the nation.
2202. Kuhns, William. The Electric Gospel: Religion and Media. New York:
Herder and Herder, 1969.
Moves beyond Marshall McLuhan’s view of contemporary media as “elec-
tronic extensions of man” to probe the “relationship between the new electronic
media and religion.” Analyzes and contrasts the functions of “the entertainment
milieu” and “the religious milieu,” which prompts the question, has entertainment
and fantasy ousted and supplanted religion in human experience? This cultural
terrain is explored with skill, probed with provocative insights, and yields some
thoughtful theological reflection. Although somewhat dated now, it is valuable
for its analysis of the challenges the new media pose for religious belief and
experience.
2203. Lacey, Linda J. “The Electronic Church: An FCC Established Institution?”
Federal Communications Law Journal 31 (1978): 235–75.
A detailed examination of the legal questions posed by religious broadcasts
and the role of the Federal Communications Commission’s regulatory policies
as related to the First Amendment of the U.S. Constitution. “It concludes that a
strong argument can be made that the FCC’s actions do constitute establishment
 The Modern Electronic Era, 1920–2000 563

clause violations, and that it is time for the Commission and interested onlookers
to devote serious thought and attention to the ‘Electronic Church’ and its first
amendment implications.”
2204. Larson, Cedric. “Religious Freedom as a Theme of the Voice of America.”
Journalism Quarterly 29 (1952): 187–93.
“An agency of the United States government, the Voice of America (VOA,
radio program), is carried in 46 languages to areas having a potential audience of
300 million.” Although a secular organization, VOA has consistently emphasized
in its programming freedom of religion and the spiritual and moral values on
which American democracy is founded.
2205. Larson, Robert E. “An Accreditation Program for Contact Teleministries
USA.” D.Min. diss., Lancaster Theological Seminary, 1986.
“Addresses the problem of maintaining uniform standards of identity and
service delivery within a national network of ministries designed to provide
telephone help to persons in distress.” It is related entirely to the program and
situation of Contact Teleministries USA, a national organization that accredits
some 100 centers of teleministry.
2206. Lee, Jung Young. Korean Preachings: An Interpretation. Nashville,
Tenn.: Abingdon, 1997.
An experienced pastor, seminary educator, and first generation Korean Ameri-
can, Lee offers his critique of Korean American Christianity contextualized
and centered in preaching. Drawing on the shamanic, Buddhist, Confucian, and
Christian background of Korean immigrants to the United States, he proposes a
transitional strategy for the future of the Korean American church, one that inte-
grates their cultural and spiritual heritage into preaching. A valuable contribution
on communicating in the context of America’s increasingly pluralistic religious
landscape.
2207. Lentz, Richard. “The Resurrection of the Prophet: Dr. Martin Luther King,
Jr., and the News Weeklies.” American Journalism 5 (1987): 59–81.
Analyzes news coverage by Time, Newsweek, and U.S. News & World Report
of King during the last three years of his life, 1965–1968. King’s Poor People’s
Campaign and his opposition to the Vietnam War were viewed as an attack on
“the evils of modern corporate society,” a radical shift precipitating a symbolic
crisis in America. The news weeklies employed three themes in the weeks after
his death to portray him as a gentle American prophet: the theme of moderation
opposed to extremists; the Southern prophet; and King as a national symbol, a
respectable reformer, all this in response to “their acute sense of audience and
audience expectations.”
2208. LeSourd, Leonard E. “The Guideposts Story: An Impossible Dream
Comes True.” In The Guideposts Treasury of Faith: Twenty-Five Years of Inspi-
ration, 3–23. Carmel, N.Y.: Guideposts Magazine, 1970.
564 Section VII

A personal memoir by the executive editor of Guideposts that sketches the

magazine’s founding and development from 1945 to 1970. Begun as a weekly
spiritual letter designed for businessmen, it grew from a few thousand subscribers
to a 32-page monthly with two million subscribers. A significant number of these
subscriptions were underwritten by businesses, hotels, and motels. At its twenty-
fifth anniversary its activities included the publication of books, special booklets,
the production of films and records for television and radio, and the publication
of five international editions.
2209. Lippy, Charles H. “Electronic Church.” In Encyclopedia of Religion in the
South, 2d rev. and expanded ed., edited by Samuel S. Hill, Charles H. Lippy, and
Charles Reagan Wilson, 282–83. Macon, Ga.: Mercer University Press, 2005.
Electronic church “denotes religious ministries transmitted through radio,
television, and the Internet” to individuals in their homes. Surveys developments
since the 1920s, noting that by the late twentieth century “there were more than
1200 radio stations across the country devoted exclusively to Christian program-
ming, most of it evangelical or Pentecostal in tone.”
2210. Lischer, Richard. “The Word That Moves: The Preaching of Martin Lu-
ther King, Jr.” Theology Today 46 (1989–1990): 169–82.
Locates the power of King’s preaching in the spoken word, not in his published
works. Although he drew from an arsenal of cliches, commonplaces, quotations,
hymns, and gospel climax improvisations, it was style rather than language that
best characterized his preaching. Although he spoke in many contexts, the true
location of his speaking was the black church where he claimed the authority of
the pulpit. His many speeches and sermons were rooted in the experiences of
suffering, oppression, and struggle. Even as his words moved and helped power
the civil rights movement, his sermons emerged out of the movement from his
own community.
2211. Litman, Barry R., and Elizabeth Bain. “The Viewership of Religious Tele-
vision Programming: A Multidisciplinary Analysis of Televangelism.” Review of
Religious Research 30 (1988–1989): 329–43.
Challenging the common theoretical approaches of past studies based on mass
communication and sociological analysis, this study used a multidimensional
framework. Using a “narrowcast” approach, it found “there is no indication that
a direct link exists between church attendance/membership and the viewing of
religious programs.” However, religiosity is distinctive to such viewing apart
from active church participation.
2212. Lloyd, Mark. Pioneers of Prime Time Religion: Jerry Falwell, Rex Hum-
bard, Oral Roberts. Dubuque, Iowa: Kendall/Hunt, 1988.
A detailed analysis of the “program format, production and syndication of
these three broadcasters,” including organizational, biographical, historical, and
financial information on each. “A random selection of programs produced in 1976
 The Modern Electronic Era, 1920–2000 565

are evaluated around four major themes—organizational data, program format,

program production and program syndication for each of the three ministries.”
Includes a classified bibliography, pp. 145–99, covering Interviews, Books, Ar-
ticles and Unpublished Data from Within Organizations; Production, History and
Theory—Books, Religious Broadcasting—Articles; Jerry Falwell—Books and
Articles; Rex Humbard—Books and Articles; Oral Roberts—Books and Articles;
Unpublished Data; and Television Programs. Includes indexes.

2213. Lochhead, David. “Day Dreams: Thinking Theologically about Comput-

ers.” Journal of Theology (United Theological Seminary) 92 (1988): 34–40.
Reflects on our relationship to machines, more specifically the computer and
“its role in religious communities and institutions.” Computers tempt us to play
with our imaginations, to dream. Our dreaming needs to be in touch with the real-
ity of the gospel, to be aware of human finitude, human sin, creatureliness, and
grace. “We do want to dream. We want to think about what computer technology
might mean in the body of Christ and in its love affair with the world.”
2214. Loevinger, Lee. “Religious Liberty and Broadcasting.” George Washing-
ton Law Review 33 (1964–1965): 631–59.
“Communications attorneys have long questioned the authority of the Federal
Communications Commission to fix what it considers desirable elements of pro-
gramming; they claim it is violative of the first amendment.” Here, a member of
the Commission reviews the law and suggests “that it may be unconstitutional for
the FCC to consider any religious programming proposals in awarding licenses.”
For a contrary view see the study by Kenneth Cox (listed above). A condensed
version of this article appears as “Broadcasting and Religious Liberty” in the
Journal of Broadcasting 9 (1964–1965): 3–23.
2215. Loftis, Deborah. “The Hymns of Georgia Harkness.” The Hymn 28 (1977):
186–91.
Author of 37 books, several hundred published articles, speeches, and sermons,
Harkness also composed hymns that attained wide usage and acceptance into
hymnals.
2216. Long, Thomas G. “Pawn to King Four: Sermon Introductions and Com-
municational Design.” Reformed Review 40 (1986–1987): 27–35.
Advocating an integrative, organic communicational approach to sermon
construction, Long closely analyzes J. Randall Nichols’s approach to “meta-
communication” and the sermon’s introduction to construct his own six-point
proposal for forming a more complete approach to sermon introductions. He
claims “this perspective rescues the sermon from the arena of written discourse
and brings it home again to the world of oral communication.”
2217. Mackenzie, Donald M. “Criticizing ‘Christian’ Folk Music.” Theology
Today 35 (1978–1979): 207–9.
566 Section VII

Argues that there is an organic and natural bond linking theology and aesthet-
ics. These two modes of expression can claim a common heritage useful in for-
mulating criteria for evaluating so-called Christian folk music.
2218. ———. “The Music of Willie Nelson: Sympathy with God’s Pathos.” The-
ology Today 35 (1978–1979): 475–79.
Identifies Nelson’s country music as the blues and relates it to Abraham
Heschel’s concept of pathos, holding “that prophetic and poetic inspiration are
identical and that the flash of prophetic or poetic inspiration is a part of God’s
perpetual revelation.” This sense of pathos also signifies relationships between
God and people, a combination that “is the fundamental driving element behind
Willie Nelson’s artistry.”
2219. MacVaugh, Gilbert Stillman. “Structural Analysis of the Sermons of Dr.
Harry Emerson Fosdick.” Quarterly Journal of Speech 18 (1932): 531–46.
Analysis of the traditional five parts in the “average” sermon reveals that
Fosdick introduced innovations of sermon construction at variance with accepted
form. He aimed for an early climax emotional in appeal and of moral impressive-
ness. His introductions were lengthy, the first main idea occupies “almost one-
third of the space of the whole sermon manuscript,” the second and third ideas
occupy less space, and the conclusion is brief. This departure from conventional
sermon construction indicates that Fosdick’s new psychological approach super-
sedes “the age old traditional methods of the rhetoritician.”
2220. Mahsman, David L. “Theodore Graebner and Martin Sommer: Do They
Have Anything to Say to the Church Today?” Concordia Historical Institute
Quarterly 67 (1994): 133–47.
Graebner and Sommer were coeditors of The Lutheran Witness, official peri-
odical of the Lutheran Church—Missouri Synod, for 35 years, 1914–1949. This
study analyzes the articles and editorials they wrote on ecclesiastical concerns,
church growth (evangelism), euthanasia, gambling, war, disarmament, pacifism,
peace, and related issues. Clearly they “did speak to matters that were of concern
to the church in their day, but that continue to be of interest and concern to the
church in 1994.”
2221. Maier, Paul L. A Man Spoke, a World Listened. New York: McGraw-Hill,
1963.
Biography of Walter A. Maier, founder of the Lutheran Hour radio program
launched in 1930. Over 17 seasons (1930–1950) the broadcast expanded to
include over 1,200 stations worldwide and was heard by a weekly audience es-
timated at from 12 to 20 million. A gifted communicator, Maier was a prolific
author. He served as editor of The Messenger, a Lutheran newspaper, 1920–1945,
issued the Lutheran Hour News, with a circulation of over 430,000, and pub-
lished his radio addresses in 20 volumes. His other publications included books,
devotional tracts, educational materials, and at least one scholarly monograph.
 The Modern Electronic Era, 1920–2000 567

The media ministry he developed has continued since his death in 1950. For
further details consult www.lutheran hour.org.
2222. Makarushka, Irena. “Subverting Eden: Ambiguity of Evil and the Ameri-
can Dream in Blue Velvet.” Religion and American Culture, a Journal of Inter-
pretation 1 (1991): 31–46.
David Lynch’s film Blue Velvet focuses on the ambiguity that is implicit in
both good and evil, especially as illustrated by the “American Way of Life.” This
way of life, which forms the spiritual core of America’s self-understanding, takes
on the tentative character of Eden but is subverted by the collapse of the illusion
of order. Lynch concludes that “The American Dream is a fiction that fills the
void left by the default of the gods.”
2223. Manis, Andrew W. “Silence or Shockwaves: Southern Baptist Responses
to the Assassination of Martin Luther King, Jr.” Baptist History and Heritage 15,
no. 4 (1980): 19–27, 35.
Largely silent prior to King’s assassination, Southern Baptist newspaper edi-
tors, pastors, laity, and the Southern Baptist Convention reacted in various ways
to the tragedy. Responses ranged from shock and horror, “polite sympathy,” and
tragedy calling for action, to “the Great Silence.” Although King had his support-
ers, there was also vociferous opposition to his views and methods.
2224. Mann, John A. “Hight C. Moore as Pastor and Editor.” Baptist History and
Heritage 6, no. 1 (1971): 3–16.
Pastor, journalist, and educator, Moore served as editor of the Biblical Re-
corder (1908–1917) and the Home Department Magazine (1917–1943) of the
Southern Baptist Convention (SBC). As editor of the SBC Sunday School Board,
he “served as editor of The Teacher for sixteen years, contributed hundreds of
articles to the various periodicals of the board, and served on the International
Sunday School Lesson Committee for twenty years.” He initiated and gave a
weekly broadcast of Sunday school lessons over WSM radio in Nashville from
1929 to 1943.
2225. Martin, Joel W., and Conrad E. Ostwalt. Screening the Sacred: Religion, Myth
and Ideology in Popular American Film. Boulder, Colo.: Westview Press, 1995.
Built on the assumption that popular films have assumed some of the functions
of religion, this collection of 12 essays “presents three different approaches to
viewing the relationship among films, the religious imagination, and contempo-
rary society. These three approaches, in turn, give rise to three methodologies for
studying the relationship between religion and film: theological criticism, mytho-
logical criticism, and ideological criticism. The goal is to demonstrate that there
are different ways of defining religion, different ways of viewing the relationship
between religion and film, and, thus, different ways of approaching the study of
religion and culture.” One of the few studies to seriously examine the relationship
between popular American films, myth, and ideology.
568 Section VII

2226. Martin, William. “Giving the Winds a Mighty Voice.” In Religious Televi-
sion: Controversies and Conclusions, edited by Robert Abelman and Stewart M.
Hoover, 63–70. Norwood, N.J.: Ablex Publishing, 1990.
Surveys the history of the electronic church from 1921 through the 1980s with
particular attention to the persons and churches who pioneered and experimented
with both radio and television broadcasting. Preeminent among them is Billy
Graham who produced the Hour of Decision radio program, who made 15-
minute television “fireside chats,” developed live crusade shows, responded to
listener inquiries through his syndicated “My Answer” newspaper column, and
established his Billy Graham Evangelistic Association, which produces sermons,
books, sheet music, films, and recordings. Evaluates the electronic church and
evangelicalism’s emergence in the public sphere as a social, political, and theo-
logical force.
2227. ———. A Prophet with Honor: The Billy Graham Story. New York: Wil-
liam Morrow, 1991.
The appellation “prophet” is a nonsequiter in this massive, somewhat ver-
bose biography by a Rice University sociologist that clearly portrays Graham as
an evangelist/revivalist (a la D. L. Moody and mass urban evangelism), Ameri-
can civil religious icon, and religious media entrepreneur. From his beginnings
as a boy preacher to his stature as America’s best-known television pulpiteer,
Graham consistently employed media preparatory to his revivals and crusades
using posters, billboards, flyers, radio pronouncements, newspaper ads, and
telephone contacts. But it was his expansion into radio, motion pictures, direct
mail solicitations, and television that extended his ministry nationally and inter-
nationally, reaching audiences in the millions. Employing print media he found
both Christianity Today and Decision magazines. He seized every opportunity
to wed technology to his biblical and quasi-dispensationalist theological views,
breaking from fundamentalism to help establish the New Evangelicalism. As
the icon of America’s civil religion, he became deeply involved in national
politics, particularly during the Eisenhower–Nixon era. This assessment, writ-
ten at the instigation of Graham, is laudatory, even critical at points, without
being hagiographic, including many details about Graham, his family, his as-
sociates, and the many political and world leaders with whom he associated or
had contact.
2228. Marty, Martin E. The Improper Opinion: Mass Media and the Christian
Faith. Westminister Studies in Christian Communication. Philadelphia: West-
minster Press, 1967.
Proposes that Christianity can best communicate through mass media by mask-
ing its message. Mass media directs messages that are widely acceptable, non-
threatening to a mass audience, and that are proper opinions. Protestant Christian-
ity can communicate authentically when it presents the gospel by portraying lives
and events in which the invitatory power of sacrifice and service are made clear.
 The Modern Electronic Era, 1920–2000 569

This stumbling block or scandal is the central message, the improper opinion that
the church and Christians are challenged to proclaim.
2229. Marty, Martin E., John G. Deedy, David W. Silverman, and Robert
Lekachman. The Religious Press in America. New York: Holt, Rinehart and
Winston, 1963.
A sustained analysis of the religious press (Protestant, Catholic, and Jewish),
which, at the date this volume was written, had a total circulation of 50 million.
The contributors provide historical perspective for their respective branches of
American religious journalism and also provide both descriptive material and
prescriptive analysis. “They are unanimous in criticizing the way in which key
issues of religious concern are often either ignored or made to appear trivial.”
Written shortly after the advent of television and the computer, these studies
reflect a previous era but, to their credit, incorporate a pluralistic consciousness
that is now taken for granted.
2230. Martz, Larry, and Ginny Carroll. Ministry of Greed: The Inside Story of
the Televangelists and Their Holy Wars. New York: Weidenfeld and Nicholson,
1988.
A detailed account of the scandals that involved prominent televangelists
in the late 1980s, especially as focused in the struggles surrounding control of
the PTL empire. Based largely on files and information gathered by Newsweek
magazine, this was one of the top news stories in 1987. As Martz points out,
the battle between the evangelists was played out in the press and “the warring
evangelists used Ted Koppel, CNN’s Larry King, and other television shows as
gun platforms to wage their battles.” The authors conclude by observing that
“religious broadcasting of some sort will not only survive but almost surely grow
as a cultural force.”
2231. Mason, David E. “Protestant Magazines Are Changing.” Christianity To-
day (October 14, 1966): 14–18.
The associate director of Laubach Literacy evaluates the state of the Protestant
religious press, assessing appearance, writing quality, news reporting, editorial
freedom, mechanical improvements, and circulation. The press “has kept abreast
of the overall ‘progress’ of our culture, but certainly not far ahead.” Includes five
suggestions for improvement.
2232. Massaglin, Martin L. “Colporter Ministry: The Transitions of Power.”
Foundations: A Baptist Journal of History and Theology 24 (1981): 328–42.
Traces the history of colporteur ministry, begun in 1840, by the American
Baptist Publication Society and later also adopted by the American Baptist Home
Mission Society. Begun with the purpose of selling and distributing tracts, Bibles,
and books in remote areas of the nation, changes in communication provided
the opportunity of utilizing automobiles and railroad chapel cars to accomplish
a broader work of evangelization. Severe economic distress caused by the Great
570 Section VII

Depression of the 1930s and changing circumstances ended over 100 years of
colporteur work in 1949. At its height in 1890 there were 1,640 agents in 47
states or districts.

2233. Massey, James Earl. “Bibliographical Essay: Howard Thurman and Rufus
M. Jones.” Journal of Negro History 57 (1972): 190–95.
Traces the influence of Jones upon Thurman. The section Writings of Howard
Thurman includes a listing of Books and Pamphlets, Contributions to Books,
Single Sermons, Addresses and Articles, and Book Reviews.

2234. ———. “Thurman’s Preaching: Substance and Style.” In God and Human
Freedom: A Festschrift in Honor of Howard Thurman, edited by Henry James
Young, 110–21. Richmond, Ind.: Friends United Press, 1983.
This analysis of Thurman’s preaching demonstrates that it was pastoral and
centered in worship. Substantively he “sought to share clear insights” by examin-
ing religious truths from varied perspectives. His sermon style was meticulously
crafted. “He understood human speech as a basic human action, an action stimu-
lated and controlled by understanding and addressed to understanding for the
sake of sharing.” He eschewed the traditional sermon style and did not totally
follow the traditional black preaching style, but was deemed one of America’s
greatest preachers in the 1950s.
2235. McCall, Roy C. “Harry Emerson Fosdick: Paragon and Paradox.” Quar-
terly Journal of Speech 39 (1953): 283–90.
Evaluates Fosdick’s preaching in terms of his unique style, which “was almost
completely of his own making.” His sermons were works of art carefully crafted
with appeal to his audience, as he had one of the largest listening and reading
audiences of any twentieth-century American preacher. He usually selected a
problem of everyday life and constructed a counseling session around it, employ-
ing an intimate, conversational message.
2236. McChesney, Robert W. “Crusade against Mammon: Father Harney,
WLWL and the Debate over Radio in the 1930s.” Journalism History 14 (1987):
118–30.
In May 1934, the U.S. Senate defeated the Wagner-Hatfield amendment,
which would have reformed the oligopolistic and commercially subsidized
nature of American broadcasting by, among other provisions, requiring the
Federal Communications Commission to allocate a minimum of 25 percent
of the channels to nonprofit and education broadcasters. “By all accounts,
the person most responsible for getting the Wagner-Hatfield amendment to
the floor of the Senate and, indeed, to near passage was the Very Reverend
John B. Harney, the general superior of the Missionary Society of St. Paul
the Apostle.” This case confirms an important precedent for media reformers
interested in a more democratic press, especially in reference to educational
and nonprofit groups.
 The Modern Electronic Era, 1920–2000 571

2237. McCoy, Charles S. “Christian Faith and Communication: Theological

Reflections.” The Christian Scholar 50 (1967): 32–39.
Constructs two theological views of Christian faith and communication: an ec-
clesiastical theology and a Christological theology. The former requires defining
the message of the gospel using biblical and dogmatic resources, while the latter
views communication as the very fabric of human existence and as a response to
God’s call framed in obedient service to God.
2238. McGreevy, John T. “Thinking on One’s Own: Catholicism in the Ameri-
can Intellectual Imagination, 1928–1960.” Journal of American History 84
(1997–1998): 97–131.
Examines the clash between American liberalism’s insistence that “religion, as
an entirely private matter, must be separated from the state,” and Catholicism’s
predisposition to favor the common good over individual rights. After surveying
this clash in recent history, the author concludes that a residual tension of ap-
prehension and admiration are still present in the American experience of moral
formation and civic responsibility.
2239. McKellar, Hugh D. “A History of the Hymn Society in the United States
and Canada, 1922–1997.” The Hymn 48, no. 3 (1997): 8–17.
Sketches the history of the Hymn Society from somewhat East Coast parochial
beginnings to status as the major Hymn Society in the United States and Canada.
It has not only encouraged the use of hymns and hymn tunes, but from its incep-
tion has also encouraged “the writing and publishing of hymns,” with the Society
becoming an influential music publisher in its own right.
2240. McLoughlin, William G. “Aimee Semple McPherson: ‘Your Sister in the
King’s Glad Service.’” Journal of Popular Culture 1, no. 3 (1967): 193–217.
A sympathetic and nuanced biographical essay on the life and ministry of the
famous Pentecostal evangelist who sought publicity in an effort to gain support
and win converts. She founded a publishing house to handle the Bridal Call-Cru-
sader (monthly) and a weekly magazine that her followers could read and sell.
She also erected “a 500-watt radio station on top of [Angelus] Temple (Station
KFSG) which sent her sermons and other religious programs out over the South-
ern California airwaves. She was a simple and sincere pietist who tried to fight
fire with fire in the Jazz Age.”
2241. McLuhan. Marshall. “McLuhan on Religion.” Christianity Today (Febru-
ary 13, 1970): 34.
Brief report of McLuhan’s appearance before the annual convention of Na-
tional Religious Broadcasters where he commented on the media and religion,
stating that “in the case of Jesus Christ, we are dealing with the Word made flesh,
which suggests the medium and the message as one.”
2242. McMickle, Marvin A. “Who Do People Say That We Are? A Study of the
Film Portrayal of the Black Religious Leader.” In Papers of the Annual Meeting:
572 Section VII

Teaching Preaching, compiled by Stephen Farris, 65–76. St. Louis, Mo.: Acad-
emy of Homiletics, 2001.
Examines 36 films produced 1925–2001 “offering portrayals of the black
religious leader,” compared “to the historic role played [by] black religious lead-
ers over the past two centuries.” This comparative framework is used to analyze
films in terms of intertextuality, semiotics, and spectatorship, revealing issues of
mythification, marking, and omission. Stereotyping common to both history and
film portrayals has resulted in the satirical depiction of black preachers as charla-
tans, drunkards, womanizers, and bumpkins. These distortions raise fundamental
questions about the accuracy of such portrayals in films.
2243. McNair, Wesley C. “The Secret Identity of Superman: Puritanism and the
American Superhero.” American Baptist Quarterly 2 (1983): 4–15.
Traces the etiology of Superman back to the Puritan visible saint who triumphs
over evil. Sketches the superhero myth back through figures appearing in Ameri-
can historical paintings, circa 1770 and following, and in American literature, to
the cowboy as pop culture hero on the western frontier and in the comic book.
“These moral and religious characteristics are not only the most salient ones the
American superheroes possess; they are also the most typical characteristics to be
found throughout our entire history of American heroes.”
2244. McQuail, Denis. “Mass Media.” In The Encyclopedia of Christianity,
edited by Erwin Fahlbusch, Vol. 3:456–61. Grand Rapids, Mich.: Eerdmans,
2003.
A succinct general, historical, and social systems overview of the mass media.
Current trends suggest that the emergence of new electronic media (Internet)
may lead to the increased fragmentation of audiences with the boundaries be-
tween mass media and other channels of communication becoming “increasingly
blurred.”
2245. Meggs, Peter A. H. “Television and the Church.” In Television—Radio—
Film for Churchmen, edited by B. F. Jackson, 13–109. Communication for
Churchmen series. Nashville, Tenn.: Abingdon, 1969.
Canadian broadcaster Meggs’s late 1960s state-of-the-art assessment of reli-
gious television ranges from broadcasting a local worship service to new possi-
bilities offered by satellite transmission. Reviews U.S. Methodism’s “Television
Valuation Month” program and efforts by the United Church of Christ to hold
the Federal Communications Commission responsible for broadcasting in the
public’s interest. The approach is ecumenical, emphasizing the importance of
television’s ability to foster dialogue and its potential to evangelize. Concludes
that “the churches must accept the secular development of the media and find
their contribution within that development.”
2246. Meister, J. W. Greg. “Mass Media Ministry: Understanding Media.” The-
ology Today 37 (1980–1981): 351–56.
 The Modern Electronic Era, 1920–2000 573

Defines three functions of the television camera, including “looking into” a

scene when two cameras are used to deliberately distort space, and sometimes to
intensify the experience of the original event.” This “looking into” function offers
the possibility of summoning “the viewer to an inner awareness of the sacred-
ness of life.” The advent of the videocassette opens the challenge of distributing
programming that can help people in their search for God.
2247. Meyer, William E. H. “The Problem of God in a Hypervisual Society: An
Essay in American Aesthetics.” Journal of American Culture: Studies of a Civi-
lization 20, no. 3 (1997): 67–71.
Assuming “that the United States of America has become the most ocularly-
oriented or hypervisualized of cultures,” Meyer traces this visual odyssey from
Emerson’s “subjective eye-dealism” to Flannery O’Connor’s “new Jesus.” After
citing numerous “modern hypervisual Christs” in American literature, the author
proposes that “we analyze both our religious rites and daily rituals in order to
see how the image or the eye-con or the vision of the ‘American dream’ may
inevitably propose a truth which depends more on hard observation than inces-
sant praying.”
2248. Miles, Delos. “Unique Contributions of Southern Baptists to Evangelism.”
Baptist History and Heritage 22, no. 1 (1987): 38–45.
Southern Baptists made unique contributions to evangelism “through the con-
cepts of a chair of evangelism in theological education, by creating a denomina-
tional infrastructure for evangelism,” and through the production of evangelistic
literature. The Broadman Press of the Southern Baptist Convention is identified
as the largest single publisher of evangelistic literature.
2249. Miles, Margaret R. “Representing Religion in a Media Culture: Spike
Lee’s Jungle Fever.” ARTS: The Arts in Religion and Theological Studies 6
(1994): 8–13.
Argues that religious people need to develop a critical subjectivity toward
the relationship between religion and images. Spike Lee’s film Jungle Fever is
critiqued in terms of cultural concerns: urban society in extremis, race, gender,
sex, class, and religion.
2250. ———. Seeing and Believing: Religion and Values in the Movies. Boston:
Beacon Press, 1996.
Employing a cultural studies approach, the author analyzes 15 films produced
during the 1980s and early 1990s to identify values circulated in films with box
office appeal, extending attention to the social, political, and cultural matrices
in which the films were produced and distributed. The first nine films focus on
religion—Christianity, Judaism, and Islam. The remaining six films “highlight
issues of individual and social values, especially as they concern race, gender,
sexual orientation, and class.” Contending that North Americans “now gather
about cinema and television screens rather than in churches to ponder the moral
574 Section VII

quandaries of American life,” Miles examines these films in an effort to make

clear the common connection between religion and film since both deal with
values and both attempt to consider the ancient and perennial question of human
life: how shall we live?

2251. Millard, William J. “Reader Characteristics and Content Preferences for a

Denominational Magazine.” Journalism Quarterly 41 (1964): 433–36.
A study of readers of Presbyterian Survey Magazine to determine their char-
acteristics, to identify major functions served by the magazine, and “to see what
kinds of articles had greatest appeal.”
2252. Miller, Keith D. “Martin Luther King, Jr., and the Black Folk Pulpit.”
Journal of American History 78 (1991–1992): 120–23.
Credits King’s evolution as a powerful preacher and spokesperson to two ma-
jor sources: “the sermons of Harry Emerson Fosdick and the African-American
folk pulpit.” He gained an authoritative voice by “adopting the persona of previ-
ous speakers (oral tradition) as one adapts the sermons and formulaic expressions
of a sanctified tradition.”
2253. Miller, Robert Moats. Harry Emerson Fosdick: Preacher, Pastor, Prophet.
New York: Oxford University Press, 1985.
A highly detailed, largely sympathetically disposed biography of “the era’s
leading homiletician.” Chapter 20, The Dean of All Ministers of the Air: Radio’s
‘National Vesper Hour’ Reaches Millions, recounts Fosdick’s radio ministry
from 1924 through 1946. Fosdick was unable to completely shake off his hold on
the past and open himself to the future when it came to acceptance of the theater
in relation to his own disposition and in relation to his childhood standards of
bourgeois nineteenth-century culture. “Confirming his cries to the twenties alone
one hears him assert that the American theater is in a ‘deplorable condition’ hav-
ing largely ‘fallen into the hands of commercial panderers who fed the populace
on rottenness.’” Fosdick also had his reservations about movies, dancing, and
much contemporary literature.

2254. Miller, Spencer. “Radio and Religion.” American Academy of Political

and Social Science 177 (1935): 135–40.
Recounts the early history of religious broadcasting, the policies of the National
Broadcasting Company and the Columbia Broadcasting System, and explains
their ecumenical nature involving Protestants, Catholics, and Jews. Includes an
interview of the Reverend Edwin Van Etten, rector of Calvary Episcopal Church
in Pittsburgh, site of the first religious broadcast. The author concludes,” Radio
is here to stay—a part of the matrix of our complex civilization.”
2255. Miller, Wesley E. “The New Christian Right and the News Media.” In
New Christian Politics, edited by David G. Bromley and Anson Shupe, 139–49.
Macon, Ga.: Mercer University Press, 1984.
 The Modern Electronic Era, 1920–2000 575

Examines the dialectical relationship between the media and the New Chris-
tian Right (NCR) as a social movement desiring news coverage. Being a new
movement, the NCR gained coverage through creating media appeal, by staging
unique events, and through association with influential public figures. The news
media, in turn, often decontextualized events by reconstructing them as news sto-
ries/events, creating an image that affected the direction of the movement. “The
media have taken what the New Christian Right has chosen to present and have
transformed the message into a form consistent with the news media’s interests
and needs.”
2256. Minear, Paul S. “Communication and Community.” Theology Today 27
(1970–1971): 140–54.
Building on Martin Buber’s concept of a true conversation that “engages both
partners at deeper levels of selfhood where no single question and answer will
suffice.” Minear identifies and analyzes nine types of “various conversations
according to the factors which make for frustration or fulfillment.” Includes
person-to-person encounter, conversation between “men and communities,” and
divine–human dialogue.
2257. Mitchell, Henry H. Black Preaching: The Recovery of a Powerful Art.
Nashville, Tenn.: Abingdon, 1990.
Laying a primary emphasis on black culture and advocating its centrality to
contemporary preaching, chapters on the history of black preaching and of educa-
tion for ministry delineate four transitions that have taken place since 1732 when
black preaching first emerged: the bridge period of transition from black African
religious sentiments to the revivalistic faith of colonial whites; 1820–1880, when
black denominations formed and clergy training was acquired, utilizing an ap-
prentice system; 1880–1960, a period of social and political activism during and
following Reconstruction; and the contemporary period since 1960, when black
preaching emerged on its own with seminary trained pastors. Mitchell also cov-
ers the Bible’s primacy, communication utilizing a flexible linguistics, matters of
style, sermon construction, and a chapter on black theology. Designed for both
seminarians and pastors, this is a basic homiletic text.
2258. ———. “Preaching: Window to the Soul.” African American Pulpit 4, no.
1 (2000–2001): 17–19.
Words of caution from the dean of African American preachers warning that
“we [i.e., clergy] are inevitably revealing far more about ourselves than we in-
tend.” He advocates disciplined sermon preparation as an antidote for avoiding
various self-aggrandizing pitfalls.
2259. Mitchell, Jolyon P. Visually Speaking: Radio and the Renaissance of
Preaching. Louisville, Ky.: Westminster John Knox Press, 1999.
“Mitchell analyzes religious broadcasting in Britain and America,” noting that
radio, once pronounced in danger of extinction by television and other electronic
576 Section VII

media, has enjoyed a renaissance since the 1970s. By skillfully adapting to a new
communication environment, it has survived and prospered. He believes that
preaching, challenged by these same changes, can also experience a renaissance
and learn valuable lessons from the art of radio broadcasting. Clergy are chal-
lenged to “communicate orally and effectively in a society where a whole range
of audio-visual stimuli competes for the congregation or audience’s attention.”
Part of his analysis traces the historical setting and evolution of both radio broad-
casting and preaching. Includes an extensive bibliography, pp. 241–88.
2260. Mobley, G. Melton. “The Political Influence of Television Ministers.”
Review of Religious Research 25 (1983–1984): 314–20.
“It is argued here,” along with data collected from 14 mainline churches
(especially Southern Baptist and United Methodist) in the southeastern United
States, “that while certain subpopulations may find the message of TV ministers
encouraging or necessary (as the infirm might), they will not be likely to grant
powers to the TV ministers over such a critical political act as voting for a par-
ticular candidate.”
2261. Montgomery, Edrene S. “Bruce Barton’s The Man Nobody Knows: A Pop-
ular Advertising Illusion.” Journal of Popular Culture 19, no. 3 (1985): 21–34.
Places Barton’s best seller (over one million copies) in the category of a
“secularized portrait of Christ, which reinforced the culturally sacred values of
economic activity, success and material gain, [which] satisfied the spiritual needs
of his generation.” Barton, using the techniques of advertising, succeeded in
projecting an image of Jesus as real, which was, in fact, fictional. His book was
serialized, translated into many languages, and issued as a motion picture.
2262. Morgan, Dale L. “Mormon Story Tellers.” Rocky Mountain Review 7, no.
1 (1942): 1, 3–4, 7.
Novelists largely neglected the Mormon story until after 1900 when several
titles appeared early in the century. Nine novels, published 1939–1942, are re-
viewed and represent a burgeoning interest in telling the Mormon epic, “for it
possesses historical continuity, spectacular violence, cross-grained social texture,
and tragic content.”
2263. Morgan, David. “Imaging Protestant Piety: The Icons of Warner Sallman.”
Religion and American Culture: A Journal of Interpretation 3 (1993): 29–47.
Places Sallman’s works within the interpretive framework of art history, which
stresses the reception of popular images produced outside the canons of scholarly
art study. Concentrating on Sallman’s portrayal of Jesus, Morgan identifies the
reason for the popularity of images: “they reveal what is held to be an authentic
vision of sacred truth,” and they have become “Protestant icons.” These icons are
a contemporary expression of a long tradition of mass-produced, ephemeral im-
ages originating in the Reformation and extending to the present time. Sallman’s
Head of Christ portrait, produced in 1940, had by 1984, sold over 500 million
 The Modern Electronic Era, 1920–2000 577

copies. The artist’s works were distributed by “religious publishing firms and
journals catering to the market for inspirational literature.”
2264. ———. “Sallman’s Head of Christ: The History of an Image.” Christian
Century 109, no. 28 (1992): 868–70.
Estimated to have been reproduced over 500 million times, Warner Sallman’s
Head of Christ, painted in 1940, ranks next to Leonardo da Vinci’s Last Sup-
per as the image of Jesus par excellence for American Christians. Drawing on
established visual imagery, the artist employed a photographic studio format to
produce an intelligible portrait with a wide appeal.
2265. ———. “Would Jesus Have Sat for a Portrait?: The Likeness of Christ in
the Popular Reception of Warner Sallman’s Art.” Criterion 33, no. 1 (1994):
11–17.
Describes both positive and negative responses to the artist’s Head of Christ
painting “as a part of a cultural system that has shaped Protestant devotion in
North America during this century.”
2266. Morgan, Timothy C. “‘Bob on the Block.’” Christianity Today (May 17,
1993): 74–75.
Denver-based Christian radio talk show host Bob Larson thrives in an atmo-
sphere of controversy over the rise of the occult and Satanism in America.
2267. Morrison, John L. “American Catholics and the Crusade against Evolu-
tion.” Records of the American Catholic Historical Society of Philadelphia 64,
no. 2 (1953): 59–71.
Documents and identifies Catholic fundamentalism and its stance during the
evolution controversy of the 1920s. Catholic fundamentalism is distinguished
from its Protestant counterpart. “Taking evolution as a scientific explanation of
the development of species, Catholic Fundamentalists were agreed that it was not
contrary to any article of faith.” However, they vigorously attacked the theory as
lacking credible proof and were alarmed that Protestant fundamentalists were at-
tempting “to write [their] religious tenets into the law of the land.” Evolution was
vigorously debated in the Catholic press both pro and con with Catholic funda-
mentalists using the press to advance their views. “Catholic opinion received due
notice in the secular press and did their bit in safeguarding the rights of minorities
against the Fundamentalists majority.”
2268. Morse, Kenneth I. “Kermit Eby: The Man and His Ideas.” Brethren Life
and Thought 8, no. 2 (1963): 40–48.
An appreciative assessment of Eby, popular author of articles and books on
religion and labor. It sketches his basic convictions and notes the dilemmas he
faced as the result of his idealism.
2269. Murray, Charlotte W. “The Story of Harry T. Burleigh.” The Hymn 17
(1966): 101–11.
578 Section VII

African American singer, composer, choir director, and music publisher edi-
tor, Burleigh, while best known for his arrangement of the spiritual “Deep River”
(1917), did much to make known the plantation songs known as “spirituals,” and
by 1930 had created for himself one of the most respected places in the panorama
of American music. He served as soloist at St. George’s Episcopal Church, New
York City, for 52 years, 1894–1946, and as music editor at Ricordi and Co., Inc.,
for 30 years. Includes an incomplete list of H. T. Burleigh’s output, honors, and
bibliography.
2270. Music, David W. “Baptist Hymnals as Shapers of Worship.” Baptist His-
tory and Heritage 31, no. 3 (1996): 7–17.
The use of hymnals as worship books among Baptists prior to 1940 was lim-
ited. However, “the last four hymnals published by the Baptist Sunday School
Board (1940–1991) have had a tremendous impact on Southern Baptist worship
practices. Over 24 million copies of these books have been sold in the course of
45 years, bringing a unity that has often been lacking in other areas of denomi-
national life.”
2271. Nason, Michael, and Donna Nason. Robert Schuller: The Inside Story.
Waco, Tex.: Word Books, 1983.
A chapter, The Electric Ministry, pp. 120–50, details the development of
Schuller’s televised program Hour of Power, begun in 1970. Written by his
administrative assistant and spouse, the treatment is laudatory, providing an eye-
witness account of how Schuller launched a successful television ministry from
the Garden Grove (California) Community Church to build the Crystal Cathedral
from which he broadcasts weekly to a national audience over networks of some
176 stations. Schuller is the lone “mainliner” Protestant to rank among the tel-
evangelist celebrity preachers.
2272. National Conference on Motion Pictures. The Community and the Motion
Picture: Report of National Conference on Motion Pictures, Sept. 24–27, 1929.
N.p.: Motion Picture Producers and Distributors of America, 1929.
Four recommendations came from this conference at which representatives of
many churches, religious and social organizations were represented. One of the
recommendations was the “Appointment by the Conference of a committee to
study the use of films in religious education with a view to listing such films as
are in existence and crystallizing opinions as the kind of special pictures needed
in their field.”
2273. National Council of Churches. The Church and the Media: Statements
from the National Council of the Churches of Christ in the USA. New York: NCC
Communication Commission, 1996?
Contains three policy statements of the National Council: Violence in Elec-
tronic Media and Film (1993); The Churches’ Role in Media Education and Com-
munication Advocacy (1995); Global Communication for Justice (1993); and an
 The Modern Electronic Era, 1920–2000 579

essay, Churches and the News Media: Telling Our Story (1996). These resources
were produced by representatives of the Council for use by congregations and
communities in addressing the churches’ response to issues raised by the media.
2274. National Organization for Decent Literature. The Drive for Decency in
Print: Report of the Bishops’ Committee Sponsoring the National Organization
for Decent Literature. Huntington, Ind.: Our Sunday Visitor Press, 1939.
Report of the first year’s work of the National Organization for Decent Lit-
erature (NODL), organized by the United States Catholic Bishops. It contains
a detailed survey of periodical and brochure publishers and of objectionable
materials they issue. It details plans and strategies, including legal remedies, for
local organization (diocesan level) to combat indecent literature. Documents ne-
gotiations with publishers to revise their publications and lists titles of magazines
that fail to meet the NODL’s standards of decency. It is estimated that in 1938,
15 million copies of these objectionable publications are reaching a readership of
60 million each month. NODL also took its campaign to the nation in a series of
four radio broadcasts over the CBS network.
2275. Neuendorf, Kimberly A. “The Public Trust versus the Almighty Dollar.”
In Religious Television: Controversies and Conclusions, edited by Robert Abel-
man and Stewart M. Hoover, 71–84. Norwood, N.J.: Ablex Publishing, 1990.
Traces the history and development of religious broadcasting from precom-
mercial radio to an “information-as-commodity environment,” through four eras:
(1) precommercial religious radio (through about 1927); (2) sustaining-time
religious broadcasting (1927–1960); (3) paid-time religious broadcasting and the
growth of the electric church (1960–1980s); and (4) religious cable casting–paid
time in a free marketplace.
2276. “New Religious Radio Program Now Effective.” Federal Council Bulletin
(June 1929): 18.
Radio Committee of the Federal Council of Churches reports “that 42 differ-
ent radio stations from the Atlantic to the Pacific and from Canada to the Gulf
comprise the network which is now broadcasting national religious services.”
Includes a diagram showing “the nation-wide audience to which Dr. [S. Parkes]
Cadman speaks on the radio.”
2277. Newman, Jay. Religion vs. Television: Competitors in Cultural Context.
Media and Society Series. Westport, Conn.: Praeger, 1996.
Drawing on methods and insights from philosophy, including the rapidly
developing field of the philosophy of mass communication, the author exam-
ines the competition between religion and television in American society. This
competition has centered, on the one hand, between religionists who view televi-
sion and television programmers as promoters of secularism and destroyers of
cultural values, and, on the other hand, by media critics who view religionists
as reactionary and self-righteous. Newman finds both criticisms inadequate. He
580 Section VII

believes that “television’s cultural competition with established cultural institu-

tions is not primarily on the level of beliefs and values or any form of content as
such, but rather [is] a matter of the new forms of perception and understanding
that television makes possible.” The author suggests that the competition focused
on cultural values is misplaced and that fair-minded competition between religion
and the new technology of television can be salutary.
2278. Nichols, J. Randall. “Towards a Theological View of Responsibility in
Communication.” Princeton Seminary Bulletin 68, no. 3 (1976): 100–114.
Focuses on developing a methodology of “talking about the purpose of reli-
gious communication.” Using a “symbolic realism” approach, Nichols employs
Victor Turner’s concept of “liminal experience” to explore “the dynamic process
of knowing through communication and not with a body of dogma or historical
reflection.” After outlining “The Creation of Narrative Community,” he notes
that “communication in theological perspective should be understood not as the
transmission of information but as the transgeneration of experience.”
2279. Niebuhr, Reinhold. “Introduction.” In Responsibility in Mass Communica-
tion, by Wilbur Lang Schramm, xi–xxiii. New York: Macmillan, 1957.
Discusses the norms of conduct and duty as contrasted with the problem of
grace. Argues that “secularized grace” is best manifested in the communications
industry through the grace of imagination. “In the communications industry, in
which news and entertainment are variously compounded, imagination is neces-
sary in interpreting the news, and even more in projecting the various art forms.
Here the Church must modestly realize and confess that it is not by moral censo-
riousness but by inspiring the imagination and by gratefully acknowledging the
greatness of a creative imagination, wherever manifested, that it best serves the
spiritual values in a technical culture.”
2280. Niebuhr, Richard R. Experiential Religion. New York: Harper and Row,
1972.
In the foreword, Niebuhr uses the analogy of the radial man, one who is shaped
by listening to the radio. “But what is clear is that the radio listener lives in a
radial world of energy, and the device itself is but one of the instruments that are
transforming him into, and reminding him that he is, a being for whom immedi-
ate reality is power: power driving and moving him, distracting and destroying
him, healing and shaping him. He is a radial man in a radial world.” The radio
analogy is originally from Rudolph Bultmann, Kerygma and Myth (New York:
Harper Torchbook, 1961, p. 5). Today’s “listener symbolizes the modern human
situation Christianly as well as scientifically understood.”
2281. Niles, Lyndrey A. “Rhetorical Characteristics of Traditional Black Preach-
ing.” Journal of Black Studies 15 (1984–1985): 41–52.
Certain styles of black preaching are identified and their organization detailed:
a short statement or presentation designed to touch the emotions of the audience;
 The Modern Electronic Era, 1920–2000 581

the presentation of the text; an extended description or re-creation of a Bible

story; and a celebrative climax “at which the audience feels the strength of the
point of the sermon, embraces it and celebrates it corporately.” Qualities of black
preaching include linguistic flexibility, use of cadence, and call and response.
“The congregation collectively responds to the leadership and communicative
skills of the preacher.”
2282. Noll, Mark A. “A Precarious Balance: Two Hundred Years of Presbyte-
rian Devotional Literature.” American Presbyterians: Journal of Presbyterian
History 68 (1990): 207–19.
Until the 1960s the published devotional literature of Presbyterians exhibited
“similar conceptions about godliness and used a largely common language to
express those conceptions.” This language of piety, defined as “affectional ob-
jectivity,” depended on an elaborate interweaving of doctrine and experience.
Rejecting the traditional theological foundations for piety, authors since 1960
have focused on the self and the triumph of the secular over the sacred, viewing
sin as human problems of unfulfilled needs.
2283. Nolt, Steve. “An Evangelical Encounter: Mennonites and the Biblical
Seminary of New York.” Mennonite Quarterly Review 70 (1996): 389–417.
An analysis of the interaction between the Mennonite Church and the Gen-
eral Conference Mennonite Church with Biblical Seminary in New York from
1930 to 1970. “Biblical Seminary provided Mennonites with a way through the
fundamentalist-modernist arguments raging in larger Protestantism, it trained a
generation of Mennonite leaders, and it supplied an influential model and method
for approaching theological education.” One crucial element in this relationship
was the teaching of English Bible and the use of “biblio-centric curriculum,”
employing the inductive-instrumental method of teaching and study. This Men-
nonite encounter with evangelicalism represented by the Biblical Seminary is
seen as having enriched the Anabaptist tradition
2284. Numbers, Ronald L. “Creation, Evolution, and Holy Ghost Religion: Holi-
ness and Pentecostal Responses to Darwinism.” Religion and American Culture:
A Journal of Interpretation 2, no. 2 (1992): 127–58.
Examines Wesleyan responses, as expressed in Holiness and Pentecostal
thought, to Darwin’s theory of evolution. Unlike Calvinistic Protestants, Wesley-
ans tend to place more emphasis on experience than upon the inerrancy of scrip-
ture and, consequently, few of them assigned the issue high priority. Although
conservative Wesleyans often opposed evolution, particularly the theory of or-
ganic evolution, they were followers rather than leaders of the opposition. They,
however, did continue to express their opinions in a flood of publications, which
are reviewed in detail and documented with bibliographical notes and citations.
2285. Ogles, Robert M., and Herbert H. Howard. “Father Coughlin in the Peri-
odical Press.” Journalism Quarterly 61 (1984): 280–86, 363.
582 Section VII

The controversial “radio priest,” Father Charles Coughlin, became, during the
1930s, “one of the most influential individuals ever to use the mass media.” An
analysis of news coverage in the periodical press about Father Coughlin during
the period 1931–1942 reveals that selected representative journals of wide appeal
published negative assessments of him. Themes of pro-Nazism, pro-Fascism,
demagoguery, and anti-Semitism attributed to him are analyzed and summarized.
Because of changes in the media and American society, “it would be almost
impossible for a person to attain a mass audience proportional to Coughlin’s in
today’s fragmented broadcast marketplace.”
2286. Olasky, Marvin N. “Journalists and the Great Monkey Trial.” In Media
and Religion in American History, edited by William David Sloan, 217–29.
Northport, Ala.: Vision Press, 2000.
Based largely on an examination of pretrial, trial, and posttrial coverage in
eight metropolitan newspapers of the famous 1925 Scopes trial at Dayton, Ten-
nessee. Reported as a clash of religious views over the theory of evolution, a
majority of journalists covering the trial are shown to have been biased. They
inaccurately reported it due to a predisposition to scorn and ridicule the anti-
evolutionists, including attorney William Jennings Bryan. Finding it difficult to
explain the clash between the scientific viewpoint of urban civilization as opposed
to the theologically conservative stance of the rural anti-evolutionists, journalists
reduced their reporting to a caricature-cartoonish explanation of the trial and the
issues involved. Reprinted from the author’s “When World Views Collide: Journal-
ists and the Great Monkey Trial,” American Journalism 4 (1986): 133–46.
2287. O’Leary, Stephen. “Media.” In Encyclopedia of Millennialism and Millen-
nial Movements, edited by Richard A. Landes, 238–43. New York: Routledge,
2000.
Assuming an evolutionary model of communication development, this es-
say “sketches the path of apocalyptic thinking from its origins in oral folklore,
preaching, and manuscript literacy, through the print-based culture of the Protes-
tant Reformation, into the modern era of television and the Internet.” Technology
has facilitated the dissemination of the apocalyptic vision from the campfire to
cyberspace.
2288. Ong, Walter J. “Communications Media and the State of Theology.” Cross
Currents 19 (1969): 462–80.
Correlations between theology and communications media are briefly reviewed
historically to show the shift from a basic orality in theology to a contemporary
multimedia theology “in which the almost total communication ambitioned in
electronic technological culture interacts vigorously with the theological heri-
tage.”
2289. Orbison, Charley. “Fighting Bob Shuler: Early Radio Crusader.” Journal
of Broadcasting 21 (1977): 459–72.
 The Modern Electronic Era, 1920–2000 583

Reviews the case of the Reverend Bob Shuler, crusading Los Angeles Method-
ist pastor, who owned and operated a radio station from 1926 to 1931. Shuler’s
relentless crusading against corruption in the city provoked his enemies into con-
testing renewal of the station’s license in 1930. The Federal Radio Commission
revoked the station’s license, a decision upheld by the Supreme Court. The Shuler
case was the first to identify the authority of the Commission to consider past
program performance at renewal time, “to deal directly with the constitutional
issue of freedom of speech over the air and one of the first to raise the issue of
deprivation of property without due process of law.”

2290. Ostling, Richard N. “Evangelical Publishing and Broadcasting.” In Evan-

gelicalism and Modern America, edited by George Marsden, 46–55. Grand Rap-
ids, Mich.: Eerdmans, 1984.
Contrasts the rise of the evangelical and fundamentalist empire and the de-
cline of the “mainline” Protestant denominations in terms of their uses of the
publishing and broadcasting media. The former coalesce around the National
Religious Broadcasters and the Christian Booksellers Association, while the lat-
ter work within denominational bureaucracies and through the National Council
of Churches. For both, “program content has proven to be a difficulty, on both
the left and the right, that one wonders whether TV will ever be able to master
the transmission of spiritual truths and values.” A culturally conditioned appraisal
providing some historical data while evaluating the contemporary scene.
2291. ———. “Reporting Religion: The Religion Newswriters Association.”
Theology Today 31 (1974–1975): 236–42.
In reporting the twenty-fifth anniversary convention of the Religion Newswrit-
ers Association, “which is made up of reporters who specialize in covering reli-
gion for the ‘secular’ press,” Ostling provides a brief history of the organization,
its founders, and of controversies within the Association. Three future trends are
identified: to establish independence from the organizations and personalities
covered, more effort devoted to “the expensive, time-consuming art of investiga-
tion,” and competition from television that is leading reporters to provide inter-
pretation of news stories.
2292. ———. Secrecy in the Church: A Reporter’s Case for the Christian Right
to Know. New York: Harper and Row, 1974.
Ostling, himself a journalist, examines the Roman Catholic Church practice
of maintaining secrecy about ecclesiastical matters, particularly by withholding
information. This tradition, as it is known in modern times, “started, perhaps,
with the discovery of the printing press and the beginnings of mass culture” and
reached its apex in 1864 with the promulgation of the Syllabus of Errors. Begin-
ning with Pope Pius XII, the church has moved toward a policy of responsible
exchange of freely held and expressed opinion. Ostling, in a brief chapter, also
examines secrecy in Protestant churches.
584 Section VII

2293. Pargament, Kenneth I., and Donald V. DeRosa. “What Was That Sermon
About?: Predicting Memory for Religious Messages from Cognitive Psychology
Theory.” Journal for the Scientific Study of Religion 24 (1985): 180–93.
Three hundred fifty-three college students “listened to one of three religious
messages structurally similar, but thematically different.” Their responses were
evaluated, according to “initial application of theories of cognition to the ex-
amination of religious messages,” vis-à-vis (1) verbal ability, (2) interest, (3)
religiosity of the subject, and (4) the consistency of the context of the message
with the religious beliefs of the subject. Results indicated that only a third to a
half of the messages were remembered. “More information may be retained from
the shorter religious message in which a few points are made well.” Includes a
helpful list of references.
2294. Parker, Everett C. “Big Business in Religious Radio.” Chicago Theologi-
cal Seminary Register 34 (1944): 21–24.
Estimates that the annual contribution to commercial radio religious programs
in 1943 was two hundred million dollars, most of it “contributed directly to the
backers of the hundreds of religious programs which buy time and which seek
funds for their work, either by appeals over the air or by other means.” In view of
free time provided by the major radio networks, Parker questions the validity of
indiscriminate giving and advocates contributing to responsible religious bodies
and educational institutions that can produce quality programming. Appended to
the article are recommendations for religious broadcasting adopted by the Reli-
gious Work-Study Group Institute for Education by Radio in 1942.
2295. ———. “Radio and the Church.” In Television–Radio–Film for Church-
men, edited by B. F. Jackson, 111–97. Communication for Churchmen series.
Nashville, Tenn.: Abingdon, 1969.
Provides a late 1960s state-of-the-art appraisal of religious radio broadcasting.
Prior to the advent of television, radio and radio programming appealed to mass
audiences, churches enjoyed free sustained time on the airwaves, and councils of
churches were active in promoting ecumenical cooperation. Then advertising and
commercialization, lax oversight by the Federal Communications Commission,
and narrow casting appealing to specialized audiences became normative. Parker
discusses the ethical dilemmas the churches face with respect to radio and de-
votes sections to programming, stressing the increasingly local nature of religious
radio broadcasting. Practical and informative.
2296. Parker, Everett C., David W. Barry, and Dallas W. Smythe. The Televi-
sion-Radio Audience and Religion. New York: Harper and Brothers, 1955.
Employing psychology, sociology, and anthropology, this groundbreaking
and pioneer research study of “the effects” of religious broadcasting, conducted
under the auspices of the National Council of Churches and Yale University,
focused on the community of New Haven, Connecticut. It examines the cultural,
social, and religious environment of the community; the religious broadcasters;
 The Modern Electronic Era, 1920–2000 585

and the television–radio audience, including in-depth studies of individuals,

and a strategy for religious broadcasting. There is extensive analysis of specific
programs with particular attention to content, audience reaction, theological and
philosophical approach, and appeal to auxiliary aids such as the local minister
and area churches. Finally, “the central and most important finding of this report:
that in programming for religious use of the mass media, the ingenuity and flex-
ibility of the planners must match the complexity of needs and circumstances of
the potential audience.”

2297. Paulson, Steven K. “Printed Advertisements as Indicators of Christian

Institutional Secularization.” Review of Religious Research 19 (1977–1978):
78–83.
“The purpose of this paper is to demonstrate the use of commercial advertise-
ments in religious publications as unobtrusive measures of American Christian
institutional secularization are reviewed and advertisements found in major
Christian publications are analyzed in terms of their economic, administrative
and religious claims for the period 1921–1971. The trend, as partially suggested
in other literature, is from predominately religious to predominately economic
and administrative.”

2298. Peck, Janice. The Gods of Televangelism: The Crisis of Meaning and the
Appeal of Religious Television. Cresskill, N.Y.: Hampton Press, 1993.
Using an open-ended dialectical methodology, Peck attempts to answer ques-
tions, centered in the crisis of meaning associated with modernization, about
the appeal of televangelism through an examination of the broadcasts of Jimmy
Swaggert and Pat Robertson. In this analysis Swaggert is judged to be the coun-
try preacher drawing on a tradition of revivalism and premillennial apocalyptic
theology, while Robertson is portrayed as the Christian broadcaster employing a
talk show format to promulgate a gospel of health, wealth, and political activism.
Peck is careful to analyze the settings, televisual techniques, rhetoric, and forms
of the programs. Finally, however, televangelism is seen as the flight of faith,
with conservative evangelicalism responding to the secularization of meaning in
American society by rejecting (Swaggart) or accommodating (Robertson) to the
dominant culture of consumerism-consumption.

2299. Peters, Charles C. Motion Pictures and the Standards of Morality. New
York: Arno Press, 1970.
One of a series of 12 Payne Fund studies on motion pictures and youth employ-
ing sociological and psychological methodology. Peters undertook to compare
the content of motion pictures with the accepted standards of American morality
in the 1930s. Using a wide variety of individuals, he devised rating scales mea-
suring reactions to aggressiveness of women in love-making, kissing, democratic
attitudes and practices, and the treatment of children by parents. This study is
distinguished as a scientific attempt to measure the social and moral content of
586 Section VII

movies at a time when American communities were raising major concerns about
the influence of motion pictures, especially as they affected youth.
2300. Peterson, Eugene H. “Apocalypse: The Medium Is the Message.” Theol-
ogy Today 26 (1969–1970): 133–41.
Applies Marshall McLuhan’s concept of “the medium is the message” to the
Apocalypse of St. John, noting that its origins are primarily oral and visual,
a fusion of voices and images. Although treated extensively as a literary text,
McLuhan’s concept suggests a more basic, primary interpretation rooted in hear-
ing and seeing.
2301. Peterson, Richard G. “Electric Sisters.” In The God Pumpers: Religion in
the Electronic Age, edited by Marshall Fishwick and Ray B. Browne, 116–40.
Bowling Green, Ohio: Bowling Green State University Popular Press, 1987.
Thumbnail sketches of women televangelists of conservative Protestantism
who either have or have had their own ministries or who comprise a husband-
and-wife team. The biographical sketches range from Aimee Semple McPherson
(1890–1944) to Anne Giminez and Beverly LeHaye.
2302. ———. “Stained Glass Television: A Female Evangelist Joins the Elec-
tronic Church.” Journal of Popular Culture 19, no. 4 (1986): 95–105.
Discusses the rise of Terry Cole-Whittaker as foundress of the Science of
Mind International Church and media personality whose ministry is centered
in southern California. Peterson interprets Cole-Whittaker’s success in terms of
David Riesman’s concept of “privatization”: a quasi-obsession with personal
achievement and self-fulfillment. Her message stresses personal responsibility
and managing of one’s own life.
2303. Peterson, Theodore. “Playboy and the Preachers.” Columbia Journalism
Review 5 (1966): 32–35.
Reflects particularly on the 24 installments of Playboy magazine that founder
Hugh Hefner wrote to explain his philosophy and sexual attitudes, which initi-
ated a dialogue, at various levels, between Hefner, clergy, and laity. The dialogue
included a radio show, direct mailings to clergy, and exchanges between Hefner
and Harvard theologian Harvey Cox. Peterson finds that the religious press
treated Hefner more charitably than did the secular press.
2304. Phillips, Robert A. “Fosdick and the People’s Concerns.” Foundations: A
Baptist Journal of History 13 (1970): 262–76.
Views Harry Emerson Fosdick’s preaching as an aspect of counseling in
which his sermons “have as their subject the problems of the people in the con-
gregation.” The sermons are analyzed for the three decades 1920–1949, with an
identification of the peculiar problems for each decade. The author evaluates
Fosdick as “the master communicator and interpreter of the Christian faith of this
century,” famous as an eminent pulpiteer, radio preacher, and prolific author.
 The Modern Electronic Era, 1920–2000 587

2305. Phy, Allene Stuart. “Retelling the Greatest Story Ever Told: Jesus in
Popular Fiction.” In The Bible and Popular Culture in America, edited by Allene
Stuart Phy, 41–83. Philadelphia: Fortress Press; Chico, Calif.: Scholars Press,
1985.
The Bible has been mediated in American culture since before the Civil
War through popular fiction and piety. From the Christological novel to the
cosmic Jesus, authors have successfully exploited several markets, producing a
homogenized theology displaying “only the vaguest understanding of the clas-
sical Christian definition of Jesus.” Tantalizing questions about audience are
suggested, but the author concentrates on a literary assessment of this popular
religious literature.
2306. Pilgrim, David. “Egoism or Altruism: A Social Psychological Critique
of the Prosperity Gospel of Televangelist Robert Tilton.” Journal of Religious
Studies 18 (1991): 1–9.
Founder of the Word of Faith World Outreach Center (WFWOC), Tilton’s
organization includes an 8,000 member local congregation, a daily television and
radio program, a two-hour Sunday television broadcast, a Bible institute, and a
24-hour satellite network. Some 1,400 other churches across the country are con-
nected by satellite to WFWOC. His egotistically driven gospel of prosperity is a
major Pentecostal variant of Oral Roberts’s “seed-faith” theology. “The prosper-
ity gospel of Robert Tilton is little more than a fundraising technique.”
2307. ———. “Mass Marketing the Lord: A Profile of Televangelist Lester Sum-
rall.” Journal of Religious Studies 18 (1991): 145–53.
Critiques “the fund raising strategies of televangelist Lester Sumrall,” a
“full-gospel” Pentecostal preacher, under five rubrics: financial strategies, fear-
producing messages, Christian altruism, earthly prosperity, and spiritual growth.
Sumrall has published over 50 booklets and sells videotapes and audiotapes of his
television programs, publishes teaching manuals and World Harvest Magazine,
and operates radio and television stations and the World Harvest Bible College.
Includes references to publications by and about Sumrall.
2308. Pipes, William H. Say Amen Brother! Old-Time Negro Preaching: A Study
in Frustration. New York: William-Frederick Press, 1951.
“The purpose of this work is to make an interpretative study of old-time Negro
preaching as it is reflected today in Macon County of Georgia—using the record-
ings of seven sermons.” The old-time preaching dates from the century following
the Great Awakening, 1732–1832, has since been in gradual decline, but survives
in modified form into the twentieth century. There are brief excerpts from tran-
scriptions of eight sermons, which are typically structured with an introduction,
statement, discussion, and conclusion. The preachers used a simple narrative style
filled with images and figurative language to evoke emotional responses from
their audience. They used logical reasoning in the sermons based on biblical A
588 Section VII

uthority, with supporting arguments employing both inductive and deductive

reasoning. “The recorded Macon County sermons indicate that old-time Negro
preaching today is still a vital part of the Negro’s existence.” Gary L. Hatch cri-
tiques Pipes in his “Logic in the Black Folk Sermon” (listed above).
2309. Piscitelli, Felicia A. “Thirty-Five Years of Catholic Hymnals in the United
States (1962–1997): A Chronological Listing.” The Hymn 49, no. 4 (1998):
21–34.
Includes “117 hymnals arranged chronologically by year, then alphabetically
within each year” with some short annotations, providing historical and publish-
ing information. Most collections are English language with numerous Spanish
titles and editions, with at least one Polish language hymnal. Following the
liturgical changes of Vatican Council II and lacking an official denominational
hymnal, this listing illustrates the multitude of efforts to contemporize Catholic
hymnody to respond to various ethnicities while also preserving more traditional
music. A valuable guide through the welter of recent Catholic hymnody.
2310. Plate, S. Brent. “Building an Hermeneutical House of Shifting Conscious-
ness: Orality, Literacy, Images, and Interpretation.” Koinonia 6 (1994): 106–25.
Examines the shift from orality to the written word as a paradigm for nego-
tiating the current shift from writing to images as employed in new forms of
communication, to aid theological educators “to re-image the shape of biblical
scholarship and the teaching of that scholarship in the future.”
2311. Pointer, Michael. “Good Gods and Bad: From DeMille to Kubrick.”
American Film 1, no. 1 (1976): 60–64.
Views Hollywood-produced religious films as primarily commercial ventures
designed to entertain the masses. The cinema has largely avoided depicting God
on the screen, but when it has, the topic has been kept at arm’s length and has
been treated superficially. “Despite the occasional uplifting experience, the cin-
ema is too transient and ephemeral a medium to advance any particular religious
faith. The durability of the printed word, with its ease of repeated reference, and
the need for participation would make the film a poor competitor in any system-
atized presentation of religion.”
2312. Pomeroy, David. “The Depths of Our Souls: The Films of Ingmar Berg-
man.” Theology Today 33 (1976–1977): 398–401.
Dubbed “the most important filmmaker for twentieth century theology and psy-
chology,” Bergman’s movies are analyzed psychologically in terms of a Freudian
understanding of human interaction and interiority and a Jungian approach to the
psyche in terms of archetypes. Bergman motifs are codified as thesis (silence),
antithesis (communication), and as potential synthesis (redemption).
2313. Popovich, Ljubica D. “Popular American Biblical Imagery: Sources and
Manifestations.” In The Bible and Popular Culture in America, edited by Allene
Stuart Phy, 193–233. Philadelphia: Fortress Press, 1985.
 The Modern Electronic Era, 1920–2000 589

Contemporary popular presentations of biblical imagery in the United States

and Canada have been influenced by the masters and by several nineteenth-
century artists. The most important of these figures and their works are discussed.
“North Americans, like every other people who have ever lived and loved the
scriptures of the Jewish and Christian religions, have contributed their unique in-
sights and have, despite their heavy reliance upon European image makers, even
asserted their right to proclaim a ‘more American’ Moses or Jesus.”

2314. Powers, Mary L. “The Contribution of American Catholic Commercial

Publishers, 1930–1942.” Ph.D. diss., University of Chicago, 1945.
Thirteen publishers identified as Catholic, or “one whose output, for the
most part, treated of Catholic subjects and/or general subjects from a Catholic
viewpoint” are included. A list of nearly 2,000 titles issued by these firms
over the period were studied. These titles were classified according to the
Lynn scheme, with the result that religion and theology predominate as subject
matter. Qualitatively, criteria of excellence revealed “the superiority of the
general publishers over the Catholic publishers in the production of effec-
tive and successful Catholic literature.” A digest of this thesis was published
as “Catholic Commercial Publishing in the United States,” Catholic Library
World (April–May 1946).

2315. “Preaching to a Nation.” Review of Reviews 79, no. 6 (1929): 132–34.

Reports on the six-year-old weekly three and one-half hours of religious radio
broadcasting offered over the National Broadcasting Company’s network, reach-
ing an estimated audience of 25 million. NBC “has from the beginning insisted
that only studio programs designed for the radio, and not ordinary church services,
should go on the air under its auspices.” These nonsectarian broadcasts featured
Harry Emerson Fosdick, S. Parkes Cadman, and David A. Poling, the first time
the entire nation could be reached instantaneously with a religious message.

2316. Price, Milburn. “The Impact of Popular Culture on Congregational Song.”

The Hymn 44, no. 1 (1993): 11–19.
Identifies five “sources and manifestations of popular culture in congregational
song, as they have been expressed over the past three decades: (1) to Geoffrey
Beaumont and the 20th Century Church Light Music Group in England during
the late 1950s and early 1960s”; (2) various expressions of “folk pop” associ-
ated with the Jesus movement, including youth musicals; (3) African American
gospel music; (4) contemporary gospel song; and (5) music written for the Ro-
man Catholic worship tradition. A survey of recent denominational hymnals
reflects the impact of these trends on congregational song. Word Music’s 1986
nondenominational collection, The Hymnal for Worship and Celebration, which
“recently passed the two million mark in number of copies sold,” clearly reflects
this impact. Includes “Selected List of Illustrative Hymns and Choruses” found
in hymnals 1975–1992.
590 Section VII

2317. “The Radio and Religion.” Federal Council Bulletin 12, no. 6 (1929): 3.
Observes that radio broadcasting is reaching a growing audience and prompt-
ing a “tremendously renewed interest in religion.” Raises questions about how
churches can most effectively use the new medium. This “will require above all,
a still greater enlargement of cooperative thinking and a more unified plan and
program.”
2318. “The Radio Inaugurates a New Religious Ministry.” Federal Council Bul-
letin 11, no. 9 (1928): 19.
Announces an expanded program of radio broadcasts featuring S. Parkes Cad-
man. The National Broadcasting Company constructed a new “Cathedral Studio”
with seating for 300 to accommodate religious broadcasting and to provide for a
live audience. Cadman’s inaugural sermon was “Religion and Radio.” Includes
a photo of Cadman.
2319. Ragsdale, J. Donald, and Kenneth R. Durham. “Audience Response to
Religious Fear Appeals.” Review of Religious Research 28 (1986–1987): 40–50.
One hundred fourteen students at a large Southern university “listened to either
a high or low fear arousing message [i.e., a sermon] on the topics of crime, stan-
dards of morality, and racism.” It was found that sermons using high fear appeals
were deemed to be effective, especially by more socially conservative and deeply
religious students. Surprisingly, it was found that males “retain more information
from persuasive communications than women,” while female listeners recalled
more information from messages with high fear arousal. “In the final analysis,
fear appeals in sermons do have an impact.”
2320. Rambo, Lewis R. “Current Research on Religious Conversion.” Religious
Studies Review 8 (1982): 146–59.
A bibliographical essay, organized according to disciplines, surveying the
literature on conversion. The majority of the entries have been published since
1950. The divisions include anthropology, sociology, history, psychology, psy-
choanalysis, with special attention to St. Augustine and theology. Each discipline
is introduced with a brief comment on that division. The section on history is
especially helpful.
2321. Ranly, Don. “How Religion Editors of Newspapers View Their Jobs and
Religion.” Journalism Quarterly 56 (1979): 844–49.
Based on questionnaires sent to “87 persons listed as church or religion edi-
tors of daily newspapers that have a circulation of more than 100,000.” Using
factor analysis three religion editor types were identified: neutral, humanists, and
traditionalists. These “editors perceive their role of reporting religious news as
relevant and significant.”
2322. Real, Michael R. “Trends in Structure and Policy in the American Catholic
Press.” Journalism Quarterly 52 (1975): 265–71.
 The Modern Electronic Era, 1920–2000 591

Gives a brief historical sketch of the Catholic press in America down to 1960
when its circulation had grown to 26 million. During the 1960s a professionally
trained press reflected a more libertarian spirit only to come, by the end of the
decade, under criticism and more assertive control by the church hierarchy. Gen-
erally, however, “the Catholic newspaper press has tended to follow its secular
counterparts in theoretically explaining its policy as that of a free press with lib-
ertarian roots concretely organizing its structure as one of hierarchical economic
institutions with authoritarian roots.”

2323. Reynolds, William J. “The Contributions of B. B. McKinney to Southern

Baptist Church Music.” Baptist History and Heritage 2, no. 3 (1986): 41–49.
A biographical sketch of McKinney’s work as “an evangelistic singer, semi-
nary professor, church music director, editor of hymnals and songbooks, com-
poser, arranger, author and denominational leader.” He is probably best remem-
bered as editor of The Broadman Hymnal. “In the forty-six years since it first
appeared [1940], The Broadman Hymnal may have had the widest distribution of
any hymnal published in America in this century.”

2324. ———. “The Hymnal 1940 and Its Era.” The Hymn 41, no. 4 (1990):
34–39.
Surveys the hymnals produced by American mainstream denominations in
the first half of the twentieth century as background to the compilation of the
1940 Episcopal Church hymnal, edited by Canon Winfred Douglas. Discusses
the sources of its hymns and tunes, format, and hymnal companion. This hymnal
contains more American hymns than its predecessor and as of 1990 had circu-
lated in nearly three and a half million copies.

2325. Ribuffo, Leo P. “Jesus Christ as Business Statesman: Bruce Barton and the
Selling of Corporate Capitalism.” American Quarterly 33 (1981): 206–31.
Reviews the career of Barton, son of a Congregationalist minister, who,
over a 42-year period (1914–1956), became an advertising mogul, newspaper
columnist, political commentator and analyst, U.S. congressman, and author
of religious works. He published two widely popular portrayals of Jesus. First,
A Young Man’s Jesus (1914), in which Jesus is cast as the Young Insurgent, a
masculine leader who identified with the poor but who, at the same time, is a
convivial socialite. Then, “Barton blended his faith in advertising with his liberal
Protestantism in his 1925 best-seller, The Man Nobody Knows.” His recasting of
Jesus from a “Young Insurgent” to the “founder of modern business” paralleled
America’s infatuation with industrial statesmen who would help give Americans
the good life.
2326. Richardson, James T., and Barend van Driel. “Journalist’s Attitudes
toward New Religious Movements.” Review of Religious Research 39 (1997–
1998): 116–36.
592 Section VII

Noting that “deviant religious groups have been the source of conflict and
controversy throughout American history,” this article reports on research among
individual religious news writers in America to explore “their attitudes toward
and experiences with minority religions, as well as toward participants in the
‘anti-cult movement.’” Because cult stories sell newspapers and gain viewers,
objectivity and fairness in reporting about them is conflicted and problematic.
For a contrasting interpretation see the study by Mark Silk, “Journalist’s with
Attitude” (listed below).
2327. Riesman, David. The Oral Tradition, the Written Word, and the Screen
Image. Antioch College Founders Day Lecture, no. 1. Yellow Springs, Ohio:
Antioch Press, 1956.
Probes the social and individual dynamics occasioned by media and media
shifts, largely in terms of “psychic mobility” or the “fluidity of identification
which precedes actual physical movements, but which creates a potential for such
movement.” Print culture hardened explorers for voyages and crusades; the mass
media culture of today produces persons softened for encounters, more public-
relations minded than ambitious, and more inclined to understand others “than to
exploit them for gain or the glory of God.”
2328. Rivers, Clarence Rufus J. “The Oral African Tradition versus the Ocular
Western Tradition: The Spirit in Worship.” In Taking Down Our Harps: Black
Catholics in the United States, edited by Diana L. Hayes and Cyprian Davis,
232–46. Maryknoll, N.Y.: Orbis Books, 1998.
Argues that “the church is virtually a prisoner of the Western cultural thrust,
which is ocular, prizing reading, writing and the ability to distinguish, analyze and
abstract.” African-based cultures, more oral/aural in nature, operate on the poetic,
mythical level and are intuitive, emphasizing involvement, response, and embodi-
ment. Rivers believes “the West can learn to use its mythic, poetic and dramatic
faculties to construct worship and to develop a less technological theology—
these things it seems to me, are at the heart of effective communication.”
2329. Roberts, Churchill R. “Attitudes and Media Use of the Moral Majority.”
Journal of Broadcasting 27 (1983): 403–10.
Questionnaires and telephone interviews of some 390 respondents were con-
ducted over a two-week period in May 1981 in Pensacola, Florida, concerning
television viewing and newspaper and magazine reading. “Members of the local
Moral Majority chapter watched just as much sex and violence programming as
a cross-section of the community and held significantly more conservative views
on a number of morality-related issues.”
2330. Robinson, Haddon W. “A Study of the Audience for Religious Radio and
Television Broadcasts in Seven Cities throughout the United States.” Ph.D. diss.,
University of Illinois, 1964.
 The Modern Electronic Era, 1920–2000 593

After interviewing listeners of religious radio and television programs in seven

cities in different sections of the United States, it was found that “age, education,
and income along with religious piety and church involvement had the strongest
association with listening to religious broadcasts.” Protestants listened more than
Catholics and Jews, men listened to broadcasts as frequently as women, and
regional differences alone did not account for differences in religious listening.
Television was ranked as a prestigious source for news and information, in pref-
erence to newspapers. A descriptive study enriched with extensive demographic
data.
2331. Rogal, Samuel J. “The Gospel Hymns of Stephen Collins Foster.” The
Hymn 21 (1970): 7–11.
Identifies and briefly notes 11 Foster gospel hymns published in four collec-
tions, later republished in Josiah Kirby Lilly’s Foster Hall Reproductions of the
Songs, Compositions, and Arrangements by Stephen Collins Foster (1933). All
were composed in 1863, ironically they “were hacked out in rapid order to pro-
vide their composer with enough funds to quench his thirst.”
2332. Rogers, William W., and Robert Chandler. “What Was Really at Stake:
Revisiting ‘The Gospel According to Whom?’” Christianity and Crisis (Decem-
ber 12, 1983): 479–83.
An exchange of letters between Presbyterian pastor Rogers and Robert Chan-
dler, senior vice president for documentaries and operations at CBS News, over
a controversial 60 Minutes broadcast (January 23, 1983) concerning the World
and National Councils of Churches focused on the obligation of Christians to
express gospel mandates on questions of nationalism, racism, poverty, and other
social issues.
2333. Ross, Clyde A. “A Presbyterian Elder, a Church Crusade and the Period of
Family Movies.” Fides et Historia 24, no. 3 (1993): 80–90.
By the early 1920s public pressure began to mount, advocating the censorship
of movies out of a concern about their contents and influence on the viewing pub-
lic, especially the young. The motion picture industry in deciding to police and
regulate itself, secured Will H. Hays, Presbyterian layman to lead its association,
the Motion Picture Producers and Distributors of America, to keep films clean. In
1930 the producers adopted a regulatory moral code. In 1934 the Catholic church
organized the Legion of Decency to promote the fight for better films. Protestants
and Jews both supported the Legion’s efforts, and this consensus inaugurated an
era of family films lasting into the 1950s.
2334. Ruark, James E., and Ted Engstrom. The House of Zondervan. Grand
Rapids, Mich.: Zondervan, 1981.
A fiftieth anniversary history and book of tributes celebrating the establish-
ment of Zondervan Publishing, begun in 1931 as a book remainder sales business
594 Section VII

in Grand Rapids, Michigan. Issuing their first book in 1932, the business grew
rapidly, issuing reprints of older, conservative Calvinistic biblical and theologi-
cal titles. By the mid-1930s they were publishing their own titles, developing a
back list of books on theology and doctrine, reference books and classroom texts,
inspirational reading, Bible-study guides, Christian fiction, and books on current
issues, becoming well known as a “premillennialist” publisher. Two of its best-
selling titles have been Billy Graham’s The Jesus Generation (1971) and Hal
Lindsey’s The Late Great Planet Earth (1970), which sold over eight million
copies. Zondervan became a major Bible publisher with the acquisition of Harper
and Brothers Bible division in 1966, and also with the publication of the Ampli-
fied Bible (1958), the Berkeley Bible (1959), and the New International Version
(1978). Over the years the company expanded into a gospel music business with
the development of Zondervan Music Publishers and Singcord, the recording di-
vision. By the 1960s it had established over 60 retail outlets known as Zondervan
Family Bookstores. In addition, the Zondervan Broadcasting Corporation oper-
ates radio stations in Michigan and Wisconsin.
2335. Russell, C. Allyn. “Clarence E. Macartney—Fundamentalist Prince of the
Pulpit.” Journal of Presbyterian History 52 (1974): 33–58.
An eloquent and effective preacher, Macartney enjoyed a national reputa-
tion as a spokesperson for orthodoxy and fundamentalism. An accomplished
communicator, he authored 57 books and countless articles. He was a powerful
pulpit orator and preached on the radio. His effectiveness as a twentieth-century
communicator was blunted because his message was clothed in an iconoclastic
nineteenth-century theology. Also, his uncompromising opposition to liberalism
led him to initiate and support efforts that removed Harry Emerson Fosdick from
the pulpit of the First Presbyterian Church, New York City.
2336. ———. “Donald Grey Barnhouse: Fundamentalist Who Changed.” Journal
of Presbyterian History 59 (1981): 33–57.
Barnhouse’s radio ministry began in 1928 and was expanded in 1949 with the
introduction of the Bible Study Hour, which the National Broadcasting Company
carried over 100 stations. “By the time of his death (1960), his expositions were
heard over 455 stations.” In 1931 he inaugurated a monthly magazine known
as Revelation, “left that publication in 1950 and became the editor of Eternity
magazine.” Toward the end of his life he sought detente with liberal Christians
and produced a television series in cooperation with the National Council of
Churches.
2337. Ryan, Halford R. Harry Emerson Fosdick: Persuasive Preacher. Great
American Orators, no. 2. New York: Greenwood Press, 1989.
An analysis of Fosdick’s rhetoric as revealed in his sermons and addresses
that displayed an oral style of expository type preaching organized “on the
modified Puritan sermonic form.” He termed it “project preaching” or the “proj-
ect method,” employing a problem-solution format. He employed outstanding
 The Modern Electronic Era, 1920–2000 595

oratorical skills to attack fundamentalism and oppose war. Pastor of New York
City’s prestigious Riverside Church (1925–1946), he spoke to the American
people some 1,500 times, reaching an audience estimated at 20 million. In 1939
Time magazine declared him to be “the nation’s most famed Protestant preacher.”
It was as a persuasive orator that Fosdick became known “to an especially wide
circle of Americans. In that respect, Fosdick most resembled his predecessor,
Henry Ward Beecher.” Includes the texts of five sermons, a Calendar of Sermons,
Chronology of Speeches, bibliography, pp. 155–73, and an index.

2338. Sanborn, Nancy. “The Op-Ed Pulpit.” Christianity Today (June 21, 1993):
30–32.
Chronicles the efforts of businessman Jim Russell to establish the Amy Awards,
an effort encouraging Christians to have a larger role in the secular press.
2339. Sandoval, Moises. “All We, Like Sheep.” Columbia Journalism Review
18, no. 1 (1979): 44–47.
A critical assessment of the press coverage given Pope John Paul II at the Third
Hemispheric Conference of Latin American Bishops in Puebla, Mexico, where
the pope addressed the question of liberation. The New York Times interpreted
the pope’s statements as being critical of liberation theology, a position that other
papers adopted but since has proven to be misleading and insubstantial. Sandoval
is critical of the secular press for bungling religious news coverage, stating, “an
American secular press apparently finds it difficult to credit the power that faith
wields around the world.”
2340. Saunders, Lowell S. “The National Religious Broadcasters and the Avail-
ability of Commercial Radio Time.” Ph.D. diss., University of Illinois, 1968.
Details the history of the National Religious Broadcasters, its formation, early
struggles, and efforts to champion and defend evangelical broadcasters’ access to
commercial radio time. Also examines the policies and actions of the Broadcast-
ing and Film Commission of the National Council of Churches who promoted
access via the principle of sustaining time over national radio networks. Con-
cludes that as radio revenues fell with the advent of television, it was economic
pressures, rather than opposition from the National Council, that forced many
evangelical broadcasters off the air. Unresolved is the question of the “Fairness
Doctrine,” as to how the broadcast industry will define balanced programming
and as “to what constitutes ‘public service’ broadcasting.”

2341. Schaeffer, Pamela. “A Compromised Press Delivers Not-So-Hot News.”

Theology Today 59 (2002–2003): 384–95.
The traditional commitment of the press to truth telling and the responsibility
of helping to maintain an informed citizenry have eroded in recent years because
of economic shifts in the field of journalism. This decline in commitment, with
its basis in Christian ethics, is reflected in the failure of the press to critically
and fully report “the scandal of sexual abuse of minors by Catholic priests,” the
596 Section VII

financial and accounting problems at Enron, and the neglect of foreign news,
including the dangers to national security of the growth of radical Islam prior to
the September 11 attacks.
2342. Schafer, William J. “A Decade of Pop Prayer-Music.” Theology Today 34
(1977–1978): 89–91.
Reviews the numerous experiments in religious music of the popular market
from 1966 to 1976. “All of this activity can be connected with various aspects of
‘revivalism’—the resurgence of interest in many forms of fundamentalism, the
occult-spiritualist movement.”
2343. Schramm, Wilbur. Responsibility in Mass Communication. New York:
Harper, 1957.
“This book is one of a series on ethics and economic life originated by a study
committee of the Federal Council of Churches subsequently merged in the Na-
tional Council of Churches.” Includes historical background from the invention
of printing through the power press, telegraph, movies, radio, and television.
Discusses the four major concepts of communication: authoritarian, totalitarian,
libertarian, and social responsibility.
2344. Schuller, Robert H. “The Drive-in Church—A Modern Technique of Out-
reach.” Reformed Review 23, no. 1 (1969): 22, 47–50.
Reviews the first 15 years of ministry at his drive-in church in southern Cali-
fornia. After discussing the strengths and weaknesses of this type of ministry,
Schuller speculates on its potential for the future.
2345. Schultze, Quentin J. “Civil Sin: Evil and Purgation in the Media.” Theol-
ogy Today 50 (1993–1994): 229–42.
Maintains that popular theology, as distinguished from academic theology,
“uncritically establishes, maintains and changes the mythological assumptions of
a people, especially through mass media.” The theology implicit in the mass me-
dia constructs sin as evil, stripping it of religious conviction. This new doctrine
of “civil sin” proposes “to eliminate civil sin by ridding itself of evil individuals,
ignoring the proposition that sin is a constituent part of human nature. Theolo-
gians are challenged to bring their academic and religious perspectives to the
interpretation of popular culture.”
2346. ———. “Defining the Electronic Church.” In Religious Television: Con-
troversies and Conclusions, edited by Robert Abelman and Stewart M. Hoover,
41–51. Norwood, N.J.: Ablex Publishing, 1990.
Observing that the so-called electronic church is neither a church nor a broad-
cast style, it can best be “characterized by (a) business values, (b) experiential
theologies, (c) media driven formats, (d) faith in technology, (e) charismatic lead-
ers, and (f) spin-off ministries.” As a twentieth-century phenomena it relies more
on technology and “values and goals that have been part of religious broadcasting
from the early days of radio” than on dogma or ecclesiastical organization.
 The Modern Electronic Era, 1920–2000 597

2347. ———. “Evangelical Radio and the Rise of the Electronic Church, 1921–
1948.” Journal of Broadcasting and Electronic Media 32 (1988): 289–306.
Surveys the beginnings and development of radio broadcasting by evangelicals
between the two world wars. In the early years local preachers and evangelists
experimented, discovering it was possible to secure financial support from listen-
ers. Government regulations and network policies restricted station ownership and
airtime, forcing evangelicals to acquire legal status or purchase access. By the late
1930s, however, programs such as the Lutheran Hour and the Old-Fashioned Re-
vival Hour firmly established programming on a healthy financial basis and gained
public support. “By the 1940s the so-called ‘electronic church’ was an established
institution in U.S. radio [and] a significant religious and economic force.” The best
historical survey of early evangelical religious radio broadcasting.

2348. ———. “The Mythos of the Electronic Church.” Critical Studies in Mass
Communications 4 (1987): 245–61.
The mythos of the electronic church is shown to be anchored in the long-
standing American belief in progress and imperialism, contemporary evangelical
theology, and a conviction that technology can conquer time, space, and cultural
barriers to effect spiritual salvation on a global scale. This mythos is judged to be
ineffectual and inefficient, rooted in utopian idealism, a mistaken belief that “reli-
gion can exist independent of culture” and lacks empirical evidence to verify that
simply wedding technology to salvation is an effective means of evangelization.
2349. ———. “Television and the Pulpit: An Interview (by Michael Duduit).”
Preaching 9, no. 1 (1993): 2, 4–6, 8–10, 13.
Scholar on media and religion discusses the impact of media on society and
how this influences preaching and church life.
2350. ———. “Vindicating the Electronic Church?: An Assessment of the An-
nenberg-Gallup Study.” Critical Studies in Mass Communications 2 (1985):
283–90.
A highly critical review of the 1984 Annenberg-Gallup “Religion and Tele-
vision” research report. “The research included an analysis of the content of
religious television programs (conducted by Annenberg), a national survey (by
Gallup), and two regional surveys (by Annenberg with the help of Arbitron).”
Schultze contends, “The study gives no insight into the styles of media evange-
lism, the theological nuances of popular religion, or the visual appeal of televised
services and entertainment.” He calls for more historical and ethnographic re-
search to clarify issues raised by the study. See the report by George Gerbner and
colleagues, Religion and Television (listed above).
2351. ———. “The Wireless Gospel: The Story of Evangelical Radio Puts Tel-
evangelism into Perspective.” Christianity Today (January 15, 1988): 18–23.
Evangelicals were among the first to utilize radio as a means of communicat-
ing their programs and beliefs to a mass audience. Schultze sketches some of the
598 Section VII

early history of the medium where the basic methods and personality types of
televangelism now used were originally developed 60 years ago.
2352. Scott, Bernard Brandon. Hollywood Dreams and Biblical Stories. Min-
neapolis, Minn.: Fortress Press, 1994.
Biblical scholar and media analyst, Scott examines more than 50 popular
American movies, exploring the myths they employ in such typologies as “wealth
and poverty, race relations, moral aloneness, the superhero and the solo redeemer,
violence and war, the mythical West, relations of the sexes, and fears of the
future.” These are juxtaposed alongside the orality and textuality of mythic ele-
ments in the New Testament, creating a dialogical matrix where scripture informs
contemporary culture. Valuable for the illumination it brings on the “connection
between the Gutenberg world and contemporary electronic culture, both fraught
with sacred meanings.”
2353. Seaburg, Alan. “An Enlightened Ministry: Andover-Harvard Theological
Library, 1950–1980.” Harvard Library Bulletin 29 (1981): 307–20.
Details the recent rapid growth of the library against the background of its
history dating from 1812. The leadership of several librarians in developing col-
lections of continental theology, American Unitarianism, and Anglo-Catholic
studies is detailed. In the late 1950s an active manuscript program was instituted.
Progress in the conservation of the collections has included the construction of a
new building and the organization of a book conservation program. As a result
of these developments, “The Divinity School is now in the Harvard tradition of
graduate faculties with outstanding libraries for teaching and research.”
2354. Seaman, Ann Rowe. Swaggart: The Unauthorized Biography of an Ameri-
can Evangelist. New York: Continuum, 1999.
Assemblies of God preacher/evangelist Swaggart rose from a Southern Pen-
tecostal background of poverty and tongue-speaking fundamentalism to become
one of America’s most successful televangelists. Endowed with telegenic good
looks, innate intelligence, and driven by a vision of evangelizing the world,
his media-centered ministry began in radio and expanded into worldwide cru-
sades and television. At its height in the mid-1980s it was reaching 1,800,000
U.S. households, had sold more than 12 million records, had a weekly income
of $500,000, and was publishing the Evangelist magazine with a circulation
of 800,000. An intoxicating brew of rigorous evangelistic ambition and guilt,
money, power, scandal, and sexual addiction destroyed an efficiently managed
and fiscally responsible operation administered by his ambitious and talented
wife Frances. A chatty, and at points speculative biography, which, nevertheless,
presents an overall credible evaluation of a promising ill-fated career that ended
in dichotomous disgrace and tragedy.
2355. Sellers, James E. The Outsider and the Word of God: A Study in Christian
Communication. New York: Abingdon, 1961.
 The Modern Electronic Era, 1920–2000 599

“It is the task of the minister and the Christian educator to examine the means
of religious communication with the ‘outsider,’ particularly the utilization of
mass media, such as film, print, radio and television, and discussion. Dr. Sellers
discusses at length the communicative techniques evolved by the mass media,
emphasizing their limits and potential for communicating the word of God to the
‘outsider.’” Theologically, he relates communication to the thought of Kierkeg-
aard and Tillich in particular.
2356. ———. “Religious Journalism in Theological Seminaries.” Journalism
Quarterly 35 (1958): 464–68.
Summary of a survey on training for religious journalism in 60 theological
seminaries and 48 schools and departments of journalism in universities and
colleges. Journalism is defined broadly to include course offerings in public rela-
tions, radio and television, as well as journalism per se.
2357. Sheen, Fulton J. Treasure in Clay: The Autobiography of Fulton J. Sheen.
Garden City, N.Y.: Image Books, 1982.
In chapter 6, The Electronic Gospel, pp. 63–79, Bishop Sheen relates his
broadcasting career, which began on radio in 1928. In 1940 he conducted the first
religious service ever to be telecast, and from 1951 to 1957 he broadcast a radio
and television series titled Life Is Worth Living, with a weekly audience estimated
at 30 million. Subsequently, in 1964 he produced a second television series Quo
Vadis America? until 1966, when he inaugurated the Bishop Sheen Program. He
reached millions of others through his writings, including “God Love You” for
the Catholic press and “Bishop Sheen Writes,” a syndicated volume for the secu-
lar press. His oratorical skills were honed both on the lecture platform and in the
classroom as a professor, experience he brought to his mass media ministry.
2358. Shenton, James P. “Fascism and Father Coughlin.” In Conspiracy: The
Fear of Subversion in American History, edited by Richard O. Curry, and
Thomas M. Brown, 177–84. New York: Holt, Rinehart and Winston, 1972.
In attempting to appeal to disaffected minority groups and create an effective
political coalition, radio priest Charles E. Coughlin attacked Soviet communists,
pagan plutocracy, President Roosevelt’s New Deal, and Jews, leading to charges
that he was a fascist. Shenton doubts that Father Coughlin was a fascist, but views
him as having been frustrated by pluralist democracy. Reprinted from Wisconsin
Magazine of History 44 (autumn 1960): 6–11.
2359. Shorney, George H. “The History of Hope Publishing Company and Its
Divisions and Affiliates.” In Dictionary-Handbook to Hymns for the Living
Church, edited by Donald P. Hustad, 1–21. Carol Stream, Ill.: Hope Publishing,
1978.
Covers the history of the Hope Publishing Company, one of the largest inde-
pendent Protestant music publishers, founded in the 1890s, together with those
of several predecessor firms: Biglow & Main, The E. O. Excell Company, and
600 Section VII

Tabernacle Publishing Company. Provides names of composers, tunes, and song-

books/hymnals issued by several firms with statistics on sales and copy runs.
Some popular titles achieved circulation in the millions of copies. Lists the major
publications of each firm with initial dates of issue, a list of editors (1894–1970s),
and major copyright acquisitions made by Hope.
2360. Siedell, Barry C. Gospel Radio. Lincoln, Nebr.: Back to the Bible Broad-
cast, 1971.
Primarily an evangelization tract, chapters 4 through 7 trace the history of
fundamentalist/evangelical radio broadcasting from the early 1920s through the
1960s. Chapters 4 through 6 also discuss pioneer “gospel trailblazers,” while
chapter 7 concentrates on “Gospel Radio Today,” featuring persons, programs
and stations active in the 1950s and 1960s. Provides more of an outline than a
full history of the field.
2361. Silk, Mark. “Journalists with Attitude: A Response to Richardson and van
Driel.” Review of Religious Research 39 (1997–1998): 137–43.
Challenges the conclusions of James Richardson and Barend van Driel in their
evaluation of “Journalists’ Attitudes toward New Religious Movements” (listed
above). He notes that journalists and academics approach information about new
religious movements from different perspectives. See also the study by John Dart
(listed above).
2362. ———. Unsecular Media: Making News of Religion in America. Public
Expressions of Religion in America. Urbana: University of Illinois Press, 1995.
Challenges the view that the American news media present religion from a
secular point of view. Cites numerous studies and other data to show that “to the
extent they are concerned with religion itself, the news media, far from being cut
off, are animated by particular religious values that are embedded in American
culture at large.” Silk’s analysis examines eight spiritual topics of late twentieth-
century American news reporting: good works, tolerance, hypocrisy, false proph-
ecy, inclusion, supernatural belief, declension, and unsecular media. The appen-
dix includes seven articles and columns, published between 1992 and 1994, as
examples of the spiritual topics discussed.
2363. Singer, David G. “American Catholic Attitudes toward the Zionist Move-
ment and the Jewish State as Reflected in the Pages of America, Commonweal,
and The Catholic World, 1945–1976.” Journal of Ecumenical Studies 20 (1985):
715–40.
Identifies three points of view concerning Jews and the State of Israel during
the 30-year period studied and as expressed in three prominent journals allied
with U.S. Catholic intellectuals: (1) a traditional group “who felt that the State
of Israel has no religious significance for Christians”; (2) another group who felt
“that Israel has far-reaching and serious implications for Christians”; and (3)
a moderate, middle group “who believe that the Jewish state has implications
 The Modern Electronic Era, 1920–2000 601

for both Judaism and Christianity, which, though not necessarily radical ones,
will enhance the dialogue between Jews and Christians.” Writers in the journals
engaged in vigorous debate and discussion, reflecting a wide range of opinion
within one of the largest Catholic communities in the world.
2364. Skill, Thomas, James D. Robinson, John S. Lyons, and David Larson.
“The Portrayal of Religion and Spirituality on Fictional Network Television.”
Review of Religious Research 35 (1993–1994): 251–67.
Based on an analysis of 100 episodes on prime time television programs during
a five-week period in 1990. “The results of this study suggest that the religious
side of prime time characters’ lives are not typically presented on television. Very
few characters have an identifiable religious affiliation and even fewer engage in
prayer, attend church, or participate in group religious activities.”
2365. Slawson, Douglas J. “Thirty Years of Street Preaching: Vincentian Motor
Missions, 1934–1965.” Church History 62 (1993): 60–81.
Implementing the purpose of their order to revitalize religious life in rural areas
through the preaching of parish missions, the Vincentians inaugurated “Catholic
Motor Missions” in the St. Louis–Cape Girardeau, Missouri, area. Over a 30-
year period the work spread to portions of the Midwest and as far west as Colo-
rado. Augmenting open-air preaching with modern transportation, movies, and
literature, they traveled from town to town, answering inquiries, evangelizing,
and ameliorating anti-Catholicism. Ironically, the development of television, air
conditioning, and a lack of adequate personnel brought the missions to an end.
2366. Smith, Jeffrey A. “Hollywood Theology: The Commodification of Reli-
gion in Twentieth-Century Films.” Religion and American Culture: A Journal of
Interpretation 11 (2001): 191–231.
“An analysis of the film industry’s approaches to Divine Providence and
to people’s religiosity shows how suppositions about supernatural power and
humanity’s resulting status, emerged in Hollywood’s first century.” Films es-
pousing classic theism were prominent until about 1975, when a decidedly more
liberal theology inaugurated productions discounting supernatural intervention to
emphasize divine inspiration. During the final decades of the twentieth century,
radical and disparaged religion, fashionable among American intellectuals, gave
rise to troubling issues of dehumanization, iconoclasm, religious hypocrisy, and
the power of evil. Although God may have been down-sized, “the cinema can
keep exploring the divine because religion, or some version of it, sells.”
2367. Smith, Robert R. “Broadcasting and Religious Freedom.” Journal of
Broadcasting 13 (1968–1969): 1–12.
Argues that “The Commission’s (FCC) past practices, based upon religious
liberty and market community rather than religious freedom and interest com-
munity, are not adequate to solve the problems confronted by the broadcaster in
his current religious programming.” Smith proposes an alternative approach that
602 Section VII

accounts for new impulses in religion and society and emphasizes new under-
standings of community, religious freedom, and commitment. Written as a re-
sponse of Lee Loevinger’s “Religious Liberty and Broadcasting” (listed above)
2368. Smylie, James H. “The Hidden Agenda of Ben Hur.” Theology Today 29
(19721973): 294–304.
A redactional interpretation of Lew Wallace’s famous 1880 novel intended to
counteract Hollywood’s “theatrics which have characterized Ben Hur as drama.”
Written partly as an apologetic against Robert Ingersoll’s speech, “An Honest
God Is the Noblest Work of Man,” but also as much against the “gods” of Amer-
ica’s Gilded Age and the corruption of the late industrial period as against the
corruption of ancient Roman society. Placed in the context of its time the apology
is judged to have “succeeded in shaping a God after the image of a nineteenth
century American.”
2369. ———. “Pearl Buck’s ‘Several Worlds’ and the ‘Inasmuch’ of Christ.”
Theology Today 60 (2003–2004): 540–54.
Seeks to contextualize some of Buck’s writings against the background of her
life in China as a daughter of missionaries. Herself a Presbyterian missionary,
she wrote over 100 books, 15 of which were Book-of-the-Month Club selec-
tions. Holder of both Nobel and Pulitzer prizes, she is best remembered for the
novel The Good Earth (1931), written in King James Version and Westminster
Catechism English. It became a Broadway play and was translated into many lan-
guages. Smylie concludes that she became a preacher and that “she helped shape
debates over the purpose and method of Christian mission, China, the United
States’s role in the ‘American Century,’ and the care of the world’s children.”
2370. ———. “Presbyterians and the Cartoonists, a Pictorial Lampoon, 1884–
1898.” Journal of Presbyterian History 50 (1972): 171–86.
Reproduces 18 cartoons from the Gilded Age published in Judge and Puck.
Some of the great cartoonists of the era “found rich subject material in prominent
Presbyterian and Reformed lay and clerical leaders against whom they scored
their political and religious points.”
2371. Sonenschein, David. “Sharing the Good News: The Evangelical Tract.”
Journal of American Culture 5, no. 1 (1982): 107–21.
A well-documented descriptive report of tract “publishers active today who
responded to a brief questionnaire [and who] have been in the business for some
years. The total number of titles given by all the producers shows over 4,000
with total printings well into the billions.” Authorship, the ideology of evange-
lism, visuals/graphics, publications for children, and means of distribution are
all discussed.
2372. Soukup, Paul A., and Robert Hodgson, eds. Fidelity and Translation:
Communicating the Bible in New Media. Franklin, Wisc.: Sheed and Ward,
1999.
 The Modern Electronic Era, 1920–2000 603

A collection of 14 essays, several of which were generated as a part of the May

1997 Mérida Mexico Symposium on the theme “Fidelity in New Media Transla-
tion.” The essays are organized in three sections: (1) New Challenges to Fidelity
in Translation; (2) Qualities of Texts, and Seeking Fidelity; and (3) Theoretical
Perspectives. Essayists include staff members from the United Bible Societies,
the American Bible Society, and well-known media critics such as Gregor Goeth-
als, Gary R. Rowe, Bernard Brandon Scott, and Paul A. Soukup. Includes a useful
list of references, pp. 163–73.
2373. Spencer, Jon Michael. “The Hymnody of Black Methodists.” Theology
Today 46 (1989–1990): 373–85.
Reviews the recent emergence of black hymnody in the United Methodist
Church, especially marked by the publication of Songs of Zion in 1981, which is
noted as being “more African-American than any black Methodist (or Protestant)
hymnbook published in the history of the black church.” By 1990 over 325,000
copies had been sold or distributed. Its success in capturing black religion’s self-
awareness has strongly influenced contemporary Methodist hymnody, resulting
in the inclusion of many black hymns and songs in the 1989 Book of Hymns, the
most recent United Methodist hymnal.
2374. Spillers, Hortense. “Martin Luther King and the Style of the Black Ser-
mon.” In Religion in American History: A Reader, edited by Jon Butler and Harry
S. Stout, 468–85. New York: Oxford University Press, 1998.
Examines King’s “pulpit style, poetic in texture and traditional in delivery”
by analyzing two of his early sermons and one of his addresses from the years
1954–1964. King drew on the Southern black oral tradition, fusing it with his
historical-political university training to craft sermons of stirring emotional ap-
peal. Later, 1965–1968, King turned his attention more to national and global is-
sues and Spillers analyzes his 1963 “I Have a Dream” speech and his last sermon
delivered April 1968 in Memphis. She discusses his use of language, rhetorical
style, use of biblical allegory, sermon structure, cadence, timing and rhythm, use
of images, repetition, and typographical features. Originally published in Black
Scholar 3 (1971).
2375. Stacey, William, and Anson Shupe. “Correlates of Support for the Elec-
tronic Church.” Journal for the Scientific Study of Religion 21 (1982): 291–303.
Based on a survey of some 700 white homeowners in the Dallas–Fort Worth
Metroplex in 1981, this study examined “the relation between media religiosity
[i.e, the “electric” church] and various demographic factors as well as its relation
with church religiosity, religious orthodoxy, and civil religious sentiments.” Es-
timates the national viewing audience at 7 to 12 million, being largely composed
of churched theological conservatives who are most strongly attracted by overt
religious messages with little likelihood that they will respond to corollary politi-
cal messages.
604 Section VII

2376. Starr, Edward C. “The Samuel Colgate Baptist Historical Library of the
American Baptist Historical Society.” Foundations: A Baptist Journal of History
and Theology 19 (1976): 20–23.
Briefly recounts the history of the library and describes its extensive holdings
of Baptist materials.
2377. Staton, Cecil P. “The History of Smyth & Helwys Publishing.” In The
Struggle for the Soul of the SBC: Moderate Responses to the Fundamentalist
Movement, edited by Walter B. Shurden, 223–40. Macon, Ga.: Mercer University
Press, 1993.
Founded in 1990, Smyth and Helwys is the publishing arm of the moderate
Baptist movement. Conceived as primarily a book publisher, much of its initial
success and growth has been in producing curriculum materials for moderate
Baptist movement churches and Sunday schools. In 1991 it formed a partnership
with Mercer University Press, and by the fall of 1992, was serving approximately
950 churches in 41 states and four countries.
2378. Stevens, Leland. “Trends in the Missouri Synod as Reflected in The Lu-
theran Witness, 1914–1960.” Concordia Historical Institute Quarterly 69 (1996):
116–32.
Over the 46-year period studied, the Witness continued its defense of denomi-
national orthodoxy under the leadership of three influential editors: Theodore C.
Graebner, Martin S. Sommer, and Lorenz Blankenbuehler. The postwar years,
1945–1960, saw expansive church growth, with the denomination becoming a
leader in the effective use of media including Walter A. Maier’s Lutheran Hour
radio program and Herman A. Gockel’s This Is the Life television show.
2379. ———. “Trends in the Missouri Synod as Reflected in The Lutheran Wit-
ness, 1960–Early 1990s.” Concordia Historical Institute Quarterly 69 (1996):
165–82.
Reviews efforts by The Witness to report the controversial and contentious
relations between the Missouri Synod and other Lutheran groups as they sought
to improve fraternal relations, ranging from basic cooperation to altar and pulpit
fellowship. A related issue was the ordination of women and their place in the
church. Editors during this period who worked to make the paper relevant to cur-
rent issues and maintain high journalistic standards included Lorenz F. Blanken-
buehler (1952–1960), Walter W. Mueller (1960–1975), and David Mahsman.
2380. Stitzinger, Michael F. “Evangelical Religious Publishing: An Examina-
tion, Analysis, and Comparison of Selected Publishing of Evangelical Materials.”
Master’s thesis, University of Chicago, 1984.
Investigates key factors that led to the success of evangelical publishing during
the 1960s and 1970s. Thirty-four publishers of evangelical materials were que-
ried, via a questionnaire-survey, about publishing trends. The data and publishing
opinions concerning success are summarized and discussed. The development
 The Modern Electronic Era, 1920–2000 605

of evangelical publishing over the two decades is examined, and consideration

is given to sales and output figures for religious publishing as a whole. Finally,
the situations of evangelical and general trade houses that produce evangelical
religious titles are analyzed.
2381. Story, Cullen I. K. “J. Gresham Machen: Apologist and Exegete.” Prince-
ton Seminary Bulletin n.s. 2 (1979): 91–103.
Seminary professor and founder of the Orthodox Presbyterian church, Machen
was “one of the most outspoken Presbyterian fundamentalists of the twentieth
century.” Story analyzes Machen’s writing of the 1910s, the 1920s, and the 1930s
“thereby to assess their apologetic and exegetical worth to the church and the
scholarly world.” In addition to his literary efforts, which included the founding
of a church paper The Presbyterian Guardian (1935–), he delivered a series of
theological addresses during 1935–1936 over radio station WIP in Philadelphia.
2382. Strayer, Lucile Long. “On Meddling with Our Hymns.” Brethren Life and
Thought 7, no. 3 (1962): 22–42.
Reflections on changes of wording in hymns, particularly those of the 1951
Church of the Brethren hymnal.
2383. Stritch, Thomas J. “Communications and the Church.” In Contemporary
Catholicism in the United States, edited by Philip Gleason, 325–47. Notre Dame,
Ind.: University of Notre Dame Press, 1969.
An overview and evaluation of communications in the church at the close of
the 1960s, examining preaching, audience and impact, education and Catholic
communication, the Catholic press and its problems, censorship and the cinema,
radio and television, and communication and the arts. Views the mass media as
beset with vulgarity, but appeals for its redemption through the ennobling of the
human spirit, which can be provided by “taste, discernment, and judgment.”
2384. Suderman, Elmer F. “Mennonite Culture in a Science Fiction Novel.”
Mennonite Quarterly Review 49 (1975): 53–56.
Discusses the “use of Mennonites to convey the philosophical issues” about the
impact of scientific advance on human beings in Leigh Brackett’s 1955 novel The
Long Tomorrow. The novel was reprinted as a 1974 paperback edition.
2385. Suelflow, August R. “Congratulations to Our 100-Year-Old Sister.” Con-
cordia Historical Institute Quarterly 55 (1982): 50–51.
A brief tribute to The Lutheran Witness, “which has been the official English
voice of the Missouri Synod,” on the occasion of its centennial year of publica-
tion. Contains brief comments on the publication’s history.
2386. Sumner, David E. “The Religious Press: A Case Study.” Journalism Quar-
terly 66 (1989): 721–23.
“A questionnaire was sent in early 1988 to the 98 editors of diocesan newspa-
pers of the Episcopal Church.” Sixty-nine editors supplied information about four
606 Section VII

basic areas: “(a) publication description (size, circulation, etc.); (b) budget and
salary information; (c) journalism training and experience of the editor; and (d)
newspaper editorial policies and practices.” Results are informally summarized.

2387. Swatos, William H. “Getting the Word Around: A Research Note on

Communicating an Evangelistic Crusade.” Review of Religious Research 33
(1991–1992): 176–85.
Found that newspapers, invitations hung on residence doors, and yard signs
on supporters’ homes and businesses were the most effective in communicating
information on an evangelistic crusade led by Luis Palau in a midwestern metro-
politan area in 1990.

2388. Symposium on the Contemporary Catholic Book Trade. Washington,

D.C.: Catholic University of America, 1952–1953.
Transcriptions from tapes of presentations and discussions held at two national
meetings of Catholic booksellers, publishers, and librarians provide a snap-shot
view of challenges facing these professions and trades during the era that saw the
rise of paperback publishing, the impact of television, and the need to define and
identify the role of sectarian publishing.

2389. Tait, L. Gordon. “Evolution: Wishart, Wooster, and William Jennings

Bryan.” Journal of Presbyterian History 62 (1984): 306–21.
Charles F. Wishart, president of Wooster College, supported the teaching of
evolution in higher education and several times found himself and the college un-
der attack by the anti-evolutionist William Jennings Bryan. Elected moderator of
the Presbyterian General Assembly in 1923, Wishart defeated Bryan for the post,
while Bryan was successful in convincing the General Assembly to condemn the
pulpit utterances of Harry Emerson Fosdick, liberal Baptist preacher.

2390. Tamney, Joseph B., and Stephen D. Johnson. “Religious Television in

Middletown.” Review of Religious Research 25 (1983–1984): 303–13.
A study of religious television viewing for Muncie, Indiana (Lynd’s Middle-
town), in the autumn of 1981, with a sample consisting of 281 residents. Reli-
gious television was found to be an important phenomenon in Middletown and
“that religious preference, age, race, acceptance of Christian Right attitudes,
and frequency of prayer had direct effects on frequency of watching religious
broadcasts.” The ideological appeal of conservative televangelists was found to
be significant “because of their blend of religion and politics.”

2391. Tanner, Don R. “Hymnody of the Assemblies of God.” The Hymn 31

(1980): 252–56, 258.
Founded in 1914, the Assembly’s churches initially used a variety of nonde-
nominational songbooks. In 1930 the denomination published its first official
songbook, continuing the gospel songbook tradition until 1957 when it issued
Melodies of Praise as its official hymnal. Over the years it has gradually included
 The Modern Electronic Era, 1920–2000 607

more and more traditional mainline Protestant hymns in its worship, while retain-
ing “the singing choruses and of songs with revivalistic emphasis.”
2392. Taylor, Prince A. The Life of My Years. Nashville, Tenn.: Abingdon,
1983.
Bishop Taylor, in chapter 11, Life as an Editor, pp. 70–75, reflects on his ten-
ure as editor of the Central Christian Advocate, 1948–1956, the official paper of
the segregated Central Jurisdiction of The Methodist Church. He notes the tenu-
ous and difficult problems posed by racism and the anti-Communist McCarthy
era during those years, which made editorial leadership challenging.
2393. Terry, Bobby S. “Southern Baptist News Media since 1945: Purpose, His-
tory, and Influence.” Baptist History and Heritage 18, no. 3 (1993): 35–45.
Since 1945 Southern Baptist media have been impacted by state convention
ownership, the organization and operation of Baptist Press News Service, and the
emergence of advocacy journalism in the mid-1970s. The year 1945 is identified
as a time of significant transition and as “an era of leaders was passing from the
scene,” and state Baptist conventions were purchasing their papers. The present
time is also seen as another time of change: “will communication take place in
traditional print media or will the wave of the future be electronic media?”
2394. Thaman, Mary P. Manners and Morals of the 1920’s: A Survey of the
Religious Press. New York: Bookman Associates, 1954?
Analyzes the opinions continued in 15 periodicals of the period represent-
ing the Baptist, Roman Catholic, Methodist, Jewish, Lutheran, and Unitarian
religious press. Six thousand five hundred issues of these journals, which are
officially recognized representatives of their respective faiths, were examined to
produce chapters commenting on the automobile, sports, dancing, fashions and
fads, the cinema, crime, marriage, birth control, and divorce. Concludes that this
study reveals “that the religious editors and spokesmen were keenly alerted to the
shiftings in the contemporary scene, and in their journals have reconstructed for
future generations a picture of their day.”
2395. Thomas, Frank A. “Preaching the African American Funeral Sermon:
Divine Reframing of Human Tragedy.” African American Pulpit 4, no. 1 (2000–
2001): 13–16.
Briefly explains the process of reframing as a method of sermon construction
using the “situation-complication-resolution format.” A special and unique aspect
of this framing is the “celebration of the gospel” as the climax of the sermon.
2396. Thorn, William J., and Bruce Garrison. “Institutional Stress: Journalistic
Norms in the Catholic Press.” Review of Religious Research 25 (1983–1984):
49–62.
The role of the diocesan newspaper of the Catholic church is examined around
the issue of “whether this press is of the autonomous, adversarial model or the in-
stitutional, public relations model.” A survey of editors and their bishop-publishers
608 Section VII

confirmed that editors prefer the former model, while bishops prefer the latter.
“Lacking a shared model of the press and operating from institutionally different
roles, bishops and editors will continue to disagree about the norms and priorities
of the newspaper.”

2397. Tinsley, John. “Communication, or ‘Tell It Slant.’” Theology Today 35

(1978–1979): 398–404.
Citing Kierkegaard and other poets/writers, Tinsley argues that indirect com-
munication is advantageous for communicating the gospel in a postecclesiastical
age. This “incompleteness, hiddenness, is indicated by signs, parables, ironies”
and is essentially biblical.
2398. Tiplady, Thomas. “The Press and Moving Pictures as International and
Ethical Factors.” In Proceedings of the Sixth Ecumenical Methodist Conference,
1931, 253–60. Nashville, Tenn.: Publishing House of the Methodist Episcopal
Church, South, 1932.
“The church can never exert an influence commensurate with its numbers until
it finds a national voice, and a daily newspaper under its editorial control would
be such a voice.” Also advocates the church adopt the cinema as it did the print-
ing press, and that the church mold public opinion on moral questions so that
censorship of film is held to a minimum. This can be accomplished if the church
accepts the motion picture as a new art form, giving it support and sympathetic
guidance.
2399. Toulouse, Mark. “The Christian Century and American Public Life: The
Crucial Years, 1956–1968.” In New Dimensions in American Religious History:
Essays in Honor of Martin E. Marty, edited by Jay P. Dolan and James P. Wind,
44–82. Grand Rapids, Mich.: Eerdmans, 1993.
The 12 years studied explore the nature of events during the period that wit-
nessed the “formation of a ‘modern’ mainstream Protestantism,” a new minority
status in American culture. Martin Marty has identified this shift as the displace-
ment of Protestantdom, the forging of a nuanced bond with a pluralistic, secular
society. The Century dragged its mainstream feet on such fronts as the new
sexuality, women’s issues, concern about Catholicism’s place in American life,
and communism. Given this new environment Marty encouraged the recaptur-
ing of early Christianity’s prophetic voice, which the Century successfully ac-
complished by dealing creatively with race relations and the Vietnam War. By
the late 1960s Protestantism was in disarray, but by the 1990s the Century was
moderating its understandings and moving “more toward a common center” as
Catholics, evangelicals, and mainstream Protestants found themselves growing
closer together.

2400. Tucker, Stephen R. “Pentecostalism and Popular Culture in the South: A

Study of Four Musicians.” Journal of Popular Culture 16, no. 2 (1982): 68–80.
 The Modern Electronic Era, 1920–2000 609

“A brief examination of the influence of pentecostalism on the lives and ca-

reers of four key figures in southern music—James Blackwood, Johnny Cash,
Tammy Wynette, and Jerry Lee Lewis. The latter is discussed to speculate on the
consequences of a pentecostal upbringing on a generation which came of age in
the 1950s.” Views the pentecostal experience as a vital ingredient in the lives of
Southern musicians of the 1950s.
2401. Turner, Nancy M. “The Chalice Hymnal—Broken Bread—One Body.”
The Hymn 48, no. 1 (1997): 33–38.
The new Chalice Hymnal (1995) is “the first hymnal this century to be pub-
lished exclusively by the Disciples of Christ.” Reflecting the Disciples theology
and practice of celebrating the Lord’s Supper weekly, nearly a fourth of the
hymns focus on this sacrament. Twenty-nine new Eucharistic hymns are ana-
lyzed for their imagery: thanksgiving, memory, presence of Jesus Christ, unity,
and the eschaton. Although essentially a creedless church, Disciple hymns have
been called “our creed in metre.”
2402. Tweedie, Stephen W. “Viewing the Bible Belt.” Journal of Popular Cul-
ture 11 (1978): 865–76.
Contending that previous studies relying on interviews, church membership,
and attendance records are inadequate methods for defining the Bible Belt,
Tweedie uses television audience estimates for popular evangelical, fundamental-
ist religious programs as a more reliable indicator. “The Baptist South certainly
is a major part of this Bible Belt, but areas of strength also include parts of the
Methodist dominated Midwest as well as portions of the predominantly Lutheran
Dakotas.”
2403. Tyler, Parker. “Hollywood as a Universal Church.” American Quarterly
2 (1950): 165–76.
Examining a number of films dealing with social purpose, Tyler concludes that
“Hollywood fulfills the place of a Universal Church in propagating the sacred
image of a basically snobbish democracy.” The original melting pot theory of the
nation is championed in the virtues of cultural assimilation “by whose regulation
orthodox religion as a serious force goes underground.”
2404. “A Typology of Baptist Theological Education.” American Baptist Quar-
terly 18 (1999): 86–206.
This June issue contains 14 articles providing an overview of theological
schools and programs in North America and Europe. Five U.S. schools are in-
cluded: Andover Newton Theological School; Southeastern Baptist Theological
Seminary; Denver Conservative Baptist Seminary; American Baptist Seminary
of the West; and Baptist Bible College, Springfield, Missouri.
2405. Van Allen, Rodger. The Commonweal and American Catholicism: The
Magazine, the Movement, the Meaning. Philadelphia: Fortress Press, 1974.
610 Section VII

A detailed 50-year history of The Commonweal, “a weekly review of literature,

the arts, and politics edited by Catholic laymen,” founded in 1924. Liberal and
independent of direct church control, it had patrician beginnings and has appealed
to the intelligentsia. Its accomplishments included: (1) clearly recapitulating
American Catholic history; (2) being an independent intellectual voice; (3) hav-
ing been largely correct in its analysis and estimates of the wide range of issues
discussed in its pages; (4) being a unifying nonmovement attracting a loyal com-
munity of readers and supporters; and (5) being judged to be “perhaps the most
significant achievement of the American Catholic laity.” It has actively encour-
aged Catholics to think about, critique, and engage in American public life. Based
on the author’s 1972 Temple University Ph.D. dissertation.

2406. Van Driel, Barend, and James T. Richardson. “Print Media Coverage of
New Religious Movements: A Longitudinal Study.” Journal of Communication
38, no. 2 (1988): 37–61.
Four newspapers and three news weeklies over the period May 1972–May
1984 were analyzed for their coverage of new religious movements (NRMs).
During this period NRMs were “placed on the societal agenda as serious social
problems and have been portrayed as a less than integral part of U.S. society, as
not really belonging.” The mass media, in this study, are seen as being an agency
of social control, strongly influencing the various religious parties involved.

2407. Vatican Council II. “Decree on the Instruments of Social Communica-

tion (Inter Mirifica), with a response by Stanley I. Stuber.” In The Documents of
Vatican II, edited by Walter M. Abbott, 317–35. New York: Herder and Herder;
Association Press, 1966.
This decree (promulgated by Pope Paul VI, December 4, 1963) asserts the
church’s claim “as a birthright the use and possession of all instruments of this
kind [of social communication]” and directs that both clergy and laity be “trained
to bring the necessary skills to the apostolic use of these instruments.” Although
not a very progressive or visionary statement, this decree is significant since it is
the first time a general council of the Catholic church has addressed itself to the
problems and possibilities of communication.

2408. Voskuil, Dennis N. “The Power of the Air: Evangelicals and the Rise
of Religious Broadcasting.” In American Evangelicals and the Mass Media:
Perspectives on the Relationship between American Evangelicals and the Mass
Media, edited by Quentin J. Schultze, 69–95. Grand Rapids, Mich.: Academie
Books, Zondervan, 1990.
Outlines the development of religious radio broadcasting by Protestant evan-
gelicals from the 1920s until the late 1970s when, expanding into television, they
came to dominate broadcasting and usher in the era of the electronic church. The
author reviews the formation of the National Religious Broadcasters, the conflict
between the Federal and National Councils of Churches with the evangelicals,
 The Modern Electronic Era, 1920–2000 611

and the ways in which “broadcasting contributed to the institutional growth and
unity of the evangelical movement.”
2409. Wakin, Edward. “The Catholic Press: Parochialism to Professionalism.”
Journalism Quarterly 43 (1966): 117–20.
Sees Catholic journalism, in the period following World War II, developing
more editorial freedom and more professionalism for a religious press of 151
Catholic weeklies and 408 Catholic magazines with a total circulation of 28 mil-
lion.
2410. Ward, Louis B. Father Charles E. Coughlin: An Authorized Biography.
Detroit: Tower Publications, 1933.
Offers a vigorous and zealous defense of the “Radio Priest” who began
his broadcast ministry in 1926 over station WJR in Detroit. His Golden Hour
sermons from the Shrine of the Little Flower were, by 1932, carried by 27 sta-
tions and heard each Sunday by an estimated 30 million listeners. Preaching a
controversial message highly critical of the banking and finance industry, which
he accused of “inventing a new kind of slavery known as industrial slavery,” he
came under journalistic scrutiny by the Detroit Free Press and was criticized by
William Cardinal O’Connell, but at the same time was defended and supported
by his bishop, Michael J. Gallagher. Coughlin enlisted voluntary financial contri-
butions from listeners through the Radio League of the Little Flower. Intended as
a biographical account, this effort is polemical and has since been superseded by
more objective and balanced interpretations. Includes texts of selected sermons
by Coughlin.
2411. Ward, Mark. Air of Salvation: The Story of Christian Broadcasting. Grand
Rapids, Mich.: Baker Books, 1994.
A narrative history of gospel broadcasting from 1921 to 1994, with an epi-
logue predicting anticipated media changes by 2044. Recounts the contributions
of early pioneers, the rise of radio networks, the struggle evangelicals waged
to retain access to the air by organizing the National Religious Broadcasters,
the advent of television broadcasting, the shift from individual broadcasting
to networks, missionary radio, evangelicalism’s alliance with national political
power, and the crisis occasioned by Gospelgate and the televangelism scandals,
1984–1994. Maintains evangelical broadcasters had an adversarial relationship
with the Federal and National Councils of Churches. For a differing view see
Lowell S. Saunders, “The National Religious Broadcasters and the Availability
of Commercial Radio Time” (listed above). Appendixes include a Chronology
of Religious Broadcasting, Biographies of Religious Broadcasters, and Religious
Broadcasting Hall of Fall, NRB Founders and NRB Chairmen.
2412. Ward, Richard F. “Beyond Televangelism: Preaching on the Pathway to
Ritual Re-Formation.” In Preaching on the Brink: The Future of Homiletics, ed-
ited by Martha J. Simmons, 115–23. Nashville, Tenn.: Abingdon, 1996.
612 Section VII

Noting that electronic technology has eroded the print culture that shaped the
primary communicative strategies of the liberal white church, the author suggests
ways a “new oralism” can be included in ritual and liturgy to foster a creative
partnership between preacher, listener, and the Spirit.
2413. Warner, Greg, Lewis A. Moore, Herb Hollinger, and Tom Lee. “Tell the
Truth and Trust the People: Controversy in Southern Baptist Life: A Panel Dis-
cussion.” Baptist History and Heritage 18, no. 3 (1993): 46–58.
Consists of contributions by panel members: Warner on Trust and the South-
ern Baptist News Media; Moore, The Christian Life Commission and the News
Media; Hollinger, Baptist Press and Controversy: Recent History and Future
Prospects; and Lee, Baptist Controversy in the Secular Media. Reviews several
controversies in the Southern Baptist Convention and the role of the denomina-
tional press, which historically has been a trust-based news system, in reporting
denominational news. Much of the controversy has involved the Baptist Press
News Service and Associated Baptist Press, its counterpart since 1990.
2414. Warren, Donald. Radio Priest: Charles Coughlin, the Father of Hate Ra-
dio. New York: Free Press, 1996.
A critical analysis of the career of Charles E. Coughlin, radio priest from
1926 to 1942, who used the new electronic medium and print journalism to sell
his political, economic, and religious ideas to an audience of millions. Warren
identifies Coughlin as a media pioneer who broadcast a message of antidemo-
cratic suspicion and hatred targeted against communists, Jews, and liberals and
who successfully organized both the Christian Front, a national paramilitary
organization, and the National Union for Social Justice, a third political party.
He perfected the use of radio in a way that allowed him to share daily life with
the unseen audience, fusing his private self with a cadre of devoted, fanatical
followers. Coughlin is judged to have been the first national media celebrity to
successfully obliterate the distinction between politics, religion, and mass media
entertainment. Valuable as this study is, a comprehensive and critical assessment
of Coughlin’s religious message and ideas remains to be written.
2415. Warren, Lindsey Davis. “Invention in the Lyman Beecher Lectures on
Preaching, 1958–1988.” Ph.D. diss., University of Oklahoma, 1991.
“This dissertation focuses on the concept of invention as found in the Lyman
Beecher Lectures on Preaching at Yale University, 1958–1988.” A rhetori-
cal analysis of the lectures deals with invention, or the preparation of sermons
broadly conceived, from two basic concepts: indirect and direct, considering the
preacher’s personal experience and preparation as well as “(1) the topic of the
sermon; (2) the type of sermon; (3) the text of the sermon; and (4) the aim of the
sermon.” Virtually all the lecturers identified the Bible as a primary source, with
communication viewed “as an integral part of the very character of the Gospel.”
This analysis found the lectures to be consistent with sound rhetorical concepts
and with homiletic rhetoric flowing “in a parallel track with secular rhetoric.”
 The Modern Electronic Era, 1920–2000 613

2416. Waters, John. “Flock Shock.” American Film 11, no. 4 (1986): 38–41.
Review of Jean-Luc Godard’s film Hail Mary. Denounced by Pope John Paul
II who “led a special prayer ceremony ‘to repair the outrage inflicted on the Holy
Virgin.’” Ironically, it won the Internal Catholic Cinema Office Award at the
Berlin Film Festival and is held to be “reverent in its own ironic way.”

2417. Wedel, Theodore O. “The Lost Authority of the Pulpit.” Theology Today
9 (1952–1953): 165–74.
A critical assessment of various kinds of sermons concludes that the Sunday
sermon “occupies a place of less importance than it did in the days of our fathers.”
A disjunction is noted between vital contemporary theological thinking and the
usual forms of homiletic expression. The moralistic sermon urging discipleship is
seen as lacking a New Testament understanding of apostolic preaching.

2418. Weimann, Gabriel. “Mass-Mediated Occultism: The Role of the Media in

the Occult Revival.” Journal of Popular Culture 18, no. 4 (1985): 81–88.
Occultism relies on the mass media—magazines, newspapers, radio, and tele-
vision—as channels of information and influence. The occult satisfies many of
the attributes of news. The effects of media coverage of occultism tend to dem-
onstrate the place of occultism as a deviant variable in daily life.

2419. Wentz, Frederick K. “American Catholic Periodicals React to Nazism.”

Church History 31 (1962): 400–420.
A study and analysis of the reaction to nazism in three Catholic periodicals
for the years 1933–1937. Although communism was seen as the worst enemy in
society and there was an outcry against Hitler, “Hope for a truce was retained,
pending the end of Nazi attacks on the church.”

2420. ———. “American Protestant Journals and the Nazi Religious Assault.”
Church History 23 (1954): 321–38.
Seventeen representative Protestant journals were examined to gauge reaction
to the question “How did American Protestants of twenty years ago [i.e., the
1930s] conceive the role of Christianity in contemporary society?” The press
concluded that “Christianity faced a world conflict with nationalism and that the
German situation marked the first major skirmish.”

2421. Whalen, James W. “The Catholic Digest: Experiment in Courage.” Jour-

nalism Quarterly 41 (1964): 343–52.
The story of the founding, growth, and stature of this unique reprint and digest
magazine, which in 1964 had a circulation of 650,000. Founded in 1936 by Rev-
erend Louis A. Gales on goodwill and with tenuous financial resources, it grew
to be, against many predictions of failure, a mass circulation publication.

2422. Wheeler, Barbara G. “Theological Publishing: In Need of a Mandate.”

Christian Century (November 23, 1988): 1066–70.
614 Section VII

Study based on interviews “with representatives of those firms that publish

theological books” and a study of “the catalogs that their houses have produced
over the past 30 years,” with a particular focus on denominational publishers.
These firms enjoyed a boom from 1940 to 1970, but subsequently had to cope
with a changed cultural climate and with an economic recession. “At greatest risk
in this uncertain situation is serious theological publishing,” as many denomi-
national officials question whether such publishing is central to denominational
interests. Firm denominational commitment and support, however, are seen as
crucial to not only the publication of serious theological titles but also to the
necessity of developing a public eager for such publications.
2423. Wilkins, S. A. “Monroe Elmon Dodd, 1878–1952: A Moving Spirit among
Southern Baptists.” Baptist History and Heritage 31, no. 2 (1996): 23–32.
President of the Southern Baptist Convention, 1934–1936, and pastor of First
Baptist Church, Shreveport, Louisiana, Dodd began a radio broadcasting ministry
in 1929 and was credited with having “led more people to Christ over the radio
than any other minister in America.” His church owned and operated its own sta-
tion, KDKX. He was elected as the “first speaker on the ‘Baptist Hour,’ a national
radio program begun in 1941 by the Southern Baptist Convention.” Additionally,
he “wrote 15 books, 37 pamphlets and numerous tracts, all of which have circu-
lated over 4.3 million copies.” He also served as editorial writer for the Baptist
Message, the Louisiana state Baptist paper.
2424. Williams, Henry L. “Bibliography of Hymnals in Use in American
Churches—I.” The Hymn 28 (1977): 61–63, 66.
Lists 21 titles of hymnals and supplements issued by 13 larger Protestant de-
nominations. Entries include titles, editors, publishers, contents, and names of
suppliers.
2425. ———. “Bibliography of Hymnals in Use in American Churches—II.” The
Hymn 29 (1978): 29–32.
Lists 15 hymnals of 14 mostly smaller Protestant bodies. Includes titles, edi-
tors, publishers, contents, and names of suppliers.
2426. Williams, Henry L., Martin Ressler, and Henry Eskew. “Bibliography of
Hymnals in Use in American Churches—IV.” The Hymn 29 (1978): 167–70.
Continues the listing of hymnals used by smaller Protestant bodies, listing 22
hymnals issued by 16 denominations. Entries follow the same format as previous
listings.
2427. Williams, Marvin D. “The Genesis of World Call: Heritage of a Time of
Change.” Discipliana 29 (1969): 23–27.
Recounts the 50-year history of this title, which was the union of five competi-
tive magazines. It was founded so that there would be “one clear voice speaking
for united missionary, benevolent, and educational causes of the Disciples of
Christ.”
 The Modern Electronic Era, 1920–2000 615

2428. Willimon, William H. “The Lectionary: Assessing the Gains and Loses in
a Homiletical Revolution.” Theology Today 58 (2001–2002): 333–41.
Credits Vatican Council II for having initiated “a revolution in preaching”
when it stimulated the creation of the lectionary, a three-year cycle of Old Tes-
tament, Gospel, Epistle, and Psalm readings. Although originally designed so
that God’s people could “hear God’s word read ‘lavishly’,” the lectionary has
become a homiletic tool, spawning a flood of study and sermon resources. After
summarizing the lectionary’s short-comings and limitations, Willimon concludes
it “is a great gift to preachers and a major reason for the resurgence of preaching
in today’s church.”

2429. Wills, Gary. “Greatest Story Ever Told.” Columbia Journalism Review 18
(1980): 25–33.
Wills, himself a journalist and author, reviews press coverage of Pope John
Paul II’s October 1979 visit to the United States. Historically the visit marked
the first time a pope had been formally received by an American president at the
White House, an event that marked the end of American nativism. The press is
judged to have abrogated its duty to inform, debate, and question the event and
its impact. “The press did not choose to explore the event, to reflect it and reflect
on it; it became an unthinking part of the event, joining in all moods rather than
deepening them, trivializing with empty acclaim.”
2430. Witten, Marsha G. “Preaching about Sin in Contemporary Protestantism.”
Theology Today 50 (1993–1994): 243–53.
An analysis of 47 sermons, “all preached between 1986–1988 and all based
on the same biblical text, the Parable of the Prodigal Son (Luke 15:11–32), us-
ing methods of structural discourse analysis.” Preachers were found to employ
“adaptive strategies” for dealing with sin in a secular society. Southern Baptists
interpreted sin in moral terms. Presbyterians tended to articulate the doctrine of
sin “while at the same time softening the potential harshness of its application.”
Listeners are largely identified as “insiders” who are beyond evaluation, while
“outsiders” are clearly seen as targets of judgment. Excerpted from the author’s
All Is Forgiven: The Secular Message in American Protestantism (Princeton,
N.J.: Princeton University Press, 1993).
2431. Wittke, Carl. “The Catholic Historical Review—Forty Years.” Catholic
Historical Review 42 (1956–1957): 1–14.
An objective and appreciative analysis and review of the 40-year history of this
publication by a non-Catholic.
2432. Wogaman, J. Philip. An Unexpected Journey: Reflections on Pastoral
Ministry. Louisville, Ky.: Westminster John Knox Press, 2004.
Chapter 9, Meeting the Press describes Wogaman’s experiences with the
press. As pastor of Foundry United Methodist Church in Washington, D.C., and
as spiritual counselor to President Bill and Mrs. Hillary R. Clinton, Wogaman
616 Section VII

reflects on his relations with the press in presenting the church to the public me-
dia. Citing positive experiences with reporters and journalists, he notes that ever
increasing competition has led to “what seems to be the increasing tendency of
news organizations (print and broadcast) to go for sensationalism and to look for
and exaggerate conflict.”
2433. Wolfe, Charles. “Presley and the Gospel Tradition.” Southern Quarterly
18 (1979–1980): 135–50.
Identifies white gospel music as a significant component of Elvis Presley’s
music along with country music and the blues. Formative influences were the
Blackwood Brothers, James D. Vaughn, the Imperials, John Daniel Sumner, the
Jordanaires, and Sun Record Company. Elvis won several awards for his gospel
singing including a Grammy for He Touched Me, “the best gospel album of the
year in 1972.” Although “the influences of country music and the blues on Pres-
ley’s music can be readily seen,” evidence suggests that gospel music influenced
both his singing and performing style.
2434. Wolseley, Roland E. “The Church Press: Bulwark of Denominational
Sovereignty.” Christendom 11 (1946): 490–500.
A study of 64 “different papers and periodicals representing twenty-one dif-
ferent denominations and ranging through the whole spectrum of American
denominationalism,” published 1945–1946. This reading, “while not absolute,
shows that Protestant denominational newspapers and magazines are for the most
part continuing to harden denominational lines.”
2435. Wright, J. Elwin. The Old Fashioned Revival Hour and the Broadcasters.
New York: Garland Publishing, 1988.
A popularly written account of the early years of a radio program by Charles
E. Fuller (1887–1968), a fundamentalist Baptist preacher from California. Be-
gun locally in Los Angeles in May 1933, by 1940 the program was nationally
distributed and broadcast over the Mutual Broadcasting System. By 1940, 152
radio stations provided coverage to North and South America, the Islands of the
Seas, and parts of Asia, reaching a weekly audience estimated at several million.
Considerable attention is given to listener responses, with excerpts from letters
received by the broadcast.
2436. Wright, Lee-Lani. “God-Imagery in Hymns—Which One Shapes the
Other?” Brethren Life and Thought 33 (1988): 109–16.
A basic but nuanced discussion of God imagery and language in hymnody,
including our tendency since the Enlightenment to use concrete, literal, and exis-
tential thinking. Language, as expression, helps us communicate our experience.
Hymns uphold and inform our theology, just as theology informs our hymns.
Imagery “is a way to make the most of the ambiguity inherent in language,”
therefore, an abundant use of imagery in hymns is appropriate.
 The Modern Electronic Era, 1920–2000 617

2437. Wright, Stuart A. “Media Coverage of Unconventional Religion: Any

‘Good News’ for Minority Faiths?” Review of Religious Research 39 (1997–
1998): 101–15.
Media coverage of new or nontraditional religions is discussed in terms of six
factors contributing to bias in reporting violence, “moral panics,” fear, and other
distortions as features of these groups. The author calls for dialogue between schol-
ars of new religions and media representatives “regarding the objectivity of media
coverage of unconventional religion.” Includes an extensive bibliography.
2438. Wuthnow, Robert. “The Social Significance of Religious Television.”
Review of Religious Research 29 (1987–1988): 125–34.
Drawing on “the results of the Gallup survey which was conducted in 1984 as
part of the Religion and Television project,” the author finds little evidence that
religious television viewing “furthers the privatization that is allegedly character-
istic of American religion.” Proposes instead that social restructuring in Ameri-
can life has helped shape the character of religious television.
2439. Yancey, Philip. “The Ironies and Impact of PTL.” Christianity Today 23,
no. 22 (1979): 28–33.
A visit and personal interview with Jim Bakker reveals ironies such as a minis-
try that is financially successful yet plagued with financial problems, and the PTL
television program that receives thousands of letters and phone calls from persons
needing help but is unable to respond to their needs. Views electronic ministry
as being in its infancy, struggling to find its place in the media, and unsure of its
role vis-à-vis the church and society.
2440. Young, Carleton R. “The New Century Hymnal, 1995.” The Hymn 48, no.
2 (1997): 25–38.
Provides a historical sketch of hymnody for the denominations that formed
the United Church of Christ (1957) and produced the New Century Hymnal. One
prominent feature of the hymnal is the use of inclusive language. During the first
year of publication, “a quarter-million copies had been sold.” Young gives a
detailed commentary on the language of the hymns, the compromises, stumbles,
and successes in revising the words of time-honored hymn texts. This new effort
is judged to have been successful in retaining the Anglo-Germanic and pietistic
heritage of groups making up the United Church of Christ.
2441 Zercher, David L. “A Novel Conversion: The Fleeting Life of Amish Sol-
dier.” Mennonite Quarterly Review 72 (1998): 141–59.
A case study of religious publishing controversy occasioned by the issue of a
historical novel by Mennonite author Kenneth Reed. Thought to display an un-
flattering portrayal of the Amish, Herald Press came under threatened economic
and other pressures, which “eventually transformed Reed’s Amish characters
into Mennonite ones and the novel itself from Amish Soldier into Mennonite
Soldier.”
 Author-Editor Index
Abbott, Margery Post: 1
Abbott, Walter M.: 2407
Abelman, Robert: 1943–1952, 2103, 2141,
2226, 2275, 2346
Abelove, Henry: 708
Abernathy, Elton: 1612
Abraham, Mildred K: 488
Achtemeier, Elizabeth: 2
Adair, James R.: 1953
Adams, John C.: 489, 709
Adams, Willi Paul: 710
Adell, Marian: 1178
Adomeit, Ruth Elizabeth: 3
Afrasiabi, K. L.: 1954
Ahren, Patrick: 254
Akers, Charles W.: 711
Albanese, Catherine L.: 712, 1955
Albaugh, Gaylord P.: 4, 5
Albion, Robert G.: 6, 266
Albrecht, Robert C.: 1613
Alden, John: 267
Alexander, Bobby C.: 1956
Alexander, Doris M.: 1614
Alexander, Patrick H.: 252, 468
Allen, Albert H.: 1440
Allen, David Grayson: 551, 668
Allen, J. Timothy: 1179
Allison, William Henry: 1615
Altick, Richard D.: 1180
619
Alvarez, Alexandra: 1957
Alvarez, David: 1802
Aly, Bower: 1181
American Catholic Historical Society of
Philadelphia: 150
Ames, Charlotte: 269
Ames, William: 490
Amory, Hugh: 270
Ander, Oscar Fritiof: 1616, 1617
Anderson, Douglas Firth: 1618
Anderson, Fred R.: 1958
Anderson, Patrick D.: 1959
Anderson, Virginia Dejohn: 491
Anderson, Warren B.: 1619
Andrews, Charles Wesley: 1182
Andrews, William D.: 7, 713
Andrews, William L.: 8, 714, 1183
Angell, Stephen Ward: 1620, 1621
Anker, Roy M.: 271, 436
Appel, Richard G.: 1622
Archibald, Francis A.: 10
Archibald, Warren Seymou: 1184
Arksey, Laura: 11
Armbruster, Carol: 861
Armstrong, Ben: 1960
Armstrong, Maurice W.: 715
Arndt, Karl J. R.: 12
Ashley, Perry J.: 1300, 1485
Ashton, Jean W.: 13
620 Author-Editor Index
Athans, Mary Christine: 1961
Austin, Charles: 1962
Austin, Roland: 14
Avella, Steven: 2201
Avey, Edward W.: 1963
Avni, Abraham: 1964
Axtell, James: 208, 492
Aycock, Don M.: 1985, 2083
Aycock, Martha: 2
Ayer, H. D.: 15
Ayer, Mary Farwell: 16
Bachman, John W.: 1965
Bacon, Jacqueline: 1185
Baergen, J. Darrel: 1966
Bailyn, Bernard: 710, 1131
Bain, Elizabeth: 2211
Bainton, Roland H.: 1186, 1623
Baker, Carlos: 1967
Baker, Steve: 17
Baldwin, Alice M.: 493, 716
Baldwin, Carolyn W.: 1968
Balmer, Randall H.: 272, 717–719, 1009,
1969, 1984
Ban, Joseph D.: 1570
Banker, Mark T.: 1624
Banks, Loy O.: 1187
Banks, Marva: 1188
Barbour, Hugh: 494
Barden, John R.: 720
Barker, Kenneth S.: 1970
Barnes, Elizabeth: 1189
Barnes, Gilbert Hobbs: 1190
Barnes, Lemuel Call: 1191
Barnes, Mary Clark: 1191
Barnett, Suzanne Wilson: 1192
Barnhart, Joe E.: 1971
Barone, Dennis: 721
Barr, David L.: 273
Barr, Larry J.: 18
Barrett, John Pressley: 1193, 1194
Barry, David W.: 2296
Barton, William E.: 1625
Bartow, Charles L.: 1626
Baskerville, Barnet: 1195
Bass, Dorothy C.: 19
Bassett, John Spencer: 775
Bates, Albert Carlos: 722
Batsel, John D.: 20
Batsel, Lyda K.: 20
Batten, J. Minton: 1627
Baugh, Lloyd: 1972
Baumgartner, A. M.: 1196
Baumgartner, Appolinaris W.: 274
Baym, Nina: 275, 1197
Bebbington, David W.: 803, 1025
Becker, Laura L.: 723
Becker, Penny Edgell: 1628
Beer, William: 21
Beeth, Howard: 724
Beidler, Philip D.: 725
Bellamy, Donnie D.: 1198
Ben Barka, Mokhtar: 1973
Bender, Harold S.: 22, 23, 1629
Bendroth, Margaret Lamberts: 1630
Beniger, James R.: 276
Benson, Louis F.: 726–729
Benton, Robert M.: 24
Benz, Ernst: 730
Berckman, Edward M.: 1974
Bercovitch, Sacvan: 25, 481, 495–498,
617, 731–735, 820, 960
Bergman, Jerry: 26, 27
Berkeley, George: 736
Berkman, Dave: 1631, 1975
Bernhard, Virginia: 737
Berryhill, Carisse Mickey: 1199
Bestor, Arthur Eugene: 28
Betten, Neil: 1976
Betts, John R.: 1632
Biesecker-Mast, Gerald J.: 1633
Billigmeier, Robert H.: 1838
Billings, Dwight B.: 2173
Billington, Ray A.: 29, 1200, 1201
Billman, Carol: 1202, 1634
Bird, George L.: 1977, 2025
Birdsall, Richard D.: 738, 739
Birkerts, Sven: 1978
Bishop, Selma L.: 30
Bisset, J. Thomas: 1979
Bittinger, Emmert F.: 1203
Bjorling, Joel: 31
Black, Gregory D.: 1980
Black, Mindele: 740
 Author-Editor Index
Blackwell, Lois S.: 1981
Blaisdell, Charles R.: 1635
Blake, Richard: 1982
Blauvelt, Martha T.: 741
Bledstein, Burton J.: 1204
Blevins, Carol D.: 277
Bloch, Ruth M.: 742
Blom, Frans: 32
Blom, Jos: 32
Bluem, A. William: 1983, 2096
Blum, Annette: 265
Blumhofer, Edith L.: 33, 717, 1009, 1984
Board, Stephen: 1985
Bode, Carl: 1205, 1986
Bodensieck, Julius: 2200
Bodline, Kurt A. T.: 1058
Bodo, John R.: 1206
Bohlman, Philip V.: 1207
Boles, John B.: 743
Bolton, Charles K.: 1208
Bond, Cynthia D.: 263
Bond, Edward L.: 744
Bonnot, Bernard R.: 1987
Boogaart, Peter C.: 1988
Boogaart, Thomas A.: 1988
Boomershine, Thomas E: 278, 1989–1991
Boorstin, Daniel J.: 499, 1992
Borman, Ernest G.: 1209
Bosco, Ronald A.: 34, 500, 501, 694,
745–749
Bost, Raymond M.: 1210
Botein, Stephen: 750
Bowe, Forrest: 35
Bowen, John W. E.: 1555, 1896
Boyd, Lois A.: 1636
Boyd, Malcolm: 1993–1996
Boyd, Sandra Hughes: 19
Boyea, Earl: 1997
Boyers, Auburn A.: 502, 1998
Boylan, Anne M.: 1211–1213
Boynton, Henry W.: 36
Boynton, Percy H.: 1637
Brack, Harold A.: 1999
Bradbury, M. L.: 1214, 1720, 2070
Bradley, A. Day: 751
Brady, Joseph: 1215
Branch, Harold Francis: 2000, 2001
621
Brandon, George: 279, 1216
Bratt, James D.: 436
Braude, Ann: 37
Brauer, Jerald C.: 1638
Braun, Frank X.: 764
Bray, Thomas: 752, 753
Breckbill, Anita: 38
Breen, Michael J.: 2002
Breeze, Lawrence E.: 1639
Brekus, Catherine A.: 754, 1217
Bremer, Francis J.: 503, 504, 507, 516,
671, 864, 967, 1092, 1138
Brereton, Virginia Lieson: 1218
Breslin, John B.: 2003
Brewer, Clifton Hartwell: 280
Brewer, W. M.: 1219
Bridenbaugh, Carl: 755, 756
Brigance, William Norwood: 1171, 1425,
1606, 1672, 1749, 1755, 2030
Brigano, Russell C.: 39
Briggs, F. Allen: 1220
Briggs, Kenneth A.: 2004
Brigham, Clarence S.: 40, 162, 757
Brink, Emily R.: 2005
Bristol, Lee Hastings: 1221
Bristol, Roger Pattrell: 41, 42
Brittain, Robert E.: 758
Britton, Allen Perdue: 43
Broadus, John A.: 1640
Brock, Van K.: 2006
Brockway, Duncan: 44, 45
Bromley, David G.: 2105, 2110, 2139,
2255
Bronner, Edwin B.: 46, 281, 1222, 1223
Brown, Candy Gunther: 282, 505
Brown, Donald C.: 283
Brown, Herbert Ross: 284
Brown, Ira V.: 1224, 1641
Brown, James A.: 2007
Brown, Jerald E.: 759
Brown, Kenneth O.: 285, 760
Brown, Matthew P.: 761
Brown, Richard D.: 335, 565, 750, 762,
763, 801, 902, 1057, 1339, 1535
Brown, Robert Benaway: 764
Brown, Thomas M.: 2358
Brown, Thomas More: 765
622 Author-Editor Index
Browne, Benjamin P.: 2008
Browne, Ray B.: 2075, 2124, 2301
Bruce, Dickson D.: 1225
Bruggink, Donald J.: 1226
Brumbaugh, H. B.: 1227
Brumberg, Joan Jacobs: 1228
Brumm, James L. H.: 286, 766
Brumm, Ursula: 287
Brunkow, Robert deV: 47
Bruntjen, Carol: 68
Bruntjen, Scott: 68, 199
Bryant, Donald: 1755, 2030
Bryant, Louise May: 1056
Bryant, William Cullen: 1229
Brydon, G. MacLaren: 767
Buchanan, John G.: 768
Buchstein, Frederick D.: 2009
Bucke, Emory Stevens: 1088
Buckham, John Wright: 1642
Buckley, James M.: 1643
Buddenbaum, Judith M.: 1230, 1644,
2010, 2011
Buell, Lawrence: 1231, 1232
Bullock, Penelope L.: 1233
Bullough, Sebastian: 414
Bumsted, J. M.: 769
Burg, Barry R.: 506
Burger, Nash Kerr: 1234
Burgess, G. A.: 1235
Burgess, Stanley M.: 252, 468
Burke, Ronald K.: 1236
Burkhart, Charles: 288
Burr, Nelson R.: 48
Burroughs, Prince E.: 1645
Burton, Laurel Arthur: 2012
Burton, Louise Proper: 2013
Burton, M. Garlinda: 2014
Bush, Sargent: 507–510
Butler, Jon: 511, 512, 770–773, 865, 2374
Buttrick, David G.: 2015
Bynum, Alton C.: 1646
Bynum, William B.: 774
Byrd, William: 775
Cadbury, Henry J.: 49–51, 289, 776
Cadegan, Una M.: 1647
Calam, John: 777
Caldwell, David A.: 1648
Caldwell, Patricia: 513
Caldwell, Ronald J.: 52
Caldwell, Sandra M.: 52
Calvo, Janis: 1237
Camp, L. Raymond: 514
Campbell, Charles L.: 1649
Campbell, Debra: 2016–2018
Campbell, Dennis M.: 1990, 2014
Campbell, Jane: 1238
Campbell, Richard H.: 53
Canary, Robert H.: 1239
Cannon, William R.: 290
Cannons, H. G. T.: 54
Caplan, Harry: 55
Capo, James A.: 56
Carleton, Stephen P.: 2019
Carleton, William G.: 1240
Carner, Vern: 57
Carpenter, Geoffrey Paul: 58
Carpenter, Joel A.: 33, 2020
Carpenter, Ronald H.: 2021
Carper, James C.: 128
Carroll, Ginny: 2230
Carroll, Henry King: 1650
Carroll, Lorrayne: 778
Carron, Jay P.: 2022
Carruthers, Samuel W.: 59
Carter, Edward C.: 779
Carter, James E.: 2023
Carter, Joseph C.: 16
Carter, Robert M.: 1652
Carwardine, Richard: 1241
Case, Leland D.: 780
Casey, Michael W.: 291, 781
Cashdollar, Charles D.: 1241
Caskey, Douglas Liechty: 2024
Cassels, Louis: 2025
Catugno, Harry E.: 2118
Caudill, Ed: 1654
Caulfield, Benjamin: 1655
Cavanaugh, Mary Stephana: 292
Chamberlain, Ava: 782
Chamberlin, William J.: 60
Chandler, Daniel Ross: 1656–1658
Chandler, Robert: 2332
Chapple, Richard: 293
 Author-Editor Index
Chartier, Roger: 331
Chase, Elise: 61
Cheek, John L: 294
Cheney, George: 2026
Cherry, Conrad: 1659
Chesebrough, David B.: 1243, 1660–1662
Chinnici, Joseph P.: 1244
Choate, J. E.: 1245
Church, F. Forrester: 1246
Church Federation of Greater Chicago:
2027
Claghorn, Gene: 295
Clancy, Thomas H.: 62
Clapp, Clifford A.: 515
Clark, Charles Edwin: 63, 64
Clark, Clifford E.: 1247, 1248
Clark, David L.: 2028
Clark, Elizabeth B.: 65, 1249
Clark, Gregory: 1250, 1747
Clark, Lynn Schofield: 2029, 2170
Clark, Robert D.: 2030
Clarke, Erskine: 1663
Clarke, Pitt: 936
Clarkin, William: 66
Cleath, Robert L.: 2031
Clements, Robert B.: 2032
Clinton, George W.: 1664
Clouse, Robert G.: 1665
Coakley, John: 783
Coalter, Milton J.: 784, 785
Cogley, John: 2033
Cogliano, Francis D.: 786
Cohen, Charles L.: 516–518
Cohen, Daniel A.: 519
Cohen, Sheldon S.: 787
Colby, Clinton E.: 135
Cole, George Watson: 67
Coleman, Earle: 1666
Coleman, John M.: 1321
Coleman, Michael C.: 1251
Coleman, William E.: 2034
Collijn, Isak: 788
Combs, W. William: 1667
Commanger, Henry Steele: 1252
Comminey, Shawn: 789
Commission on Freedom of the Press: 296
Commonweal (periodical): 2035
623
Conforti, Joseph: 790–792, 1253–1255
Conkin, Paul K.: 567
Connaughton, Mary Stanislaus: 1668
Connor, Kimberly Rae: 1256
Conser, Walter H.: 1257
Conwell, Russell H.: 1669
Cook, David C.: 1670
Cook, James Tyler: 135
Cook, R. S.: 1258
Coons, Lorraine A.: 484
Cooper, Gayle: 68, 225
Cooper, M. Frances: 225
Copeland, David: 793
Cornelius, Janet Duitsman: 1259–1261
Cornell, George W.: 2036, 2037
Corrigan, John: 794
Costen, Melva Wilson: 69
Cotham, Perry C.: 2038
Cotton, John: 520
Coughenour, Robert A.: 521
Coulling, Mary Price: 1671
Cousland, Kenneth H.: 795
Couvares, Francis G.: 2039
Cowan, Wayne H.: 2040
Cowing, Cedric B.: 796
Cox, Harvey G.: 2041, 2042
Cox, Kenneth: 2043
Coyle, Wallace: 70
Crandall, Marjorie Lyle: 71, 1156
Crawford, Michael J.: 797, 798
Crawford, Richard: 43, 522, 799–801,
1262
Cressy, David: 523, 524
Crist, Miriam J.: 2044
Crist, Robert G.: 1321
Crocco, Stephen D.: 297
Crocker, Lionel: 1672–1674, 2045
Crooks, George R.: 298
Cross, Arthur L.: 802
Cross, Jasper W.: 1263
Cross, Michael H.: 1264
Cross, Whitney R.: 1265
Crowe, Charles M.: 2046
Crowell, William: 72
Crowther, Edward R.: 1675
Culkin, John M.: 2047
Culver, Andrew: 1266
624
Cummings, Melbourne S.: 1676
Cunningham, Floyd T.: 2048
Currie, David A.: 803
Currie-McDaniel, Ruth: 2049
Curry, Richard O.: 765, 2348
Cushman, Alice B.: 1267
Cyprian, Mary: 1677
Czitrom, Daniel J.: 299, 525, 2050
Dagenais, Julia: 1268
Dahl, Curtis: 1269
Dalton, Russell W.: 2051
Dance, Frank E. X.: 327, 2117
Daniel, Jack L: 2052
Daniel, W. Harrison: 1678, 1679
Daniels, Harold M.: 1680
Danky, James P.: 73, 74
Darlow, T. H.: 117
Dart, John: 2053
Davenport, Linda Gilbert: 1270
Davidson, Cathy N.: 1271
Davidson, Edward H.: 526, 527
Davis, Cyprian: 2328
Davis, Edward B.: 2054
Davis, Hugh: 1272
Davis, Lenwood G.: 75, 120, 1681
Davis, Margaret H.: 528
Davis, Richard Beale: 804–807
Dawson, Hugh J.: 529, 1273
Dawson, Jan C.: 1682
Day, Dorothy: 2055
Day, Heather F.: 104
Dayton, Donald W.: 300
Dayton, Lucille Sider: 300
Deedy, John G.: 2229
Degroot, Alfred E.: 76
DeJong, Gerald F.: 530
Dekar, Paul R.: 1570
DeKlerk, Peter: 77
DeLaney, E. Theodore: 78, 1274
Delay, Eugene R.: 1117
Delloff, Linda M.: 1683
Delp, Robert W.: 1275–1277, 1684
Deluna, D. N.: 808
DeMille, Cecil B.: 2056
Densmore, Christopher: 809
DeRosa, Donald V.: 2293
Author-Editor Index
Derounian, Kathryn Zabelle: 810, 811
Desmaris, Norman: 79
Dessauer, John P.: 308
Detweiler, Frederick G.: 301
Detweiler, Robert: 1685
Deweese, Charles W.: 80
DeWolfe, Elizabeth A.: 1278
Dexter, Franklin B.: 531
Dexter, Henry M.: 81, 82
Dick, Donald: 83
Diethorn, Bernard C.: 1404
Dill, R. Pepper: 1279
Dillenberger, John: 302, 2057
Di Sabatino, David: 84
Dobbins, Gaines Stanley: 303
Doebler, Paul D.: 308
Dolan, Jay P.: 1280, 2399
Donahoe, Patrick: 1686
Dorenkamp, D. H.: 532
Doriani, Beth M.: 533
Dorn, Jacob H.: 1687
Dornbusch, Sanford M.: 434
Dorsett, Lyle W.: 1688
Douglas, Ann: 1281, 1282
Douglas, Charles Winfred: 812
Douglas, Susan J.: 1689
Dowling, Enos E.: 76
Downing, David: 813
Doyle, James: 1283
Drake, Milton: 85
Draper, Larry W.: 100, 101
Driver, Tom F.: 2058
Druin, Toby: 1690
Drury, Clifford M.: 304
DuBose, Horace M.: 1284
Dubourdieu, William James: 2059
Duerksen, Rosella R.: 814
Dugan, George: 2060
Duke, Judith S.: 2061
Duncan, Rodger Dean: 2062
DuPree, Sherry Sherrod: 86
Dupuis, Richard A. G.: 1302
Durden, Susan: 815
Durgnat, Raymond: 2063
Durham, Kenneth R.: 2319
Durnbaugh, Donald F.: 87–89, 534, 1285,
1286
 Author-Editor Index 625

Durnbaugh, Hedwig T.: 816
Dwight, Henry Otis: 1287
Eames, S. Morris: 1553
Eames, Wilberforce: 211, 535, 536
Easton-Ashcraft, Lillian E.: 305
Eberly, William R.: 1288
Ebersole, Gary L.: 306
Edelman, Hendrik: 307, 308
Edes, Henry H.: 537
Edgar, Neal L.: 90
Edkins, Carol: 817
Edmonds, Albert S.: 1289
Edney, Clarence W.: 1290
Edwards, Jonathan: 708, 847
Edwards, Otis C.: 309, 310, 1691
Edwards, Suzanne L.: 818
Eells, Earnest Edward: 538
Eenigenburg, Elton M.: 1692
Egger, Thomas: 91
Ehlert, Arnold D.: 92
Ek, Richard A.: 1693, 1694
Eliott, Emory: 539–541, 592, 664
Elkins, Heather Murray: 272
Ellens, Jay Harold: 2064, 2065
Eller, David B.: 2066
Ellinwood, Leonard: 93, 311, 1292
Elliott, Emory: 745, 749, 819, 820, 835,
938, 969, 1155, 1273, 1409
Ellis, Glenn E.: 958
Ellis, John Tracy: 94, 1293, 1695, 2055
Elvy, Peter: 2067
Elzy, Wayne: 2068
Emerson, Everett: 541, 542, 731, 821
Emery, Edwin: 312
Emery, Michael C.: 312
Endres, Kathleen L.: 1696
Endy, Melvin B.: 543, 822
England, J. Merton: 823
England, Martha Winburn: 1294
Engler, Bernd: 1412
Engstrom, Ted: 2334
Erdel, Timothy Paul: 2069
Eskew, Harry L.: 95, 165, 824, 1295,
1296, 1697
Eskew, Henry: 2426
Eskridge, Larry K.: 2070, 2071
Estes, Glenn E.: 1202, 1417, 1634
Eubank, Wayne C.: 1698
Eusden, John D.: 490
Evans, Charles: 96
Evans, James F.: 2072
Evans, Vella Neil: 825
Evensen, Bruce J.: 1699–1702
Exman, Eugene: 1297, 2073
Fackler, Mark: 313, 2074
Fadley, Dean: 2075
Fahlbusch, Erwin: 428, 2244
Fairbank, John King: 1192
Falls, Thomas B.: 1298
Fant, David J.: 1299
Farley, Alan W.: 1703
Farley, Benjamin W.: 1704, 2076
Farren, Donald: 826
Farris, Stephen: 2242
Faunce, Daniel W.: 1705
Faupel, David W.: 97
Featherston, James S.: 1300
Federal Communications Commission:
2077
Federal Council of the Churches of Christ
in America: 2078, 2079, 2276
Feldhaus, Mary Grace: 2080
Felheim, Marvin: 1706
Ferré, John P.: 1707, 1708,
2081–2084
Ferrell, Lori Anne: 546
Fey, Harold E.: 2085
Fichte, Joerg O.: 1412
Fields, Kathleen Riley: 2086
Fields, Wilmer C.: 2087
Fiering, Norman S.: 544, 545, 827
Filler, Louis: 1301
Fillingim, David: 314
Findlay, James F.: 1709–1712
Finn, Peter C.: 98
Finn, Thomas M.: 315
Finney, Charles G.: 1302
Finotti, Joseph Maria: 99
Fisher, Nevin W.: 316
Fishwick, Marshall: 2075, 2088, 2124,
2301
Fitzmaurice, Andrew: 317, 546
626 Author-Editor Index
Fitzmier, John R.: 828
Flake, Chad J.: 100–102
Fleming Library, Southwestern Baptist
Theological Seminary: 247
Flory, John S.: 829
Fogarty, Gerald P.: 318, 319
Fogel, Howard H.: 547
Fogle, Richard Harter: 1303
Foik, Paul J.: 1304, 1305
Foley, John Miles: 103, 320
Foner, Philip S.: 1713
Foote, Henry Wilder: 321, 548, 1714
Ford, James E.: 2089
Ford, John C.: 2192
Ford, Paul Leicester: 322, 549
Ford, Worthington Chauncey: 550,
830
Fore, William F.: 1983, 2090–2097
Forshey, Gerald E.: 2098
Fortner, Robert S.: 2099
Foster, Charles Howell: 1306, 2100
Foster, Charles I.: 831
Foster, Stephen: 551
Fox, Frederic E.: 552
Fox, Matthew T.: 2101
France, Inez: 2102
Frankiel, Sandra Sizer: 1308, 1715
Frankl, Razelle: 2103–2106, 2140
Franklin, Benjamin: 553, 832
Franklin, Clarence LaVaughn: 2107
Franklin, James L.: 2108
Frantz, Evelyn M.: 1716
Frantz, John B.: 1309, 1321
Frasca, Ralph: 833
Fraser, David: 46
Fraser, James W.: 323, 834, 1310
Frederick, John T.: 554
Freimarck, Vincent: 835
French, Warren G.: 1311
Frerichs, Ernest S.: 267, 318, 347, 431,
1246, 1823
Friedman, Robert: 324
Frost, J. William: 555, 556
Fry, C. George: 1717
Fullenwieder, Jann E. B.: 1028
Fuller, Mary C.: 325
Furr, Rhonda F.: 2109
Gaddy, Gary D.: 2110–2112
Gaines, William H.: 836
Galbraith, Leslie R.: 104
Gallagher, Edward J.: 557, 558
Gambrell, Mary Latimer: 837
Gangler, Daniel R.: 2113
Ganter, Granville: 1312
Gardiner, Jane: 105
Garrett, James Leo: 2114, 2115
Garrigus, Carl E.: 838
Garrison, Bruce: 2396
Gatta, John: 1718
Gaustad, Edwin S.: 57, 559, 839, 1313,
2116
Gay, Peter: 326
Gehring, Charles T.: 530, 859
Gerbner, George: 327, 2117, 2118
Gerrity, Frank: 1314
Getz, Gene A.: 1719, 2119
Gilbert, James B.: 1720, 2070
Gilborn, Craig: 840
Gillespie, Joanna Bowen: 1315–1317
Gilmore, William J.: 841–843
Gilpin, W. Clark: 1721
Gimelli, Louis B.: 1318
Ging, Terry: 2120
Girouard, Robert: 844
Gladden, Richard K.: 1722
Glass, William R.: 2121
Gleason, Philip: 2383
Glick, Christine: 818
Glick, Wendell: 1319
Godbeer, Richard: 560
Goddard, Delano A.: 845
Goen, Clarence C.: 328, 846, 847
Goethals, Gregor T.: 2122–2125
Goff, Frederick R.: 137
Goff, James R.: 2126
Goff, Philip: 2127
Gohdes, Clarence: 894
Goin, Mary Elisabeth: 2128
Goodloe, James C.: 2129
Goodman, Susan: 1723
Goodrich, Chauncey A.: 848
Goodspeed, Charles Eliot: 849
Goodspeed, Edgar J.: 850
Goodykoontz, Colin Brummitt: 1320
 Author-Editor Index 627

Gorman, Robert: 329 Haims, Lynn: 563

Goss, Leonard George: 1985, 2083
Gossard, J. Harvey: 1321
Gottlieb, Bob: 2130
Gotwald, Frederick Gebhart: 1322
Graff, Harvey J.: 106
Graham, Billy: 2131
Graham, Maryemma: 1724
Gravely, William B.: 1725
Graves, Thomas H.: 2132
Gray, Ina Turner: 2133
Gray, Joseph Howard: 1760
Green, James N.: 851
Green, Judith Kent: 1323
Green, Ronald: 2075
Greene, Jack P.: 852
Greif, Edward L.: 2134
Gribbin, William: 1324, 1325
Gribble, Richard: 2135
Griffin, Clifford S.: 1326, 1327
Griffin, Martin I. J.: 853, 1328
Griffiths, Paul J.: 330
Grimstead, David: 331
Grindal, Gracia: 332, 1726
Griswold, A. Whitney: 854
Griswold, Jerome: 107
Gross, Cheryl Ratz: 1727
Gross, Larry: 2118
Guarneri, Carl: 1802
Gubert, Betty Kaplan: 159
Gundlach, Bradley J.: 1728
Gura, Philip F.: 561, 855, 856, 1329
Gustafson, Sandra M.: 857, 858
Gutjahr, Paul C.: 333
Habegger, Alfred: 562
Haberly, David T.: 1330
Hackenberg, Michael: 1336
Hackett, Alice P.: 1729
Hadden, Jeffrey K.: 2106, 2136–2143
Hadduck, Charles B.: 1331
Hady, Maureen E.: 73, 74
Haeussler, Armin: 334
Hageman, Howard G.: 859, 860
Hagenbach, Karl R.: 298
Haggard, Fred Porter: 1730
Hagins, John E.: 1731
Hall, David D: 270, 335, 336, 551, 564–
568, 750, 801, 861, 902, 1057, 1339,
1535
Hall, Dennis: 314
Hall, Howard J.: 108
Hall, Michael G.: 569
Hall, Paul M.: 1732
Hall, Richard: 1897
Hall, Roger L.: 1332
Hall, Stanley R.: 337
Hall, Timothy D.: 862
Hallenbeck, Chester T.: 109, 863
Halloran, S. Michael: 1250
Hambrick-Stowe, Charles E.: 570, 571,
864, 865
Hamilton, Neal F.: 2144
Hamilton, William: 2145
Hamlin, Fred S.: 2146
Hammond, Jeffrey A.: 572, 573
Hammond, Paul: 1333
Hance, Kenneth G.: 1733
Handy, Robert T.: 1734, 2147
Hannes, Caspar H.: 2060
Hanson, Grant W.: 1722
Haraszti, Zoltan: 574
Harbert, Earl N.: 821
Hardenbergh, Jane Slaughter: 1735
Harding, Susan: 2148
Hardy, B. Carmon: 1334
Hargrove, Barbara: 2149
Harlan, David C.: 866, 867
Harlow, Thompson R.: 1335
Harmelink, Herman: 868
Harper, George W.: 869
Harrell, David Edwin: 2150–2153
Harrell, John G.: 2154
Harris, Dorothy G.: 580
Harris, Michael H.: 110, 1336–1338
Harris, Rendell: 111
Harris, Sharon M.: 870
Harris, T. George: 2143
Harrison, Fairfax: 575, 871
Harrold, Philip E.: 1736
Hart, James D.: 1737, 2155
Hart, Roderick P.: 2156
Hartman, James D.: 872
628 Author-Editor Index
Harvey, Louis-Charles: 2157
Harvey, Louis Georges: 1031
Harvey, Paul: 1738
Harwell, Richard: 112
Haskell, Daniel C.: 135
Hasty, Stan: 2158
Hatch, Gary Lane: 2159
Hatch, Nathan O.: 319, 674, 873–875,
1339
Hatchett, Marion J.: 876, 1340–1342
Havas, John M.: 1343
Hawley, Charles Arthur: 1344
Hayes, Diana L.: 2328
Hayes, Kevin J.: 113, 877
Haymes, Don: 1345
Haynes, Carolyn: 1346
Haynie, W. Preston: 114
Heartman, Charles F.: 115, 116
Heeren, John W.: 2160
Hefley, J. Theodore: 2161, 2162
Heimert, Alan: 576, 878
Heinrichs, Timothy: 1739
Heisy, D. Ray: 1347
Heisy, Terry: 1348
Heller, George N.: 1349
Hench, John B.: 335, 565, 710, 750, 801,
902, 1057, 1131, 1339, 1535
Henderson-Howat, A. M. D.: 879
Henry, Carl F. H.: 2025
Henry, H. T.: 880
Henry, James O.: 1740
Henry, Stuart C.: 915, 1078
Henwood, Dawn: 881
Herb, Carol Marie: 1741
Herbert, Arthur Sumner: 117
Herget, Winfried: 577, 578
Hess, J. Daniel: 2163
Heventhal, Charles: 579
Hewitson, James: 338
Hicks, Roger Wayne: 118, 1350, 1742
Higginson, J. Vincent: 339, 882–884,
1351, 1352, 1743, 1744
Higham, John: 567
Hildreth, Margaret Holbrook: 119
Hill, George H.: 120
Hill, Samuel S.: 1345, 2209
Hills, Margaret Thorndike: 121
Hinckley, Ted C.: 1745
Hinson, E. Glenn: 1746
Hirsch, Mildred N.: 580
Hirst, Russell: 1747
Hitchcock, Orville A.: 885
Hite, Roger W.: 1353
Hixson, Richard F.: 886
Hjelm, Norman A.: 428
Hobbs, G. Warfield: 1354
Hochmuth, Marie: 1748, 1749, 1755, 2030
Hocker, Edward W.: 887, 888
Hodder, Alan D. L.: 581
Hodgson, Robert: 2372
Hoffman, Scott W.: 2164
Hogan, Lucy Lind: 1355
Hogue, William M.: 1356
Holbert, John C.: 1355
Holden, Edith: 2165
Holifield, E. Brooks: 582, 583, 889, 890,
1357, 1358
Holland, DeWitte: 340, 341, 476
Holland, Harold Edward: 1359
Hollaran, S. Michael: 1747
Holley, E. Jens: 264–266
Hollinger, Herb: 2413
Holloway, Gary: 1360
Holmes, Thomas James: 122, 891, 983
Homrighausen, Elmer G.: 2166
Hood, Fred: 892
Hood, Fred J., 893
Hoover, Stewart M.: 1949, 2103, 2118,
2141, 2167–2170, 2226, 2275, 2346
Hopkins, Mark: 1361
Hornberger, Theodore: 894
Horne, Linwood T.: 1362
Horner, Winifred Bryan: 123, 236
Hornick, Nancy Slocum: 895
Horsfield, Peter G.: 2171, 2172
Horst, Irvin B.: 1363
Hoshor, John P.: 1364
Hostetler, John A.: 124, 1750
Houghland, James G.: 2173
Houlette, William D.: 896
Houser, William Glen: 897
Housley, Kathleen: 1751
Hovde, David M.: 1752, 1753
Hovet, Theodore R.: 1365–1368
 Author-Editor Index
Howard, Herbert H.: 2285
Howard, Jay R.: 2174
Howard, Robert R.: 125, 126
Howard, Ronald W.: 1369
Howden, William D.: 1754
Howe, Daniel Walker: 1370
Howes, Raymond F.: 928
Hubbard, Benjamin J.: 461, 1962, 2036,
2186
Hubbard, Dolan: 342
Huber, Donald L.: 127
Huber, Robert B.: 1755
Huckins, Kyle: 1756
Hudson, Frederick: 343
Hudson, Hoyt H.: 1371
Hudson, Winthrop S.: 1757
Hueston, Robert Francis: 1372
Hughes, Richard T.: 1373
Hulan, Richard Huffman: 1374
Hulsether, Mark: 2175–2177
Hum, Stephen: 1375
Hunsacker, Kenneth B.: 1758
Hunt, Thomas C.: 128, 1759
Hurlbut, Jesse Lyman: 1760
Hurley, Neil P.: 2178
Hurst, John Fletcher: 298, 898
Hustad, Donald P.: 344, 2359
Huxman, Susan Schultz: 1761
Hynds, Ernest C.: 2179, 2180
Inbody, Tyron: 2181
Inge, M. Thomas: 314
Innis, Harold A.: 345, 346
Ippel, Henry P.: 899
Irwin, Joyce: 900, 976
Isaac, Rhys: 901–904
Isani, Mukhtar Ali: 905, 906
Jackson, B. F.: 2047, 2090, 2245, 2295
Jackson, Irene V.: 129
Jackson, Kent P.: 347
Jackson, Leon: 907
Jackson, Samuel Macauley: 441, 898,
1615
Jackson, Thomas H.: 908
Jacobs, Hayes B.: 2182
James, Ralph E.: 2183
629
Jamison, A. Leland: 48, 311, 999
Janeway, James: 909
Janzen, Reinhild Kauenhoven: 2184, 2185
Jarratt, Devereux: 910
Jeansonne, Glen: 2186
Jeffrey, Edith: 1377
Jelinek, Estelle C.: 817
Jenkins, Daniel: 2187
Jenkins, Richard A.: 1762
Jennings, H. Louise: 1378
Jennings, John Melville: 911, 912
Jennings, Ralph M.: 2188
Jensen, Billie Barnes: 1763
Jensen, Howard Eikenberry: 1379
Jervey, Edward D.: 1380, 1381
Jeter, Joseph R.: 348, 349
Johansen, John H.: 350
Johanson, Gregory J.: 1382
Johnson, Charles A.: 1383, 1384
Johnson, Charles S.: 351
Johnson, James E.: 1385–1387, 1764
Johnson, Jesse: 913
Johnson, Robert A.: 130
Johnson, Stephen D.: 2390
Johnson, Thomas H.: 131, 914
Johnstone, Ronald L.: 2189
Jones, Barney L.: 915
Jones, Charles Colcock: 352
Jones, Charles Edwin: 132–134
Jones, Howard Mumford: 1765
Jones, Jerome W.: 584
Jones, Matt B.: 916
Jones, Nicholas R.: 587
Jones, Phyllis: 585–587
Jones, Shirley Greenwood: 1388
Jones, Stephen K.: 111
Jordan, Philip D.: 353
Joyce, Donald Franklin: 354, 355
Joyce, William L.: 335, 565, 750, 801,
902, 1057, 1339, 1535
Juhnke, James C.: 1766, 2190
Juster, Susan: 1375, 1389
Kadelbach, Ada: 356
Kalas, Robert D.: 1767
Kansfield, Norman J.: 357, 1768
Kantowicz, Edward R.: 2032
630 Author-Editor Index
Kaplan, Louis: 135
Kaser, David: 1769
Kashatus, William C.: 917
Kasson, Joy S.: 1390
Keck, Leander E.: 1186
Keefe, Thomas M.: 1770
Keeler, John D.: 2191
Keep, Austin Baxter: 918
Keever, Homer M.: 1391
Kellaway, William: 588
Keller, Dean H.: 1392
Keller, Karl: 919
Keller, Ralph A.: 1393
Keller, Rosemary Skinner: 1317, 1408,
1813, 2044
Kelly, Balmer H.: 1394
Kelly, Gerald: 2192
Kelly, Leontine T. C.: 2193
Kelly, R. Gordon: 136
Kennedy, Douglas: 2194
Kennedy, Earl William: 920
Kennedy, Rick: 589
Kennett, White: 137
Kenney, Alice P.: 590
Kenney, William Howland: 921
Kennicott, Patrick C.: 1395
Kenny, Michael G.: 1396
Kerr, Harry P.: 922, 923
Kershner, Frederick D.: 1397, 1771
Keyser, Barbara: 2195
Keyser, Lester J.: 2195
Kibbey, Ann: 591
Kidwell, Clara Sue: 1398
Kielbowicz, Richard B.: 924
Kim, Kyong Liong: 2199
Kimball, Gayle: 1399
Kimnach, Wilson H.: 925–927, 1046
King, C. Harold: 928
King, Henry H.: 55
Kinkead, Joyce: 2196
Kinney, John M.: 1772
Kirby, James E.: 1773
Kirkham, E. Bruce: 138
Kirsch, George B.: 929
Kissinger, Warren S.: 930
Kittel, Harald Alfred: 592
Klassen, A. J.: 235
Kleiner, John W.: 1028
Kling, David W.: 931
Klingberg, Frank J.: 932–934
Knapp, Peter: 935
Knapton, Ernest John: 936
Knight, Douglas A.: 374
Knight, George Litch: 1774, 2165
Knight, Walter L.: 2197
Knower, Franklin H.: 139
Knox, Marv: 2198
Knupp, Ralph E.: 2156
Kolodny, Annette: 937
Korpi, Michael F.: 2199
Korsten, Frans: 32
Kraemer, Elmer: 2200
Kramer, Michael P.: 938, 1400
Kraus, H. P. (publishing firm): 140
Kraus, Joe W.: 939, 1775
Kraus, Michael: 940
Kribbs, Jayne K.: 593
Krieger, Michael T.: 1776
Kroeger, Karl: 941–944
Krummel, D. W.: 801
Kselman, Thomas A.: 2201
Kubler, George A.: 358, 1401
Kubo, Sakae: 57
Kuhns, William: 2202
Kupke, Raymond J.: 961
Lacey, Linda J.: 2203
Lackner, Joseph H.: 1777, 1778
Lacy, Creighton: 359
Laderman, Gary: 2056
Laetsch, Leonard: 360
Lambert, Barbara: 799, 945–950
Land, Gary: 1402
Landes, Richard A: 338, 2287
Lane, Belden C.: 361
Lane, William C.: 951
Lang, Edward M.: 141
Lankard, Frank G.: 361, 1403
Lannie, Vincent P.: 1404
Larson, Cedric: 2204
Larson, David: 2364
Larson, Robert E.: 2205
LaRue, Cleophus J.: 1779
Lattimore, R. Burt: 1405
 Author-Editor Index
Laugher, Charles T.: 952
Lawrence, William B.: 364, 1990, 2014
Lawrence-McIntyre, Charshee Charlotte:
363
Lawson, Linda: 2198
Lazenby, Walter: 953
Lazerow, Jama: 1406, 1407
Leach, Steven G.: 18
Learned, Marion Dexter: 142
LeBeau, Bryan F.: 954
Lee, Jung Young: 2206
Lee, Robert E.: 955
Lee, Samuel: 143
Lee, Tom: 2413
Leeman, Richard W.: 1780
Lehmann-Haupt, Helmut: 365
Lekachman, Robert: 2229
Leloudis, James L.: 1408
Lemay, J. A. Leo: 852, 956, 957
Lenti, Vincent A.: 366
Lentz, Richard: 2207
Lenz, Millicent: 958
León, Luis: 2056
LeSourd, Leonard E.: 2208
Lesser, M. X.: 144, 145
Levernier, James A.: 146, 959
Levin, David: 960, 981
Levine, Lawrence W.: 367
Levine, Robert S.: 1409
Levy, Babette May: 594
Levy, Leonard W.: 1410
Lewis, Robert E.: 1411
Lewis, Wilmarth S.: 161
Leypoldt, Gunter: 1412
Lienhard, Joseph T.: 1781
Liepsner, B. F.: 1705, 1829
Linck, Joseph C.: 961
Lindley, Susan H.: 1782
Lindsey, Donald B.: 2160
Lindsey, Jonathan A.: 1783
Linkugel, Wil A.: 1784
Lippy, Charles H.: 147–149, 313, 364,
368, 376, 386, 402, 430, 474, 1785,
2068, 2209
Lischer, Richard: 480, 2210
Litfin, A. Duane: 151
Litman, Barry R.: 2211
631
Littlefield, Daniel F.: 152, 153
Littlefield, George Emery: 595, 596
Livingston, Helen E.: 962
Lloyd, Mark: 2212
Lochhead, David: 2213
Lockridge, Kenneth A.: 963
Lockwood, Elizabeth: 93
Loevinger, Lee: 2214
Loftis, Deborah: 2215
Lofton, Edward Dennis: 1413
Lojek, Helen: 369
Long, Thomas G.: 2216
Longinow, Michael A.: 1786
Longton, William Henry: 370
Lora, Ronald: 370
Lorenz, Ellen Jane: 1414
Lotz, David W.: 2116
Loughborough, John N.: 1787
Lovejoy, David S.: 597, 598
Lovelace, Austin C.: 1315, 1788
Loveland, Anne C.: 1416
Lovett, Bobby L.: 1789
Lowance, Mason I.: 371, 964, 965
Lowenherz, Robert J.: 599
Lowens, Irving: 43, 966
Lucas, Paul R.: 967
Lucas, Phillip Charles: 383
Lucey, William L.: 154
Lukens, Rebecca: 1417
Luthy, David: 1790
Lydekker, John Wolfe: 600, 601
Lydenberg, Henry M.: 968
Lynn, Robert W.: 372, 386
Lyons, John S.: 2364
Lyttle, Charles: 602
MacFarlance, Lisa: 1375
MacGowan, Christopher J.: 969
Machor, James L.: 1188
Mackenzie, Donald M.: 2217, 2218
MacLean, J. P.: 155
MacVaugh, Gilbert Stillman: 2219
Madden, Etta M.: 970–972
Magnuson, Norris A.: 156
Mahsman, David L.: 2220
Maier, Eugene F. J.: 973
Maier, Paul L.: 2221
632
Mains, George Preston: 1791
Makarushka, Irena: 2222
Makemie, Francis: 603
Malin, James C.: 1792
Manierre, William R.: 974
Manis, Andrew W.: 2223
Mankin, Jim: 1418, 1793
Mann, John A.: 2224
Manspeaker, Nancy: 157
Mariner, Kirk: 975
Marini, Stephen A.: 373, 976
Marraro, Howard R.: 977, 1419
Marsden, George H.: 1420, 2290
Marsden, R. G.: 158
Marsh, Daniel L.: 1421
Martin, Howard H.: 604, 978
Martin, Joel W.: 2225
Martin, William: 2226, 2227
Marty, Martin E.: 374–376, 979, 1683,
2228, 2229
Martz, Larry: 2230
Marvin, Carolyn: 1794
Mason, David E.: 2025, 2231
Massaglin, Martin L.: 2232
Massey, James Earl: 2233, 2234
Masson, Margaret W.: 980
Mather, Cotton: 981–983
Mathews, Donald G.: 984
Matthews, Albert: 16, 985
Matthews, William: 11
Matthiessen, F. O.: 605
Mattis, Norman W.: 1749
Maxson, Charles Hartshorn: 986
May, Lynn E.: 1422, 1795, 1796
May, Samuel: 159
McAllister, Lester G.: 1423
McAnear, Beverly: 987, 988
McBath, James H.: 1797, 1798
McCall, Laura: 1424
McCall, Roy C.: 1425, 2235
McCarl, Mary Rhinelander: 606
McChesney, Robert W.: 2236
McCloy, Frank Dixon: 160, 1426
McCorison, Marcus A.: 161
McCormick, David W.: 989
McCormick, L. Ray: 1427
McCoy, Charles S.: 2237
Author-Editor Index
McCulloch, Samuel Clyde: 990–993
McCulloh, Gerald O.: 377
McCullough, Peter: 546
McCutchan, Robert G.: 1428
McDevitt, Philip R.: 1429, 1430
McDonnell, James: 1989
McElrath, Hugh T.: 378
McFadden, Margaret: 1799
McFarland, John T.: 1867
McGee, Gary B.: 242, 468
McGiffert, Arthur Cushman: 1431
McGiffert, Michael: 662
McGloin, John Bernard: 1432
McGreevy, John T.: 2238
McKay, George L.: 162
McKay, Nellie Y.: 1433
McKellar, Hugh D.: 2239
McKibbens, Thomas R.: 379
McKivigan, John R.: 1434
McLaws, Monte B.: 1435, 1436
McLoughlin, William G.: 994, 1190,
1437, 1438, 2240
McLuhan, Marshall: 380, 2241
McMickle, Marvin A.: 381, 2242
McMullen, Haynes: 18
McMurtrie, Douglas C.: 995, 1439, 1440
McNair, Wesley C.: 2243
McQuail, Denis: 2244
McVay, Georgianne: 1441
Mead, Dana Gulling: 382
Mead, Sidney Earl: 1442
Mechem, Kirke: 1443
Meckel, Richard A.: 1444
Medlicott, Alexander: 996
Meehan, Brenda M.: 1800
Meehan, Thomas F.: 163, 1445, 1446
Meeks, Douglas: 424
Meggs, Peter A. H.: 2245
Meister, J. W. Greg: 2246
Melton, J. Gordon: 305, 383, 390
Menard, Willis T.: 1447
Mennel, Christina: 1448
Merideth, Robert: 1449
Merrill, Dana K.: 607
Merrill, William Stetson: 164
Meserole, Harrison T.: 593, 638
Meserve, Walter T.: 608
 Author-Editor Index
Metcalf, Frank J.: 165
Meyer, William E. H.: 384, 2247
Middleton, Erasmus: 1450
Middleton, Thomas C.: 166, 167
Mignon, Charles W.: 677
Mildred, M. M.: 1451
Miles, Delos: 2248
Miles, Margaret R.: 2249, 2250
Millard, William J.: 2251
Miller, Elizabeth W.: 982
Miller, George J.: 1452
Miller, Glenn T.: 385, 386, 997, 1453
Miller, Henry: 710
Miller, John C.: 998
Miller, Keith D.: 2252
Miller, Lillian B.: 609
Miller, Perry: 387, 610–615, 999–1003
Miller, Robert Moats: 2253
Miller, Russell E.: 388
Miller, Sarah Jordan: 1004
Miller, Spencer: 2254
Miller, Wesley E.: 2255
Mills, Barriss: 1454
Mills, Watson E.: 168
Mimmick, Wayne C.: 616
Minahan, Mary Canisius: 1455
Minear, Paul S.: 2256
Minkema, Kenneth P.: 1005
Minor, Dennis Earl: 1456
Minter, David: 617
Mishra, Vishwa M.: 1457
Mitchell, Ella P.: 389
Mitchell, Henry H.: 390, 2257, 2258
Mitchell, Jolyon P.: 2259
Mitchell, Joseph: 1458, 1801
Mixon, Harold D.: 618, 1006
Mobley, G. Melton: 2260
Mohler, R. Albert: 2198
Moltmann, Juergen: 424
Monaghan, E. Jennifer: 619
Mondello, Salvatore: 1802
Monk, Robert C.: 1007, 1459
Montgomery, Edrene S.: 2261
Montgomery, John Warwick: 169
Montgomery, Michael S.: 170
Moody, Larry A.: 171
Mooney, James E.: 224
633
Moore, Frank: 1008
Moore, Lewis A.: 2413
Moore, R. Laurence: 391, 1460
Moorhead, James H.: 1461–1463, 1803
Moran, Gerald F.: 1009
Moran, Michael: 1464
Morehouse, Clifford P.: 392, 393
Morgan, Dale L.: 102, 2262
Morgan, David: 394, 1804, 2263–2265
Morgan, David T.: 1010
Morgan, Edmund S.: 620
Morgan, Michael: 2118
Morgan, Peter M.: 1465
Morgan, Timothy C.: 2266
Morison, Samuel E.: 621, 622
Morrill, Milo True: 395
Morris, George P.: 1805
Morrison, John L.: 2267
Morse, Kenneth I.: 2268
Morse, W. H.: 1466
Moses, Wilson J.: 1806
Mott, Frank Luther: 396–398, 1467, 1807
Mott, Wesley T.: 1468, 1469
Moule, H. F.: 117
Moyer, Jane: 399
Moyles, R. G.: 172
Mulder, John M.: 1011, 1470, 1808
Mulder, Philip N.: 1012
Mullin, Robert Bruce: 1471
Murdock, Kenneth B.: 623–625, 982, 983
Murphy, Larry G.: 305, 390
Murphy, Layton Barnes: 1013
Murray, Charlotte W.: 2269
Murrell, Irvin:1472
Murrin, Mary R.: 741, 784
Music, David W.: 1014, 1015, 1473–1477,
2270
Myer, Elizabeth: 626
Myerson, Joel: 1248, 1594
Myhr, Ivar Lou: 1478
Naeher, Robert James: 627
Nash, Gary B.: 628, 1016
Nason, Donna: 2271
Nason, Michael: 2271
National Conference on Motion Pictures:
2272
634 Author-Editor Index
National Council of Churches: 2273
National Organization for Decent
Literature: 2274
Nelson, Clyde K.: 1809
Nelson, James K.: 1017
Nerone, John C.: 1018
Ness, John H.: 400
Neuendorf, Kimberly: 1950, 1951, 2275
Newberry Library: 173
Newcombe, Alfred W.: 1019
Newman, Jay: 2277
Newman, Richard: 174
Nicholl, Grier: 1810
Nichols, Charles L.: 401, 1020
Nichols, J. Randall: 2278
Nicklason, Fred: 1811
Niebuhr, Reinhold: 2279
Niebuhr, Richard R.: 2280
Niles, Lyndrey A.: 2281
Nir, Yeshayahu: 1479
Nolan, Charles J.: 175
Noll, Mark A.: 319, 402, 674, 803, 1021,
1022, 1025, 1124, 2282
Nolt, Steve: 2283
Nord, David Paul: 629, 1023, 1480–1484
Norton, Arthur O.: 630
Norton, H. Wilbert: 176
Norton, L. Wesley: 177, 1485–1488
Numbers, Ronald L.: 2284
Nybakken, Elizabeth I.: 1024
Nystrom, Daniel: 403
O’Brien, Elmer J.: 404
O’Brien, Susan: 1025, 1026
O’Callaghan, Edmund Bailey: 178
O’Connor, Leo F.: 179
O’Connor, Lillian: 1490
O’Connor, Thomas F.: 1812
O’Donnell, Saranne Price: 1813
Ogles, Robert M.: 2285
O’Hara, Gerald P.: 1491
Olasky, Marvin: 1492, 1814
Olasky, Marvin N.: 2297
Old, Hughes Oliphant: 310, 1027
Oldenburg, Mark: 1027
Oldham, Ellen M.: 1029
O’Leary, Stephen: 2287
Oliphant, J. Orin: 1493
Oller, Anna Kathryn: 1030
Olsen, Mark: 1031
Olson, Ernst W.: 405
Olson, May E.: 12
Olson, Oscar N.: 1494
O’Neale, Sondra: 1032
Ong, Walter J.: 406, 407, 631, 1033, 2288
Onuf, Peter: 1125
Opie, John: 1034, 1495, 1496
Orbison, Charley: 2289
Osborn, Ronald E.: 1497, 1815
Osmer, Richard Robert: 408
Osterberg, Bertil O.: 180
Ostling, Richard N.: 2290–2292
Ostrander, Richard: 1816
Ostwalt, Conrad E.: 2225
Oullette, Ann M.: 181
Overdeck, Kathryn J.: 1817
Owen, Barbara: 632
Owen, Goff: 1035
Pafford, John H. P.: 256
Pagliarini, Marie Anne: 1498
Painter, Nell Irvin: 1499
Paltsits, Victor Hugo: 1036
Pankratz, John R.: 1500
Pargament, Kenneth I.: 2293
Parins, James W.: 152, 153
Parker, Charles A.: 1501
Parker, David L.: 633
Parker, Everett C.: 2134, 2294–2296
Parker, Harold M.: 182
Parker, Peter J.: 1037
Parker, Sandra: 1818
Parks, Roger: 183
Parrish, T. Michael: 184
Parsons, Francis: 1038
Parsons, Paul F.: 409
Parsons, Wilfrid: 185, 186, 1039
Parsons, William T.: 1040
Patell, Cyrus R. K.: 820
Patterson, L. Dale: 1819
Patterson, Mary: 1056
Patterson, W. Morgan: 410, 1820
Paul VI, Pope: 2407
Paulson, Steven K.: 2297
 Author-Editor Index
Payne, Daniel Alexander: 1502
Payne, Rodger M.: 1041, 1503
Peabody, Francis Greenwood: 1821
Pead, Deuel: 634
Pearce, Roy Harvey: 1042
Pears, Thomas Clinton: 1043
Pearson, Samuel C.: 1822
Peck, Janice: 2298
Peckham, Howard H.: 1504
Peel, Robert: 1823
Peerman, Dean: 1683
Pelt, Owen D.: 1824
Pemberton, Carol A.: 187, 1349, 1505
Perlmann, Joel: 1044
Perrin, Porter Gale: 1045
Perry, Loyd D.: 478
Peters, Charles C.: 2299
Peterson, Carla L.: 1506
Peterson, Eugene H.: 2300
Peterson, Richard G: 2301, 2302
Peterson, Theodore: 2303
Peterson, Walter F.: 1825
Pettey, Gary: 1952
Pettit, Norman: 635, 1046, 1047
Peyer, Bernd C.: 411
Phelps, Austin: 1826
Phelps, Vergil V.: 636
Phillips, Paul T.: 1827
Phillips, Robert A.: 2304
Phoebus, George A.: 1048
Phy, Allene Stuart: 1934, 2038, 2305,
2313
Piediscalzi, Nicholas: 273
Pilcher, George W.: 1049–1052
Pilgrim, David: 2306, 2307
Pilkington, James Penn: 412
Pinn, Anthony B.: 1621
Piper, William Sanford: 122
Pipes, William H.: 2308
Piscitelli, Felicia A.: 2309
Pitts, Michael R.: 53
Plate, S. Brent: 2310
Plimpton, George A.: 413
Plooij, D.: 111
Plumstead, A. W.: 637
Pointer, Michael: 2311
Pointer, Steven R.: 1828
635
Pomeroy, David: 2312
Pope, Alan H.: 638
Pope, Hugh: 414
Popovich, Ljubica D.: 2313
Porter, Dorothy B.: 188
Porter, Elbert S.: 1829
Porter, Ellen Jane Lorenz: 1507, 1830,
1831
Porterfield, Amanda: 415, 639
Potter, Alfred C.: 189, 1053
Powell, William S.: 640
Power, Edward John: 1832
Powers, Mary L.: 2314
Poythress, Ronald B.: 1054
Pratt, Anne Stokely: 1055, 1056
Preus, Daniel: 1508
Price, Milburn: 2316
Pride, Armistead Scott: 416
Pries, Nancy: 11
Priest, Charles Thomas: 1834
Prim, G. Clinton: 1835
Prince, Harold B.: 190
Prince, Thomas: 191
Pritchard, David: 2111, 2112
Prucha, Francis Paul: 192
Quandt, Jean B.: 1836
Queen, Louise L.: 1317, 1408, 1813
Quimby, Rollin W.: 1837, 1838
Quist, John W.: 2509
Raboteau, Albert J.: 417, 418
Ragsdale, J. Donald: 2319
Rambo, Lewis R.: 2320
Ranly, Don: 2321
Raser, Harold E.: 1510
Rausch, David A.: 1839, 1840
Ravitz, Abe C.: 1511
Rawlyk, George A.: 803, 1025
Real, Michael R.: 2322
Reed, Marcia: 11
Reedy, Gerard: 641
Rees, Robert A.: 821
Reichman, Felix: 193
Reid, Ronald F.: 1512
Reid, William Watkins: 1841
Reilly, Elizabeth Carroll: 1057
636 Author-Editor Index
Reinke, Edwin A.: 1058
Reis, Elizabeth: 642
Rennie, Sandra: 1059
Ressler, Martin: 194, 2426
Revell, James A.: 1513
Reynolds, David S.: 1514, 1515
Reynolds, William J.: 419, 1842, 2323,
2324
Rhoden, Nancy L.: 1060
Ribuffo, Leo P.: 2325
Rice, Curt: 57
Rice, Edwin Wilbur: 420
Rice, Willard M.: 421
Rich, Wesley E.: 422
Richards, Phillip M.: 1061
Richardson, James T.: 2326, 2406
Richardson, Lyon N.: 1062
Richardson, Marilyn: 195
Richardson, Paul A.: 1516, 1843
Richardson, William J.: 423
Richey, Russell E.: 424, 1063, 1316, 1517,
1584, 1990, 2014
Richmond, Mary L.: 196
Richmond, Peggy J. Z.: 425
Riesman, David: 426, 2327
Riley, Lyman W.: 197
Riley, Sam G.: 198
Riley, Woodbridge: 1064
Rinderknecht, Carol: 68, 199
Ripley, John W.: 1944
Rist, Martin: 1845
Ritchie, Carson I. A.: 1065
Rivers, Clarence Rufus J.: 2328
Roberts, Churchill R.: 2329
Roberts, R. J.: 643
Roberts, Richard Owen: 200, 201
Roberts, Wesley: 1846
Robertson, R. L.: 1373
Robinson, Charles F.: 202
Robinson, Haddon W.: 151, 2330
Robinson, James D.: 2364
Robinson, Robin: 202
Robinson, William H.: 203
Rockefeller, George C.: 1066
Rockwell, William Walker: 913
Rodechko, James P.: 1847
Roden, Robert F.: 644
Rogal, Samuel J.: 204–207, 427, 1848–
1850, 2331
Rogers, Bruce: 722, 830
Rogers, Charles A.: 1067
Rogers, George A.: 1525
Rogers, William W.: 2332
Rohrer, James R.: 1518
Romanowski, William D.: 436
Ronander, Albert C.: 1068
Ronda, James P.: 208, 645
Roppolo, Joseph P.: 1851
Rosell, Garth M.: 1302
Rosenmeier, Jesper: 646, 647
Rosenthal, Bernard: 1069
Ross, Clyde A.: 2333
Rostenberg, Leona: 648
Roth, George L.: 1070
Roth, Randolph A.: 1519
Rottenberg, Isaac C.: 1852
Rouse, Parke: 1077
Rousseau, G. S.: 1072
Rowe, Kenneth E.: 209, 1316, 1853
Rowland, Thomas J.: 1854
Roy, Jody M.: 1520
Ruark, James E.: 2334
Rubin, Alan W.: 2144
Rumball-Petre, Edwin A. R.: 210
Ruprecht, Arndt: 428
Russell, C. Allyn: 2335, 2336
Rutman, Darrett B.: 649, 650
Ryan, Halford R.: 1855, 2337
Ryan, James Emmett: 1856
Ryan, Thomas R.: 1521, 1522
Sabin, Joseph: 211
Sachse, Julius Friedrich: 1073
Saillant, John: 1074, 1523
Salisbury, Neal: 651
Samuels, Shirley: 1075
Sanborn, Nancy: 2338
Sandeen, Ernest R.: 645, 1857
Sandoval, Moises: 2339
Sanford, Charles B.: 1076
Sanford, Charles L.: 429
Sanford, Elias B.: 1643
Sappington, Roger E.: 212, 213, 1077,
1524, 1858
 Author-Editor Index
Saunders, Lowell S.: 2340
Saunders, R. Frank: 1525
Sayre, Robert F.: 430
Scally, Mary Anthony: 214
Scanlan, Thomas: 652
Scanlin, Harold P.: 431
Schaeffer, Pamela: 2341
Schafer, Thomas A.: 1078
Schafer, William J.: 2342
Schaffer, Ellen: 1526
Schantz, Mark S.: 1527, 1528
Scheick, William J.: 925, 1079, 1231
Scheiding, Oliver: 1312
Schick, Frank L.: 432
Schlenther, Boyd S.: 603
Schlosser, Ronald E.: 433
Schmandt, Raymond H.: 215, 1859
Schmidt, Herbert H.: 216
Schmidt, Leigh Eric: 1080–1083, 1860
Schmidt, Thomas V.: 217
Schmitt von Muehlenfels, Astrid: 653
Schneider, A. Gregory: 1529, 1530
Schneider, Louis: 434
Schnell, Kempes: 1861
Schorsch, Anita: 1531
Schrag, F. J.: 1084
Schramm, Wilbur: 435, 2279, 2343
Schreiber, William I.: 1085
Schroeder, Glenna R.: 1532
Schuldiner, Michael: 1086
Schuller, Robert H.: 2344
Schultz, Cathleen McDonnell: 1087
Schultze, Quentin J.: 436, 1492, 1985,
2074, 2345–2351, 2408
Schulz, Constance B.: 1533
Schwalm, Vernon F.: 1862
Schweiger, Beth Barton: 1534
Schweninger, Lee: 654
Scott, Bernard Brandon: 2352
Scott, David M.: 1535
Scott, Geoffrey: 32
Scott, John Thomas: 1536
Scott, Leland: 1088
Seaburg, Alan: 2353
Seaman, Ann Rowe: 2354
Seaver, Paul S.: 655
Seay, Scott D.: 1537
637
Seeman, Erik R.: 1089
Seidensticker, Oswald: 1090
Seigel, Jules Paul: 656
Selement, George: 657–659, 663, 1091
Sellers, James E.: 2355, 2356
Sellers, Josephine: 1863
Selph, Bernes K.: 1538
Seraile, William: 1864, 1865
Seybolt, Robert F.: 219
Shackleton, Robert: 1669
Shaffer, Kenneth M.: 220
Shankman, Arnold: 1866
Shaw, Ralph R.: 221
Shaw, Richard: 1539
Shaw, Robert K., Mrs.: 1867
Shea, Daniel B.: 660, 1092
Shea, John D. G.: 222
Shedd, William G. T.: 1540
Sheedy, Morgan M.: 1868
Sheen, Fulton J.: 2357
Shellem, John J.: 437
Shelley, Bruce: 1869
Shenton, James P.: 2358
Shepard, Thomas: 661–663
Sheps, Arthur: 1093
Shera, Jesse H.: 438
Sherman, Stuart C.: 1094
Sherwin, Oscar: 1541
Shewmaker, William O.: 439
Shields, David S.: 1095
Shields, Steven L.: 223
Shiels, Richard D.: 1096
Shiffler, Harrold C.: 1542, 1870
Shiffrin, Steven H.: 1543
Shipton, Clifford K.: 224, 1097
Shirley, Dennis: 1044
Shockley, Grant S.: 449
Shoemaker, Richard H.: 221, 225
Shorney, George H.: 344, 2359
Shriver, Donald W.: 2116
Shuffelton, Frank C.: 664, 1098
Shultz, Lawrence W. Shultz: 89
Shupe, Anson: 2105, 2110, 2139–2142,
2255, 2375
Shurden, Walter B.: 1544, 1871, 2132,
2158, 2197, 2377
Sibilia, Dominic: 1872
638 Author-Editor Index
Siedell, Barry C.: 2360
Siegel, Ben: 226
Sieminski, Captain Greg: 1099
Siemsen, Elaine: 1873
Signorielli, Nancy: 2118
Silk, Mark: 2361, 2362
Silva, Alan J.: 111
Silver, Rollo G.: 365, 665,1001–1003,
1545, 1546
Silverman, David W.: 2229
Silverman, Kenneth: 1004
Simmons, Martha J.: 2412
Simmons, Richard C.: 666
Simon, Scott: 2063
Simonson, Harold P.: 1005
Simpson, Samuel: 441
Simpson, William S.: 1006
Singer, David G.: 2363
Sizer, Sandra S.: 1547, 1874
Skill, Thomas: 2364
Slaght, Lawrence T.: 1875
Slavens, Thomas P.: 1876, 1877
Slawson, Douglas J.: 2365
Sliwoski, Richard S.: 227
Sloan, William David: 228, 479, 695, 793,
1007–1109, 1582, 1644, 1699, 1701,
1756, 1786, 1931, 2082, 2099, 2191,
2286
Slough, Rebecca: 442
Slout, William L.: 1878
Smart, George K.: 1110
Smith, C. Henry: 229
Smith, C. Howard: 1879
Smith, Clara A.: 230
Smith, Gary Scott: 1880–1882
Smith, Harold S.: 1883
Smith, James D.: 1548
Smith, James Ward: 48, 311, 462, 999,
1967
Smith, Jeffrey A.: 2366
Smith, Joseph: 231, 232
Smith, Karen Manners: 1884
Smith, Michael R.: 2191
Smith, Peter H.: 1111
Smith, Ralph Lee: 1824
Smith, Robert R.: 2367
Smith, Timothy J.: 1549
Smith, Timothy L.: 1550
Smith, Wilson: 1112
Smitherman, Geneva: 2052
Smoak, A. Merril: 1885
Smylie, James H.: 1113, 1886–1890,
2368–2370
Smylie, John Edwin: 1891
Smythe, Dallas W.: 2296
Soden, Dale E.: 1892
Soderbergh, Peter A.: 1893
Solberg, Winton U.: 1114, 1115
Solomon, Martha: 1785
Soltow, Lee: 443
Sonenschein, David: 2371
Soukup, Paul A.: 233, 2372
Southall, Eugene Portlette: 1551
Speicher, Anna M.: 1552
Spencer, Claude E.: 234, 1553
Spencer, Jon Michael: 444, 1894, 1895,
2373
Spiller, Robert E.: 1554
Spillers, Hortense: 1555, 1896, 2374
Sprague, William B.: 445, 1556
Spring, Gardiner: 1557
Springer, Nelson P.: 235
Sprunger, Keith L.: 667
Spykman, Gordon J.: 1558
Squires, William Harder: 1897
St. George, Robert: 668
Stacey, William: 2375
Stanford, Ann: 669
Stanford, Charles: 236
Stange, Douglas C.: 1559
Stanley, Susie C.: 237
Starkey, Lawrence G.: 670
Starks, George L.: 1898
Starr, Edward C.: 238, 1899, 2376
Staton, Cecil P.: 2377
Stavely, Keith W. F.: 671
Stearman, Horace D.: 1900, 1901
Stearns, Bertha Monica: 1560–1562
Steel, David W.: 1116, 1563
Steele, Thomas J.: 1117
Stein, K. James: 446
Stein, Stephen J.: 447, 1118
Stephens, Bruce M.: 1902
Stephenson, Edward M.: 448, 1191
 Author-Editor Index
Stern, Madeleine B.: 1903
Stevens, Abel: 1564, 1565
Stevens, Daniel Gurden: 448
Stevens, Edward: 443
Stevens, Leland: 2378, 2379
Stevenson, Robert: 119
Stewart, Charles J.: 1904
Stewart, Randall: 672
Stewart, Sonja M.: 1566
Stiles, Ezra: 1120
Stitzinger, Michael F.: 2380
Stoeffler, F. Ernest: 1130
Stone, Jon R.: 239, 383
Stone, Sam E.: 1905
Stone, Sonja J.: 449
Stoody, Ralph: 450
Story, Cullen I. K.: 2381
Stouffer, Isabelle: 1470
Stout, Harry S.: 673, 674, 772, 865, 1121–
1125, 2374
Stowell, Marion Barber: 675
Straton, Hillyer H.: 1906
Strayer, Lucile Long: 2382
Strickland, William Peter: 1567
Stritch, Thomas J.: 2383
Stross, R. Marshall: 2060
Stroupe, Henry S.: 240
Stuempfle, Herman G.: 1907
Suderman, Elmer F.: 1908, 1909, 2384
Suelflow, August R.: 2385
Sumner, David E.: 2386
Sutton, Walter: 1568
Swann, Charles E.: 2143
Swatos, William H.: 2387
Sweet, Leonard I.: 451, 771, 864, 979,
1022, 1122, 1453, 1463, 1483, 1529,
1569, 1570, 1611, 1910, 1955, 2015,
2152
Sweet, William Warren: 1126, 1571
Swift, Lindsay: 241, 452
Sydnor, James Rawlings: 453
Szasz, Ferenc M.: 454, 1624, 1745, 1911
Tait, L. Gordon: 2389
Tamney, Joseph B.: 2390
Tanis, James R.: 1127–1130
Tanis, Norman Earl: 676
639
Tanner, Don R.: 2391
Tanselle, George Thomas: 455, 1131
Tarpley, J. Douglas: 2191
Taulman, James E.: 1572
Taupin, Sidonia C.: 1573
Taylor, Edward: 677
Taylor, Edward T.: 1469
Taylor, Hubert Vance: 340, 341
Taylor, Prince A.: 2392
Tebbel, John: 456
Tell, David W.: 1574
Terrell, Thomas E.: 1132
Terry, Bobby S.: 2393
Thaman, Mary P.: 2394
Theisen, Lee Scott: 1912
Thomas, Arthur Dicken: 1133, 1575
Thomas, Cecil K.: 1576
Thomas, Dwight: 1913
Thomas, Frank A.: 2395
Thomas, Hilah E.: 1317, 1408, 1813, 2044
Thomas, Samuel J.: 1914, 1915
Thompson, Brad: 242
Thompson, Ernest Trice: 457–459, 1916
Thompson, Evelyn Wingo: 1917
Thompson, H. P.: 460
Thompson, Lawrance: 1577
Thompson, William D.: 243
Thorn, William J.: 461, 2396
Thorndike, S. Lothrop: 678
Thornton, John W.: 1134
Thorp, Willard: 462, 1578
Thrift, Charles T.: 1579
Tichi, Cecelia: 1135
Tinsley, John: 2397
Tiplady, Thomas: 2398
Tipson, Baird: 679
Tiro, Karim M.: 1580
Todd, Jesse T.: 1918
Tomas, Vincent: 1136
Toohey, William: 243
Torbet, Robert G.: 1919
Toulouse, Mark: 1920, 2399
Toulouse, Teresa: 680, 681
Tracy, Joseph: 463
Trampiets, Frances: 1989
Trautmann, Frederick: 1921
Travis, William G.: 156
640 Author-Editor Index

Trendel, Robert: 1581 Wacker, Grant: 252

Trinterud, Leonard J.: 244 Wakin, Edward: 2409
Tripp, Bernell E.: 1582 Wall, James M.: 1683
Trost, Frederich R.: 424 Wallace, Anthony F. C.: 1591
Trueblood, D. Elton: 1583 Wallace, Karl R.: 1364
Trulear, H. Dean: 1584 Walls, Francine E.: 253
Tucker, Gene M.: 374 Walsh, James P.: 687
Tucker, Stephen R.: 2400 Walter, Frank K.: 1592
Turnbull, Ralph G.: 1137 Walther, James Arthur: 297
Turner, Kathleen J.: 2156 Wangler, Thomas E.: 254, 1144
Turner, Nancy M.: 2401 Warch, Richard: 1145, 1146
Tuttle, Julius H.: 245, 246, 682 Ward, Gary L.: 305, 390
Twaddell, Elizabeth: 1585 Ward, J. T.: 1235.
Tweedie, Stephen W.: 2402 Ward, Louis B.: 2410
Tyler, Alice Felt: 1586 Ward, Mark: 2411
Tyler, Moses Coit: 464 Ward, Richard F.: 2412
Tyler, Parker: 2403 Warfield, Benjamin B.: 255
Tyms, James D.: 1587, 1922 Warner, Greg: 2413
Warner, W. E.: 468
Ulrich, Laurel Thatcher: 1138 Warren, Donald: 2424
Umble, Roy H.: 1923 Warren, Lindsey Davis: 2415
Upshur, Anne F.: 683 Washington, Joseph R.: 469
Waters, John: 2416
Vail, Robert W. G.: 211, 248, 249 Watters, David H.: 1147
Van Allen, Rodger: 2405 Watts, Isaac: 256
Van Burkalow, Anastasia: 465 Watts, Phyllis C.: 266
Van de Wetering, John E.: 1139, Wayland, John T.: 1593
1140 Weathersby, Robert W.: 1594
Van de Wetering, Maxine: 1141 Weatherspoon, Jesse Burton: 1640
Van Driel, Barend: 2315, 2406 Weaver, John B.: 1925
Van Dussen, D. Gregory: 1588 Webber, F. R.: 470
Van Dyke, Mary Louise: 466 Weber, Donald: 688, 1003
Van Dyken, Seymour: 684 Weber, William A.: 471
Van Hoeven, James W.: 357 Webster, George Sidney: 1595
Van Horne, John C.: 685 Wedel, Theodore O.: 2417
Vatican Council, II: 2406 Weedman, Mark: 1148, 1596
Vaughan, Alden T.: 686, 967, 1092, Weidman, Judith L.: 2193
1138 Weimann, Gabriel: 2418
Vella, Michael W.: 1142 Weis, Frederick L.: 689
Vellake, Catherine S.: 1143 Weiss, Harry B.: 1597
Venable, William H.: 1589 Welch, James d’Alte Aldridge: 257
Vernon, Walter N.: 467 Welter, Barbara: 1926
Verret, Mary Camilla: 250 Weng, Armin George: 1149
Vieker, Jan D.: 1590 Wentz, Frederick K.: 2419, 2420
Vincent, Leon H.: 1924 Werge, Thomas: 558
Vollmar, Edward R.: 251 Wertenbaker, Thomas J.: 1150
Voskuil, Dennis N.: 2408 Wertkin, Gerard C.: 196
 Author-Editor Index
West, Edward N.: 472
Westerkamp, Marilyn J.: 690
Westermeyer, Paul: 473, 474
Westra, Helen Petter: 1151
Wetzel, Richard D.: 1598
Whalen, James W.: 2421
Wheeler, Barbara G.: 2422
Whelchel, Love Henry: 475
White, Eugene E.: 476, 691–693, 1152–
1154
White, John T. S.: 1927
White, Llewellyn: 477
White, Peter: 593, 638, 1155
Whitehill, Walter Muir: 1156
Whitelaw, Ralph T.: 683
Whitman, Walt: 1928
Wiersbe, Warren W.: 478
Wigglesworth, Michael: 694
Wiley, Peter: 2130
Wilhoit, Mel R.: 1929, 1933
Wilkins, S. A.: 2423
Willard, Samuel: 1157
Willauer, George J.: 1158
Willey, Larry G.: 1599
Williams, Daniel E: 1159, 1160
Williams, Gilbert Anthony: 1930
Williams, Henry L.: 2424–2426
Williams, Julie Hedgepeth: 479, 695, 1931
Williams, Marvin D.: 2427
Williams, Peter W.: 364, 376, 386, 402,
430, 474, 2068
Williams, Robert V.: 1161
Willimon, William H.: 480, 2428
Willingham, Robert M.: 184
Wills, Anne Blue: 1932
Wills, Gary: 2429
Wilson, Charles Reagan: 2209
Wilson, Clyde N.: 1369
Wilson, James Southall: 1162
Wilson, John F.: 2116
Wilson, Major L.: 1600
Wilson, Robert S.: 1933
Winans, Robert B.: 258, 1163
Wind, James P.: 2399
Winship, George P.: 696
Winship, Michael P.: 697, 698
Winsor, Justin: 845
641
Winter, Robert Milton: 1601
Winzenburg, Steven: 1971
Witten, Marsha G.: 2430
Wittke, Carl: 2431
Wogaman, J. Philip: 2432
Wolf, Edward C.: 259
Wolf, Edwin, II: 260, 261
Wolfe, Charles: 1934, 2433
Wolfe, Richard J.: 1602
Wolosky, Shira: 481, 1935
Wolseley, Roland E.: 2434
Wood, James R.: 2173
Woodson, Carter G.: 482, 1164
Woodward, Fred E.: 1936
Woody, Kennerly M.: 1165, 1166
Woolley, Bruce C.: 663
Woolverton, John Frederick: 483
Worst, John William: 436
Wosh, Peter J.: 484, 1603
Wrangler, Thomas E.: 1937
Wright, Conrad: 1604
Wright, Eliot: 372
Wright, J. Elwin: 2435
Wright, John: 262, 485
Wright, Lee-Lani: 2436
Wright, Louis B.: 699–704
Wright, Stuart A.: 2437
Wright, Thomas Goddard: 486
Wright, Willard E.: 1938
Wroth, Lawrence C.: 365, 487, 705, 1167
Wust, Klaus C.: 1168
Wuthnow, Robert: 2118, 2438
Wyman, Margaret: 1605
Wyss, Hilary E.: 1169
Yancey, Philip: 2439
Yarbrough, Stephen R.: 709, 1170
Yellin, Jean Fagan: 263
Yoakam, Doris G.: 1171, 1606
Yodelis, Mary Ann: 1172, 1173
Yoder, Anne: 1939
Yoder, Don: 1174
Yoder, Edward: 1940
Yoder, Harvey: 1941
Yoder, Jess: 340, 341
Young, Alfred F.: 903
Young, Arthur P.: 264–266
642
Young, Betty I.: 1607
Young, Carleton R.: 2440
Young, Henry James: 2234
Youngs, J. William T.: 706, 1175
Zacharewicz, Mary Misaela: 1942
Zachert, Martha Jane K.: 1161
Author-Editor Index
Zaragosa, Edward C.: 272
Zboray, Ronald J.: 1608–1611
Zeller, Nancy Anne McClure: 530,
859
Zercher, David L.: 2441
Ziff, Larzer: 707, 1176, 1177
Zwidervaart, Lambert: 436
 Subject Index
*indicates significant bibliography
Abbott, Lyman (1835–1922): 1641
Adams, Hannah (1755–1831): 1103, 1142
Adams, John (1735–1826): 1176
Adventists: 31*, 57*, 1224, 1402, 1787
Advertising: 2297
African Americans: 8*, 195*, 263*, 352,
363, 367, 389, 440, 469, 481; (Pre-
1800): 174*, 188*, 203*, 305, 418,
425, 475, 484, 714*, 789, 895, 1051;
(1800–1900): 39*, 69*, 73*, 86*,
125*, 128*, 342, 354, 355, 416–418,
425, 475, 482, 1183, 1188, 1198, 1219,
1233, 1256, 1353, 1375, 1395, 1447,
1506, 1543, 1551, 1555, 1582, 1587,
1618, 1620, 1621, 1627, 1632, 1664,
1675, 1676, 1724, 1731, 1777–1779,
1864, 1865, 1893, 1896, 1898, 1907,
1916, 1922, 1930, 2257; (1900–2000):
39*, 69*, 73*, 75*, 86*, 125*, 129*,
132*, 214*, 293, 301, 342, 351, 354,
355, 381, 390, 416, 417, 444, 449,
1713, 1724, 1779, 1789, 1824, 1865,
1893, 1898, 1927, 1943, 2052, 2107,
2135, 2157, 2159, 2242, 2257, 2269,
2281, 2308, 2373, 2392, 2395
Agnew, Spiro Theodore (1918–1996):
2062
643
Ainslie, Peter (1867–1934): 1648
Ainsworth, Henry (1571–1622?): 532, 678
Aitken, John (1745–1831): 884
Aitken, Robert (1734–1802): 936
Alexander, Charles McCallon (1867–
1920): 1630
Allen, Richard (1760–1831): 1375
Allen, Thomas (1743–1810): 738
Alline, Henry (1748–1784): 715
Almanacs: 85*, 392, 401, 511, 675, 1790
America (periodical): 2022
American Baptist Historical Society: 1899,
2147, 2376
American Baptist Publication Society:
268, 448, 1191, 1722, 1802, 1875,
2120, 2232
American Bible Society: 359, 484, 1287,
1481, 1567
American Catholic Miscellany
(newspaper): 1293
American Catholic Tribune (newspaper):
1777, 1778
American Home Missionary Society:
1320, 1579
American Protective Association: 1616
American Seamen’s Friend Society: 1595,
1752
644 Subject Index
American Sunday School Union: 420,
1526
American Tract Society: 1254, 1258,
1482, 1483, 1528, 1577, 1585, 1603,
1607
Americans (1800–1900): 1433
Ames, William (1576–1633): 667
Amish: 124*, 288, 814, 1085, 1633, 1790,
1941, 2441
Anglicans: 52*, 329, 483, 544, 584, 755,
802, 932, 1017, 1024, 1049, 1050,
1060, 1108, 1109
Anti-Catholicism: 29*, 329, 765, 786, 977,
1200, 1291, 1314, 1372, 1419, 1429,
1441, 1498, 1588, 1616, 1635, 1963
Anti-Semitism: 1839
Apess, William (1798–1838): 1346, 1580
Art: 148*, 302, 394; (Pre-1800): 302, 563,
609, 1038, 1095, 1174; (1800–1900):
1174, 1390, 1625*, 1804; (1900–
2000): 148*, 302, 394, 1804, 1863,
1969, 1982, 2000, 2001, 2057, 2124,
2164, 2184, 2185, 2313, 2263–2265
Asbury, Francis (1745–1816): 141*, 1007,
1459
Ashbridge, Elizabeth (1713–1755): 971
Ashton, Philip: 1160
Ashurst, Henry (d. 1681): 515
Assemblies of God: 2391
Associated Baptist Press: 2158
Associations: 281, 831, 1096, 1200, 1326,
1327, 1338, 1444, 1489, 1493, 1509
Atlantic (periodical): 2013
Autobiography (Pre-1800): 660
Ave Maria (periodical): 1628
Avery, Martha Moore (1851–1929): 2017,
2018
Baker, Daniel (1791–1857): 1601
Bakker, Jim (1939?–): 2173, 2439
Bangs, Nathan (1778–1862): 1565
Baptist Standard (newspaper): 1690
Baptists: 17*, 38*, 72*, 238*, 247*, 378,
1879f(Pre-1800): 379, 419, 824, 829,
901, 930, 1054, 1059; (1800–1900):
72*, 277, 303*, 379, 410, 419, 433,
448, 1191, 1228, 1235, 1362, 1422,
1472, 1474, 1516, 1538, 1544, 1572,
1660, 1675, 1679, 1697, 1722, 1735,
1738, 1746, 1795, 1802, 1843, 1871,
1875, 1879, 1883, 1894, 1913, 1917,
1919, 1922; (1900–2000): 277, 410,
433, 448, 1645, 1667, 1690, 1722,
1746, 1789, 1796, 1820, 1824, 1863,
1871, 1875, 1879, 1913, 1919, 1963,
1966, 1735, 1738, 1802, 2019, 2023,
2087, 2115, 2120, 2121, 2132, 2158,
2197, 2198, 2223, 2224, 2248, 2270,
2323, 2376, 2377, 2393, 2404, 2413,
2423, 2430
Baptists Today (newspaper): 2197
Barnard, John (1681–1770): 1160, 1089
Barnhouse, Donald Grey (1895–1960):
2336
Barton, Bruce (1886–1967): 2261, 2325
Baskett, Thomas (fl. 1742–1761): 968,
1020
Bassett, Mark: 1020
Baxter, Richard (1615–1691): 515
Beecher, Edward (1803–1895): 1449
Beecher, Henry Ward (1813–1887): 1247,
1248, 1300, 1438, 1656, 1672–1674,
1691, 1694, 1702, 1706, 1855
Belknap, Jeremy (1744–1798): 826, 929
Bellamy, John (1596–1653): 648
Benezet, Anthony (1714–1784): 49*, 917,
895, 1164
Bennett, James Gordon (1795–1872):
1230, 1539
Benson, Louis Fitzgerald (1855–1930):
118*, 1742, 1774, 1788
Bergman, Ingmar (1918–2007): 2312
Berkeley, George (1685–1753): 736, 776,
993
Berkenmeyer, Wilhelm Christoph (1686–
1751): 169*
Berrigan, Philip: 2034
Bertholf, William (d. 1725?): 719, 860
Bible: 3*, 25*, 273, 333, 374, 402, 447;
(Pre-1800): 267, 523, 572, 585, 625,
674, 813, 836, 850, 886, 968, 1020,
1066; (1800–1900): 267, 347, 359,
371, 1079, 1256, 1287, 1299, 1394,
1404, 1434, 1567, 1678, 1705, 1759,
 Subject Index
1829, 1934; (1900–2000): 53*, 347,
359, 1287, 1299, 1394, 1760, 1934,
1964*, 1967, 2019, 2114, 2116,
2300, 2305, 2313, 2352; Versions/
Translations: 60*, 117*, 178*, 210*,
222*, 262* 294, 318, 319, 414*, 431,
535, 1246, 1298, 1356, 1576, 1751,
1903, 2372
Bible Association of Friends in America:
1223
Billings, William (1746–1800): 799, 818,
942, 943, 966
Bingham, Caleb (1757–1817): 1312
Biography: 8*, 11*, 39*, 135*, 430, 714*,
974, 1087, 1111, 1135, 1315, 1470
Bird, Frederic Mayer (1838–1908): 1764
Blair, Hugh: 1196
Blair, James (1656–1743): 744, 1071
Bliss, Philip Paul (1838–1876): 1767,
1929
Book Trade: 36*, 162*, 307*, 308, 365,
397, 420; (Pre-1800): 164*, 258*,
260*, 270, 550, 553, 595, 640, 750,
826, 1057, 1094*, 1162; (1800–1900):
434, 462, 1037, 1327, 1336, 1338,
1545, 1546, 1568, 1610; (1900–2000):
434, 462, 1729, 1790, 2083, 2334,
2388
Books: 336
Boothe, Charles Octavius (1845–1924):
1675
Borrenstein, David A. (1789?–1843?):
1452*
Boston Recorder (newspaper): 1492
Boyd, Richard Henry (1843–1922): 1789
Brackett, Leigh: 2384
Bradford, William (1590–1657): 664, 988
Bradley, Preston (1888–1983): 1657, 1658
Bradstreet, Anne Dudley (1612–1672):
533, 669
Brainerd, David (1718–1747): 791, 1046,
1047, 1255
Brattle, William (1662–1717): 589
Bray Associates: 952
Bray, Thomas (1658–1730): 140*, 460,
579, 601, 685, 705, 879, 896, 898, 933,
990–992*, 1156*
645
Brethren churches: 92*
Brett, Silas: 769
Brewster, William (1567–1644): 82*,
111*
Briggs, Charles Augustus (1841–1913):
1734, 1876
Bristol, Roger Pattrell (1903–1974): 224*
Brooks, Phillips (1835–1893): 1691, 1733,
1744, 1748, 1749
Brown, John (1800–1859): 1532
Brownlow, William Gannaway (1805–
1877): 1405
Brownson, Orestes Augustus (1803–
1876): 1521, 1522, 1832
Bryan, William Jennings (1860–1925):
1240, 2286
Bryant, William Cullen (1794–1874):
1229
Bubalo, Sylvia Gross (1928–): 2184, 2185
Buber, Martin (1878–1965): 2256
Buck, Pearl (1892–1973): 2369
Buckley, James Monroe (1836–1920):
1791, 1813
Budget (newspaper): 1941
Bunyan, John (1628–1688): 429
Burkitt, Lemuel (1750–1807): 1054
Burleigh, Harry Thacker (1866–1949):
2269
Bushnell, Horace (1802–1876): 1347,
1370, 1400, 1471, 1691
Byrd, William (1674–1744): 113*, 775
Cable, George Washington (1844–1925):
1704
Cadman, Samuel Parkes (1864–1936):
2276, 2315, 2318
Caldwell, Erskine (1903–1987): 2076
Caldwell, John (fl. 1742): 915
Caldwell, William: 1477
Calhoun, John Caldwell (1781–1850):
1257
Calvinism (Pre-1800): 738
Camm, John (1718–1778): 852
Camp Meetings: 285*, 743, 760, 1225,
1374, 1383, 1384, 1473, 1501, 1517,
1623, 1785, 1831
Campanius, Johannes (1601–1683): 788
646 Subject Index
Campbell, Alexander (1788–1866): 1148,
1199, 1360, 1373, 1412, 1418, 1478,
1537, 1553*, 1576, 1596
Campbell, George (1719–1796): 1290
Captivity narratives: 173*, 230*, 249*,
306, 528, 778, 810, 811, 872, 881, 996,
1042, 1058, 1099, 1160, 1330, 1523,
1703
Carey, Mathew (1760–1839): 66*, 150*,
779, 851, 973, 1101, 1298
Carper, Brother: 1584
Carter family: 700
Carter, Robert (1728–1804): 720
Catechisms: 59*, 255*, 446*; (Pre-1800):
115*, 116*, 322*, 520, 536*, 549*,
606, 643, 788, 832, 1147; (1800–
2000): 91*, 115*, 116*, 446*, 1259,
1508, 1856
Catholic Digest (periodical): 2421
Catholic Herald and Weekly Register
(newspaper): 1489
Catholic Historical Review (periodical):
2431
Catholic Reading Circle Union: 1812
Catholic Telegraph (newspaper):
1668
Catholic Truth Guild: 2016–2018
Catholics: 250*, 251*, 274*, 292*, 319,
339, 414*, 461, 2292; (Pre-1800): 32*,
35*, 62*, 79*, 99*, 150*, 164*, 167*,
185*, 186*, 217*, 222*, 292, 329,
853, 880, 883, 884, 961, 1039, 1144;
(1800–1900): 94*, 154*, 163*, 166*,
167*, 185*, 186*, 217*, 222*, 254*,
269, 292, 302, 329, 437, 1148, 1238,
1244, 1264, 1280, 1293, 1304, 1305,
1307, 1326–1328, 1376, 1377, 1404,
1445, 1446, 1455, 1464, 1489, 1491,
1520–1522, 1525, 1539, 1578, 1596,
1628, 1632, 1653, 1668, 1677, 1695,
1718, 1770, 1776–1778, 1856, 1914,
1915, 1937; (1900–2000): 98*, 214*,
254*, 269, 302, 318, 1647, 1668, 1776,
1781, 1854, 1859, 1868, 1942, 1976,
1980, 1997, 2002, 2026, 2080*, 2135,
2192, 2195, 2201, 2238, 2267, 2274,
2309, 2314, 2322, 2339, 2363, 2365,
2383, 2388, 2396, 2405, 2407, 2409,
2416, 2419, 2424, 2428, 2431
Cave, Robert (1843–1923): 1822
Censorship: 695, 1581, 1980, 2039, 2274,
2333
Central Christian Advocate (periodical):
2392
Chalkley, Thomas (1675–1741): 1158
Chandler, Joseph Ripley (1792–1880):
1314
Chandler, William Penn (1764–1822): 975
Channing, William Ellery (1780–1842):
1554
Chapman, J. Wilbur (1859–1918): 1630,
1892
Chappell, Winifred Leola (1879–1951):
2044
Charismatics: 133*, 468*
Chatuauqua: 28*, 1652, 1797, 1798
Chauncy, Charles (1705–1787): 839*,
1155
Children (1800–1900): 1213
Children’s literature: 3*, 136*, 466;
(Pre–1800): 107*, 181*, 205*, 256*,
257*, 758, 830, 849, 909, 958, 1147;
(1800–2000): 181*, 205*, 257*, 1202,
1328, 1507, 1526, 1634, 1760, 1893
Christadelphians: 1846
Christian Advocate (periodical): 1813,
1853
Christian and Missionary Alliance: 1646
Christian Century (periodical): 1648,
1683, 1721, 1920, 2085, 2115, 2161,
2162, 2399
Christian Church (1800–1900): 1193,
1194
Christian-Evangelist (newspaper): 1635
Christian Examiner (periodical): 1467
Christian Herald (periodical): 1693
Christian History (periodical): 1139
Christian Observer (newspaper): 1866
Christian Recorder (newspaper): 1930
Christian Science: 1823, 2108
Christian Science Monitor (newspaper):
1931, 2107
Christian Standard (newspaper): 1639
Christian Union (newspaper): 1656
 Subject Index
Christianity and Crisis (periodical):
2175–2177
Church of the Brethren: 87–89*, 316, 382,
1716; (Pre-1800): 502, 534, 626, 816,
1077; (1800–1900): 1203, 1227, 1286,
1524, 1665, 1858; (1900–2000): 212*,
213*, 220*, 442, 1862, 2066, 2382,
2436
Churches of Christ: 234*, 291, 423, 1245,
1793, 1905
Churches of God, General Conference
(1800–1900): 1321
Civil War: 1243*, 1365, 1613, 1619,
1663, 1740, 1753, 1769, 1801, 1803,
1834, 1835, 1837, 1938
Clarke, Pitt (1763–1835): 936
Clemens, Samuel Langhorne (1835–1910):
1888, 1900
Clergy: 135*, 445; (Pre-1800): 114*,
158*, 414, 489, 493, 504, 551, 564,
636, 659, 662, 681, 687, 691, 716, 723,
762, 763, 794, 819, 836, 845, 862, 910,
939, 1016, 1019, 1059, 1060, 1070;
(1800–1900): 110*, 114*, 237*, 411,
454, 1070, 1091, 1113, 1175, 1206,
1208, 1237, 1281, 1282, 1310, 1331,
1337, 1498, 1534, 1544, 1574, 1681,
1705, 1738, 1757, 1810, 1829, 1871,
1891, 1925; (1900–2000): 237*, 409,
1738, 1871, 2002, 2023, 2049, 2062,
2068, 2242, 2432
Cocke, Louisa Maxwell (1788–1843):
1318
Cole-Whittaker, Terry: 2302
Collins, Isaac (1746–1817): 886
Colman, Benjamin (1673–1747): 825
Colportage: 268, 421, 1258, 1361, 1835,
2232
Columbus, Christopher (1451–1506):
429
Commission on the Freedom of the Press:
477
Commonweal (periodical): 2032, 2405
Communication: 233*, 345, 407; (Pre-
1800): 762, 763, 874, 940, 1025;
(1800–1900): 6*, 874, 1538; (1900–
2000): 6*, 139*, 266*, 276, 2025,
647
2074*, 2166, 2237, 2278, 2279, 2288,
2397, 2407
Computers: 276, 2213
Comte, Auguste (1798–1857): 1242
Condy, Jeremiah (1709–1768): 1057
Confederate States: 71*, 112*, 184*,
1678, 1679
Congregationalists: 81*, 441, 1068, 1208,
1466, 1518
Connecticut Missionary Society: 1518
Converse, Amasa (1795–1872): 1866
Conversion (Pre-1800): 315, 475, 513,
516–518, 581, 612, 633, 679, 769, 796,
858, 897, 997, 1005, 1041, 1069, 1086,
1127, 1159, 1169; (1800–2000): 475,
1041, 1211, 1213, 1218, 1313, 1346,
1389, 1398, 1431, 1493, 1503, 1900,
2131, 2320*
Conwell, Russell Herman (1843–1925):
1651, 1669, 1809
Cook, David Caleb: 1670
Cook, Joseph (1838–1901): 1828
Cooke, Parsons (1800–1864): 1329
Cooper, James Fenimore (1789–1851):
1330
Cooper, Samuel (1725–1783?): 768
Corcoran, James Andrew (1820–1889):
1413
Cornish, Samuel Eli (1795–1858): 1582
Correspondence (Pre-1800): 507, 510, 724
Cotton, John (1584–1652): 246*, 498,
507, 510, 520, 527, 562, 572, 591, 607,
615, 618, 646, 653, 680, 683, 707, 832
Coughlin, Charles Edward (1891–1979):
1961, 1997, 2007, 2021, 2088, 2285,
2358, 2410, 2414
Crooks, George Richard (1822–1897):
1853
Crosby, Fanny (1820–1915): 1655
Croswell, Andrew (1709–1785): 1083
Crummell, Alexander (1819–1898): 1806
Culture and thought: 367, 373, 407; (Pre-
1800): 492, 583, 613, 614, 622, 702,
770, 773, 806, 940, 979, 1064, 1080;
(1800–1900): 391, 1206, 1249, 1368,
1370, 1461, 1530, 1531, 1600, 1638,
1682, 1704, 1718, 1836; (1900–2000):
648 Subject Index
331, 1704, 1836, 1978, 1992*, 2093,
2101, 2247, 2327
Cushman, Robert (1579–1625): 597
Darwin, Charles Robert (1809–1882):
1654
Davenport, James (1716–1757): 1125
Davies, Samuel (1724–1761): 728, 807,
840, 915, 1051, 1052, 957
Davis, Andrew Jackson (1826–1910):
1275, 1276, 1684
Dawson, Joseph Martin (1879–1973):
2115
Daye, Stephen (1594?–1668): 552
Dayton, Amos Cooper (1813–1865): 1572
Debates (1800–1900): 1345, 1357
Deems, Charles Force (1820–1893): 1925
Defender, The (periodical): 2190
DeHaan, Martin Ralph (1891–1965): 1953
Delany, Martin Robison (1812–1885):
1353
DeMille, Cecil Blount (1881–1959): 1994,
2058
Deseret News (newspaper): 1435, 1436
Devotional literature (Pre-1800): 571
Dickins, Asbury (1780–1861): 1037
Dickinson, Emily Elizabeth (1830–1886):
1294, 1935
Dickinson, Jonathan (1688–1749): 954,
866, 867, 1082
Disciple, The (periodical): 2113
Disciples of Christ: 76*, 104*, 279, 395,
1771; (1800–1900): 1148, 1360, 1373,
1397, 1418, 1423, 1465, 1497, 1596,
1635, 1815; (1900–2000): 234*, 349,
423, 1397, 1465, 1721, 1815, 2113,
2401, 2427
Dixon, Amzi Clarence (1854–1925): 1800
Dodd, Monroe Elmon (1878–1952): 2423
Doll, Conrad: 764
Donahoe, Patrick (1811–1901): 1686
Douglas, Lloyd Cassel (1877–1951): 1986
Douglas, Winfred: 2324
Douglass, Frederick (1817–1895): 1681
DuBois, William Edward Burghardt
(1868–1963): 1256
Dummer, Jeremiah (1681–1739): 1056*
Dunne, Peter Masten (1889–1957): 2080*
Dwight, Timothy (1752–1817): 828, 835,
955, 1250, 1511, 1574
Dyer, Mary Morgan (1780–1867): 1278
Eby, Kermit (1903–1962): 2268
Eddy, Mary Baker (1821–1910): 1823,
1931
Education: 389; (Pre-1800): 115*, 280,
352, 357, 413, 502, 589, 608, 636, 676,
702, 767, 777, 789, 823, 830, 895, 917,
918, 934, 962, 987, 990, 1040, 1043,
1045, 1051, 1071, 1097, 1145; (1800–
1900): 28*, 115*, 280, 352, 413, 443,
1198, 1204, 1205, 1214, 1312, 1319,
1321, 1334, 1364, 1404, 1409, 1411,
1417, 1429, 1430, 1456, 1549, 1551,
1569, 1586, 1587, 1619, 1710, 1711,
1798, 1807, 1821, 1868, 1875, 1916,
1922; (1900–2000): 278, 1644, 1667,
1868, 1910, 2149, 2272
Edwardean, The (periodical): 1897
Edwards, Jonathan (1703–1758): 131*,
144*, 145*, 157*, 201*, 227*, 708,
709, 735, 782, 790, 791, 797, 821*,
847, 858, 885, 908, 914, 925–927, 937,
964, 1000, 1001, 1003, 1046, 1047,
1092, 1105, 1117, 1136, 1137, 1151,
1170, 1177, 1253–1255, 1450, 1496,
1897
Edwards, Timothy (1669–1758): 1005
Ein Geistliches Magazin (periodical): 12*
Eliot, John (1604–1690): 202*, 516, 535,
588, 600, 627, 651, 676, 696
Eliot, William Greenleaf (1811–1887):
1323
Emerson, Ralph Waldo (1803–1882):
1196, 1468, 1583
England, John (1786–1842): 1525
Episcopalians: 52*, 280, 283, 392, 393,
472, 485; (Pre-1800): 687, 767, 812,
876, 901, 1093; (1800–2000): 1234,
1354, 1356, 1772, 2324, 2386
Esbjorn, Lars Paul (1808–1870): 1726
Ethics (Pre-1800): 823, 960, 1112; (1800–
1900): 1377, 1542, 1573, 1848, 1870,
1901, 1918; (1900–2000): 1848, 1918,
 Subject Index
2078, 2097, 2161, 2250, 2277, 2299,
2394, 2398
Evangelical Covenant Church: 1879
Evangelicals: 156*, 282*, 361; (Pre-
1800): 505, 803, 831, 861, 997, 1009;
(1800–1900): 790, 831, 1308, 1420,
1461, 1462, 1495, 1715, 1719, 1786;
(1900–2000): 33*, 84*, 1715, 1719,
1786, 1952, 1974, 1979, 1981, 1985,
2020, 2029, 2070, 2071, 2083, 2106,
2119, 2123, 2127, 2137, 2140, 2172,
2226, 2255, 2290, 2347, 2351, 2371,
2375, 2380, 2402, 2408
Evans, Charles (1850–1935): 224*
Fahey, Denis (1883–1954): 1961
Faith, The (periodical): 2121
Falwell, Jerry: 2142, 2143
Fanning, Tolbert (1810–1874): 1245
Federal Communications Commission:
2043, 2077, 2203, 2214, 2367
Federal Council of Churches: 1739
Federal Radio Commission: 2289
Feminism: 300
Fey, Harold Edward (1898–1990):
2085
Fiction: 415; (1800–1900): 1*–5*, 13*,
138*, 179*, 284, 342, 369, 462, 656,
1075, 1163, 1182, 1197, 1231, 1269,
1271, 1283, 1303, 1306, 1311, 1353,
1514, 1578, 1594, 1605, 1609, 1611,
1637, 1649, 1685, 1724, 1737, 1758*,
1782, 1783, 1810, 1880, 1882, 1887,
1889, 1890, 1908, 1909, 1912, 1926,
2100; (1900–2000): 13*, 179*, 226*,
342, 369, 384, 462, 1637, 1647, 1685,
1708, 1723, 1724, 1737, 1758*, 1782,
1818, 1887, 1908, 1967, 1986, 1988,
2076, 2084, 2128, 2155, 2175, 2196,
2261, 2262, 2305, 2325, 2369, 2384,
2441
Finney, Charles Grandison (1792–1875):
1302, 1313, 1385–1387, 1431, 1437,
1462, 1495
Fiske, John (1601–1677): 653
Fiske, John (1842–1901): 1642
Fleet, Thomas (1685–1758): 1172
649
Flick, Lawrence Francis (1856–1938):
1859
Ford, Patrick (1837–1913): 1847
Foreman, Kenneth J.: 2129
Fosdick, Harry Emerson (1878–1969):
171*, 2030, 2045, 2073, 2219, 2235,
2252, 2253, 2304, 2315, 2337, 2389
Foster, Stephen Collins (1826–1864):
2331
Franklin, Benjamin (1706–1790): 429,
710, 725, 833, 950*
Free Press Association: 1064
Freylinghuysen, Theodorus Jacobus
(1692–1748?): 719, 868, 1036, 1084,
1128, 1129
Fuller, Charles E. (1887–1968): 2127,
2435
Fundamentalism: 1800, 1816, 1839, 1840,
1857, 1859, 1953, 2020, 2054, 2099,
2121, 2140, 2172, 2267, 2286, 2435
Funk, John Fretz (1835–1930): 1861
Funk, Joseph (1778–1862): 1362
Gabriel, Charles Hutchinson (1856–1932):
1885
Gaebelein, Arno Clemens (1861–1945):
1839, 1840
Gales, Louis A.: 2441
Gallagher, Michael (1866–1937): 1997
Gantry, Elmer (fictional character): 2141
Garnet, Henry Highland (1815–1882):
1218, 1543
Garrettson, Freeborn (1752–1827): 1503
Garrison, William Lloyd (1805–1879):
1190, 1484, 1541
George, Henry (1837–1897): 1811
Gibbons, James (1834–1921): 1856
Gillis, James Martin (1876–1957): 2135
Gladden, Washington (1836–1918): 1687
Glasgow, Ellen (1873–1945): 1723
Godey’s Lady’s Book (periodical): 1316,
1424, 1560, 1561
Goetschius, John Henry (1718–1774): 718
Goldsmith, William Marion (1888–1955):
2133
Goldstein, David (1870–1958):
2016–2018
650 Subject Index
Gordon, Adoniram Judson (1836–1895):
1869
Gospel Music Association: 1981
Grace, Daddy (1882?–1960): 75*
Graebner, Theodore C. (1876–1950): 2220
Graham, Billy (1918–): 2003, 2071, 2227
Graves, James Robinson (1820–1893):
1820, 1883
Gray, Harold (1894–1968): 1970
Green, Ashbel (1762–1848): 1411
Green, Joseph (1706–1780): 956
Green, Thomas (1735–1812): 722
Greene, Nathaniel (1679–1714): 108*
Griffin, Edward Dorr (1770–1837): 931
Guideposts (periodical): 2208
Guldin, John C. (1799–1863): 1309
Habermas, Jürgen (1929–): 408, 1954
Hakluyt, Richard (1552–1616): 317, 325
Hale, Edward Everett (1822–1909): 1634,
1666
Hale, Sarah Josepha Buell (1788–1879):
275
Hammon, Jupiter (1711–1800): 1061
Handsome Lake (1735–1815): 1591
Harkness, Georgia (1891–1974): 2215
Harper’s (periodical): 2013
Harris, Benjamin (1673–1716): 1107
Harvard, John (1607–1638): 51*, 189*
Harvard University: 219*, 289, 515, 602,
621, 630, 951, 1053, 1184
Hasselquist, Tufve Nilsson (1816–1891):
1626
Hastings, Thomas (1784–1872): 1221
Hawthorne, Nathaniel (1804–1864): 1303,
1454
Haynes, Lemuel (1753–1833): 174*, 1074,
1466, 1523
Hays, Will H. (1879–1954): 2333
Heathen Woman’s Friend (periodical):
1932
Hefner, Hugh M.: 2303
Hegel, Georg Wilhelm Friedrich (1770–
1831): 1891
Heimert, Alan Edward (1928–): 994
Henchman, Daniel (1689–1761): 1102
Henkel, Ambrose (1786–1870): 1289*
Henkel, Elon O. (1855–1935): 1289*
Henkel, Paul (1754–1825): 1210, 1391
Herald of Gospel Liberty (newspaper):
395, 1193, 1194
Hillman, Joseph (1823–1890): 1831
Hoar, Leonard (1630–1675): 832
Hodge, Charles (1797–1878): 1728
Hoffman, Elisha Albright (1839–1929):
1933
Hofmann, Heinrich (1824–1902): 2001
Hoge, Moses (1752–1820): 1575
Holden, Oliver (1765–1844): 989
Holiness churches: 132*
Hollis, Thomas (1659–1731): 1053
Holsinger, Henry Ritz (1833–1905): 1665
Holt, John (1721–1784): 1013
Holyoke, Samuel (1762–1820): 1474
Hooker, Thomas (1586–1647): 508, 509,
542, 553, 562, 577, 581, 635
Hopkins, Samuel (1721–1803): 792, 1231
Horsch, John (1867–1941): 1629, 1940*
Howell, Robert Boyte Crawford (1801–
1868): 1352
Huidekoper, Harm Jan (1776–1854): 1323
Humor: 1970, 2160
Hustad, Donald (1918–): 2109
Hymn Society in the United States and
Canada: 2239
Hymnody see Music
Independent Reflector (periodical): 1011
Ingersoll, Robert Green (1833–1899):
1886
Ingraham, Joseph Holt (1809–1860):
1311, 1594
Inskip, John Swannell (1816–1884): 1639
Inskip, Martha Jane Foster (1819–1890):
1639
Investigator, The (periodical): 1410
Irvine, Alexander (1863–1941): 1817
Jackson, John B. (1793–): 1475
Jackson, Sheldon (1834–1909): 1745
Jacobs, Henry Eyster (1844–1932): 1717
Jarratt, Devereux (1733–1801): 902
Jefferson, Thomas (1743–1826): 850, 901,
1076, 1246, 1533
 Subject Index
Jehovah’s Witnesses: 26*, 27*
Jenkins, Jerry B.: 1988
Johnson, Edward (1599–1672): 497, 557,
647
Johnston, David Claypoole (1798–1865):
1441
Jones, Rufus Matthew (1863–1948):
2233*
Journalism: 228*, 312, 396, 450, 1771;
(Pre-1800): 343, 353, 629; (1800–
1900): 343, 353, 833, 873, 1193, 1194,
1230, 1263, 1293, 1300, 1339, 1378,
1379, 1381, 1396, 1422, 1436, 1447,
1451, 1455, 1467, 1537, 1570, 1632,
1725, 1741, 1754, 1771, 1805, 1822,
1832, 1845, 1847, 1864, 1915; (1900–
2000): 176*, 1644, 1668, 1693, 1741,
1781, 1791, 2008, 2033, 2053, 2291,
2321, 2326, 2338, 2341, 2356, 2361,
2362, 2396, 2405, 2409, 2437
Judson, Adoniram (1788–1850): 1228
Kauffmann, Daniel (1865–1944): 1766
Keane, John Joseph (1839–1918): 254*
Kelly, Fanny Wiggins (1845–1904): 1703
Kendrick, Peter Richard (1806–1896):
1263
Kenrick, Francis Patrick (1797–1863):
1464
Kierkegaard, Søren (1813–1855): 2397
King, Martin Luther (1929–1968): 1957,
2034, 2075, 2164, 2207, 2210, 2223,
2252, 2374
King, Samuel (1748–1819): 1038
Kinkade, William Thomas: 1969
Knapp, Bliss (1877–1958): 2108
Kneeland, Abner (1774–1844): 1252,
1410
Kurtz, Benjamin (1795–1865): 1559
Kurtz, Henry (1796–1874): 1285, 1288
Kurtz, Henry J. (1840–1920): 1288
Ladies’ Repository (periodical): 1178,
1316, 1696
LaHaye, Tim: 1988
Laity (Pre-1800): 770, 1023
Larimer, Sarah Luse: 1703
651
Larson, Bob (1944–): 2266
Law: 409, 666, 2043, 2214, 2236, 2367
Law, Andrew (1749–1821): 882
Lawrence, Daniel: 751
Lectures and lecturing (1800–1900): 1205,
1247, 1522, 1535, 1828
Lee, Richard (1647–1714): 704
Lee, Samuel (1625–1691): 143*
Lee, Spike (1957–): 2249
Legion of Decency: 1980, 2192
Leo XIII, Pope (1810–1903): 1915
Liberalism: 1189, 1656, 1657, 1816,
1822, 1910, 2044, 2099, 2106, 2140,
2175–2177, 2238
Liberator, The (newspaper): 1301
Libraries: 9*, 289; (Pre-1800): 18*,
49*–51*, 82*, 109*, 113*, 114*, 137*,
140*, 142*, 143*, 158*, 161*, 169*,
189*, 191*, 202*, 219*, 245*, 258*,
261*, 438, 486*, 488*, 512*, 515, 531,
537, 545*, 555, 601, 681, 683*, 699,
700, 701, 704, 720, 736, 752, 753,
755*, 756, 775, 776, 838, 863, 896,
898, 911*, 912*, 918, 935, 939, 951,
952, 990, 992*, 993, 1004, 1031, 1053,
1065, 1076, 1106, 1110, 1156*, 1161;
(1800–1900): 18*, 54*, 110*, 114*,
297, 437, 438, 484, 1208, 1220, 1267,
1337, 1392*, 1504, 1531, 1592, 1593,
1595, 1705, 1752, 1753, 1768, 1775,
1776, 1876, 1938, 2353, 2376; (1900–
2000): 54*, 297, 437, 484, 1615,
1625*, 1752, 1776, 1867, 1877, 1899
Lincoln, Abraham (1809–1865): 1548,
1660–1662, 1904
Literature: 287, 2282; (Pre-1800): 99*,
464, 508, 509, 553, 570, 582, 624, 672,
731, 771, 819, 982, 1103, 1144, 1167;
(1800–2000): 99*, 147*, 1282, 1554,
1589, 1718, 1765, 1816, 1884, 1964*,
2243
Livermore, Harriet (1788–1868): 1217
Livingston, John Henry (1746–1825): 766,
783
Livingston, William (1723–1790): 1011
Locke, John (1632–1704): 1003
Lockridge, Kenneth A.: 804
652 Subject Index
Logan, James (1674–1751): 261*, 721
Longfellow, Samuel (1819–1892): 1714
Lorenz, Edmund Simon (1854–1942):
1830
Loveday, James (1720–): 1167
Lovejoy, Elijah Parish (1802–1837): 1291,
1449
Lutheran Observer (periodical): 1559
Lutheran Standard (periodical): 1457
Lutheran Witness (periodical): 2220, 2378,
2379, 2385
Lutherans: 127*, 216*, 332; (Pre-1800):
142*, 1028, 1149; (1800–1900): 78*,
91*, 259*, 360, 403, 405, 1028, 1149,
1274, 1322, 1457, 1494, 1508, 1559,
1590, 1617, 1717, 1726, 1727; (1900–
2000): 91*, 259*, 360, 403, 405, 1717,
1727, 2189, 2200, 2220, 2378, 2379,
2385
Lynch, David (1946–): 2222
Lynch, James (1839–1872): 1725
Macartney, Clarence Edward Noble
(1879–1957): 2335
Machen, John Gresham (1881–1937):
2381
Maier, Walter Arthur (1893–1950): 2200,
2221
Makemie, Francis (1658–1708): 603
Manly, Basil (1825–1892): 1516, 1843
Mann, Mary Tyer Peabody (1806–1877):
1573
Marshall, Catherine (1914–1983): 2049,
2128
Marshall, Peter (1902–1949): 2049
Mason, John Mitchell (1770–1829): 1426
Mason, Lowell (1792–1872): 187*, 1216,
1349, 1352, 1428, 1505
Mason, Timothy Battelle (1801–1861):
1448
Mass media: 278, 312, 380, 451; (Pre-
1800): 525; (1800–1900): 299, 907,
1480, 1541, 1700, 1794; (1900–2000):
296, 299, 327*, 375, 435, 1993, 2002,
2014, 2029, 2035, 2050, 2051, 2062,
2071, 2090, 2092, 2093, 2117*, 2120,
2134, 2149, 2151, 2156, 2163, 2167,
2168, 2187, 2202, 2228, 2244, 2273,
2343, 2345, 2355, 2383, 2406, 2418
Mast, Daniel E. (1848–1930): 1633
Mather, Cotton (1663–1728): 122*, 175*,
629, 665, 691, 713, 731–734, 737,
757*, 761, 778, 803, 808, 855, 890,
891*, 916, 953, 960, 965, 974, 1014,
1111, 1114, 1115, 1138*, 1141, 1152,
1165, 1166
Mather, Increase (1639–1723): 569, 503,
629, 1100, 1143
Mather, Richard (1596–1669): 506
Mather family: 50*, 245*
Mayhew, Experience (1673–1758): 1169
Mayhew, Jonathan (1720–1766): 938
McClintock, John (1814–1870): 1242
McCosh, James (1811–1894): 1728
McGrady, Thomas (1863–1907): 1872
McGready, James (1758–1817): 1034,
1496, 1501, 1536
McGuffey, William Holmes (1800–1873):
1417
McKinney, Baylus Benjamin (1886–
1952): 2323
McLuhan, Marshall (1911–1980): 2183,
2241, 2300
McMaster, James Alphonsus (1820–1886):
1451, 1455
McPherson, Aimee Semple (1890–1944):
2028, 2240
Meeker, Jotham (1804–1855): 1439,
1440*, 1443
Men (1800–1900): 1389
Menaul, James: 1624
Menaul, John (1835?–1912): 1624
Mennonite Book and Tract Society: 1750
Mennonites: 22*, 23*, 194*, 235*, 288,
324; (Pre-1800): 229*, 356, 814, 1168,
1174; (1800–1900): 229*, 356, 1168,
1174, 1363, 1629, 1780, 1861, 1923,
1939, 1940*; (1900–2000): 1629,
1750, 1761, 1766, 1923, 1939, 1940*,
2024, 2184, 2185, 2190, 2283, 2294,
2441
Metcalf, Samuel Lyter (1798–1856): 1342
Methodist Quarterly Review (periodical):
404, 1242, 1588
 Subject Index
Methodists: 10*, 20*, 209*, 290, 377,
412, 440, 465; (Pre-1800): 141*, 323,
446*, 760, 780, 892, 906, 1007, 1035,
1048, 1063, 1067, 1088; (1800–1900):
141*, 253*, 300, 323, 400, 404, 425,
446*, 467, 1183, 1241, 1265, 1284,
1316, 1317, 1348, 1350, 1380, 1382–
1384, 1393, 1408, 1421, 1458, 1459,
1485, 1501–1503, 1517, 1529, 1530,
1551, 1564, 1580, 1584, 1621, 1623,
1627, 1662, 1664, 1681, 1696, 1725,
1731, 1741, 1762, 1785, 1801, 1819,
1830, 1845, 1853, 1864, 1865, 1907,
1930, 1932; (1900–2000): 253*, 300,
400, 404, 446*, 467, 1265, 1621, 1741,
1865, 1958, 1990, 2014, 2090, 2193,
2373, 2392, 2432
Middle states: 260*, 272, 530, 690, 719,
859, 893, 975, 986, 1149, 1265
Midwestern states: 1207, 1336, 1504,
1589, 2390
Milburn, William Henry (1823–1903):
1209
Millennial Harbinger (periodical): 1412
Millennialism: 239*, 338, 742, 822, 1461,
1463, 1972, 2287
Miller, Henry (1702–1782): 710
Miller, Perry (1905–1963): 498, 658,
1136
Miller, Samuel (1769–1850): 1531
Miller, William (1782–1849): 1224, 1402,
1462
Milligan, James: 1519
Mills, Samuel John (1783–1818): 1557
Missionary literature: 208*, 645, 705, 791,
1192, 1320, 1354, 1557, 1650, 1730,
1741
Missionary Society of Connecticut: 1500
Monk, Maria (d. 1850): 1200
Moody, Dwight Lyman (1837–1899):
1700–1702, 1709–1712, 1720, 1755,
1873
Moore, Hight C. (1871–1957): 2224
Moral Majority: 2143
Moravians: 350
More, Hannah (1745–1833): 1597*
Morgan, Henry (1825–1884): 1901
653
Mormons: 100–102*, 223*, 347, 1187,
1334, 1388, 1405, 1435, 1436, 1758*,
2089, 2130, 2262
Morrison, Charles Clayton (1874–1966):
1683, 1721, 1920, 2162
Morrison, Henry Clay (1857–1942): 1786
Morritt, Thomas: 962
Morse, Jedidah (1761–1826): 907, 1016,
1189, 1325, 1409
Morse, Salmi (1826–1884): 1614
Mortimer, Mary (1816–1877): 1825
Morton, Charles (1627–1698): 589
Motion Picture Producers and Distributors
of America: 2333
Motion pictures: 53*, 180*, 338, 426,
1614, 1878, 1886, 1912, 1959, 1972,
1974, 1980, 1982, 1994–1996, 1998,
2012, 2039, 2047, 2056, 2058, 2063,
2098, 2154, 2178, 2192, 2195, 2222,
2225, 2242, 2249, 2250, 2272, 2299,
2311, 2312, 2333, 2352, 2366, 2368,
2398, 2403, 2416
Muhlenberg, Henry Melchoir (1711–
1787): 1028, 1058
Mullins, Edgar Young (1860–1928): 1735,
1820
Music: 43*, 242*, 373, 474; (Pre-1800):
253*, 300, 323, 400, 404, 425, 522,
723, 764, 801, 818, 880, 884, 916, 941,
1116; (1800–1900): 44*, 45*, 165*,
206*, 880, 1225, 1263, 1270, 1295,
1296, 1340–1342, 1349, 1351, 1352,
1414, 1415, 1428, 1448, 1474–1477,
1502, 1505, 1507, 1526, 1563, 1732,
1744, 1834, 1934, 1935, 1981, 2331;
(1900–2000): 44*, 45*, 165*, 206*,
1818, 1842, 1898, 1934, 2005, 2006,
2109, 2126, 2157, 2194, 2217, 2218,
2269, 2316, 2334, 2342, 2359, 2400,
2433; Gospel: 1898, 1981, 2126,
2157, 2316, 2334, 2433; Hymnbooks:
29*, 93*, 194*, 250, 279, 286, 316,
339, 427, 453; (Pre-1800): 812, 814,
824, 1028; (1800–1900): 118*, 1179,
1238, 1350, 1465, 1589, 1716, 1742,
1774, 1830; (1900–2000): 95*, 98*,
130*, 1716, 1774, 1958, 2165, 2270,
654 Subject Index
2309, 2401, 2424*–2426*; Hymnists:
295; (Pre-1800): 728, 729, 807, 989;
(1800–1900): 1221, 1473, 1743, 1764,
1767, 1849, 1850, 1933; (1900–2000):
129*, 442, 1841, 1885; Hymnody: 38*,
283, 288, 311, 321, 332, 334, 344, 350,
366, 378, 419, 465, 466, 471, 472, 474,
1716; (Pre-1800): 30*, 119*, 204*,
229*, 256*, 258*, 356, 548, 590, 726,
727, 758, 774, 795, 800, 883, 942–944,
976, 1014, 1015, 1035, 1068, 1085;
(1800–1900): 78*, 187*, 204*, 229*
259*, 356, 360, 444, 715*, 816, 1184,
1203, 1207, 1216, 1262, 1274, 1292,
1294, 1295, 1332, 1333, 1348, 1374,
1375, 1383, 1418, 1472, 1516, 1547,
1598, 1622, 1655, 1697, 1714, 1726,
1778, 1831, 1843, 1846, 1848, 1879,
1907, 1929, 1935; (1900–2000): 360,
444, 1655, 1793, 1846, 1848, 1879,
1894, 1895, 1913, 2215, 2239, 2323,
2324, 2373, 2382, 2391, 2436, 2440;
Psalmody: 366, 532, 548, 552, 574,
590, 595, 632, 678, 799, 882, 900, 966,
1221, 1270, 1282, 1418, 1516, 1581,
1843, 1958, 2005; Spirituals: 129*,
363, 378, 469, 481, 1256, 1295, 1296,
1383, 1414, 2269
National Council of Churches: 435, 1965,
2040, 2091, 2145, 2296, 2332, 2340,
2343
National Courier (newspaper): 2191
National Religious Broadcasters: 2340
Nationalism (Pre-1800): 496, 671, 711,
823, 929, 999, 1061, 1113, 1120, 1124,
1176; (1800–2000): 1324, 1609, 1635,
1761, 1773, 1854, 1891, 1937, 1942
Native Americans: 74*, 152*, 153*, 173*,
192*, 208*, 230*; (Pre-1800): 411,
492, 516, 584, 588, 598, 608, 627, 629,
645, 651, 676, 685, 689, 706, 788,
1143, 1169; (1800–1900): 74*, 411,
1251, 1346, 1398, 1439, 1443, 1580,
1591, 1624, 1940*
Nead, Peter (1796–1877): 1286
Neau, Elias (1662–1722): 787
Nelson, William (1711–1772): 852
Nelson, Willie (1933–): 2218
Nettleton, Asahel (1783–1844): 931
New England: 183*; (Pre-1800): 7*, 63*,
64*, 146*, 241*, 248*, 452, 491, 493,
497, 519, 523, 524, 557, 587, 594–596,
609, 611, 612, 622, 624, 636, 656, 664,
666, 671, 672, 674, 681, 682, 688, 697,
706, 739, 761, 786, 792, 797, 798, 799,
836, 841, 843, 963, 985, 998, 1091,
1095, 1116, 1159, 1175; (1800–1900):
452, 723, 841–843, 1096, 1270, 1407,
1527, 1596, 1910, 1921
New England Company: 588, 600, 689
New religious movements: 2406
New York Bible Society: 1299
New York Evangelist (newspaper):
1272
New York Journal of Commerce
(newspaper): 1343
New York Times (newspaper): 1754
News media: 1419, 1445, 1763, 2009,
2036, 2037, 2321, 2386, 2393, 2429
Newspapers: 12*, 274; (Pre-1800): 4*, 5*,
16*, 40*, 546, 710, 759, 793, 924, 957,
1024, 1050, 1107–1109; (1800–1900):
4*, 5*, 40*, 73*, 74*, 94*, 163*, 177*,
416, 924, 955, 1193, 1194, 1230, 1307,
1308, 1339, 1343, 1393, 1435, 1486,
1487, 1492, 1715, 1792, 1801, 1814;
(1900–2000): 73*, 74*, 346, 1756,
1786, 1844, 1859, 2010, 2055, 2081,
2179, 2180, 2339, 2398
Nichols, J. Randall: 2216
Norris, Edward (1584–1659): 643
Norris, Kathleen Thompson (1880–1966):
1647
North, Frank Mason (1850–1935): 1841
Norton, John (1606–1663): 607, 698
Occultism (1900–2000): 511, 2418
O’Hair, Madalyn Murray: 2077
O’Kelly, James (1757–1826): 1179
Old Northwest: 177*
Orality: 103*, 285*, 320*, 367, 406, 426,
449, 482; (Pre-1800): 513, 578, 581,
668, 902–904, 1063, 1177; (1800–
 Subject Index
2000): 1268, 1529, 1989, 1991, 2024,
2051, 2310, 2328, 2412
Oratory (Pre-1800): 857, 885, 923, 1123;
(1800–1900): 482, 1171, 1181, 1195,
1196, 1236, 1240, 1357, 1395, 1438,
1478, 1490, 1552, 1606, 1651, 1780,
1784, 1928; (1900–2000): 1658, 1957,
2021
O’Reilly, John Boyle (1844–1890): 1632
Osborn, Henry Fairfield (1857–1935):
1906
Osborn, Sarah (1714–1796): 865
Osborne, John Wesley (1806–1881): 1607
Our Hope (periodical): 1840
Owen, Robert (1771–1858): 1478
Paine, Thomas (1737–1809): 1176
Paley, William (1743–1805): 1112, 1319
Palmer, Benjamin Morgan (1818–1902):
1698
Palmer, Phoebe (1807–1874): 1355, 1510,
1799
Panoplist (periodical): 1189
Parish, Elijah (1762–1825): 1325
Parker, Theodore (1810–1860): 1425
Parkes, Samuel Cadman (1864–1936):
2146
Parkhurst, Charles Henry (1842–1933):
1918
Parsons, Wilfrid (1887–1958): 35*, 79*,
217*
Pastorius, Francis Daniel (1651–1719):
197*, 142*, 580, 1090
Payne, Daniel Alexander (1811–1893):
1907
Peale, Norman Vincent (1898–1993):
2208
Peck, John Mason (1789–1858): 1378
Penn, William (1644–1718): 46*, 494,
543, 556, 592
Pentecostals: 86*, 97*, 130*, 132*, 134*,
168*, 252*, 468*, 1984, 2150, 2284,
2400
Peretti, Frank E.: 2174
Periodicals: 12*, 198*, 398; (Pre-1800):
4*, 5*, 18*, 21*, 181*, 185*, 370, 393,
815, 827, 1062, 1139; (1800–1900):
655
4*, 5*, 18*, 37*, 73*, 74*, 90*, 154*,
166*, 167*, 181*, 185*, 240*, 313,
351, 370, 393, 404, 1189, 1197, 1233,
1304, 1305, 1322, 1359, 1446, 1457,
1513, 1560–1562, 1600, 1631, 1807;
(1900–2000): 73*, 74*, 83*, 149*,
313, 351, 404, 1730, 1770, 1975, 1976,
1985, 2101, 2163, 2285, 2363, 2394,
2419, 2420, 2441
Pettee, Julia (1872–1967): 1877
Phelan, Gregory John (1822–1902): 1432
Phelps, Austin (1820–1890): 1747
Phips, William (1651–1695): 855
Photography: 1479, 1772
Pietism: 324, 717–719, 730, 785, 1084,
1128, 1130*, 1575
Pilcher, Caroline Matilda (1818–1840):
1178
Pilot, The (newspaper): 1686
Pilsbury, Amos (1772–1812): 944
Piscator, Johannes (1546–1625): 1033
Pius IX, Pope (1792–1878): 1915
Playboy (periodical): 2303
Poetry (Pre-1800): 501, 533, 573, 605,
694, 740, 807, 840, 956, 959, 1070,
1095, 1132; (1800–1900): 1070, 1229,
1294, 1671
Poling, David A.: 2315
Popular Culture: 314*, 331, 436; (Pre-
1800): 434, 551, 566, 903, 904; (1800–
1900): 1018, 1239, 1804*, 2370, 2400;
(1900–2000): 394, 434, 1860, 1981,
2006, 2029, 2050, 2068, 2098, 2101,
2122, 2123, 2243, 2342, 2345
Porter, Ebenezer (1772–1834): 1371, 1512
Postal Service: 422, 575, 759, 871, 924
Pounds, Jessie Brown (1861–1921): 1818
Prayer books: 337, 485, 876, 988, 1244,
1680
Preaching: 55*, 126*, 309, 310, 341, 364,
382, 390, 470, 478, 480; (Pre-1800):
34*, 379, 476, 506, 526, 527, 594, 604,
655, 684, 692, 693, 707, 746, 754, 781,
796, 825, 928, 931, 978, 980, 999,
1061, 1133, 1137, 1154; (1800–1900):
125*, 291, 349, 379, 931, 1199, 1217,
1232, 1268, 1280, 1355, 1364, 1371,
656 Subject Index
1471, 1510, 1512, 1515, 1524, 1540,
1564, 1612, 1640, 1661, 1672–1674,
1691, 1733, 1738, 1747, 1749, 1755,
1779, 1809, 1821, 1826, 1838, 1855,
1923; (1900–2000): 2*, 125*, 151*,
243*, 291, 293, 349, 381, 449, 1612,
1626, 1657, 1738, 1779, 1838, 1923,
1999, 2015, 2030, 2031, 2038, 2045,
2048, 2193, 2206, 2210, 2234, 2252,
2257–2258, 2259*, 2281, 2308, 2349,
2365, 2374, 2412, 2415, 2428
Presbyterian Outlook (periodical):
2129
Presbyterian Survey Magazine
(periodical): 2251
Presbyterians: 337, 453, 1133, 2282; (Pre-
1800): 4*, 244*, 323, 457, 603, 716,
741, 774, 834, 913, 954, 997, 1012,
1043, 1081, 1150; (1800–1900): 4*,
118*, 190*, 304, 323, 399, 457–459,
1133, 1251, 1266, 1310, 1366, 1411,
1416, 1420, 1538, 1618, 1624, 1636,
1661, 1680, 1734, 1742, 1744, 1745,
1788, 1881, 1916; (1900–2000): 182*,
190*, 304, 399, 459, 1723, 1774, 1958,
2072, 2129, 2165, 2370, 2381, 2430
Presley, Elvis (1935–1977): 2006, 2433
Press: 376, 461; (Pre-1800): 370, 499,
546, 755, 756, 802, 945, 947, 949, 977,
987, 1011, 1087, 1122; (1800–1900):
240*, 277, 303*, 304, 313, 370, 1018,
1187, 1254, 1308, 1372, 1488, 1489,
1533, 1542, 1582, 1616, 1620, 1621,
1653, 1677, 1702, 1715, 1870, 1914;
(1900–2000): 277, 296, 301, 303*,
304, 313, 346, 1308, 1621, 1643, 1690,
1707, 1715, 1772, 1854, 1942, 1962,
1977, 1995, 2013, 2035, 2082, 2087,
2170, 2177, 2186, 2191, 2198, 2207,
2229, 2231, 2292, 2322, 2379, 2399,
2413, 2432, 2434
Preston, Margaret Junkin (1820–1897):
1671
Prince, Thomas (1687–1758): 191*, 749,
894, 935, 1098, 1135, 1139, 1140
Princeton Theological Seminary: 1626
Princeton University: 1150
Printers and printing (Pre-1800): 66*,
111*, 193*, 425*, 479, 487, 552, 574,
593, 644*, 648, 670, 696, 722, 751,
810, 829, 836, 851, 853, 886–888, 973,
995, 1013, 1029, 1030*, 1039, 1040,
1066, 1073, 1101, 1131, 1168, 1172,
1173; (1800–1900): 66*, 150*, 425*,
1039, 1040, 1101, 1210, 1285, 1288,
1289*, 1443, 1452*
Protestant Church-Owned Publishers
Association: 1968
Protestantism: 179*, 302, 328; (Pre-1800):
979, 1041; (1800–1900): 1041, 1148,
1201, 1404, 1488, 1520, 1549, 1585,
1596, 1659, 1718, 1757, 1798, 1803,
1804*, 1914; (1900–2000): 1659,
1707, 1804*, 1962, 1974, 2015, 2020,
2065, 2112, 2116, 2175–2177, 2188,
2192, 2231, 2263, 2399, 2420, 2424*–
2526*, 2430
Psychology: 61*
Public Relations: 1827, 2060, 2082
Publishers and publishing: 307, 308, 358,
365, 388, 428, 432, 455, 456, 467;
(Pre-1800): 41*, 42*, 96*, 282*, 292*,
412, 425, 505*, 553, 555, 596, 659,
665, 779, 780, 809, 864, 890, 930, 941,
1048, 1090, 1102; (1800–1900): 41*,
42*, 96*, 282*, 290, 292*, 354, 355*,
359, 399, 400, 403, 405, 412, 421,
425, 448, 467, 1090, 1191, 1227, 1235,
1297, 1359, 1363, 1401, 1402, 1481,
1483, 1494, 1565, 1568, 1595, 1608,
1611, 1664–1666, 1670, 1695, 1719,
1731, 1732, 1787, 1875, 1905, 1922,
2359; (1900–2000): 9*, 354, 355*,
359, 399, 400, 405, 413, 448, 467,
1595, 1645, 1719, 1789, 1824, 1875,
1905, 1910, 1936, 1968, 2003, 2061,
2083, 2119, 2248, 2290, 2314, 2334,
2359, 2377, 2380, 2422
Purcell, John Baptist (1800–1883): 1148,
1596
Puritanism: 1454, 1456, 1637, 1682, 2243
Puritans: 24*, 111*, 170*, 271, 287, 326,
371, 476, 489, 490, 495, 496, 504,
517–519, 521, 524, 526, 540*, 551,
 Subject Index
558*, 560, 563, 564, 569–571, 576,
582, 586, 589, 609–612, 617, 620, 622,
624, 625, 638, 642, 649, 651, 655,
658–660, 667, 672–674, 685, 692, 695,
717, 730, 734, 746–748, 770, 817, 819,
972, 999, 1091, 1097, 1109
Pynchon, William (1590–1662): 698
Quakers: 1*, 46*, 231*, 232*, 494, 543,
555, 592, 599, 660, 724, 751, 809, 817,
971, 1158, 1222, 1223, 1237
Quarterly Review of the Methodist
Episcopal Church, South (periodical):
1382
Raber, John A.: 1790
Radio: 83*, 120*, 148*, 269, 383, 477,
1631, 1689, 1953, 1960, 1965, 1966,
1973, 1975, 1979, 1997, 2007, 2021,
2028, 2030, 2046, 2059, 2064, 2067,
2070, 2078, 2079, 2086, 2088, 2095,
2099, 2102, 2103, 2110, 2127, 2137,
2143, 2146, 2152, 2188, 2189, 2199,
2200, 2204, 2209, 2221, 2224, 2226,
2236, 2240, 2254, 2259*, 2266, 2275,
2276, 2280, 2290, 2294–2296, 2315,
2317, 2318, 2330, 2334, 2335, 2340,
2347, 2351, 2357–2359, 2408, 2410,
2411, 2414, 2423, 2435
Railroad: 268, 1610, 1802
Ramus, Peter (1515?–1572): 489, 611,
631, 633, 638, 667, 1033
Rankin, John (1793–1886): 1599
Rapp, George (1785–1847): 1598
Ratcliff, Thomas (d. 1668): 108*
Rauschenbush, Walter (1861–1918): 1895
Reader’s Digest (periodical): 2040
Reading and literacy: 106*, 406; (Pre-
1800): 109*, 141*, 270, 335, 475, 492,
565–568, 619, 623, 656, 668, 701, 703,
756, 761, 804, 805, 838, 841–843, 861,
863, 877*, 902, 908, 910, 914, 946,
963, 1007, 1012, 1026, 1031, 1044,
1089, 1163, 1459; (1800–1900): 141*,
335, 391, 443, 475, 805, 841–843, 970,
1180, 1260, 1261, 1273, 1331, 1459,
1481, 1504, 1534, 1556, 1608, 1753,
657
1759, 1769, 1812, 1826, 1829; (1900–
2000): 330, 1978, 2066, 2068, 2310
Rede, Leman Thomas (d. 1810): 1094*
Reed, Kenneth: 2441
Reformed churches: 59*, 334, 357, 471,
473; (Pre-1800): 286, 307, 530, 590,
766, 783, 859, 860, 893, 920, 1130*;
(1800–2000): 77*, 286, 307*, 893,
1226, 1566, 1692, 1852, 1958
Reinhold, Hans Ansgar (1897–1968):
2022
Religion Newswriters Association: 2291
Religious Public Relations Council: 2060,
2082
Religious Publicity Council: 1707
Revivals: 200*, 361, 384, 424, 436; (Pre-
1800): 201*, 387, 463, 561, 690, 693,
708, 717, 735, 738, 741, 743, 772,
784, 796–798, 807, 815, 846, 848, 856,
862, 864, 866–869, 878, 915, 921, 940,
945, 947–950, 956, 964, 967, 975, 976,
984, 986, 998, 1000, 1009, 1010, 1025,
1026, 1034, 1052, 1081–1083, 1098,
1105, 1121, 1123, 1125, 1129, 1133,
1139, 1146, 1172, 1496; (1800–1900):
387, 391, 1096, 1133, 1190, 1241,
1253, 1265, 1280, 1302, 1309, 1333,
1385, 1387, 1391, 1416, 1466, 1500,
1536, 1547, 1550, 1570, 1591, 1700,
1701, 1709, 1712, 1720, 1835, 1838,
1873, 1874, 1909, 1929; (1900–2000):
84*, 1630, 1688, 1739, 1838, 1892,
1984, 2004, 2103, 2104, 2150, 2387
Revolutionary War: 493, 688, 712, 742,
768, 772, 796, 819, 822, 844–846, 875,
878, 899, 920, 922, 923, 969, 994, 999,
1006, 1008, 1099, 1118, 1123, 1134,
2021
Reynolds, Isham Emmanuel (1879–1949):
1842
Rhetoric (Pre-1800): 123*, 236*, 293,
382, 495, 514, 546, 564, 585, 604, 617,
618, 631, 646, 688, 692, 734, 878, 919,
978, 1001, 1045, 1075, 1124, 1152,
1170; (1800–1900): 1185, 1199, 1209,
1290, 1347, 1364, 1400, 1453, 1511,
1529, 1547, 1640, 1673, 1674, 1676,
658 Subject Index
1733; (1900–2000): 1761, 2026, 2034,
2045, 2075, 2156, 2337, 2415
Rimmer, Harry (1890–1952): 2054
Robbins, Thomas (1777–1856): 1335
Roberts, Oral (1918–): 2151, 2152, 2173,
2182
Robertson, Pat (1930–): 1945, 2142, 2153,
2168, 2298
Rockwell, William Walker (1874–1958):
1877
Rocky Mountain Presbyterian
(newspaper): 1745
Rodeheaver, Homer Alvan (1880–1955):
1885
Rogers, I. W.: 2121
Rowlandson, Mary (1635–1710/11): 528,
810, 811, 813, 881
Rudd, Daniel A. (1854–1933): 1777, 1778
Rupprecht, Philip Martin Ferdinand
(1861–1942): 1727
Ruskin, John (1819–1900): 302
Russell, Jim: 2338
Russwurm, John Brown (1799–1851):
1582
Sallman, Warner (1892–1968): 394,
2263–2265
Salvation Army: 172*
Sanderson, Lloyd Otis (1901–1992):
1793
Sankey, Ira David (1840–1908): 1849,
1929
Satanism: 2266
Satellite networks: 1987
Schaff, Philip (1819–1893): 1622
Schmucker, Samuel Christian (1860–
1943): 2054
Schuller, Robert Harold (1926–): 2271,
2344
Science (Pre-1800): 7*, 64*, 1072, 1114,
1115, 1140, 1141; (1800–1900): 1382,
1460, 1602, 1604, 1641, 1654, 1728,
1736, 1797; (1900–2000): 1906, 2054,
2133, 2268, 2284, 2286, 2389
Scott, Joseph Edwin (1836–1917): 1618
Seabury, Samuel (1729–1796): 1093
Sentinel, The (periodical): 1677
Sermons: 340, 341, 348, 417; (Pre-1800):
14*, 24*, 34*, 146*, 241*, 244*, 248*,
249*, 317, 452, 495, 500, 519, 521,
529, 539, 540*, 542, 546, 562, 577,
578, 581, 585–587, 591, 597, 604, 617,
634, 637, 641, 652, 665, 673, 677, 680,
681, 684, 688, 697, 709, 713, 744,
745–748, 782, 807, 822, 845, 852, 875,
894, 897, 899, 920, 922, 923, 925, 927,
937, 938, 953, 961, 972, 978, 1006,
1008, 1017, 1027, 1036, 1071, 1100,
1117, 1118, 1120, 1134, 1151, 1157,
1450; (1800–1900): 241*, 248*, 342,
369, 452, 519, 1243*, 1279, 1308,
1425, 1468, 1469, 1532, 1555, 1558,
1584, 1601, 1660–1662, 1715, 1748,
1754, 1762, 1779, 1783, 1784, 1837,
1888, 1896, 1904; (1900–2000): 342,
369, 1698, 1779, 1808, 1927, 1957,
2000, 2001, 2073, 2107, 2159, 2216,
2219, 2235, 2293, 2304, 2319, 2395,
2417, 2430; Election: 241*, 248*, 500,
617, 637, 722, 746, 820, 922, 1006,
1134; Execution: 452, 519, 616, 748,
953; Funeral: 72, 539, 653, 713, 722,
747, 852, 877, 894, 972; Ordination:
604, 978, 1151
Sewall, Joseph (1688–1769): 745
Sewall, Samuel (1652–1730): 207*
Sexton, Lydia (1799–1892): 1268
Shackleton, Robert (1860–1923): 1669
Shakers: 155*, 196*, 970, 1278, 1332
Shaw, Anna Howard (1847–1919): 1784
Shaw, Benjamin: 1340
Shecut, John Linnaeus Edward Whitredge
(1770–1836): 1283
Sheen, Fulton John (1895–1979): 2086,
2357
Sheldon, Charles Monroe (1857–1946):
1693, 1763, 1782, 1783, 1844, 1880,
1889
Shepard, Thomas (1605–1649): 513, 566,
606, 650, 657, 661*–663
Sherwood, Samuel (1703–1783): 1118
Shuler, Robert Pierce (1880–1965): 2289
Sigma Delta Chi (Honorary Fraternity):
1644
 Subject Index
Simpson, Albert Benjamin (1844–1919):
1646
Simpson, Matthew (1811–1884): 1773
Skipworth, Jean: 488
Slavery (Pre-1800): 159*, 177*, 363, 418,
440, 475, 685, 711, 714*, 787, 946,
1032, 1069, 1164; (1800–1900): 105*,
159*, 177*, 363, 418, 440, 475, 1190,
1234, 1243*, 1249, 1257, 1259–1261,
1272, 1279, 1301, 1318, 1365, 1367,
1380, 1393, 1395, 1408, 1412, 1413,
1427, 1434, 1458, 1484, 1485, 1488,
1513, 1519, 1525, 1532, 1541, 1543,
1552, 1559, 1581, 1599, 1890
Smart, Christopher (1722–1771): 758
Smith, Elias (1769–1846): 873, 1193,
1194, 1339, 1396
Smith, Gerald Lyman Kenneth (1898–
1976): 2186
Smith, Hyrum (1800–1844): 1187
Smith, James (1798–1871): 1548
Smith, Joseph (1805–1844): 1187
Smith, Julia Evelina (1792–1886): 1751,
1903
Smith, Peter (1753–1816): 1602
Smith, Samuel Stanhope (1750–1819):
1214
Smyth, Thomas (1808–1873): 1358
Social Gospel: 1687, 1699, 1708, 1763,
1782, 1810, 1811, 1817, 1827, 1880–
1882, 1895, 1908, 2084, 2175, 2196
Socialism: 1618
Society for the Advancement of
Christianity: 1234
Society for the Promotion of Christian
Knowledge: 879, 952, 1065
Society for the Propagation of the Gospel:
137*, 460, 777, 789, 932–934, 952,
962, 991, 1019
Sociology: 47*, 1000, 1358
Sommer, Martin S. (1869–1949): 2220
Soule, Joshua (1781–1867): 1284
South: 198*, 1738, 1898, 2126; (Pre-
1800): 240*, 457, 575, 613, 614, 628,
634, 640, 687, 699, 701, 704, 716, 724,
743, 771, 804–806, 871, 893, 944, 962,
975, 1017, 1049, 1050, 1071, 1106,
659
1110, 1162, 1169; (1800–1900): 147*,
240*, 457–459, 893, 1225, 1277, 1341,
1359, 1416, 1475–1477, 1509, 1529,
1534, 1579, 1663, 1762, 1801, 1851,
1856; (1900–2000): 458, 2260, 2400
Southern Lady’s Companion (periodical):
1408
Southwest (1800–1900): 1814
Sower, Christopher (1693–1758): 193*
Sower, Christopher (1721–1784): 710,
829, 887, 888, 1030*, 1073
Spilman, Charles H. (1805–1892): 1340
Spiritualism: 37*, 1275–1277, 1460, 1684,
1955
Sprague, William Buell (1795–1876):
1470
Starr, Edward Caryl (1911–): 2147
Stead, William Thomas (1849–1912):
1882
Steward, Theophilus Gould (1843–1924):
1865
Stiles, Ezra (1727–1795): 1038
Stoddard, Solomon (1669–1729): 545*,
561, 670, 679, 693, 889, 919, 967,
1002, 1078, 1086
Storytelling: 1515, 1649
Stowe, Harriet Elizabeth Beecher (1811–
1896): 13*, 105*, 119*, 138*, 958,
1188, 1231, 1306, 1365–1368, 1399,
1851, 1878, 1890, 1921, 2100
Straton, John Roach (1875–1929): 1906
Stutzman, David J. (1880–): 1633
Sumrall, Lester (1913–1996): 2307
Sunday Afternoon (periodical): 1687
Sunday, Billy (1862–1935): 1688
Sunday schools: 372, 420, 1722; (Pre-
1800): 626, 985; (1800–1900): 362*,
389, 1211–1213, 1239, 1259, 1267,
1317, 1403*, 1414, 1507, 1526, 1566,
1572, 1592, 1670, 1744, 1795, 1796,
(1900–2000): 362*, 1645, 1796, 1867,
2072, 2120
Sunderland, Laroy (1802–1885): 1380
Swaggart, Jimmy Lee (1935–): 2298,
2354
Swarton, Hannah (fl. 1695): 778
Swedenborgians (1800–1900): 1344
660 Subject Index
Talbot, Christopher: 853
Talmage, Thomas DeWitt (1832–1902):
1911
Tanner, Benjamin Tucker (1835–1923):
1864
Tappan, Arthur (1786–1865): 1343
Taylor, Edward (1645?–1729): 677, 740
Taylor, Edward Thompson (1793–1871):
1469, 1928
Taylor, Nathaniel William (1786–1858):
1442
Teackle, Thomas (1629/30–1695): 511,
512*, 683*
Telegraph: 1215, 1570
Telephone: 2205
Television: 53*, 56*, 83*, 120*, 148*,
180*, 383, 477, 1943–1952, 1956,
1960, 1965, 1966, 1971–1974, 1979,
1983, 1989, 2011, 2012, 2027, 2031,
2035, 2038, 2041, 2042, 2064, 2065,
2067, 2070, 2086, 2089, 2094–2097,
2102–2106, 2110–2112, 2118, 2122,
2125, 2136–2145, 2148, 2152, 2153,
2167–2169, 2171–2173, 2181, 2199,
2203, 2209, 2211, 2212, 2226, 2230,
2245, 2246, 2255, 2260, 2271, 2275,
2277, 2290, 2296, 2298, 2301, 2302,
2306, 2307, 2329, 2330, 2332, 2340,
2346, 2348–2350, 2354, 2357, 2364,
2375, 2390, 2402, 2408, 2411, 2438
Tennent, Gilbert (1703–1764): 721, 784,
785, 1027, 1127
Terhune, Mary Virginia Hawes (1830–
1922): 1884
Theater (1800–1900): 1542, 1614, 1706,
1851, 1870
Theological education: 160*, 328, 377,
385, 386, 410, 478; (Pre-1800): 323,
437, 439, 441, 530, 601, 621, 630, 834,
836, 859, 911*, 913, 936, 983*, 1126,
1146, 1165, 1166; (1800–1900): 128*,
297, 323, 1022, 1126, 1150, 1186,
1226, 1266, 1361, 1394, 1397, 1421,
1423, 1426, 1453, 1497, 1593, 1626,
1659, 1663, 1692, 1734, 1746, 1747,
1761, 1768, 1776, 1815, 1819, 1852,
1902, 1919; (1900–2000): 56*, 128*,
139*, 297, 423, 437, 1394, 1397, 1626,
1659, 1692, 1746, 1776, 1815, 1842,
1852, 1862, 1919, 2057, 2114, 2132,
2248, 2283, 2310, 2353, 2356, 2404
Theology: 25*, 255*, 298*; (Pre-1800):
490, 498, 560, 610, 620, 624, 635, 657,
667, 698, 792, 889, 900, 964, 965,
1002, 1067, 1074, 1095, 1112, 1142,
1157; (1800–1900): 1142, 1303, 1324,
1329, 1357, 1386, 1399, 1420, 1442,
1495, 1540, 1583, 1642, 1765, 1836,
1871; (1900–2000): 408, 1820, 1871,
1910, 1954, 1972, 1988, 1991, 1996,
2009, 2090, 2134, 2149, 2154, 2157,
2183, 2237, 2278, 2279, 2288, 2305,
2345, 2366, 2941
Thomas, George Ernest (1907–1993):
2051
Thomas, Isaiah (1749–1831): 801, 941
Thornwell, James Henley (1812–1862):
1279, 1427
Thurman, Howard (1900–1981): 2233*,
2234
Tillotson, John (1630–1694): 544, 641
Tilton, Elizabeth: 1694
Tilton, Robert (1946–): 2306
Time (periodical): 2156
Tittle, Ernest Fremont (1885–1949): 1999,
2048
Townsend, Arthur (1875–1959): 1824
Tract Association of Friends: 1222
Tracts and pamphlets (Pre-1800): 215*,
580, 1049; (1800–1900): 215*, 269,
281, 448, 1222, 1258, 1376, 1527,
1528, 1597*, 1750; (1900–2000): 269,
281, 448, 1222, 1750, 2371
Transcendentalism: 1613
Truth, Sojourner (ca. 1797–1883):
1499
Turner, Henry McNeal (1834–1915):
1620, 1627, 1676
Turner, Victor (1920–1983): 2278
Unitarians (1800–1900): 548, 1232, 1269,
1323, 1714
United Church of Christ (1900–2000):
2440
 Subject Index
United States Christian Commission:
1740, 1753
Universalists: 388
Van Hoof, Anna (1909–): 2201
Van Raalte, Albertus Christiaan (1811–
1876): 77*, 1558
Vincent, John Heyl (1832–1920): 1819,
1902, 1924
Virginia Gazette (newspaper): 1162
Voice of Industry (newspaper): 1406
Walker, William (1809–1875): 1295,
1296, 1415
Wallace, Lew (1827–1905): 1886, 1912,
2368
Walther, Carl Ferdinand Wilhelm (1811–
1887): 1589
Walworth, Clarence Alphonsus (1820–
1902): 1743
Ward, Elizabeth Stuart Phelps (1844–
1911): 1282
Ward, Samuel Ringgold (1817–1866):
1236
Ware, William (1797–1852): 1269
Watchword, The (newspaper): 1869
Watts, Isaac (1674–1748): 30*, 256*, 726,
727, 774, 795, 800, 943, 1014, 1055*,
1068, 1119, 1292, 1294, 1935
Wayne, John (1907–1979): 1959
Wealth: 271, 737, 854, 981, 1669, 1809
Wedel, Cornelius Heinrich (1860–1910):
1766
Weems, Mason Locke (1759–1825): 1202,
1273, 1369
Wesley, Charles (1707–1788): 795, 1015
Wesley, John (1703–1791): 1015, 1072,
1459
West: 304, 429, 454, 1308, 1432, 1486,
1487, 1618, 1656, 1677, 1715, 1802,
1845
Wetmore, Truman Spencer (1774–1861):
1563
Wheatley, Phillis (1753–1784): 203*, 711,
905, 906, 959, 1032, 1079, 1104
White, Henry (1642–): 1132
White, William Sutton (1835–1887): 1792
661
Whitefield, George (1714–1770): 14*,
201*, 538, 708, 716, 782, 804, 921,
928, 945, 948–950*, 1010, 1121, 1122,
1153, 1154, 1161
Wigglesworth, Michael (1631–1705): 501,
573, 605, 638
Willard, Frances Elizabeth (1839–1898):
1780
Willard, Samuel (1640–1707): 521, 684
Williams, Eunice (1696–1786): 996
Williams, Michael (1877–1950): 2032
Williams, Roger (1604?–1683): 70*, 498,
514, 559*, 599, 615, 671
Williams, William (1665–1741): 856
Wilson, Woodrow (1856–1924): 1808
Winchell, Alexander (1824–1891): 1736
Winebrenner, John (1797–1860): 1321
Winrod, Gerald Burton (1898–1957):
2190
Winthrop, John (1588–1649): 58*, 218*,
529, 541, 654, 732
Wishart, Charles Frederick (1870–): 2389
Witherspoon, John (1723–1794): 969
Women: 19*, 195*, 263*, 295, 415; (Pre-
1800): 65*, 619, 638, 642, 754, 781,
817, 858, 865, 870, 877*, 980, 1029,
1044, 1138*; (1800–1900): 65*, 126*,
237*, 275, 1171, 1178, 1183, 1185,
1217, 1218, 1237, 1268, 1281, 1282,
1315–1317, 1355, 1389, 1399, 1407,
1408, 1424, 1433, 1444, 1490, 1498,
1499, 1506, 1510, 1552, 1560–1562,
1569, 1605, 1606, 1628, 1636, 1696,
1718, 1741, 1784, 1799, 1812, 1813,
1825, 1850, 1903, 1917, 1926, 1932,
1782, 1884, 1949; (1900–2000): 126*,
237*, 1647, 1723, 1741, 1782, 1813,
1818, 1884, 1939, 2170, 2193, 2301
Woodbey, George Washington (b. 1854):
1713
Woodbury, Isaac Baker (1819–1858):
1351
Woodhull, Victoria Claflin (1838–1927):
1694
World Call (periodical): 2427
World Council of Churches: 2040, 2332
World War I: 1770
662 Subject Index

Worship: 794, 892, 1680, 2125, 2328 Young, William Field (1821–1900): 1406
Wright, Harold Bell (1872–1944): 2196 Youth: 436, 2029

Yale University: 848, 1055*, 1056*, 1145,
1186, 1593
Young, Brigham (1801–1877): 1388
Young Men’s Christian Association
(YMCA): 1570, 1775
Zenger, John Peter (1697–1746): 1023
Zinzendorf, Nicholas Ludwig (1700–
1760): 785
Zion’s Herald (newspaper): 1381
Zion’s Watchman (periodical): 1380
 About the Author

Elmer J. O’Brien was a theological librarian for 35 years with special interests
in American church history and the history of communication. He served as di-
rector of library and information services and as professor of theological bibliog-
raphy and research at United Theological Seminary, Dayton, Ohio, 1969–1996.
He holds the A.B. degree from Birmingham Southern College, the Th.M. degree
from the Iliff School of Theology, and the M.A. degree in Library Science from
the University of Denver. O’Brien was elected to Omicron Delta Kappa, men’s
honorary leadership fraternity. He is a past president and life member of the
American Theological Library Association. His previous publications include:
Religion Index Two: Festschriften, 1960–1969. (Chicago: American Theological
Library Association, 1980), and Methodist Reviews Index: A Retrospective Index
of Periodical Articles and Book Reviews 1818–1985. (Nashville, Tenn.: Board
of Higher Education and Ministry, the United Methodist Church, 1989), and nu-
merous articles in professional journals. He is currently retired and lives with his
wife, Betty, also a professional librarian, in Boulder, Colorado.

663