How did religious differences influence the founding and development of the New England colonies? 2021

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Nội dung chính European Persecution Execution of Mennonites A Jesuit Disemboweled The Expulsion of the Salzburgers A Pair of Salzburgers, Fleeing Their Homes Persecution of Huguenots by Catholics Persecution of Catholics by Huguenots Drowning of Protestants Persecution of Jesuits in England Martyrdom of John Rogers John Rogers Portrayed in New England Crossing the Ocean to Keep the Faith: The Puritans Richard Mather Cotton Mather The Bible Commonwealths The Geneva Bible The King James Bible Seventeenth-Century Laws of Massachusetts The Bay Psalm Book Eliot’s Algonquin Language Bible What colony developed because of religious differences in New England? How did religious persecution lead to the founding of the New England colonies? How did religion influence colonization? How was religion connected to the government in the New England colonies? Depicting the Pilgrims as they leave Holland for new shores, “The Embarkation of the Pilgrims” can be found on the reverse of a $10,000 bill. Too bad the bill has not been printed since 1946. The founders of the New England colonies had an entirely different mission from the Jamestown settlers. Although economic prosperity was still a goal of the New England settlers, their true goal was spiritual. Fed up with the ceremonial Church of England, Pilgrims and Puritans sought to recreate society in the manner they believed God truly intended it to be designed. Religious strife reached a peak in England in the 1500s. When Henry VIII broke with the Catholic Church of Rome, spiritual life in England was turned on its ear. The new church under the king’s leadership was approved by the English Parliament, but not all the people in England were willing to accept the Church of England. At first, the battles were waged between English Catholics and the followers of the new Church — the Anglicans. The rule of Queen Elizabeth brought an end to bloodshed, but the battle waged on in the hearts of the English people. Pilgrims and Puritans both believed in the teachings of John Calvin. According to Calvin, neither the teachings of the Catholic nor the Anglican Churches addressed God’s will. By the end of Elizabeth’s reign, England was a nation of many different faiths. John Winthrop was a spiritual and political leader of the Massachusetts Bay Colony. He was elected governor of the colony in 1629. The Stuart family, who ascended to the throne after the demise of Elizabeth, made matters worse for the followers of John Calvin. King James and his son Charles supported the Church of England, but secretly admired the ceremonies of the Catholic Church. To these kings, Calvin was a heretic, a man whose soul was doomed for his religious views. The Pilgrims, called the Separatists in England because of their desire to separate from the Anglican Church, were persecuted by agents of the throne. The Puritans, so named for their desire to purify the Church of England, experienced the same degree of harassment. By the second and third decades of the 1600s, each group decided that England was no place to put their controversial beliefs into practice. This map, the work of William Hubbard, depicts the expanding New England colonies as they were in 1677. Where else but in the New World could such a golden opportunity be found? The land was unspoiled. Children could be raised without the corruption of old English religious ideas. The chance to create a perfect society was there for the taking. The Stuart kings saw America a means to get rid of troublemakers. Everything was falling into place. By 1620, the seeds for a new society, quite different from the one already established at Jamestown, were planted deeply within the souls of a few brave pioneers. Their quest would form the basis of New England society. Part 2 Many of the British North American colonies that eventually formed the United States of America were settled in the seventeenth century by men and women, who, in the face of European persecution, refused to compromise passionately held religious convictions and fled Europe. The New England colonies, New Jersey, Pennsylvania, and Maryland were conceived and established “as plantations of religion.” Some settlers who arrived in these areas came for secular motives–“to catch fish” as one New Englander put it–but the great majority left Europe to worship God in the way they believed to be correct. They enthusiastically supported the efforts of their leaders to create “a city on a hill” or a “holy experiment,” whose success would prove that God’s plan for his churches could be successfully realized in the American wilderness. Even colonies like Virginia, which were planned as commercial ventures, were led by entrepreneurs who considered themselves “militant Protestants” and who worked diligently to promote the prosperity of the church. European Persecution The religious persecution that drove settlers from Europe to the British North American colonies sprang from the conviction, held by Protestants and Catholics alike, that uniformity of religion must exist in any given society. This conviction rested on the belief that there was one true religion and that it was the duty of the civil authorities to impose it, forcibly if necessary, in the interest of saving the souls of all citizens. Nonconformists could expect no mercy and might be executed as heretics. The dominance of the concept, denounced by Roger Williams as “inforced uniformity of religion,” meant majority religious groups who controlled political power punished dissenters in their midst. In some areas Catholics persecuted Protestants, in others Protestants persecuted Catholics, and in still others Catholics and Protestants persecuted wayward coreligionists. Although England renounced religious persecution in 1689, it persisted on the European continent. Religious persecution, as observers in every century have commented, is often bloody and implacable and is remembered and resented for generations. Execution of Mennonites This engraving depicts the execution of David van der Leyen and Levina Ghyselins, described variously as Dutch Anabaptists or Mennonites, by Catholic authorities in Ghent in 1554. Strangled and burned, van der Leyen was finally dispatched with an iron fork. Bracht’s Martyr’s Mirror is considered by modern Mennonites as second only in importance to the Bible in perpetuating their faith. Murder of David van der Leyen and Levina Ghyselins, Ghent, 1554. Engraving by J. Luyken, from T. J. V. Bracht (or Thieleman van Braght), Het Bloedig Tooneel De Martelaers Spiegel. . . . Amsterdam: J. van der Deyster, et al., 1685. Rare Book and Special Collections Division, Library of Congress (1) Bookmark this item: //www.loc.gov/exhibits/religion/rel01.html#obj001 A Jesuit Disemboweled Jesuits like John Ogilvie (Ogilby) (1580-1615) were under constant surveillance and threat from the Protestant governments of England and Scotland. Ogilvie was sentenced to death by a Glasgow court and hanged and mutilated on March 10, 1615. John Ogilvie (Ogilby), Societas Jesu, 1615. Engraving from Mathias Tanner, Societas Jesu usque ad sanguinis et vitae profusionem Militans. . . . Prague: Typis Universitatis Carolo-Ferdinandeae, 1675. Rare Book and Special Collections Division, Library of Congress (4) Bookmark this item: //www.loc.gov/exhibits/religion/rel01.html#obj004 The Expulsion of the Salzburgers On October 31, 1731, the Catholic ruler of Salzburg, Austria, Archbishop Leopold von Firmian, issued an edict expelling as many as 20,000 Lutherans from his principality. Many propertyless Lutherans, given only eight days to leave their homes, froze to death as they drifted through the winter seeking sanctuary. The wealthier ones who were allowed three months to dispose of their property fared better. Some of these Salzburgers reached London, from whence they sailed to Georgia. Others found new homes in the Netherlands and East Prussia. Lutherans leaving Salzburg, 1731. Engraving by David Böecklin from Die Freundliche Bewillkommung Leipzig: 1732. Rare Books Division. The Thành Phố New York Public Library, Astor, Lenox and Tilden Foundations (7) Bookmark this item: //www.loc.gov/exhibits/religion/rel01.html#obj007 A Pair of Salzburgers, Fleeing Their Homes These religious refugees flee Salzburg carrying with them religious volumes. The man has under one arm a copy of the Augsburg Confession; under the other is a theological work by Johann Arndt (1555-1621). The woman is carrying the Bible. The legend between them says: “We are driven into exile for the Gospel’s sake; we leave our homeland and are now in God’s hands.” At the top is a scriptural verse, Matthew 24:20. “but pray that your flight does not occur in the winter or on the Sabbath.” Salzburgische Emigranten. [left page] [right page] Engraving from [Christopher Sancke?], Ausführliche Historie derer Emigranten oder Vertriebenen Lutheraner aus dem Erz-Bistum Salzburg, Leipzig: 1732. Rare Book and Special Collections Division, Library of Congress (8) Bookmark this item: //www.loc.gov/exhibits/religion/rel01.html#obj008 Back to top Persecution of Huguenots by Catholics The slaughter of Huguenots (French Protestants) by Catholics at Sens, Burgundy in 1562 occurred at the beginning of more than thirty years of religious strife between French Protestants and Catholics. These wars produced numerous atrocities. The worst was the notorious St. Bartholomew’s Day Massacre in Paris, August 24, 1572. Thousands of Huguenots were butchered by Roman Catholic mobs. Although an accommodation between the two sides was sealed in 1598 by the Edict of Nantes, religious privileges of Huguenots eroded during the seventeenth century and were extinguished in 1685 by the revocation of the Edict. Perhaps as many as 400,000 French Protestants emigrated to various parts of the world, including the British North American colonies. Massacre Fait a Sens en Bourgogne par la Populace au Mois d’Avril 1562 . . . Lithograph in A. Challe, Histoire des Guerres du Calvinisme et de la Ligue dans l’Auxerrois, le Sènonais et les autres contrèes qui forment aujourd’hui le dèpartement de l’Yonne. Auxerre: Perriquet et Rouille, 1863. General Collections, Library of Congress (2) Bookmark this item: //www.loc.gov/exhibits/religion/rel01.html#obj002 Persecution of Catholics by Huguenots In the areas of France they controlled, Huguenots at least matched the harshness of the persecutions of their Catholic opponents. Atrocities A, B, and C, depictions that are possibly exaggerated for use as propaganda, are located by the author in St. Macaire, Gascony. In scene A, a priest is disemboweled, his entrails wound up on a stick until they are torn out. In illustration B a priest is buried alive, and in C Catholic children are hacked to pieces. Scene D, alleged to have occurred in the village of Mans, was “too loathsome” for one nineteenth-century commentator to translate from the French. It shows a priest whose genitalia were cut off and grilled. Forced to eat his roasted private parts, the priest was then dissected by his torturers so they can observe him digesting his meal. Frightful Outrages perpetrated by the Huguenots in France. Engraving from Richard Verstegen, Thèâtre des Cruautez des Hérétiques de notre temps. Antwerp: Adrien Hubert, 1607. Folger Shakespeare Library, Washington, D.C. (3) Bookmark this item: //www.loc.gov/exhibits/religion/rel01.html#obj003 Drowning of Protestants Shown here is a depiction of the murder by Irish Catholics of approximately one hundred Protestants from Loughgall Parish, County Armagh, at the bridge over the River Bann near Portadown, Ulster. This atrocity occurred at the beginning of the Irish Rebellion of 1641. Having held the Protestants as prisoners and tortured them, the Catholics drove them “like hogs” to the bridge, where they were stripped naked and forced into the water below at swordspoint. Survivors of the plunge were shot. Massacre of the Protestant Martyrs at the Bridge over the River Bann in Ireland, 1641. Engraving from Matthew Taylor, England’s Bloody Tribunal: Or, Popish Cruelty Displayed . . . . London: J. Cooke, 1772. Rare Book and Special Collections Division, Library of Congress (5) Bookmark this item: //www.loc.gov/exhibits/religion/rel01.html#obj005 Persecution of Jesuits in England In the image on the left is Brian Cansfield (1581-1643), a Jesuit priest seized while at prayer by English Protestant authorities in Yorkshire. Cansfield was beaten and imprisoned under harsh conditions. He died on August 3, 1643 from the effects of his ordeal. At the right is another Jesuit priest, Ralph Corbington (Corby) (ca. 1599-1644), who was hanged by the English government in London, September 17, 1644, for professing his faith. Die Societas Jesu in Europa, 1643-1644 [left page] [right page] from Mathias Tanner, Die Gesellshafft Jesu biss zur vergiessung ihres Blutes wider den Gotzendienst Unglauben und Laster . . . Prague: Carlo Ferdinandeischen Universitat Buchdruckeren, 1683. Rare Book and Special Collections Division, Library of Congress (6) Bookmark this item: //www.loc.gov/exhibits/religion/rel01.html#obj006 Martyrdom of John Rogers The execution in 1555 of John Rogers (1500-1555) is portrayed here in the 9th edition of the famous Protestant martyrology, Fox’s Book of Martyrs. Rogers was a Catholic priest who converted to Protestantism in the 1530s under the influence of William Tyndale and assisted in the publication of Tyndale’s English translations of the Bible. Burned alive at Smithfield on February 4, 1555, Rogers became the “first Protestant martyr” executed by England’s Catholic Queen Mary. He was charged with heresy, including denial of the real presence of Christ in the sacrament of communion. The Burning of Master John Rogers. Engraving from John Fox, The Third Volume of the Ecclesiastical History containing the Acts and Monuments of Martyrs. . . . London: Company of Stationers, 9th edition, 1684. Rare Book and Special Collections Division, Library of Congress (9) Bookmark this item: //www.loc.gov/exhibits/religion/rel01.html#obj009 John Rogers Portrayed in New England Two centuries after John Rogers’s execution, his ordeal, with depictions of his wife and ten children added to increase the pathos, became a staple of The New England Primer. The Primer supplemented the picture of Rogers’ immolation with a long, versified speech, said to be the dying martyr’s advice to his children, which urged them to “Keep always God before your Eyes” and to “Abhor the arrant Whore of Rome, and all her Blasphemies.” This recommendation, read by generations of young New Englanders, doubtless helped to fuel the anti-Catholic prejudice that flourished in that region well into the nineteenth century. Bookmark this item: //www.loc.gov/exhibits/religion/rel01.html#obj010 Back to top Crossing the Ocean to Keep the Faith: The Puritans Puritans were English Protestants who wished to reform and purify the Church of England of what they considered to be unacceptable residues of Roman Catholicism. In the 1620s leaders of the English state and church grew increasingly unsympathetic to Puritan demands. They insisted that the Puritans conform to religious practices that they abhorred, removing their ministers from office and threatening them with “extirpation from the earth” if they did not fall in line. Zealous Puritan laymen received savage punishments. For example, in 1630 a man was sentenced to life imprisonment, had his property confiscated, his nose slit, an ear cut off, and his forehead branded “S.S.” (sower of sedition). Beginning in 1630 as many as 20,000 Puritans emigrated to America from England to gain the liberty to worship God as they chose. Most settled in New England, but some went as far as the West Indies. Theologically, the Puritans were “non-separating Congregationalists.” Unlike the Pilgrims, who came to Massachusetts in 1620, the Puritans believed that the Church of England was a true church, though in need of major reforms. Every New England Congregational church was considered an independent entity, beholden to no hierarchy. The membership was composed, at least initially, of men and women who had undergone a conversion experience and could prove it to other members. Puritan leaders hoped (futilely, as it turned out) that, once their experiment was successful, England would imitate it by instituting a church order modeled after the New England Way. Richard Mather Richard Mather (1596-1669), minister at Dorchester, Massachusetts, 1636-1669, was a principal spokesman for and defender of the Congregational form of church government in New England. In 1648, he drafted the Cambridge Platform, the definitive description of the Congregational system. Mather’s son, Increase (1639-1723), and grandson, Cotton (1663-1728), were leaders of New England Congregationalism in their generations. Richard Mather. Relief cut by John Foster. Copyprint. c. 1670. Courtesy of the American Antiquarian Society, Worcester, Massachusetts (11) Bookmark this item: //www.loc.gov/exhibits/religion/rel01.html#obj011 Cotton Mather Cotton Mather (1663-1728), the best-known New England Puritan divine of his generation, was a controversial figure in his own time and remains so among scholars today. A formidable intellect and a prodigious writer, Mather published some 450 books and pamphlets. He was at the center of all of the major political, theological, and scientific controversies of his era. Mather has been accused, unfairly, of instigating the Salem witchcraft trials. Cottonus Matherus S. theologieae doctor regia societas Londonensis. . . . Mezzotint by Peter Pelham. Boston: 1728, restrike 1860. Prints & Photographs Division, Library of Congress (12) Sermon by Cotton Mather. Holograph manuscript on paper. Manuscript Division, Library of Congress (13) Bookmark this item: //www.loc.gov/exhibits/religion/rel01.html#obj012 Back to top The Bible Commonwealths The New England colonies have often been called “Bible Commonwealths” because they sought the guidance of the scriptures in regulating all aspects of the lives of their citizens. Scripture was cited as authority for many criminal statutes. Shown here are the two Bibles used in seventeenth-century New England and a seventeenth-century law code from Massachusetts that cites scripture. The Geneva Bible The Geneva Bible was published in English in Geneva in 1560 by English reformers who fled to the continent to escape persecutions by Queen Mary. Their leader was William Whittingham, who married a sister of John Calvin. The Geneva Bible was used by the Pilgrims and Puritans in New England until it was gradually replaced by the King James Bible. According to one twentieth-century scholar, “between 1560 . . . and 1630 no fewer than about two hundred editions of the Geneva Bible, either as a whole or of the New Testament separately, appeared. It was the Bible of Shakespeare and of John Bunyan and of Cromwell’s Army and of the Pilgrim Fathers.” Bookmark this item: //www.loc.gov/exhibits/religion/rel01.html#obj014 The King James Bible The first edition of the King James Bible, also called the “Authorized Version,” was composed by a committee of English scholars between 1607 and 1611. The first copy of the King James Bible known to have been brought into the colonies was carried by John Winthrop to Massachusetts in 1630. Gradually the King James Bible supplanted the Geneva Bible and achieved such a monopoly of the affections of the English-speaking peoples that a scholar in 1936 complained that many “seemed to think that the King James Version is the original Bible which God handed down out of heaven, all done up in English by the Lord himself.” Bookmark this item: //www.loc.gov/exhibits/religion/rel01.html#obj015 Seventeenth-Century Laws of Massachusetts Criminal laws in the early New England colonies were based on the scriptures, especially the Old Testament. Many civil laws and procedures were modelled after the English common law. The General Laws and Liberties of the Massachusets Colony: Revised and Reprinted [left page] [right page] Cambridge, Massachusetts: Samuel Green, 1672. Law Library, Rare Book Collection, Library of Congress (16) Bookmark this item: //www.loc.gov/exhibits/religion/rel01.html#obj016 The Bay Psalm Book The first book published in British North America, what has become known as the Bay Psalm Book, was the work of Richard Mather and two other ministers who transformed the Psalms into verse so they could be sung in the Massachusetts churches. Shown here is one of the eleven surviving copies. Bookmark this item: //www.loc.gov/exhibits/religion/rel01.html#obj017 Eliot’s Algonquin Language Bible Obedient to the New Testament command to preach the Gospel to all nations, ministers in all of the first British North American colonies strove to convert the local native populations to Christianity, often with only modest results. One of the most successful proselytizers was John Eliot (1604-1690), Congregational minister at Roxbury, Massachusetts. His translation of the Bible into the Algonquin Indian language is seen here. At one time Eliot ministered to eleven hundred “Praying Indians,” organized into fourteen New England style towns. The Holy Bible: Containing the Old Testament and the New, Translated into the Indian Language. . . . [left page] [right page] Cambridge, Massachusetts: Samuel Green and Marmaduke Johnson, 1663. Rare Book and Special Collections Division, Library of Congress (18) Bookmark this item: //www.loc.gov/exhibits/religion/rel01.html#obj018 Back to top Part 2 What colony developed because of religious differences in New England? Puritans facing religious persecution in England set out for the New World, where they established a colony at Plymouth. How did religious persecution lead to the founding of the New England colonies? European Persecution. The religious persecution that drove settlers from Europe to the British North American colonies sprang from the conviction, held by Protestants and Catholics alike, that uniformity of religion must exist in any given society. How did religion influence colonization? In some regions, almost all of a colony’s populace was removed from their traditional belief systems and were turned towards the Christian faith, which colonizers used as a justification to exterminate other faiths, enslave natives, and exploit lands and seas. How was religion connected to the government in the New England colonies? Politics and religion were closely linked in Puritan New England. Government leaders were also church members, and ministers often had a great giảm giá of power in Puritan communities. Male church members were the only colonists who could vote.

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