Thomas Morton, Roger Williams, and Jonathan Edwards Colonial New England Thomas Morton, Roger Williams, and Jonathan Edwards

The Maypole of Merry Mount Thomas Morton The Maypole of Merry Mount

Thomas Morton Lawyer Native American trader Extremely well-educated Better educated than most Puritans Disagreed with the Puritan concept of “fun” Angered Puritan leaders by trading guns to Native Americans by having May Day dances

Puritan View of the Maypole A Pagan symbol A sign of idol worship or Devil worship

Another View of the Maypole

The Maypole A phallic symbol Symbol of May Day or Beltane Celtic celebration Celebration of Queen of the May Roots in Roman and Greek society Morton aware of these roots

Intolerance William Bradford (left) recorded numerous examples of the Pilgrim’s intolerance towards others. When Thomas Morton sailed to New England in 1624, he used liquor to entice the Algonquin Indians to trade for furs: “They ... set up a May-pole,” [Bradford wrote] “drinking and dancing about it many days together, inviting the Indian women [to be] their consorts, dancing and frisking together, (like so many fairies, or furies rather,) and worse practices.” Miles Standish, the Pilgrim military commander, led an armed party to seize Morton and send him back to England. They destroyed Morton’s makeshift camp and his Maypole.

The Puritans saw Morton as the embodiment of the Devil.

Puritans and Sex To the Puritans, sex was for procreation, not recreation The Maypole’s symbolism of sexual pleasure was abhorrent to them However, they did not fully understand the symbolism, only knowing that, to them, it was “evil.” Morton mocked their ignorance, using his superior education.

Governor of Rhode Island 1654-8 Roger Williams 1603-83 Governor of Rhode Island 1654-8

No Democracy No early colony democratic Puritans banned Roger Williams from the Massachusetts Bay interpretations of the Bible disagreed with the prevailing view criticized lack of separation of church and state disapproved of taking lands away from Indians

Rhode Island Williams ordered back to England Secretly slipped away Established Rhode Island greater religious toleration friendlier relations with the Indians. Rhode Island first colony to allow freedom of religion.

And the Great Awakening Jonathan Edwards And the Great Awakening

The Great Awakening Religious revival that spread throughout the colonies in late 1700s Variation of Puritan belief of salvation of the elect Provided salvation to all who would believe and obey Title misleading: not one continuous revival One cannot be awakened unless one has been asleep

Background Scientific discoveries weakening believers’ faith Newton’s Principia Mathematica, a cornerstone of the emerging rationalism, viewed as a threat to religious piety and the inerrancy of the Bible compare to Origin of the Species in 1800s Second and third generation Puritans more morally lax

Moral Laxity Youth of the second and third generations given to mirth and frivolity spend the greater part of the night in coed parties Increase in children conceived out of wedlock

Some Results of Great Awakening Unified colonists in a common evangelical view of life Dissent and dissenters greater respect Increased emphasis on education Greater sense of responsibility for slaves and Native Americans

Jonathan Edwards Born October 5, 1703, East Windsor, Conn. Fifth of eleven children to the Rev. Timothy and Esther Edwards Puritan evangelical household father Congregationalist minister grandfather influential minister and author Education study of the Bible and Christian theology classics and ancient languages His childhood education immersed him not only in the study of the Bible and Christian theology but also in classics and ancient languages.

Edwards the Preacher In 1734, preached a series of sermons emphasizing God’s all-powerful offer of grace Brought about a number of conversions in the Northampton congregation. Was asked to prepare an authoritative account of the “Awakening.”

Edwards’ Convictions Must do more than merely comprehend religious ideas Must be moved by these ideas Must know them experientially However, a person can do nothing to earn salvation Only God’s grace could save

Reality versus Perception Edwards preached pure Calvinism: “You can’t control Salvation.” People heard: “If one tries, God will aid the Salvation.” Edwards referenced God’s power to save whomever He pleases (predestination). Puritan listeners heard this as a chance that they could achieve salvation through acts or beliefs.

Sinners in the Hands of an Angry God Preached in July, 1741 Represents, in many persons’ minds the bleak, cruel, and hell-bent outlook of Edwards and his Puritan predecessors “Sinners” aimed at a particularly hard-hearted congregation A classic statement of Puritans’ literal vision of Hell and of belief in humanity’s utter dependence upon God

Form and Format of Sermon Repetition of main ideas, with slight variations, over and over, in poundingly repetitive rhythms, drilling into his audience the precariousness of their situation bow of God’s wrath is bent arrow made ready on the string justice bends the arrow at your heart and strains the bow

Edwards as Speaker Sinners not a normal speech for Edwards He usually appealed to logic and reason Spoke in a monotone Stared at the bell rope as he spoke Hysterical audience

Reactions to Sermons Many religious conversions Exaggerated behavior accompanied conversions Barking, shouting, and running

Effects of Edwards Meetinghouse filled Named “backsliders” from the pulpit Tried to restore power of church Required public confessions of salvation Angered influential townspeople Dismissed from pulpit